Mark

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Completing a book study of the entire book of the Gospel of Mark reveals how important it is to read scripture in context. It is helpful to memorize individual passages that encourage, inspire, and correct us. But it is of utmost importance that we acquire our theology and worldview from the larger picture the entire cannon provides. This only enhances and clarifies God’s truths to us.

Jesus of Nazareth is the Son of God

Mark makes this clear through three theophanies in his gospel. These theophanies, or God’s direct interaction with humankind, come at key points in Mark’s story. The first theophany occurs at the beginning of Jesus’ ministry when he is baptized by the prophet John in the Jordan River (Mark 1). As Jesus comes out of the water, the heavens are torn open and Yahweh speaks, “You are my beloved Son; with you I am well-pleased.” (1:11b)

The second theophany occurs when Jesus takes Peter, James, and John up the mountain and is transfigured (Mark 9). First, Jesus’ clothes become dazzling white, whiter than humanly possible. Then Moses and Elijah appear and are witnessed to be speaking with Jesus. When Peter stumbles for the right words, he seems to put Jesus on the same level as Moses and Elijah. God quickly corrects Peter by stating, “This is my beloved Son; listen to him!” (9:7b).

The final theophany occurs during Jesus’ crucifixion (Mark 15). First, nature responds to Jesus’ sacrifice on the cross. Mark states that “33 When it was noon, darkness came over the whole land until three in the afternoon.” (15:33) In verse thirty-seven, Jesus breaths his last and dies. Mark then describes God’s response of destroying the barrier between his dwelling place – the Holy of Holies and the Sanctuary. Mark states in verse thirty-eight that “the curtain of the temple was torn in two from top to bottom.” (15:38) The curtain in the temple was thirty feet tall and a handbreadth thick, roughly three to four inches. It would have been impossible for human hands to tear the curtain from top to bottom.

 Jesus of Nazareth is the Suffering Servant

This was a concept that I struggled with throughout most of my study of Mark’s gospel. As I was reading monographs and introductions to the gospel of Mark, There was much discussion about Jesus as the Suffering Servant. My struggle is an example of reading ancient writings through a twenty-first century lens. I questioned, “Did Jesus really suffer?” I certainly do not want to be punched in the face, or beaten on the head with a rod, or have someone spit in my face. I definitely do not want to be beaten to within an inch of my life with a lead/bone/glass tipped whip. I certainly do not want to have nails driven through my wrists and heel bones and struggle for every breath. All of that is suffering and torture. But in my mind, I thought of all the suffering in the world that has occurred – the Holocaust, tribal warfare and genocide, and the ongoing struggle of human hunger, many people have endured great amounts of suffering in their lives. Jesus’ physical suffering lasted for about fifteen hours. Does that warrant the title of THE Suffering Servant?

My perspective was an erroneous interpretation of what Mark was describing as Jesus being THE Suffering Servant. This viewpoint does not take into consideration the context and the intertext that Mark was drawing on when he described Jesus of Nazareth as THE Suffering Servant.

There two important truths to consider in interpreting Mark’s description of Jesus as the Suffering Servant. The first is the intertext of the Suffering Servant. When Mark describes Jesus as the Suffering Servant he is drawing upon the Jewish Bible – the Old Testament. Mark is alluding to Isaiah 53, in which the prophet describes the one who will be despised and rejected, oppressed and afflicted, assigned a grave with the wicked, and “counted among the rebels.” As Mark tells his story about Jesus, he uses his audience’s knowledge of Isaiah’s prophecy to describe how Jesus fulfilled in detail the description of the Suffering Servant of Isaiah 53.

Jesus did not fulfill the prophecy of Isaiah as the Suffering Servant by being tortured alone. The main source of Jesus’ suffering was not a physical. The second important truth to consider is the truth that Jesus fulfilled the role of the Suffering Servant through the rejection he experienced. All things were created by Jesus, through Jesus, and for Jesus (John 1:3, Colossians 1:16). Jesus left his place of glory, his role as creator, and office as King alongside the Father. Jesus lowered himself into humanity to become the scapegoat for all. For everything that Jesus sacrificed he was rejected by the very people he came to save.

As I walked slowly through Mark’s story of Jesus, the weight of the suffering Jesus experienced through rejection became apparent. Jesus’ rejection shows up early in the story. In 3:6, Mark describes that, “Immediately the Pharisees went out and started plotting with the Herodians against him, how they might kill him.” All throughout Jesus’ ministry, he is maligned by the Jewish religious leaders – the shepherds of Israel who were in the position and should have recognized the coming and purpose of Yahweh’s Messiah.

Besides the Jewish religious leaders, rejection does not become a major theme in Mark until Jesus’ ministry approaches his passion. Throughout Jesus’ ministry, his closest disciples often misunderstand Jesus and what he is trying to teach them. Certainly, this would have been frustrating. Jesus’ frustration, or rejection, begins to escalate as he prepares to enter Jerusalem for the final time.

Judas. The first major rejection Jesus faces occurs at a time when he should have felt the most honor by his disciples. Jesus is at a dinner with his closest friends when one of them sacrifices a huge fortune to prepare Jesus’ body for burial. But his disciples respond with indignation at the “waste”. It is at this time when one of Jesus’ Twelve plots to hand him over to the Jewish religious leaders that will no doubt lead to his execution.

The Twelve. The rejection grows just a few hours later during the last meal Jesus will eat. This is no ordinary meal either. It is the Passover meal. This meal has great significance for the Jewish people. The Jews use this meal as a time to remember everything God has done for them. The Passover meal is the meal the Jews celebrate to remember how God delivered them from slavery in Egypt. On the night of the first Passover, all of the Egyptian’s first-born boys die because Pharaoh would not allow God’s people to leave Egypt. God directed his people afterward to remember this night each year with a special meal.

Not only was this Jesus last meal, but it was the meal the Jewish people used to remind themselves of how God delivered his people from physical bondage. As Jesus sat down at the table with his closest friends, he was only hours away from sacrificing his own life to deliver God’s people from spiritual bondage. During the meal, Jesus’ heart becomes heavy. Jesus tries to encourage his disciples. He knows that in a couple of hours he will be arrested and when he is arrested the disciples will scatter. Jesus attempts to warn and encourage them. He warns them of their impending desertion but tries to encourage them to persevere. As Jesus warns his disciples, instead of steeling themselves for the moment they are all adamant they will not abandon Jesus. about what deny Jesus’ warning of their desertion. Jesus even warns Peter that he will deny ever knowing Jesus.

The Inner Circle – Peter, James, and John. Jesus then leads his disciples to their special place – the Mount of Olives. Jesus takes Peter, James, and John further into the garden as the others stay at the outer edge. Jesus asks Peter, James, and John to pray with him, to stay awake, to battle in prayer with him. Jesus “began to be deeply distressed and troubled.” Jesus said to Peter, James, and John that, “I am deeply grieved to the point of death.” Jesus then goes further into the garden to be alone with his Father. Jesus is so tormented that he “fell to the ground” and prayed to his Father. Three times during his prayer session Jesus takes a break and checks on the three only to find them sleeping. Jesus endures more rejection.

Judas. Immediately, Judas arrives with a mob to arrest Jesus. Judas was one of the twelve closest people to Jesus. Judas was with Jesus day and night for three years. Jesus let Judas into his inner circle. It was one of Jesus’ closest friends that lead the Jewish religious leaders to him which lead to his execution. Judas had prearranged a signal – a kiss. This was and still is the common way for Jesus’ culture to greet one another in friendship. It would be like today’s handshake, embrace, or fist bump. Judas’ act was premeditated. Judas arranged for the mob to arrest the one he greets as a close friend. That was the sign.

The Jewish Religious Leaders. The religious leaders have Jesus arrested and take him to the palace of the high priest. Jesus is put on trial. Witnesses come to testify. They tell lies and misrepresent Jesus’ teaching. But even their lies do not align. This is no matter to worry about for the Jewish leaders. Their minds are made up about Jesus. He must die. Their challenge is how to make this happen. Frustrated that the mock trial is not successful, the high priest asks Jesus point blank, “Are you the Messiah, the Son of the Blessed One?” Jesus responds, “I am.” This was all the Sanhedrin needed to sentence Jesus to death for blasphemy. Their only obstacle remaining is convincing the superpower of the world, Rome, to execute Jesus.

Jesus’ Closest Friend. As Jesus is being rejected and abused by the Jewish religious leaders, Peter stands just outside in the courtyard. Peter is recognized by a servant girl as having been with Jesus. Peter had been warned. During supper Jesus told Peter point blank that he would deny him three times before the rooster crowed. Peter was warned. Peter denies having been with Jesus and uncomfortably leaves the inner courtyard for the outer gate. As Peter approaches the gate a rooster crows. This should have been a warning to Peter. This was a chance for Peter to stand up for his Lord.

Sometime later, the servant girl sees Peter again and is insistent that he is one of Jesus’ followers. As the crowd investigates the matter they notice that Peter is a Galilean and are certain that he is on of Jesus’ followers. accent and is insistent that Peter is one of Jesus’ followers. But Peter is adamant that he does not “know this man you are talking about.” At that moment the rooster crows again, fulfilling Jesus’ earlier prophecy. Jesus is rejected by his closest disciple.

