Commentary on Mark: Introduction and Part 1 (No. F041)

Commentary on the Gospel According to Mark

Mark is now widely recognised as the earliest gospel. The early traditions about Mark writing in Rome and influenced by Peter are considered completely false and given to establish Peter’s presence in Rome and negate Peter’s own assertion regarding their presence in Babylon in what was then Parthia. The assertion rests on the fact that Peter wrote referring to Babylon at 1Peter 5:13 and then mentions Mark also with what is taken to refer to his wife. The Sun cults then claim that this refers to Rome rather than the city of Babylon which was the central hub of the Euphrates basin. Peter’s ministry was in Parthia to the Lost Tribes of Israel and operating from Antioch and Babylon into the area up to the Black Sea and Scythia with his brother Andrew and into Thrace (see Establishment of the Church under the Seventy (No. 122D)) so (John) Mark may well have been in contact and working with him there in Parthia as Peter says, calling him his son (1Pet. 5:13), and as the histories show. Peter and Mark were not in Rome. That is a later fiction. Matthew wrote his gospel in Jerusalem, in Hebrew, and took it into Parthia, where he later died at Hierees. Bartholomew took Matthew’s gospel, from Parthia, through Bactria, on into India, and he was later crucified in Greater Armenia. Mark became the Bishop of Alexandria. He probably wrote his gospel very quickly after he was restored by Peter, in Parthia at Babylon, where Peter says he was. Or he may have finalised the draft at Alexandria on his arrival there but that is unlikely. It is most probable that he and Luke wrote their gospels on the restoration to restore their good standing with the brethren, and under the guidance of the Holy Spirit (No. 117). Note also that Alexandria and Babylon had large Jewish communities; Babylon from the captivity 586 BCE until at least the Fourth Century CE and onwards, and Alexandria from the Third Century BCE, with the Temple at Elephantine from the Fifth century BCE, and the Temple at Heliopolis established ca 160 BCE under Onias IV under the prophecy in Isaiah 19:19. It is certain that Mark, Matthew and Luke were written well before the fall of the Temple, and Matthew in Hebrew, as a witness to Judah, Levi and Benjamin, and so also the gospel of Luke before his martyrdom. Luke was restored by Paul, and he, like Mark, was inspired by God as he says in his text (see Bullinger’s note re 1:3). It is unlikely that any gospel was written after 70 CE. God does nothing

except He warns the people through His servants the prophets (Amos 3:7). Matthew warned Jerusalem and Mark warned the Jews at Alexandria and the Temple at Heliopolis probably within the first ten years of the death of Christ. Luke issued his from the Levant to the Jews there after his restoration by Paul and prior to Acts.

Africa and the Levant

14. Mark the evangelist, bishop of Alexandria.

15. Luke the evangelist.

These two belonged to the seventy disciples who were scattered¹⁵³ by the offence of the word which Christ spoke, "Except a man eat my flesh, and drink my blood, he is not worthy of me."¹⁵⁴ But the one being induced to return to the Lord by Peter's instrumentality, and the other by Paul's, they were honoured to preach that Gospel¹⁵⁵ on account of which they also suffered martyrdom, the one being burned, and the other being crucified on an olive tree. (cf. 122D)

The structure of the Synoptic Gospels

Regarding Mark: The subject of over 90% of Mark’s verses are contained in Matthew, the substance of over 50% in Luke. Where the same matter is contained in all three synoptic gospels usually more than half Mark’s actual words are to be found in both Matthew, or in Luke’s texts, or in one of them. While there is often agreement or collocation of words between Mathew and Luke and Mark or between one of them and Mark, it seldom happens that both agree against Mark except in very rare instances. The order in which the material is arranged in Mark is usually followed by Matthew and Luke. Where either of them differs from Mark the other usually agrees with him. Where Matthew and or Luke and Mark differ in language, the language of those is usually more grammatically and stylistically smoother and more correct than that of Mark. In other instances something that could either perplex or offend in Mark is either absent in Matthew or Luke (e.g. cf. Mark 4:38b with Matt. 8:25; Luke 8:24 and Mark 6:5 with Matt. 13:58, Mark 10:17-18 with Matt. 19:16-17). The Greek text of Matthew is a later translation from the Hebrew. Mark is simple and direct and is what we would expect in plain speech of the time. Mark faithfully uses the early reference to Christ as teacher (rabbi) whereas the others often use the post-Resurrection terminology as Lord. Bullinger has more to say on this matter below. There is more extensive analysis of the structure by G. E. B. Cranfield Mark Gospel of, Interpreter’s Dictionary of the Bible pp. 267-277).

