Mark 9:30-32

---

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 9:30-32. This passage is a narrative within a gospel. This passage is the second passion prediction that Jesus declares to his disciples. Blackwell states that, “Jesus’s distinct statements at these points about the nature of his ministry create a pattern for a reordered form of discipleship… His followers are defined not by cultural markers of greatness but rather by a willingness to embody self-sacrificial humility” (p. 144). Blackwell concludes that, “The community of followers that Jesus seeks to create in Mark 9:30-50 derives its identity and ethos neither from the surrounding cultural context nor from extant religious structures. In contrast, the identity of this community is marked by the sacrificial service of Jesus’s own life, death, and resurrection” (p. 149). 

Demarcation of the Text

There are two ways in which the English translations surveyed choose to demarcate this passage. The first is in agreement with this study. The second includes all of Jesus’ journey teaching into one section. This is understandable but two features make the shorter demarcation more desirable. In 30-32, Jesus foretells his betrayal and crucifixion while he and the disciples are on their journey through Galilee. In 33-37, Jesus and his disciples have arrived in Capernaum. In addition, 30-32 focuses on Jesus’ passion prediction, while 33-37 focuses on the argument between the disciples about who is the greatest in God’s kingdom. These geographical and thematic markers help demarcate this passage. Lane states that, “The three prophecies of the passion are distinct in narrative setting and formulation, and should be regarded as separate utterances” (p. 336).

• CSB, ESV, NRSV, NLT, CEV. The CSB, ESV, NRSV, NLT, and CEV demarcate this passage as one cohesive section entitled The Second Prediction of His Death (CSB).
• NASB, NIV, CEB. The NASB, NIV, and CEB demarcate this passage to include 9:30-37 entitled Death and Resurrection Foretold (NASB).
• MSG. The MSG demarcates this passage to include 9:14-32 entitled There Are No Ifs.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Second Major Prophecy of the Passion.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes 9:30-37 entitled On the Road Again.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 9:30-50 entitled Second Passion Prediction and Teaching on Discipleship.

The textual markers that assist in demarcating this passage are the geographical markers and the themes of the separate narratives. In 9:30-32, Jesus and his disciples are traveling through Galilee to Capernaum. While on the journey, Jesus predicts his passion for the second time in Mark’s gospel. In 9:33-37, Jesus and the disciples have arrived at a house in Capernaum and the theme changes to discussing the argument between the disciples about who is greatest in the kingdom of God.

Including other verses as being a part of this basic unit is unnecessary. Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience. 

The Argument of the Text

• Narrative analysis. This short, three verse passage is significant in Mark’s gospel. This passage is the second passion prediction of Jesus to his disciples. This secret revelation to his closest disciples is preceded by another private teaching of Jesus regarding the need for prayer to exorcise a demon. Jesus’ passion prediction is a unique focus of Mark’s gospel and needs to be given special attention.
• Character analysis. This section has the same characters as the preceding passage. However, the theme is quite different. In the previous passage, Jesus’ secret teaching to his disciples pointed out their failure to seek the Father in prayer while attempting to exorcise a demon. In this passage, the theme changes significantly as Jesus again gives his disciples secret revelation about his passion. This passage includes only two characters: Jesus and the disciples. In this passage only Jesus speaks and most of the information is given by Mark as the narrator.
• Structural analysis. This passage is a private teaching episode as Jesus predicts his passion for the second time in Mark’s gospel. In addition to being a teaching/passion prediction episode, it is also a solitude episode as Jesus wants to be alone with his disciples as they travel so he can share secret teaching. Strauss states that, “This is the second of three “cycles” that appear in this section of Mark (8:22-10:52). In each cycle Jesus first predicts his death. This is followed by some act of pride or self-interest on the part of the disciples, and then by Jesus’ teaching on the humble and self-sacrificial role of true disciples” (p. 403).

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. In private, Jesus takes time to share vital and private teaching to his closest disciples.

The information provided by the author and one short line of passion prediction by Jesus determines how to react to the characters in this passage.

The issues in this passage:

• Jesus journeys through Galilee with his disciples in secret so that he could teach them privately. This passage is another journey / solitude / secret revelation episode in Mark’s gospel. In this passage, Jesus leaves the area of his transfiguration and travels through Galilee with his disciples. Jesus did not want anyone to know of his whereabouts so that he could deliver secret revelation to his closest disciples. Lane states that, “Jesus’ intention that his presence in Galilee should be unrecognized reflects not only the desire to instruct the disciples without interruption but a sense of compulsion to press toward Jerusalem where his messianic mission is to be fulfilled” (p. 336). Witherington states that Jesus “does not wish to be slowed down, nor does he wish people to know” (p. 268).
• Jesus wanted to teach them privately that he was going to be betrayed, killed, and resurrected after three days. The secret revelation that Jesus wanted to give to his disciples was information about his pending betrayal, execution, and resurrection. Strauss states that the privacy is “for the purpose of private instruction for the Twelve. As Jesus begins to set his sights on Jerusalem, he prepares his disciples for the traumatic events that will occur there” (p. 407). This is the second time in Mark’s gospel that Jesus has predicted his passion to his disciples. Lane states that, ““To deliver up” or “hand over” is an important concept in the context of lawsuits and in the Jewish theology of martyrdom… the term connotes the actual fulfillment of God’s will as expressed in Scripture. Particularly in martyrdom, God is the one who permits (or hinders) the handing over in fulfilment of his deeper purposes… Jesus will be delivered into the hands of men by God, and what takes place on the level of historical occurrence has ultimate significance because it centers in the eschatological action of God” (p. 337). Witherington agrees, stating that, “It is, after all, God who is actually delivering Jesus up into the hands of human beings, and probably the divine and human actors in the process are being referred to here in a general way” (p. 268-9).
• The disciples did not understand Jesus’ passion prediction but were afraid to ask for clarification. Even though Jesus has made it clear the suffering that he will endure as the Messiah, the disciples find it difficult to understand that the Jewish Messiah was going to suffer. This would have been contrary to their understanding of the coming of the Messiah. Unlike the first passion prediction (8:31), this time the disciples do not question Jesus’ declaration most likely on the heels of Jesus’ rebuke of Peter (8:33). Strauss states that, “the disciples are intimidated and afraid to ask because Jesus has been accusing them of spiritual dullness” (p. 408).

In this passage Mark gets his message across almost primarily through the information he provides as the narrator with one line of dialogue from Jesus.

This passage is about Jesus foretelling the suffering that he must endure as the Messiah to his disciples in private. Strauss states that, “Jesus predicts for a second time his coming suffering and death in Jerusalem, his disciples respond with incomprehension” (p. 403).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Openness to Interpretive Possibilities:

Strauss points out that some interpret the handing over that Jesus is speaking about as being done by either Judas to the religious authorities, the Jewish religious leaders to Pilate, or Pilate to the crucifixion. But Strauss, in agreement with Lane and Witherington, states that “betrayed” is “referring to God’s purpose in “delivering up” Jesus as a sacrifice for sins” (p. 407).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Jewish anticipation of the Messiah. One topic of discussion from the ancient world represented in this passage is the Jewish expectation of the coming of the Messiah. While there were differing views of what the Jewish Messiah would look like and would accomplish, the most prevalent view was that he would be a mighty political deliverer of the Jewish people who were occupied by the Roman Empire. This view was developed from reading the Old Testament prophecies through a particular lens. Unfortunately, this lens was skewed from the reality of Jesus’ mission from the Father. Because of this political/military expectation, Jesus had to be cautious about how he delivered the purpose of his mission. Regarding Jesus’ statement of being betrayed and killed, Strauss states it “would have been incomprehensible to the disciples… [that] the Messiah would suffer and die” (p. 408).

This passage appeals to the cultural concern of honor and shame. In a culture that was steeped in honor and shame, the most shameful way to die was as a branded criminal and branded criminals were executed in the most heinous and humiliating way – Roman crucifixion. It was absurd to think of the Son of God, the Jewish Messiah to be captured by the despised Roman authorities and to endure the humiliating shame of crucifixion.

The Interface of Contexts:

• The death of the Messiah. This passage stands in tension with the world it addressed by foretelling that the Jewish Messiah, the Son of God, a God, would die. Not only would the messiah die but he would die a criminal. Not just a criminal but a criminal who was arrested and tried by the evil and heathen Roman empire. Not only would he die at the hands of the Romans, but he would die an extremely painful and humiliating death – crucifixion. This truth inconceivable to the minds of first-century Jews.
• Jesus’ resurrection. The disciples would have not been able to understand Jesus’ reference to being resurrected. Strauss points out that, “Two things about his statement would have been incomprehensible to the disciples. First, the Messiah would suffer and die… Second, the Messiah would rise from the dead. The resurrection was viewed in Judaism as occurring at the end of time, when all the dead would rise and be judged by God. The resurrection of an individual within history was outside their worldview” (p. 408).
• Private revelation. This passage stands in tension with today’s context as many people are offended with the idea that some of God’s followers are privy to deeper revelation than others. While this may not be an issue for those who are seen as current pillars of the faith community, often the marginalized are who Jesus chooses to equip through miraculous means. Often times the Church has issues with this truth. However, Christians should not be surprised at the intimate teaching that those who are socially margined receive. This is often how Jesus conducts his ministry.
• Honor and Shame. Many people in current culture find it difficult to fathom a god visiting earth and dying a humiliating death. For many, this truth seems as a fable.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Isaiah 53:6. “6 We all went astray like sheep; we all have turned to our own way; and the Lord has punished him for the iniquity of us all.” In this passage, Isaiah shares that it was the LORD who punished the Messiah lending support that in Mark 9:30-32 it is the Father who is doing the handing over.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 17:22-23. “22 As they were gathering together in Galilee, Jesus told them, “The Son of Man is about to be betrayed into the hands of men. 23 They will kill him, and on the third day he will be raised up.” And they were deeply distressed.” This is Matthew’s parallel version of Mark 9:30-32.
• Luke 9:43b-45. “While everyone was amazed at all the things he was doing, he told his disciples, 44 “Let these words sink in: The Son of Man is about to be betrayed into the hands of men.” 45 But they did not understand this statement; it was concealed from them so that they could not grasp it, and they were afraid to ask him about it.” This is Luke’s parallel version of Mark 9:30-32.
• Acts 2:23. “23 Though he was delivered up according to God’s determined plan and foreknowledge, you used lawless people to nail him to a cross and kill him.” In this passage from his history of the early Church, Luke records Peter’s sermon to the crowd on the Day of Pentecost. Peter states that Jesus’ betrayal wis determined by God’s plan and foreknowledge.
• This passage is the “story of God and God’s people”. In this passage, Jesus takes time to teach his closest and most dedicated followers intimate details of his mission. This is the character of God – that he reveals intimate and secret details of his plans to those who are closest to him. This is the “story of God and God’s people”.

Mark 9:31 (CSB)

31 For he was teaching his disciples and telling them, “The Son of Man is going to be betrayed into the hands of men. They will kill him, and after he is killed, he will rise three days later.”

Main Verbs

(was) Teaching

Telling

Betrayed

(will) Kill

(will) Rise

Verbs

(was) Teaching

• Tense – Past
• Mood – Indicative
• Voice – Active

Telling

• Tense – Past
• Mood – Indicative
• Voice – Active

Betrayed

• Tense – Future
• Mood – Indicative
• Voice – Passive

(will) Kill

• Tense – Future
• Mood – Indicative
• Voice – Passive

(will) Rise

• Tense – Future
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 9:38-50. This passage is a narrative within a gospel. This passage is a teaching episode from Jesus to the Twelve about how they are to represent him and his kingdom principles.

Demarcation of the Text

A slight majority of English translations surveyed demarcate this passage into two separate sections. The first section focuses on Jesus’ teaching to his disciples about other groups who are casting out demons in Jesus’ name. The second section then focuses on Jesus’ teaching about leading children astray or allowing parts of your body to cause you to sin. The remainder of the translations surveyed demarcate this passage as one cohesive section. This passage is tied closely to the preceding passage as the setting is the same – Jesus sitting in a house teaching the Twelve – but the topic of teaching is much different. 

• CSB, ESV, NRSV, NIV, CEV. The CSB, ESV, NRSV, NIV, and CEV demarcate this passage as belonging to two separate sections. The first section includes 9:38-41 and is entitled In His Name (CSB). The second section includes 9:43-50 and is entitled Warnings from Jesus (CSB).
• NASB, CEB, NLT. The NASB, CEB, and NLT demarcate this passage as one cohesive section entitled Dire Warnings (NASB).
• MSG. The MSG demarcates this passage to include 9:33-50 entitled So You Want First Place?
• William L. Lane. Lane demarcates this passage as belonging to two separate sections. The first section includes 9:38-42 and is entitled Exorcism Through Jesus’ Name. The second section includes 9:43-50 and is entitled The Demanding Requirements of Discipleship.
• Ben Witherington III. Witherington demarcates this passage as belonging to two separate sections. The first section includes 9:38-42 and is entitled The Unknown Exorcist. The second section includes 9:43-50 and is entitled On Salt and Other Savory Matters.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 9:30-50 entitled Second Passion Prediction and Teaching on Discipleship.

The textual markers that assist in demarcating this passage come from the themes of Jesus’ teaching. This section is the same setting as the section proceeding it as Jesus is sitting in a house teaching the Twelve. The textual marker that assists in demarcating this passage is the change in theme of Jesus’ teaching. In the previous section Jesus was teaching his disciples that the way to greatness was through serving the least of all. In this passage, Jesus’ teaching focusses on how the Twelve are to minister and the importance of being salt to the world. The following passage begins with a scene change as Jesus travels “to the region of Judea and across the Jordan.”

Including other verses as being a part of this basic unit is unnecessary. Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience. 

The Argument of the Text

• Narrative analysis. This passage is another private teaching episode in which Jesus shares truth about God’s kingdom with his disciples. Blackwell states that, “Jesus’s distinct statements at these points about the nature of his ministry create a pattern for a reordered form of discipleship… His followers are defined not by cultural markers of greatness but rather by a willingness to embody self-sacrificial humility” (p. 144). Blackwell concludes that, “the identity of this community is marked by the sacrificial service of Jesus’s own life, death, and resurrection” (p. 149).
• Character analysis. This section has the same characters as the preceding passage. However, the theme is quite different. In the previous passage, Jesus sat down in a house and began teaching the Twelve. In this passage Jesus continues to teach the Twelve. There are four characters in this passage: John, Jesus, little ones, and the Twelve (assumed). Only two of the characters in this scene speak: John and Jesus. This passage is made up entirely of dialogue from Jesus with one question from John. This is quite unique for how Mark has presented his gospel so far.
• Structural analysis. This passage is a private teaching episode as Jesus teaches the Twelve about the kingdom principle of causing others to stumble. In addition to being a teaching episode, it is also a solitude episode as Jesus is alone with his disciples in a home. Lane points out that, “after each of the three major prophecies of the passion the evangelist inserts the response of one of the three disciples who were closets to Jesus: Peter, John, and James, with John. Mark shows in this way that even the most privileged of the disciples failed to understand what the passion signified for their life and mission” (p. 342). Witherington points out that Mark may be utilizing an inclusio between 9:39-40 and 9:50b as Jesus instructs the disciples not to prohibit anyone ministering in his name (v. 39-40) and then calls his people to be at peace with one another (v. 50). Witherington states, “to share salt with someone is to share fellowship or even to have a covenant relationship with someone” (p. 274). Strauss points out that, “The phrase “in your name” is the catchword that links this episode to the previous one” (p. 410).

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. The disciples are again seen as lacking as they have stopped others from minister in Jesus’ name. This passage is the first time in Mark’s gospel that one of the Twelve outside of Peter has spoken. Additionally, this is the first passage in Mark’s gospel that the narrative is entirely made up of dialogue. Lane states that, “The action of the Twelve toward a stranger who was effective in exercising Jesus’ power only points to their own ineptness and lack of understanding” (p. 343).

The dialogue in this passage determines how to react to the characters in this passage.

The issues in this passage:

• Jesus tells the disciples not to stop others who are ministering in his name. Apparently, the disciples had encountered others who were exorcising demons in Jesus’ name and tried to stop them. Jesus instructed his disciples not to prohibit those who are ministering in his name. Jesus goes on to teach that those who minister in his name to others well never lose their reward. Lane points out that, “the use of Jesus’ name involves a recognition of his authority” (p. 344). Witherington states that, “The arrogance in John’s objection lies in its attempt to erect boundaries around the exercise of compassionate ministry ‘in Jesus’ name.’ …In short, this passage may tell us more about how the Twelve saw themselves as the only ones authorized to do such things than about the unknown exorcist” (p. 271).
• Jesus warns against causing others to fall away. Jesus uses a little child as an example to warn the Twelve against causing others to sin/stumble. Jesus then gives a metaphorical example of the consequence of causing a little one to sin/stumble.
• Jesus teaching metaphorically that it is better for a disciple to enter the kingdom maimed than to sentenced to the unquenchable fire because of falling away. Jesus then teaches the Twelve that if a part of their body causes them to sin that they should but it off. This will allow them to enter God’s kingdom maimed instead of being cast into the unquenchable fire with all of their body parts intact. Lane states that, “This was not a demand for physical self-mutilation, but in the strongest manner possible Jesus speaks of the costliest sacrifices” (p. 348). Strauss states that hands, feet, and eyes “may be metonymy, with the hand signifying what is done, the foot where one goes, and the eyes what one sees with” (p. 413). Strauss further admits that other see these body parts as “sexual euphemisms” (p. 413). Strauss concludes that, “Jesus’ statements are clearly hyperbolic and are not meant to encourage self-mutilation… Jesus’ point is to challenge his hearers to take seriously their actions in life, since these actions have eternal consequences” (p. 414).
• Jesus uses the metaphor of salt to describe life in God’s kingdom. Jesus uses salt in three ways to relate to the life of his disciples.
  • In terms of “everyone will be salted with fire” relates to salt being included in Jewish sacrifices. Witherington this likely refers to “the idea that Jesus was suggesting that disciples would be tested by trials or persecution… This then suggests that the saying has to do with how trials can actually strengthen or preserve Christian character, not merely test it” (p. 273). Strauss suggests that, “This likely means that all believers will face trials and persecution… Yet trials, when seen as opportunities for growth, can produce endurance in our lives, and endurance can produce spiritual maturity” (p. 418).
  • In terms of “Salt is good” relates to God’s people being salt in the earth as a preservative and a flavor enhancer. Lane states that, “The maxim that “the world cannot survive without salt” is a vivid reminder that salt was a necessity of life in the ancient world because it preserved food from putrefaction… salt typifies that quality which is the distinctive mark of the disciple, the loss of which will make him worthless” (p. 350). Strauss states that, “Jesus is encouraging his followers not to lose the characteristics that bring preservation and life to the world” (p. 415).
  • In terms of “Have[ing] salt among yourselves” relates to God’s people being unified through table fellowship. Strauss states that, “When racked by division and dissension, the church turns inward upon itself and loses its effectiveness in the world. Yet when believers strive together for a common purpose, by the power of the Spirit they can be the potent force in the world” (p. 418).

This passage gets its message across almost primarily through the teachings of Jesus.

This passage is about Jesus teaching the Twelve the importance of ministering and living in truth. Strauss states that, “Jesus answers by teaching about true greatness, which means setting aside personal ambition and welcoming the least of God’s people. He also teaches about the high cost of discipleship, which calls for radical self-denial in light of the eternal consequences of sin” (p. 403-4).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Development of Important Words/Motifs:

• Hell (Gehenna). The key word Gehenna would have provided stark images for Mark’s first-century audience. The translation of Gehenna into the English word “Hell” may obscure many of these images for the modern reader. It would be similar to translating every occurrence of Jerusalem in the Greek NT to Mount Zion in the English NT. Mount Zion for the modern reader has narrow connotations as compared to Jerusalem for the ancient reader. In First-century Palestine, Gehenna was a real place that could be visited, that could be seen, smelled, heard. Compare that to the connotation of Hell for the modern reader. The importance of this difference can be seen in the theology of the eschaton that has developed in modernity. Lane states that, “In Jewish sources Gehenna was associated with the eschatological fires of hell and conveyed an image of extreme horror” (p. 348-9). Lane cites Isaiah 66:24 and adds that, “As the final word of prophecy of Isaiah the passage was thoroughly familiar to the disciples as a vivid picture of the destruction which continues endlessly” (p. 349). Witherington states that, “Josiah desecrated this pagan site during his reforms and consigned to it the burning of animal entrails and then garbage or waste. It appears that it was still used for the latter purpose in Jesus’ day. At a burning garbage dump the maggots existed aplenty, feeding on carcasses, and the flame kept smoldering and burning. During the intertestamental period, what went on at the site began to provide stock images for hell” (p. 272-3).
• Salted. Salted becomes an important metaphor in this passage as Jesus uses it to describe the lifestyle his disciples should lead.
  • Jesus’ statement that “everyone will be salted” seems to allude to Leviticus 2:13 where God directed the Israelites to “season each of your grain offerings with salt.” Later scribes added “and every sacrifice will be salted with salt.” This seems to say that those scribes saw 9:49 as an allusion to Jesus’ disciples as a sacrifice. This would explain the persecution and rejection that Jesus’ disciples face.
  • Jesus’ statement that “salt is good…” is meant to encourage his disciples to be a source of preservation and flavor for the world.
  • Jesus’ statement admonishing his disciples to “Have salt among yourselves” alludes to the unity that table fellowship provides in the community.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Ways in which this text appeals to cultural concerns in order to achieve its message:
  • Distribution of power. In this passage the disciples are offended that others are accomplishing ministry in Jesus’ name that they have failed at. Jesus is very clear that if they are ministering in his name than they should not be stopped.
  • Purity. Jesus continues in his teaching to stress the importance of purity in the disciple’s life and the sacrifices that should be made to maintain purity.