The Worldly Political Establishment. The Jewish religious leaders present Jesus before Pilate, the political representative of Rome, the representative of the worldly government establishment. Pilate sees through the Jewish leader’s motives. Pilate knows that it is from envy and spite that the Jewish leaders want Jesus executed. Pilate has questioned Jesus and has found him guilty of nothing. But the Jewish religious leaders are relentless. So Pilate forgoes justice and rejects Jesus by sentencing an innocent man to a horrendous death.

The Worldly Power Structure. Pilate hands Jesus over to his soldiers who scourge, beat, and mock Jesus. The Roman soldiers are mocking Jesus. As the hand of power for the world superpower they carry out what they see as justice. There perspective is that here is a common man who thinks he is something, who thinks he is a king, who thinks he is the king of a people who have no… The Roman soldiers set out to show Jesus and the world what happens to nobody’s who think they are a somebody and… The Roman soldiers set out to put Jesus in his place.

The Common Jew. After Jesus is beaten relentlessly, he is lead through the streets of Jerusalem and nailed to a cross up on the highest hill just outside the city walls. As faithful Israelites have come from all parts of Palestine, the swelled populace of Jerusalem witnesses the humiliated Jesus hanging from a tree – the sign of being cursed by Yahweh (Deuteronomy 21:23b). As they walked to-and-fro throughout Jerusalem, the Israelite people “were yelling insults at him, shaking their heads, and saying, “Ha! The one who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross!” (15:29-30). This was their king that they had been wanting for thousands of years, this was their long-awaited Messiah. This is the way Jesus was treated by as he suffers and is rejected while freeing them from the bondage of their sin.

Criminals. Jesus was not the only one crucified that day in Jerusalem. Jesus was flanked on both sides by two others. The difference is that these two others were criminals. They were not innocent like Jesus. As they hung on their own crosses fighting and resisting their inevitable fate, they could not help but join in the maltreatment of Jesus. In Mark’s story, Jesus is rejected by all even the guilty. Mark informs his audience that, “Even those who were crucified with him taunted him.” (15:32)

Jesus’ Own Father. The worst of all was yet to come for Jesus. Jesus had been rejected by all of humanity. No matter the person’s background or experience with Jesus, everyone turned their back upon Jesus. Even the Holy One, Yahweh, Jesus’ own Father abandoned him. Mark records Jesus’ last words as, ““My God, my God, why have you abandoned me?”

Jesus was rejected by all. He was rejected by the Jewish religious leaders. He was betrayed by a member of his inner circle. Jesus’ closest friend denied even knowing him. The Jewish governing authority abused him and pleaded with the Roman government to find him guilty of treason against Rome so he would be sentenced to death. The Roman governing authority, knowing that Jesus was innocent and knowing that the Jewish religious leaders were motivated by jealousy turned his back to justice and allowed Jesus to be crucified. The Roman soldiers beat, mocked, and abused Jesus. The Jewish populace in Jerusalem that day scoffed at Jesus as he was led to Calvary and shook their heads in disgust as he hung upon the cross. Even the two criminals crucified with Jesus mocked him as they hung dying. Jesus was rejected by all. Jesus was rejected and ridiculed by the very people he came to save. The is what it means to be the Suffering Servant. As I read Mark 14-15 and saw the way Jesus was rejected by every type of person – friends, enemies, the common person, the high priest, the Roman governor – in story after story I came to sense the heaviness of Jesus’ rejecting. Through Mark’s telling of Jesus’ final day I came to understood how Jesus fulfilled the role of Suffering Servant as prophesied by Isaiah.

There are two very prominent literary techniques that Mark uses in his writing. One truth that is important to understand is the difference between ancient communication and communication in modernity. For the ancients, and Mark in particular, their forms of communication were limited to verbal, non-verbal, and written communication. Studies in verbal communication of the ancients understand this truth. There was a very developed custom of rhetoric in the ancient worlds and those who had perfected the art were very influential.

Similarly, written communication during ancient times was very different than it is in today’s world. It is helpful to recognize that in ancient times, writing was a very technical task. For the ancients, writing was their only form of recorded communication.

Written communication is very different in the modern world, Today, there are countless forms of communication – radio, television, internet, telephone, texting, email, memes, billboards, bumper stickers, greeting cards, letters – formal, business, intimate, YouTube, SnapChat, TikTok and the list goes on and on. Each one of those forms has its own assumed rules for interpretation.

Each one of those forms of communication has its own set of rules. A business letter the same way we read a meme; or the same as a text message. For the ancients, however, they only had a small number of forms of communication and the written word played a significant role during that age.

Within that written word there were many different literary devices used that each had their own rules for interpretation. For instance – chiasms, alliteration, personification, hyperbole, parables, simile, metaphors, and on and on. We still utilize many of those literary devices today, just not frequently, like the ancients. Understanding the literary devices utilized and the rules of interpretation is vitally important in interpreting an author’s argument.

Two of the literary techniques that Mark uses to communicate to his audience is his brisk pace and the literary device known as intercalation. Mark’s brisk pace is often used to conclude that he was attempting to write a Greek drama. Indeed, Mark’s gospel does contain many of the features of a Greek drama, however there are vital characteristics of Greek dramas that Mark does not adhere to. It is more likely that Greek drama was ingrained in Mark’s subconscious, and it was just natural for him to communicate in a similar manner as a Greek drama.

The other literary device that is prevalent in Mark’s gospel is the literary device of intercalation. Also, known as the sandwich technique, intercalation occurs when the author starts one story only to have it interrupted by a second story and when the second story is concluded returning to the first story for its conclusion.

Mark’s Brisk Pace

One of the most helpful effects of Mark’s pace is when he chooses to alter his pace. The majority of Mark’s narratives are very short, only a couple to a few verses, Mark as the narrator provides all of the information, and there is very little or no dialogue between the characters in the scene. However, there are a few narratives that do not adhere to this brisk pace. When Mark slows down the narrative and allows the story to be told through the interaction and dialogue of the characters, that is a signpost to his audience that this story is different. This is a notice to his audience to pay close attention to this particular story because it is important.

Not only is Mark’s storytelling brisk but he often uses a particular word that signals the beginning of a new narrative. Many of Mark’s changes in narrative begins with euthys, translated immediately in English. Mark uses ‘immediately’ twenty-four times in his gospel to transition from one scene to another. In the briskest narratives of Mark, as the narrator he provides all the information in the story. Mark describes the setting, introduces the character, and interprets their thoughts and actions all without any dialogue between the characters. These quick and short stories only last a few verses of scripture.

One example of this type of brisk story is Jesus’ temptation. In 1:12-13, Mark sets the scene, describes the characters, and tells the story with no dialogue between the characters. Other narratives that Mark presents are a few verses longer with a couple lines of short dialogue between the characters. One example of this type of story is Jesus’ disciples picking grain as they walk along the road and then Jesus being questioned by the Pharisees (Mark 2:23-28). 

In contrast to this brisk type of story telling are the handful of narratives that Mark describes at length with much of the story being developed through the dialogue of the characters. Unlike his brisk narratives, in these much longer narratives Mark sets the scene and then fades into the background. Mark then allows his characters to take center stage interacting and telling the story through their dialogue. One such scene is Jesus’ prayer in the garden of Gethsemane (Mark 14:32-42). This passage is eleven verses made up almost entirely of dialogue. Scenes such as these in Mark’s gospel are very few.

Intercalation

The second is the literary device known as intercalation or the sandwich technique. In the literary device known as intercalation, the author begins to develop one story which is then interrupted by a second story. The second story plays out and then the first story resumes and concludes. Intercalations are relatively easy to identify and have the unique purpose of helping the reader interpret both narratives. Each of the three episodes of the intercalation helps to interpret the meaning of the others. Three easily identifiable intercalations in Mark are The Parable of the Sower (4:1-34), Jairus and the bleeding woman (5:21-43), and Jesus cursing the fig tree and clearing the temple (11:12-23).

The Parable of the Sower. In 4:1-34, Mark presents one of Jesus’ first teachings to the multitudes. Mark states that a large crowd has gathered, and Jesus is forced to commandeer a boat so he can push out away from the shore for some breathing room. Mark states that Jesus taught the multitude using parables. Jesus then presents the parable of the four different soil types.

When Jesus concludes the parable of the Sower, Mark interrupts that narrative by stepping out of the chronological timeline and showing that while Jesus teaches the multitudes through parables, he explains everything clearly to his disciples. Jesus states that, “The secret of the kingdom of God has been given to you, but to those outside, everything comes in parables so that they may indeed look, and yet not perceive; they may indeed listen, and yet not understand; otherwise, they might turn back and be forgiven.” (4:11-12) Mark then reports that Jesus explained in detail the meaning of the Parable of the Sower.

After Jesus’ explanation of the details of the parable of the sower to the disciples, Mark returns to Jesus teaching the multitude from the boat. Mark concludes this narrative by stating, “He was speaking the word to them with many parables like these, as they were able to understand. He did not speak to them without a parable. Privately, however, he explained everything to his own disciples.” (4:33-34)

Mark uses this intercalation to help his audience interpret why Jesus taught the crowds in parables but explained everything plainly the disciples in secret. Each of these three separate episodes helps Mark’s audience interpret the other. This is the purpose of using the literary technique of intercalation.

