Mark

Mark's central section is "sandwiched" by two accounts of Jesus' giving sight to blind men (8:22-26; 10:46-52). The "meat" in between consists of teaching on the costliness of discipleship and the suffering/glorification of the Son of man.

The healing of the blind man at Bethsaida is distinct from other miracles in the gospel traditions as a two-part healing. The man at first saw distorted images—people who looked like walking trees. Only after a "second touch" from Jesus did he see clearly. Similarly the disciples would soon see that Jesus was the promised Messiah, but their understanding of messiahship would be badly distorted, even Satanic. In this larger section of Mark, Jesus would remind them repeatedly of the necessity of His suffering and death (8:31; 9:31; 10:32,45).

Jesus' first question at Caesarea Philippi is merely preparatory; the crucial question then, as now, is, "Who do you say I am?" Peter, as usual, spoke for all the disciples in declaring, "You are the Christ." In Mark's account Peter received no "pat on the back" (see Matt. 16:17-19). English translations obscure the harshness of Jesus' response (using the same Greek verb translated "rebuked" in Mark 8:33). Jesus taught plainly that as the Son of man He must suffer rejection and death (contrast 9:31,33-34). About this central truth of the necessity of the Messiah's suffering, death, and resurrection there was to be no misunderstanding. But disciples had a way of calling Jesus "Lord" and then telling Him what kind of Lord to be. Peter's rebuke of Jesus serves as a warning to modern disciples: one can mouth the correct titles and still have a false understanding of who Christ is. To accept Jesus as Lord is to accept not only His glory but also His suffering, rejection, and death. Peter, realizing the deeper implications for his own discipleship said No thank you to Jesus' brand of suffering messiahship. He knew that those who follow this Christ will experience more of the same.

Faithful discipleship in persecution depends on the grace of seeing circumstances from God's perspective rather than in terms of human cost. On the cross Jesus would be tempted to follow the world's way and save Himself (15:30). Though He felt abandoned by God, Jesus did not seek an easy way out. True life is lost by failing to follow Christ in the way of the cross. Just as Christ endured the cross by setting His gaze beyond the pain (see Heb. 12:2), believers are called to endure present sufferings for the gospel in hope of future glory (9:1; see Rom. 8:18).

Jesus encouraged the crowds (8:34) and His disciples that some of those listening to His teaching on costly discipleship would not die ("taste death") until they saw that God's kingdom had come in power. The two most probable interpretations of this difficult saying are that (1) God's kingdom came in power at the resurrection and at Pentecost (Rom. 1:4; Acts 1:8), or (2) the transfiguration served as an anticipation of the powerful coming of God's kingdom at Christ's second coming.

Jesus' altered appearance at the transfiguration offered the disciples a preview of His resurrection glory. Peter again spoke for the disciples who desired to build booths so they could "package" the experience of glory. That God's seal of approval comes on the heels of Jesus' commitment to the way of the cross is no accident. Only after Jesus had risen from the dead would the disciples be able to share God's vindication of the Suffering Servant-Son.

Jesus' reference to the resurrection perhaps sparked the disciples' interest in the coming of Elijah. Jesus shifted their focus to the crucial question: not why Elijah must first come but why the Son of man must suffer. A suffering servant is what the Scriptures demand—other than that Mark did not answer this question any more than he did Jesus' "Why?" (15:34). "Elijah" (John the Baptist) finds his significance as forerunner of the suffering and death of Jesus.

The disciples learned that their inability to exorcise a demon—and fulfill their commission (6:7)—resulted from their failure to pray. The father of the afflicted boy expressed doubts about Jesus' ability to help him. Jesus responded that "everything is possible for him who believes." The father's plea captures the dilemma of many hesitant believers: "I do believe; help me overcome my unbelief!" (9:24). Jesus responded to the man's feeble faith. Healing of the boy who resembled a corpse sets the stage for further teaching concerning Jesus' death and resurrection.

The disciple's discussion of who was the greatest indicates their misunderstanding of the destination of "the way" of the cross they traveled with Jesus. The measure of true greatness is service. In this Jesus set the standard, coming not "to be served, but to serve" (10:45). The child is not a model for discipleship (see 10:15) but an illustration that no insignificant one should be neglected in the disciples' service.