The Interface of Contexts:

• Competition in Jesus’ Church. This passage stands in tension with the Western Church today as it teaches that the Church should not keep others from ministering in Jesus’ name. So many times, in today’s American Church, many groups of people minister as if they have the market on a particular corner of Jesus’ ministry. Strauss states that, “Competition for power and attention can be as much a part of the Christian world as it is of the secular world… ministry is not about their authority and power; it is about the influence and advance of the kingdom of God… Jesus here addresses the kind of partisanship and competition that is so often part of the Christian community. People rally around human leaders instead of the higher values of the kingdom of God… Yet Jesus reminds us that our ministries are not about us; they are about the business of the kingdom of God” (p. 417).
• Hell (Greek Gehenna). The meaning of Jesus’ teaching about hell may be influenced much more by pop culture than by God’s word. Jesus stated that, ‘it is better for you to enter the kingdom of God maimed than for your whole body to be thrown into Gehenna.’ Modern translators translate the Greek word that Jesus used into the English word hell. But Gehenna was a real place. Gehenna was a proper noun. This is not to say that hell is not a real place, but the point is that the place Jesus was speaking of could have been visited by his disciples. They could have actually traveled there to see, smell, and hear what Jesus was describing. The place on the planet that Jesus mentioned in verse forty-nine held a large amount of context for Jesus’ disciples and Mark’s First-century audience. Much of that context is similar to the modern context of hell for today’s audience. But it needs to be understood that there has been two-thousand years of additional non-scriptural context that has been placed atop the word ‘hell.’ This is perhaps the most misunderstood Biblical concept (alongside Heaven for many of the same reasons). It is important for the Church to return to the Biblical concept of hell.

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Isaiah 66:24. 24 “As they leave, they will see the dead bodies of those who have rebelled against me; for their worm will never die, their fire will never go out, and they will be a horror to all humanity.” In this book of prophecy, the Jewish prophet records the LORDS words as he describes his vengeance upon those who rebel against him. Jesus uses this passage in Mark 9:48 to describe the judgement brought upon the sinful person.

OT passages alluded to in this text and their significance in this new context:

• Leviticus 2:13. “13 You are to season each of your grain offerings with salt; you must not omit from your grain offering the salt of the covenant with your God. You are to present salt with each of your offerings.” In this passage from the Jewish law, the LORD instructs Moses that when the Israelites present their grain offerings as a sacrifice to be burned to God, they are to season their grain with salt. This may be what Jesus was referring to in 9:49.
• Numbers 11:27-29. “27 A young man ran and reported to Moses, “Eldad and Medad are prophesying in the camp.” 28 Joshua son of Nun, assistant to Moses since his youth, responded, “Moses, my lord, stop them!” 29 But Moses asked him, “Are you jealous on my account? If only all the Lord’s people were prophets and the Lord would place his Spirit on them!”” In this passage from the history of the Israelites, Moses expresses his gratitude for those outside his leadership circle who are ministering in God’s name. This is exactly how Jesus responded to John’s complaint about others exorcising demons in Jesus’ name.
• 2 Kings 23:10. “10 He defiled Topheth, which is in Ben Hinnom Valley, so that no one could sacrifice his son or daughter in the fire to Molech.” In this passage from the history of the Israelites, the author records that the Israelite king Josiah defiled an area in the Ben Hinnom Valley in which foreign kings sacrificed children. This is the Valley of Hinnom that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek).
• 2 Chronicles 28:1-3. “1 Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem. He did not do what was right in the Lord’s sight like his ancestor David, 2 for he walked in the ways of the kings of Israel and made cast images of the Baals. 3 He burned incense in Ben Hinnom Valley and burned his children in the fire, imitating the detestable practices of the nations the Lord had dispossessed before the Israelites.” In this passage from the history of the Israelites, the author records the Israelite king Ahaz burning incense and even sacrificing children, his own, in the Ben Hinnom Valley that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek).
• 2 Chronicles 33:6. “6 He passed his sons through the fire in Ben Hinnom Valley. He practiced witchcraft, divination, and sorcery, and consulted mediums and spiritists. He did a huge amount of evil in the Lord’s sight, angering him.” In this passage from the history of the Israelites, the author records King Manassah of Judah sacrificing his sons in the Ben Hinnom Valley that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek).
• Jeremiah 7:31. “31 They have built the high places of Topheth in Ben Hinnom Valley in order to burn their sons and daughters in the fire, a thing I did not command; I never entertained the thought.” In this passage from his prophesy, Jeremiah records the LORDs words against the Judeans for doing evil things including sacrificing their sons and daughters in the Hinnom Valley that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek). 
• Jeremiah 19:1-6. “1 This is what the Lord says: “Go, buy a potter’s clay jar. Take some of the elders of the people and some of the leading priests 2 and go out to Ben Hinnom Valley near the entrance of the Potsherd Gate. Proclaim there the words I speak to you. 3 Say, ‘Hear the word of the Lord, kings of Judah and residents of Jerusalem. This is what the Lord of Armies, the God of Israel, says: I am going to bring such a disaster on this place that everyone who hears about it will shudder 4 because they have abandoned me and made this a foreign place. They have burned incense in it to other gods that they, their ancestors, and the kings of Judah have never known. They have filled this place with the blood of the innocent. 5 They have built high places to Baal on which to burn their children in the fire as burnt offerings to Baal, something I have never commanded or mentioned; I never entertained the thought. 6 “‘Therefore, look, the days are coming—this is the Lord’s declaration—when this place will no longer be called Topheth and Ben Hinnom Valley, but Slaughter Valley.” In this passage from his prophesy, Jeremiah records the LORDs words against the Judeans for doing evil things including sacrificing their sons and daughters in the Hinnom Valley that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek).
• Jeremiah 32:35. “35 They have built the high places of Baal in Ben Hinnom Valley to sacrifice their sons and daughters in the fire to Molech—something I had not commanded them. I had never entertained the thought that they do this detestable act causing Judah to sin!” In this passage from his prophesy, Jeremiah records the LORDs words against the Judeans for doing evil things including sacrificing their sons and daughters in the Hinnom Valley that Jesus refers to in Mark 9:37 as hell (Gehenna in Greek).
• Ezekiel 43:24. “24 You are to present them before the Lord; the priests will throw salt on them and sacrifice them as a burnt offering to the Lord.” In this passage from the Jewish law, the LORD instructs Moses that when the Israelites present their grain offerings as a sacrifice to be burned to God, they are to season their grain with salt. This may be what Jesus was referring to in 9:49.

Other Ancient Texts (Greco-Roman or Jewish) alluded to in this text and their significance in the context of this text:

• 4 Ezra 7:36. “36 The pit of torment shall appear, and opposite it shall be the place of rest, and the furnace of Gehenna shall be disclosed, and opposite it the paradise of delight.” In this passage from the Jewish Apocrypha, the author explains that the pit of torment is the furnace of Gehenna. This passage would have shaped the culture of the First Century Jews and explains the context in which Jesus teaches about hell (Greek Gehenna)
• 1 Enoch 27:2. “2Then Raphael, one of the Holy Angels who was with me, answered me, and said to me: "This accursed valley, is for those who are cursed for ever. Here will be gathered together all who speak with their mouths against the Lord - words that are not fitting, and say hard things about His Glory. Here they will gather them together, and here will be their place of judgment.” In this passage from the pseudepigrapha work attributed to Enoch describes an accursed valley that is for those who are cursed forever. This passage would have shaped the culture of the First Century Jews.
• 1 Enoch 90:24-27. “24 And the judgment was held, first on the stars, and they were judged and found guilty, and they went to the place of damnation, and were thrown into a deep place full of fire burning, and full of pillars of fire. 25 And those seventy shepherds were judged, and found guilty, and they also were thrown into that abyss of fire. 26And I saw at that time, how a similar abyss was opened in the middle of the Earth which was full of fire, and they brought those blind sheep and they were all judged, and found guilty, and thrown into that abyss of fire and they burned. And that abyss was on the south of that house. 27 And I saw those sheep burning and their bones were burning.” In this passage from the pseudepigrapha work attributed to Enoch describes an accursed valley that is for those who are cursed forever. This passage would have shaped the culture of the First Century Jews.

Other brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 5:13. “13 “You are the salt of the earth. But if the salt should lose its taste, how can it be made salty? It’s no longer good for anything but to be thrown out and trampled under people’s feet.” In this passage from his gospel, Matthew records Jesus teaching that his disciples are to be the salt of the earth by preserving and season the world until Jesus’ return. This is similar to what Jesus is teaching his disciples in Mark 9:50a.
• Matthew 18:5-6. “5 And whoever welcomes one child like this in my name welcomes me.” In this passage from his gospel, Matthew records Jesus teaching that his disciples are to welcome children who in the First Century were seen as menial. This is similar to the importance that Jesus gives to children in Mark 9:42. 
• Matthew 18:6-9. “6 “But whoever causes one of these little ones who believe in me to fall away—it would be better for him if a heavy millstone were hung around his neck and he were drowned in the depths of the sea. 7 Woe to the world because of offenses. For offenses will inevitably come, but woe to that person by whom the offense comes. 8 If your hand or your foot causes you to fall away, cut it off and throw it away. It is better for you to enter life maimed or lame than to have two hands or two feet and be thrown into the eternal fire. 9 And if your eye causes you to fall away, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into hellfire.” This is Matthew’s parallel version of Mark 9:42-48. 
• Luke 9:49-50. “49 John responded, “Master, we saw someone driving out demons in your name, and we tried to stop him because he does not follow us.” 50 “Don’t stop him,” Jesus told him, “because whoever is not against you is for you.” This is Luke’s parallel version of Mark 9:38-41.
• Luke 14:34-35. “34 “Now, salt is good, but if salt should lose its taste, how will it be made salty? 35 It isn’t fit for the soil or for the manure pile; they throw it out. Let anyone who has ears to hear listen.”” This is Luke’s parallel version of Mark 9:50a.
• Luke 17:1-2. “1 He said to his disciples, “Offenses will certainly come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were thrown into the sea than for him to cause one of these little ones to stumble.” This is Luke’s parallel version of Mark 9:42.
• Romans 12:1. “1 Therefore, brothers and sisters, in view of the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your true worship.” In this passage from his letter to the church in Rome, Paul exhorts his audience to present their bodies as living sacrifices. This is an allusion to what Jesus says in 9:49 regarding his disciples being salted with fire as Jewish sacrifices were.
• Ephesians 4:3. “3 making every effort to keep the unity of the Spirit through the bond of peace.” Just as Jesus exhorted his followers in Mark 9:50b, so does Paul in this passage exhort the church in Ephesus.
• Philippians 1:15-18. “15 To be sure, some preach Christ out of envy and rivalry, but others out of good will. 16 These preach out of love, knowing that I am appointed for the defense of the gospel; 17 the others proclaim Christ out of selfish ambition, not sincerely, thinking that they will cause me trouble in my imprisonment. 18 What does it matter? Only that in every way, whether from false motives or true, Christ is proclaimed, and in this I rejoice. Yes, and I will continue to rejoice…” In this passage to the church in Philippi, Paul shares how Jesus being preached brings salvation regardless of the deliverer’s motives. This was Jesus’ teaching to the disciples in Mark 9:39-41.
• 2 Timothy 3:12. “12 In fact, all who want to live a godly life in Christ Jesus will be persecuted.” In this passage from his second letter to Timothy, Paul shares that those who follow Jesus will experience persecution. This is what Jesus teaches his disciples in Mark 9:49.
• James 1:2-4. “2 Consider it a great joy, my brothers and sisters, whenever you experience various trials, 3 because you know that the testing of your faith produces endurance. 4 And let endurance have its full effect, so that you may be mature and complete, lacking nothing.” In this letter to the church, Jesus’ brother James teaches that any persecutions that are suffered for the cause of Christ will grow deeper in their faith. This is what Jesus teaches his disciples in Mark 9:49.
• 1 Peter 1:7. “7 so that the proven character of your faith—more valuable than gold which, though perishable, is refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ.” In this passage from his first letter to the church, Peter teaches that the fire (persecution) that comes with following Jesus refines one’s faith. This is what Jesus teaches his disciples in Mark 9:49.

This passage is the “story of God and God’s people”. In this passage, Jesus teaches his closest disciples the truth of the workings of God’s kingdom and the dire consequences for missing the mark on how Jesus is calling his Church to be salt to the world. This is the “story of God and God’s people”.

Mark 9:42 (CSB)

42 “But whoever causes one of these little ones who believe in me to fall away —it would be better for him if a heavy millstone were hung around his neck and he were thrown into the sea.

Main Verbs

Causes

Believe

Fall away

(were) Hung

(were) Thrown

Verbs

Causes

• Tense – Present
• Mood – Indicative
• Voice – Active

Believe

• Tense – Present
• Mood – Indicative
• Voice – Passive

Fall away

• Tense – Present
• Mood – Conditional
• Voice – Passive

(were) Hung

• Tense – Present
• Mood – Conditional
• Voice – Passive

(were) Thrown

• Tense – Present
• Mood – Conditional
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 10:10-12. This passage is a narrative within a gospel. This passage is a private teaching from Jesus to his disciples in a home. Jesus reveals private information to his disciples after teaching the crowds in 10:1-9.

Demarcation of the Text

There is virtuously unanimous agreement across the English translations surveyed demarcating this passage to include 10:1-12. While this may be an understandable choice to make, it neglects the importance of Jesus’ private revelation to his disciples that is common in Mark.

• CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, and CEV demarcate this passage as belonging to the larger section that includes 10:1-12 entitled The Question of Divorce (CSB). 
• MSG. The MSG demarcates this passage to include 10:1-16 entitled Divorce. The MSG does insert a section break between verses thirteen and fourteen.
• William L. Lane. Lane demarcates this passage as belonging to the larger section that includes 10:1-12 entitled The Question of Divorce.
• Ben Witherington III. Witherington demarcates this passage as belonging to the much larger section that includes 10:1-31 entitled Family Matters.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 10:1-12 entitled Teaching on Divorce.

The textual markers that assist in demarcating this passage comes from Mark’s announcement that “When they were in the house again…” In addition to the change in scene, the characters in this narrative also change from Jesus teaching the crowd and Jesus teaching his disciples. 

Including other verses as being a part of this basic unit is unnecessary. Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience. 

The Argument of the Text

• Narrative analysis. This passage has Jesus in a home in private with his disciples as compared to the previous narrative where he was teaching the crowds. This passage is another narrative in Mark’s gospel in which Jesus teaches the disciples in private.
• Character analysis. This section has two characters: Jesus and the disciples. the disciples and Jesus speak in this passage.
• Structural analysis. This passage is a private teaching episode as Jesus teaches the Twelve about the heart of God and the purpose of creating humankind as man and woman.

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. The disciples ask Jesus for more information regarding a topic he taught to the crowds.

The dialogue in this passage determines how to react to the characters in this passage.

The issues in this passage:

• In private, the disciples ask Jesus about divorce. After the disciples enter the house with Jesus, they ask him more questions about divorce. This provides an opportunity for Jesus to give private teaching to his disciples which Mark has developed as a pattern of Jesus’ ministry. Strauss states that, “As is common in Mark, Jesus provides further instruction for the disciples in private… In light of the generally casual attitude toward divorce in Judaism, Jesus’ strong statement surprises the disciples and provokes further questions” (p. 425).
• Jesus declared that whoever divorces his wife and remarries commits adultery against her. Jesus does not prohibit divorce, but he does declare that a divorce man commits adultery if he remarries. Lane points out that, “According to rabbinic law a man could commit adultery against another married man by seducing his wife and a wife could commit adultery against her husband by infidelity, but a husband could not be said to commit adultery against his wife… This sharp intensifying of the concept of adultery had the effect of elevating the status of the wife to the same dignity as her husband and placed the husband under an obligation of fidelity” (p. 357). Witherington concurs, stating that, “Early Jews apparently never spoke of a man committing adultery against his own wife” (p. 277). Strauss states that, “If Jesus’ words in v. 9 were surprising to the disciples, this additional instruction is even more shocking. Not only is divorce contrary to God’s purpose, Jesus says, but it results in adultery when the divorced spouse remarries” (p. 425).
• Jesus declared that any wife who divorces her husband commits adultery. Just as with a man, Jesus declares that any woman who divorces her husband commits adultery if she remarries. 

This passage gets its message across almost primarily through the declarations of Jesus, with some information given by Mark as the narrator.

This passage is about Jesus’ private teaching to his disciples that remarriage is tantamount to adultery for those who divorce their spouse. Witherington states that, “Jesus seems to assume that the first on-flesh union is still in force even after divorce” (p. 278).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

In this passage, Jesus continues his private teaching regarding divorce to his disciples after they enter a home. The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Openness to Interpretive Possibilities:

• ‘Against her’ verses ‘with her’. Strauss states that, “Some commentators have argued that the phrase “against her” should be translated “with her,” referring to the second wife… in light of Jesus’ countercultural teaching… there seems to be no reason to reject the more natural reading “against her”” (p. 426).
• Remarriage forbidden? Strauss states that, “Some have claimed that Jesus here allows divorce but rules out remarriage” (p. 426). The entire allowance for a certificate of divorce was to permit remarriage. Jesus is not forbidding remarriage, but he is describing the consequences that arise from hard heartedness that results in divorce and eventually adultery when remarriage does occur.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Divorce. It is important to understand the implication of divorce in the ancient world. There was a wide spectrum of understanding to what grounds were permitted to write a certificate of divorce. Traditionally for Jews, only men could write a certificate of divorce. Women had no such freedom. For the Romans however a woman could initiate a divorce. By Jesus time, and especially for Mark’s audience, they would have been influenced more by the Greco-Roman culture. Regardless however, divorce for women in ancient times would have been devastating. Witherington states that, “divorce in Jesus’ setting was almost without exception a male privilege” (p. 275). Strauss adds that, “in the ancient world women and children were among the most vulnerable to exploitation and abuse” (p. 419). Only men could own property and there were not many ways for women to earn money, especially through moral and honorable means. Lane further explains that during the time of Jesus there were two camps among the Pharisees as to how Deuteronomy 24:1 should be interpreted. Pharisees that followed Hillel interpreted the passage to mean anything the wife did that was unpleasing to her husband was grounds for a letter of divorce, even burning a meal. In contrast, Pharisees who followed Shammai interpreted “Moses command’ to only allow a certificate of divorce on grounds of infidelity (Lane, 1989, p. 353f).
• Adultery. Adultery during ancient times for Israelites was a very serious charge, punishable by death. Jesus’ declaration to his disciples about a divorced petitioner remarrying would have reframed the consequences of divorce. Jesus is not saying that remarriage is forbidden, he is just illuminating the consequences that arise when a person divorces their spouse. Strauss states that, “Divorce is therefore always outside of God’s perfect will. While Jesus acknowledges that divorce happens (and so is regulated in the OT law), it was always a condescension to human fallenness” (p. 427).

This passage appeals to the cultural concern of purity. Adultery during ancient times for Israelites was a very serious charge, punishable by death. Jesus points out that when one divorces their spouse this will inevitably also lead to adultery.

The Interface of Contexts:

This passage was in direct tension with the world that it addressed. The Jewish culture of Jesus’ time had a “casual attitude toward divorce” (Strauss, p. 425). Jesus’ teaching regarding the consequences that divorce causes would have been shocking to his disciples.

This passage intersects with the context of today’s culture when Jesus reframes the consequences of divorce. In an age when divorce is rampant and common culture accepts divorce as common or normal, Jesus’ teaching on divorce should cause the church to step up and protect the sanctity of marriage. Strauss states that, “the church needs to take greater steps to ensure the success of marriages… The church needs to be proactive both in preventing divorce in the first place and in preventing its recurrence” (p. 429). Not only in today’s pagan culture is divorce common, but statistically it is just as common inside Jesus’ Church.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Exodus 20:14. “14 Do not commit adultery.” This passage are God’s words to Moses that he was to give to the Israelites as the rules of the covenant that they were supposed to adhere to. Jesus teaches his disciples in Mark 10:10-12 that divorce will lead a person to the breaking of God’s covenant.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Luke 16:18. “18 “Everyone who divorces his wife and marries another woman commits adultery, and everyone who marries a woman divorced from her husband commits adultery.” This is Luke’s parallel version of Mark 10:10-12.

This passage is the “story of God and God’s people”. In this passage, Jesus teaches his closest disciples the restrictions that come when a person divorces their spouse. Jesus’ declaration reveals God’s reverence and sanctity he holds for the institution of marriage. Marriage was designed by God as a way for humankind to subdue and fill the world. This is the “story of God and God’s people”.

Mark 10:11 (CSB)

11 He said to them, “Whoever divorces his wife and marries another commits adultery against her.

Main Verbs

Said

Divorces

Marries

Commits

Verbs

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Divorces

• Tense – Future
• Mood – Indicative
• Voice – Active

Marries

• Tense – Future
• Mood – Indicative
• Voice – Passive

Commits

• Tense – Future
• Mood – Indicative
• Voice – Passive

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 10:17-31. This passage is a narrative within a gospel. In this passage, Jesus begins a journey with his disciples when he is approached with a question about God’s kingdom. Jesus uses this opportunity to continue teaching on the cost of discipleship.

Demarcation of the Text

There is virtuously unanimous agreement across the English translations surveyed demarcating this passage as one cohesive section.

• CSB. The CSB demarcates this passage as belonging to two separate sections. The first section includes 10:17-22 entitled The Rich Young Ruler (CSB). The second section includes 10:23-32 entitled Possessions and the Kingdom (CSB).
• ESV, NASB, NRSV, NIV, CEB, NLT, CEV. The ESV, NASB, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled The Rich Young Man (ESV).
• MSG. The MSG demarcates this passage to include 10:17-34 entitled To Enter God’s Kingdom.
• William L. Lane. Lane demarcates this passage as belonging to two separate sections. The first section includes 10:17-27 entitled Riches and the Kingdom of God. The second section includes 10:28-31 entitled The Rewards of Discipleship.
• Ben Witherington III. Witherington demarcates this passage as belonging to the much larger section that includes 10:1-31 entitled Family Matters. Witherington does states of 10:13-31 that it “seems to be a single unit” (p. 281).
• Mark L. Strauss. Strauss demarcates this passage as belonging to one cohesive section entitled Riches and the Kingdom of God.

Mark begins this passage with a textual marker stating that, “As he was setting out on a journey…” This signals a change in scene. In addition, the characters in this narrative change as does the theme of Jesus’ teaching. 

Including other verses or dividing this passage into smaller section is unnecessary. Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience.

Argument of the Text

• Narrative analysis. In this passage, Jesus leaves the solitude of a house where he was teaching his disciples in private to go on a journey. While he is journeying, Jesus is approached by a rich man asking what he must do to inherit eternal life. This provides Jesus the opportunity to teach those around him the tremendous cost of becoming a disciple of Jesus and the difficulty of entering God’s kingdom. As Mark has done a few times already in his gospel, in this passage he slows the quick pace of his normal style for a much slower and detailed narrative. Strauss states that, “This episode continues the theme of discipleship that is so prominent in the second part of Mark’s gospel” (p. 436).
• Character analysis. There are four characters in this passage: a man, Jesus, the disciples, and Peter. All four characters speak. In addition, the narrator provides background information to help make sense out of this passage.
• Structural analysis. This passage is a teaching episode as Jesus teaches his disciples about the tremendous cost of becoming his disciple and the difficulty of entering God’s kingdom.

