Mark 12:38-40

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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 12:35-44. This section of narrative shifts from the religious leaders approaching Jesus to trap him through controversy episodes to Jesus teaching in the temple with the crowd listening intently to his teachings. While this section is made up of three separate narratives, there is a thread of continuity that is developed through Jesus’ teaching. The first section, 12:35-37, shows Jesus confronting the religious leader's view of the messiah while the crowd listens to Jesus teach with delight. Jesus then transitions into a teaching in which he warns the crowd of the motives of the Jewish religious leaders. Jesus states that they like to take advantage of their authority. Jesus completes his teaching in Jerusalem by honoring a widow who put her entire property into the temple treasury while the rich give out of their abundance.

Mark 12:41-44. This passage is a narrative within a gospel. In this passage Jesus is teaching in the temple treasury when he compares the offerings of the rich to the offering of a poor widow.

Demarcation of the Text

This passage is difficult to demarcate. There is a thread of continuity that runs through or develops throughout Mark 12:35-44 in which Jesus confronts the Jewish religious leaders and compares their contribution to God’s kingdom with a widow’s contribution to God’s kingdom. But each of the three teaching episodes are clearly separated by location and characters. The majority of English translations surveyed demarcate this passage as one cohesive section. This passage continues Jesus’ teachings to the large crowd in the Jerusalem temple.

• CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV. The CSB, ESV, NRSV, NIV, and CEV demarcate this passage as one cohesive section entitled Warning Against the Scribes (CSB).
• 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 Widow who Gave Everything.
• 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 belonging to the longer section that includes Mark 12:38-44 entitled Warning about the Experts in the Law and the Widow’s Offering.

Mark introduces this narrative with a textual marker that states, “41 Sitting across from the temple treasury…” Mark’s introduction in 12:41 signals a change in the scene from verse forty. Mark does not locate this specific teaching in time, but the location is specific and he was teaching the disciples specifically.

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.

Argument of the Text

• Narrative analysis. This narrative is made up of a mixture of narrative information given by Mark and Jesus’ recorded word. This passage is consistent with the majority of Mark’s narratives which are fast paced with little dialogue from the characters and most of the information is provided by him as the narrator.
• Character analysis. There are four characters mentioned in this scene: Jesus, the rich, a poor widow, and the disciples. Mark as the narrator sets the narrative scene and then records Jesus’ teaching to his disciples about giving to the kingdom of God.
• Structural analysis. Witherington states that structurally this passage “is once again a chreiawith a memorable saying” (p. 334). Strauss states that this passage “is a pronouncement story. Mark presents a scene in the temple, with various people placing offerings in the treasury; Jesus then makes a pronouncement in the form of a commentary on the widow’s actions” (p. 555).

Mark presents the characters in this scene consistently with how they have been described throughout his gospel. Jesus is teaching his disciples about the ethic of God’s kingdom. The rich are described as antagonists and the poor are described as close to God’s heart.

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 that Jesus was teaching in the temple treasury watching people put their money into the offering plate. Unlike the narratives in this section of Mark’s gospel which were located loosely in time and space, this narrative has no historical anchor. Mark does inform his audience where this took place – within eyesight of the temple treasury.
• Jesus explains to the disciples that the poor widow who only put a small sum of money into the treasury was far more righteious because she gave everything compared to the rich who give out of their surplus. Jesus makes it clear that the heart behind giving is paramount in God’s kingdom. The poor widow was espoused because she gave everything she had to God’s kingdom. In contrast, the large sums that the rich gave were opposed because they were given from their abundance, from their leftovers. Lane points out that, “The fact that the woman gave two coins was significant, for she could easily have kept one for herself… In contrast with those who brought a gift from their abundance, she agave all that she had, even her whole living” (p. 443). Witherington states that, “Obviously it is not the amount given but the attitude and act of self-sacrificial giving that is being lifted up for emulation” (p. 335).

Mark, as the narrator, introduces the narrative and then allows Jesus’ own words to get his message across. Just like Jesus was warning the crowd against a prideful attitude, Mark also is teaching his audience that the size of the offering is not important, but it is the sacrifice for the kingdom that God notices.

This passage is about the heart and sacrifice behind giving to God’s kingdom. God does not want his people to give out of their surplus. God does not need money. God wants his people to sacrifice everything for the kingdom just as he sacrificed everything when he gave up his prestige and his life. Strauss states that this passage is about “The experts in the law represent those who are in it for themselves, building personal empires rather than God’s kingdom… The widow, by contrast, is not thinking of herself when she gives self-sacrificially out of her poverty” (p. 559).

The Co-text

(See Introduction - The Audience) 

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

Situation of Text in 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 Plight of the Widow. It is important to understand the vulnerability that widows lived under in the ancient world. There were not social programs that took care of the widows and orphans. Popular among ancient thinking was that widowdom and orphanage and poverty were a curse from the gods because of poor living. Widows had few options of earning money and to give all that she had was significant.

The Interface of Contexts:

This passage would have stood in tension with the ancient culture that it addressed. The ancient world believed that affluence was confirmation God that one was blessed and esteemed by God. This worldview grew out of Old Testament passages that God rewards the faithful. In contrast, poverty in the ancient world was seen as discipline or as a curse for wrongdoing. Jesus turns this cultural construct on its head as he describes the righteousness of the poor widow who gave everything she had to God’s kingdom versus the rich who gave very large sums.

Similarly, in today’s current culture not much has changed. Lane states that, “This account, like the evangelical narrative, serves to stress the qualitative difference between God’s perspective and man’s” (p. 443).

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:

• Luke 21:1-4. “1 He looked up and saw the rich dropping their offerings into the temple treasury. 2 He also saw a poor widow dropping in two tiny coins. 3 “Truly I tell you,” he said, “this poor widow has put in more than all of them. 4 For all these people have put in gifts out of their surplus, but she out of her poverty has put in all she had to live on.”” This is Luke’s version of Mark 12:41-44.
• Acts 2:44-45. “44 Now all the believers were together and held all things in common. 45 They sold their possessions and property and distributed the proceeds to all, as any had need.” In this passage from history of the early church, Luke describes how God’s people shared everything they had, and no one was in need. This is the kingdom ethic that Jesus was propagating in Mark 12:41-44.
• Acts 4:32-37. “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. 33 With great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on all of them. 34 For there was not a needy person among them because all those who owned lands or houses sold them, brought the proceeds of what was sold, 35 and laid them at the apostles’ feet. This was then distributed to each person as any had need.” In this passage from history of the early church, Luke describes how God’s people shared everything they had, and no one was in need. This is the kingdom ethic that Jesus was propagating in Mark 12:41-44.
• 2 Corinthians 8:1-5. “1 We want you to know, brothers and sisters, about the grace of God that was given to the churches of Macedonia: 2 During a severe trial brought about by affliction, their abundant joy and their extreme poverty overflowed in a wealth of generosity on their part. 3 I can testify that, according to their ability and even beyond their ability, of their own accord, 4 they begged us earnestly for the privilege of sharing in the ministry to the saints, 5 and not just as we had hoped.” In this passage from his second letter to the church in Corinth, Paul testifies to the sacrificial giving of the churches of Macedonia as they gave beyond their ability. This is the kingdom ethic that Jesus was propagating in Mark 12:41-44.

This passage is the “story of God and God’s people”. In this passage, Jesus applauds this poor widow for her faithfulness to God and his kingdom when she gives everything she has. Jesus declares that the sum of the gift is not important. It is the sacrifice and trust in God that reveals a person’s righteousness. Lane states that, “The woman sacrifices what is necessary, all she had. It was this that the disciples needed to understand, for the call to the gospel is a call for absolute surrender to God and total trust in him” (p. 443). This truth still applies today. God desires his people to give everything they have to his Lordship just as he gave everything he had including his perfect Son. This is the “story of God and God’s people”.

Mark 12:38 (CSB)

44 For they all gave out of their surplus, but she out of her poverty has put in everything she had —all she had to live on.

Main Verbs

Gave

Put

Verbs

Gave

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

Put

• 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 13:1-37. Mark chapter thirteen stands out as one of the most pondered chapters of the entire New Testament. Lane states that, “In the Gospel of Mark there is no passage more problematic than the prophetic discourse of Jesus on the destruction of the Temple. Lane highlights the importance of Mark 13 in his gospel by stating that, “It provides a bridge between Jesus’ public ministry, culminating in the conflict with the Temple authorities, and the Passion Narrative, where the conflict with authority is the occasion of Jesus’ condemnation and death” (p. 444). Lane concludes that, “the primary function of Ch. 13 is not to disclose esoteric information but to promote faith and obedience in a time of distress and upheaval” (p. 446). Witherington states that, “Rhetorically speaking, one must see this discourse as the final example of the sort of private explanation and inside information Jesus gave his disciples. One of its rhetorical goals is to get the disciples to focus less on the things that will happen and more on the one who will bring all things to a conclusion in due course – the Son of Man” (p. 338). Witherington concludes that, “It is thus primarily not about the end of the world, but the end of a world – the world of early Judaism as a temple-centered faith… The major function of the Olivet discourse, then, is not to encourage eschatological forecasting, but rather to encourage watchfulness and diligence in Christian life and witness” (p. 340). Strauss states that, “Jesus’ discourse on the Mount of Olives forms a transition in Mark’s narrative between the controversies in the temple and the Passion Narrative” (p. 562).

Mark 13:3-37. This passage is a narrative within a gospel. After setting the context in the previous passage, Mark now presents his readers with a very long teaching from Jesus to his four closest disciples. This passage has historically been seen as Mark’s apocalypse, Mark’s truncated version of John’s Revelation. In recent studies, the argument has been made that much of what Jesus is presenting in this teaching is the prophecy of the destruction of Jerusalem and the temple by the Romans. Strauss states that, “In terms of its genre, the Olivet Discourse in its broadest sense is teaching by Jesus, prompted by a question from the disciples. More specifically, it combines exhortatory, prophetic, and apocalyptic material. Similar to Jewish apocalyptic literature, the discourse includes references to widespread deception and apostasy, catastrophic events such as wars, earthquakes, and famines, persecution and tribulation for God’s people, cosmic signs in the heavens, angelic intervention, and the ultimate vindication of the righteous” (p. 567). In this passage, Jesus switches between explaining the destruction of the temple and Jerusalem by the Romans in 70 A.D. and the events to be watchful for prior to his return and the consummation of the end of this age.

Demarcation of the Text

None of the English translations surveyed demarcate this passage as one cohesive section. They all separate this passage into smaller sections. While this is a very long passage the scene never changes. In addition, while the theme of Jesus’ teaching to Peter, James, John, and Andrew touches on several topics there is a common thread holding them all together. Separating this passage into smaller sections ignores the continuity of Jesus’ teaching.

• CSB. The CSB demarcates this passage as belonging to six separate sections (3-8, 9-13, 14-23, 24-27, 28-31 and 32-37).
• ESV, CEV. The ESV and CEV demarcate this passage as five separate section (3-13, 14-23, 24-27, 28-31 and 32-37).
• NASB. The NASB demarcates this passage as belonging to parts of two separate sections (1-23 and 24-37).
• NRSV. The NRSV demarcates this passage as belonging to parts of six separate sections (1-8, 9-13, 14-23, 24-27, 28-31 and 32-37).
• NIV. The NIV demarcates this passage as belonging to parts of two separate sections (1-31 and 32-37).
• CEB. The CSB demarcates this passage as belonging parts of three separate sections (1-4, 5-27, 28-37).
• NLT. The NLT demarcates this passage as belonging to the longer section that includes 13:1-38 entitled Jesus Speaks About the Future.
• MSG. The MSG demarcates this passage as belonging parts of three separate sections (1-13, 14-20, 21-37).
• William L. Lane. Lane demarcates this passage as belonging to the seven separate sections (1-4, 5-8, 9-13, 14-23, 24-27, 28-31, 32-37). Lane does states about verses three and four that, “These verses introduce the actual discourse” (p. 454).
• Ben Witherington III. Witherington demarcates this passage as belonging to the longer section that includes 13:1-37 entitled Jesus and the Temple of Doom.
• Mark L. Strauss. Strauss demarcates this passage as belonging to parts of two separate sections.  The first section includes 13:1-23 entitled Introduction and the Coming Destruction of Jerusalem. Strauss does state regarding Mark 13:3 however, “The scene now changes…” (p. 571). The second section includes 13:24-37 entitled The Coming of the Son of Man and Parables to Watchfulness.

Mark introduces this narrative with a textual marker that states, “3While he was sitting on the Mount of Olives across from the temple, Peter, James, John, and Andrew asked him privately…” This textual marker separates this passage from the previous passage by changing the location and the audience. In the previous passage, Jesus is with a group of unnamed disciples as they leave the temple area in Jerusalem. Jesus’ disciples remark how marvelous the construction of the temple is. Jesus then declares that the temple will eventually be completely destroyed. In this passage, Jesus is now at the Mount of Olives with only his four closest disciples teaching them privately. Almost all of the English translations separate this passage into smaller sections. This makes the passage more accessible but ignores the fact that this passage is one interwoven narrative.

Most English translations have chosen to separate this passage, albeit not in agreement. While there may be some interpretive benefit from separating the destruction of Jerusalem from the signs of the end of the age, there is no doubt that Mark’s record of Jesus’ Olivet Discourse is one cohesive scene.

The Argument of the Text:

• Narrative analysis. This narrative is made up almost entirely of Jesus’ teaching Peter, James, John, and Andrew about the destruction of Jerusalem and his parousia.
• Character analysis. There are five characters mentioned in this scene: Jesus, Peter, James, John, and Andrew. The four disciples, as one, asks Jesus to tell them how the events of the destruction of Jerusalem will occur.
• Structural analysis. This passage is one of Mark’s narratives in which he slows down his normally fast paced storytelling to reveal a very lengthy teaching of Jesus’ prophesy in which he foretells the fate of the Jerusalem temple. Strauss describes various ways that Bible scholars have outlined this passage. Strauss lands on “Verses 5-23 concern the events leading up to the destruction of Jerusalem in AD 70, and 13:24-27 the return of the Son of Man at the end of the age… The parable of the fig tree (13:28-31) concerns the destruction of Jerusalem… The parable of the owner’s return (13:32-37), by contrast, asserts the unknown time of the Son of Man’s return and the need for constant watchfulness” (p. 566). This results in an A1 – B1 – A2 – B2 pattern.

Mark presents the characters in this scene consistently with how they have been described throughout his gospel. Jesus’ closest disciples seek more information about what was discussed in the previous passage. Jesus obliges them by taking the time to reveal the secret prophesy of the destruction of Jerusalem and Jesus return to bring his kingdom to earth in its completeness at the fullness of time.

The teaching of Jesus 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:

Destruction of Jerusalem and the Temple.