The Twelve's narrow view of "authorized" disciples prompted Jesus to affirm that all ministering in His name would be rewarded. Intolerance of the work of fellow believers can prove a stumbling block to nonbelievers looking to see our love and unity (John 13:35; 17:23). That the warnings that follow concern common sins is unlikely. This sin prevents one from entering eternal life and results in one suffering in "Gehenna." Earlier Mark noted that all sin can be forgiven except rejecting God's saving work in Jesus. Jesus' warning is to avoid causing anyone else to reject Christ and to reject whatever leads one to reject Christ. Hand, foot, and eye—like possessions, family, and physical life—are not absolute values. God's future kingdom is the absolute value. To be "salted with fire" is to undergo persecution. The disciples' "saltiness" is their loyalty to Jesus and the gospel that results in their effective witness.

The presence of Christ leads to peace in the community rather than bickering over who is greatest. Jesus noted that Moses permitted divorce because of stubborn hearts that refuse to be reconciled. God's plan for marriage at creation was, however, one man and one woman sharing their lives together for life.

Though Jesus promised to make the disciples "fishers of men" (1:17), when others brought children to Jesus the disciples interfered. Jesus not only permitted the children to come to Him but used them as an example for those needy ones who would receive the kingdom.

The rich man's question follows naturally on 10:15: "What must I do to inherit eternal life?" What is involved in receiving "the kingdom of God like a little child"? Jesus challenged the rich man to trust that God alone was good. Jesus did not dispute the claim to have kept external requirements of the law (see Phil. 3:6): one can keep rules and still miss the heart of the matter. One essential thing was missing in the rich man's life: "Sell what you own ... then come follow me." The rich man's problem was not wealth per se but the failure to trust that God—not wealth—was the only good and that God's radical call to discipleship was for his own good. Only radical trust in God's goodness makes possible abandoning wealth and following Jesus in the way of the cross. Such absolute trust in God's goodness that is the prerequisite for entering the kingdom is impossible without a work of grace in one's life. And God does the impossible in conversion, radically reordering human values. Jesus promised a reward—and persecu-tion—for those like Peter who left all to follow Him.

At 10:33 Jesus specified the destination of His way—Jerusalem, where He would face condemnation, torture, and death. Jerusalem has already been depicted as the home base of Jesus' opponents (3:22; 7:1). Jesus' acceptance of His role as Suffering Servant stands in sharpest contrast with James and John's demand: "Teacher, ... do ... whatever we ask." Our prayer requests say much about us. Later Bartimaeus would ask Jesus for sight so he could follow Jesus in the way of the cross. Here James and John's request for the seats of honor at Jesus' coming in glory confirms that Peter was not the only disciple interested in sharing only the Messiah's glory (8:32) and that the lesson of "greatness through service" (9:35) was not easily grasped. Jesus promised James and John that they would fulfill their calling as disciples by sharing His cup of suffering (see Ps. 75:8; Isa. 51:17,22) and baptism of death. Christian leaders are to be distinguished from secular leaders who "lord it over." Jesus, who came not to be served but to serve, sets the pattern for Christian leaders. His costly "ransom" frees us for service.

Mark's section on discipleship concludes as it began with the healing of a blind man (see 8:22-26). Bartimaeus models true discipleship. His plea for help, "Son of David, mercy me!" is the cry of a dependent, childlike spirit (see 10:15). He asked Jesus not for a "glory seat" (see 10:37) but to see, and all disciples need eyes that see/perceive (see 4:12). By throwing aside his cloak, Bartimaeus evidenced readiness for mission (see 6:9). By following Jesus on the way to Jerusalem, Bartimaeus accepted the way of his suffering Lord. Finally, Jesus had a disciple who saw.

Jesus entered Jerusalem as one coming in the name, that is, the authority, of the Lord with a God-given mission of salvation ("Hosanna" means save now). By riding a colt, Jesus laid claim to His own brand of messiahship—not conquering hero but humble servant (see Zech. 9:9).

The cursing of the fig tree was a prophetic act meant to illustrate God's judgment upon the temple, which had proved unfruitful by not realizing its mission as a place of prayer for all people. What is necessary for experiencing God is not the temple (see 13:1-2) but "faith in God." Indeed, faith makes the temple obsolete. The one who believes can cast the temple mount into the sea (contrast 1 Kgs. 8:29-30). Forgiveness of sins is not experienced in temple sacrifice but in sharing God's willingness to forgive. The "forgiveness requirement" warns believers not to turn their prayer time into a robbers' retreat.