Jairus and the Bleeding Woman. In Mark 5:21, Jesus is approached by Jairus, a prominent leader in the Jewish synagogue. Jairus’ young daughter is ill and he is begging Jesus to come and save her life. As Jesus begins to follow Jairus to his home, Mark interrupts the story.

Mark abruptly introduces a new character who takes center stage and pushes the desperate Jairus to the periphery of the scene. The bleeding woman crawls up behind Jesus and secretly touches the hem of his cloak stealing her healing away from Jesus. When Jesus stops and realizes that power has gone out of him, the woman shrieks back into the crowd in fear of being found out. When she realizes that she can hide no longer, the women steps out from the crowd and confesses to Jesus her deed. Instead of being scolded, Jesus esteems her as one with great faith.

Immediately, the story is again interrupted by the servants of Jairus arriving on scene to inform him that it is too late, his daughter has died. But Jesus has been moved to compassion by Jairus’ boldness and risking his standing in the community to save his daughter. The story ends with Jesus indeed raising Jairus’ daughter.

This literary technique is very helpful for the reader. Mark uses intercalation to assist the reader in interpreting his narratives. Mark uses this intercalation to teach his audience that boldness of faith is an esteemed characteristic trait for Jesus’ followers. Jairus approached Jesus with great boldness. As a leader in the synagogue, Jairus had a lot to lose by approaching Jesus. The Jews were already looking for a way to kill Jesus. They had already passed judgment upon him. When Jairus approaches Jesus, he draws a line in the sand revealing his allegiance. If Mark’s audience misses this point, the boldness of the bleeding woman helps make this truth clear. As someone with a bleeding disease she was unclean, making anything she touches unclean. By reaching out and touching Jesus she breaks the law. She makes Jesus unclean. But like Jairus, the bleeding woman was desperate. Just as Jairus’ prominence in the community was not going to stop him from saving his daughter’s life, the purity laws were not going to stop her from seeking her healing, 

The Fig Tree and Cleansing the Temple.  In Mark 11:12-23, this literary technique is very helpful for the reader. Mark uses intercalation to assist the reader in interpreting his narratives. Mark is presenting Jesus’ judgment upon the Israelite nation in this passage. In scripture, Israel is symbolized as a fig tree (See Hosea 9). When Jesus approaches the fig tree for harvest and finds it bearing no fruit, he curses the fig tree.

Jesus then enters the temple in Jerusalem and sees that instead of producing fruit as his Father’s house of prayer, the nation of Israel has turned it into a marketplace and a place to further one’s affluence. Just like the fig tree, the temple is not producing the fruit that Yahweh created it to produce. So Jesus passes judgment upon the Israelite temple in Jerusalem.

On the way out of Jerusalem for the day, Jesus and his disciples pass the fig tree again. This time the fig tree was withered from its roots. Jesus had cursed the fig tree for not bearing the fruit it was created to produce. Just like the fig tree, the temple in Jerusalem will soon wither from the roots and be cursed for not bearing the fruit that Yahweh created it to produce.

This is Mark’s purpose for using the literary technique of intercalation. Intercalation assists the reader in interpreting Mark’s narratives. In this particular narrative Mark uses the fig tree and the temple in Jerusalem to show what happens when God’s creation does not fulfill the role that it was created to fulfill. When God creates something to produce fruit and then finds it not fulfilling that purpose it will be cursed and wither from its roots.

In preparation for my book study of Mark’s gospel there were many common threads that were represented. Many scholars write about Mark’s use of intercalation. Other’s focus on the failure of Jesus’ disciples throughout the gospel. One unique thread that was discussed and debated was Mark’s similarity to a Greek drama. Like most ancient writing techniques, Greek drama’s have very specific elements that they follow. Mark’s gospel does seem to follow many of the elements of a Greek drama, but there are some techniques that Mark leaves out. It appears that while Mark was influenced by Greek drama’s it was not his intent to create a Greek drama.

All these perspectives are good to study and to become familiar with. But what I have found most helpful is focusing on the overarching themes that authors weave throughout their telling. This can be difficult for us when we focus on a single verse or two or even an isolated story. Reading the entire work helps reveal the complete story that Mark is telling.

Faith.

The most significant overarching theme that Mark returns to throughout his gospel is the theme of faith. Mark all throughout his gospel features the faith of the people the Jesus interacts with and how their faith is the open door for Jesus to act.

Friends bring a paralytic to Jesus (2:3-5). This passage tells the story of a group of friends who bring a paralytic to Jesus for healing. The friends approach the house where Jesus is teaching, but it is too crowded for them to enter through the front door. For so long I have read this passage too quickly. I often just breeze right through the text without considering what it looked like that day. Consider picturing the scene that day.

These friends take the paralytic up to the roof of the house, no small feat. Then they dig through the mud and straw roof. It is much easier to say than to do. Digging through their neighbor’s roof would have taken time. Picture Jesus teaching to a jam-packed house and suddenly there is banging on the roof above. After a few minutes of this banging a small beam of light bursts through the roof and down into the home. Dirt and dust are raining down on the crowd. Have you ever considered what was going through the mind of the homeowner? After a few more minutes it becomes apparent that these friends are not going to give up. They continue destroying their neighbor’s roof until the hole is big enough to lower a person through. Consider the scene as they start lowering their friend through the roof. That would not have been an easy feat.

Notice what Jesus says when these friends finally lower the paralytic to the ground, “Seeing their faith, Jesus told the paralytic, “Son, your sins are forgiven.” (2:5). “Seeing their faith…”, who’s faith? Not the paralytics faith. He was paralyzed. It was the faith of the paralytic’s friends who acquired his healing. This will become a major theme throughout Mark’s gospel – it is the faith of the people that activates Jesus’ healings. This is not necessarily saying that Jesus could not have healed without people exercising their faith. The point that Mark wants to make to his readers is that those who have faith in Jesus, who believe in Jesus, who are relentless in seeking Jesus out for their rescue are healed.

Daughter, because of your faith you have been healed (5:34). The next example of someone’s faith that brought a miraculous result is the woman who had the bleeding condition. In this story, Jesus is being crowded by a large crowd as they follow him so they can witness what he is going to do next. Suddenly Jesus realizes that something has happened, that power has gone out of him. His disciples are perplexed when Jesus questioned who touched him since they are being bombarded by the crowd. Jesus is adamant that something has happened.

The way Mark tells the story, it is not Jesus who activates the woman’s healing, but in Jesus’ own words it is “Daughter, because of your faith you have been healed” (5:34). The woman’s faith played an activating role in her receiving her healing. 

Because of your reply, you may go (7:29).One prominent truth of Jesus’ ministry while he was on earth was his focus on the house of Israel. In all four gospels, the gospel writers make it clear that Jesus’ focused on ministering only to the Jews and avoided spending his time ministering to Gentiles. Jesus’ interaction with the Syrophoenician woman was an exception to this rule.

During one of his excursions outside of Jewish territory, Jesus enters a house privately for some solitude. But as is common during Jesus’ ministry he is approached by a woman whose daughter is being tormented by an unclean spirit. This mother begs Jesus to act. But Jesus responds by telling her that Gentiles are not to steal the ministry of the Jews. This mother is not about to take no from Jesus without a fight. She quickly responds to Jesus’ refusal by stating that “even the dogs under the table eat the children’s crumb.” (7:28) Because this mother did not give up but had faith and fought for her daughter to be healed, Jesus states, “Because of this reply, you may go. The demon has left your daughter.” (7:29).

I believe, help my unbelief (9:24). While the Syrophoenician mother’s story is quite endearing, the story of the desperate father strikes a chord in many of us. As a father of a tormented daughter myself, I understand the desperation of this father. He has watched helplessly over the years as his son has been tormented and tortured by this unclean spirit. When Jesus approaches the scene and the father explains the unending ordeal his son has endured, the father begs Jesus, “if you can do anything…” Jesus responds, “If you can?” pointing out a potential hint of the father’s unbelief. But the father does not waiver, he does not become offended, he does not defend himself, he responds with honesty, “I do believe, help my unbelief!” The father opens his heart to Jesus and confesses his need for greater faith. It is because of the father’s transparency and humility that Jesus responds by stating to the unclean spirit, “I command you: Come out of him and never enter him again.” (9:24).

But he cried out all the more (10:48). In Mark 10, a blind man reveals his faith and his persistence when he meets Jesus. Jesus is walking down the road with his disciples and a large crowd in tow. Bartimaeus heard the commotion and realizing it was Jesus he pounced on the opportunity. After being told to quiet down from trying to get Jesus’ attention, Bartimaeus cries out all the more. Once Jesus corrects his disciples and the crowd, Bartimaeus leaps into action by throwing off his coat and jumping up toward Jesus. As Bartimaeus approaches, Jesus asks him what he wants. Bartimaeus responds by stating he wants to see. Jesus’ response is, “Go, your faith has saved you.”