• Jesus’ closest disciples ask him in private for more information about Jesus’ prophecy revealed in the previous passage (v. 3-4). Jesus’ closest disciples, Peter, James, John, and Andrew are in their private place of solitude – the Mount of Olives – when they ask him for more information about his prophecy revealed in Mark 13:1-2.
  • Hearing of wars and rumors of wars. Jesus warns that hearing of wars and rumors of wars is a sign as these things must take place before the end of times.
  • Many will claim to be the Messiah. Jesus warns his disciples to watch out so they are not deceived as many will come claiming to be the Messiah. Jesus states that many will be deceived and will follow these false messiahs.
• Jesus describes the ‘birth pains’ of the end of times. Jesus states that nation rising against nation, earthquakes, and famines are a sign of labor beginning for the “birth” of the end of times. Tolbert states that, “Although famines may well result from wars, the mention of earthquakes is a subtle reminder that behind this evil generation also stand demonic cosmic powers intent upon destroying God’s good earth” (p. 261).
• Jesus describes the signs of the times that the end of the age is near (v. 5-13). Lane states that, “The disciples will experience rejection and abuse because of their association with Jesus. His experience will become the cruel prototype of their own” (p. 461). Witherington states that, “we should see this as referring to various messianic pretenders in the age leading up to the temple’s destruction, not in our own day” (p. 343).
  • Jesus warns his disciples of persecution at the hands of the authorities. Jesus states that the authorities will arrest and flog his disciples. Jesus further encourages them to persevere as God will use them to preach to governors and kings so that Jesus’ truth will be preached to all nations. Lane states that, “When called to stand before the courts the disciples are not to be filled with anxiety. God will reveal to them what they are to say” (p. 463).
  • Jesus encourages his disciples to embrace their opportunities. Jesus tells his disciples not to worry about their testimony in front of the authorities, but to allow the Holy Spirit to speak through them. Lane states that, “it is the preaching of the gospel which causes offense and public action against the disciples. A concern for evangelism provokes both mission and persecution” (p. 462). Strauss states that, “the promise here is for the right words to speak, not for physical protection or escape. The apostles are to follow the lead of Jesus, proclaiming the gospel boldly whatever the cost” (p. 576).
  • Jesus warns of persecutions within families. Jesus states that brother will betray brother to death and children will rise up against their parents. 
  • Jesus encourages his disciples to persevere. Jesus warns his disciples that they will be hated because of their allegiance to him. Jesus then encourages his disciples by assuring them that anyone who perseveres to the end will be saved. Lane states that, “When the disciples hear of armed conflict or the threat of war, they are not to be disconcerted or diverted from their task” (p. 458). Tolbert states that in Jesus “giving his life for the sake of the gospel must be emulated by any who would follow him, for the gospel must be preached to all nations, and its bearers will surely face the same evil opposition Jesus encounters” (p. 263). Strauss states that, “in the midst of this persecution and hatred is the promise of salvation for endurance” (p. 577).
• Jesus describes the Great Tribulation (v. 14-23). Lane states that, “The entire section is to be interpreted in the light of the events which occurred in the turbulent and chaotic period A.D. 66-70” (p. 466).
  • Jesus informs his disciples that the “abomination of the desolation” is a sign of the end of times. Jesus states that when they see the “abomination of the desolation” all of Judea must flee to the mountains. Tolbert states that the abomination of the desolation “seemingly described the pagan alter constructed in the temple by Antiochus Epiphanes in 168 B.C.E.” (p. 263). Witherington posits this same conclusion, stating that this “may be a reference to the alter of Zeus erected Antiochus Epiphanes in 168 B.C.” (p. 345). Witherington explains that the Greek grammar “suggests someone rather than something” (p. 345). Witherington’s observation would point to something other than the altar of Zeus. This would also fit Jesus’ warning against a future event instead of describing an event in the past. Strauss states that, “The mysterious “abomination that causes desolation” has been the subject of endless debate” (p. 577). After outlining generally, the main theories, Strauss lands on, “some atrocity committed by the Zealots themselves” (p. 579). If such is the case, there seems to be no real evidence describing exactly what it was the rebels did to be described as the “Abomination of Desolation”.
    • Jesus warns against tarrying. Jesus warns his disciples that a man on the rooftop should not go into the house, a man in the field should not go back to the house to gather his belongings, but instead they should immediately flee to the mountains.
    • Jesus’ warning to pregnant women. Jesus states that it will be a terrible event for pregnant women and nursing mothers.
    • Jesus encourages his disciples to pray it does not happen in winter. 
    • Jesus declares that this will be a time of tribulation like none other. Jesus declares that this will be like no other tribulation ever experienced on earth.
    • Jesus declares that God will cut the days of the tribulation short. Jesus adds that if God had not cut the length of the tribulation short then no one would be saved. Jesus says that God will cut the days short on account of the elect. Witherington concludes that, “Jesus does not promise that his followers will be exempt from the final tribulation; rather the time will be shortened and the disciples will be strengthened so that they can endure it” (p. 357).
  • Jesus warns against false messiah’s and false prophets.
    • Jesus warns his disciples that false messiahs and false prophets will rise up and will deceive many people.
    • Jesus declares that his disciples must watch for what he has warned them of in advance.

Parousia and the End of the Age.

• Signs of Jesus’ return at the end of the age (v. 24-27). Witherington states that the Greek grammar in v. 24 “certainly suggests we are to think that Jesus is now talking about a different subject, namely what will happen “in those days, following that suffering…” There will be heavenly phenomena accompanying the coming of the Son of Man” (p. 347).
  • Jesus informs his disciples that there will be signs in nature of his imminent return.
  • Jesus states that the sun will be darkened, the moon will not shed its light, and stars will fall from the sky and the heavens will be shaken. Blackwell states that, “Jesus uses stock apocalyptic and eschatological images of the sun and moon being darkened, the constellations falling, and the angels gathering up God’s elect from all over the world, rescuing them from their persecution and tribulation” (p. 215). Witherington points out that, “the final coming of the Son of Man will be an earth-shattering event” (p. 348).
  • After these signs, Jesus will return in the clouds with great power and glory. Jesus will send out his angels to gather the elect from all over the world.

Destruction of Jerusalem and the Temple.

• Jesus uses a parable of the fig tree (v. 28-31). Lane states that, “Before the passing of a generation, Jerusalem and the Temple will lie in ruins” (p. 478). Witherington states that, “At v. 28 the message again shifts. Here Jesus is once more talking about some event for which there are signs and indicators that something is about to happen. This event can only be the destruction of the temple” (p. 348).
  • Jesus states that just as the sprouting of the leaves of the fig tree reveal that summer is near, so the signs he has revealed will reveal that his return is near. Witherington points out that, “earlier the withered fig tree had been a symbol of God’s judgment on Israel” (p. 348).
  • Jesus states that this generation will not pass away until these things have occurred. Witherington states that, “From a biblical point of view, a generation was about forty years, and not coincidentally it was that length of time between Jesus’ death and the destruction of the temple” (p. 349).
  • Jesus states that heaven and earth will pass away, but his truth will never pass away.

Parousia and Call to Watchfulness.

• Jesus reveals that no one but the Father knows the exact time of the Parousia (v. 32-37).
  • Jesus declares that only the Father knows the day and the hour of the end of the age. Tolbert states that, “The information the disciples actually sought from Jesus – when these things would occur – is the one fact Jesus cannot provide, because even he does not know it” (p. 268).
  • Jesus warns his disciples to be alert. Jesus uses the parable of a lord going on a journey and telling his servants to do their jobs. None of the servants know when he will return and need to make sure they are doing their jobs when he returns.
  • Jesus tells his disciples to, “Be alert!” Strauss states that, “the message is not to calculate the end, but always to be alert and ready, living a life of spiritual preparation” (p. 585). He concludes his commentary on this section by stating that, “The final call for watchfulness intentionally widens the application beyond the four disciples to “all” of Jesus’ followers. This agrees with our interpretation of the discourse as a whole, where the parable of the fig tree concerns the disciples and the destruction of Jerusalem, while the parable of the absent owner is for all future generations” (p. 597).

Mark, as the narrator, introduces the narrative and then Jesus presents a long teaching to his disciples revealing secret truths of God’s kingdom. Strauss states that Jesus “delivers an eschatological discourse describing the signs (and nonsigns) leading to the destruction of Jerusalem, the persecution of his followers, the worldwide proclamation of the gospel, the coming of the Son of Man, and the end of the age. The central theme is a call for watchfulness, perseverance, and faithfulness in the face of coming crisis” (p. 562).

This passage is about Jesus providing secret teaching to his closest disciples about the signs of the end of the age.

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.

Development of Important Words/Motifs: 

• “I Am”. In this passage, Jesus warns his disciples of others who will come declaring that they are the messiah. Lane states that, “As used by Jesus, these words have been generally understood to constitute a claim of dignity which finds its significance in God’s own self-designation. The deceivers will claim this dignity for themselves” (p. 457). Strauss, however, points out that, ““I am” (ego eimi) is a normal Greek idiom for “I am he” or “I am the one” and is unlikely to allude to God’s self-identification as the “I AM” in the OT or to Jesus’ use of this divine title in John’s gospel” (p. 572).
• Watch, Be Alert, Be on Guard. Throughout Jesus’ teaching to his closest disciples in private, he warns them that they need to watch, be alert, and to be on guard. This passage makes it clear that God’s people need to pay attention and not to become complacent. Lane states that, “The admonition “take heed” introduces a call to vigilance which is sounded throughout the chapter, appearing again in verses 9, 23, and 33” (p. 456). Strauss states that, “Jesus begins with the imperative “watch out”, repeated three times; it is the main theme of the discourse. Compare the repeated injunctions to “listen” in the parables chapters, the only other lengthy discourse in Mark’s gospel” (p. 572).
• Abomination of Desolation. Strauss states that, “The mysterious “abomination that causes desolation” has been the subject of endless debate” (p. 577). After outlining generally, the main theories, Strauss lands on, “some atrocity committed by the Zealots themselves” (p. 579). If such is the case, there seems to be no real evidence describing exactly what it was the rebels did to be described as the “Abomination of Desolation”.
• Tribulation. In this passage, Jesus speaks of great tribulation that will occur both during the time of the destruction of Jerusalem and the end of the age. There have been endless debates about God’s deliverance of his people and when that will occur – pre-tribulation, mid-tribulation, or post-tribulation. Just as Jesus’ Olivet Discourse shows God’s people persevering throughout all the events of the destruction of Jerusalem and the end of the age, so does Revelation show that God’s people will experience the same tribulations as the rest of humanity. God will not pluck his people out of the world, but has encouraged his people to be a light to the world and to persevere through the tribulations that will occur in this age.
• Signs. Jesus speaks of many signs that will announce the destruction of Jerusalem and the end of this age. It is difficult to discern how many of Jesus’ images are factual versus hyperbolic. Regardless, Jesus call his disciples to be alert, to watch, and to persevere through these great tribulations.
• Fig Tree. In Mark 11, Jesus curses a fig tree. Being hungry and seeing a fig tree, Jesus curses the fig tree because it is bearing no fruit. Throughout the Old Testament, God uses the fig tree through the writings of his prophets to warn Israel of the apostacy and complacency. The fig tree is used throughout the Old Testament as a figure for Israel. Since Mark has already used the fig tree to describe Israel, the fig tree in Mark 13 should be seen as relating to Israel specifically.
• Parable of the Vineyard. Just as the fig tree was used to describe Israel in Mark 11, the Parable of the Vineyard was used to describe the New Testament Church of Jesus. In Mark 12, Jesus tells the parable of the Vineyard Owner. In the Old Testament, just as they are described as a fig tree, so Israel is described as a vineyard. But it is obvious that in Jesus’ parable of the vineyard in Mark 12, not only is Israel prefigured, but so are Jesus’ disciples of all time right up until the return of the Father to claim his fruit. As the fig tree is used to describe Israel and the destruction of Jerusalem, the vineyard describes Jesus’ Church until the end of this age.
• Kingdom, nation. This passage is about God’s kingdom versus the worldly kingdom. This passage is about the assignment that Jesus has given to his disciples to reveal the truth of God’s kingdom to all nations so that the elect living in the worldly kingdom can persevere through the transition of God’s kingdom coming to earth.

Openness to Interpretive Possibilities:

• “Not one stone will be left upon another…” Strauss states that, “Some see Jesus’ claim that “not even one stone will be left here on another” as problematic, since some of the massive stones supporting the temple platform were not torn down by Titus’s troops… One possible response is that Jesus referring to the temple proper, not to the entire complex or its foundations. This is possible, but the word for “temple” used in 13:1, 3 normally designates the whole complex, not the sanctuary. A better answer is that the phrase is a hyperbolic idiom meaning total destruction should not be read in a wooden, literal manner” (p. 570-1).
• “the abomination that causes desolation”. Strauss states that, “The phrase comes from the book of Daniel, where it predicts the desecration of the temple by the Seleucid ruler, Antiochus IV Epiphanes, in 167 B.C.” (p. 577). While this is an acceptable explanation for Daniel’s use of ‘the abomination that causes desolation”, for Jesus this had already occurred. Strauss describes three main possibilities. One, “it relates to some event early in the first century”, two, “The phrase relates in some way to the destruction of Jerusalem in AD 70”, or three,  the phrase relates to the eschatological future, beyond the events of the first century” (p. 578-9). Strauss rightfully concludes that, “The primary reference, then seems to be to the destruction of the temple… some atrocity committed by the Zealots themselves” (p. 579).
• “let the reader understand”. The English translation - ??? inserts a footnote stating that this phrase relates to the book of Daniel. This is one held belief, but the best understanding of this phrase is described by Strauss that, “Mark cryptically tells his readers to keep their eyes on Jerusalem and the events that will take place there” (p. 580).
• “The sun will be darkened, and the moon will not shed its light…”. Strauss points out that, “Some argue that the cosmic nature of this language confirms that the passage is describing the end of the age, not the historical destruction of Jerusalem. It is certainly true that the end of the age is often described in terms of cosmic upheavals such as this. Yet the context of many of these OT passages is God’s judgment of the nations within history, rather than the final judgment at the end of the age” (p. 591).

Context

(See Introduction - The Context) 

This passage would have stood in tension with the ancient culture that it addressed. The Old Testament spoke of God’s faithful people being victorious over the pagan people of the world. The Jewish people were expecting God to return their kingdom back to them by setting up his presence in the holy city of Jerusalem. Jesus’ prediction that Jerusalem would be destroyed would have been difficult for the Jewish people to fathom.

In today’s current culture, many people, especially in the Church of Jesus in the United States, are appalled at the decline of Christian morals in society. Instead of seeing the history of the United States with its foundation built upon Christianity as an outlier, some Christians see that as the expectation. The current decline of Christian morals in society should be seen more as a natural return to normal for pagan society. Society adhering to Christian morals should only be seen as normal within the Christian Church. The expectation of pagan society adhering to Christian morals is unrealistic.

Intertext

(See Introduction - The Intertext)

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

• Isaiah 13:10. “10 Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine.” In this passage from the prophet Isaiah, God describes his punishment upon the world for its evil. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce Jesus’ return and the end of this age.
• Isaiah 34:4. “4 All the stars in the sky will dissolve. The sky will roll up like a scroll, and its stars will all wither as leaves wither on the vine, and foliage on the fig tree.” In this passage from the prophet Isaiah, God describes his punishment upon the world for its evil. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce Jesus’ return and the end of this age. Isaiah’s prophecy also includes the image of the fig tree and the image of the vine both of which Jesus uses also.
• Daniel 7:13. “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.” In this passage from his prophecy, Daniel records a vision describing signs that announce the Father and Jesus returning to their creation to claim their creation. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce Jesus’ return and the end of this age.
• Daniel 9:27. “27 He will make a firm covenant with many for one week, but in the middle of the week he will put a stop to sacrifice and offering. And the abomination of desolation will be on a wing of the temple until the decreed destruction is poured out on the desolator.”” In this passage from his prophecy, Daniel records a vision describing the ‘abomination of desolation’ that will appear in the temple. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce the destruction of Jerusalem and the Temple and the end of the Jewish sacrificial system.
• Daniel 11:31. “31 His forces will rise up and desecrate the temple fortress. They will abolish the regular sacrifice and set up the abomination of desolation.” In this passage from his prophecy, Daniel records a vision describing the ‘abomination of desolation’ that will appear in the temple. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce the destruction of Jerusalem and the Temple and the end of the Jewish sacrificial system.
• Daniel 12:11. “11 From the time the daily sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days.” In this passage from his prophecy, Daniel records a vision describing the ‘abomination of desolation’ that will appear in the temple. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce the destruction of Jerusalem and the Temple and the end of the Jewish sacrificial system.
• Joel 2:10. “10 The earth quakes before them; the sky shakes. The sun and moon grow dark, and the stars cease their shining.” In this passage from his prophecy, Joel records the word of God given to him describing the ‘abomination of desolation’ that will appear in the temple. In Mark 13:3-37, Jesus uses this passage to describe the signs that will announce the destruction of Jerusalem and the Temple and the end of the Jewish sacrificial system.