Understandably, the religious leaders questioned Jesus' authority because cleansing the temple was the responsibility of the Messiah or the end-time prophet (Mal. 3:1-5; Zech. 14:20-21). Leaders had earlier questioned Jesus' authority to announce God's forgiveness (2:1-12), celebrate God's new work (2:18-22), and do good on the Sabbath (3:1-6). Jesus' question suggests that His authority was God given.

The Jewish leadership took the parable of the wicked tenants as a direct attack on them. The parable builds on several common Old Testament images: the vineyard representing God's possession Israel (Isa. 5:1-7); the harvest as judgment time (Jer. 51:33; Hos. 6:11a; Joel 3:13); and the servants as spiritual leaders (Exod. 14:31; Judg. 2:8; 1 Sam. 3:9; 2 Sam. 3:18). Jesus stood in continuity with the ministry of John and the prophets, yet as "beloved Son" He represented more. His special relation to God was deserving of special respect, and through Him God made His ultimate appeal to Israel (see Heb. 1:1-14). This para-ble—like the passion predictions (Mark 8:31; 9:31; 10:32)—witnesses Jesus' awareness of a special role in God's plan that would end with His death. Mark's Gentile readers likely saw the Gentile mission reflected in the giving of the vineyard to others.

Ironically, the Jewish leadership recognized Jesus' qualifications as a Teacher/Judge of Israel. They saw Him as one who had integrity, who was not swayed by people (11:32; 12:12), and who was truly teaching God's way. By using Roman coinage, Jesus' adversaries witnessed their dependence on that government. Christians should fulfill legitimate responsibilities to their government (Rom. 13:6-7). We bear God's image (Gen. 1:27) and must fulfill our responsibilities to God.

The Sadducees illustrate that one can know something of Scripture (the law of brother-in-law marriage, Deut. 25:5-6) and still miss its central message of God's redemptive love. Resurrection relationships are transformed relationships. Indeed Jesus' disciples already experience transformed relationships as God's children (3:34-35; 10:29-30; 13:12-13). God is the God of the living not because humans are by nature immortal but because God in His love does not abandon us to death.

Not all Jewish leaders opposed Jesus. One authority in Jewish law asked Jesus which commandment takes priority. When Jesus replied that love of God and neighbor were the priorities of the law, the leader concurred that these obligations were more important than all the sacrificial system (see 11:15-17). Jesus answered that this scribe was near allowing God to rule in his life; all he lacked was to follow Jesus as a disciple (10:21).

In Mark 12:35-37 Jesus took the offensive in asking the religious leaders a question (see 8:27). The riddle of David's son who is David's Lord expresses the mystery of the incarnate Lord, "who as to his human nature was a descendant of David, ... and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection" (Rom. 1:3-4).

Jesus warned the scribes who used religion to get ahead and to take advantage of others. A widow evidenced characteristics of true discipleship. She showed devotion to God first, freedom from materialism (10:21), and total trust in the good God who would care for her (10:18).

Jesus' teaching on the destruction of the temple/Jerusalem and the coming of the Son of man in Mark 13 are difficult to untangle. Despite this difficulty, two primary pastoral emphases are clear in the warnings to beware of deception and to be prepared for Christ's return. The disciples' amazement at the temple complex demonstrated they did not appreciate the prophetic acts of 11:12-21 and prepared for Jesus' prediction of the utter destruction of Jerusalem's temple. Notable among events preceding the destruction of the temple is the appearance of messianic pretenders. Believers are warned not to be taken in by such pretenders or to mistake "the beginning of the birth pains" for God's judgment on Jerusalem.

Acts and Paul's letters witness that the events related to the early Christian community in 13:9-13 were fulfilled before the destruction of the temple in a.d.. 70. Paul, for example, was beaten in synagogues five times (2 Cor. 11:24), testified before governors (Acts 18:12-13; 24:1-2; 25:7-8) and kings (Acts 9:15; 26:1-2). And he was accused of spreading the gospel throughout the known world (Acts 17:6; see Rom. 15:19). Peter and others bore Spirit inspired witness (Acts 4:8-22).