Bartimaeus did not allow others to get in the way of his opportunity to meet Jesus. When they attempted to silence him, Bartimaeus cried “out all the more.” When Jesus told him to come, Bartimaeus jumped up and embraced the opportunity. Bartimaeus had faith that if he could just have a moment with Jesus then he could be healed. Bartimaeus seized his moment ant his ‘faith saved him.’

Truly this man was the Son of God (15:39).The final example of Mark’s overarching theme comes from one of the most unlikely sources. It is this unlikely source that makes the scene such an important example of faith. This scene has been used as a main argument for the historicity of Jesus’ claim as the Jewish Messiah and the Son of God. This example comes with no response from Jesus for Jesus has died. But the impact this testimony has had over the last two thousand years speaks for itself.

The testimony comes from one of the most hardened men. This testimony comes from a Roman soldier whose occupation was to execute criminals. He was an expert at what he did and what he did was inflict the most pain upon someone while prolonging their death. His job was to show what happens to a person who  goes against the Roman Empire. He had this job because he was good at it. It can be assumed this was not his first experience. But his response is telling. After witnessing Jesus’ death on the cross and all of the ridicule, humiliation, and rejection that Jesus experienced, this Roman Centurian’s testimony has spoke volumes for two thousand years. This die-hard Roman tough guy cannot help but to testify after witnessing the manner in which Jesus died, “Truly this man was the Son of God!” (15:39) This Roman centurion did not start the day as a witness to Jesus’ true identity nor was his faith the same as the other examples presented, but none the less, his experience of interacting with Jesus was life changing.

Jesus is the only one worthy to immolate.

Another overarching theme that Mark focuses on throughout his gospel is that Jesus is the only one worthy to immolate. Mark accomplishes this by showing how everyone else in the story falls short. One might not have high expectations of the Romans or the Gentiles or even the Jewish religious leaders. But there should be a high expectation that those closest to Jesus, those who have walked with Jesus day and night for three years, those who were privy to secret teaching and miraculous healings, and witnessing God’s voice as worthy to immolate. Mark, throughout his gospel, reveals that even a front row seat to Jesus’ teaching does not make a person like Jesus. Mark shows in his gospel that Jesus is the only one we should immolate. Ironically, or not, most of the failures of those closest to Jesus come on the heals of some of the most miraculous or impactful experiences with Jesus. Perhaps this is exactly what Mark was trying to communicate, that even after witnessing Jesus’ profound glory, humanity is far from perfection.

“Do you still have no faith?” (4:40). The disciples had been with Jesus for some time now. They had witnessed his teaching. He \taught with authority like no one else. The disciples knew that Jesus was different from all the rest. They had left their homes, their professions, even their families to follow after Jesus. They knew that Jesus was someone special. In this passage, the disciples were on the boat with Jesus. For a few of the disciples this was their sweat spot. They were perhaps more comfortable in a boat than on land, for they were fisherman by occupation. But this was a different night. Even the most experienced fishermen were in fear for their life. Jesus had higher expectations for them than this. When they experienced a storm and were in fear for their lives, Jesus expected more. Jesus expected these disciples to trust in him. They fell short. They had experienced the sea, they had experienced Jesus, but they still feared for their lives. Jesus expected more from them, Jesus wondered, “Do you still have no faith?”

Jesus was amazed at their unbelief (6:6a). This story is a little different than the rest but is profound none the less. This passage does not focus on the lack of faith/belief of Jesus’ disciples. This passage focuses on Jesus’ hometown. This passage is the source of one of the popular passage, “A prophet is not without honor except in his hometown…” Jesus‘ ministry is in full swing now in Mark’s gospel. Jesus has traveled throughout Galilee. He has become a famous teacher that crowds flock to so they can learn from him. But his fame among Galilee was the source of indignation in Nazareth. Even those who heard his teaching in the synagogue were astonished, “He was not able to do a miracle there” because he was just the son of  “the carpenter, the son of Mary, and the brother of … So they were offended by him.” Jesus was a Nazarene just like them, nothing other than ordinary just like them. “Jesus was amazed at their unbelief.” (6:6a)

…their hearts were hardened (6:52). This failure comes on the heals of one of Jesus’ most miraculous of all his miracles – the feeding of the five thousand. After the feeding, Jesus directs his disciples to cross the sea in a boat ahead of him. During their crossing a storm arises once again, they are in fear of their life. They then see a figure crossing upon the surface of the water assuming it was a ghost. In ancient times, the sea was the source of danger, mystery, and darkness. This was especially true at dark. But Jesus, and Mark, expected more. Mark’s conclusion to the story was that the disciple fell short as “their hearts were hardened.” (6:52).

“Don’t you understand yet? (8:21). This passage highlights one of the disciples most egregious failings in all of Mark’s gospel. On the heels of witnessing Jesus feed a multitude for the second time, the disciples are caught in their ignorance. As Jesus warns them against the leaven of the Pharisees, their minds go to the earthly truth of bread. But Jesus’ mind is on the truth of the kingdom that he is attempting to introduce the disciples to. Jesus responds to the disciples arguing about bread by stating, “Don’t you understand or comprehend? Do you have hardened hearts? Do you have eyes and not see’ do you have ears and not hear? And do you not remember?” (8:17-18)

“Get behind me Satan” (8:33). Again, just after a high point in the disciple’s life with Jesus they stumble. This time it is Peter who is tripped up. But this should not be seen as isolated to just Peter since he is the prototypical disciple. After all the disciples had witnessed up to this point in his ministry, Jesus asks the disciples who people say he is. After the disciples give the different answers – John the Baptist, Elijah, or one of the prophets, Peter steps up and declares to Jesus that, “You are the Messiah.” From that declaration, Jesus begins to describe the suffering that as the Messiah he must endure. Jesus goes on to prepare the disciples by stating that he was going to end up being killed. Peter then took Jesus aside and rebuked him rejecting the plans of the Father to redeem the world. In response Jesus tells Peter, “Get behind me Satan! You are not thinking about God’s concerns but human concerns.” (8:33)

Because he did not know what to say and they were terrified (9:6). Peter, James, and John were privy to deeper teaching than anyone else in Jesus’ closest circle. Jesus invited them to the transfiguration and took them deeper into the garden during his night of prayer. But even those privy to the deepest level of discipleship could not immolate Jesus. When Peter, James and John were given the opportunity to witness Jesus’ transfiguration and capture a glimpse of his glory they could not completely process the experience.

They got to witness the glory of Jesus and see him interacting with Moses and Elijah. In response to their terror and not knowing how to respond, Peter blurts out suggesting he and James and John build tents for Jesus, Moses, and Elijah. The Father then speaks from heaven stating that, “This is my beloved Son; listen to him!” It would be easy to criticize Peter, and the other disciples for that matter, for their blunders. But that is not Mark’s aim in showing the weaknesses of Jesus’ disciples. Mark is not trying to show the disciples as failures, but as humans. Mark is showing his audience that everyone in his story failed except Jesus. Mark is telling his audience that Jesus is the only one they should immolate.

“You unbelieving generation… how long must I put up with you?” (9:19). Shortly after Jesus’ transfiguration, he returns down from the mountain with Peter, James, and John and is greeted by a crowd arguing with the other disciples. Jesus asks what they are discussing. A father responds that he brought his son to the disciples so they could cast out an unclean spirit, but they were unable. The disciples had already had the opportunity to go out and minister among the people, even without Jesus. During their ministry, they were given power over unclean spirits. This should not have been a problem for them. In a later episode, Jesus reveals that this particular unclean spirit can only be cast out through prayer. In their haste, the disciples did not even pray. Again, Mark is not attempting to belittle the disciples, he is just revealing that they are flawed like everyone. Mark is telling his audience that Jesus is the only one they should attempt to immolate.

So they tried to stop them (9:38). In this episode, John proudly approaches Jesus to let him know that he had taken care of business. John explains that he saw someone casting out demons in Jesus’ name so he “tried to stop him because he wasn’t following us.” (9:38). John thought that the disciple who were following Jesus were the only ones who could be Jesus’ disciples, who could do kingdom work. Mark wanted to make sure that the readers (or hearers) of his gospel understood that Jesus had many sheepfolds. Jesus responded to John by stating, “Don’t stop him, because there is no one who will perform a miracle in my name who can soon afterward speak evil of me. For whoever is not against us is for us.” (9:39-40).

But the disciples rebuked them (10:13). As Jesus’ ministry was coming to a close and he was heading up to Jerusalem knowing it would lead to his arrest and crucifixion people were bringing their children to him to be blessed. Jesus had been with his disciples for almost three years by this time. He had been teaching them the truths of the kingdom of God. That was the purpose of Jesus’ three-year ministry. That was the purpose of Jesus calling Twelve specific people to be his inner circle. Jesus was teaching the truths of God’s kingdom and how they were live a kingdom life in the world. Jesus was about to commission them to take what he taught them and teach it to the rest of the world. Jesus had taught his disciples almost everything he was going to teach them. It was almost time for them to be on their own. That is the context of this episode.

God’s kingdom is a kingdom for children. God honors those who approach him with child like faith. The disciples still did not understand that truth and tried to protect Jesus’ time by preventing him from wasting his time on little children. Mark states that, “When Jesus saw it, he was indignant and said to them, “Let the little children come to me. Don’t stop them, because the kingdom of God belongs to such as these. Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter it.”