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

• Exodus 4:10-12. “10 But Moses replied to the Lord, “Please, Lord, I have never been eloquent—either in the past or recently or since you have been speaking to your servant—because my mouth and my tongue are sluggish.” 11 The Lord said to him, “Who placed a mouth on humans? Who makes a person mute or deaf, seeing or blind? Is it not I, the Lord? 12 Now go! I will help you speak and I will teach you what to say.”” In this passage from the history of Israel, God tells Moses not to worry about what to say when he is speaking with Pharaoh because he will give Moses the right words to say. In the same way, Jesus encourages his disciples in Mark 13:11 not to worry because he will give them the words to say when they are being interrogated by the authorities.
• Isaiah 11:12. “12 He will lift up a banner for the nations and gather the dispersed of Israel; he will collect the scattered of Judah from the four corners of the earth.” In this passage from his prophecy, Isaiah records the promise that God will gather his people from all the earth. Jesus makes this same promise to his disciples in Mark 13:27.
• Isaiah 34:4. “4 All the stars in the sky will dissolve. The sky will roll up like a scroll, and its stars will all wither as leaves wither on the vine, and foliage on the fig tree.” In this passage from his prophecy, Isaiah records the signs that will announce the coming of God to claim his creation. Jesus uses the same imagery in Mark 13:3-37.
• Isaiah 43:6. “6 I will say to the north, ‘Give them up!’ and to the south, ‘Do not hold them back!’ Bring my sons from far away, and my daughters from the ends of the earth”. In this passage from his prophecy, Isaiah records the promise that God will gather his people from all the earth. Jesus makes this same promise to his disciples in Mark 13:27.
• Jeremiah 1:9. “9 Then the Lord reached out his hand, touched my mouth, and told me: I have now filled your mouth with my words.” In this passage from his prophecy, Jeremiah recalls how God gave him the words to say. In the same way, Jesus encourages his disciples in Mark 13:11 not to worry because he will give them the words to say when they are being interrogated by the authorities.
• Daniel 12:1. “1 At that time Michael, the great prince who stands watch over your people, will rise up. There will be a time of distress such as never has occurred since nations came into being until that time. But at that time all your people who are found written in the book will escape.” In this passage from his prophecy, Daniel records the coming of God to claim his creation. Jesus uses the same imagery in Mark 13:3-37.
• Joel 3:14-16. “14 Multitudes, multitudes in the valley of decision! For the day of the Lord is near in the valley of decision. 15 The sun and moon will grow dark, and the stars will cease their shining. 16 The Lord will roar from Zion and make his voice heard from Jerusalem; heaven and earth will shake. But the Lord will be a refuge for his people, a stronghold for the Israelites.” In this passage from his prophecy, Hosea records the signs that will announce the coming of God to claim his creation. Jesus uses the same imagery in Mark 13:3-37.

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

• 1 Maccabees 1:54-59. “54 Now on the fifteenth day of Chislev, in the one hundred forty-fifth year, they erected a desolating sacrilege on the altar of burnt offering. They also built altars in the surrounding towns of Judah 55 and offered incense at the doors of the houses and in the streets. 56 The books of the law that they found they tore to pieces and burned with fire. 57 Anyone found possessing the book of the covenant or anyone who adhered to the law was condemned to death by decree of the king. 58 They kept using violence against Israel, against those who were found month after month in the towns. 59 On the twenty-fifth day of the month they offered sacrifice on the altar that was on top of the altar of burnt offering.” In this passage from the history of the Jews during the intertestamental period, the author records the abomination that was set up in the temple. Many scholars see this as the ‘abomination of desecration’ that Jesus speaks of in Mark 13. However, there are several reasons that this would not fit Jesus’ teaching.

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

• Matthew 24:3-44. This is Matthew’s version of Mark 13:3-37.
• Luke 21:7-36. This is Luke’s version of Mark 13:3-37.
• Acts 4:1-22. In this passage from his history of the first-century Church, Luke tells of Peter and John being arrested for preaching the gospel of Jesus. Luke tells his audience that they spoke to the authorities with boldness because of the Holy Spirit speaking through them just as Jesus prepared them for through his teaching in Mark 13:3-37.
• Romans 15:18-24. In this passage, Paul describes the struggles that he endured for the sake of the gospel as he preached to the gentiles. This is an example of the truth of Jesus’ teaching in Mark 13:3-7. 
• 2 Thessalonians 2:1. “2 Now concerning the coming of our Lord Jesus Christ and our being gathered to him: We ask you, brothers and sisters, 2 not to be easily upset or troubled, either by a prophecy or by a message or by a letter supposedly from us, alleging that the day of the Lord has come. 3 Don’t let anyone deceive you in any way. For that day will not come unless the apostasy comes first and the man of lawlessness is revealed, the man doomed to destruction. 4 He opposes and exalts himself above every so-called god or object of worship, so that he sits in God’s temple, proclaiming that he himself is God.” In this passage from his second letter to the church in Thessalonica, Paul encourages the church to persevere describing signs that must occur before Jesus returns at the end of the age. Paul’s truth is consistent with the warnings that Jesus taught his disciples in Mark 13:3-37.

This passage is the “story of God and God’s people”. In this passage, Jesus reveals the secrets of the inbreaking of God’s kingdom to his disciples. Jesus prepares his disciples for the worldly struggles that will occur in advance of God’s kingdom coming to earth. Jesus’ disciples are to testify to the world persevering through persecutions so that people of all nations will know the truth of Jesus. Blackwell states that, “Jesus is about to inaugurate a new order, a new covenant, the new way to relate to God – not in the physical temple but through himself as the new temple” (p. 214). This is the “story of God and God’s people”.

Mark 13:23 (CSB)

23 And you must watch! I have told you everything in advance.

Main Verbs

Watch

(have) Told

Verbs

Watch

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

(have) Told

• 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 14:3-9. This passage is a narrative within a gospel. In this passage, Mark highlights an unnamed woman anointing Jesus for his upcoming burial.

Demarcation of the Text

There is not much agreement among the English translations surveyed as to how this passage should be demarcated. A few of the translations demarcate this passage as one cohesive section. But several others demarcate this passage to include verses that are very different scenes.

• CSB. The CSB demarcates this passage as belonging to the longer section that includes 14:3-11 entitled The Anointing at Bethany (CSB).
• ESV, NRSV, CEV. The ESV, NRSV, and CEV demarcate this passage as one cohesive section entitled Jesus Anointed at Bethany (ESV).
• NASB, NIV, MSG. The NASB, NIV and MSG demarcate this passage as belonging to a longer section that includes 13:1-11 entitled Death Plot and Anointing (NASB).
• CEB, NLT. The CEB and NLT demarcate this passage as belonging to a longer section that includes 13:1-9 entitled Preparation for Burial (CEB).
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Anointing in Bethany.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled The Anointing for Burial.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled The Anointing at Bethany.

Mark introduces this narrative with a textual marker that states, “3 While he was in Bethany…” The previous passage, while set in time, was not set in location. Starting with verse three, Mark informs his audience that Jesus was in Bethany. In addition to the location marker, the characters in this scene have changed. The Pharisees are gone, and Jesus is eating with those who are following him. In contrast to the previous chapter focusing on the religious leaders’ desire to kill Jesus, in this passage a woman anoints Jesus for his burial with a fortune of perfume.

The English translations that have chosen to add verses to this section have most likely done so because of the short length of the previous passage. Just like separating the previous passage that included most of Mark 13 because of its length, so to do the translators chose to add verses to Mark’s segmented telling of the life of Jesus.

The Argument of the Text

• Narrative analysis. This narrative is introduced by the narrator and then Mark allows the characters in the story to take over while only filling in bits of information. Lane states that, “The anointing at Bethany is located in a context of opposition, misunderstanding and impending suffering” (p. 491).
• Character analysis. There are four characters mentioned in this scene: Jesus, Simon, a woman, and some others. Only “some others” and Jesus speak in this narrative.
• Structural analysis.
  • Mark 14:3-9. Witherington states that this passage is a commonly used literary device of Mark’s called a chreia. Witherington states that, “the chreia focuses on the central figure (in this case Jesus) and a memorable saying or deed of his… The fact that the name of the host is mentioned (Simon the [former?] leper) simply helps fix the biographical story in a precise locale, which is also typical of such chreia” (p. 366).
  • Mark 14:1-11. Witherington points out that Mark 14:1-11 is an inclusio which is a commonly used literary technique of Mark. Witherington points out that, “Once again we see Mark’s sandwich technique, for the anointing story is set between the hatching of the plot in 14:1-2 and the description of Judas’s treachery in 14:10-11, and as elsewhere the story in between exegetes the brackets around it and vice versa” (p. 365). Strauss states that, “These two episodes represent one of Mark’s “sandwiches,” or intercalations, where one episode is framed by another and the two mutually interpret one another. The plot to arrest Jesus is interrupted by the anointing account, which stands in thematic contrast to it” (p. 603).
  • Mark 14:1-52. Lane states that, “Mark’s arrangement of the narrative falls naturally into two parts. After the introduction of the complementary themes of the plot and the betrayal (Ch. 14:1-11), the evangelist focuses upon the suffering which came to Jesus through betrayal and desertion of those close to him (Ch. 14:12-52)” (p. 488).
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

Mark presents the characters in this passage consistently with how they have been developed throughout his gospel. There always seems to be people in the crowd around Jesus who are critical of his ministry. Jesus defends the woman who anoints him in preparation of his burial.

As Mark has done at times throughout his gospel, Mark fills in the blanks around his characters actions and dialogue. Mark helps his audience along by helping them interpret Jesus’ ministry.

The issues in this passage:

• Jesus is anointed by a woman while at a diner. Jesus is attending a diner with other guests at a “leper’s” home. The NASB provides a footnote that states that Simon “no doubt was cured”. While not a requirement, it would seem to be the best reading of this passage. If Simon were an uncured leper then all of the people at this dinner would be rendered unclean. Lane states that, “It is certain that he did not have leprosy at this time” (p. 492). But it would make sense that after being cured, Simon would throw a party for Jesus. Witherington states that, “We may perhaps see the act of hospitality by Simon as his grateful response to the healing by Jesus” (p. 367-8). Strauss concurs stating that, “Simon is probably a former leper, since his illness would have rendered him unclean and unable to host such a party. Perhaps he had been healed by Jesus” (p. 606). Lane states that, “The pure devotion of the anonymous woman throws into bold relief the hostility and treachery of the priests and their accomplice. It is further suggested that, at the time men were concerned with securing jesus’ death, Jesus’ body was prepared for burial through an act which expressed faith and love” (p. 492).
• A woman pours expensive perfume over Jesus’ head. Mark informs his audience this unnamed woman approaches Jesus and pours a jar of “very expensive perfume of pure nard” over Jesus’ head. Tolbert points out that, “The only example of the good earth type to be found amidst the final dark days is the unnamed woman of the opening episode” (p. 273). Tolbert explains further that, “She cannot prevent what she believes will happen, but she does what she can, and such loving generosity with no prospect of material or even moral return (unlike giving money to the poor, 14:5) prompts Jesus to commend her action to all who hear the gospel preached “in memory of her”. With perhaps some slight irony but also with utter consistency from the Markan perspective, this memory will not bring name and fame to a special individual but will instead serve to memorialize the anonymity of loving kindness” (p. 274). Lane states that, “The value of the perfume, and its identification as nard, suggests that it was a family heirloom that was passed on from one generation to another, from mother to daughter” (p. 492).
• Some of the people in attendance were angry and complained that this was a waste as the value of the perfume should have been used to help the poor. Instead of seeing the honor and praise that Jesus received, some in the crowd that day saw this as a waste. The value of this perfume would have been about $30,000 in today’s money. This indeed would have met the daily needs of many people. Lane states that, “Those present who were indignant at this apparent display of extravagance were undoubtedly the disciples, for the words of Jesus in verses 6-9 are almost certainly addressed to them” (p. 493).
• They began to scold her. This was not a get together where there were some people standing in the back of the room with scows on their faces. The mood in the room was tense. There would have been those who interpreted what they witnessed as an honor to their Lord, while others were obviously disgusted at what they saw as wasteful. Strauss points out that, “The imperfect tense “were rebuking” suggests an ongoing or repeated action. They berate her” (p. 607).
• Jesus defends the woman by reminding those who were angry that they have the opportunity to minister to the poor every day, but the time of honoring Jesus is short. Jesus informs the crowd that what this woman did was an honor to her Lord. Jesus reminds them that their scripture tells them that the poor will always be with them. Witherington states that, “Extravagant love in the service of Jesus is always to be commended” (p. 368). Strauss states that, “Jesus’ point is “You can (and should) help the poor anytime at all… but something more important is at work here.”” (p. 608).
• Jesus informs the people that this woman has anointed his body for burial. Jesus has been telling of his coming rejection. Jesus now speaks of his burial. In first-century Palestine, spices and burial clothes were used as a way to combat the stench as a result of the decomposing process. Mark’s audience knows that Jesus’ burial will be in haste because of the coming sabbath. The crowd at Simon’s home that day would have no way of knowing that, but Jesus did, and he was honored at this woman’s preparation of his body. Lane states that, “This pronouncement indicates that Jesus anticipated that he would suffer a criminal’s death, for only in that circumstance would there be no anointing of the body” (p. 494). Witherington states that, “Anointing for burial was an activity that women were regularly involved with in Jesus’ age and culture, but in Jesus’ case they would be unable to perform the task in the rush to get him into the tomb” (p. 368).
• Jesus declares that this woman’s story will be told as a part of Jesus’ gospel story. Indeed, this woman’s gift toward Jesus is a part of his gospel story. Two-thousand years later, while her name is absent, her deed and love for her Lord and Savior is an example to all. Lane states that, “The celebration of the risen Lord would not erase the memory of this unnamed woman whose action anticipated Jesus’ death and expressed her profound love for the Master” (p. 494-5).

Mark, as the narrator, sets and describes the scene. Mark then allows the characters to take over the narrative with action and dialogue. Mark does help move the narrative along by describing details to fill in blanks.

This passage is about God’s people taking advantage of opportunities as they present themselves while realizing that other opportunities to minister will always be available. This passage also shows the various attitudes toward Jesus. Some were willing to lavishly honor Jesus while others became indignant at the “waste.” Strauss states that, “In one of Mark’s famous intercalations, the anointing of Jesus by an unnamed woman is framed on either side by a renewed plot to destroy Jesus. The reverential love and honor offered to Jesus by the woman stands in stark contrast to evil plotting of Israel's religious leadership to destroy him” (p. 602).

The Co-text

(See Introduction - The Audience) 

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

In this passage, Jesus defends the woman against the anger of some who thought that her honor towards Jesus was a waste. Jesus reminds the crowd that he will be with them for a short time and what she has done will become a significant part of history.

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people.

Openness to Interpretive Possibilities:

• Messianic Anointing?. Just as King David was anointed by the Prophet Samuel by the pouring of oil over his head, some see the act of this unnamed woman as a Messianic Anointing upon Jesus. But this interpretation is very unlikely. Strauss states that, “Some have suggested that the woman here performs a messianic anointing, but this is unlikely” (p. 607). Strauss then details the possible readings and concludes that, “Jesus himself identifies this as an anointing for his burial, not a messianic installation” (p. 607).

Without reading further, one would not realize the cultural importance of what this woman has done. Because Jesus was crucified just before the Sabbath, his body was not able to be prepared according to Jewish customs. This woman indeed ‘prepared Jesus' body for burial.’

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Jewish burial customs. The ancient Jewish and Ancient Near Eastern culture had burial customs that need to be understood. Strauss states that, “Jesus interprets her actions as an anointing for burial. Jews did not embalm; they anointed bodies with perfume and spices as a sign of love and honor and to cover the stench of decay” (p. 609). Because Jesus was crucified just hours before the start of the Sabbath, his burial had to be rushed. The custom would have been for the friends and family to have had a time of mourning on the day of the death as well as a time of preparing the body. The body would have been wrapped in burial clothes that would have been soaked in perfumes and spices. While this was part of the mourning process it was also part of the process that combated the natural stench that occurs during decomposition.

The Interface of Contexts:

This passage appeals to the cultural concern of honor. This woman honored Jesus. She spent on Jesus what was saved for her own burial. Her lavish honoring of Jesus is still being told today. Strauss states that, “She gave everything she had - a momentous sacrifice. The passage parallels the widow of 12:41-44, who gave out of her poverty, “all that she had to live on.” Both women are models of generosity and self-sacrificial service and stand in stark contrast, respectively, to the greedy and exploitative scribes and the scheming religious leaders” (p. 608-9).

In today’s pluralistic culture there is a wide range of benevolent opportunities available today. Different people see charity through different lenses. Some are moved into action when seeing the needs of the foster care system (caring for orphans) as a priority while others see the needs of animals as worthy of charity. Indeed, these causes have always existed throughout history, while some opportunities to give are fleeting.

Intertext

(See Introduction - The Intertext)

What OT passages are alluded to in this text and what is their significance in this new context:

• Deuteronomy 15:11. “11 For there will never cease to be poor people in the land; that is why I am commanding you, ‘Open your hand willingly to your poor and needy brother in your land.’ In this passage from the history of Israel, the author reminds the Israelites that there will always be people who live in need and for God’s people that presents an opportunity and an obligation to be generous.