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. People clamor for Jesus’ attention. Jesus teaches about the high cost of discipleship. In this passage are shown in a neutral (or better) light. This is contrary to how Mark has portrayed the disciples throughout his gospel.

The dialogue of the characters in this passage and the small amount of background information provided by the narrator determines how to react to the characters in this passage.

The issues in this passage:

• As Jesus was traveling, a man knelt before him and asked what he must do to inherit eternal life. This man shows Jesus honor by submitting to Jesus’ authority by kneeling before him and calling Jesus ‘good.’ The man not only honored Jesus, but also trusted that Jesus at least knew how eternal life could be inherited. Lane states that, “He came to consult Jesus as a distinguished rabbi and showed him the deference reserved for revered teachers of the Law” (p. 364). Strauss states that, ““Running” and “kneeling” are actions typical of a servant or slave, indicating the man’s deference for Jesus and perhaps the urgency of his request… The man’s question is a sincere one” (p. 439).
• Jesus asked why he was called “good” since no one is good except for God. In a rhetorical question, Jesus challenges the man’s idea of good. In the Old Testament and in early Judaism, only God is good. In a sense, Jesus is asking the man if he believes that Jesus is God. Witherington, regarding the man calling Jesus good, states that, “This form of address seems basically without parallel either in the Hebrew Scriptures or in early Jewish literature. Only God, of course, was called good in the ultimate sense in early Judaism” (p. 281).
• Jesus continues, stating the man knows the Ten Commandments. Jesus starts with the requirement to obey God’s commands. Lane states that, “His affirmation of the commandments is a demand for obedient action which recognizes both the sovereignty of God and the existence of the neighbor” (p. 366).
• The man states he has kept all of the commandments since he was little. Interestingly, the man claims to have kept all of the commandments since he was young, but still has concern for his standing in eternal life. For humankind, there is a natural understanding that even perfect obedience and adherence to rules is not enough to inherit eternal life. Lane states that, “the man evidently thought that there were conditions to be fulfilled beyond those set forth in the Law” (p. 365). Strauss concludes that, “the man must sense that something is still lacking, since he implicitly pursues the issue with Jesus” (p. 441).
• Jesus looks at the man with compassion and states that he must sell all he has and give to the poor. Then he can come and follow Jesus. Jesus has compassion for that man. Witherington states that this is “the only time in this Gospel that he is specifically said to love someone” (p. 282). Jesus was not put off or appalled at the man’s claims. Unfortunately, like the thorny soil, the man’s fruit is choked out by the cares of the world. The man would rather have his possessions than give them away and follow Jesus. Lane states that, “This man will achieve the perfect observance of the Law when he surrenders himself and follows Jesus. Self-surrender implies a renunciation of his own achievement and the reception of messianic forgiveness through which a man is released to stand under the Law and offer the obedience of love” (p. 367). Witherington states that, “Mark is making clear that the demands of discipleship to Jesus go beyond the demands of the Law. The ultimate test of obedience, then, is seen as the willingness to assume the yoke of discipleship to Jesus” (p. 283). Strauss states that, “Obedience, however, is more than external compliance. It is a heart of love toward God that produces an internal transformation… True obedience arises from a heart oriented toward God” (p. 441).
• The man was dismayed and went away grieving because he had many possessions. The natural tendency is to assume that the man did not sell all of his possessions. But scripture does not say that. This passage only states that he was dismayed and grieved at the cost of eternal life and of following Jesus.
• Jesus said to his disciples that it is hard for those with wealth to enter God’s kingdom. The disciples were astonished by this. This was a shock to the disciples and would have been to Jews in general since the Old Testament equates affluence with blessings from God for one’s righteousness. Blackburn states that the disciples would have needed to, “reconcile the disparity between wealth as a sign of blessing in the Old Testament and early Judaism on the one hand, and this apparent rejection of riches in the New Testament on the other” (p. 159). Strauss confirms this by stating that, “The amazement of the disciples probably arose because of the common Jewish perspective that riches were a sign of divine favor and blessing” (p. 442-3).
• Jesus states it is hard to enter God’s kingdom – harder for a rich person than a camel to go through the eye of a needle. While entry into God’s kingdom it is available to everyone, it is more costly for some than for others. Jesus uses this hyperbole to illustrate the difficulty for those with riches to enter God’s kingdom. Lane states that, “the violent contrast between the largest animal and the smallest opening expresses what, humanly speaking, is impossible or absurd” (p. 369). Witherington states that, “Jesus is contrasting the largest animal and the smallest hole that an early Jew in Israel would likely think of” (p. 284). Strauss states that, “In one sense Jesus’ statement is certainly hyperbolic. It is an intentional exaggeration meant to shock the disciples. In another sines, however, it is not hyperbole, since the point Jesus will make in v. 27 is that it is indeed impossible to enter the kingdom of God without divine intervention” (p. 444)
• The disciples were even more astonished asking who then can be saved. This would have been astounding for the disciples as it would have gone against everything they were taught about God’s blessings. Blackburn states that, “The Deuteronomic tradition, prescribed originally and most clearly in the book of Deuteronomy, makes clear that covenant faithfulness to God will be manifested in the life of his people through inheritance of the land, peace, and freedom from political domination. More importantly, the faithful were also promised material blessing” (p. 159). Blackburn concludes that, “the accumulation of individual wealth and discipleship are incompatible” (p. 162).
• Jesus told them that with man it is impossible, but with God all things are possible. While the disciples did not understand this, the man understood that it was impossible for him to enter God’s kingdom himself. He knew it was a gift. The disciples are still trying to work their way to the top. Lane states that, “Salvation is completely beyond the sphere of human possibilities; every attempt to enter the Kingdom on the basis of achievement or merit is futile… “Eternal life,” “salvation,” or “entrance into the Kingdom” describe a single reality which must be bestowed as his gift to men” (p. 370).
• Peter responds stating the disciples have left everything and followed Jesus. Peter points out correctly the high cost they have paid to follow Jesus. Strauss states that, “For once in Mark the disciples serve as a positive example. Though the disciples have many shortcomings, they are on the side of Jesus and so heirs of the kingdom of God” (p. 444).
• Jesus states those who have left the things they loved for Jesus and the Gospel will receive 100 times more and eternal life in the kingdom to come. Contrary to how Mark has depicted Jesus and the disciples interacting throughout most of his gospel, in this passage, Jesus response to Peter and the disciples is congenial. Jesus does not criticize Peter for his comments but indirectly confirms their sacrifice and then promises that their reward in God’s kingdom will eclipse everything they have sacrificed.
• Jesus declares that the first will be last and the last will be first. Similar to what Jesus has told his disciples earlier, God’s kingdom is transposed from the worldly kingdom.

This passage gets its message across almost primarily through the declarations of Jesus, with some information given by Mark as the narrator.

Mark does not record how the man reacted to Jesus’ direction. The man may have sold everything he had and gave it to the poor. Scripture does not say.

This passage is about the extreme cost of following Jesus and inheriting eternal life in God’s kingdom. While the cost is great for all, those who have many possessions have an even more difficult journey into God’s kingdom. Strauss states that, “In one of the most powerful episodes in the gospel of Mark, Jesus tells a rich man that if he wishes to enter the kingdom of God, he must sell all he has, give the proceeds to the poor, and follow Jesus. The point is that no one can enter the kingdom on their own merit; all must enter with childlike faith and in complete dependence on God” (p. 436).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Openness to Interpretive Possibilities:

• Faith versus works. Strauss points out that some may see in this passage that the man was attempting to gain his salvation based on works. Strauss states that, “But, Jesus also responds with what the man must do: first, keep the commandments; then, sell all he has and give to the poor. So the point is not “faith versus works” (p. 439-40).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Affluence. In ancient culture, particularly Jewish, affluence was seen as a blessing from God for those who were righteous. It would have been normal for the community to see a person of affluence and believe that they are in better standing with God since he has chosen to show His favor upon them.

This passage appeals to the cultural concern of purity. This man had obeyed God’s Law since he became of age. Something inside of him knew this was not enough and he sought out Jesus for the answer of what he lacked. Jesus makes it clear that fleshly obedience is not enough to enter into God’s kingdom. The purity that God requires can only come through surrender one’s life to Jesus’ purity.

The Interface of Contexts:

This passage was in direct tension with the world that it addressed. It would have been assumed in Jesus’ time that this man had been shown favor from God through the affluence that God had given him. Seeing a rich man fall prostrate in front of Jesus and ask how he could inherit eternal life would have been striking. Blackburn states that, “Jesus, then, is turning the expectations of the socioeconomic world upside down” (p. 163).

In today’s world this passage is confirmed with reality. Strauss states that, “To the affluent Western church, this is one of the most challenging and difficult passages in the Bible” (p. 446). The world is full of examples of the rich and famous struggling to find peace through their resources. These examples show how affluence can hinder a person’s entrance into God’s kingdom.

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Exodus 20:12-16. “12 Honor your father and your mother so that you may have a long life in the land that the Lord your God is giving you. 13 Do not murder. 14 Do not commit adultery. 15 Do not steal. 16 Do not give false testimony against your neighbor. 17 Do not covet your neighbor’s house. Do not covet your neighbor’s wife, his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” Jesus loosely quotes the second half of the Ten Commandments that God gave the Israelites through Moses as recorded in this passage. 
• Deuteronomy 5:16-20. “16 Honor your father and your mother, as the Lord your God has commanded you, so that you may live long and so that you may prosper in the land the Lord your God is giving you. 17 Do not murder. 18 Do not commit adultery. 19 Do not steal. 20 Do not give dishonest testimony against your neighbor. 21 Do not covet your neighbor’s wife or desire your neighbor’s house, his field, his male or female slave, his ox or donkey, or anything that belongs to your neighbor.” Jesus loosely quotes the second half of the Ten Commandments that God gave the Israelites through Moses as recorded in this passage.

OT passages alluded to in this text and their significance in this new context:

• Deuteronomy 28:1-14. “1 “Now if you faithfully obey the Lord your God and are careful to follow all his commands I am giving you today, the Lord your God will put you far above all the nations of the earth. 2 All these blessings will come and overtake you, because you obey the Lord your God…” In this passage from Pentateuch, Moses informs the Israelites that if they faithfully obey God then they will receive great blessings. This passage goes on to list specific material blessings the Israelites will receive. This was the context in which the crowd would have received Jesus teaching about the affluence and God’s kingdom. This is how Jesus’ teaching was so counter cultural to the socioeconomic understanding that the Israelites lived by.
• Deuteronomy 30:15-16. “15 See, today I have set before you life and prosperity, death and adversity. 16 For I am commanding you today to love the Lord your God, to walk in his ways, and to keep his commands, statutes, and ordinances, so that you may live and multiply, and the Lord your God may bless you in the land you are entering to possess.” In this passage from Pentateuch, God informs the Israelites that if they faithfully obey Him then they will receive great blessings. This was the context in which the crowd would have received Jesus teaching about the affluence and God’s kingdom. This is how Jesus’ teaching was so counter cultural to the socioeconomic understanding that the Israelites lived by.
• Job 1:10. “10 Haven’t you placed a hedge around him, his household, and everything he owns? You have blessed the work of his hands, and his possessions have increased in the land.” In this passage from the story about Job, the “tester” accuses God of protecting Job in a way that Job would obviously worship. This passage establishes the context of early Judaism that following God’s commands brings earthly affluence that caused the disciples to be astonished at Jesus’ words in Mark 10:17-31.
• Job 42:10. “10 After Job had prayed for his friends, the Lord restored his fortunes and doubled his previous possessions.” In this passage from the story about Job, God restores Job’s affluence. This passage establishes the context of early Judaism that following God’s commands brings earthly affluence that caused the disciples to be astonished at Jesus’ words in Mark 10:17-31.
• Psalms 128:1-2. “1 How happy is everyone who fears the Lord, who walks in his ways! 2 You will surely eat what your hands have worked for. You will be happy, and it will go well for you.” In this passage from Psalms, the Psalter describes the affluence that one receives when they are obedient. This passage establishes the context of early Judaism that following God’s commands brings earthly affluence that caused the disciples to be astonished at Jesus’ words in Mark 10:17-31.
• Isaiah 3:10. “10 Tell the righteous that it will go well for them, for they will eat the fruit of their labor.” In this passage from the prophesy of Isaiah, the author describes that the righteous will experience affluence. This passage establishes the context of early Judaism that following God’s commands brings earthly affluence that caused the disciples to be astonished at Jesus’ words in Mark 10:17-31.

Other texts from the ancient world alluded to and their significance in the context of this text:

• Tobit 4:8-11. “8 Act according to what you have, my son. If you have much, give alms from it; if you have little, give alms in accordance with what you have. Do not be afraid, my son, to give alms. 9 You will be laying up a good treasure for yourself against a day of need. 10 For almsgiving delivers from death and keeps you from going into the darkness. 11 Indeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.” In this passage from the intertestamental Apocrypha, the Jewish author explains that sharing your wealth from the earthly kingdom with the kingdom of God comes with great reward. This is similar to what Jesus is teaching in Mark 10:17-31.
• Sirach 11:17. “17 The Lord’s gift remains with the devout, and his favor brings lasting success.” In this passage from the intertestamental Apocrypha, the Jewish author explains that God rewards the obedient in the worldly kingdom. This passage establishes the context of early Judaism that following God’s commands brings earthly affluence that caused the disciples to be astonished at Jesus’ words in Mark 10:17-31.
• Sirach 29:10-12. “10 Lose your silver for the sake of a brother or a friend, and do not let it rust under a stone and be lost. 11 Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold. 12 Store up almsgiving in your treasury, and it will rescue you from every disaster; 13 better than a stout shield and a sturdy spear, it will fight for you against the enemy.” In this passage from the intertestamental Apocrypha, the Jewish author explains that sharing your wealth from the earthly kingdom with the kingdom of God comes with great reward. This is similar to what Jesus is teaching in Mark 10:17-31.
• Sirach 31:5-10. “5 Those who love gold will not be justified; those who pursue money will be led astray by it. 6 Many have come to ruin because of gold, and their destruction has met them face to face. 7 It is a stumbling block to those who are avid for it, and every fool will be taken captive by it. 8 Blessed are the rich who are found blameless and who do not go after gold. 9 Who are they, that we may call them happy? For they have done wonders among their people. 10 Who has been tested by it and been found perfect? Let it be for them a ground for boasting. Who has had the power to transgress and did not transgress and to do evil and did not do it?” In this passage from the intertestamental Apocrypha, the Jewish author explains that sharing your wealth from the earthly kingdom with the kingdom of God comes with great reward. This is similar to what Jesus is teaching in Mark 10:17-31.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 6:19-21. “19 “Don’t store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. 21 For where your treasure is, there your heart will be also.” In this passage from his gospel, Matthew records Jesus’ teaching encouraging his people to store treasure in heaven and not on earth. This is similar to what Jesus is teaching in Mark 10:17-31 about investing in God’s kingdom verses the worldly kingdom.
• Matthew 6:24. “24 “No one can serve two masters, since either he will hate one and love the other, or he will be devoted to one and despise the other. You cannot serve both God and money.” In this passage from his gospel, Matthew records Jesus’ teaching that no one can serve God and money at the same time. They are diametrically opposed. This is similar to what Jesus is teaching in Mark 10:17-31 about investing in God’s kingdom verses the worldly kingdom.
• Matthew 6:33. “33 But seek first the kingdom of God and his righteousness, and all these things will be provided for you.” In this passage from his gospel, Matthew records Jesus’ teaching that investing in God’s kingdom will produce reward. This is similar to what Jesus is teaching in Mark 10:17-31 about investing in God’s kingdom verses the worldly kingdom.
• Matthew 19:16-30. This is Matthew’s parallel version of Mark 10:13-16. 
• Matthew 20:16. “16 “So the last will be first, and the first last.”” In this passage from his gospel, Matthew records Jesus’ teaching that the last will be first, and the first will be last. This is what Jesus teaches in Mark 10:31.
• Luke 6:24-25. “24 But woe to you who are rich, for you have received your comfort. 25 Woe to you who are now full, for you will be hungry. Woe to you who are now laughing, for you will mourn and weep.” In this passage from his gospel, Luke records Jesus’ teaching that the that the rich on earth have received their comfort on earth. This is similar to what Jesus teaches about the difficulty of the rich entering God’s kingdom in Mark 10:17-31.
• Luke 12:13-24.  In this passage from his gospel, Luke records Jesus’ teaching about a rich man that stored up treasure for himself on earth that was eventually destroyed. This is similar to what Jesus teaches about the futility of people investing in the worldly kingdom in Mark 10:17-31.
• Luke 13:30. “30 Note this: Some who are last will be first, and some who are first will be last.” In this passage from his gospel, Luke records Jesus’ teaching that the last will be first, and the first will be last. This is what Jesus teaches in Mark 10:31.
• Luke 16:13. “13 No servant can serve two masters, since either he will hate one and love the other, or he will be devoted to one and despise the other. You cannot serve both God and money.” In this passage from his gospel, Luke records Jesus’ teaching that no one can serve God and money at the same time. They are diametrically opposed. This is similar to what Jesus is teaching in Mark 10:17-31 about investing in God’s kingdom verses the worldly kingdom.
• Luke 18:18-30. This is Luke’s parallel version of Mark 10:17-31.
• Acts 4:32. “32 Now the entire group of those who believed were of one heart and mind, and no one claimed that any of his possessions was his own, but instead they held everything in common” In this passage from the history of the early church, Luke records that the church shared with each other their possessions. This is the type of investment in God’s kingdom that Christians can and should participate in while they are still confined to the worldly kingdom. This is the heart of Jesus’ teaching in Mark 10:17-31.
• Romans 8:7. “7 The mindset of the flesh is hostile to God because it does not submit to God’s law. Indeed, it is unable to do so.” In this passage from his letter to the Romans, Paul explains that human flesh is contrary to God’s will. This is the underlying truth of the difficulty for the rich to inherit eternal life that Jesus speaks of in Mark 10:17-31.

This passage is the “story of God and God’s people”. In this passage, Jesus teaches the truth of God’s kingdom the high cost of following Jesus. For some, it takes all of the earthly possessions they have to follow Jesus. But Jesus promises that any sacrifice one makes to become his disciple will be rewarded with an abundance and with eternal life. Strauss states that, “Salvation comes not through human effort or meritorious work, but rather through the renunciation of self and dependence of God – becoming like a child. Salvation, though it cost us nothing, costs us everything, our very lives. To follow Jesus truly means to follow him fully” (p. 448). This is the “story of God and God’s people”.

Mark 10:21b (CSB)

Go, sell all you have and give to the poor, and you will have treasure in heaven. Then come, follow me.

Main Verbs

Go

Sell

Give

(will) Have

Come

Follow

Verbs

Go

• Tense – Future
• Mood – Imperative
• Voice – Active

Sell

• Tense – Future
• Mood – Imperative
• Voice – Active

Give

• Tense – Future
• Mood – Imperative
• Voice – Active

(will) Have

• Tense – Future
• Mood – Indicative
• Voice – Passive

Come

• Tense – Future
• Mood – Imperative
• Voice – Active

Follow

• Tense – Future
• Mood – Imperative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 8:31-10:52 (Strauss - 10:45). Lane states that, “with verse 31 an entirely new orientation is given to the Gospel” (p. 292). Blackwell states that, “Mark’s story now takes an important turn. Up until Peter’s confession, Jesus’s actions have had the human characters dumbfounded, wondering about who he might be” (p. 130). Lane concurs, stating that, “Mark has placed at the center of his narrative the recognition that Jesus is the Messiah. The pivotal importance of this moment is indicated by the fact that already in the first line of the Gospel the evangelist designates Jesus as the Messiah” (p. 288). Lane concludes that, “The recognition that Jesus is the Messiah is thus the point of intersection toward which all of the theological currents of the first half of the Gospel converge and from which the dynamic of the second half of the Gospel derives” (p. 289). Witherington states that, “There is little question that this little pericope is the pivotal point in the Gospel up to this juncture. …for the first time since 1:1, Jesus is designated the Christ… From then on the focus is on Jesus as the suffering Son of Man or Messiah, and thus on Jesus going and dying” (p. 239). Finally, Strauss states that, “Peter’s confession and Jesus’ first passion prediction will turn the narrative in a new direction, as Jesus begins to teach his disciples about his suffering role” (p. 357).

Mark 10:35-45. This passage is a narrative within a gospel. In this passage, Jesus is asked by James and John for the seats of honor in Jesus’ kingdom. This provides the opportunity for Jesus to teach his closest disciples even more about the cost of following Jesus.

Demarcation of the Text

There is virtuously unanimous agreement across the English translations surveyed demarcating this passage as one cohesive passage.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled Suffering and Service (CSB).
• NASB. The NASB demarcates this passage as belonging to the longer section that includes 10:32-45 entitled Jesus’ Sufferings Foretold (NASB).
• MSG. The MSG demarcates this passage as belonging to the longer section that includes 10:35-52 entitled The Highest Places of Honor.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled Rank, Precedence and Service.
• Ben Witherington III. Witherington demarcates this passage as belonging to the much larger section that includes 10:32-52 entitled Sacrifice, Self-Aggrandizement, and Sight.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 10:32-45 entitled Third Passion Prediction and the Request of James and John.

In the previous passage Jesus is walking with the Twelve and again predicts his passion. Mark begins this passage with the textual marker, “James and John… approached him and said…” From there the characters and the theme in the narrative change.

While this passage is very closely tied to the previous passage, including other verses is unnecessary. Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience. 

The Argument of the Text

• Narrative analysis. In this passage, Jesus is traveling again with his disciples. In the previous passage, Jesus teaches the Twelve privately about the plan to head towards Jerusalem so that his mission from the Father will be completed through his passion. From that teaching, James and John request from Jesus that get to sit in the places of honor beside him. Witherington states that, “Once again the irony is so think one can cut it with a knife. No sooner has Jesus told the disciples he is going to make the ultimate sacrifice than Jacob and John come asking for the chief seats in the dominion” (p. 286).
• Character analysis. There are four characters in this passage: James, John, Jesus, and the disciples. Three of the characters in this passage speak: James and John, and Jesus.
• Structural analysis. This passage is a teaching episode in which Jesus describes once again the cost of discipleship. Mark slows the narrative down by recording much more dialogue of the characters than what he typically does in his storytelling. Strauss states that, “The request by James and John may be divided into two parts, the dialogue with the two disciples and Jesus teaching on servant leadership, with the indignant response of the other disciples forming a transition between the two” (p. 451).