“Why has this perfume been wasted?” (14:4). This episode in Mark’s gospel occurs right at the end of Jesus’ life, perhaps during the last week or even on one of his final couple of days. Jesus is on his way to Jerusalem to observe the Passover Meal with his disciples. He stops by Bethany for a meal with friends perhaps in his honor for curing Simon of leprosy. On several occasions Jesus has explained to his disciples that he will be arrested, mistreated, and crucified. They should be prepared for this. They should be treasuring this day and honoring Jesus. They should not be in the head space where they are filled with indignation when “a woman came with an alabaster jar of very expensive perfume of pure nard” anointing Jesus’ body in advance of his burial. Jesus’ disciples see this as a waste. They believe that a better use would be to use the money to feed the poor. Jesus must remind them that they will always have the poor with them, however they will not always have him. Mark is not trying to belittle Jesus’ disciples. He is communicating that like everyone, even Jesus’ disciples failed to completely understand the moment. Mark is explaining that Jesus’ disciples fell short at times. Mark is explaining to his audience that Jesus is the only one who is worthy to immolate.

Astonishment overwhelmed them and they told no one (16:8). Mark ends his gospel by showing that even the most loyal of his disciples fall short. Some argue that this is not the end of Mark’s gospel. This may be true, but the point of this episode is that Jesus’ most loyal followers did not obey him, at least not at first. The women in this episode were the most loyal to Jesus. They were more loyal than the Twelve that Jesus appointed to be his apostles. When the apostles scattered at Jesus’ arrest and left him alone on the cross, these women sat at the foot of the cross throughout Jesus’ crucifixion. These women were the most loyal disciples that Jesus had. Because of their loyalty they were entrusted with the pinnacle of the gospel message – that Jesus is alive.

Just after the sabbath, Mary Magdalene, Mary, and Salome bought spices and visited Jesus’ tomb to tend to his body. Instead, they are told that Jesus had risen, that Jesus is alive. They are then given the task to tell the world! But Mark concludes that, “They went out and ran from the tomb, because trembling and astonishment overwhelmed them. And they said nothing to anyone, since they were afraid.” (16:8) Mark is not trying to embarrass Mary Magdalene, Mary and Salome, he is describing to his audience that even the most loyal disciples fall short. Mark is showing his audience that Jesus is the only one they should attempt to immolate.

Jesus provides private teaching.

Throughout his gospel, Mark shows that Jesus took the opportunity to teach his closest disciples on an intimate level. While Jesus did not play the games of first century Greek rhetoric with the Jewish religious leaders and he did not speak clearly to the crowds, he did take time to explain kingdom truth to those who were seeking after him. Jesus reveals special revelation to those who follow him closely and who dig deep into the truths of God’s kingdom.

Jesus explains the parable of the Sower (4:10-20). Chapter four, as stated above, is an intercalation. Mark uses that intercalation to explain to his audience that Jesus provided special teaching to his closest disciples. In chapter four, Mark tells the story of Jesus teaching to a large crowd. The crowd was so large and was crowding Jesus so much that he decided to get in a boat and push of away from the shore. Jesus proceeds to tell the crowd the truth of different types of soils. Jesus explains that kingdom truth is sown generously to all types of soil, but only a certain type of soil produces a crop. Mark then explains that when the Twelve and other disciples were alone with Jesus, they asked what the parable meant. Jesus’ closest disciples did not just follow him so that they could reap the benefits of his power over creation. Jesus’ closest followers wanted to understand the truths of God’s kingdom. Jesus obliged them. Jesus explains the differences in people who hear kingdom truth and how they respond to that truth.

He explained everything to his disciples in private (4:34). In 4:34, Mark closes his intercalation of 4:1-34 by driving home the point that Jesus explained everything to his disciples in private. The hallmark trait of a disciple is that they make sacrifices to follow their teacher. Some left their families to follow Jesus while others provided Jesus the means and finances to devote all his time to kingdom ministry. The kingdom truth is that Jesus rewards those who sacrifice for the kingdom special revelation. Another hallmark of a disciple is they dig deep. Mark began his telling of Jesus’ private teaching by explaining that the disciples “When he was alone, those around him with the Twelve asked him about the parables…” A disciple of Jesus digs deep. A disciple of Jesus wants to know more about God’s kingdom.

Jesus teaches the disciples that it is what comes out of a person that defiles (7:18-23). In the episode prior to 7:18, Jesus is confronted by the Jewish religious leaders as they question him as to why his disciples do not wash their hands before they eat. This accusation was not about hygiene, it was about tradition. There is no scripture from God that directs his people to wash their hands before eating. This tradition had developed over the years in Judaism where devout Jews would ceremoniously wash their hands. This ceremony was not about hygiene or about following God’s commands. It was about tradition.

After the confrontation with the Jewish religious leaders, Jesus “went into the house away from the crowd” (7:17). Jesus begins to teach his disciples in private. Jesus teaches them, “…Don’t you realize that nothing going into a person from the outside can defile him? For it doesn’t go into his heart but into the stomach and is eliminated” (thus he declared all foods clean). And he said, “What comes out of a person is what defiles him. For from within, out of people’s hearts, come evil thoughts, sexual immoralities, thefts, murders, adulteries, greed, evil actions, deceit, self-indulgence, envy, slander, pride, and foolishness. All these evil things come from within and defile a person.” (7:18-23). Jesus took the opportunity to teach his disciples privately about how to live according to God’s kingdom.

Jesus is transfigured (9:2-13). In 9:2-13, Jesus takes Peter, James, and John up the mountain so they can experience his transfiguration. Jesus’ true heavenly glory is revealed, and he confers Moses and Elijah.  After Peter misspeaks, God speaks from heaven stating that, “This is beloved Son; listen to him!” Jesus allowed Peter, James, and John to witness this event. Jesus wanted them to know his true identity. Jesus even tells his three disciples, “to tell no one what they had seen until the Son o Man had risen from the dead.” (9:9). Jesus’ private teaching does not end there, but continues as the four of them make their journey down the mountain. The disciples ask Jesus about the scribes stating that Elijah must come first. Jesus refers to John the Baptist as he teaches the three that indeed Elijah has come and they did whatever they pleased to him. This episode shows that Jesus took the opportunity to teach his disciples privately about true reality of God’s kingdom.

Greatness in God’s kingdom is defined (9:33-37). Prior to this episode, Jesus’ disciples are arguing among themselves as they walk along the road with Jesus. They are arguing about what greatness in God’s kingdom looks like. Mark tells his audience that, “When he was in the house…” Jesus goes on to teach them, “If anyone wants to be first, he must be last and servant of all.” He took a child, had him stand among them, and taking him in his arms, he said to them, “Whoever welcomes one little child such as this in my name welcomes me. And whoever welcomes me does not welcome me, but him who sent me.” Jesus took the opportunity to teach his disciples about what living in God’s kingdom looks like.

Jesus teaches the disciples privately about marriage (10:10-12). In the previous episode, the Pharisees approached Jesus and questioned him about marriage. They were not trying to learn more about God’s kingdom. They were testing Jesus. They were not trying to dig deeper Jesus’ teaching; they were trying to bury him.

In this episode, “When they were in the house again, the disciples questioned him about this matter.” The disciples had heard Jesus teach the Pharisees in their error, now the disciples wanted to know more about what Jesus was declaring about marriage. When they were away from the crowds, the disciples approached Jesus with an open-heart desiring to learn more about his teaching and how to live according to God’s kingdom. 

Jesus teaches the disciples privately about entering the kingdom of God (10:23-31). In the previous episode, Jesus is approached by a man who asked him what he must do to inherit eternal life. This man was a devout Jew and was rich. Jesus told him he needed to give away his wealth and become a disciple. The man walked away because he was very wealthy.

Jesus takes this opportunity to teach the disciples about the difficulty for the wealthy to enter God’s kingdom. Jesus turns to his disciples and teaches them that the kingdom of God requires a child-like, contrite, humble heart. It is difficult for the wealthy to approach Jesus with that type of heart. The wealthy seemingly already have everything they need. It is difficult for the wealthy to be humble. Jesus wanted his disciples to know this truth about God’s kingdom. 

Jesus teaches the disciples about the end of the age (13:3-37). In the final week of his life, Jesus was preparing his disciples for his departure. Jesus was about to leave this world and entrust his disciples to continue teaching the world how to live according to the kingdom of God. Jesus takes the disciples away from the temple and outside the walls and to the outskirts Jerusalem. Jesus takes them to their private spot. Jesus sits down on the Mount of Olives with Peter, James, John, and Andrew. In the longest uninterrupted narrative in Mark’s gospel, Jesus prepares his closest disciples for their future ministry to the world. Jesus teaches them about the coming of the end of the age. Some of these events would occur before their deaths, while others have yet to occur. Jesus was teaching these four private truths about the coming age so they were prepared for the coming difficulties and so they could share the truths of God’s kingdom with the rest of the world. Jesus took the opportunity to teach his disciples privately about the truths of the kingdom of God.

Jesus ushers in the (new, greater, complete, final) exodus.