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

• Matthew 26:6-13. This is Matthew’s version of Mark 14:3-9.
• Luke 7:36-50. In this passage from his gospel, Luke records a quite different version of Jesus being anointed by a sinful woman. 
• John 12:1-8. This is John’s version of Mark 14:3-9.

This passage is the “story of God and God’s people”. In this passage, Jesus is anointed for his burial. This woman loved and appreciated Jesus so much that she was moved to honor Jesus by preparing his body for burial by anointing him with very expensive perfume. This is the “story of God and God’s people”.

Mark 14:8 (CSB)

8 She has done what she could; she has anointed my body in advance for burial.

Main Verbs

(has) Done

(has) Anointed

Verbs

(has) Done

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

(has) Anointed

• 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 14:12-21. This passage is a narrative within a gospel.

Demarcation of the Text

While there is a wide range of demarcation among the English translations surveyed, the majority demarcate this passage as one cohesive section.

• CSB. The CSB demarcates this passage as belonging to two separate sections. The first section includes 14:12-16 entitled Preparation for Passover (CSB). The second section includes 14:17-21 entitled Betrayal at the Passover (CSB).
• ESV, NASB, NRSV, CEV, MSG. The ESV demarcates this passage as one cohesive section entitled The Passover with the Disciples (ESV).
• NIV, NLT. The NIV demarcates this passage as belonging to a longer section that includes 14:12-26 entitled The Last Supper.
• CEB. The CEB demarcates this passage as belonging to a longer section that includes 13:10-26 entitled Passover Meal.
• William L. Lane. Lane demarcates this passage as belonging to two separate sections. The first section includes 14:12-16 entitled The Preparation of the Meal. The second section includes 14:17-21 entitled The Announcement of the Betrayal.
• Ben Witherington III. Witherington demarcates this passage as belonging to parts of two separate sections. The first section includes 14:12-16 entitled Preparations for a Feast. The second section includes 14:17-26 entitled A Solemn Ceremony.
• Mark L. Strauss. Strauss demarcates this passage as belonging to the larger section that includes 14:12-26 entitled The Last Supper.

Mark introduces this narrative with a textual marker that states, “12 On the first day of Unleavened Bread”, signaling a change in the narrative. Mark, similar to 14:1, locates this narrative on the time-line of history. For the first hearers of Mark’s gospel, they would have known what day in world history Mark was speaking about. They could have located this day on the calendar. In addition, Mark moves from providing all of the information in the passage to a mix of narration, dialogue, and action.

Some demarcate this passage into two separate sections - the preparation of the Passover and the Passover meal itself. While a case can be made for this as an acceptable demarcation, This is quite unnecessary as Mark does not provide a definitive break between these two sections.

The Argument of the Text

• Narrative analysis. This narrative is made up of a mix of Mark as the narrator describing the scene and dialogue between the characters.
• Character analysis. There are six characters mentioned in this scene: Jesus’ disciples, Jesus, two of Jesus’ disciples, a man, the Twelve, and Judas - the one who dipped bread with Jesus. Two characters in this passage speak; Jesus and his disciples.
• Structural analysis.
  • Mark 14:12-21. Strauss states that, “unlike much of Mark’s gospel the passion account represents a continuous narrative, with each episode leading directly to the next” (p. 613). Strauss concludes that, “This section is sometimes treated as another example of Mark’s sandwich structure, or intercalations, with the institution of the Lord’s Supper sandwiched between the prediction of Judas’s betrayal and the prediction of Peter’s denial. The failure and unfaithfulness of the disciples is set in contrast to the faithfulness of Jesus to complete his messianic task. While this parallelism may be intentional on Mark’s part, it is more of an inclusio than an intercalation, since the predictions of betrayal and abandonment are thematically similar events rather than a continuous story into which another episode has been inserted” (p. 616).
  • Mark 14:1-52. Lane states that, “Mark’s arrangement of the narrative falls naturally into two parts. After the introduction of the complementary themes of the plot and the betrayal (Ch. 14:1-11), the evangelist focuses upon the suffering which came to Jesus through betrayal and desertion of those close to him (Ch. 14:12-52)” (p. 488).
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

Mark presents the characters in this passage consistently with how they have been developed throughout his gospel. Jesus leads his disciples in his mission by giving them instructions. Jesus continues to provide inside information to those closest to him as he reveals that Judas will betray him. Mark has carried the theme of Judas’ betrayal throughout his gospel and continues to develop it as a significant theme.

This passage is an example of Mark’s back and forth style of slowing down the narrative and going into great detail at times which is juxtaposed against his normal fast-paced narrative style.

The issues in this passage:

• The disciples ask Jesus where he wants them to set up for the Passover meal. Mark announces the day in history - the first day of Unleavened Bread. The disciples then ask Jesus where he wants them to go and prepare for the Passover meal.
• Jesus gives the disciples detailed information about how they can find the place he wants them to prepare the Passover meal at. Over the next four verses, Mark has Jesus describing in great detail how the disciples are to find the upper room. There is question whether this was prearranged by Jesus or if Jesus’ divine abilities are on show. Lane states that, “it is evident that Jesus had made careful advanced arrangements” (p. 499). However, it seems strange that Jesus could have made such detailed arrangements without the disciples having known about them.
• The disciples went into the city and found it just as Jesus had told them. The disciples follow Jesus’ instructions and doing so find things just as Jesus described so they prepare for the Passover meal.
• At evening time, Jesus and the Twelve have the Passover meal when Jesus announces that one of disciples will betray him. Mark announces that the Twelve sit down with Jesus to have the Passover meal. Jesus then announces that one of the disciples will betray Jesus. They all become distressed and ask if it is themself. Strauss states that, “Meals were rituals of social status in the Mediterranean world, and to share a meal indicated trust and friendship. The point here is that this is the worst kind of betrayal, coming from a close friend and confidant” (p. 621).
• Jesus then announces that it is the one who dips bread with him. Witherington points out that the disciples' “perturbation comes from the accusation against one of the Twelve, not in the first instance from the horrible prospect of what it means for Jesus’ fate. The Twelve continue to be a self-concerned bunch” (p. 373).
• Jesus states that he will suffer as it has been written, but for the one who betrays him, it would be better if he had not been born. Lane states that, “Jesus came to the city fully aware that he was to accomplish the Passover in his own person” (p. 501). Witherington states that, “various commentators have puzzled over this passage, and the usual conclusion is that we have here examples of Jesus’ prophetic foresight… Prophetic foresight may be what Mark is trying to suggest, but if so, nothing is made of the fact, and the disciples do not react with astonishment ” (p. 370).

Mark gets his message across in this passage by providing some of the information, but mostly through the dialogue of Jesus.

This passage is about knowing and declaring the fate that lied ahead of him and the consequences of the actions of his betrayer.

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of honor and shame. Discipleship in ancient times was a significant cultural concept. As discussed earlier in Mark, the behavior of a Rabbi’s disciples was an extension of the Rabbi himself. When Jesus sent out his disciples to minister in Galilee, it was and would have been understood as an extension of Jesus’ himself. Similarly, the shortcomings of the disciples, specifically their difficulty in casting out the demon in Mark 9:18, would have reflected upon Jesus himself. Betrayal at the hands of one’s own follower would have brought tremendous shame. Witherington states that, “he was “the one of the Twelve” who did this. We are meant to think of both tragedy and treachery here” (p. 369).

Intertext

(See Introduction - The Intertext)

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

• Psalms 23:5a. “5 You prepare a table before me in the presence of my enemies” In this passage from a messianic psalm, the psalter describes how the Father prepared a table before Jesus in the presence of his enemy at his last meal.
• Psalms 41:9. “9 Even my friend in whom I trusted, one who ate my bread, has raised his heel against me.” In this passage from the Psalms, the psalter prophecies that one Jesus’ very own - who ate his bread - is the one who betrayed him.

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

• Matthew 26:17-25. This is Matthew’s version of Mark 14:12-21. In his version, Matthew adds that Judas asks Jesus if it is he and Jesus affirms his question.
• Luke 22:7-23. This is Luke’s version of Mark 14:12-21. In Luke’s version, Luke presents a slightly different chronology of events. Jesus institutes the eucharist and as he is doing so his hand is dipped with Judas at which time he announces Judas’ betrayal.
• John 13:21-30. This is John’s version of Mark 14:12-21. In John’s version, John has a disciple ask Jesus who will betray him. After Jesus informs the disciple that it is the one who dips bread with him, Jesus commissions Judas to go and betray him. It is only after Jesus commissions Judas that Satan enters him and he leaves the Upper Room to round up the mob to arrest Jesus.

This passage is the “story of God and God’s people”. In this passage, one of Jesus’ closest disciples partakes at the dinner table with Jesus. In the first-century, table fellowship was steeped in meaning. To have a traitor at the dinner table would have been treacherous. But Jesus knowing everything that was going to happen to him, allowed himself to be rejected and humiliated as he was fulfilling the Father’s mission.This is the “story of God and God’s people”.

Mark 14:20 (CSB)

20 He said to them, “It is one of the Twelve—the one who is dipping bread in the bowl with me.

Main Verbs

Said

Is

(is) Dipping

Verbs

Said

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

Is

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

(is) Dipping

• 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 14:26-52. This section of Mark’s gospel is set in the Garden of Gethsemane. There are three narratives in this section, all describing Jesus’ struggle with his upcoming passion. In the first episode, Jesus announces to the Twelve that they will all desert him. In the second episode, Jesus’ closest disciples fail to endure alongside Jesus as he petitions the Father. In the final episode, Judas arrives with a band of soldiers to arrest Jesus. Witherington states that, “The scenes include prediction of denial, threefold implicit betrayal by a failure to watch with Jesus when he comes to the disciples three times wanting support, and finally the betrayal and arrest of Jesus” (p. 376).

Mark 14:26-31. This passage is a narrative within a gospel. This passage is typical of Mark where this scene is short and quick with small amounts of dialogue from the characters.

Demarcation of the Text

The majority of the English translations surveyed demarcate this passage to exclude verse twenty-six. Verse twenty-six is a transitional between the scene in which Jesus announces that one of the Twelve will betray him and the scene where he announces that Peter will deny knowing him. Witherington states that, “V. 26 serves as a transition to the next three scenes in the passion narrative, for the setting of those scenes is on the Mount of Olives” (p. 376). Strauss states that, “Verse 26 is transitional, concluding the Last Supper narrative with a hymn and commencing the journey to Gethsemane” (p. 626).

• CSB, NIV, CEB, NLT, CEV. The CSB, NIV, CEB, NLT, and CEV demarcate this passage to include verse twenty-six as belonging to the previous section. Mark 14:26-31 is entitled Peter’s Denial Predicted. (CSB).
• ESV, NRSV. The ESV and NRSV demarcate this passage as one cohesive section entitled Jesus Foretells Peter’s Denial (ESV).
• NASB. The NASB demarcates this passage as belonging to the larger section that includes 14:22-31 entitled The Lord’s Supper.
• MSG. The MSG demarcates this passage as belonging to the larger section that includes 14:22-31 entitled The Lord’s Supper.
• William L. Lane. Lane demarcates this passage with verse twenty-six belonging to the previous passage. Lane entitles Mark 14:27-31 The Prophecy of Failure and Denial.
• Ben Witherington III. Witherington demarcates this passage with verse twenty-six belonging to the previous passage. Lane entitles Mark 14:27-31 Repeated Denials and Desertion.
• Mark L. Strauss. Strauss demarcates this passage with verse twenty-six belonging to the previous passage. Lane entitles Mark 14:27-31 The Prediction of Peter’s Denial.

Mark introduces this narrative with a textual marker that states, “26 After singing a hymn, they went to the Mount of Olives.” This textual marker assists in demarcating a passage as it announces a change in locations.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. This narrative is a short scene in which Mark as the narrator provides background information and allows his characters to speak. Lane states that, “Jesus’ word emphasizes once again that every time he speaks of his passion, he provokes a crisis for the disciples” (p. 511). Strauss states that, “The failure and unfaithfulness of the disciples is set in contrast to the faithfulness of Jesus to complete his messianic task” (p. 616).
• Character analysis. There are three characters mentioned in this scene: they (the Twelve), Jesus, and Peter. Jesus and Peter speak in this passage.
• Structural analysis.
  • Mark 14:26-31. Lane points out that, “The fact that the flow of the narrative would be uninterrupted if a reader jumped from verse 26 to verse 32 suggests that Mark is responsible for the insertion of oversees 27-31 at this point” (p. 510).
  • Mark 14:1-52. Lane states that, “Mark’s arrangement of the narrative falls naturally into two parts. After the introduction of the complementary themes of the plot and the betrayal (Ch. 14:1-11), the evangelist focuses upon the suffering which came to Jesus through betrayal and desertion of those close to him (Ch. 14:12-52)” (p. 488).
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

The characters in this scene act in a way that is consistent with how Jesus has presented them in his Gospel. Jesus is spending time with his closest disciples - the Twelve. Jesus is preparing them for the upcoming struggle they will endure. Peter, in character, rejects Jesus’ assertion that he will falter.

In this passage decisions on how to react to the characters in the scene come from the words that Jesus speaks.

The issues in this passage:

• After the meal was complete, Jesus and the Twelve sang a hymn and went to the Mount of Olives. For centuries, the Jewish people had observed the Passover as commanded by God. Part of the Passover celebration was singing hymns. The hymns that were sung are Psalms 113-118. After singing these hymns, Jesus led the Twelve to one of their most intimate places - the Mount of Olives.
• Jesus informs the Twelve that all of them will fall away as it is written in the Old Testament. Jesus warns the Twelve that they will all falter. Jesus uses Old Testament prophecy which communicates that none of what Jesus endured was a surprise. It was foretold as to what would happen. Lane states that, “This paragraph indicates that Jesus was thoroughly aware of the course of events which would unfold in the hours ahead and that he would be reunited with his disciples after his resurrection” (p. 510).
• Jesus states that he will rise and go to Galilee ahead of them. Jesus does not spend much time discussing his abandonment by the Twelve, but reassures them that he will rise and after he does so he will go ahead of them to Galilee. Lane states that, “the scattered sheep will be gathered together and reunited with their Shepherd” (p. 511). Witherington points out that, “The desertion of the disciples will not mean the end of their following of Jesus” (p. 377). This was the point that Jesus was trying to make to the Twelve - that even though they will struggle over the next few days, they are still part of Jesus’ plan to save the world. Unfortunately, the Twelve struggle with the first part of Jesus’ prediction - that they will falter.
• Peter declares that even if all the rest fall away he will not desert Jesus. Peter, consistent with how he has been developed by Mark, declares to Jesus that he will stay strong. Witherington states that, “Peter fixates on the part of Jesus’ prediction that refers to the coming desertions and the death of Jesus, rather than on the promise of resurrection and regathering” (p. 377).
• Jesus informs Peter that he will deny knowing Jesus three times before morning. Jesus responds to Peter by prophesying to him that not only will he fall away, but that Peter will even deny knowing Jesus three times that very night. Lane states that, “The reference to a threefold denial indicates the thoroughness with which he will refuse to acknowledge Jesus and the inescapability of the charge that he was offended because of his master” (p. 512-3)
• Peter insists that even if he has to die, he will never deny knowing Jesus. Peter does not accept Jesus’ warning about his denial.

Mark gets his message across in this passage by providing some of the information, but mostly through the dialogue of Jesus and Peter.

This passage is about Jesus warning the Twelve about the difficult time ahead and tries to assure them that he will go ahead of them into Galilee. But the Twelve, led by Peter insist that they will stay strong and by his side. Strauss states regarding this narrative, “the best explanation is that this is Peter’s personal recollection of the way things actually happened” (p. 628).

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of honor and shame. In the previous passage, Jesus announced that one of the Twelve would betray him. Now in this passage, Jesus announces that the remainder of the Twelve will falter and Peter will deny even knowing him. For a Rabbi to be betrayed by a disciple and the remainder of his closest disciples to falter with their leader denying knowing Jesus was extremely shameful.

Intertext

(See Introduction - The Intertext)

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

• Zechariah 13:7b. “Strike the shepherd, and the sheep will be scattered” While this passage was not originally a prophecy regarding the desertion by the Twelve, Jesus uses this prophecy to describe how the Twelve will react at his arrest and crucifixion. 