In general, Mark presents his characters in line with how he has developed them thus far in his gospel. This is another narrative that presents the disciples as selfish and embarrassing and not understanding the nature of God’s kingdom. After Jesus predicts his passion in the previous section, James and John show their ignorance about the ministry of Jesus by wanting the best spots in his kingdom. Jesus then uses this reaction to teach his disciples how God’s kingdom countercultural to the world.

The words of the characters in this passage, James, John, and Jesus and the small amount of background information provided by the narrator determines how to react to the characters in this passage.

The issues in this passage:

• James and John approach Jesus and ask for the seats of honor in his kingdom. James and John show their ambitious personalities when they approach Jesus and ask him to appoint them as second and third in his kingdom only after himself. Strauss states that, “Jesus is nearing Jerusalem amid expectations that he is the Messiah. But who will be his chief advisors when he assumes the messianic throne? James and John seize the opportunity to make their request” (p. 454). Blackwell states that, “when James and John ask to sit “at your right” and “at your left in your glory”, the brothers are requesting to participate in none other than Jesus’s own eschatological reign… As they approached Jesus, then, James and John were probably assuming they would have a hand in governing restored Israel” (p. 170). Lane states that, “In the request of James and John the misunderstanding which attended each of the previous prophecies of Jesus’ suffering asserted itself in a blatant form… the brothers regard Jesus as the eschatological Lord who goes to Jerusalem to restore the glory of the fallen throne of David” (p. 378). Witherington state that, “Vv. 35-45 indicate clearly how very far away from Jesus’ way of thinking about true greatness Jacob and John are, despite all the time and special teaching Jesus has given them. These brothers could be seen as classic examples of blind ambition” (p. 286). Blackwell counters somewhat, stating that, “it is probably not so much the ambition of James and John that Jesus finds problematic but their ignorance about the cost involved” (p. 171). Strauss states that, “For Mark the request is further confirmation that the disciples are spiritually dull and do not comprehend Jesus’ messianic role” (p. 455).
• Jesus tells James and John they will suffer the same rejection from the world that he will experience. Jesus describes that just like himself, both James and John will suffer persecution and rejection at the hands of the world. Lane explains that, “To share someone’s cup was a recognized expression for sharing his fate” (p. 380). Lane points out that, “Jesus prophesies that the sons of Zebedee, like himself, will endure great tribulation and suffering for the gospel” (p. 381). Blackwell states that, “Jesus shares that being glorified with him demands that they also suffer with him, a fate the brothers themselves were prepared – in fact, predestined – to undergo” (p. 171).
• Jesus informs the brothers that the seats of honor are not his to determine. Jesus then tells the brothers that the seats in his kingdom are not his to determine. He tells them that those seats are for the ones who they have been prepared for. Lane states that, “This incident reveals that in spite of Jesus’ repeated efforts since Peter’s confession at Caesarea Philippi to inculcate in his disciples the spirit of self-renunciation demanded by the cross, the sons of Zebedee have understood his intention very superficially” (p. 378). Blackwell states that, “Jesus, though not necessarily declining their request, indicates that such positions are not his but the Father’s to grant” (p. 171). Lane summarizes Jesus’ response by stating that, “The appointment of places of honor is the Father’s prerogative, and James and John are only given the assurance that these will be assigned to those who have been prepared by him” (p. 382).
• When the rest of the Twelve heard what they had asked of Jesus, they became angry. When made aware of the brothers’ request, the rest of the Twelve become understandably frustrated. Strauss states that the disciples’ indignation “must mean selfish anger or indignation. They are angry not because of the two brothers’ callous insensitivity to Jesus’ teaching, but because James and John have beaten them to the punch” (p. 457).
• Jesus calls the Twelve together and teaches them, that unlike the worldly kingdom, in his kingdom the greatest in the kingdom become the servants of the kingdom. The tension between the Twelve provides Jesus with the opportunity to give more details about the high cost of following Jesus. Jesus compares leadership in the world with leadership in his kingdom. In the worldly kingdom, leaders rule over their “subjects.” Conversely, in Jesus’ kingdom, leaders serve their “brothers and sisters”. Blackwell states that, “Jesus here introduces a leadership ethic that contrasts with that which is exercised by the leaders of the nations… his concern is for his followers to lead in the interest of others rather than themselves” (p. 171). Lane states that, “The Synonymous parallelism between verses 43 and 44 identifies the household servant and the slave as men whose activities are not directed toward their own interests but to those of another” (p. 382). Witherington states that, “Jesus’ vision of leadership is not of a person who lords it over others or wields authority like a great one, but rather one who is the servant and slave of all” (p. 288).
• Jesus declares that even he, the Son of God, did not come into the world to serve, but to give his life as a ransom. Jesus finally points out that he never asks someone to do something he is unwilling to do himself. Jesus shows that he, the very Son of God, becomes the servant of all when he pays the price to “buy back” the world. Lane states that, “Applied to Jesus, the images of the cup and baptism signify that he bears the judgment merited by the sins of men” (p. 381). Lane explains of Jesus giving his live as a ransom for many, that, “The prevailing notion behind the metaphor is that of deliverance by purchase, whether a prisoner of war, a slave, or a forfeited life is the object to be delivered” (p. 383). Lane concludes that, “Jesus, as the messianic Servant, offers himself as a guilt-offering in compensation for the sins of the people… Jesus’ service is offered to God to release men from their indebtedness to God… In his death, Jesus pays the price that sets men free” (p. 384). Witherington states that, “Jesus comes not as a glorious one, but as a humble Son of Man, one who comes to save rather than be served” (p. 288). Witherington explains that “ransom” “refers to the deliverance by purchase of a slave or prisoner of war or of some object one wants back” (p. 290). 

This passage gets its message across almost primarily through the dialogue of the characters, with some information given by Mark as the narrator.

This passage is about Jesus sharing with his closest disciples the cost of discipleship and the requirements of being a leader in God’s kingdom. Strauss states that, “the disciples exhibit pride and self-interest, and Jesus teaches about the sacrificial and self-giving role of true discipleship… While the disciples vie for positions of power and prestige in the glorious kingdom to come, Jesus identifies the true model of Christian leadership as the sacrificial service of the Son of Man, who will give his life as a ransom for many” (p. 449).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him.

Development of Important Words/Motifs:

• Cup/baptism. Throughout this passage Jesus speaks of “drinking the cup” and being “baptized in the baptism” that he will experience. The “cup/baptism” is a motif for the suffering that Jesus will endure. Jesus is informing James and John that they will drink the same cup of suffering and experience the same baptism of suffering that he will endure. Witherington states that, “The saying about drinking from the cup Jesus will drink, and being baptized with the baptism he will be baptized with, is loaded with OT allusions” (p. 287). Witherington explains that, “Baptism is an image of being overwhelmed by disaster or danger… water is an image of calamity or disaster in the OT” (P. 287). Lane explains further that, “In the OT the cup of wine is a common metaphor for the wrath of God’s judgment upon human sin and rebellion, and this understanding was kept alive into the first century… The cup which Jesus must drink has reference to divine punishment of sins which he bears in place of the guilty… the image of baptism is parallel to that of the cup. In popular Greek usage the vocabulary of baptism was used to speak of being overwhelmed by disaster or danger, and a similar metaphorical use of submersion is present in Scripture” (p. 380).
• Servant. Jesus explains that anyone who wants to be great in God’s kingdom will be a servant. The Greek word used here by Mark is “diakonos.” Which according to Strong’s Bible Dictionary means, “an attendant, i.e. a waiter”. Jesus is stating that those who want to become great in God’s kingdom must attend and wait upon others. This Christian view of greatness was diametrically opposed to Jesus’ culture and continues to be diametrically opposed to current culture.
• Slave. Jesus explains that anyone who wants to be great in God’s kingdom will be a slave. After using the Greek term for servant, Jesus takes serving in God’s kingdom even a step further when he declares that those who want to be great in God’s will become a “doulos.” Which according to Strong’s Bible Dictionary means, “(as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.” This would have been seen as repulsive by Jesus’ culture, both Roman and Jewish. Similarly, in today’s culture, “being first” does not equate to becoming a slave.
• Ransom. While there are several views that may be represented when Jesus says he will “give his life as a ransom for many”, it makes most sense in this narrative to see Jesus as buying back his people who have become slaves to sin. Jesus has previously used the term slave when he describes how his followers are to become first in his kingdom. Witherington states that, “Here we have enunciated the notion of substitutionary atonement. Jesus came to set people free from the wrong sort of servitude so that, like himself, they might become free servants of God, exchanging all false masters for a true one” (p. 290). Witherington also adds that, “There may be here an allusion to being ransomed from the power of Satan, in view of the focus in Mark’s Gospel on exorcisms” (p. 290). Strauss states that, “The Greek for “ransom” means “the price of release” and was especially used in Hellenistic Greek of the price paid for the manumission of slaves. In the LXX the term is used of various types of payments, such as compensation for crimes and buying back inheritance land that has been sold due to poverty” (p. 458). Strauss concludes that, “The sense here in Mark is that the Son of Man’s death will pay the necessary price to set his people free” (p. 459).

Openness to Interpretive Possibilities:

• Ransom language…. The New Testament is full of ransom language which has created several competing atonement theories. This passage is just one of many. Taking into account Jesus’ use of the term slave earlier in the passage, Jesus’ ransom of many should be seen as Jesus paying the price to buy back those who have been enslaved to sin. Strauss states that, “The sense here in Mark is that the Son of Man’s death will pay the necessary price to set his people free” (p. 459).
• Suffering Servant or Son of Man. Some see this passage alluding to Isaiah 53 (Suffering Servant), while others see allusions to Daniel 7 (Son of Man). While Daniel 7 should not be completely ignored as a background for this passage, the prevalent language of suffering points more favorably to Isaiah 53 as the larger background for Mark 10:35-45. Strauss states that there is “a compelling case that behind Jesus’ words lies Isaiah’s image of the Suffering Servant, who offers himself as a sacrifice for others. This does not mean that allusions to Daniel are absent” (p. 460). “Strauss concludes that, “The two portraits may therefore be seen to complement rather than contradict on another” (p. 461).
• Servant  Slave???. Witherington states that, “In the immediate Markan context, servant and slave are basically synonyms and the verb “to serve” does link this passage with the Isaianic material” [Isaiah 53] (p. 290). Interestingly, Witherington seems to contradict this when he states that Jesus’ use of ransom “refers to the deliverance by purchase of a slave or prisoner of war or of some object one wants back” (p. 290). This is much different than a servant. Strauss correctly states that, “Though “servant” (diakonos) and “slave” (doulos) can be used synonymously, the latter is the lowlier term, indicating complete ownership and subjugation… there is both repetition and intensification. To be first is better than being great, and to be “slave of all” is lower than a mere servant… The values of the kingdom turn the world’s system upside down” (p. 458).
• For many or for all?. Some use this passage to state that Jesus’ sacrifice was only for an elect group of people and not for the world. This interpretation is short sighted. Instead of juxtaposing Jesus’ sacrifice for many versus the world, this passage should be seen as a single person’s death paying the price for many. Strauss states that, “The qualification “for many” does not mean “for some, but not all,” but instead contrasts the one who died with the many who are redeemed. A single life is given for the ransom of others” (p. 459).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Jewish anticipation of the Messiah. One topic of discussion from the ancient world represented in this passage is the Jewish expectation of the coming of the Messiah. There was a spectrum of understanding within the Jewish culture as to what the Messiah would look like and what he would accomplish. Lane states that, “In later Judaism the term “Messiah” became increasingly fluid in the emergence of a variety of messianic projections; the concept of a Davidic Messiah was only one strand of expectation among many” (p. 291). Some saw the Messiah as a prophet like those of old that would come and clarify the will of God and lead the Israelite nation to purity and greatness. Others saw the Messiah not as an individual person, but as a priestly governance that would lead the Israelite nation into purity and holiness. Finally, some conceived that the Jewish Messiah would be a mighty warrior king that would lead the Israelite nation to dominance as a political and religious force in the world. Strauss states that, “The diverse communities of first-century Judaism had a variety of messianic expectations and hopes” (p. 362). Strauss describes an additional concept of the messiah as “a royal messiah from the line of David and a priestly one from the line of Aaron… there is good evidence for a strong and persistent expectation for the coming of a king from the line of David, who would free the nation, crush Israel’s enemies, and establish a kingdom of righteousness and justice centered in Jerusalem” (p. 362). While there were differing views of what the Jewish Messiah would look like and would accomplish, the most prevalent view was that he would be a mighty political deliverer of the Jewish people who were occupied by the Roman Empire. This view was developed from reading the Old Testament prophecies through a particular lens. Unfortunately, this lens was skewed from the reality of Jesus’ mission from the Father. Because of this political/military expectation, Jesus had to be cautious about how he delivered the purpose of his mission. Regarding Jesus’ statement of being betrayed and killed, Strauss states it “would have been incomprehensible to the disciples… [that] the Messiah would suffer and die” (p. 408). It is from that lens that James and John were requesting the second and third seats next to Jesus. They were anticipating Jesus’ journey to Jerusalem to the eschatological fulfillment of God’s kingdom freeing the Israelite nation from their earthly oppressors and setting up the Messiah’s kingship in the Holy City Jerusalem.

Ways in which this text appeals to cultural concerns and conventions: 

• Distribution of Power. This passage appeals to the cultural concern of distribution of power. In this passage, James and John request that Jesus give them the second and third seats of authority and power in his kingdom. Strauss states that, “While James and John are talking about getting front-row seats, Jesus is talking about giving up his life for others… true discipleship is radically other-centered” (p. 464). Witherington states that Jesus’ “example of leadership is diametrically opposed to the examples set by secular authorities” (p. 288).
• Honor and Shame. This passage appeals to the cultural concern of honor and shame. In a culture that was steeped in honor and shame, Jesus’ explanation of God’s kingdom hierarchy described as becoming great by being a servant and becoming first by being a slave would have been counter intuitive from the expectations of the disciples and the entire ancient world.

The Interface of Contexts:

This passage would have stood in tension with the first century culture of Jesus’ day. There was great shame and embarrassment with being a servant and even that much more with being a slave. Blackwell compares Mark 10:35-45 with the Qumran Rule of the Congregation. Blackwell states that, “In sum, while the Rule of the Congregation and Mark 10:32-45 share a vision for the political hierarchy of eschatological Israel, they fundamentally disagree on the qualifications for leadership and how authority is to be exercised. The Rule rewards knowledge, skills, and piety, stressing the priority and preeminence of those with greater states… Mark’s Gospel, on the other hand, promotes servant-style leadership rooted in the Messiah’s own self-giving… eschatological glory and greatness are obtained, counterintuitively, through humble service in the present” (p. 172).

Not much has changed over the last two millennia. People in the worldly kingdom still strive to climb the social ladder to the top. People want to be served and not serve. There is still a cultural convention of shame associated with being a servant to others. Strauss states that, “The world’s rulers, Jesus says, rule by power and coercion… While this is the world’s way of leadership, Jesus’ followers are to operate under a different set of values” (p. 457). He concludes that, “History is full of examples of leaders who achieved their position by coercion and manipulation. The church tends to emulate the world’s leadership style” (p. 463). 

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Exodus 6:6. “6 “Therefore tell the Israelites: I am the Lord, and I will bring you out from the forced labor of the Egyptians and rescue you from slavery to them. I will redeem you with an outstretched arm and great acts of judgment.” In this passage from the history of Israel, God directs Moses to tell the Israelites that He will redeem them from slavery. This “redeem” has the same connotation that Jesus declares in Mark 10:45.
• Exodus 15:13 (c.f. Deuteronomy 9:26). “13 With your faithful love, you will lead the people you have redeemed; you will guide them to your holy dwelling with your strength.” In this passage from the history of Israel, Moses and the Israelites sing a song to God praising Him for redeeming them. This “redeem” has the same connotation that Jesus declares in Mark 10:45.
• Leviticus 5:14-6:7. In this passage from the history of Israel, God directs Moses to tell the Israelites that when they sin unintentionally, they are to bring an animal offering to the priest to be sacrificed as a guilt offering. This reveals the Jewish background that Jesus was declaring when he came “to give his life as a ransom for many” in Mark 10:45.
• Leviticus 7:1-7. “7 “The guilt offering is like the sin offering; the law is the same for both. It belongs to the priest who makes atonement with it.” In this passage from the history of Israel, God directs Moses to explain to the Israelites the process of presenting a guilt offering. This reveals the Jewish background that Jesus was declaring when he came “to give his life as a ransom for many” in Mark 10:45.
• Leviticus 25:26-27. “26 If a man has no family redeemer, but he prospers and obtains enough to redeem his land, 27 he may calculate the years since its sale, repay the balance to the man he sold it to, and return to his property.” In this passage from the history of Israel, God directs Moses to explain to the Israelites the process of “redeeming” or “buying back” property that was sold to another. This reveals the Jewish background that Jesus was declaring when he came “to give his life as a ransom for many” in Mark 10:45.
• Leviticus 25:47-55. In this passage from the history of Israel, God directs Moses to explain to the Israelites the process of “redeeming” or “buying back” a relative who is owned by another person. This reveals the Jewish background that Jesus was declaring when he came “to give his life as a ransom for many” in Mark 10:45. 
• Numbers 5:5-8. “5 The Lord spoke to Moses: 6 “Tell the Israelites: When a man or woman commits any sin against another, that person acts unfaithfully toward the Lord and is guilty. 7 The person is to confess the sin he has committed. He is to pay full compensation, add a fifth of its value to it, and give it to the individual he has wronged. 8 But if that individual has no relative to receive compensation, the compensation goes to the Lord for the priest, along with the atonement ram by which the priest will make atonement for the guilty person.” In this passage from the history of Israel, God directs Moses to explain to the Israelites the process of presenting atonement for a sin that has been committed. This “redeem” has the same connotation that Jesus declares in Mark 10:45.
• Deuteronomy 7:8. “8 But because the Lord loved you and kept the oath he swore to your ancestors, he brought you out with a strong hand and redeemed you from the place of slavery, from the power of Pharaoh king of Egypt.” In this passage from the history of Israel, Moses reminds the Israelites of how the LORD redeemed them from slavery. This “redeem” has the same connotation that Jesus prophesies of regarding his ransom in Mark 10:45.
• 1 Kings 2:19. “19 So Bathsheba went to King Solomon to speak to him about Adonijah. The king stood up to greet her, bowed to her, sat down on his throne, and had a throne placed for the king’s mother. So she sat down at his right hand.” This passage from the history of Israel describes the custom of sitting to the right of the king. This is the context of what James and John were asking for when the approached Jesus in Mark 10:37.
• Psalms 42:7. “7 Deep calls to deep in the roar of your waterfalls; all your breakers and your billows have swept over me.” In this passage from Psalms, the psalter describe how he was “swept over” by water. This is the context that Jesus is speaking of when he asks James and John if they are willing to be “baptized” with the “baptism” that Jesus will be baptized with in Mark 10:38-39.
• Psalms 69:1-2. “1 Save me, God, for the water has risen to my neck. 2 I have sunk in deep mud, and there is no footing; I have come into deep water, and a flood sweeps over me.” In this passage from Psalms, the psalter describe how he was “swept over” by water. This is the context that Jesus is speaking of when he asks James and John if they are willing to be “baptized” with the “baptism” that Jesus will be baptized with in Mark 10:38-39.
• Psalms 75:8. “8 For there is a cup in the Lord’s hand, full of wine blended with spices, and he pours from it. All the wicked of the earth will drink, draining it to the dregs.” In this passage from Psalms, the psalter describes how the wicked drank from the cup that was in the LORD’s hand. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Psalms 110:1. “1 This is the declaration of the Lord to my Lord: “Sit at my right hand until I make your enemies your footstool.”” In this passage from Psalms, the psalter describes the LORD directed his Lord to sit at the place of honor at the right hand of the LORD. This passage from the history of Israel describes the custom of sitting to the right of the king. This is the context of what James and John were asking for when the approached Jesus in Mark 10:37.
• Isaiah 43:1. “1 Now this is what the Lord says— the one who created you, Jacob, and the one who formed you, Israel— “Do not fear, for I have redeemed you; I have called you by your name; you are mine. In this passage from Isaiah, the prophet declares a word from the LORD in which the LORD declares that he has “redeemed” Israel. This “redeemed” has the same connotation that Jesus prophesies of regarding his ransom in Mark 10:45.
• Isaiah 43:2. “2 When you pass through the waters, I will be with you, and the rivers will not overwhelm you. When you walk through the fire, you will not be scorched, and the flame will not burn you.” In this passage from Isaiah, the prophet declares a word from the LORD that He will be with them as they pass through the waters. This is the context that Jesus is speaking from when he asks James and John if they are willing to be “baptized” with the “baptism” that Jesus will be baptized with in Mark 10:38-39. 
• Isaiah 51:17. “17 Wake yourself, wake yourself up! Stand up, Jerusalem, you who have drunk the cup of his fury from the Lord’s hand; you who have drunk the goblet to the dregs— the cup that causes people to stagger.” In this passage from Isaiah, the prophet declares a word from the LORD warning the Israelites of the cup of fury that they will drink for their unfaithfulness. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Isaiah 53. This passage from the prophecy of Isaiah describes how Jesus was rejected and pierced and how the LORD placed upon him the iniquities of all. Isaiah 53 would have been in clear view for the Twelve as Jesus describes the suffering that he and those who are to follow him will endure and how he will sacrifice his life for many.
• Isaiah 53:5. “5 But he was pierced because of our rebellion, crushed because of our iniquities; punishment for our peace was on him, and we are healed by his wounds.” In this passage from Isaiah, the prophet declares that the Messiah will be crushed for the iniquities of the world. This is the context that Jesus prophesies from regarding his substitutionary atonement when he states that he will “give his life as a ransom for many” in Mark 10:45.
• Isaiah 53:10-12. “10 Yet the Lord was pleased to crush him severely. When you make him a guilt offering, he will see his seed, he will prolong his days, and by his hand, the Lord’s pleasure will be accomplished. 11 After his anguish, he will see light and be satisfied. By his knowledge, my righteous servant will justify many, and he will carry their iniquities. 12 Therefore I will give him the many as a portion, and he will receive the mighty as spoil, because he willingly submitted to death, and was counted among the rebels; yet he bore the sin of many and interceded for the rebels.” In this passage from Isaiah, the prophet declares that the Messiah will be crushed for the iniquities of the world. This is the context that Jesus prophesies from when he states that he will “give his life as a ransom for many” in Mark 10:45.
• Jeremiah 25:15-17. 15 This is what the Lord, the God of Israel, said to me: “Take this cup of the wine of wrath from my hand and make all the nations to whom I am sending you drink from it. 16 They will drink, stagger, and go out of their minds because of the sword I am sending among them.” 17 So I took the cup from the Lord’s hand and made all the nations to whom the Lord sent me drink from it.” In this passage from Jeremiah, the prophet records what the LORD declared about making the nations drink from his cup of wrath. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Jeremiah 25:27-29. “27 “Then you are to say to them, ‘This is what the Lord of Armies, the God of Israel, says: Drink, get drunk, and vomit. Fall down and never get up again, as a result of the sword I am sending among you.’ 28 If they refuse to accept the cup from your hand and drink, you are to say to them, ‘This is what the Lord of Armies says: You must drink! 29 For I am already bringing disaster on the city that bears my name, so how could you possibly go unpunished? You will not go unpunished, for I am summoning a sword against all the inhabitants of the earth. This is the declaration of the Lord of Armies.’” In this passage from Jeremiah, the prophet records what the LORD declared about making the wicked drink from his cup of wrath. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Jeremiah 49:12. “12 For this is what the Lord says: “If those who do not deserve to drink the cup must drink it, can you possibly remain unpunished? You will not remain unpunished, for you must drink it too.” In this passage from Jeremiah, the prophet records what the LORD declared about making the wicked drink from his cup of wrath. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Ezekiel 23:31-34. “31 You have followed the path of your sister, so I will put her cup in your hand.” 32 This is what the Lord God says: “You will drink your sister’s cup, which is deep and wide. You will be an object of ridicule and scorn, for it holds so much. 33 You will be filled with drunkenness and grief, with a cup of devastation and desolation, the cup of your sister Samaria. 34 You will drink it and drain it; then you will gnaw its broken pieces, and tear your breasts. For I have spoken.” This is the declaration of the Lord God.” In this passage from Ezekiel, the prophet records what the LORD declared about making the wicked drink from his cup of wrath. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.
• Daniel 7:13-14. “13 I continued watching in the night visions, and suddenly one like a son of man was coming with the clouds of heaven. He approached the Ancient of Days and was escorted before him. 14 He was given dominion and glory and a kingdom, so that those of every people, nation, and language should serve him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will not be destroyed.” There is no doubt that Daniel 7 would have been on the minds of the Twelve as they were approaching Jerusalem and as Jesus uses Son of Man language in 10:45.
• Habakkuk 2:16. In this passage from Habakkuk, the prophet records what the LORD declared about making the wicked drink from his cup of wrath. This is the context that Jesus is speaking of when he asks James and John if they are willing to “drink from the cup” with the that Jesus will drink from in Mark 10:38-39.