In Mark’s gospel there a lot of allusions between Jesus’ ministry and Moses’ ministry. There is a spectrum of understanding among scholars as to how deep and how significant these allusions go. It is generally agreed that Mark was writing his gospel to Gentiles and mores specifically Gentiles in Rome. If this is true, then what is the purpose for Mark to allude to Moses since Moses would be more significant to a Jewish audience. Most likely, Mark’s allusions to Moses are a way for him to show that Jesus is greater than Moses. If Mark’s audience was non-Jewish then their introduction to Jesus would have come from the evangelistic efforts of Jews. So, Mark shows that Jesus is the new, the complete, and the final archetypal Moses. Moses was commissioned by God to lead his people out of bondage, into freedom and into the promise land. God revealed through Moses and the Israelites that human effort is not able to defeat sin. So, God entered into humanity and accomplished what no one else could do. Jesus came to earth and showed his disciples how to live in God’s kingdom while on earth, Jesus sacrificed his life for the atonement of all human sin, and Jesus defeated death through his resurrection allowing humanity to live in God’s kingdom to come.  In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses. 

Commissioning… (Moses negotiated, Jesus accepted). When it was time for God to tell Moses it was time to begin his mission, God spoke to Moses miraculously through a burning bush. After much dialogue and negotiating, Moses accepted God’s commissioning. When it was time for God to tell Jesus it was time to begin his mission, God spoke to Jesus miraculously by tearing open the heavens. When the Father stated, “You are my beloved Son; with you I am well-please.” (1:11). There was no dialogue, there was no negotiating. Unlike Moses, Jesus’ commissioning was new, greater, complete, and final. Unlike Moses, Jesus accepted his commissioning from the Father without hesitation.  In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses. 

Mountains… (Moses is summoned, Jesus goes). Mark shows that Jesus is like Moses through their respective journeys to the mountain top. Critical moments in Moses’ ministry occurred away from the crowd and up on the mountain. When he wanted to speak with Moses and give him direction on how to lead his people, God called Moses up to the mountain for special revelation  (See Exodus 19:20b). Contrary to Moses, Jesus was not summoned to the mountain. Jesus did not need to be summoned. Jesus was greater than Moses. Jesus knew when it was time in his ministry to go up the mountain. When Jesus needed to select twelve special men to carry on his ministry, he went up the mountain. When Jesus needed to connect with the Father after feeding the multitude and before walking upon the sea, he went up the mountain. When Jesus needed to reveal his true identity to his inner circle, he went up the mountain to be transfigured. When Jesus needed to atone for human sin, he walked up the mountain. Moses was summoned by God to go up the mountain. Jesus knew to go up the mountain.  In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

Manna… (Moses guides, Jesus provides). In Exodus 16, God directs Moses to lead the Israelites through the wilderness so He can teach them how to live according to God’s decrees. The Israelites find themselves grumbling against God and Moses because they are hungry. God informs Moses that he is going to provide manna and instructs him on how the Israelites are to collect the manna. God provides and directs, Moses guides. In Mark 6 and 8, Jesus finds himself before the multitudes who are eagerly feeding on his teaching. They have been listening to Jesus for some time and need nourishment. Mark does not record their grumbling, he records Jesus’ compassion. Jesus sees the need and acts. Jesus takes what the people have in their possession and multiplies the bread so that everyone is full and there are leftovers. Moses guides God’s people,  Jesus provides for God’s people. In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

The sea… (Moses splits, Jesus walks). When God calls Moses to rescue His people and lead them out of slavery to the wilderness so they can worship Him, God has Moses lead the Israelites to the edge of the Red Sea. With the Egyptian army on their heels, God has Moses stretch out his hand over the sea and “The Lord drove the sea back with a powerful east wind all that night and turned the sea into dry land. So, the waters were divided, and the Israelites went through the sea on dry ground, with the waters like a wall to them on their right and their left.” (Exodus 14:21b-22). This allows the Israelites to walk across the sea and escape the Egyptians. Contrary to Moses, when Jesus was leading his disciples across the sea, he did not need to split the sea, the Father did not need to provide a powerful east wind all that night. Jesus walked across the surface of the sea. As soon as Jesus entered the boat with the disciples, the wind and the sea were calmed. (6:45-52) In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

Glowing (Moses reflects God’s glory, Jesus is God’s glory). In Exodus 34:29-35, the author of Exodus describes how Moses’ “face shone as a result of his speaking with the Lord.” (Exodus 34:29b) This was a result of being with God and his glory. Moses’ face shown because he was in the presence of God. Moses’ face shown because he was reflecting the glory of God. The Israelites responded in fear as is the unanimous reaction of humans throughout scripture when they witness the heavenly. This is true of Peter, James, and John, “they were terrified” (9:6b) when they witnessed the heavenly during Jesus’ transfiguration. Jesus transfiguration was different than when Moses face shown. Jesus transfigured, revealing his true identity. Jesus’ clothes became “dazzling – extremely white” not because he was reflecting the Father’s glory but because his own glory was being revealed. In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

Freedom from slavery… (Jesus’ atoning death). Moses arrives in God’s story when Abraham’s offspring find themselves as slaves in Egypt. Moses was under God’s favor from birth. The Egyptians had an edict in order that commanded all male Israelites would be killed. But from birth, Moses was hidden. He grew up in Pharoah’s palace learning from the best. God appointed and commissioned Moses to lead his people out of slavery from Egypt. But Moses’ leadership would not be permanent. The Israelites would again find themselves in bondage under the arms of the Babylonians, Persian, Greeks, and Romans. Moses did lead God’s people out of bondage, but that freedom would not last. That freedom was temporary. 

Unlike Moses, Jesus’ story is different. Jesus was also under God’s favor from birth. When Jesus was born, King Herod like Pharoah, ordered all Israelite boys be put to death. But Jesus was spared for God had a mission for Jesus. God’s mission for Jesus was to lead His people out slavery to sin. Jesus accomplishes his mission when he presents himself as the perfect sacrifice and the permanent atonement for sin. Jesus’ atonement was not temporary like Moses’. Jesus’ atonement is valid for all time as he leads God’s people to freedom and out from under the bondage of sin. In his gospel, Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

Entering the promise land… (Jesus’ Resurrection). Moses’ mission from God was to lead the Israelites out of slavery and into the land that God promised to those who lived according to his decrees. God wanted his people to live in a specific land and be an example to the people who lived around them. This mission is a preview of God’s eternal plan which Jesus fulfilled. God’s mission to Jesus was to sacrifice himself as an atonement for humankind and then to defeat the last and greatest enemy of humankind – death. Jesus accomplished this mission when he resurrected from the grave. In chapter sixteen, Mark reveals that Jesus defeated death and is alive. Jesus leads God’s people into the promise land through his victory over death. Mark reveals that Jesus is the new, the greater, the complete, the final Moses.

Mountain top Experiences.

Mountain top experiences are significant not just for Mark’s gospel, but for the entirety of scripture. Mountain top experiences for Jesus should be seen as allusions back to Jesus’ role as the new Moses leading God’s people out of bondage and into the Kingdom of God. Jesus’ most profound life events took place on the mountain.

Jesus goes up the mountain and summons those he wants (3:13). Jesus’ first mountain top experience occurs early in Mark’s gospel and early in Jesus’ ministry. Jesus’ ministry was growing, but he knew how it was going to end. Jesus knew the mission that the Father had given him. Part of that mission was to teach a small group of people the deep truths of God’s kingdom and what it looked like to live in that kingdom while on earth. These people would be vital to Jesus’ ministry, especially after his death. They would take what Jesus started and what Jesus taught them and would be commissioned to spread that throughout the world. This was a critical moment in Jesus’ ministry. So, Jesus journeys up the mountain to designate twelve men to continue what he started.  Mark reveals that crucial moments in Jesus’ ministry took place on the mountain.

Jesus goes up the mountain to pray after ministering (6:46). In the previous episode, the feeding of the five thousand (6:30-45), Jesus takes a small sack lunch and multiplies it to feed over five thousand people to their fill with plenty left over. This is an allusion to God’s ministry to the Israelites through Moses in his provision of manna in the wilderness. The episode following Jesus’ trip up the mountain has Jesus walking upon the water, something only God does (see Job 9:8). Between these two God acts, Jesus goes up the mountain to be alone in prayer with his Father. This is a critical moment in Jesus’ ministry. Following a miraculous multiplication, Jesus prays. Prior to a miraculous walking upon the sea, Jesus prays. Mark reveals that crucial moments in Jesus’ ministry took place on the mountain.

Jesus is transfigured (9:2-10). The disciples had spent much time with Jesus. They witnessed Jesus perform many miracles. Jesus showed his authority over the spirit world by casting out demons. Jesus showed his authority over the natural world by walking on water and calming storms. Jesus showed his authority over the physical world by healing sickness and disease. But even all of this did not completely reveal Jesus’ true identity. There were many who witnessed this authority of Jesus. But Jesus wanted the world to know his true identity and what following him had to offer. So, Jesus took Peter, James, and John up the mountain.

Again, this mountain top experience is an allusion to Moses. When Moses went up the mountain to hear from God, God’s glory could not help but be reflected upon his face as it glowed. Jesus’ revelation was different from Moses though. Moses’ face glowed because he had been near God’s glory. Contrary to Moses, Jesus glowed, and his clothes became whiter than any human could bleach them because that was his true identity. Jesus’ glowing was not a reflection of God’s glory. Jesus’ glowing was his own glory because he is God.