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

• Psalms 116-118. These are the hymns that Jesus and the Twelve would have sung as described in verse twenty-six. They are full of the praise of the LORD for his faithfulness, provision, and rescue. After the Last Supper, these words sung would have meant that much more to the Twelve.

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

• Matthew 26:31-35. This is Matthew’s version of Mark 14:26-31.
• Luke 22:31-34. This is Luke’s version of Mark 14:26-31.
• John 13:36-38. This is John’s version of Mark 14:26-31.

This passage is the “story of God and God’s people”. In this passage, Jesus attempts to warn the Twelve about their impending struggles and assurance that he will go ahead of them to Galilee. Jesus lovingly attempts to warn and then encourage the Twelve. Even though his sheep will be scattered during a tough weekend, like the good shepherd he is, he will go ahead of his sheep and gather them to him. This is the “story of God and God’s people”.

Mark 14:28 (CSB)

28 But after I have risen, I will go ahead of you to Galilee.

Main Verbs

(have) Risen

(will) Go

Verbs

(have) Risen

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

(will) Go

• Tense – Future
• 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 14:26-52. This section of Mark’s gospel is set in the Garden of Gethsemane. There are three narratives in this section, all describing Jesus’ struggle with his upcoming passion. In the first episode, Jesus announces to the Twelve that they will all desert him. In the second episode, Jesus’ closest disciples fail to endure alongside Jesus as he petitions the Father. In the final episode, Judas arrives with a band of soldiers to arrest Jesus. Witherington states that, “The scenes include prediction of denial, threefold implicit betrayal by a failure to watch with Jesus when he comes to the disciples three times wanting support, and finally the betrayal and arrest of Jesus” (p. 376).

Mark 14:43-52. This passage is a narrative within a gospel. This is a passage in which Mark slows down the quick pace of his gospel to go into detail.

Demarcation of the Text

There is almost unanimous agreement across the English translations surveyed demarcating this passage as one cohesive narrative. Indeed, 14:51-52 is tricky, but the location and the theme of the narrative do not change, therefore those verses should be included into this section.

• CSB, NASB, NRSV, NIV, CEB, NLT, CEV, MSG. The CSB, NASB, NRSV, NIV, CEB, NLT, CEV, and MSG demarcate this passage as one cohesive section entitled Judas’s Betrayal of Jesus (CSB).
• ESV. The ESV demarcates this passage as belonging to two separate sections. The first section includes 14:43-50 entitled Betrayal and Arrest of Jesus. The first section includes 14:51-52 entitled A Young Man Flees.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Betrayal and Arrest of Jesus.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled The Kiss of Death.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled The Betrayal and Arrest.

Mark introduces this narrative with a textual marker that states, “43 While he was still speaking…” This textual marker assists in demarcating a passage as it announces a change in the narrative. From that textual marker, Mark transitions his gospel into the narrative describing Jesus’ arrest led by Judas.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. This narrative is an elongated scene in which Mark as the narrator provides background information to set the scene and then allows his characters to take center stage, primarily Jesus.
• Character analysis. There are six characters in the scene: Jesus, Judas, the crowd, a disciple of Jesus, the high priest’s slave, and a young man. Only two of the characters in the narrative speak: Jesus and Judas.
• Structural analysis.
  • Mark 14:43-52. In this passage, Jesus is betrayed by one of the Twelve. After battling against the temptation of following the Father’s plan, Jesus surrenders himself into the hands of the Jewish authorities.
  • Mark 14:1-52. Lane states that, “Mark’s arrangement of the narrative falls naturally into two parts. After the introduction of the complementary themes of the plot and the betrayal (Ch. 14:1-11), the evangelist focuses upon the suffering which came to Jesus through betrayal and desertion of those close to him (Ch. 14:12-52)” (p. 488).
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

The characters in this scene act in a way that is consistent with how Jesus has presented them in his Gospel.

In this passage decisions on how to react to the characters in the scene come mostly from the descriptions of the narrator.

The issues in this passage:

• Judas arrives in the garden with “a mob, with swords and clubs, from the chief priests, the scribes, and the elders”. Judas arrives with an armed group of Jewish leaders. Each one of the groups mentioned represents the hierarchy of the Jewish leadership. Witherington states that, “The secret signal, the surprise attack at night, and of course the heavily armed contingent all imply that the authorities expected armed resistance” (p. 381). Strauss states that, “Mark’s purpose is likely to emphasize again the shocking point that one of Jesus’ own betrayed him” (p. 642).
• Judas had arranged a sign for the leaders. Mark presents Judas’ involvement in the arrest of Jesus not as an incidental arraignment. The betrayal by Judas was a premeditated act. According to Mark, Judas wanted to make sure that the authorities knew who Jesus was and what they were to do with him.
• When they arrest Jesus, one of his disciples strikes the high priest’s servant with his sword cutting off his ear. The religious leaders arrived at the garden prepared for a fight. They brought swords and clubs. One of the disciples reacted in-turn with violence. This was one of the great misunderstandings that the Jews had about Jesus’ mission. They were expecting an earthly, political revolution.
• Jesus confronts the religious leaders about their hypocrisy. Jesus confronts the religious leaders. Jesus did nothing in secret. He taught in public, in the temple. The only thing secret about his teaching was the deeper level of explanation he gave to those closest to him. Conversely, everything the Jewish leaders did was in secret. They conspired in secret, they plotted in secret, and now they have carried out their plan in secret. Lane states that Jesus “keenly felt the shame and humiliation of being treated as a common criminal” (p. 526). Strauss states that Jesus’ “ministry was one of transparency and integrity” (p. 645).
• Jesus’ followers desert him. Mark explains that all of Jesus’ followers deserted him. Just hours earlier, they had all promised that they would give their life for him and they would never desert him. But when the moment of truth came their loyalty to Jesus was fleeting. Lane states that, “No one remained with Jesus, not even a valiant young man who intended to follow him” (p. 528). Strauss states that, “Just as Jesus predicted, his disciples all flee, abandoning him to face this crisis alone” (p. 645).
• One of Jesus’ followers was caught by the cloak but ran away naked. Mark includes in his narrative an interesting scene. Just as Mark does not reveal the identity of the one who struck the high priest's servant with a sword, he also does not identify the follower who ran away naked. Lane explains that, “the outer garment was made of wool. The fine linen garment left behind in the hands of a guard indicate that the youth was from a wealthy family, while the absence of an undergarment suggests that he had dressed hastily in order to accompany Jesus” (p. 527).

Mark gets his message across in this passage by providing some of the information, but mostly through the dialogue of Jesus.

This passage is about the hypocrisy of the Jewish leaders and about the rejection of Jesus by his closest friends. Strauss states that, “In contrast to Jesus’ faithfulness, the disciples abandon him and flee at the first sign of trouble” (p. 640).

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death.

Openness to Interpretive Possibilities:

Without reading further one does not see that not only does Peter abandon Jesus, but he will also deny even knowing Jesus or even being a follower of Jesus. In addition to being abandoned by his closest follower, Jesus will also be forsaken by his own Father as he carries the world's sin upon the cross.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of honor and shame. Earlier in the evening, Jesus informed his disciples that soon he would be struck and they would desert him. All of the disciples object to this, especially Peter. In this passage, Jesus’ prophecy plays out. Jesus is betrayed by one of the Twelve and then arrested by the Jewish religious leaders. Lane states that, “Ironically, both the title “Rabbi” and the kiss declared Judas’ respect for Jesus, while his act exposed his master to gross contempt” (p. 523). Witherington adds that in this passage “we see the emphasis on Judas being one of the Twelve, thus making his act all the more inexplicable and treacherous. In fact, each time he is mentioned in this Gospel, he is mentioned as the one who handed Jesus over” (p. 381). Jesus’ followers respond by fleeing. One even flees naked after his cloak had been grabbed. Jesus is left completely alone to endure his Passion.

For Mark’s original Roman audience, standing firm and not being tempted to abandon the faith was a real threat. Mark’s audience was experiencing growing persecution and ostracization in their community. It was important for Mark’s audience not to abandon their faith and reject Jesus.

Similarly, in today’s pluralistic culture, ostracization for the Christian Church is becoming an ever growing threat. It is vital for Christians today to remain loyal to the Passion of Jesus Christ.

Intertext

(See Introduction - The Intertext)

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

• Genesis 27:26. “26 Then his father Isaac said to him, “Please come closer and kiss me, my son.” In this passage from the history of the Jews, the custom of greeting with a kiss is described. This custom continues throughout the first century as well as even today in that region of the world. This is an act of intimacy and endearment. The sign that Judas used to signal to the Jewish religious leaders of whom he was betraying was an intimate act as described in Mark 14:43-52.
• Genesis 33:4. “4 But Esau ran to meet him, hugged him, threw his arms around him, and kissed him. Then they wept.” In this passage from the history of the Jews, the custom of greeting with a kiss is described. This custom continues throughout the first century as well as even today in that region of the world. The sign that Judas used to signal to the Jewish religious leaders of whom he was betraying was an intimate act as described in Mark 14:43-52.
• Genesis 45:15. “15 Joseph kissed each of his brothers as he wept, and afterward his brothers talked with him.” In this passage from the history of the Jews, the custom of greeting with a kiss is described. This custom continues throughout the first century as well as even today in that region of the world. The sign that Judas used to signal to the Jewish religious leaders of whom he was betraying was an intimate act as described in Mark 14:43-52.
• 2 Samuel 20:9. “9 Joab asked Amasa, “Are you well, my brother?” Then with his right hand Joab grabbed Amasa by the beard to kiss him.” In this passage from the history of the Jews, the custom of greeting with a kiss is described. This custom continues throughout the first century as well as even today in that region of the world. The sign that Judas used to signal to the Jewish religious leaders of whom he was betraying was an intimate act as described in Mark 14:43-52.
• Proverbs 27:6. “6 The wounds of a friend are trustworthy, but the kisses of an enemy are excessive.”In this passage from Proverbs, the author explains the treachery of betraying a friend with a kiss.
• Isaiah 53:12. “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 his prophecy, Isaiah describes how Jesus willingly submitted to death and was counted as a rebel. This is the situation of Mark 14:43-52 when Jesus objects to being treated as a criminal when he did nothing in secret. 
• Zechariah 13:7. “7 Sword, awake against my shepherd, against the man who is my associate— this is the declaration of the Lordof Armies. Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.” In this passage from Zechariah’s prophecy, the text prophesies that when Jesus is arrested all of his followers will scatter. This is what happens in Mark 14:43-52.

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

• Sirach 29:5. “5 One kisses another’s hands until he gets a loan and is deferential in speaking of his neighbor’s money, but at the time for repayment he delays and pays back with empty promises and finds fault with the time.” In this passage from the inter-testamental period, the custom of greeting with a kiss is described. This custom continues throughout the first century as well as even today in that region of the world. The sign that Judas used to signal to the Jewish religious leaders of whom he was betraying was an intimate act as described in Mark 14:43-52.

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

• Matthew 26:47-56. This is Matthew’s version of Mark 14:43-52.
• Luke 7:45. “45 You gave me no kiss, but she hasn’t stopped kissing my feet since I came in.” In this passage from his gospel, Luke describes the custom of greeting one another with a kiss.
• Luke 15:20. “20 So he got up and went to his father. But while the son was still a long way off, his father saw him and was filled with compassion. He ran, threw his arms around his neck, and kissed him.” 
• Luke 22:47-53. This is Luke’s version of Mark 14:43-52.
• John 18:3-12. This is John’s version of Mark 14:43-52.
• Romans 16:16. “16 Greet one another with a holy kiss.” In this passage from his letter to the church in Rome, Paul tells his audience to greet one another with a holy kiss. For thousands of years, greeting one another with a kiss was the custom in the Middle East. This custom is encouraged in the early church.
• 1 Corinthians 16:20. “20 All the brothers and sisters send you greetings. Greet one another with a holy kiss.”In this passage from his first letter to the church in Corinth, Paul tells his audience to greet one another with a holy kiss. For thousands of years, greeting one another with a kiss was the custom in the Middle East. This custom is encouraged in the early church.
• 2 Corinthians 13:12. “12 Greet one another with a holy kiss. All the saints send you greetings.” In this passage from his second letter to the church in Corinth, Paul tells his audience to greet one another with a holy kiss. For thousands of years, greeting one another with a kiss was the custom in the Middle East. This custom is encouraged in the early church.
• 1 Thessalonians 5:26. “26 Greet all the brothers and sisters with a holy kiss.” In this passage from his first letter to the church in Thessalonica, Paul tells his audience to greet one another with a holy kiss. For thousands of years, greeting one another with a kiss was the custom in the Middle East. This custom is encouraged in the early church.
• 1 Peter 5:14. “14 Greet one another with a kiss of love.” In this passage, Peter tells his audience to greet one another with a kiss of love. For thousands of years, greeting one another with a kiss was the custom in the Middle East. This custom is encouraged in the early church.

This passage is the “story of God and God’s people”. In this passage, Jesus knows everything that is to come. Jesus has persevered through the temptation of abandoning the Father’s will. Jesus stands resolutely in front of the religious leaders. As everyone deserts, abandons, denies, and betrays him, Jesus remains loyal to his Father’s will. This is the “story of God and God’s people”.

Mark 14:50 (CSB)

50 Then they all deserted him and ran away.

Main Verbs

Deserted

Fled

Verbs

Deserted

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

Ran

• 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 14:53-72. This passage is a narrative within a gospel. This passage is another one of Mark’s intercalations. The first two parts of the intercalation occur in Mark 14:53-65 in which Peter is seen following Jesus at a distance into the high priest’s courtyard. This passage also includes the second part of the intercalation in which Jesus is questioned before the Jewish Sanhedrin. The final section of the intercalation occurs in Mark 14:66-72 in which Peter denies knowing Jesus. The intercalation highlights faithfulness. In Jesus’ character development the positive view of faithfulness is revealed as he endures persecution and false accusations but remains faithful to the Father’s plan for his life. This positive example of faithfulness is juxtaposed against Peter’s negative example of faithfulness when he denies even knowing Jesus let alone being the appointed leader of Jesus’ followers.

Mark 14:66-72. This passage is a narrative within a gospel. This passage is the third episode in Mark’s intercalation that highlights faithfulness. Tolbert highlights the irony between this scene and the previous scene where Jesus is taunted to prophesy. Lane states that, “The use of the literary technique of flashback indicates that the trial and interrogation of Jesus coincided, and is to be contrasted with the ordeal and interrogation of Peter. The irony inherent in the situation is evident when the force of juxtaposing verse 65 and verses 66-72 is appreciated” (p. 541).Tolbert states that, “The shout at Jesus to “prophecy” is quite appropriately (and ironically) the point at which the narrator returns to Peter in the courtyard below and relates Peter’s three denials before the second crock crow, just as Jesus had predicted them” (p. 278). Witherington says the same thing, stating that, “Jesus’ faithfulness and truthfulness to the end is contrasted with Peter’s unfaithfulness and dishonesty. Once again we are dealing with a heavily ironic situation, for just as Jesus is being denounced as a false prophet, his prophecy about beter;’s denials is coming true (p. 386).

Demarcation of the Text

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

• CSB, ESV, NASB, NRSV, NIV, CEB, NLT, CEV, MSG. All of the English translations surveyed demarcate this passage as one cohesive section entitled Peter Denies His Lord (CSB).
• William L. Lane. Lane demarcates this passage as one cohesive section entitled Peter’s Denial of Jesus.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled The Unkindest Cut of All.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled Peter’s Denial of Jesus.