The events of 13:14-23 concern the Roman campaign against Judea. "Never to be equaled again" in verse 19 suggests an event within human history rather than its conclusion. The "abomination that causes desolation" refers to the defiling of the temple. As before, Jesus cautioned believers about false messiahs and false prophets. In the midst of judgment, God "has shortened" the days of war for the sake of believers ("the elect").

The events surrounding the coming of Christ belong to a time after the destruction of Jerusalem. The coming of Christ in power and glory (see 9:1) is an event whose cosmic repercussions echo Old Testament descriptions of the coming of God for judgment (for example, Isa. 13:10; 34:4). Jesus here emphasized His coming to save the elect.

The fig tree lesson is likely a warning to be prepared for Christ's coming, though "this generation" suggests that the destruction of Jerusalem was in view. "That day," which was unknown even to the Son, is the time of Christ's return. Christians' duty in the interim is to perform assigned tasks rather than speculate about God's timetable. The church must not repeat Israel's failure to be found fruitless when visited by Christ (see 11:12-21).

Mark's final section concerns events surrounding the human judgment against Jesus (14:1-15:47) and God's judgment for Jesus (16:1-8). The plotting of the Jewish leadership to secure Jesus' death sets the somber tone. A woman was again a model of discipleship. Anointing Jesus with expensive perfume was a "beautiful" act demonstrating freedom from wealth (see 10:21-25) and acceptance of Jesus' suffering and death (see 8:31-33). Ironically, Mark preserved the names of those who sought seats of honor for themselves (10:37) and not this woman, who sought only to pour love on Jesus. The section concludes by telling the readers that Judas agreed to betray Jesus to the chief priests for money.

Mark's account of the Lord's Supper repeatedly emphasizes its Passover setting. As "Son of Man" Jesus would go to His death in accordance with Scripture just as the Passover lambs were sacrificed. As in the account of the entry into Jerusalem (11:1-11), the instructions regarding preparations underscore the significance of the event. What Jesus meant by giving His body is clarified by His comments on the cup. His blood would establish a new covenant (see Jer. 31:31) by being "poured out for many." The Lord's Supper also looked beyond the cross. Jesus would experience the blessedness of God's kingdom and would be reunited with His disciples in Galilee after the resurrection.

Jesus' acceptance of His God-ordained fate is contrasted with the disciples' denial of theirs. Distressed at the thought of a traitor in their midst, first one then another dismissed the possibility of his own betrayal. Later Peter spoke for the group: "Even if all fall away, I will not." The prediction of his denial points to the difference in the lives of faithful witnesses under pressure after Easter (see 13:9-13).

At Gethsemane Jesus responded to crisis with prayer. Gethsemane called into question Jesus' foundational beliefs. Jesus addressed God as "Abba," His "Papa," who loved Him (1:11; see 9:7).

Gethsemane threatened faith in such a Father. Jesus taught that everything was possible for one who believed and prayed (9:23; 11:23-24). Gethsemane raised the awful possibility that something was not possible for God—the passing of Jesus' hour of suffering and death. Mark shows a frankly human Jesus, "deeply distressed and troubled," repeatedly falling on the ground in anguished prayer. Despite the test of faith, Jesus emerged reaffirming faith in God's possibilities and recommitting Himself to God's will. The disciples' repeated failure warns contemporary believers to be alert and pray in time of temptation.

Judas, one of the Twelve, betrayed Jesus. His betrayal cautions that it is not enough to be near Jesus, to have been called to discipleship, to have received Jesus' love. Discipleship entails commitment of life to this suffering Christ. Another disciple responded to the arresting mob with violent resistance. The response is inappropriate: Jesus had already accepted the necessity of His suffering and death (8:31; 9:31; 10:32,45). In a real sense the betrayer and arresting mob were unnecessary; Jesus did not run from His fate. He would die to satisfy Scripture rather than human plans. Though the disciples were called to be with Jesus (3:14) and had promised to die with Him, they all abandoned Him.

The picture of Peter following "at a distance" and warming himself at the fire contrasts sharply with that of Jesus on trial for His life. The shadow of the cross was heavy when Jesus revealed the mystery of His identity to the high priest. Yes, He was the Son of God ("the Blessed One,") and the Son of man, to whom God had entrusted judgment (Dan. 7:13). Jesus' faithful witness under pain of death contrasts with Peter's denial of discipleship. The servant girl's charge, "You also were with ... Jesus" echoes Jesus' commission that the disciples "might be with him" (3:14). Peter's concern for comfort and safety led him in the end to brokenness and weeping.