Mark

by E.W. Bullinger

[Bullinger’s commentaries are faithfully preserved in the Companion Bible and are linked to the KJV. For those who use the KJV it is important that the Companion Bible is used to isolate error. Ed ]

THE GOSPEL ACCORDING TO MARK

THE STRUCTURE OF THE BOOK AS A WHOLE.

"BEHOLD MY SERVANT" (Isaiah 42:1).

Mark 1:1-8. THE FORERUNNER.

Mark 1:9-11. THE BAPTISM: WITH WATER.

Mark 1:12-13. THE TEMPTATION: IN THE WILDERNESS.

Mark 1:14-20. THE KINGDOM

Mark 1:21 - Mark 8:30. THE KING

Mark 8:31 - Mark 10:52. THE KING

Mark 11:1 - Mark 14:25. THE KINGDOM

Mark 14:26-42. THE AGONY: IN THE GARDEN.

Mark 14:43 - Mark 16:14. THE BAPTISM: OF SUFFERING (DEATH, BURIAL, AND RESURRECTION).

Mark 16:15-20. THE SUCCESSORS.

For the New Testament and the order of the Books, see Appdx-95.

For the Inter-relation of the Four Gospels, see the Structure on p. 1304.

For the Diversity of the Four Gospels, see Appdx-96.

For the Unity of the Four Gospels, see Appdx-97.

For the Fourfold Ministry of the Lord, see Appdx-119.

For words used only in Mark, see some 70 recorded in the notes.

MARK is a Roman (Latin) surname. His Hebrew forename was John (Acts 12:12). He was a cousin of Barnabas (Colossians 4:10). His mother’s name was "Mary" (Acts 12:12; see Appdx-100). What may be gathered of his history can be learnt only by the Scripture references to him (cp. Acts 4:36; Acts 12:12; Acts 13:5; Acts 13:13; Acts 15:37-39; Colossians 4:10; 2 Timothy 4:11; Philem v. 24; 1Pet. 5:13.)

Mark was not the young man mentioned in ch. Mark 14:51, Mark 14:52 . See the notes there. His Gospel was not derived, as alleged, from any human sources; such assertions are at the best only conjectures. It was given to him, as Luke’s Gospel was given to him, "from above" (Luke 1:3). This precludes all theories about "copying" and human "inditing" and "transcribing". There are other reasons for the omission and inclusion of certain events, which depend on, and are to be gathered from, the Divine perfections of the Word of God. Such omissions and inclusions are to be explained by the special presentation of the Lord as Jehovah’s Servant and not by the conflicting and uncertain speculations as to the "sources" of this Gospel.

To this special presentation of the Lord, in Mark, is due the fact that while He is addressed as "Lord" in the other three Gospels 73 times; by His disciples 37 times, and by others 36 times (5 of which are rendered "Sir"); He is addressed as such in the Gospel of Mark, only twice; once by the Woman (a Greek or Gentile), Mark 7:28 , where it should be rendered "Sir"; and Mark 9:24, where "Lord" is omitted by all critical texts (see Appdx-94 . VI) as well as by the ancient Syriac version (see Appdx-94, p. 136, note 3). Moreover, He is spoken of as such by the Holy Spirit through the Evangelist only twice (Mark 16:19 , Mark 16:20), but that was after His ascension into heaven. To this presentation of the Lord in this Gospel as Jehovah’s servant, are due also the minute references to His activities, not only to what He said, but how He said it; what He did, and how He did it. These are not due to any "peculiarity" of the human writer, but to the Divine supplements of the Holy Spirit. Hence we are told:---