Mark introduces this narrative with a textual marker that states, “66 While Peter was in the courtyard…” This textual marker assists in demarcating a passage as it announces a change in the scene, specifically characters and location. From this textual marker, Mark transitions his gospel from the narrative describing Jesus’ trial before the Sanhedrin to Peter’s denial of even knowing Jesus. The characters change from Jesus and the Jewish authorities to Peter and the Jerusalemites that have gathered. The location of the narrative changes from the meeting room of the Sanhedrin in the home of the high priest to the outdoor courtyard outside the home of the high priest. All of these markers help separate this passage from the narratives surrounding it.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. This narrative is a shorter scene in which Mark as the narrator provides background information to set the scene and then allows his characters to take center stage. Lane suggests that, “The most plausible source for this tradition is Peter himself, who must have authorized, if he did not actually construct, the version of the events” (p. 541). Strauss agrees, stating that, “If the tradition is accurate that Mark’s gospel comes from Peter’s own testimony, this account would likely have been passed down by Peter himself” (p. 662). Strauss concludes that, “Jesus’ resolve in the face of suffering is clearly set in contrast to Peter’s cowardly collapse under pressure” (p. 667).
• Character analysis. There are three characters in the scene: Peter, a maidservant of the high priest, and those standing around. All three of the characters in the narrative speak.
• Structural analysis.
  • Mark 14:66-72. This passage is the third part of one of Mark’s intercalations. In the previous passage, 14:53-56, presents the first two parts of the intercalation. This passage concludes that intercalation. Through this literary device, Mark is comparing and contrasting faithfulness. In 14:53-65, Mark presents the faithfulness of Jesus to his mission despite the unjust and harsh treatment of the Jewish religious leaders. In this passage, Mark concludes his teaching on faithfulness as he presents Peter’s lack of faithfulness to Jesus as he denies knowing his Lord. Strauss states that, “The relationship of the two scenes is one of contrast. While Jesus faithfully testifies that he is the Messiah, suffering condemnation and beating, Peter denies that he even knows Jesus, escaping punishment but suffering shame and humiliation. Jesus represents the model disciple who will ultimately gain true life by losing his physical life, while Peter risks losing his soul while protecting his physical life” (p. 651). Strauss continues, stating that, “The Markan intercalation, or sandwich structure, continues as Mark returns to the account of Peter that began in 14:54” (p. 661).
  • Mark 14:53-65. The previous passage includes the first two parts of another one of Mark’s intercalations. In that passage, Peter is seen warming himself by the fire and Jesus is rejected by the Sanhedrin. The intercalation is all about Jesus’ rejection as the corporate Messiah of Israel and his rejection as the personal Lord of his closest disciples.
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

In this passage, Peter falls victim to fear as he is recognized as a disciple of Jesus. Peter is backed into a corner and cannot escape notice. Peter choses to deny his Lord instead of risking his life. The scene ends with Peter realizing his failure.

In this passage decisions on how to react to the characters in the scene come from the words and actions of the characters as presented by the narrator.

The issues in this passage:

• As Peter is in the courtyard, one of the high priest’s maidservants recognizes him as a disciple of Jesus. Unlike any of the other disciples, Peter follows Jesus closely to the Jewish high priest’s home. While looking on, Peter cannot escape being noticed as a follower of Jesus.
• Peter denies knowing anything about what the maidservant is talking about and leaves the area. In a moment, Peter choses fear over faithfulness. Peter does not outright deny knowing Jesus, but plays dumb and tries to escape the moment and the situation. Strauss states that, “Peter now knows he is vulnerable to recognition, so moves to the “forecourt”, which probably means the entryway or vestibule just inside the gate. He wants to be closer to the exit if escape is necessary” (p. 664).
• When the maidservant sees Peter again, she begins telling the others that are standing around that he is one of Jesus’ disciples. Peter cannot escape. The maidservant follows him and begins to tell the others standing around that he is a disciple of Jesus.
• Peter denies being one of Jesus’ disciples again. No longer in a moment, but now with forethought, Peter walks further down the path of denial. There is no going back. Peter has picked the path of fear which is juxtaposed against Jesus’ path of faithfulness earlier.
• Those standing around confront Peter and associate him as one of Jesus’ disciples since he is a Galilean also. Peter played dumb and tried to escape the pressure of the moment. Peter tried to hide in the dark of night. But he was noticed and confronted and now all eyes are on him and he cannot escape being a Galilean among Jerusalemites. It is not difficult for many to identify with Jesus. While perhaps not denying Jesus as Lord, it is not uncommon to be recognized as an outsider and the odd one out surrounded by others in a hostile situation.
• Peter responds vehemently that he does not know Jesus. Peter finds himself with no way out. His choice is to admit being a follower of Jesus and perhaps join Jesus in his condemnation or to deny knowing Jesus. Peter picks the latter. Peter does not play dumb, Peter does not try to hide, Peter when confronted with his identity as a follower of Jesus denies his Lord.
• As soon as Peter denies Jesus the third time a rooster crows and Peter remembers Jesus’ prophecy and breaks down. As soon as Peter goes all in with his denial the rooster crows. This reminds Peter of Jesus’ words earlier in the evening. Peter had rejected Jesus’ warning of the disciples all fleeing. Peter insisted that he would follow Jesus. But when Peter is put to the test he fails. The rooster’s crow is a reminder to Peter of the depth of his failure. Peter is crushed.

Mark gets his message across in this passage by introducing the scene and then allowing the character’s actions and words to speak to his audience.

This passage is about Peter’s denial of knowing Jesus. In the previous passage, Jesus was rejected by the Jewish religious authorities. In this passage, Jesus is now rejected by one of his closest disciples. Jesus has been rejected by all, by corporate Israel and by his closest follower. Strauss states that, “While Jesus faithfully confesses his identity as Messiah and Son of God before the powerful and potentially lethal Sanhedrin, Peter cowardly denies before a simple servant girl that he even knows Jesus. These two accounts together serve as positive and negative models of faithful discipleship” (p. 662).

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death.

Openness to Interpretive Possibilities:

Without reading further one does not see that Jesus’ rejection and abuse will continue. Not only is he despised and rejected by the Jewish people, but he is despised and abused by the Romans as well.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of honor and shame. Peter walked day by day alongside Jesus across all of Palestine. Jesus revealed to Peter the secrets of God’s kingdom. Jesus showed Peter heavenly things that only two others were privileged to witness. Peter was one of Jesus' inner circle. There was no other closer to Jesus than Peter. Despite the favor that Peter was shown, when the time came he failed to remain faithful to Jesus. Peter was more afraid of what the Jewish people would do to him than shame that disowning Jesus would bring.

For Mark’s original Roman audience, rejection and abuse from the Jews and the Romans was the threat. Mark encourages his audience to stand firm and remain loyal to the Son of God despite living in a time and culture when being a follower of Jesus meant being rejected and abused. In the previous passage, Mark shows his audience what may happen if they follow Jesus. They may be despised and rejected. In this passage, Mark provides the alternative of remaining faithful. Mark shows his audience the shame that Peter experiences when he does not persevere. Tolbert states that for Mark’s authorial audience, “They will have nothing to face that Jesus has not himself endured courageously and faithfully” (p. 276). Strauss states that, “It is through suffering and sacrifice that Jesus fulfills the messianic task” (p. 660). Lane concurs, stating that, “ This was of primary significance to Mark’s readers, whose faith was severely tested by the measures adopted in imperial Rome to stamp out an unwanted sect” (p. 544). Strauss concludes that, “For Mark’s original readers, this would bring assurance that their suffering and persecution is not in vain” (p. 666).

Similarly, in today’s pluralistic culture, ostracization for the Christian Church is becoming an ever growing threat. It is vital for Christians today to remain loyal to the Passion of Jesus Christ.

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 26:69-75. This is Matthew’s version of Mark 14:66-72.
• Luke 22:56-62. This is Luke’s version of Mark 14:66-72. Luke, in his version of the events, has Jesus and Peter making eye contact just after his third denial.
• John 18:15-18, 25-27. This is John’s version of Mark 14:66-72. John’s version includes different details than the synoptic gospels. In John’s version of events, Jesus is accompanied by another disciple of Jesus who was familiar with the high priest’s family. This is the means through which Peter makes entry into the courtyard. Another detail that is different from the synoptics is that the third question from the crowd came from a witness who was in the garden at Jesus’ arrest. This witness testifies that Peter cut off Malchus' ear.

This passage is the “story of God and God’s people”. In this passage, Mark shows the failure of Jesus’ closest and most favored disciples. Mark shows that anyone, even those closest to Jesus are not immune to persecution. Mark helps all of his readers picture what it would look like to deny Jesus. Through Peter’s failure the Church today can learn to remain faithful. Tolbert states that, “Jesus’ affirmation of his own identity stands in utter contrast to Peter’s series of denials, one as an example of faith under trial, the other as an example of fear in retreat” (p. 278).This is the “story of God and God’s people”.

Mark 14:72 (CSB)

“Peter remembered when Jesus had spoken the word to him… And he broke down and wept.”

Main Verbs

Remembered

Broke Down

Wept

Verbs

Remembered

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

Broke Down

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

Wept

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

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 15:16-20. This passage is a narrative within a gospel. In this passage Mark picks up the pace of the narrative and provides all of the information in this passage. Mark provides no dialogue between the characters.

Demarcation of the Text

The majority of the English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NRSV, NIV, NLT, CEV. The CSB, ESV, NRSV, NIV, NLT and CEV demarcate this passage as one cohesive section entitled Mocked by the Military (CSB).
• NASB. The NASB demarcates this passage to include verse twenty-one entitled Jesus is Mocked.
• CEB. The CEB demarcates this passage as part of a longer section that includes Mark 15:16-41 entitled Jesus is Tortured and Killed.
• MSG. The MSG demarcates this passage as part of a longer section that includes 15:1-20 entitled Standing Before Pilate.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Mocking of Jesus.
• Ben Witherington III. Witherington demarcates this passage as belonging to the larger section that includes Mark 15:16-24 entitled Adding Injury to Insult.
• Mark L. Strauss. Strauss demarcates this passage as the larger section that includes Mark 15:16-32. Strauss does state that, “The two episodes are part of the continuous narrative that makes up Mark’s Passion Narrative” (p. 684). Strauss titles the two episodes differently, entitling Mark 15:16-20 The Mocking of Jesus.

Mark introduces this narrative with a textual marker that states, “16 The soldiers led him away into the palace…” This textual marker assists in demarcating a passage as it announces a change location. After continuing in the narrative, the reader realizes that the characters and the theme of the story changes also. Pilate and the crowds are gone and Jesus is being tortured at the hands of the Roman military who are mocking him for claiming to be a king.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In this narrative Mark resumes his fast paced story telling as he provides most of the information in this passage. There is very little dialogue, only one line, between the characters.
• Character analysis. There are two characters in the scene: the soldiers and Jesus. In this passage only the soldiers speak as they mock Jesus for claiming to be a king.
• Structural analysis.
  • Mark 15:16-20. Straus states that, “these two episodes are rightly treated together since they share the common themes of the repeated humiliation of Jesus and the mocking declaration that he is “king of the Jews.” …Mark’s simple and unadorned narrative is marked by striking irony. Jesus is mocked repeatedly as “king of the Jews” and on the cross is told to save himself, since he claimed to save others. Yet, ironically, Jesus is indeed the King of the Jews, who is now saving his people not by coming down from the cross, but by staying on it, giving his life as a ransom for sins” (p. 586). 
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

In this passage, the Roman soldiers act in a way that is consistent with their portrayal in history. They are merciless and brutal in their treatment of an insurrectionist, especially a Jew. For a Roman soldier, being stationed in Jerusalem would not have been the ideal assignment. They were far from Rome. Having a Jew, especially one who claimed to be a king, would have provided a prime opportunity to take out their frustration.

In this passage decisions on how to react to the characters in the scene come from the words and actions of the characters as presented by the narrator.

The issues in this passage:

• The Roman soldiers took custody of Jesus and called all of the company together. The scourging of Jesus was not just the typical Roman scourging. The soldiers saw Jesus’ punishment as a unique opportunity, “they called the whole company together.” Jerusalem would have been wall to wall people during this week of the year. The Roman soldiers would have had a busy week dealing with the Jews. Jesus provided the opportunity to take their frustrations out. It was such a spectacle that it provided an opportunity to boost the morale of the company at the expense of God’s Son. Lane states of the Roman soldiers that, “the condemned man represented a welcome diversion from the tension that always mounted in Jerusalem during the festival season” (p. 559).
• They mockingly dressed and addressed him as a king. For the Roman soldiers there is only one king and he is the son of god and his name is Ceasar. The Roman soldiers would show this Jew how far away he was from being a true king. But this is the Father’s plan to defeat the worldly kingdom. Evil plays out as the Son, the heir of the vineyard, is abused and killed by the tenants. Strauss states that, “The scene as a whole resembles the Roman triumph, where Caesar would be hailed as emperor wearing a purple robe and laurel wreath and holding a scepter” (p. 687).
• They abused and shamed Jesus physically. The soldiers spit on Jesus and hit him on the head with a rod.

Mark gets his message across in this passage by providing almost all of the information with only one line of dialogue from the characters.

This passage is about Jesus’ punishment and humiliation at the hands of the evil human authorities. The Roman soldiers take their frustrations out upon Jesus as he silently takes the punishment as the world’s messiah. Strauss states that, “Having been condemned by Pilate to be crucified, Jesus is mocked and humiliated as “king of the Jews” by the cohort of soldiers” (p. 684).

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death.

Openness to Interpretive Possibilities:

Without reading further one does not see that Jesus’ rejection and abuse will continue. Not only is he despised and rejected by the Jewish people, but he is despised and abused by the Romans as well.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of distribution of power and social roles. In the Ancient Near East a defeated king was subjected to humiliation and torture. When a kingdom was conquered by another, the best fate for the defeated king was to die in battle. Captured kings were dealt with severely. It was customary to torture and humiliated defeated kings. This is exactly what the Roman soldiers did to Jesus. They mocked him as a defeated king. In addition to that custom, the tension between the Jews and the Romans in Jerusalem made the mocking and the torture that much worse. There is no doubt that the Roman soldiers took out their frustration of being stationed in Jerusalem upon Jesus. This is Jesus’ story. Jesus suffered injustice as God’s perfect Son on behalf of the wicked world.

This passage stands in tension with the world it addressed as Mark’s original audience were suffering some of the same rejection and persecution from the Roman authorities and the Jewish people in Rome. This passage would have encouraged Jesus followers in Rome to persevere through rejection and persecution at the hands of evil worldly kingdoms just as Jesus did. Strauss states that, “Mark’s portrait is one of total rejection by a depraved humanity” (p. 695).

Similarly, in today’s evil worldly culture, many people despise religion and especially Christianity. But Jesus’ followers are to be encouraged with the knowledge and hope that their leader has gone before them and ultimately conquered the forces of evil. Jesus’ followers have nothing to fear for their eternity has been accomplished.

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 27:27-30. This is Matthew’s version of Mark 15:16-20.
• John 19:2-3. This is John’s version of Mark 15:16-20.

This passage is the “story of God and God’s people”. After Jesus is rejected by the Jewish authorities that he came to save and after he is rejected by the ruling evil worldly authority, he is handed over to be tortured, mocked, and killed. But what looks like defeat through the eyes of the evil world is victory over the world just as the Father had planned. God’s people are to be encouraged by their Lord and Savior who willingly took evil upon himself. This is the example of Christ. This is the “story of God and God’s people”.

Mark 15:20 (CSB)

20 After they had mocked him, they stripped him of the purple robe and put his clothes on him. They led him out to crucify him.

Main Verbs

Led

Crucify

Verbs

Led

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

Crucify

• Tense – Future
• 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 15:33-41. This passage is a narrative within a gospel. In this passage Mark provides almost all of the information in the narrative with a few lines of dialogue from the characters.

Demarcation of the Text

The majority of the English translations surveyed demarcate this passage as one cohesive section.

• CSB, ESV, NRSV, NIV, NLT, CEV. The CSB, ESV, NRSV, NIV, NLT, and CEV demarcate this passage as one cohesive section entitled Crucified between Two Criminals (CSB).
• NASB. The NASB demarcates this passage as part of a longer section that includes Mark 15:22-41 entitled The Crucifixion.
• CEB. The CEB demarcates this passage as part of a longer section that includes Mark 15:16-41 entitled Jesus is Tortured and Killed.
• CEV. The CEV demarcates this passage to include Mark 15:22-32 entitled The Death of Jesus.
• MSG. The MSG demarcates this passage as part of a longer section that includes 15:21-39 entitled The Crucifixion.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Death of Jesus.
• Ben Witherington III. Witherington demarcates this passage as belonging to parts of two separate sections. The first section includes Mark 15:16-24 entitled Adding Injury to Insult. The second section includes Mark 15:25-41 entitled Death at Stake.
• Mark L. Strauss. Strauss demarcates this passage as the larger section that includes Mark 15:33-47. Strauss does state that this passage consists of two episodes. Additionally, Strauss titles the two episodes differently, entitling Mark 15:33-41 The Death of Jesus.