Jesus was doubtless brought before Pilate on charges of being a revolutionary. Jesus' response to Pilate's question, "Are you the King of the Jews?" was guarded, "So you say" (NRSV). Jesus was a king, but not the kind to which Pilate was accustomed (see 10:42-45). Ironically, Pilate released Barabbas, a real terrorist, and sentenced the innocent Jesus to death.

The soldiers mocked Jesus with a purple robe and crown of thorns. The symbols are both awful and beautiful. Jesus embraced His role as suffering, dying Messiah with royal dignity. The inscription above the cross defined the charge: " The King of the Jews." The cross redefined the meaning of Messiah. Jesus taught His disciples that "those who want to save their life will lose it" (8:35). At the cross the crowds jeered for Jesus to do just that—save His own life. But Jesus believed what He taught His disciples: Those who lose their life for the sake of what God is doing in the world will save it (8:35). Jesus could face the cross because He trusted God with His life. Ironically, the Jewish leaders confessed that Jesus had saved others. Their insult, "He can't save himself," was a great half truth. Jesus could not save Himself and still trust God and submit to the necessity of His death. Jesus' cry, "My God, my God, why have you forsaken me?" points to the sense of abandonment Jesus experienced when He bore our sins. It would be a mistake to think God aloof from the cross event. The tearing of the temple veil "from top to bottom" demonstrates that "God was reconciling the world to himself in Christ" (2 Cor. 5:19). Strangely, when Jesus felt God was farthest from Him, a centurion saw clearly that Jesus was God's Son. God doubtless was pleased with Him (1:11; 9:7).

The women who had followed Jesus from Galilee accepted His suffering and death but "from a distance." Joseph of Arimathea exhibited boldness when the most a disciple could do was see to Jesus' proper burial.

The women's desire to anoint Jesus' body though appropriate at another time (14:3-9) was not the proper response for Easter morning disciples. The "young man" seated at the empty tomb said it all: "You're looking for Jesus in the wrong place; God has raised him from the dead; he's not here!" (author's translation). God had vindicated Jesus. The message for the disciples points to restoration after they had denied and abandoned Jesus.

The oldest manuscripts of Mark end at 16:8 with the women silent and fearful. As noted in the introduction, Mark might be termed "the Gospel of loose ends," for Mark often pointed ahead to promises that are only fulfilled outside his story. That God would raise Jesus from the dead following His suffering and death and that Jesus would then meet His disciples in Galilee are but two such promises. Mark doubtless knew traditions relating the fulfillment of such promises; he would have had no reason to write a Gospel had he doubted these promises. That he left these "loose ends" suggests that for Mark the "Jesus story" is not finished until it is finished in you and me through our bold witness to the resurrection.

Theological and Ethical Significance. The Jesus who confronts us in Mark makes us uncomfortable. He is hard to understand and even harder to follow. This is the Jesus most clearly seen to be God's Son only when He has suffered and died on the cross. What those first disciples were so slow to understand, what the centurion and Mark grasped, and what Paul preached is this: "Christ crucified ... the power of God and the wisdom of God" (1 Cor. 1:23-24).

Mark challenges us, his readers, to open our eyes and see Jesus for who He really is. Mark dares us to follow the example of this suffering, dying Servant of the Lord. Our discipleship will be costly. It may call for leaving families, giving up horded resources, even giving up life itself. All too often we, like those first disciples, will fail Jesus. We too misunderstand; we too lack faith; we too retreat under pressure; we too remain silent and comfortable while others wait to hear that we have been with Jesus. Our stories of discipleship, like Mark's story, are incomplete. But Jesus' promises stand sure. Like those first disciples, Jesus will forgive our failures and make us into what He desires—bold witnesses and followers in His way of costly discipleship.

Brooks, James A. Mark. The New American Commentary. Nashville: Broadman, 1991.

Garland, David E. Mark. NIV Application Commentary. Grand Rapids: Zondervan, 1996.

Lane, William L. The Gospel of Mark. The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1974.

Marshall, I. Howard. Mark: A Bible Study Book. Understanding the New Testament. Philadelphia: A. J. Holman, 1970.