How the disciples were sent forth "two and two" (Mark 6:7);

How the centurion "stood by, over against" the Lord (Mark 15:39);

How the people were made to sit "in ranks" (Mark 6:40);

How the Lord went to pray (Mark 1:35);

How He withdrew "to the sea" (Mark 3:7); and how He "sat in the boat, on the sea" (Mark 4:1);

How He was in the stern, asleep "on a pillow" (Mark 4:38); how He sat (Mark 12:41; Mark 13:3).

We are told also of the fear, astonishment, and sore amazement of the disciples (Mark 4:41 ; Mark 6:51 ; Mark 10:24 , Mark 10:26 ); and of the effect of the Lord's words and works on the People (Mark 2:2; Mark 3:10; Mark 3:20; Mark 4:1; Mark 5:21; Mark 5:31; Mark 6:31; Mark 6:33; Mark 8:1). The activities and movements of "Jehovah's Servant" are always prominent, from the very "beginning"; which without any preface, introduces the public ministry of the Lord, setting forth on the one hand the very height of His Divine power (Mark 1:27 , Mark 1:31; Mark 2:12; Mark 3:10; Mark 5:29; Mark 6:56; Mark 7:37); and on the other the depth of His feelings as man-His fatigue, &c. (Mark 4:38; Mark 11:12 ; Mark 14:36 ); His sympathies and compassion (Mark 6:34 ; Mark 8:2); His love (Mark 10:21); His composure (Mark 4:38-40; Mark 15:5); His seeking solitude (Mark 1:35; Mark 6:30-32); His wonder (Mark 6:6); His grief (Mark 3:5); His sighing (Mark 7:34; Mark 8:12); His anger and displeasure (Mark 3:5; Mark 10:14). See note on "immediately" (Mark 1:12).

The four Gospels are treated in The Companion Bible not as four culprits brought up on a charge of fraud, but as four witnesses whose testimony is to be received.

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Mark Chapter 1 (RSV)

Chapter 1

¹The beginning of the gospel of Jesus Christ, the Son of God. ²As it is written in Isaiah the prophet, "Behold, I send my messenger before thy face, who shall prepare thy way; ³the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight--" ⁴John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. ⁵And there went out to him all the country of Judea, and all the people of Jerusalem; and they were baptized by him in the river Jordan, confessing their sins. ⁶Now John was clothed with camel's hair, and had a leather girdle around his waist, and ate locusts and wild honey. ⁷And he preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. ⁸I have baptized you with water; but he will baptize you with the Holy Spirit." ⁹In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. ¹⁰And when he came up out of the water, immediately he saw the heavens opened and the Spirit descending upon him like a dove; ¹¹and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased." ¹²The Spirit immediately drove him out into the wilderness. ¹³And he was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels ministered to him. ¹⁴Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, ¹⁵and saying, "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel." ¹⁶And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishermen. ¹⁷And Jesus said to them, "Follow me and I will make you become fishers of men." ¹⁸And immediately they left their nets and followed him. ¹⁹And going on a little farther, he saw James the son of Zeb'edee and John his brother, who were in their boat mending the nets. ²⁰And immediately he called them; and they left their father Zeb'edee in the boat with the hired servants, and followed him. ²¹And they went into Caper'na-um; and immediately on the sabbath he entered the synagogue and taught. ²²And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. ²³And immediately there was in their synagogue a man with an unclean spirit; ²⁴and he cried out, "What have yo to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." ²⁵But Jesus rebuked him, saying, "be silent, and come out of him!" ²⁶And the unclean spirit, convulsing him and crying with a loud voice, came out of him. ²⁷And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him." ²⁸And at once his fame spread everywhere throughout all the surrounding region of Galilee. ²⁹And immediately he left the synagogue, and entered the house of Simon and Andrew, with James and John. ³⁰Now Simon's mother-in-law lay sick with a fever, and immediately they told him of her. ³¹And he came and took her by the hand and lifted her up, and the fever left her; and she served them. ³²That evening, at sundown, they brought to him all who were sick or possessed with demons. ³³And the whole city was gathered together about the door. ³⁴And he healed many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. ³⁵And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed. ³⁶And Simon and those who were with him pursued him, ³⁷and they found him and said to him, "Every one is searching for you." ³⁸And he said to them, "Let us go on to the next towns, that I may preach there also; for that is why I came out." ³⁹And he went throughout all Galilee, preaching in their synagogues and casting out demons. ⁴⁰And a leper came to him beseeching him, and kneeling said to him, "If you will, you can make me clean." ⁴¹Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean." ⁴²And immediately the leprosy left him, and he was made clean. ⁴³And he sternly charged him, and sent him away at once, ⁴⁴and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people." ⁴⁵But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country; and people came to him from every quarter.