Mark introduces this narrative with a textual marker that states, “33 When it was noon…”. This textual marker assists in demarcating a passage as it announces a change in the scene through a specific mark in time. Mark describes how darkness came over the land for three hours and then Jesus breathed his last.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In this narrative Mark slows down his fast paced story telling by going into detail as he describes Jesus’ last three hours before his death. Tolbert states that, “the narrative clock slows down to an hourly count” (p. 282).
• Character analysis. There are five characters in the scene: Jesus, some of those standing there, someone, the Centurion, and the women watching (including Mary Magdalene and Mary the mother of James, Joses, and Simon). In this passage, four of the characters speak: Jesus, some of those standing there, someone, and the centurion.
• Structural analysis.
  • Mark 15:33-41. Straus states that, “Jesus' death is accompanied by four key events… (1) the darkness, symbolizing eschatological judgment; (2) Jesus’ cry of dereliction… (3) the tearing of the temple curtain… and (4) the cry of the centurion” (p. 698).
  • Mark 14:1-15:47. This passage is the narrative of Jesus’ passion proper. Mark demarcates this section by locating the narrative on history’s timeline. This is unique to how Mark has told his Jesus story so far throughout his gospel. Prior to this narrative, Mark has been fairly unconcerned with the exact timing of Jesus’ ministry. Another unique characteristic of this section of Mark is its cohesiveness. Unlike most of Mark’s gospel, which seems to be short and concise narratives patched together, this section seems to be one coherent pericope, a very early one and perhaps the first oral and most wide-spread narrative of Jesus’ ministry. Strauss states that, “The Passion Narrative is unique. Unlike the rest of the gospel, which form and redaction critics view as Mark’s compilation of many short, semi-independent traditions (pericopes) more or less loosely connected to their narrative context, the Passion Narrative is generally viewed as having been a continuous narrative from the beginning… the Passion Narrative was likely the earliest part of the Jesus story put into writing” (p. 600). Lane states that, “This section consists of a cycle of three progressively ordered accounts centering in the meal, augmented by a second cycle describing the progressive realization of abandonment. The second part, emphasizing Jesus’ endurance of suffering (Chs. 14:53-15:47), presents successively his judgment by the Jews who condemn him as Messiah and by Pilate who condemns him as King of the Jews, followed by his crucifixion, death and burial” (p. 488). Witherington states that, “The passion narrative proper begins at 14:1 with a brief account of the plot to kill Jesus” (p. 359). This plot is concluded in Mark 14:52 with Jesus’ crucifixion and burial.

At the end of his life, Jesus cries out to the Father. Some of those standing there thought he was calling for Elijah. One of them standing there went to get Jesus a refreshment most likely to refresh him and make him more alert so that there would be time for Elijah to come and save Jesus. However, a centurion of all people, recognizes Jesus’ death as unique and realizes that Jesus is indeed God’s Son.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator and the words that each character say.

The issues in this passage:

• Mark explains that between noon and three o’clock p.m. darkness came over all the land. Mark describes how darkness overcame the land in the middle of the day. Lane states that, “This was a miraculous darkening and a cosmic sign” (p. 571). Strauss states that, “in the case of Jesus the darkness more likely indicates God’s displeasure and a preview of coming judgment” (p. 701).
• Jesus cries out asking the Father why he has been abandoned, which is Psalms 22:1. Psalms 22 is the lament of the suffering servant. When read in its fullness it describes Jesus’ experience as the Messiah. Tolbert states that, “Jesus’ cry implies that his heartfelt desire is to rejoin God in the divine realm instead of being left down here in the vineyard” (p. 282). Tolbert goes on to point out that, “the opening verse of Psalm 22, which begins in sadness but ends in assurance, some have argued that the whole psalm is being called to mind, and consequently the cry should be interpreted as triumph over desolation” (p. 283). Lane states that, “In the plague of darkness which preceded the first Passover, darkness over the land was the token that the curse of God rested upon it. The darkness that envelops Jesus in his death thus makes visible what the cry of dereliction declares, and throws into sharp relief the breadth and depth of the passion… Jesus on the cross, was living out the situation described in this eschatological psalm of suffering” (p. 571). Lane states further that, “he who had lived wholly for the Father experienced the full alienation from God which the judgment he had assumed entailed. His cry expressess the profound horror of separation from God” (p. 573). Strauss states that Jesus’ cry of dereliction indicates “his despair in experiencing God’s cup of wrath” (p. 698).
• Some of the witnesses at the cross thought Jesus was calling for Elijah. Those standing around the cross misunderstood what Jesus was saying and thought he was calling upon Elijah to come and save him.
• Someone ran and filled a sponge with sour wine and gave it to Jesus to drink. One of the witnesses ran to get Jesus a refreshment to prolong his life to give Elijah time to save Jesus. Lane explains that, “the offer of the sip of wine was intended to keep Jesus conscious for as long as possible” (p. 574). Strauss states that, “The purpose of the drink would then be to prolong Jesus’ life so that the game can continue. Just as they mocked Jesus to come down from the cross, so now they mock him to get help from Elijah” (p. 704).
• Jesus let out a loud cry and breathed his last. Mark describes that upon his death, Jesus made a loud noise and then breathed his last. Lane states that, “The stark realism of Mark’s statement describes a sudden, violent death” (p. 574). Strauss points out that, “The implication is that Jesus dies voluntarily, still in control of his senses” (p. 704).
• The curtain in the temple was torn from top to bottom. Strauss states that, ““From top to bottom” indicates that this is a direct act of God, coming down from above” (p. 704). There is a question as to which curtain was torn. It makes most sense that even though only a few would have known, the curtain that separated the Holy Place from the Holy of Holies makes the most sense. Tolbert points out the grammar Mark uses points toward a divine event since the “verb is employed only one other time in all of the Gospel at Mark 1:10 when the heavens split open for the Spirit to descend on Jesus at his baptism” (281). Tolbert explains that, “The curtain separating the Holy Place from the Holy of Holies, then, signifies the barrier between the human world and the divine” (p. 281). With Jesus’ death on the cross, the barrier between the joining of heaven and earth is rendered obsolete and all people, not just the appointed priest, can approach God directly. Strauss states that the tearing of the temple curtain represents “judgment against the nation and the coming cessation of the sacrificial system” (p. 698). Strauss concludes that, “the tearing is more than an act of judgment. It is also a revelation of Jesus’ identity and the significance of his death” (p. 705).
• When one of the centurions witnessed the way Jesus died, he was convinced that Jesus was indeed the Son of God. While many of the Jews who witnessed Jesus’ crucifixion and misunderstood what was happening, the Roman centurion witnessed Jesus’ behavior and rightfully saw him as the Son of God. Strauss states that the cry of the centurion confirms “the identity of Jesus and foreshadowing the gospel’s acceptance by the Gentiles” (p. 698).
• Mark explains that there were women standing there who supported Jesus’ ministry in Galilee. Mark adds the detail that the women who were standing nearby facilitated Jesus’ ministry in Galilee.

Mark gets his message across in this passage by providing almost all of the information with only a description of the dialogue from the characters.

Even in death, Jesus’ example is life-changing. The Roman centurion who was a career executioner and was certainly a seasoned soldier was convinced that Jesus was the Son of God.

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death. Jesus is arrested and rejected by all. His own disciples desert him, the religious leaders accuse him of blasphemy, Pilate dismisses justice to appease the crowd, the common Jew scoffs at Jesus’ claim of Messiah, even the condemned crucified with Jesus ridicule him. In the last moments of Jesus' human life, he even cries out that his own heavenly Father has forsaken him. Jesus is rejected by all.

Development of Important Words/Motifs:

• Forsaken. Throughout the passion narrative, Mark reveals that Jesus has been forsaken and rejected by all - his own disciples desert him, the Jewish religious leaders have him crucified, the Roman government sentences him to death, the Jewish populace mock him as he suffers on the cross, and even the two condemned and tortured alongside him mock. This passage shows that Jesus was even forsaken by our Father God. This truth causes problems for some to work out. Tolbert states that, “if God is truly absent, why call upon God, for calling upon God indicates that God is not truly absent… Jesus is forsaken by God and at the same time God is available to be called upon” (p. 283). Tolbert concludes that, “It is Jesus’ isolation and rejection that Mark emphasizes in the crucifixion” (p. 285). Strauss puts it this way, “Jesus is experiencing the full weight of God’s “cup” of judgment” (p. 703). Strauss concludes that, “Mark’s entire focus is on the gloomy darkness of the scene, the agonizing suffering and aloneness of the Son of God” (p. 702).

Openness to Interpretive Possibilities:

Without reading further one does not see that Jesus’ mission is not complete. Along with defeating sin and temptation, it is only after Jesus defeats death that his mission from the Father is indeed complete. It is only after Jesus’ resurrection that the true culmination of this mission is realized.

Context

(See Introduction - The Context) 

The Interface of Contexts:

This passage appeals to the cultural concern of distribution of power. In the Ancient Near East a defeated king was subjected to humiliation and torture. When a kingdom was conquered by another, the best fate for the defeated king was to die in battle. Captured kings were dealt with severely. It was customary to torture and humiliate defeated kings. This is exactly what the Jews and the Romans did to Jesus. They crucified him as a defeated king. After his death, it would seem that the kingdom that Jesus came to inaugurate has been swallowed up. Jesus suffered injustice as God’s perfect Son on behalf of the wicked world.

This passage stands in tension with the world it addressed as Mark’s original audience were suffering some of the same rejection and persecution from the Roman authorities and the Jewish people in Rome. This passage would have encouraged Jesus followers in Rome to persevere through rejection and persecution at the hands of evil worldly kingdoms just as Jesus did, even unto death. Tolbert states that, “Anyone who attempts to speak out for the Creator and demand production from the earth can expect only persecution, tribulation, and suffering from the present establishment” (p. 284).

Similarly, in today’s evil worldly culture, many people despise religion and especially Christianity. But Jesus’ followers are to be encouraged with the knowledge and hope that their leader has gone before them and ultimately conquered the forces of evil. Jesus’ followers have nothing to fear for their eternity has been accomplished. Tolbert states that, “No follower of Jesus need worry that she or he will be required to suffer more than the Son of man, for no loneliness is more profound than the beloved Son of God abandoned by God” (p. 287).

Intertext

(See Introduction - The Intertext)

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

• Psalms 22:1a. “1 My God, my God, why have you abandoned me?” Jesus recites this passage from the “Suffering Servant” psalm. Some scholars state that Jesus recited the entirety of Psalms 22 while on the cross, while others believe that by stating the first stanza of Psalm 22 the remainder of the psalm would have been brought to mind by the crowd and Mark’s original audience. However, this does not fit the narrative as Mark writes it. For Mark, the victory that Psalms 22 ends with is not in view. At this point in Mark’s narrative Jesus is the Suffering Servant.

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

• Exodus 10:21-23f. “21 Then the Lord said to Moses, “Stretch out your hand toward heaven, and there will be darkness over the land of Egypt, a darkness that can be felt.” 22 So Moses stretched out his hand toward heaven, and there was thick darkness throughout the land of Egypt for three days. 23One person could not see another, and for three days they did not move from where they were. Yet all the Israelites had light where they lived.” During the ninth plague of the deliverance of God’s people from slavery in Egypt, God directs Moses to stretch out his hand so that darkness would cover the land. While Jesus is on the cross, Mark describes a similar darkness that occurs during mid-day. God shows his condemnation on the land through darkness as Moses delivers God’s people out of Egyptian slavery. In this passage, God shows his condemnation on the land through darkness as Jesus delivers God’s people out of slavery to sin.
• Ruth 2:14. “14 At mealtime Boaz told her, “Come over here and have some bread and dip it in the vinegar sauce.” So she sat beside the harvesters, and he offered her roasted grain. She ate and was satisfied and had some left over.” In this passage from the story of Ruth, Boaz offers Ruth vinegar sauce after a hard day of work harvesting. While “vinegar sauce” may seem undesirable in today’s culture, Witherington points out that, “The offering of sour wine to Jesus was actually not an act of cruelty, as wine vinegar was the Gatorade of its day, a real thirst-quenching drink. It was a common beverage for a soldier or a day laborer to drink” (p. 399).
• Isaiah 13:9-13. “9 Look, the day of the Lord is coming— cruel, with fury and burning anger— to make the earth a desolation and to destroy its sinners. 10Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine. 11 I will punish the world for its evil, and wicked people for their iniquities. I will put an end to the pride of the arrogant and humiliate the insolence of tyrants. 12I will make a human more scarce than fine gold, and mankind more rare than the gold of Ophir. 13 Therefore I will make the heavens tremble, and the earth will shake from its foundations at the wrath of the Lord of Armies, on the day of his burning anger.” In this passage from his book of prophecy, Isaiah writes that on the day of the Lord, God will bring darkness upon humankind. In this passage, Mark describes the fulfillment of Isaiah’s prophecy.
• Isaiah 53:4-6. “4 Yet he himself bore our sicknesses, and he carried our pains; but we in turn regarded him stricken, struck down by God, and afflicted. 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. 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 from his book of prophecy, Isaiah writes that one will bear the iniquity of humankind. In this passage, Mark describes the fulfillment of Isaiah’s prophecy.
• Joel 2:10. “10 The earth quakes before them; the sky shakes. The sun and moon grow dark, and the stars cease their shining.” In this passage from his book of prophecy, Joel writes that God will bring darkness upon humankind. In this passage, Mark describes the fulfillment of Joel’s prophecy.
• Joel 3:14-15. “14 Multitudes, multitudes in the valley of decision! For the day of the Lordis near in the valley of decision. 15 The sun and moon will grow dark, and the stars will cease their shining.” In this passage from his book of prophecy, Joel writes that God will bring darkness upon humankind. In this passage, Mark describes the fulfillment of Joel’s prophecy.
• Amos 5:18, 20. “18 Woe to you who long for the day of the Lord! What will the day of the Lord be for you? It will be darkness and not light… He goes home and rests his hand against the wall only to have a snake bite him. 20 Won’t the day of the Lord be darkness rather than light, even gloom without any brightness in it?” In this passage from his book of prophecy, Amos writes that on the day of the Lord, God will bring darkness upon humankind. In this passage, Mark describes the fulfillment of Amos’ prophecy.
• Amos 8:9. “9 And in that day— this is the declaration of the Lord God— I will make the sun go down at noon; I will darken the land in the daytime.” In this passage from his book of prophecy, Amos writes that on the day of the Lord, God will bring darkness upon humankind. In this passage, Mark describes the fulfillment of Amos’ prophecy.
• Malachi 4:5. “5 Look, I am going to send you the prophet Elijah before the great and terrible day of the Lord comes.” In this passage from his book of prophecy, Malachi writes that on the great and terrible day of the Lord, God will send the prophet Elijah. When Jesus cried out from the cross in Mark 15:34-36, some misunderstood what he said as calling for Elijah in accordance with their understanding of Old Testament prophecy.

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

• Matthew 27:45-56. This is Matthew’s version of Mark 15:33-41. Matthew’s version takes Mark’s account and adds several more descriptive details, such as an earthquake, rocks splitting open, and the graves giving up their dead.
• Luke 23:44-49. This is Luke’s version of Mark 15:33-41. Luke’s version is very similar to Mark’s account but leaves out the account of the crowd's response to their misunderstanding of Jesus calling for Elijah.
• John 19:28-30. This is John’s version of Mark 15:33-41.
• 2 Corinthians 5:21. “21 He made the one who did not know sin to be sin for us, so that in him we might become the righteousness of God.” In this passage from his second letter to the church in Corinth, Paul explains that the mission of the Father was for his Holy and perfect Son to bear the sin of the world as an atonement. This explains why the Father had to abandon His Beloved Son on the cross.
• Galatians 3:13. “13 Christ redeemed us from the curse of the law by becoming a curse for us, because it is written, Cursed is everyone who is hung on a tree.” In this passage from his letter to the church in Galatia, Paul explains that the mission of the Father was for his Holy and perfect Son to bear the curse of the world as an atonement. This explains why the Father had to abandon His Beloved Son on the cross.
• Hebrews 9:24-28. “24 For Christ did not enter a sanctuary made with hands (only a model of the true one) but into heaven itself, so that he might now appear in the presence of God for us. 25He did not do this to offer himself many times, as the high priest enters the sanctuary yearly with the blood of another. 26 Otherwise, he would have had to suffer many times since the foundation of the world. But now he has appeared one time, at the end of the ages, for the removal of sin by the sacrifice of himself. 27 And just as it is appointed for people to die once—and after this, judgment— 28 so also Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.” In this passage from the letter to the Hebrews, the author explains that Jesus atoned (v. 24) for humankind as accustomed in the Jewish ritual where the high priest entered the Holy of Holies, which was veiled by a curtain from the people of God. Unlike the human and imperfect high priest, the perfect human and God at the same time was only required to enter the sanctuary (heaven itself, v. 24) once for all. Unlike the imperfect human high priest who was required to enter the Holy of Holies each year, Jesus is only required to die once. Jesus’ next appearance will not be to die again, but to bring salvation to his people.