Jesus’ transfiguration from his humanity to revealing a portion of his divinity was an important moment in his ministry. Jesus directed his three witnesses not to tell anyone about this until after his resurrection. Jesus was not looking at this moment as an opportunity for fame and notice during his earthly ministry, but as a testimony to his true identity after his resurrection. All of this occurred on the mountain top. Mark reveals that crucial moments in Jesus’ ministry took place on the mountain.

They brought Jesus to Golgotha (15:22). The culmination of Jesus ministry and his most profound gift to humanity occurred on a mountain. God allowed Moses to overlook the promise land from a mountain before God’s people could enter it.  Jesus walked up the mountain to open the gate that allowed sinful humanity to enter into God’s eternal kingdom. Jesus’ atoning death took place on a mountain – Golgotha, which means Place of the Skull.

In his gospel, Mark shows that Jesus’ most significant moments took place on a mountain.

Jesus is the Son of Man.

This theme in Mark’s gospel is complicated. The “Son of Man” issue is not just limited to Mark. This is a Christological concept woven throughout all of the gospels, the New Testament, and the Old Testament as well. Without getting deep into all the aspects of this issue, “Son of Man” is the title that Jesus used for himself. It is his self-designated title. In a sense, what Jesus is saying when he uses the term “Son of Man” he is claiming his Messiahship without using that term.

Jesus stayed away from using the term “Son of God” or “Messiah” because of the social and political implications those terms carried in first century Palestine. “Son of God” or more precisely, “a son of god” was developing into a term used for the Roman Ceasar. For Jesus to use that term would have brought the ire of the Roman’s politically and the ire of the Jewish religious leaders religiously. Similarly, designating himself as the Messiah would have also brought the ire of Jewish religious leaders, which Jesus endured regardless which led to his crucifixion.

The use of “Son of Man” by Jesus alludes to Daniel’s description of one “like a son of man” in Daniel 7:9-14. Those steeped in the Old Testament scriptures and seeking the true Messiah from God would have recognized Jesus’ allusion. Those eager for the coming of God’s kingdom would have recognized Jesus for who he claimed to be.

2:10-11. Jesus’ first use of “Son of Man” comes early in his ministry when he heals the paralytic in Capernaum. Jesus was teaching in a packed house when four friends brought their paralytic friend to Jesus for healing. Jesus’ response to their faith was, “Son, your sins are forgiven.” (2:5b) Some in the crowd were offended because they perceived Jesus’ words as blasphemy because in their minds, “Who can forgive sins but God alone?” (2:7b). In response Jesus states, ““Why are you thinking these things in your hearts? Which is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat, and walk’? But so that you may know that the Son of Man has authority on earth to forgive sins”—he told the paralytic— “I tell you: get up, take your mat, and go home.” In this episode, Jesus is accused of blasphemy because only God can forgive sins. Jesus is indeed claiming as “the Son of Man” he has authority to forgive sins and he proves it by healing the paralytic.

2:28. In another episode, Jesus is confronted by the Pharisees when his disciples are picking grain on the Sabbath as they walk along the road for it was illegal to glean on the Sabbath. Jesus reveals the hard hearts of the Pharisees who had turned the Sabbath into a burden. They had created so many rules so that the true restrictions of Sabbath were not broken. Jesus tries to teach them that the Sabbath was set aside for man, not man for the Sabbath. God created the Sabbath not to be a day full of rules, but a day free from work. Jesus declared, “The Sabbath was made for man and not man for the Sabbath. So then, the Son of Man is Lord even of the Sabbath.”

8:38. In this episode, Jesus calls the crowd to follow him. Jesus lays out for his disciples his plan of salvation. He tells them that whoever wants to follow him must “deny himself, take up his cross, and follow” him (8:34b). Jesus states that those who want to “whoever wants to save his life will lose it, but whoever loses his life because of me and the gospel will save it.” (8:35) Jesus is defining discipleship and kingdom living to the disciples and the crowd. Jesus is making it clear how one can find themselves in God’s kingdom. Jesus concludes his plan of salvation by stating, “For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.” (8:38) In this passage, Jesus makes it clear that giving up one’s worldly ambitions and following Jesus will bring a reward in God’s kingdom. Jesus refers to himself in this passage as the “Son of Man” alluding to Daniel 7:9-14.

9:2-13. Mark records Jesus’ transfiguration in 9:2-12. Jesus takes Peter, James, and John up the mountain so that they may witness Jesus’ true glorified identity. All throughout scripture, when humanity witnesses the heavenly the testimony is that humans are gripped with fear. Jesus’ revelation of his glory reveals the same response from his closest disciples, “they were terrified.” (9:6b). Mark testifies that Jesus was transfigured, and his clothes became whiter than any launderer could whiten them. When Peter recognizes Elijah and Moses alongside Jesus, God makes it clear that Elijah and Moses are not on the same level as Jesus when the three witness God’s voice declare that “This is my beloved Son; listen to him!” (9:7b) On the way down the mountain, Jesus directs his three disciples to keep this to themselves until he is has risen from the dead. In verse nine, Jesus uses Daniel’s “Son of Man” formula for himself. Jesus declares that he will defeat the grave. Jesus then goes on to remind his disciples that it is “written that the Son of Man must suffer many things and be treated with contempt” (9:12). In this episode, Mark reveals to his audience that Jesus is the Son of God by revealing his glory and through the theophany of God’s voice declaring that Jesus is His beloved Son. Jesus then refers to himself as Daniel’s Son of Man.

14:41. This episode again features the three inner disciples – Peter, James and John as Jesus takes them to a special place. This time Jesus is asking for their help. Jesus is “deeply grieved to the point of death” (14:34) and asks his inner three to pray with him. But they fall short. They cannot keep their eyes open. After finding them sleeping three times, Jesus has had enough. It is time for his Passion to begin in full. Mark records Jesus as stating, “Then he came a third time and said to them, “Are you still sleeping and resting? Enough! The time has come. See, the Son of Man is betrayed into the hands of sinners.” For the final time, Mark records Jesus referring to himself as the “Son of Man” alluding to Daniel 7:9-14.

The demons speak out Jesus’ true identity.

Throughout his gospel, Mark records Jesus’ interaction with the spirit world through unclean spirits. Every instance of Jesus’ encounter with an unclean spirit shares a common occurrence. In each encounter the unclean spirit testifies to Jesus’ true identity as the Son of God. There are different thoughts behind the utterances of the unclean spirits. The first is that knowing the true identity and power of Jesus as the Son of God, they cannot help but to testify to his divinity. In this line of thinking the utterance of the unclean spirit is compulsory, an involuntary act.

Another possible explanation of the outbursts of the unclean spirits is that it was an attempt to gain mastery over Jesus. This explanation is rooted in the ancient thought that to label someone was to show that you knew who they were and you could back them into a corner. This may be a difficult concept for modernity to understand. But just because the concept is difficult to understand in today’s world does not make it untrue or a legitimate strategy. The ancients could be correct, and modernity could be ignorant in this case. Ben Witherington, in The Gospel of Mark, states that, “The words of the spirit must then be seen as hostile. They should also be seen as an attempt, by a naming ritual, to get control of the situation” (p. 90). Witherington explains that, “It is possible that this naming is to be seen as an attempt by the spirit to gain control over Jesus. In short, they identify Jesus as more than a teacher, indeed as a unique and even supernatural figure who is recognizably part of their world and capable of doing battle with them” (p. 91). Mark L. Strauss, in his Zondervan Exegetical Commentary on the New Testament volume entitled Mark, explains further that, “The demon’s claim that “I know who you are: God’s Holy One!” is sometimes seen as an attempt to gain authority over Jesus. In the ancient world knowledge of a demon’s name was thought to be a way to gain mastery over it” (p. 92).

1:24. In this passage Jesus is in his home region of Capernaum teaching in the synagogue on the Sabbath. As Jesus is teaching, a man with an unclean spirit recognizes and immediately declares Jesus’ true identity. The unclean spirit recognizes Jesus’ humanity by stating, “Jesus of Nazareth” and recognizes Jesus’ divinity by stating, “you are – the Holy One of God!” (1:24). The outburst of the unclean spirit can be understood from two perspectives. Perhaps it was an uncontrollable utterance; the unclean spirit cannot help but cry out in Jesus’ presence. Perhaps it was an attempt to gain authority over Jesus. Perhaps it is a combination of both. Regardless, the unclean spirit knows the authority that Jesus has to bring freedom to the man it possesses. William L. Lane, in his New International Commentary of the New Testament volume entitled The Gospel of Mark, points out that, “The unclean spirit recognizes Jesus as the Holy One of God, the Bearer of the Holy Spirit, and between the Holy Spirit and an unclean spirit” (p. 74). Regardless of why the unclean spirit testifies to Jesus’ true identity, it is no match for Jesus’ authority.