Other texts from the ancient world are alluded to in this text and their significance in the context of this text:

• 2 Maccabees 7:37-38. “37 I, like my brothers, give up body and life for the laws of our ancestors, appealing to God to show mercy soon to our nation and by trials and plagues to make you confess that he alone is God, 38 and through me and my brothers to bring to an end the wrath of the Almighty that has justly fallen on our whole nation.” In this passage from the Jewish Apocrypha, the author describes his willingness to sacrifice his life for God’s mission and for the betterment of the nation. This is what Jesus calls his followers to as they follow him as described in Mark 10:35-45.
• Rule of the Community 1-2. In the Dead Sea Scroll found in Qumran and written within one hundred years of Jesus’ ministry, this passage describes the very structured social hierarchy expected by the Jews in the eschatological kingdom to come. This social hierarchy was opposite of Jesus’ social ethic.
• Josephus, Antiquities 6.11.9. “9 But on the next day, which was the new moon, the king, when he had purified himself, as the custom was, came to supper; and when there sat by him his son Jonathan on his right hand, and Abner, the captain of his host, on the other hand” In this passage from his Antiquities, Josephus describes the Jewish custom of sitting to the right and to the left of the king. This was the context in which James and John asked for the seats of honor next to Jesus in his rule over Israel.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 19:28. In this passage from his gospel, Matthew records Jesus declaring that the Twelve will have thrones to sit upon in Jesus kingdom. This passage speaks to Jesus response to James and John’s request in Mark 10:37. The Father does have seats prepared in his kingdom for James and John.
• Matthew 20:20-28. This is Matthew’s parallel version of Mark 10:35-45.
• Luke 12:50. In this passage from his gospel, Luke records Jesus declaring that he has a baptism to undergo speaking of his passion in Jerusalem. This is the motif that Jesus is using in Mark 10:35-45.
• Luke 22:24-27. In this passage from his gospel, Luke records Jesus declaring that hierarchy of God’s kingdom similar to what Jesus states in Mark 10:35-45.
• Luke 22:30. In this passage from his gospel, Luke records Jesus declaring that the Twelve will be given a special seat in God’s kingdom. While James and John desire the seats to the right and left of their Lord, the Father has a seat saved for them as Jesus states in Mark 10:35-45.
• John 18:11. In this passage from his gospel, John records Jesus telling Peter to put his weapon away because he needs to drink from the cup the Father has prepared for him. Jesus uses this same motif in Mark 10:35-45.
• Acts 12:2. In this passage from the history of the early church, Luke records that James indeed did drink of the same “cup” and was “baptized” with the same baptism that Jesus was just as Mark records Jesus prophesying in Mark 10:35-45.
• Romans 3:24-25. In this passage from his letter to the church in Rome, Paul explains how Jesus gave his life as a ransom just as Jesus prophesied in Mark 10:35-45.
• Romans 5:9. In this passage from his letter to the church in Rome, Paul explains how Jesus gave his life as a ransom just as Jesus prophesied in Mark 10:35-45.
• 1 Corinthians 9:19. In this passage from his first letter to the church in Corinth, Paul describes how he has become a slave for the cause of Christ. This is the social ethic of God’s kingdom that Jesus calls his people to in Mark 10:35-45.
• 2 Corinthians 4:5. In this passage from his second letter to the church in Corinth, Paul describes how he has become a slave for the cause of Christ. This is the social ethic of God’s kingdom that Jesus calls his people to in Mark 10:35-45.
• Galatians 5:13. In this passage from his second letter to the church in Galatia, Paul describes how God’s people are to serve others for the cause of Christ. This is the social ethic of God’s kingdom that Jesus calls his people to in Mark 10:35-45.
• Ephesians 1:7. In this passage from his letter to the church in Ephesus, Paul explains how Jesus gave his life as a ransom just as Jesus prophesied in Mark 10:35-45.
• Ephesians 1:14. In this passage from his letter to the church in Ephesus, Paul explains how Jesus gave his life as a ransom just as Jesus prophesied in Mark 10:35-45.
• Philippians 2:3-4. In this passage from his second letter to the church in Philippi, Paul describes how God’s people are to serve others for the cause of Christ. This is the social ethic of God’s kingdom that Jesus calls his people to in Mark 10:35-45.
• Colossians 1:14. In this passage from his letter to the church in Colossae, Paul explains how Jesus gave his life to redeem God’s people just as Jesus prophesied in Mark 10:35-45. 
• Colossians 1:24. In this passage from his letter to the church in Colossae, Paul explains that he endured sufferings for the case of Christ as Jesus spoke of drinking from the cup and sharing in his baptism in Mark 10:35-45. 
• 1 Peter 1:18-19. In this passage from his first letter to the church, Peter describes Jesus’ sacrifice as he prophesied in Mark 10:35-45.
• 1 Peter 2:21. In this passage from his first letter to the church, Peter describes how Jesus sacrificed and how that is an example for God’s people as he prophesied in Mark 10:35-45.
• 1 Peter 4:12-13. In this passage from his first letter to the church, Peter warns of the potential of God’s people drinking the cup and be baptized with Jesus as describe in Mark 10:35-45.
• 1 John 2:2. In this passage from his first letter to the church, John describes how Jesus ransomed his people as he prophesied in Mark 10:35-45.
• 1 John 3:16. In this passage from his first letter to the church, John describes how Jesus ransomed his people as he prophesied in Mark 10:35-45.
• 1 John 4:10. In this passage from his first letter to the church, John describes how Jesus ransomed his people as he prophesied in Mark 10:35-45.
• Revelation 5:9-11. In this passage from his apocalyptic prophecy to the church, John records a song sung by the four living creatures in heaven singing about Jesus and his sacrifice as Jesus himself prophesied about in Mark 10:35-45.

This passage is the “story of God and God’s people”. In this passage, Jesus informs his closest disciples of the servanthood nature of God’s kingdom. When their human sinfulness and ambition temp people to rise to the top to be served, God calls his people to the lowest position in the community to be slaves to others. Blackwell states that, “In the same wah that Jesus, the authoritative “Son of Man,” came not “to be served, but to serve, and to give his life as a ransom for many”, so kingdom leaders must not exercise their authority selfishly but sacrificially” (p. 172). This is the “story of God and God’s people”.

Genre

(See Introduction - Genre)

Mark 11:1–16:8. With the beginning of Mark 11, the narrative of Jesus’ life pivots. Jesus’ Galilean ministry is in the background and his passion is in the foreground. Each narrative will now lead to the climax of Jesus’ passion. Witherington states that, “The Markan passion narrative, if we include 16:1-8, makes up about 40 percent of the verbiage of this Gospel, and may well be the earliest portion of the Gospel put into some sort of written form” (p. 301). Strauss states that, “Chapter 11 begins the last third of Mark’s gospel (chs. 11-16), comprising of Jesus’ final ministry in Jerusalem (chs. 11 – 13), the Passion Narrative (chs. 14 – 15), and the resurrection (16:1-8)” (p. 475).

Mark 11:1–13:37. Mark 11 begins with Jesus’ entry into the holy city Jerusalem. The scene soon develops into a series of controversies that will polarize the populace of Jerusalem. Witherington states that, “Mark 11 begins with Jesus coming into the region… One could say that the material in Mark 11-13 prepares us for the passion narrative proper, which begins in Mark 14. The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts” (p. 306).

Mark 11:1-11. This passage is a narrative within a gospel. In this passage, Jesus is welcomed into Jerusalem as a political dignitary would be and takes inventory of the temple.

Demarcation of the Text

There is virtuously unanimous agreement across the English translations surveyed demarcating this passage as one cohesive passage. This passage does weave together several small scenes.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled The Triumphal Entry (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 11:1-13 entitled The Triumphal Entry (NASB).
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Entry into Jerusalem.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled A Grand Entrance?.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled The Triumphal Entry.

Mark introduces this narrative with a textual marker that states, “1 When they approached Jerusalem…” This verse indicates a change in scene and characters. In addition, the theme changes from a public healing in the previous passage to the details surrounding Jesus’ entry into Jerusalem in this passage.

Mark has provided narrative markers that highlight the various teachings of his gospel. To include additional verses as being a part of the basic unit of this passage confuses the teaching that Mark is attempting to communicate to his audience.

The Argument of the Text

• Narrative analysis. This passage is a continuation of Jesus’ journey toward Jerusalem with the Twelve, his other disciples, and a large crowd in tow. This is another narrative in which Mark slows down his storytelling by going into greater detail and providing much more dialogue between his characters. Lane states that, “The Marcan account of the entry into Jerusalem is characterized by vivid detail yet is remarkably restrained in its messianic assertion” (p. 393). This passage is unique as Mark weaves together several small scenes. Blackwell states that, “the manner in which Mark narrates the incident is anything but triumphal. In fact, Jesus’s entry is a subversion of triumphalism” (p. 174).
• Character analysis. There are four characters in this passage: the crowd, Jesus, two disciples, and those standing at the colt. All four of the characters in this passage speak: In addition, Mark as the narrator provides additional details that round out the narrative.
• Structural analysis. In this passage Jesus approaches Jerusalem, gives instruction to his disciples in advance of his entry, and enters Jerusalem to the cheers of the crowd. Witherington states that, “The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts. Once again we have five controversy narratives, as we did in Galilee at 2:1-3:6, and deliberate selectivity must be said to be at work again here. The material in 11:27-12:25 seems to have been grouped together because of similarity of subject matter” (p. 306). Strauss points out that, “The passage has three parts: a description of the acquisition of the cold, Jesus’ approach to Jerusalem and the joyful proclamation of the crowd, followed by Jesus’ brief entrance into the temple courts and return to Bethany for the night” (p. 478).

This is some-what consistent with how Mark has presented the characters thus far in his gospel. All of the characters in this episode follow Jesus’ direction without question and there is no conflict in this narrative. The motif of the disciples lack of understanding drops away and their obedience to Jesus’ directives takes center stage.

The words of the characters in this passage and the detailed information provided by the narrator determines how to react to the characters in this passage.

The issues in this passage:

• As they approach Jerusalem, Jesus gives detailed instructions to his disciples to go into the village and procure a colt for him. Mark records Jesus giving detailed instructions to two of his disciples. Jesus tells them to retrieve a colt that has never been ridden.
• The disciples do just as Jesus instructed returning with the colt. Contrary to many of the other episodes in Mark’s disciple, in this passage the disciples do not question Jesus’ instructions but follow just as instructed. Strauss states that, “the scene suggests that everything is proceeding as planned and Jesus is fully in charge of the circumstances” (p. 480-1).
• They placed their clothing on the colt for Jesus to sit on and others placed their clothing and leafy branches on the road. When the disciples arrive with the colt to where Jesus was, they place their clothing upon the colt. The crowd prepared the road into Jerusalem for Jesus to enter. This scene was the picture of the entrance of a king or important political dignitary entering the city. Strauss states that, “Both the garments and branches spread on the ground are meant to prepare a road for Jesus, a kind of “red carpet” treatment” (p. 481).
• The crowd went ahead of Jesus and shouted praises as he entered Jerusalem. In conjunction with the crowd paving the path for Jesus upon the colt with clothing and branches, they cheered Jesus’ entrance into the holy city. Lane states that, “It was a brief moment of enthusiasm outside the city walls which would have been appropriate to a royal enthronement, but was scarcely distinguishable from the exultation which characterized other groups of pilgrims when the City of David, whit its magnificent Temple, came into view” (p. 397). Witherington states that, “Only the informed reader who knew his OT would recognize these sorts of subtle allusions. Mark depicts Jesus as deliberately setting out to fulfill the Zecharian vision of Messiah, which is a picture of a shepherd rather than primarily a warrior Messiah, and a humble one at that” (p. 309).
• Jesus entered the temple and looked around. Blackwell states that, “Jesus is not coming to purify or reclaim the temple as Simon and his brothers did in 1 Maccabees. Jesus has come in the same way that the God of Israel arrives to inspect the fruit of his people before rendering a judgment” (p. 180). Lane states that, “In recording this visit to the Temple Mark has no intention of depicting Jesus as a pilgrim who has come to Jerusalem for the first time and has a natural desire to see “all things.” The point is rather that Jesus is the Lord of the Temple, who must inspect its premises to determine whether the purpose intended by God is being fulfilled” (p. 398).
• Because it was late, Jesus retired to Bethany with the Twelve. Lane points out that “Commentators have spoken of a denouement in verse 11 and of the quiet ending of the entire section. The ending is quiet, but it is the quiet before the storm!” (p. 398). Strauss explains the scene this way, “Jesus’ arrival in Jerusalem is not that of a gawking tourist, marveling at the magnificent temple, nor of a pious worshiper offering prayer or sacrifice. He comes as Lord and King inspecting his domain. ON the next day, he will render his judgment” (p. 483).

This passage gets its message across through a mixture of dialogue and narration from the author.

Mark does not mention the meaning behind Jesus looking around in the temple. Soon, Mark will describe Jesus entering the temple the next day and explain what was behind viewing of the temple.

This passage is about Jesus triumphal entry into Jerusalem as a king. Strauss states that, “Jesus’ approach to Jerusalem, traditionally called the “triumphal entry” is his first public declaration that he is indeed the Messiah. Though Jesus makes no explicit claim, his acquisition of the cold of a donkey to ride into Jerusalem is no doubt an intentional fulfillment of Zech 9:9, which predicts the coming of Israel’s Messiah to Jerusalem” (p. 477).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him. Now, Jesus receives a king’s welcome as he enters Jerusalem.

Openness to Interpretive Possibilities:

• Was Jesus entry into Jerusalem triumphal? There is no doubt that Mark’s audience recognized Jesus’ entry into Jerusalem through the lens of Old Testament prophecy with the crucifixion and the resurrection in view. Mark’s audience would have viewed this passage as a triumphal, but also humble entry. Similarly, modern readers should look upon this passage as Jesus fulfilling his mission as King and the continuation of the Davidic Monarchy. The question that remains is did the disciples and the crowd with Jesus understand that he was entering Jerusalem as king. Lane would suggest that the actions of Jesus and the crowd were not much out of norm. It would not have been striking for Jesus’ disciples to procure a mount for their esteemed teacher to ride upon. The placing of garments on the donkey would have been expected. The exuberance of the crowd in singing the Hallel psalms would have occurred with or without Jesus’ presence. This was the thing to do as one approached Jerusalem for one of the festivals, especially the Passover. Lane states that, “Despite the enthusiasm of their homage, there is no awareness on the part of the people that the time of fulfilment has actually arrived and that the Kingdom has actually drawn near in the person of Jesus himself” (p. 398). Strauss states that, “in context of Mark’s narrative, where Jesus has just been acclaimed by Bartimaeus as “Son of David” and where he is presently fulfilling the prediction of the messianic king in Zech 9:9, it points un mistakeably to Jesus as the one who will reestablish the throne of David. Whether anyone in the crowd is thinking this way is unclear, but Mark’s readers are no doubt intended to see this connection” (p. 482). However, the crowd spreading their clothes and leafy branches swings the pendulum towards their recognition of the moment. Strauss concludes that, “The Messiah is here portrayed as both humble and conquering. This fits Mark’s portrait of Jesus as the one who first came to serve, but will return one day in triumph to judge and to rule. Of course, Jesus has already been victorious – over Satan, demons, disease, and the forces of nature – but his final triumph awaits the future, after his suffering” (p. 482).

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Jewish anticipation of the Messiah. One topic of discussion from the ancient world represented in this passage is the Jewish expectation of the coming of the Messiah. There was a spectrum of understanding within the Jewish culture as to what the Messiah would look like and what he would accomplish. Lane states that, “In later Judaism the term “Messiah” became increasingly fluid in the emergence of a variety of messianic projections; the concept of a Davidic Messiah was only one strand of expectation among many” (p. 291). Some saw the Messiah as a prophet like those of old that would come and clarify the will of God and lead the Israelite nation to purity and greatness. Others saw the Messiah not as an individual person, but as a priestly governance that would lead the Israelite nation into purity and holiness. Finally, some conceived that the Jewish Messiah would be a mighty warrior king that would lead the Israelite nation to dominance as a political and religious force in the world. Strauss states that, “The diverse communities of first-century Judaism had a variety of messianic expectations and hopes” (p. 362). Strauss describes an additional concept of the messiah as “a royal messiah from the line of David and a priestly one from the line of Aaron… there is good evidence for a strong and persistent expectation for the coming of a king from the line of David, who would free the nation, crush Israel’s enemies, and establish a kingdom of righteousness and justice centered in Jerusalem” (p. 362). While there were differing views of what the Jewish Messiah would look like and would accomplish, the most prevalent view was that he would be a mighty political deliverer of the Jewish people who were occupied by the Roman Empire. This view was developed from reading the Old Testament prophecies through a particular lens. Unfortunately, this lens was skewed from the reality of Jesus’ mission from the Father. Because of this political/military expectation, Jesus had to be cautious about how he delivered the purpose of his mission. Regarding Jesus’ statement of being betrayed and killed, Strauss states it “would have been incomprehensible to the disciples… [that] the Messiah would suffer and die” (p. 408). It is from that lens that James and John were requesting the second and third seats next to Jesus. They were anticipating Jesus’ journey to Jerusalem to the eschatological fulfillment of God’s kingdom freeing the Israelite nation from their earthly oppressors and setting up the Messiah’s kingship in the Holy City Jerusalem. Blackwell states that, “the gospel portrays Jesus as resisting the efforts of various characters to turn him into the sort of Messiah who will fulfill their hopes fro a military hero who can build a movement, rally troops, and achieve freedom from Rom and blessing for God’s people in the land. Mark portrays Jesus as a Messiah who disappoints the hopes fostered among Jewish groups by the Maccabean heroes” (p. 174).

This passage appeals to the cultural concern of distribution of power. In this passage, the crowd welcomes Jesus at the city gates of the holy city Jerusalem as a they would welcome a king.

The Interface of Contexts:

While the crowd welcomes Jesus as they would a king and Jesus is indeed a king, no doubt. But the type of king is misunderstood. They expected Jesus to take the role of a conquering king that would liberate the nation of Israel from the Romans and restore the royal line of David. Jesus’ mission however was indeed to fulfill the role of the king of Israel, but his mission was one of sacrifice and surrender as he atoned for his people. Strauss states that, “the crowds are longing for a kingdom that will exalt Israel as a political and military power over Rome” (p. 485).

Similarly, in today’s culture, many Christians see Jesus as a king that provides for their needs. But this is the same misunderstanding that the Twelve had prior to Jesus’ resurrection. Those who want to follow Jesus are called to immolate his example and sacrifice to meet the needs of others in this world. Strauss states that, “misdirected faith can happen today, as people embrace Christianity because it will raise their status in the community or for business or political gain. Yet in contrast to the nationalistic and political ambitions of the disciples and the crowds, Jesus calls for repentance, humility, and servanthood as true kingdom values… Authentic faith is persevering faith. It’s easy to proclaim faith in Jesus when times are good. Yet authentic Christianity is a willingness to stay faithful during the most difficult times, to take up our cross and follow him, no matter the cost” (p. 485).

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Psalms 118:25-26. “25 Lord, save us! Lord, please grant us success! 26 He who comes in the name of the Lord is blessed. From the house of the Lord we bless you.” This was part of the Hallel psalms that the Jews sang as they approached Jerusalem for their festivals. Mark records the crowds singing this as Jesus entered Jerusalem in Mark 12.
• Psalms 148:1. “1 Hallelujah! Praise the Lord from the heavens; praise him in the heights.” This was part of the Hallel psalms that the Jews sang as they approached Jerusalem for their festivals. Mark records the crowds singing this as Jesus entered Jerusalem in Mark 12.