Intent of Chapter 1

Verse 1: Note the Gospel commences with the statement that Jesus Christ is the Son of God and there is no mention of God or the triune God in any text. Eternal Life is knowing the One True God and Jesus Christ whom he sent (Jn. 17:3).

vv. 1-8 John the Baptist prepares the Way (Mat. 3:1-12; Lk. 3:1-20; Jn. 1:6; 15:19-28) The Gospel or good news begins with John’s call to repentance. Mal. 3:1 where God through the Holy Spirit is the speaker (Mat. 11:10; Lk. 7:27).

v. 3 Isa. 40:3 v. 4 Acts 13:24 John called men to baptism with water thereby symbolising recognition and confession of sin together with acceptance of God’s judgment and forgiveness (cf. Ann. Oxf. RSV n). John’s Baptism however did not lead to salvation, as was seen with Apollos and his party who had to be re-baptised (Acts 19:1-7 (see F044v). v. 8 Repentance and Baptism (No. 052) with the Holy Spirit (No.. 117) would draw men into Spiritual Communion with God (Acts 2:17-21; Jl. 2:28-29).

vv. 9-11 The Baptism of Jesus (Mat. 3:13-17; Lk. 3:21-22; Jn. 1:29-34) see Christ's Age at Baptism and the Duration of his Ministry (No. 019) v. 11 Beloved similar in meaning to Chosen, (cf. Isa. 42:1) being called under Predestination (No. 296) as part of the will of God (Ps. 2:7; Lk. 9:35; 2Pet. 1:17).

vv. 12-13 Temptation in the wilderness (Mat. 4:1-11; Lk, 4:1-13). The issue is covered in the text of Matthew F040i and is also covered in the texts of The Sign of Jonah and the History of the Reconstruction of the Temple (No. 013) and also Timing of the Crucifixion and the Resurrection (No. 159).

vv. 14-15 Preaching in Galilee

(Mat. 4:12-17; Lk. 4:14-15; Jn. 4:43-45)

v. 15 Jesus’ message is summarised in this verse of which the whole of Mark is an expansion. The time is fulfilled and the kingdom of God is at hand, repent and believe in the gospel (cf. Mat. 4:17 n.)

vv. 16-20 Calling of four fishermen (Mat. 4:18-22; Lk. 5:1-11; Jn. 1:35-42)

vv. 21-28 Teaching with authority (Lk. 4:31-37)

vv. 21-22 Mat. 7:28-29; Lk. 4:31-32;

vv. 23-28 Lk. 4:33-37

v. 23 The spirit or demon was called unclean because the effect of the condition or possession was to separate men from the worship of God.

v. 27 Mat. 7:29 n.

vv. 29-34 Healing Peter’s mother-in-law and many others (Mat. 8:14-17; Lk. 4:38-41)

v. 32 The Sabbath ended at Dark or EENT when three or more mainstream stars were visible in the sky. see The Sabbath (No. 031) and Start of the Month and the Day (No. 203).

v. 34 see vv. 43-44 n.

vv. 35-39 Jesus preaches throughout Galilee (Mat. 4:23-25; Lk. 4:42-44)

v. 35 Lk. 3:21 n.

v. 38 He came out from Capernaum (2:1)

vv. 40-45 Jesus heals a man with leprosy (Mat. 8:1-4; Lk. 5:12-16)

1:40-9:50 Ministry and controversy chiefly in Galilee

1:40-45 Mat. 8:2-4; Lk. 5:12-16;

vv. 43-44 Jesus wished to ensure the healings carried with it spiritual obligations. He did not wish to have crowds attracted only to deal with the problems on a physical level and thus misapply the lessons and lose the message (v. 45).