This passage is the “story of God and God’s people”. In previous passages, Mark describes how Jesus was rejected by the Roman authorities who represented the world government, and then all humanity rejects Jesus, taunting him - the common people who are represented by the passerby, the Jews who are represented by the chief priests and scribes, and even the outcasts who are represented by the two criminals on the cross. Jesus humbly took upon himself the rejection of humanity and sin. In this passage, Jesus’ rejection reaches the ultimate suffering as even his own Father God must reject him as the sin of the world is upon his shoulders. Lane states that, “The unique character of Jesus’ sufferings lies in the fact that he went to the cross in fulfillment of his mission to bear the burden of the divine judgment upon sin. The obedience he manifested in submitting to the will of God reversed a pattern of disobedience which began with Adam and has been confirmed in all subsequent human experience” (p. 562). This is the “story of God and God’s people”.

Mark 15:34 (CSB)

34 And at three Jesus cried out with a loud voice, “Eloi, Eloi, lemá sabachtháni?” which is translated, “My God, my God, why have you abandoned me?”

Main Verbs

Cried

Abandoned

Verbs

Cried

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

Abandoned

• 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 16:1-8. This passage is a narrative within a gospel. In this passage Mark continues his fast-paced narrative as he provides almost all of the information in the narrative as the narrator. Mark provides all of the details regarding the scene and the thoughts and emotions of the characters. In this narrative, Mark provides only one line of dialogue from one of the characters.

Demarcation of the Text

The majority of English translations surveyed demarcate this passage as one cohesive section. The exceptions to this demarcation include the added ending to Mark’s gospel.

• CSB, ESV, NRSV, CEB, NLT, CEV. The CSB, ESV, NASB, NRSV, NIV, CEB, NLT, and CEV demarcate this passage as one cohesive section entitled The Burial of Jesus (CSB).
• NASB. The NASB demarcates this passage as belonging to the longer section that includes 16:1-13. The conclusion among scholarship is that Mark 16:9ff is not original to Mark and was added later to supplement the abrupt ending of Mark at the end of 16:8.
• NIV, MSG. The NIV and MSG demarcate this passage as belonging to the longer section that includes 16:1-20. The conclusion among scholarship is that Mark 16:9ff is not original to Mark and was added later to supplement the abrupt ending of Mark at the end of 16:8.
• William L. Lane. Lane demarcates this passage as one cohesive section entitled The Resurrection of Jesus.
• Ben Witherington III. Witherington demarcates this passage as one cohesive section entitled The End of the Beginning of the Gospel.
• Mark L. Strauss. Strauss demarcates this passage as one cohesive section entitled Epilogue: The Resurrection Announced.

Mark introduces this narrative with a textual marker that states, “1 When the Sabbath was over…”. This textual marker assists in demarcating the passage as it announces a change in the scene through a specific mark in time. In addition to the temporal marker the characters and the theme of the narrative changes. Joseph is gone while Mary Magdalene, Mary the mother of James, and Salome, who were in the background of the previous passage, step onto center stage. The theme of Jesus’ death and burial are gone and the message of his resurrection is announced. This announcement is received with astonishment and fear.

Mark has written his gospel in such a way that each narrative tells a story and frames Jesus’ life and teaching to communicate certain points about the kingdom of God that Jesus is inaugurating. To add or subtract verses from the way Mark has constructed his gospel confuses the points that Jesus is making.

The Argument of the Text

• Narrative analysis. In this narrative Mark continues his typical fast past narrative as he provides all of the information as the narrator with only one line of dialogue from the characters.
• Character analysis. There are four characters in the scene: Mary Magdalene, Mary the mother of James, Salome, and a young man dressed in a white robe. In this passage only the man dressed in a white robe speaks.
• Structural analysis.
  • Mark 16:1-8. Strauss states that, “Mark’s detailed Passion Narrative - focusing at length on Jesus’ suffering and rejection by all (14:1 - 15:47) - now gives way to a remarkably short and puzzling account of the resurrection” (p. 714).
  • Mark 15:40-16:8. Tolbert explains that, “The epilogue is structured by the triple appearance of three (or two) named women at crucial points of witness: at the crucifixion, at the burial, and at the empty tomb on the morning of the forest day of the week. Moreover, the chronology of events is carefully charted by the three explicit time references” (p. 290).

After the Sabbath has ended, Mary Magdalene, Mary the mother of James, and Salome go to the tomb that Jesus was buried in so they could continue to honor him with a proper burial. When they arrive at the tomb, they are amazed that the very large stone has been rolled away. When the young man in white tells them that Jesus has resurrected, they run away in astonishment and tell no one out of fear. It is notable that the first people to be informed of Jesus’ resurrection are women. This is a testament to the historicity of the event. Had the resurrection been made up by Jesus’ disciples the first to have been told the good news would have assuredly been men. In addition, again Jesus’ disciples fail. Instead of following the instructions of the young man in white, the women ran away and told no one because they were afraid.

In this passage decisions on how to react to the characters in the scene come from the information presented by the narrator.

The issues in this passage:

• Mary Magdalene, Mary the mother of James, and Salome bring spice to Jesus tomb to anoint him. The closest disciples of Jesus, the few that stood by him during his darkest hour upon the cross, remained faithful to him after his death by anointing his body as soon as it was possible after the Sabbath had ended. Witherington states that, “The fact that they bring spices to anoint the body makes very clear that there is no doubt in their mind but that Jesus is dead” (p. 413). Tolbert points out that, “In contrast to the rejection and alienation emphasized by the mocking and by Jesus’ cry from the cross, the introduction of a faithful group of followers comes like the glow of dawn after a dark night” (p. 291). Lane states that, “Since in the climate of Jerusalem deterioration would occur rapidly, the visit of the women with the intention of ministering to the corpse after two nights and a day must be viewed as an expression of intense devotion” (p. 585).
• Mark informs his audience that the women went to Jesus’ tomb very early in the morning at sunrise. These disciples of Jesus bought spices as soon as possible after the Sabbath ended at sundown on Saturday evening. However, it would have been too dark for them to visit Jesus’ tomb. They visited Jesus’ tomb as early as practically possible, “early in the morning at sunrise.”
• They wondered how they were going to roll the very large stone away from the entrance. Upon arriving at the tomb they see that the tomb has already been moved. They pondered how they were going to gain access to Jesus’ body with a very large stone blocking the entrance of the tomb. This was not an issue for the disciples as the tomb had already been opened.
• The women entered the tomb and were alarmed when they saw a young man dressed a white robe. These disciples were faithful to Jesus as they entered the tomb. Lane states that, “In the color symbolism of the NT, white is primarily the heavenly color and is mentioned almost exclusively in eschatological or apocalyptic contexts… The presence of the angel underscores the eschatological character of the resurrection of Jesus and anticipates the parousia when the Son of Man will come in “the glory of the Father with the holy angels”” (p. 587).
• The young man tells the women not to be alarmed that Jesus has risen. Blackwell states that, “Jesus is not just perpetually remembered in the community, nor is his soul merely experiencing eternal bliss. Rather, the focus here is on his body: his crucified body has been raised from the dead; he has been resurrected, just as he had predicted” (p. 257-8). Witherington states that, “V. 6 involves an angelophany, and in almost every passage in the Bible when a person or persons encounter God or God’s emissaries, “it is necessary for God’s first words to dismiss the person’s fears. Man can’t help being afraid when he realizes he is in the presence of the overwhelming majesty of God.”” (p. 414). Lane states that, “The fact that women were the first to receive the announcement of the resurrection is significant in view of contemporary attitudes. Jewish law pronounced women ineligible as witnesses. Early Christian tradition confirms that the reports of the women concerning the empty tomb and Jesus’ resurrection were disregarded or considered embarrassing. That the news had first been delivered by women was inconvenient and troublesome to the Church, for their testimony lacked value as evidence. The primitive Community would not have invented this detail, which can be explained only on the ground that it was factual” (p. 589). Strauss concurs, stating that, “Since in first-century Judaism the testimony of women was not considered reliable, the early church would never have created stories in which women were the primary witnesses. It seems beyond dispute that a group of women discovered the empty tomb on the third day after Jesus’ crucifixion” (p. 717).
• The young man directs the women to go and tell the disciples and Peter to go to Galilee where they will then see Jesus just as he had told them. Jesus had told his disciples that he would rise (reference?) again. The young man tells the women to go and tell the disciples and then names Peter specifically. Strauss states that, “Peter is likely singled out not only because of his key leadership role among the disciples, but especially in light of his need for restoration after denying Jesus” (p. 720).
• The women do not do as they are told because trembling and astonishment overwhelmed them. They said nothing to anyone because they were afraid. Throughout Mark’s gospel, he has presented Jesus’ disciples as lacking. One of the overarching themes of Mark’s gospel is that all fail to be faithful and persevere to the end except Jesus. In Mark’s gospel, Jesus is the only one that God’s people should emulate. Witherington states that, “The implication would be that, for the circumscribed period of time the witness were in terror and fled from the tomb, they said nothing to anyone. Naturally the fear would at some point subside, and the women would cease to be tongue-tied at that juncture” (p. 415). Witherington concludes that, “even our Gospel role models are all fallible sinful human beings, with the exception of Jesus” (p. 418-9).

Mark gets his message across in this passage by providing most of the information and with two small lines of dialogue by one of the characters.

This passage is about three faithful disciples of Jesus who at the earliest possible moment honored Jesus’ body by going to his tomb to prepare his body for burial. Jesus chooses these faithful women to be the first to hear and be tasked with disseminating the resurrection message. Blackwell states that, “Jesus’s ministry proclaimed and demonstrated God’s kingdom, and he foretold that his death and resurrection were central to his messianic identity as king” (p. 253). Strauss states that, “Mark’s gospel comes to its resolution with the discovery of the empty tomb and the announcement of the resurrection by an angel” (p. 715).

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 the 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 his crucifixion. Just before the Passover, the religious leaders are set on killing Jesus, but decide to postpone their execution out of fear of the response of the Jewish people. After an unnamed woman uses her fortune of perfume to anoint Jesus for his burial, one of Jesus’ own disciples conspires with the chief priests to have Jesus put to death. Jesus is arrested and rejected by all. His own disciples desert him, the religious leaders accuse him of blasphemy, Pilate dismisses justice to appease the crowd, the common Jew scoffs at Jesus’ claim of Messiah, even the condemned crucified with Jesus ridicule him. In the last moments of Jesus' human life, he even cries out that his own heavenly Father has forsaken him. Jesus is rejected by all.

Context

(See Introduction - The Context) 

Appeal to Particular Cultural Conventions/Cues:

• Women as witnesses. In the ancient world and especially in Judaism, women were not seen as reliable witnesses. The truth that Jesus chose three women to be the first to hear of the resurrection message would have been astonishing at the time. These three disciples were faithful and bold to the end. Instead of mourning and hiding from the authorities, they visited Jesus’ tomb as soon as possible to honor their Lord. This also speaks to the historicity of the story. The first-century church would not have made up a story in which three women were the first to be given the kingdom changing message of Jesus’ resurrection. But God does not follow human ways. God’s wisdom is foolishness to humankind.

The Interface of Contexts:

This passage appeals to the cultural concern of social roles. In ancient times, women were not seen as believable witnesses.

This passage stands in tension with the world it addressed as Mark’s original audience were suffering some of the same rejection and persecution from the Roman authorities and the Jewish people in Rome. This passage would have encouraged Jesus followers in Rome to persevere through rejection and persecution at the hands of evil worldly kingdoms just as Jesus did, even unto death.

Similarly, in today’s evil worldly culture, many people despise religion and especially Christianity. But Jesus’ followers are to be encouraged with the knowledge and hope that their leader has gone before them and ultimately conquered the forces of evil. Jesus’ followers have nothing to fear for their eternity has been accomplished. It is difficult for people today, especially those who have grown up in the church, to understand the challenges in front of Jesus’ disciples after his crucifixion. The resurrection message has been preached for two thousand years. It is challenging, but necessary, for God’s people today to fully comprehend the difficult days Jesus’ disciples were experiencing between the cross and the resurrection. Jesus’ disciples had given the last three years of their lives to Jesus’ mission as the savior of the world and now all seemed as lost.

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 28:1-8. This is Matthew’s version of Mark 16:1-8. In his version, Matthew gives much more detail than Mark. Matthew informs his audience that it was a great earthquake that rolled away the stone. Matthew continues, stating it was an angel sitting on the stone who gave the women the direction to tell the other disciples of Jesus’ resurrection. In Matthew’s account, the women run from the tomb in fear and excitement and are then greeted by the resurrected Jesus himself.
• Matthew 28:9-10, 16-20. “9 Just then Jesus met them and said, “Greetings!” They came up, took hold of his feet, and worshiped him. 10 Then Jesus told them, “Do not be afraid. Go and tell my brothers to leave for Galilee, and they will see me there.” … 16 The eleven disciples traveled to Galilee, to the mountain where Jesus had directed them. 17 When they saw him, they worshiped, but some doubted. 18 Jesus came near and said to them, “All authority has been given to me in heaven and on earth. 19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.”” Witherington argues that Mark 16:1-8 is not the end of Mark’s gospel, but that Matthew (and Luke) have recorded the lost ending of Mark when he is used as source material. Witherington states that, “Matthew found the second commissioning story in Mark, and added the note of joy at the tomb, perhaps to make the story have more continuity” (p. 417). Strauss argues that, “The fact that others are uncomfortable with Mark’s ending is hardly an argument against it, since Mark so often surprises… The shorter ending does not deny or omit the resurrection; it simply does not narrate resurrection appearances” (p. 722).
• Luke 24:1-12. This is Luke’s version of Mark 16:1-8. In his version, Luke gives more detail than Mark. Luke informs his audience that after the women went into the tomb, two men appeared and the women responded as if it were an angelic appearance. Luke goes on to inform his audience that the women went back to the disciples and told them of this experience, but the disciples received the news as nonsense. Only after Peter runs to the tomb and finds it empty for himself does the experience seem trustworthy.
• Luke 24:9-12. “9Returning from the tomb, they reported all these things to the Eleven and to all the rest. 10 Mary Magdalene, Joanna, Mary the mother of James, and the other women with them were telling the apostles these things. 11 But these words seemed like nonsense to them, and they did not believe the women. 12 Peter, however, got up and ran to the tomb. When he stooped to look in, he saw only the linen cloths. So he went away, amazed at what had happened.” Witherington argues that Mark 16:1-8 is not the end of Mark’s gospel, but that Matthew (and Luke) have recorded the lost ending of Mark when he is used as source material. Witherington states that, “Matthew found the second commissioning story in Mark, and added the note of joy at the tomb, perhaps to make the story have more continuity” (p. 417). Strauss argues that, “The fact that others are uncomfortable with Mark’s ending is hardly an argument against it, since Mark so often surprises… The shorter ending does not deny or omit the resurrection; it simply does not narrate resurrection appearances” (p. 722).
• John 20:1-10. This is John’s version of Mark 16:1-8. John’s version differs from the synoptic versions. In John’s version, only Mary Magdalene is named as visiting the tomb. When she finds the stone rolled away from the tomb she runs to Peter believing that someone has taken Jesus’ body. Once Peter and the other disciple reach the empty tomb, then they understand what Jesus told them about his resurrection.

This passage is the “story of God and God’s people”. In this passage, Jesus’ most faithful disciples go to honor him in his death. Their faithfulness is rewarded as they are the first to be given the news of Jesus’ resurrection. Strauss concludes that, “The failure of the women, like the failure of the disciples earlier, serves as a positive challenge to the readers to respond with faith - an implicit call to discipleship” (p. 723). This is the “story of God and God’s people”.

Mark 16:6 (CSB)

6 “Don’t be alarmed,” he told them. “You are looking for Jesus of Nazareth, who was crucified. He has risen! He is not here. See the place where they put him.

Main Verbs

(was) Crucified

(has) Risen

Verbs

(was) Crucified

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

(has) Risen

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