3:11. In this passage Jesus’ fame has spread throughout all of northern Palestine. Large crowds were following him from all over. Mark informs his audience that “a large crowd followed from Galilee, and a large crowd followed from Judea, Jerusalem, Idumea, beyond the Jordan, and around Tyre and Sidon.” (3:7-8) Jesus instructed his disciples to get a boat ready for him to use so he put some space between him and the crowds, “so that the crowds wouldn’t crush him.” (3:9). Mark then states that, “Whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God!” And he would strongly warn them not to make him known.” (3:11)

5:7. In chapter five, Mark records Jesus interaction with a legion of demons who had possessed a man in the region of the Gerasenes. This may be one of the most well-known exorcisms by Jesus in the gospels. Mark states that, “Whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God!” And he would strongly warn them not to make him known.” (5:6-7) Again, the demons cry out and reveal Jesus’ true identity. The demons know exactly who Jesus is.

So, for twenty-three months I spent time almost every day digging deep into The Gospel of Mark and a few resources that were highly recommended by Bible scholars that I respect. There is a lot of information to sift through here on this website. Below you will find an introduction that applies to the entire letter of The Gospel of Mark and a bibliography of the resources I used. Not everyone will agree with my findings. That is okay. That is healthy.

In any outline of a book of the Bible there are many variances. The outline below is one view and it is general at that. Think of how silly it seems for an author 2000 years ago to sit down and outline his book in the way that some 21st century authors do. I imagine there was some thought put to how the letter was going to flow. Papyrus was very expensive, and it needed to be utilized efficiently. But we must admit that Mark’s thought process in the late first century was probably much different. Regardless, having a general sense of the flow of The Gospel of Mark can be very helpful.

Mark – Jesus of Nazareth, the Son of God, the Suffering Servant

I. Prologue (1:1-13)

     a. The beginning of the gospel of Jesus Christ, the Son of God (1:1)

     b. As written in Isaiah the prophet: 'I am sending a messenger ahead of you...(1:2-3)

     c. The ministry of John the Baptist (1:4-13)

          i. John the Baptist’s Ministry (1:4-8)

          ii. The baptism of Jesus (1:9-13)

          iii. The temptation of Jesus (1:12-13)

II. Jesus’ Ministry in the Region of Galilee (1:14 – 7:23)

     a. Jesus Ministers in Galilee (1:14-45)

          i. After John was arrested, Jesus went to Galilee proclaiming the good news (1:14-15)

          ii. The First Disciples (1:16-20)

          iii. Jesus Drives out an Unclean Spirit (1:21-28)

          iv. Jesus Heals Many (1:29-34)

          v. Jesus Withdraws to Pray (1:35-39)

     b. Jesus Ministers in the Surrounding Villages (1:40-45)

          i. Jesus heals the leper (1:40-45)

          ii. Jesus' fame spreads (1:45)

     c. Controversy Grows in Galilee (2:1 - 3:6)

          i. Jesus Heals the Paralytic (2:1-12)

          ii. Jesus Calls Matthew (2:13-17)

          iii. Jesus is questioned about fasting (2:18-22)

          iv. Jesus is questioned about his disciples harvesting on the Sabbath (2:23-28)

          v. Jesus heals on the Sabbath (3:1-6)

          vi. Jesus ministers to the multitude (3:7-12)

          vii. Jesus appoints the Twelve Apostles (3:13-19)

          viii. The controversy of Jesus being out of his mind/possessed (3:20-30)

          ix. The true family of God’s kingdom (3:31-35)

          x. The parable of the soils (4:1-20) 

          xi. Jesus uses more parables (4:21-34)

          xii. The wind and waves obey Jesus (4:35-41)

          xiii. Jesus and the man possessed by a legion of demons (5:1-20)

          xiv. The intercalation of the healing of Jairus’ daughter and the bleeding woman (5:21-43)

          xv. Jesus is rejected in Nazareth (6:1-6a)

          xvi. Jesus commissions the Twelve (6:6b-13)

          xvii. The execution of John the Baptist (6:14-29)

          xviii. The apostles report back to Jesus (6:30-32)

          xix. Jesus feeds five thousand men with five loaves and two fish (6:33-44)

          xx. Jesus walks upon the sea (6:45-52)

          xxi. Jesus heals many in the region of Gennesaret (6:53-56)

          xxii. Jesus and the Pharisees argue about tradition versus following God’s commands (7:1-15)

          xxiii. Jesus teaches his disciples about the parable (7:17-23)

III. Jesus’ Ministry in northern Palestine (7:24 – 9:50)

     a. Jesus travels through Gentile territory (7:24 – 9:29)

          i. Jesus ministers to a faith filled Gentile woman in Tyre (7:24-30)

          ii. Jesus heals a deaf/mute man in the Decapolis (7:31-37)

          iii. Jesus miraculously feeds 4000 (8:1-9)

          iv. The Pharisees ask Jesus for a sign from Heaven (8:10-12)

          v. The parable of the leaven of the Pharisees and Herod (8:13-21)

          vi. Jesus heals the blind man outside of Bethsaida (8:22-26)

          vii. Peter’s confession of the Messiah (8:27-33)

          viii. Jesus’ call to discipleship (8:34-9:1)

          ix. Jesus is transfigured (9:2-10)

          x. Jesus, Peter, James, and John discuss Elijah (9:11-13)

          xi. Faith and exorcism (9:14-27)

          xii. Jesus teaches the disciples in private (9:28-29)

          xiii. Jesus predicts his death (9:30-32)

     b. Jesus’ secret journey through Galilee (9:30-50)

          i. Jesus predicts his death (9:30-32)

          ii. Greatness in God’s kingdom defined (9:33-37)

          iii. Jesus teaches about entering God’s kingdom (9:38-50)

IV. Jesus’ Ministry in Judea (10:1-52)

     a. The Pharisees test Jesus about marriage (10:1-9)

     b. Jesus teaches the disciples privately about marriage (10:10-12)

     c. Jesus teaches the kingdom of God belongs to those who received it as a child (10:13-16)

     d. Jesus teaches about earthly possessions and the kingdom of God (10:17-31

          i. Jesus is question by a rich man (10:17-22)

          ii. Jesus teaches the disciples privately about entering the kingdom of God (10:23-31)

e. Jesus prepares the disciples for his Passion as he leads them up to Jerusalem (10:32-34)

f. Becoming great in the kingdom of God (10:35-45)

          i. James and John’s request (10:35-40)

          ii. Jesus teaches the Twelve about being great in the kingdom of God (10:41-45)

          iii. Jesus heals the blind beggar Bartimaeus (10:46-52)

V. Jesus’ Ministry in Jerusalem (11:1 – 14:16)

     a. Jesus, the Twelve, the fig tree, and cleansing the temple (11:1-25)

          i. Jesus prepares to enter Jerusalem (11:1-11)

          ii. Jesus curses the fig tree (11:12-14)

          iii. Jesus cleanses the temple (11:15-19)

          iv. The disciples witness the withered fig tree (11:18-25)

b. Jesus is tested by the Jewish religious leaders in the temple (11:27-12:34)

          i. Jesus is confronted by the Jewish religious leaders in the temple (11:27-33)

          ii. Jesus teaches the parable of ‘The Vineyard Owner’ (12:1-12)

          iii. The Pharisees and Herodians try to trap Jesus (12:13-17)

          iv. The Sadducees test Jesus about resurrection of the dead (12:18-27)

          v. Jesus is questioned by a scribe about the greatest command (12:28-34)

     c. Jesus teaches the disciples in Jerusalem (12:35 – 13:36)

          i. Jesus teaches the crowd in the temple about the Messiah (12:35-37)

          ii. Jesus’ warning about scribes (12:38-40)

          iii. Jesus teaches about the widow’s gift (12:41-44)

          iv. Jesus predicts the destruction of the temple (13:1-2)

          v. Jesus teaches about the end of the age (13:3-37)

          vi. The plot of the Jewish religious leaders to kill Jesus (14:1-2)

          vii. Jesus body is anointed for burial (14:3-9)

          viii. Judas betrays Jesus (14:10-11)

     d. Preparation for the Passover Meal (14:12-16)

VI. The Passion of the Son of God (14:17 – 15:47)

     a. Jesus shares the Passover with the Twelve (14:17-31)

          i. Jesus reveals his betrayer during the Passover meal (14:17-21)

          ii. The first Lord’s Supper (14:22-25)

          iii. Jesus predicts Peter’s denial at the mount of Olives (14:26-31)

     b. Jesus Prays at Gethsemane (14:32-42)

     c. Jesus is betrayed, arrested, and deserted (14:43-52)

     d. Jesus’ Trial before the Sanhedrin (14:53-65)

     e. Peter denies knowing Jesus (14:66-27)

     f. Jesus is crucified (15:1 – 15:41)

          i. Jesus is tried and sentenced to death by the Romans (15:1-15)

          ii. Jesus is mocked by the Roman soldiers (15:16-20)

          iii. The crucifixion of the Son of God (15:21-32)

          iv. The death of the Son of God (15:33-41)

     g. The burial of Jesus (15:42-27)

VII. Jesus’ Resurrection (16:1-8)

     a. Jesus’ women disciples go to the tomb to anoint Jesus’ body (16:1-4)

     b. An angel announces Jesus’ resurrection to the woman (16:5-7)

     c. The women flee in fear and tell no one (16:8)