Chapter 2

¹And when he returned to Caper'na-um after some days, it was reported that he was at home. ²And many were gathered together, so that there was no longer room for them, not even about the door; and he was preaching the word to them. ³And they came, bringing to him a paralytic carried by four men. ⁴And when they could not get near him because of the crowd, they removed the roof above him; and when they had made an opening, they let down the pallet on which the paralytic lay. ⁵And when Jesus saw their faith, he said to the paralytic, "My son, your sins are forgiven." ⁶Now some of the scribes were sitting there, questioning in their hearts, ⁷"Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?" ⁸And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts? ⁹Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, take up your pallet and walk'? ¹⁰But that you may know that the Son of man has authority on earth to forgive sins" --he said to the paralytic-- ¹¹"I say to you, rise, take up your pallet and go home." ¹²And he rose, and immediately took up the pallet and went out before them all; so that they were all amazed and glorified God, saying, "We never saw anything like this!" ¹³He went out again beside the sea; and all the crowd gathered about him, and he taught them. ¹⁴And as he passed on, he saw Levi the son of Alphaeus sitting at the tax office, and he said to him, "Follow me." And he rose and followed him. ¹⁵And as he sat at table in his house, many tax collectors and sinners were sitting with Jesus and his disciples; for there were many who followed him. ¹⁶And the scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, "Why does he eat with tax collectors and sinners?" ¹⁷And when Jesus heard it, he said to them, "Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners." ¹⁸Now John's disciples and the Pharisees were fasting; and people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" ¹⁹And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. ²⁰The days will come, when the bridegroom is taken away from them, and then they will fast in that day. ²¹No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. ²²And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins." ²³One sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. ²⁴And the Pharisees said to him, "Look, why are they doing what is not lawful on the sabbath?" ²⁵And he said to them, "Have you never read what David did, when he was in need and was hungry, he and those who were with him: ²⁶how he entered the house of God, when Abi'athar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?" ²⁷And he said to them, "The sabbath was made for man, not man for the sabbath; ²⁸so the Son of man is lord even of the sabbath."

Intent of Chapter 2

vv. 1-12 Healing a man with palsy (Mat. 9:1-8; Lk. 5:17-26)

v. 2 The people gathered to hear the word he gave re the faith and the kingdom of God.

v. 4 The people bringing the paralytic removed the part or the roof which may have been flat and of packed earth of part canvas. v. 5 Christ was moved by their faith and said that his sins were forgiven. vv. 6-7 Some of the scribes were sitting there and mentally began to question what he was saying about forgiving sin. Perhaps they sensed he was correcting their teaching on forgiveness. v. 10 He was a normal man as he used the Son of Man nomenclature of himself (cf. Mat. 5:45 n), or was he despite his normal life linking himself to the prophesied figure of Dan. 7:13-14 (F027vii) as the coming Messiah (Acts 7:56 n (F044ii). Christ then explained that he had the authority on earth to forgive sin. The man then took up his bed and walked and all were amazed (vv. 8-12).

vv. 13-17 Calling of Levi (Mat. 9:9-13; Lk. 5:27-32) v. 13 He was teaching a crowd at the Sea of Galilee v. 14. Levi the son of Alpheus was sitting at the tax office. He was called and went with Christ and the Scribes of the Pharisees saw Christ and the disciples at home eating with tax collectors and sinners (v. 15). The Scribes of the Pharisees questioned this aspect. Christ answered that he came to call, not the righteous, but sinners (vv. 16-17).