OT passages alluded to in this text and their significance in this new context:

• Zechariah 9:9-10. “9 Rejoice greatly, Daughter Zion! Shout in triumph, Daughter Jerusalem! Look, your King is coming to you; he is righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey. 10 I will cut off the chariot from Ephraim and the horse from Jerusalem. The bow of war will be removed, and he will proclaim peace to the nations. His dominion will extend from sea to sea, from the Euphrates River to the ends of the earth.” In this passage from the prophet, Zechariah prophesies of the coming king of Israel. This passage prophesies of what Mark records in Mark 11:1-11.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 21:1-11. This is Matthew’s parallel version of Mark 11:1-11.
• Luke 19:28-40. This is Luke’s parallel version of Mark 11:1-11.
• John 12:12-19. This is John’s parallel version of Mark 11:1-11.

This passage is the “story of God and God’s people”. In this passage, Jesus enters the holy city of Jerusalem as a king. Lane states that, “His action was a veiled assertion of both the fact and the character of his messiahship; it affirmed that the royal way involved humility and suffering” (p. 394). This is the “story of God and God’s people”.

Mark 11:9 (CSB)

9 Jesus was in the center of the procession, and the people all around him were shouting…

Main Verbs

Was

(were) Shouting

Verbs

Was

• Tense – Past
• Mood – Indicative
• Voice – Passive

(were) Shouting

• Tense – Past
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 11:1–16:8. With the beginning of Mark 11, the narrative of Jesus’ life pivots. Jesus’ Galilean ministry is in the background and his passion is in the foreground. Each narrative will now lead to the climax of Jesus’ passion. Witherington states that, “The Markan passion narrative, if we include 16:1-8, makes up about 40 percent of the verbiage of this Gospel, and may well be the earliest portion of the Gospel put into some sort of written form” (p. 301). Strauss states that, “Chapter 11 begins the last third of Mark’s gospel (chs. 11-16), comprising of Jesus’ final ministry in Jerusalem (chs. 11 – 13), the Passion Narrative (chs. 14 – 15), and the resurrection (16:1-8)” (p. 475).

Mark 11:1–13:37. Mark 11 begins with Jesus’ entry into the holy city Jerusalem. The scene soon develops into a series of controversies that will polarize the populace of Jerusalem. Witherington states that, “Mark 11 begins with Jesus coming into the region… One could say that the material in Mark 11-13 prepares us for the passion narrative proper, which begins in Mark 14. The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts” (p. 306).

Mark 11:12-26. This passage is another one of Mark’s use of the literary device known as intercalation. In the first episode, Jesus curses the fig tree. The second episode has Jesus clearing the temple. The final episode is the narrative of the disciples witnessing the results of Jesus’ curse upon the fig tree. Tolbert states that, “the insertion of the temple-cleansing episode between the two parts of the fig tree story serves to associate the barrenness of the fig tree with the corruption of the temple, introducing a series of explicit and implicit attacks on the temple that form an anti-temple polemic throughout the final chapters of the Gospel” (p. 193). Blackwell states that, “The Temple action and the cursing of the fig tree are interconnected as decisive acts of messianic judgment” (p. 186).

Mark 11:15-19. This passage is a narrative within a gospel. This passage is the second episode of the intercalation that Mark began in 11:12. This passage utilizes 11:12-14 to aid in its interpretation and also assists in interpreting 11:12-14.

Demarcation of the Text

There is a wide range of demarcation represented among the English translations surveyed. Mark’s use of intercalation does provide for alternate demarcations.

• CSB, ESV, NRSV, CEV. The CSB, ESV, NRSV, and CEV demarcate this passage as one cohesive section entitled Cleansing the Temple (CSB).
• NASB, NLT. The NASB and NLT demarcate this passage as belonging to the larger section that includes 11:15-26 entitled Jesus Drives Money Changers from the Temple (NASB).
• NIV, MSG. The NIV and MSG demarcate this passage as belonging to the larger section that includes 11:12-26 entitled Jesus Curses a Fig Tree and Clears the Temple Courts (NIV). This demarcation includes Mark’s use of intercalation into one passage.
• CEB. The CEB demarcates this passage as belonging to the larger section that includes 11:12-19 entitled Fig Tree and the Temple. This demarcation includes the first two episodes of Mark’s use of intercalation into one passage. Ironically, the finale of the intercalation is not included in this section.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Expulsion of the Merchants from the Temple Precincts.
• Ben Witherington III. Witherington demarcates this passage as belonging to the longer section that includes 11:12-25 entitled A Bazaar Situation and a Fruitless Tree.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the longer section that includes 11:12-25 entitled Prophetic Action in the Temple and Cursing a Fig Tree.

Mark introduces this narrative with a textual marker that states, “15 They came to Jerusalem…” In addition to the change in location, the characters change as Jesus and his disciples are now among a crowd in public. The theme of the narrative builds upon the first episode of the intercalation that began in 11:12.

Mark has provided narrative markers that highlight the various teachings of his gospel. Some chose to include all three episodes of the intercalation that Mark utilizes.

The Argument of the Text

• Narrative analysis. This passage is the second episode of Mark’s use of intercalation. Mark his fast-paced narrative in which most of the information is narrated by the author with short single lines of dialogue between the characters. This passage is interpreted in part by the first episode of the intercalation when Jesus cursed the fig tree for not bearing fruit. In addition, this passage helps to interpret 11:12-14.
• Character analysis. There are seven characters in this passage: Jesus, his disciples, those buying and selling, the money changers, those selling doves, the chief priests and the scribes, and the crowd. Only Jesus speaks in this passage. Mark as the narrator provides almost all of the information in this passage with one line of dialogue attributed to Jesus.
• Structural analysis. In this passage, Mark continues his use of the literary device known as intercalation. This passage is the second episode of the intercalation, in which Jesus clears the Temple. The first episode occurred in Mark 11:12-14 in which Jesus cursed the fig tree. The third episode completes the intercalation as the narrative returns to the fig tree as the disciples witness it wilted. 
  • Lane. Lane states that, “the a-b-a structure of Ch. 11:12-21 (fig tree-cleansing of the Temple-fig tree) serves to provide a mutual commentary on these two events. Just as the leaves of the tree concealed the fact that there was no fruit to enjoy, so the magnificence of the Temple and its ceremony conceals the fact that Israel has not brought forth the fruit of righteousness demanded by God” (p. 400).
  • Witherington. Witherington states that, “In this section we see once more an example of Mark’s “sandwich” technique, with one story used as a frame for another, and both stories meant to interpret each other… The point of both the cursing of the fig tree and the action in the temple is that they figure forth the coming judgment of God on the heart of Israel” (p. 312).
  • Strauss. Strauss states that, “In terms of its literary form, the cursing of the fig tree is a nature miracle, though it might more specifically be called a “curse” or “judgment” miracle or a prophetic oracle that is quickly fulfilled” (p. 489).

This passage is somewhat unique to how Mark has presented the characters thus far in his gospel. Jesus, after cursing the fig tree for bearing no fruit, cleanses the temple of its merchants in an attempt to restore it to the holy place of God that it was intended. This is Jesus’ way of bringing judgement upon the religious leaders of Israel that was foreshadowed by his judgment upon the motif of the fig tree.

The information provided by the narrator in addition to the one line of dialogue from Jesus determines how to react to the characters in this passage.

The issues in this passage:

• Jesus throws out those buying and selling, overturns the money changing tables, and forbids people from carrying merchandise through the Temple. Jesus acts through his messianic authority as he brings judgment upon the perverted state of the temple at the hands of the Jewish religious authorities. Jesus acts through his role as Prophet when he prophetically destroys the temple abolishing its archaic role by replacing it with his timeless and complete atonement. clearing of the Temple is a symbolic judgment upon the religious leaders of Israel. Strauss points out that, “Jesus is described as “throwing out” the sellers and buyers, a strong term used elsewhere of casting out demons” (p. 494). The religious leaders had allowed the Temple to become a place of business instead of the place that God’s people visited so they could commune with God. Lane explains that, in particular, the selling of doves had taken place traditionally on the Mount of Olives. Historical evidence has shown that this practice was moved most recently into the Temple courts perhaps by Caiaphas himself. Lane suggests that Caiaphas “wished to set up a market which would be in punitive competition with the traditional markets on the Mount of Olives” (p. 403). Witherington states that, “We know for a fact that animals and especially pigeons had been sold on the Mount of Olives for sacrifices for a long time, but apparently only in A.D. 30 did the temple hierarchy authorize such sales in the temple precinct itself, perhaps so they could get a cut of the profits and have control over the procedures. There is reason to think it was Caiaphas who instituted this practice in the Court of the Gentiles. Jesus’ action would then have perhaps been an expression of divine indignation at this callous act which prevented true worship from going on in the Court of the Gentiles” (p. 314-15). Lane explains that, “the installation of the stalls for the sale of animals and of other requirements for the sacrifice such as wine, oil and salt, had the effect of transforming the Court of the Gentiles into an oriental bazaar and a cattle mart. Jesus was appalled at this disregard for the sanctity of an area consecrated for the use of Gentiles who had not yet become full proselytes to Judaism… By purging the Temple forecourt Jesus bore witness to the conditions of “that day” when God would gather the righteous Gentiles to his Temple to worship him… The use of the forecourt as an open market effectually prevented the one area of the Temple which was available to the Gentiles from being a place of prayer” (p. 405-6).
• Jesus brings judgment upon the state of the Temple by quoting the prophets Isaiah and Jeremiah. Jesus refers to the Jewish prophecy as his authority to cleans the Temple. Strauss points out that, “the temple was meant to be the light of God’s glory to the nations” (p. 495).
• The chief priests and scribes started looking for a way to kill Jesus because the crowd was astonished by his teaching. The religious leaders were not offended by Jesus’ judgment upon the Temple. They were threatened because Jesus’ ministry was resonating with the sheep of Israel.
• Mark informs his audience that Jesus and the disciples would leave Jerusalem when evinging arrived. Mark closes this episode describing the movement of Jesus and the disciples. Lane states that, “the people were spellbound at this impressive display of authority” (p. 408).

This passage gets its message across through a mixture of dialogue and narration from the author.

This passage is about Jesus bringing judgement upon the state of the first-century Temple system just as he had the fig tree for not bearing fruit.

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him. After Jesus receives a king’s welcome as he enters Jerusalem, his growing popularity among the lost sheep of Israel will lead to controversies that culminate in Jesus’ crucifixion.

Openness to Interpretive Possibilities:

There are several interpretations of Jesus’ act of cleansing the temple. Strauss places Jesus’ act in its narrative setting when he states that, “Almost all scholars accept as historically reliable the reports that Jesus took some action against the temple… and that it was this action more than another that led to his arrest and execution” (p. 495). Strauss goes on to state that, “Few today would accept the claim… that this was a revolutionary move to seize the temple precincts. This claim not only runs counter to much of Jesus’ teaching, but such a move would no doubt have elicited a much stronger response from the authorities” (p. 495).

• Cleansing the temple illustrates Jesus’ condemnation of the religious leaders for over-extending their authority. Some view the condition of the Court of the Gentiles as a system established by the religious leaders to extend their control over the Jewish sacrificial system. Jesus’ act may be motivated by his compassion for the poor and marginalized. This would also extend to the Gentiles who wanted to worship God as their allotted space in the temple courts was compromised. Seen in this light, Jesus’ act could be interpreted as a mission to the Gentiles inclusion in the kingdom of God breaking in through the work of Jesus. Strauss states that, “Jesus is not opposing the transactions themselves. The merchants performed a vital service for the temple, providing sacrificial animals and valid currency for pilgrims coming to Jerusalem to worship… Jesus is creating and protecting sacred space… It is the temple’s function as a house of prayer that is being compromised by the commerce” (p. 495).
• Cleansing the temple is a prophetic act of the forthcoming destruction in of the temple. Others view Jesus’ clearing of the temple as act that prophecies the coming destruction of the temple by the Romans in 70 A.D. Witherington states that, “it was a symbolic action or a played-out drama, not a power play to take over or do away with the temple. Rather it foreshadowed such a destruction” (p. 315). He points to Malachi 3:1-5, stating that, “where the purging action of the Lord is a prelude to the judgment. If so, then Jesus, like John the Baptist, comes as a forerunner attempting to cleanse the heart of Judaism before the great and terrible Day of the Lord dawns” (p. 315). Strauss highlights E. P. Sanders, stating that, “Jesus’ actions were those of an eschatological prophet, and that he was symbolically predicting that God would destroy the present temple and rebuild another “not made with hands”” (p. 496).
• Cleansing the temple illustrates the abolition of the ancient Jewish sacrificial system which is replaced with the ultimate and complete sacrifice of Jesus as the Messiah himself. Jesus act as Witherington states that, “Jesus’ attack on those selling doves could be seen as an attack on those gouging the poor” (p. 314). If Jesus’ act is interpreted as a prophetic message, and it should be, then a replacement for atonement must be provided. Indeed, this is exactly the situation as Jesus will provide permanent and complete atonement for God’s people as he abolishes the ancient Jewish sacrificial system through his sacrificial death on the cross. Strauss concludes that, “Jesus is acting in the role of Yahweh himself, pronouncing judgment against Israel’s unfaithfulness. He is “the Lord” who comes suddenly to his temple to purge and to judge” (p. 500).
• Conclusion. The most likely culmination of these differing views arrives at each of them having some place in Jesus’ motives for cleansing the temple. Strauss states that, “The two most common answers are that Jesus was symbolically “cleansing” the temple, purging and restoring it for authentic worship, or that he was symbolically judging it and predicting its destruction” (p. 495). The cleansing of the temple, while most likely a rather minor event on that day in the temple, has tremendous narrative overtones. Outside of Jesus’ passion and transfiguration, this single event illustrates Jesus’ role as a human, as God’s Messiah, as the Prophet, and as the finale atonement for God’s people.

Without reading Mark’s gospel further, the audience does not know the results of Jesus’ curse upon the fig tree. In the next passage, the disciples will see the wilted fig tree. This third episode of the intercalation helps to interpret the previous episode of Jesus’ righteous and effective judgment upon the Temple and the Jewish leaders.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• The spiritual condition of the Jewish Temple. Jesus’ clearing of the Temple is a polemic upon the condition of the Temple in Jerusalem. The Temple was meant to be a place that God’s people could come and worship the one true God. The Jerusalem Temple was to be a place that the foreigner could visit and witness what it meant to be part of God’s family. Instead of being a beacon to the world, the Temple in Jerusalem looked more like world itself with it buying and selling.

This passage appeals to the cultural concern of distribution of power. In this passage, Jesus brings judgment upon the Temple for becoming a ‘den of robbers’ instead of ‘a house of prayer.’ Lane states that Jesus, “is depicted as making possible the worship of the Gentiles at the feast of the Passover which commemorated God’s redemption of his people. The importance of this would not be lost upon Mark’s readers in the predominantly Gentile Church in Rome” (p. 407). Jesus’ display of authority and zeal to protect the Gentiles opportunity to seek God leads directly to his death. In Mark’s gospel, this is the second time the authorities began to conspire to kill Jesus. Lane concludes that the temple cleansing “serves to bring Jesus’ work on behalf of the Gentiles in close connection with his death” (p. 408).

The Interface of Contexts:

This passage stands in tension with the world of first century Palestine as Jesus critiques fruitfulness of Judaism. Just as Jesus finds no fruit on the fig tree, he also finds no fruit in the temple. For this reason, Jesus judges Israel as a farmer judges his crop. This tension would have not only been felt by the Jewish religious leaders as it would have threatened their authority in the eyes of the Romans, but the Romans held their temples in great esteem. This would have resounded with Mark’s Gentile Roman audience. In Rome, temple worship was sacred and was the source of source between Rome and the Christian Church. The Roman authorities would have understood the Jewish leaders’ frustration with Jesus’ act in the Temple. Blackwell states that, “Desecration of a temple was seen as a capital offense by the Romans” (p. 314). Strauss states that, “The fig tree’s problem is that it is bearing no fruit, and this is the problem of Israel and her leaders” (p. 500).

Similarly, the modern church today needs to interpret Jesus’ actions as a warning to always produce fruit. Strauss states that, “The responsibility to bear fruit has direct application to the church today” (p. 500). Strauss concludes that, “The fruit that we bear represents the impact we have on others for the kingdom of God” (p. 501).

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Isaiah 56:7. “7 I will bring them to my holy mountain and let them rejoice in my house of prayer. Their burnt offerings and sacrifices will be acceptable on my altar, for my house will be called a house of prayer for all nations.” In this passage the prophet Isaiah records the Lord’s prayer for his people and their ability to come into his house and pray to him. Jesus uses these words as he brings condemnation upon the state of the Temple in Jerusalem.
• Jeremiah 7:11. “11 Has this house, which bears my name, become a den of robbers in your view? Yes, I too have seen it. This is the Lord’s declaration.” In this passage the prophet Jeremiah records the words of the Lord when he observes the condition of his house. Jesus uses these words as he brings condemnation upon the state of the Temple in Jerusalem.

OT passages alluded to in this text and their significance in this new context:

• Exodus 30:13-16. “13 Everyone who is registered must pay half a shekel according to the sanctuary shekel (twenty gerahs to the shekel). This half shekel is a contribution to the Lord. 14 Each man who is registered, twenty years old or more, must give this contribution to the Lord. 15 The wealthy may not give more and the poor may not give less than half a shekel when giving the contribution to the Lord to atone for your lives. 16 Take the atonement price from the Israelites and use it for the service of the tent of meeting. It will serve as a reminder for the Israelites before the Lord to atone for your lives.”” In this passage from the history of the Israelites, the Lord tells Moses that each Israelite must pay the temple tax. This was the backdrop behind which Jesus brought condemnation upon the current state of the temple when the overturned the tables of the money changers in 11:15. The sojourners to Jerusalem were required to exchange the common currency used in that day to the currency required by the religious leaders. In this exchange there may have been a mark-up that allowed the religious leaders to make a profit off of God’s command.
• Leviticus 14:22.  “21 “But if he is poor and cannot afford these, he is to take one male lamb for a guilt offering to be presented in order to make atonement for him, along with two quarts of fine flour mixed with olive oil for a grain offering, one-third of a quart of olive oil, 22 and two turtledoves or two young pigeons, whatever he can afford, one to be a sin offering and the other a burnt offering.” In this command from God to Moses, the Lord required the poor to provide two young pigeons as an acceptable sin offering. Sojourners who came from afar could buy these originally at the Mount of Olives just outside of Jerusalem. There is historical evidence that the high priest Caiaphas set up a market inside the temple to make a prophet off of the commands of the Lord. This is the background behind Jesus’ condemnation upon the condition of the temple that is found in Mark 11:15.
• Leviticus 15:14. “14 He must take two turtledoves or two young pigeons on the eighth day, come before the Lord at the entrance to the tent of meeting, and give them to the priest. 15 The priest is to sacrifice them, one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for him before the Lord…” In this command from God to Moses, the Lord required two young pigeons as an acceptable sin offering. Sojourners who came from afar could buy these originally at the Mount of Olives just outside of Jerusalem. There is historical evidence that the high priest Caiaphas set up a market inside the temple to make a prophet off of the commands of the Lord. This is the background behind Jesus’ condemnation upon the condition of the temple that is found in Mark 11:15.
• Leviticus 15:29-30. “29 On the eighth day she must take two turtledoves or two young pigeons and bring them to the priest at the entrance to the tent of meeting. 30 The priest is to sacrifice one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for her before the Lord…” In this command from God to Moses, the Lord required two young pigeons as an acceptable sin offering. Sojourners who came from afar could buy these originally at the Mount of Olives just outside of Jerusalem. There is historical evidence that the high priest Caiaphas set up a market inside the temple to make a prophet off of the commands of the Lord. This is the background behind Jesus’ condemnation upon the condition of the temple that is found in Mark 11:15.
• 2 Kings 23:1-37. “1 So the king sent messengers, and they gathered all the elders of Judah and Jerusalem to him. 2 Then the king went to the Lord’s temple with all the men of Judah and all the inhabitants of Jerusalem, as well as the priests and the prophets—all the people from the youngest to the oldest. He read in their hearing all the words of the book of the covenant that had been found in the Lord’s temple. 3 Next, the king stood by the pillar and made a covenant in the Lord’s presence to follow the Lord and to keep his commands, his decrees, and his statutes with all his heart and with all his soul in order to carry out the words of this covenant that were written in this book; all the people agreed to the covenant. 4 Then the king commanded the high priest Hilkiah and the priests of the second rank and the doorkeepers to bring out of the Lord’s sanctuary all the articles made for Baal, Asherah, and all the stars in the sky. He burned them outside Jerusalem in the fields of the Kidron and carried their ashes to Bethel.” In this passage from the history of Israel, the historian records the reforms of King Josiah after God’s temple had been desecrated. In the same way, Jesus, as the Messianic King of Israel, brings judgment upon the current state of the temple in Jerusalem.
• Nehemiah 13:4-13. In this passage from the history of Israel he recorded, Nehemiah describes throwing out Tobiah and his household from living in the temple of God. Similarly, Jesus throws out those who were desecrating God’s temple as found in Mark 11.
• Malachi 3:1-5. “3 “See, I am going to send my messenger, and he will clear the way before me. Then the Lord you seek will suddenly come to his temple, the Messenger of the covenant you delight in—see, he is coming,” says the Lord of Armies. 2 But who can endure the day of his coming? And who will be able to stand when he appears? For he will be like a refiner’s fire and like launderer’s bleach. 3 He will be like a refiner and purifier of silver; he will purify the sons of Levi and refine them like gold and silver. Then they will present offerings to the Lord in righteousness. 4 And the offerings of Judah and Jerusalem will please the Lord as in days of old and years gone by. 5 “I will come to you in judgment, and I will be ready to witness against sorcerers and adulterers; against those who swear falsely; against those who oppress the hired worker, the widow, and the fatherless; and against those who deny justice to the resident alien. They do not fear me,” says the Lord of Armies.” In this passage from his prophecy, Malachi records God sending a messenger to bring condemnation and purification upon his people.