vv. 18-22 Leaders question about fasting (Mat. 9:14-17 (see notes); Lk. 5:33-39). Messiah was to be with them only a short time. Although John the Baptist would soon be dead, that was not the point of Christ’s refutation of the Scribes and Pharisees.

vv. 19-20 Isa. 62:5; Lk. 17:22 Christ used the wedding association and himself as the bridegroom and he established the analogy of the Church and its members as the Bride of Christ (see Jn. 3:27n.) (cf. Trumpets No. 136) Part II: Marriage Supper of the Lamb.

vv. 21-22 Christ then uses the parable of the old and new wineskins for the call of the saints and the addition of the New Wine of the Holy Spirit (No. 117).

Jesus and the Laws of the Sabbath 2:23-3:6.

Christ kept the Temple Calendar as did the disciples and the entire Church under intense persecution (see Distribution of the Sabbath-keeping Church (No.122); Role of the Fourth Commandment in the Historical Sabbath-Keeping Churches of God (No. 170) and Surah 19 Maryam (Q019). See also Acts (F044vii)).

vv. 23-28 Lord of the Sabbath (see Mat. 12:1-8 (and notes); Lk. 6:1-11) (Sabbath No. 031); (Lord of the Sabbath (No. 031B); Joshua, the Messiah, the son of God (No. 134); Law and the Fourth Commandment (No. 256); Calendar of God ( No. 156).

v. 24 The Pharisees attack Jesus by attacking his disciples (vv. 16,18) v. 26 Abiathar was High Priest during David’s reign (2Sam. 15:35) His father Ahimelech was priest at the time David ate the consecrated bread (1Sam. 21:1-6).

v. 27 Ex. 23:12; Deut. 5:14; (see also 3:1-6 below). v. 28 Declaration that Christ is Lord even of the Sabbath is a definitive declaration. Christ gave the law to Moses at Sinai (see Acts 7:30-53 (F044ii) 1Cor. 10:1-4 (F046ii) and retains Lordship over the Sabbath continually. It was never and will never be moved to any other day. Christ will restore the Sabbaths, New Moons and Feasts at his return (Isa. 66:23-24; Zech. 14:16-19).

Chapter 3

¹Again he entered the synagogue, and a man was there who had a withered hand. ²And they watched him, to see whether he would heal him on the sabbath, so that they might accuse him. ³And he said to the man who had the withered hand, "Come here." ⁴And he said to them, "Is it lawful on the sabbath to do good or to do harm, to save life or to kill?" But they were silent. ⁵And he looked around at them with anger, grieved at their hardness of heart, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. ⁶The Pharisees went out, and immediately held counsel with the Hero'di-ans against him, how to destroy him. ⁷Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea ⁸and Jerusalem and Idume'a and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that he did, came to him. ⁹And he told his disciples to have a boat ready for him because of the crowd, lest they should crush him; ¹⁰for he had healed many, so that all who had diseases pressed upon him to touch him. ¹¹And whenever the unclean spirits beheld him, they fell down before him and cried out, "You are the Son of God." ¹²And he strictly ordered them not to make him known. ¹³And he went up on the mountain, and called to him those whom he desired; and they came to him. ¹⁴And he appointed twelve, to be with him, and to be sent out to preach ¹⁵and have authority to cast out demons: ¹⁶Simon whom he surnamed Peter; ¹⁷James the son of Zeb'edee and John the brother of James, whom he surnamed Bo-aner'ges, that is, sons of thunder; ¹⁸Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, ¹⁹and Judas Iscariot, who betrayed him. Then he went home; ²⁰and the crowd came together again, so that they could not even eat. ²¹And when his family heard it, they went out to seize him, for people were saying, "He is beside himself." ²²And the scribes who came down from Jerusalem said, "He is possessed by Be-el'zebul, and by the prince of demons he casts out the demons." ²³And he called them to him, and said to them in parables, "How can Satan cast out Satan? ²⁴If a kingdom is divided against itself, that kingdom cannot stand. ²⁵And if a house is divided against itself, that house will not be able to stand. ²⁶And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end. ²⁷But no one can enter a strong man's house and plunder his goods, unless he first binds the strong man; then indeed he may plunder his house. ²⁸"Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; ²⁹but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" -- ³⁰for they had said, "He has an unclean spirit." ³¹And his mother and his brothers came; and standing outside they sent to him and called him. ³²And a crowd was sitting about him; and they said to him, "Your mother and your brothers are outside, asking for you." ³³And he replied, "Who are my mother and my brothers?" ³⁴And looking around on those who sat about him, he said, "Here are my mother and my brothers! ³⁵Whoever does the will of God is my brother, and sister, and mother."