Texts from the ancient world alluded to in this text and their significance in the context of this text:

• 1 Maccabees 2:54. “45 And Mattathias and his friends went around and tore down the altars…” In this passage from the Jewish apocrypha of the history of first century B.C. Israel, the historian records Mattathias and his friends bringing judgment upon temple of God that had been desecrated. This is similar to what Jesus does in the same temple 200 years later as recorded in Mark 11:15-19.
• 1 Maccabees 4:36-59. In this passage from the Jewish apocrypha of the history of first century B.C. Israel, the historian records Judas cleansing and dedicating the temple of God that had been desecrated. This is similar to what Jesus does in the same temple 200 years later as recorded in Mark 11:15-19.
• Psalms of Solomon 2:1-3. “1 When the sinner waxed proud, with a battering ram he cast down fortified walls, And Thou didst not restrain (him). 2 Alien nations ascended Thine altar, They trampled (it) proudly with their sandals; 3 Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God.” In this passage from the pseudepigrapha attributed to King Solomon, the psalter laments about the desecration of the Temple of God. This passage reveals the context of desecration that occurred in the temple.
• Psalms of Solomon 17.  In this passage from the pseudepigrapha attributed to King Solomon, the psalter prophecies of a time when God will send his King from the line of David to crush the enemies of the Lord and restore the people of God back to a holy relationship with him. This passage prophecies of Jesus’ actions in the temple as found in Mark 11:15-19.

Other passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 21:12-13. This is Matthew’s parallel version of Mark 11:15-19.
• Luke 19:45-46. This is Luke’s parallel version of Mark 11:15-19.
• John 2:13-17. This is John’s parallel version of Mark 11:15-19.

This passage is the “story of God and God’s people”. In this passage, Jesus exercises his messianic authority as he delivers judgement upon the Temple in Jerusalem for becoming an affliction upon the people of God. This is the “story of God and God’s people”.

Mark 11:14 (CSB)

17 He said to them, “The Scriptures declare, ‘My Temple will be called a house of prayer for all nations,’ but you have turned it into a den of thieves.”

Main Verbs

Said

Declare

(will be) Called

Turned

Verbs

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Declare

• Tense – Present
• Mood – Indicative
• Voice – Active

(will be) Called

• Tense – Present
• Mood – Indicative
• Voice – Passive

Turned

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 11:1–16:8. With the beginning of Mark 11, the narrative of Jesus’ life pivots. Jesus’ Galilean ministry is in the background and his passion is in the foreground. Each narrative will now lead to the climax of Jesus’ passion. Witherington states that, “The Markan passion narrative, if we include 16:1-8, makes up about 40 percent of the verbiage of this Gospel, and may well be the earliest portion of the Gospel put into some sort of written form” (p. 301). Strauss states that, “Chapter 11 begins the last third of Mark’s gospel (chs. 11-16), comprising of Jesus’ final ministry in Jerusalem (chs. 11 – 13), the Passion Narrative (chs. 14 – 15), and the resurrection (16:1-8)” (p. 475).

Mark 11:1–13:37. Mark 11 begins with Jesus’ entry into the holy city Jerusalem. The scene soon develops into a series of controversies that will polarize the populace of Jerusalem. Witherington states that, “Mark 11 begins with Jesus coming into the region… One could say that the material in Mark 11-13 prepares us for the passion narrative proper, which begins in Mark 14. The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts” (p. 306).

Mark 11:27-33. This passage is a narrative within a gospel. This passage is a controversy episode in which the chief priests and scribes confront Jesus and ask him by what authority he is ministering.

Demarcation of the Text

All of the translations surveyed demarcate this passage as one cohesive section. Strauss points out that, “This passage connects closely to both what precedes and what follows. Jesus has just demonstrated remarkable authority in clearing the temple of money changers and sellers… The episode connects with what follows as the beginning of a series of six controversy stories that represent a showdown between Jesus and the leaders” (p. 502).

• CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled The Authority of Jesus Challenged (CSB).
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Authority of Jesus.
• Ben Witherington III. Witherington demarcates this passage as belonging to the longer section that includes 11:27-12:17 entitled Honor Challenges with the Titans, Part I. Witherington points out that, “What examining the material in 11:27-12:17 together makes most evident is that Jesus’ primary clash is with the religious leaders of early Judaism, not with ordinary Jews per se” (p. 318).
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled A Challenge to Jesus’ Authority.

Mark introduces this narrative with a textual marker that states, “27 They came again to Jerusalem…” In addition to the change in location, the characters change as Jesus and his disciples are once again walking among the crowds in the temple of Jerusalem. The theme of the narrative turns to the religious authorities questioning Jesus’ authority.

Mark has provided narrative markers that highlight the various teachings of his gospel. To demarcate Mark’s text otherwise undermines how he has authored his gospel.

The Argument of the Text

• Narrative analysis. As a result of the previous passage in which Jesus clears the temple of merchants, the authorities in Jerusalem approach him to ask by what authority he ministers. Jesus returns the question with a question in which the authorities refuse to answer revealing their unwillingness to listen to the message from God through His only Son, the Messiah.
• Character analysis. There are three characters in this passage: they, Jesus, and the chief priests and scribes. The chief priests and Jesus speak in this passage.
• Structural analysis. This passage is a controversy episode in which the chief priests and the scribes question the authority by which Jesus ministers.

The characters in this passage act in a way that is consistent with how Mark has presented them throughout his gospel. The Jewish authorities confront Jesus and Jesus responds in a veiled attempt to confront the authorities themselves.

The information provided by the narrator in addition to the dialogue between Jesus and chief priests and determines how to react to the characters in this passage.

The issues in this passage:

• As Jesus and his disciples are walking through the temple the chief priests and scribes ask Jesus by what authority he is ministering. The Jewish authorities want Jesus to declare by what authority he cleared the temple and has been ministering. Lane states that, “The specific point of concern (“these things”) was the expulsion of the merchants from the Temple forecourt, together with the popular response to Jesus’ ministry… The Sanhedrin was concerned to learn why Jesus performed what appears to be an official act if he possesses no official status” (p. 413).
• Jesus responds by asking them by what aurthority John baptized – from heaven or from man. Jesus utilizes a common technique of ancient rhetoric used by teachers who are helping their pupils learn through deduction themselves. Lane states that, “Answering a question by another question was a common rabbinic custom, especially in the context of debate” (p. 413).
• The Jewish authorities realize that if they say by heaven, then Jesus will ask why they did not listen to him. The Jewish authorities deduce that either answer they give to Jesus will cause them trouble. The authorities are unable to bring themselves to admit that Jesus is from God. If this is the truth, then their life and their affluence will disappear. They are choosing their affluence and authority over the greater blessing of God’s kingdom coming to earth. Lane states that, “Their decision about John will determine their decision about him” (p. 413). Witherington points out that, “They are not really ignorant of John and his authority; they are simply unwilling to acknowledge it” (p. 319).
• The Jewish authorities then realize that if they say by man, then the crowd will object because they believed John. The Jewish authorities know that the people see John as a true prophet. While they are not concerned with how the crowd will react to their verdict upon Jesus, they are afraid of how the crowds will react if they declare that John is less than a prophet.
• The authorities respond to Jesus that they do not know by what authority John baptized. The authority of the Jewish leaders is what is truly at stake in this narrative. God’s authority will win out. The Jewish leaders are fighting for their authority. 
• Jesus responds by saying he will not answer them by what authority he ministers. Any response from Jesus will be disregarded. He has already shown the world his mission. Those who have ears will listen. The Jewish leaders are incapable of hearing the truth. Strauss states that, “His refusal to answer is essentially saying that if they have no discernment in the wasy of God with reference to John, they have no authority or ability to judge the source of his authority. So there is no reason to answer” (p. 507). Lane states that, “Both John and Jesus were regarded by the people as genuine prophets, and for this reason in both instances the authorities “feared” the people” (p. 414). Lane concludes that, “the leaders of the Jewish people have rejected the will of God” (p. 412). Strauss concludes that, “Their pride and self-interest outweighs their submission to the will of God” (p. 507).

This passage gets its message across through a mixture of dialogue and narration from the author.

This passage is about the religious leaders in Jerusalem questioning and then rejecting the authority from which Jesus ministers. Strauss states that, “Having demonstrated his messianic authority by clearing the temple, Jesus is question by the religious leaders about the source of his authority. Recognizing an attempt to trap him, Jesus counters by asking whether John the Baptist’s authority was from God or of human origin. The leaders’ unwillingness to answer reveals Jesus’ superior wisdom and exposes them as hypocrites and fraudulent leaders” (p. 502).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him. After Jesus receives a king’s welcome as he enters Jerusalem, his growing popularity among the lost sheep of Israel will lead to controversies that culminate in Jesus’ crucifixion.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

This passage appeals to the cultural concern of distribution of power. In this passage, the chief priests and scribes who are the human authorities come into conflict with Jesus who is the heavenly authority.

The Interface of Contexts:

This text stands in tension with the world it addresses when it confronts the Jewish religious leaders hold on their authority. Their choice is to hold on to their authority over Jerusalem with a tight grip or to let go and allow God to lead them into the new kingdom. Their natural hope is that Jesus will go away, and they can continue their reign in Jerusalem. The truth is that Jesus was giving them an opportunity for them to give their authority back to God so they can enter his kingdom.

This passage stands in tension with current culture in a very similar way. In today’s pluralistic culture many people are unwilling to give up control over their lives and submit to Jesus’ lordship. The consequences are the same today as they were during the first century. Holding on to one’s life means giving up entrance into God’s kingdom.

Intertext

(See Introduction - The Intertext)

Passages brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 21:23-27. This is Matthew’s version of Mark 11:27-33.
• Luke 20:1-8. This is Luke’s version of Mark 11:27-33.
• Philippians 2:5-11. “5 Adopt the same attitude as that of Christ Jesus, 6 who, existing in the form of God, did not consider equality with God as something to be exploited. 7 Instead he emptied himself by assuming the form of a servant, taking on the likeness of humanity. And when he had come as a man, 8 he humbled himself by becoming obedient to the point of death— even to death on a cross. 9 For this reason God highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow— in heaven and on earth and under the earth— 11 and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.” In this passage from his letter to the church in Philippi, Paul describes the lengths to which Jesus submitted to. Jesus never asks his people to do something that he is not willing to do. In this passage from Mark 11:27-33, Jesus confronts the Jewish authorities with their need to submit to his authority so that they may experience the inbreaking of God’s kingdom. Unfortunately, the religious leaders are unwilling to submit to Jesus’ authority and miss out on God’s kingdom.

This passage is the “story of God and God’s people”. In this passage, Jesus’ authority is questioned. Had the religious authorities been open to the truth, Jesus would have ministered to them. But they refuse to answer Jesus’ question and show their refusal to submit to God’s will in their lives. Strauss states that, “For Mark’s readers who are undergoing suffering and persecution, the promise is that after suffering will come vindication for those willing to take up their cross and follow the Son” (p. 508). This is the “story of God and God’s people”.

Mark 11:33b (CSB)

And Jesus said to them, “Neither will I tell you by what authority I do these things.”

Main Verbs

Said

Tell

Do

Verbs

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Tell

• Tense – Present
• Mood – Indicative
• Voice – Active

Do

• Tense – Present
• Mood – Indicative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 11:1–16:8. With the beginning of Mark 11, the narrative of Jesus’ life pivots. Jesus’ Galilean ministry is in the background and his passion is in the foreground. Each narrative will now lead to the climax of Jesus’ passion. Witherington states that, “The Markan passion narrative, if we include 16:1-8, makes up about 40 percent of the verbiage of this Gospel, and may well be the earliest portion of the Gospel put into some sort of written form” (p. 301). Strauss states that, “Chapter 11 begins the last third of Mark’s gospel (chs. 11-16), comprising of Jesus’ final ministry in Jerusalem (chs. 11 – 13), the Passion Narrative (chs. 14 – 15), and the resurrection (16:1-8)” (p. 475).

Mark 11:1–13:37. Mark 11 begins with Jesus’ entry into the holy city Jerusalem. The scene soon develops into a series of controversies that will polarize the populace of Jerusalem. Witherington states that, “Mark 11 begins with Jesus coming into the region… One could say that the material in Mark 11-13 prepares us for the passion narrative proper, which begins in Mark 14. The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts” (p. 306).

Mark 12:13-17. This passage is a narrative within a gospel. This passage is the third controversy episode that occurs after Jesus cleared the temple in Jerusalem (11:15-19).

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed on demarcating this passage as one cohesive section. This passage continues the controversy theme that Mark has been presenting since Jesus cleared the Temple in Jerusalem after the Triumphal Entry. This string of controversy episodes will eventually lead to the Jewish religious authorities demanding that the Romans execute Jesus.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, ESV, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled God and Caesar (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 12:13-40 entitled Jesus Answers the Pharisees, Sadducees, and Scribes.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Question Concerning Tribute.
• Ben Witherington III. Witherington demarcates this passage as belonging to the longer section that includes 11:27-12:17 entitled Honor Challenges with the Titans, Part I. Witherington points out that, “What examining the material in 11:27-12:17 together makes most evident is that Jesus’ primary clash is with the religious leaders of early Judaism, not with ordinary Jews per se” (p. 318).
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled A Question about Paying Taxes to Caesar.

Mark introduces this narrative with a textual marker that states, “13 Later the leaders sent some Pharisees…” This is the only change in the scene from the previous narrative.

Mark has provided narrative markers that highlight the various teachings of his gospel. In this passage, Jesus knows that they interlocutors are attempting to trap him and he confronts them with the face.

The Argument of the Text

• Narrative analysis. This narrative, which is a controversy episode, is made up mostly of the dialogue of the characters in the story. The majority of Mark’s narratives are fast paced with little dialogue from the characters and most of the information is provided by him as the narrator. However, in some narratives, Mark slows down the story by using much more dialogue from the characters to tell the story. This passage is one of Mark’s narratives in which most of the story is told through the dialogue of his characters.
• Character analysis. There are two characters in this passage: Jesus and the Pharisees and Herodians. Both characters in this narrative speak. Most of the narrative is made of dialogue between Jesus and the Pharisees and Herodians. Mark as the narrator provides some background information to explain the motives of each character.
• Structural analysis. This passage is third of five controversy episodes in which the Jewish religious leaders question Jesus. Strauss states that, “The passage is a common Markan form that is both a controversy and a pronouncement story” (p. 522).

The characters in this passage act in a way that is consistent with how Mark has presented them throughout his gospel. The Jewish religious leaders send emissaries in an attempt to trick Jesus. Jesus, in his ultimate wisdom, answers his Jewish critics in a Godly way.

The words that characters speak, and the small amount of information provided by the narrator determines how to react to the characters in this passage.

The issues in this passage:

• The religious leaders in Jerusalem conspire to trap Jesus. This was not a group of people who were seeking to learn more about Jesus and about the kingdom that he was preaching. The religious authorities were trying to trap Jesus so that they could bring charges against him for insurrection against the Roman government. Strauss states that, “The “they” points back to 12:12 – the ruling priests, the elders, and the experts in the law, the three groups that constituted the Sanhedrin” (p. 523).
• A group of Pharisees and Herodians join together to set the trap. The group that approached Jesus was an unlikely alliance. The Pharisees were devout Jews who vehemently adhered to the law of Moses and to the laws they put in place to protect them from breaking the law of Moses. The Herodians were not driven by religion but were driven by their allegiance to the Herodian dynasty. They sought their affluence through the success of the government rulers. Witherington states that, “Here once more we have seemingly strange bedfellows juxtaposed, the Herodians and the Pharisees” (p. 324). Strauss adds that, “they are strange bedfellows, since the Herodians were supporters of the Herodian dynasty and so pro-Roman, while the Pharisees were anti-Roman, hoping for the Davidic Messiah to come and destroy their Gentile overlords. Their common fear is the authority of Jesus, which for the Herodians threatened political stability and for the Pharisees compromised their religious influence over the people” (p. 523).
• They ask Jesus if they should pay taxes to Caesar. The trap centered around paying taxes to the Roman government. The alliance expected Jesus to scoff at paying taxes to Caesar so that Herodians could accuse Jesus of treason with the Pharisees present as a witness. Lane states that, “The Zealots resolutely refused to pay the tax because it acknowledged Caesar’s domination over them. The Pharisees resented the humiliation implied in the tax but justified its payment, while the Herodians supported it on principle” (p. 423).
• Jesus saw through their hypocrisy and confronted them about it. Mark announces to his audience that Jesus saw through their hypocrisy and then records Jesus confronting them for their unscrupulous deed.
• Jesus asked for a denarius and asked whose image was on the coin. A denarius was a specific coin that was struck and distributed by the Roman Empire. It was worth roughly one day’s wages for a laborer. The coin was struck with language that alluded to Caesar as being a god and his son as part divine. Lane states that, “An affirmative answer would discredit him in the eyes of the people, for whom the tax was an odious token of subjection to Rome. A negative reply would invite reprisals from the Roman authorities (p. 423).
• After they answered “Caesar”, Jesus told them to give to Caesar what was Caesar’s and to give to God what was God’s. In this simple answer Jesus reveals a vital truth of God’s kingdom. God’s people live in the world but are citizens of a heavenly kingdom. As such, Jesus wants his followers to participate ethically in the worldly kingdom. Jesus wants his people to be good citizens. Lane states that, “There are obligations to the state which do not infringe the rights of God but are grounded in his appointment” (p. 424). Witherington states that, “Some obligations imposed by the state were thus seen as not conflicting with one’s obligations to God” (p. 325). Strauss states that, “there are realms of authority for both Caesar and God, and allegiance to one does not necessarily mean disloyalty to the other” (p. 525). Strauss points out however that, “There are exceptions to the principle, of course, when the commands of government run directly contrary to the commands of God” (p. 526).
• They were utterly amazed at Jesus. Regardless of their intentions, the alliance realizes that Jesus is special. Mark records that they were utterly amazed at Jesus. They had conspired to trap Jesus but instead walked away in amazement of him. Lane states that, “It is appropriate that men who had come to ensnare Jesus through unguarded statement should sense the devastating effect of the authority displayed in his word” (p. 425). Witherington points out that, “Jesus might even have seen it as a religious duty to hand Caesar back his “unrighteous mammon.”” (p. 326)

This passage gets its message across mostly through the dialogue between Jesus and the allied Pharisees and Herodians. Mark as the narrator completes the narrative by informing his audience the thoughts of Jesus and the alliance.

This passage is about the religious leaders in Jerusalem attempting to trap Jesus so that he may be executed. Instead of walking away with evidence of Jesus’ rebellion against the Roman Empire, the alliance walks away in awe of Jesus. Strauss states that, “When representatives from two ends of the political spectrum seek to trap Jesus with a question about paying taxes to Caesar, Jesus responds with Solomonic wisdom” (p. 521).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him. After Jesus receives a king’s welcome as he enters Jerusalem, his growing popularity among the lost sheep of Israel will lead to controversies that culminate in Jesus’ crucifixion.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• The alliance between the Pharisees and the Herodians. The group that approached Jesus was an unlikely alliance. The Pharisees were devout Jews who vehemently adhered to the law of Moses and to the laws they put in place to protect them from breaking the law of Moses. The Herodians were not driven by religion but were driven by their allegiance to the Herodian dynasty. They sought their affluence through the success of the government rulers. Witherington states that, “Here once more we have seemingly strange bedfellows juxtaposed, the Herodians and the Pharisees” (p. 324). Strauss adds that, “they are strange bedfellows, since the Herodians were supporters of the Herodian dynasty and so pro-Roman, while the Pharisees were anti-Roman, hoping for the Davidic Messiah to come and destroy their Gentile overlords. Their common fear is the authority of Jesus, which for the Herodians threatened political stability and for the Pharisees compromised their religious influence over the people” (p. 523).

The Interface of Contexts:

This passage appeals to the cultural concern of distribution of power. In this passage, Jesus is questioned about allegiance. The Jewish people had been subjects to Rome. The Romans had entered Palestine and had annexed it by force making the Jewish people occupied people. Unlike other subjects of Rome, the Jewish people had unparelled freedoms. They were allowed to practice their religion without Roman interference as long as the Jewish people remained at peace. This peace could be difficult to maintain. At the heart of the Jewish people was the desire to be autonomous. For some this desire was motivated by power, for others by affluence, and by others a true heart for God. Regardless of the source, this motive often caused conflict with Roman subjugation. Seen as claiming to be a political and militant opponent to Rome, the authorities thought that questioning Jesus about taxes would be a likely trap that would lead to his execution. Instead, Jesus “utterly amazes” his opponents with his wise answer.

This text stands in tension with the world it addresses in two ways.

• First, the marriage of the Pharisees and the Herodians would have been an obvious abnormality. These two groups were so diametrically opposed in their mission and worldview that they would have only joined together under dire circumstances. Jesus’ ministry was the dire circumstance that united these two groups.
• Second, the Pharisees, seeing Jesus as a political and military Jewish messiah-like figure would have expected him to rebel against the Roman Empire. But Jesus’ response is so contrary to the expectations of the Pharisees and so wise that he stuns his opponents, and they walk away “utterly amazed at him.” Tolbert states that, “Although Jesus is a Jew of David’s lineage, his authority is not derived from David’s political or military prerogatives. Jesus does not relate to Israel as king to country, for Jesus’ source of authority is far greater than a king’s” (p. 248-9).

This passage stands in tension with current culture in a very similar way, especially in the United States. There are churches and people of God individually that vehemently believe that the United States is the country of God and see the United States as the “New Israel”. On the opposite end of the spectrum are Churches and individual people of God who believe that any form of allegiance to a worldly government, any world government, is opposed to allegiance to God’s kingdom. It seems as though Jesus’ response in this passage would find a middle-ground. While no world government is completely aligned with the mission of God, the Church in the United States and across the globe utilizes the order and infrastructure that world governments provide to further God’s kingdom.

Intertext

(See Introduction - The Intertext)

OT passages alluded to in this text and their significance in this new context:

• Exodus 1:17. “17 The midwives, however, feared God and did not do as the king of Egypt had told them; they let the boys live.” In this passage from the history of Israel, the Hebrew midwives disobeyed the governing authorities. This would be one example in which a person of God would be called to defy the governing authorities as the divide between God and country would not be reconcilable contrary to Jesus’ guidance in Mark 12:13-17.
• Psalms 24:1. “1 The earth and everything in it, the world and its inhabitants, belong to the Lord; 2 for he laid its foundation on the seas and established it on the rivers.” In this passage from the Psalms of Israel, the psalter declares that everything in the world is God’s because he has created it all. So, even the denarius that was scripted with the profile of Caesar belonged to God as the metal it was struck into was created by the hand of God.
• Daniel 3:16-18. In this passage from the history of Israel, after the Israelites were exiled to Babylon they were forced to bow to Babylonian idols. When Shadrach, Meshach, and Abednego refused to bow they were thrown into a fiery furnace. This would be one example in which a person of God would be called to defy the governing authorities as the divide between God and country would not be reconcilable contrary to Jesus’ guidance in Mark 12:13-17.
• Daniel 6:10-13. In this passage from the history of Israel, after the Israelites were exiled to Babylon the were prohibited from praying to YHWH. When Daniel was caught praying, he was placed overnight in a lion’s den. This would be one example in which a person of God would be called to defy the governing authorities as the divide between God and country would not be reconcilable contrary to Jesus’ guidance in Mark 12:13-17.

Other texts from the ancient world alluded to in this text and their significance in the context of this text:

• Psalms of Solomon 17. “The king was a transgressor, and the judge disobedient, and the people sinful. Behold, O Lord, and raise up unto them their king, the son of David, At the time in the which Thou seest, O God, that he may reign over Israel Thy servant And gird him with strength, that he may shatter unrighteous rulers, And that he may purge Jerusalem from nations that trample (her) down to destruction.” In this passage from the intertestamental pseudepigrapha, the author describes the desire of the Jewish people for God to raise up warrior king to crush the ungodly kingdoms who oppress them. 

Other passages brought to mind by a reading of this one, and how this might this inform a canonical reading of this text:

• Matthew 22:15-22. This is Matthew’s version of Mark 12:13-17.
• Luke 20:20-26. This is Luke’s version of Mark 12:13-17.
• Acts 4:19-20. “19 Peter and John answered them, “Whether it’s right in the sight of God for us to listen to you rather than to God, you decide; 20 for we are unable to stop speaking about what we have seen and heard.” In this passage from the history of the first-century church, Luke describes how Peter and John were arrested for preaching Jesus as the Messiah. This would be one example in which a person of God would be called to defy the governing authorities as the divide between God and country would not be reconcilable contrary to Jesus’ guidance in Mark 12:13-17.
• Acts 5:29. “29 Peter and the apostles replied, “We must obey God rather than people.”” In this passage from the history of the first-century church, Luke describes how Peter and John were arrested for preaching Jesus as the Messiah. This would be one example in which a person of God would be called to defy the governing authorities as the divide between God and country would not be reconcilable contrary to Jesus’ guidance in Mark 12:13-17.
• Romans 13:1-7. “1 Let everyone submit to the governing authorities, since there is no authority except from God, and the authorities that exist are instituted by God. 2 So then, the one who resists the authority is opposing God’s command, and those who oppose it will bring judgment on themselves. 3 For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Do what is good, and you will have its approval. 4 For it is God’s servant for your good. But if you do wrong, be afraid, because it does not carry the sword for no reason. For it is God’s servant, an avenger that brings wrath on the one who does wrong. 5 Therefore, you must submit, not only because of wrath but also because of your conscience. 6 And for this reason you pay taxes, since the authorities are God’s servants, continually attending to these tasks. 7 Pay your obligations to everyone: taxes to those you owe taxes, tolls to those you owe tolls, respect to those you owe respect, and honor to those you owe honor.” In this passage from his letter to the church in Rome, Paul describes how God’s people are to live within a worldly kingdom. This is the same message that Jesus declared in Mark 12:13-17.
• 1 Timothy 2:1-6. “1 First of all, then, I urge that petitions, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all those who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3 This is good, and it pleases God our Savior, 4 who wants everyone to be saved and to come to the knowledge of the truth. 5 For there is one God and one mediator between God and mankind, the man Christ Jesus, 6 who gave himself as a ransom for all, a testimony at the proper time.” In this passage from his letter to his disciple Timothy, Paul describes how God’s people are to live within a worldly kingdom. This is the same message that Jesus declared in Mark 12:13-17.
• Titus 3:1. “1 Remind them to submit to rulers and authorities, to obey, to be ready for every good work…” In this passage from his letter to his disciple Titus, Paul describes how God’s people are to live within a worldly kingdom. This is the same message that Jesus declared in Mark 12:13-17.
• 1 Peter 2:13-17. “13 Submit to every human authority because of the Lord, whether to the emperor as the supreme authority 14 or to governors as those sent out by him to punish those who do what is evil and to praise those who do what is good. 15 For it is God’s will that you silence the ignorance of foolish people by doing good. 16 Submit as free people, not using your freedom as a cover-up for evil, but as God’s slaves. 17 Honor everyone. Love the brothers and sisters. Fear God. Honor the emperor.” In this passage from his letter to the Church, Peter describes how God’s people are to live within a worldly kingdom. This is the same message that Jesus declared in Mark 12:13-17.

This passage is the “story of God and God’s people”. In this passage, Jesus “utterly amazes” his opponents. They expected Jesus to call his followers to rebel against worldly authority. While God’s kingdom is in conflict with the worldly kingdom, God’s people are not to bring discord. God’s people are to “utterly amaze” the world through bearing the fruit of the Spirit while persevering through the trials of a fallen world. Lane states that, “Because men bear the image of God they owe their total allegiance to him” (p. 425). This is the “story of God and God’s people”.

Mark 12:7 (CSB)

17 “Well, then,” Jesus said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.”

Main Verbs

Said

Give

Give

Verbs

Said

• Tense – Past
• Mood – Indicative
• Voice – Active

Give

• Tense – Present
• Mood – Imperative
• Voice – Active

Give

• Tense – Present
• Mood – Imperative
• Voice – Active

Genre

(See Introduction - Genre)

Mark 11:1–16:8. With the beginning of Mark 11, the narrative of Jesus’ life pivots. Jesus’ Galilean ministry is in the background and his passion is in the foreground. Each narrative will now lead to the climax of Jesus’ passion. Witherington states that, “The Markan passion narrative, if we include 16:1-8, makes up about 40 percent of the verbiage of this Gospel, and may well be the earliest portion of the Gospel put into some sort of written form” (p. 301). Strauss states that, “Chapter 11 begins the last third of Mark’s gospel (chs. 11-16), comprising of Jesus’ final ministry in Jerusalem (chs. 11 – 13), the Passion Narrative (chs. 14 – 15), and the resurrection (16:1-8)” (p. 475).

Mark 11:1–13:37. Mark 11 begins with Jesus’ entry into the holy city Jerusalem. The scene soon develops into a series of controversies that will polarize the populace of Jerusalem. Witherington states that, “Mark 11 begins with Jesus coming into the region… One could say that the material in Mark 11-13 prepares us for the passion narrative proper, which begins in Mark 14. The major portion of Mark 11-12 falls into the category of what form critics would call controversy narratives, which transpire in Jerusalem and in particular in the temple precincts” (p. 306).

Mark 12:28-34. This passage is a narrative within a gospel. This passage is the fifth controversy episode that occurs after Jesus cleared the temple in Jerusalem (11:15-19).

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed on demarcating this passage as one cohesive section. This passage continues the controversy theme that Mark has been presenting since Jesus cleared the Temple in Jerusalem after the Triumphal Entry. This string of controversy episodes will eventually lead to the Jewish religious authorities demanding that the Romans execute Jesus.

• CSB, ESV, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled The Primary Commands (CSB).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 12:13-40 entitled Jesus Answers the Pharisees, Sadducees, and Scribes.
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 12:28-44 entitled The Most Important Command.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Question Concerning the Great Commandment.
• Ben Witherington III. Witherington demarcates this passage as belonging to the longer section that includes 12:18-44 entitled Honor Challenges with the Titans, Part II.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled A Question about the Great Commandment.

Mark introduces this narrative with a textual marker that states, “28 One of the scribes approached…” In addition to the change in characters, this scene also changes themes from marriage in the resurrection to the greatest commandment in God’s kingdom.

Mark has provided narrative markers that highlight the various teachings of his gospel. In this passage, Jesus sees through the hollow analogy that the Sadducees pose to him.

The Argument of the Text

• Narrative analysis. This narrative, which is a controversy episode, is made up mostly of the dialogue of the characters in the story. Strauss points out that while this is technically a controversy episode, “This episode differs from the other five in that it is less a controversy story and more a pronouncement… it shares the theme common to the other five episodes of Jesus’ superior wisdom and insight” (p. 538). The majority of Mark’s narratives are fast paced with little dialogue from the characters and most of the information is provided by him as the narrator. However, in some narratives, Mark slows down the story by using much more dialogue from the characters to tell the story. This passage is one of Mark’s narratives in which most of the story slows down and is told through the dialogue of his characters. Tolbert points out that, “bothe earlier episodes pitted Jesus against overt opponents, and employing enthymematic proofs in such situations was thoroughly appropriate. In introducing this last exchange, the narrator describes a considerably more positive interlocutor. A scribe has heard Jesus’ remarks to the other group and approves them” (p. 254). Witherington states that, “There is no air of hostility involved in this story, but rather we seem to have someone who is a genuine seeker of knowledge who admires Jesus’ responses under pressure to the Sadducees and others, and responds well and wisely to Jesus’ teaching” (p. 330).
• Character analysis. There are three characters in this passage: Jesus, a scribe, and the crowd. Jesus and the scribe speak in this narrative. Most of the narrative is made of dialogue between Jesus and the scribe. Mark as the narrator provides a closing summary to inform his audience of the thoughts of Jesus and the crowd as the narrative concludes. Strauss states that, “The passage shows that Mark does not view the Jewish leadership as universally opposed to Jesus” (p. 540). Strauss goes on to state that, “Mark’s theological point is that, when not motivated by pride or hypocrisy, even Israel’s leaders recognize that Jesus’ wisdom is from God” (p. 543).
• Structural analysis. This passage is fifth of five controversy episodes in which the Jewish religious leaders question Jesus. This passage is surrounded by controversy with the authorities in the overarching theme, but is also a pronouncement story in which Jesus declares the greatest command(s) in God’s kingdom.

The characters in this passage act in a way that is somewhat unique to Mark. Instead of the religious leaders, represented in the character of the scribe, testing Jesus, the scribe seems to approach Jesus with a contrite heart. This is especially true as Mark summarizes the narrative in verse thirty-four where Jesus states that the scribe is not far from the kingdom of God.

The words that characters speak, and the small amount of information provided by the narrator determines how to react to the characters in this passage.

The issues in this passage:

• Mark sets the scene by announcing a scribe approach Jesus to ask which command is the most important. Mark sets the scene by cutting the tension between the religious leaders and Jesus. The four controversy episodes that proceed this passage present the religious leaders as antagonists testing Jesus in an attempt to trap him. In contrast, the scribe is presented with a soft heart as Mark informs his audience that the scribe admits that Jesus has answered well. The scribe then, seemingly with honest intentions, asks Jesus which of the commands is most important.
• Jesus responds by stating that the Shema’ and loving one’s neighbor as themselves is the greatest command and there is no other greater than these. When the scribe asks Jesus for the greatest command, Jesus responds with two commands. In his response, Jesus alludes to the truth that a person cannot indeed love God with their entire being without loving others as well. God loves his children so much that those who do not love their neighbor are indeed not truly loving God. Lane states that, “to love God is an obligation which stems from his uniqueness as God and his gracious favor in extending his covenant love to Israel… Because the whole man is the object of God’s covenant love, the whole man is claimed by God for himself” (p. 432). Witherington states that, “Possibly Mark wants us to think that for Jesus these two commandments are integrally related, love of God and neighbor being two expressions of the same basic impulse” (p. 331). Indeed, this is true, one cannot love God with their entire being without loving his creation, not to mention his children. Strauss states that, “Those who truly love God will also love those who are created in his image… those who love God are reckoned as his children and so reflect his divine nature, which is pure love” (p. 542).
• The scribe confirms Jesus’ answers and declares that loving God and one’s neighbor is far better than any sacrifice to God that is possible. The scribe agreement with Jesus’ answer shows that true nature of his heart. Witherington points out that, “this is the only example in the Gospels where a scribe actually agrees with Jesus” (p. 231). The scribe knows his scripture and knows the heart of God (Hosea 6:6).
• Jesus affirms the scribe by declaring that he is not far from the kingdom of God. Lane states that, “Jesus’ statement, “you are not far from the Kingdom” is deliberately ambiguous and was undoubtedly intended to provoke reflection” (p. 434).
• Mark informs his audience that the crowd did not dare to confront Jesus any longer. Unlike the scribe, the crowd is presented as an antagonist to Jesus. The crowd is not interested in hearing Jesus expound upon kingdom truth. They are not interested in learning more about the new kingdom that Jesus is inaugurating. They dare not ask him anymore questions. They are not interested in learning more. Witherington states that, “Mark once again underlines the authority of Jesus’ teaching – something he normally does by saying that Jesus silenced his opponents” (p. 331). Strauss correctly claims that, “Mark no doubt intended the phrase to refer not to the present account alone, but to the whole series of controversies from 11:27 on” (p. 544).

Mark, as the narrator, introduces the narrative by informing his audience that a scribe who is impressed with Jesus’ answers asks him a heartfelt question. After Jesus answers, the scribe further demonstrates his contrite heart by affirming Jesus’ answer. Mark gets his message across mostly through the dialogue between Jesus and the scribe.

This passage is about the greatest command in the kingdom of God; to love God with all of ones being and the second is to love one’s neighbor. Understanding this command and worldview brings one close to the kingdom of God. Strauss states that, “When an expert in the law asks Jesus about the greatest commandment, they both find common ground on the two greatest commands: to love God with your whole being and to love your neighbor as yourself… the truly wise among them recognize that Jesus’ wisdom and authority come from God” (p. 538).

The Co-text

(See Introduction - The Audience) 

(See The Situation of the Text in the Larger Presentation) 

The knowledge of Jesus’ ministry is at a peak. News of Jesus and his miracles has spread to the very outskirts of Palestine. Everyone along the social spectrum has heard of Jesus, from the most marginalized to King Herod himself. Indeed, as the author stated, Jesus’ ministry has been hindered because of the large crowds. In addition to Jesus’ popularity increasing, the tension between him and the Jewish authorities is also increasing. Jesus is now outwardly explaining the truths of the mysteries of the kingdom of God. As the later part of Jesus’ Galilean ministry continues, Mark presents Jesus performing even mightier works than before as he calms the wind and sea, restores a man from the torment of many unclean spirits, heals a woman who suffered from a twelve-year long disease, and resurrects a dead twelve-year old. When Jesus returns to his hometown of Nazareth he is amazed at their lack of belief. This sets the scene for Mark to show that extent of Jesus’ miracles is dependent upon the faith of those around him. Mark continues to present the disciples as falling short of complete allegiance to Jesus and his mission. They understand the true identity of Jesus as God’s Son, but they are not in agreement with the mission his Father has given him. After Jesus receives a king’s welcome as he enters Jerusalem, his growing popularity among the lost sheep of Israel will lead to controversies that culminate in Jesus’ crucifixion.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of social roles. The ancient world was rigidly demarcated by race, gender, economic, ethnic, and religious peripheries.

This passage would have stood in tension with the ancient culture that it addressed. The ancient world was extremely polarized between class, race, religion, and ethnic groups. Many of the audience would have accepted Jesus’ command to love their neighbors if their neighbors were defined as within their social circle, but to love someone outside of their social circle such as Jew to gentile would have been seen as unconscionable.

Similarly, in today’s current culture this passage stands in tension with the world. Specifically, in western culture, isolation between social groups and individualism creates divides between different groups of people. While these demarcations may not be based on race or gender, other divides have developed such as socio-political differences.

Intertext

(See Introduction - The Intertext)

OT passages explicitly cited in this text and their significance in this new context:

• Deuteronomy 6:4-5. “4 “Listen, Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart, with all your soul, and with all your strength.” This passage from the history of Israel became the Jewish mantra that would be declared throughout the day in their various prayers. In his response to the scribe’s question about the greatest commandment, Jesus quotes the Shema’ (Mark 12:29-30).
• Leviticus 19:18. “18 Do not take revenge or bear a grudge against members of your community, but love your neighbor as yourself; I am the Lord.” In this passage from the history of Israel, God directs his people to love their neighbor. When the scribe asks Jesus the greatest commandment in God’s kingdom, Jesus responds by adding this directive (Mark 12:31) along with loving God with all of one’s being.
• Hosea 6:6. “6 For I desire faithful love and not sacrifice, the knowledge of God rather than burnt offerings.” In this passage from the prophecy of Hosea, God declares that he desires love instead of sacrifices. The scribe refers to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.

OT passages alluded to in this text and their significance in this new context:

• Joshua 22:5. “5 Only carefully obey the command and instruction that Moses the Lord’s servant gave you: to love the Lord your God, walk in all his ways, keep his commands, be loyal to him, and serve him with all your heart and all your soul.” In this passage from the history of Israel, Joshua admonishes the Israelites to love God with their entire being. 
• 1 Samuel 15:22. “22 Then Samuel said: Does the Lord take pleasure in burnt offerings and sacrifices as much as in obeying the Lord? Look: to obey is better than sacrifice, to pay attention is better than the fat of rams.” In this passage from the history of Israel, Samuel declares that God desires love instead of sacrifices. The scribe alludes to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.
• Psalms 40:6. “6 You do not delight in sacrifice and offering; you open my ears to listen. You do not ask for a whole burnt offering or a sin offering.” In this passage from the Psalms, the psalter declares that God desires love instead of sacrifices. The scribe alludes to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.
• Psalms 51:16-17. “16 You do not want a sacrifice, or I would give it; you are not pleased with a burnt offering. 17 The sacrifice pleasing to God is a broken spirit. You will not despise a broken and humbled heart, God.” In this passage from the Psalms, the psalter declares that God desires love instead of sacrifices. The scribe alludes to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.
• Isaiah 1:11. “11 “What are all your sacrifices to me?” asks the Lord. “I have had enough of burnt offerings and rams and the fat of well-fed cattle; I have no desire for the blood of bulls, lambs, or male goats.” In this passage, Isaiah records his vision in which God laments that he is tired of burnt offerings and sacrifices. The scribe alludes to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.
• Jeremiah 6:20. “20 What use to me is frankincense from Sheba or sweet cane from a distant land? Your burnt offerings are not acceptable; your sacrifices do not please me.” In this passage from his prophecy, Jeremiah records the LORD stating that burnt offerings are not acceptable. The scribe alludes to this truth (Mark 12:33) in response to Jesus’ answer to his question regarding the greatest commandment.

Other texts from the ancient world alluded to in this text and their significance in the context of this text:

• Jubilees 7:20. “20 In the twenty-eighth jubilee Noah began to direct his sons in the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honor father and mother, and love their neighbor, and guard their souls from fornication and uncleanness and all iniquity.” In this passage from the Jewish apocrypha, the author records Noah as instructing his sons to love their neighbor. This passage shows the importance of loving one’s neighbor in ancient Judaism. This is what Jesus alludes to in Mark 12:28-34.
• Testimony of Dan 5:3. “3 Love the Lord through all your life, And one another with a true heart.” In this passage from the Jewish apocrypha, the author records the words of Dan as he instructs his children to love God with their entire being. This is what Jesus states is the greatest command in Mark 12:28-34.

Other passages are brought to mind by a reading of this one, and how this might inform a canonical reading of this text:

• Matthew 22:34-40. This is Matthew’s version of Mark 12:28-34. In Matthew’s version he states that the scribe’s motivation was to test Jesus in his question regarding the greatest commandment in God’s kingdom.
• Luke 10:25-37. This is Luke’s version of Mark 12:28-34. In this passage, Luke presents a scribe approaching Jesus to test him of how to inherit eternal life. Jesus states that God’s desire is for his creation to love him and to love their neighbors. Jesus continues to explain one’s neighbor through the parable of the Good Samaritan.
• John 3:16. “16 For God loved the world in this way: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” In this passage from his gospel, John declares that God loved the world so much that he offered his own Son so that he could be in relation with his people. In Mark 12:28-34, Jesus declares that loving God requires loving others since God loves all deeply.
• Romans 13:8-10. “8 Do not owe anyone anything, except to love one another, for the one who loves another has fulfilled the law. 9 The commandments, Do not commit adultery; do not murder; do not steal; do not covet; and any other commandment, are summed up by this commandment: Love your neighbor as yourself. 10 Love does no wrong to a neighbor. Love, therefore, is the fulfillment of the law.” In this passage from his letter to the church in Rome, Paul declares that all the commands of God’s kingdom are fulfilled by loving others. This is what Jesus alludes to in Mark 12:28-34.
• Galatians 5:14. “14 For the whole law is fulfilled in one statement: Love your neighbor as yourself.” In this passage from his letter to the church in Galatia, Paul declares that all the commands of God’s kingdom are fulfilled by loving others. This is what Jesus alludes to in Mark 12:28-34.
• James 2:8. “8 Indeed, if you fulfill the royal law prescribed in the Scripture, Love your neighbor as yourself, you are doing well.” In this passage from his letter to the church, James declares that all the commands of God’s kingdom are fulfilled by loving others. This is what Jesus alludes to in Mark 12:28-34.
• 1 John 3:10. “10 This is how God’s children and the devil’s children become obvious. Whoever does not do what is right is not of God, especially the one who does not love his brother or sister.” In this passage from his first letter to the church, John declares that God’s children differentiate themselves from devil’s children by the way they love others. This is what Jesus alludes to in Mark 12:28-34.
• 1 John 4:8. “8 The one who does not love does not know God, because God is love.” In this passage from his first letter to the church, John declares that God’s children love others because they share the same attributes as God since God is love. This is what Jesus alludes to in Mark 12:28-34.

This passage is the “story of God and God’s people”. In this passage, Jesus affirms that the greatest command is for one to love God with all of their being and in the same breath to love their neighbor as themself. Living in accordance with these commands brings one close to the kingdom of God. Tolbert states that, “Loving God with al one’s heart, understanding, and strength is especially important in the Markan worldview, in which hard-heartedness, lack of understanding, and fear always spell failure to bear fruit; so, the stress on these elements is significant” (p. 255). Strauss states that, “These two laws – love God and loving others – are the greatest because they epitomize the nature and character of God… True obedience comes from a heart that has experienced God’s amazing grace and been transformed by it” (p. 545). This is the “story of God and God’s people”.

Mark 12:29b-31 (CSB)

“The most important is Listen, Israel! The Lord our God, the Lord is one. 30 Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. 31 The second is, Love your neighbor as yourself. There is no other command greater than these.”

Main Verbs

Listen

Is

Love

Is

Love

Is

Verbs

Listen

• Tense – Present
• Mood – Imperative
• Voice – Active

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Love

• Tense – Present
• Mood – Imperative
• Voice – Active

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive

Love

• Tense – Present
• Mood – Imperative
• Voice – Active

Is

• Tense – Present
• Mood – Indicative
• Voice – Passive