Intent of Chapter 3

vv. 1-6 Healing man on the Sabbath (Mat 12:9-14; Lk. 6:6-11)

vv. 1-2 The authorities watched Christ to accuse him for healing on the Sabbath if he did so.

vv. 3-4. Jesus acting on the principles stated in 2:27 equated acts relating to human need with acts lawful on the Sabbath v. 6 Herodians are assumed to be a group supporting the royal family. Little is known of them but their interests are assumed to be secular. They were allied with the Pharisees against Jesus because of the implications of the Messianic lineages as we see from the visit of the magi in Matthew 2:1-12 (F040i). The Herodians are mentioned in three passages Mk. 3:6; 12:13= Mat. 22:16. The terms are not found in Luke or John. Matt. 12:14 omits Mark’s mention of the Herodians. Mat. 22:16 (=Mk. 12:13) but Luke 20:20 does not. Mk. 8:15 varies in the MSS (eg. Chester Beatty Payrus 45 and W, and Theta) read leaven of the Herodians rather than leaven of Herod (Sandmel S “Herodians” Interp. Dict. Pp. 594f). The interests of the Herodians and the anti Messianic interests of the Pharisees are considered mutual. Sometimes the term Sadducees is used in relation to them (see also 12:13 re allies of the Pharisees.).

vv. 7-12 Many miracles as the great multitude follow Jesus (Mat. 4:24-25; 12:15-21; Lk. 6:17-19; 4:41) vv. 7-8 1:28,38, 45 (Jesus’ fame spreads) v. 10 5:29, 34; 6:54-56 v. 12 1:43-44

vv. 13-19a Appointing the Twelve Disciples (Mat. 10:1-4; Lk. 6:12-16) The twelve were established as a community and spiritual strength came through the Holy Spirit working with them through the community (see 6:7-13 n) v. 13 Lk. 6:12 v. 18 This Alpheus was apparently not identical with Levi’s father (2:14). Simon the Canaanean belonged to a Jewish patriotic group also called zealots (Lk. 6:15; Acts 1:13).

vv. 3:19b-30 Questions about Jesus’ power

(Mat. 12:22-37Lk. 11:14-23; 12:10; 6:43-45)

vv. 20-30 Pharisees say Jesus under Satan’s power (Mat. 12:32-37)

v. 21 His family, (perhaps his mother and his brothers v. 31) concerned for his safety and the attacks on his sanity. v. 22 The Pharisees attribute his acts to demonic power (Lk. 7:33 n; Jn. 10:20. Beelzebub is a pagan god as Lord of the Flies (2Kgs. 1:2n) identified with Satan.

vv. 24-27 Inner division is unable to stand and will destroy its own adherents. v. 29 Mat. 12:31-32 n; vv. 31-35 brothers see Mat. 13:55 n. Jesus describes his true family (Mat. 12:46-50; Lk. 8:19-21).

Chapter 4

¹Again he began to teach beside the sea. And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea; and the whole crowd was beside the sea on the land. ²And he taught them many things in parables, and in his teaching he said to them: ³:”Listen! A sower went out to sow. ⁴And as he sowed, some seed fell along the path, and the birds came and devoured it. ⁵Other seed fell on rocky ground, where it had not much soil, and immediately it sprang up, since it had no depth of soil; ⁶and when the sun rose it was scorched, and since it had no root it withered away. ⁷Other seed fell among thorns and the thorns grew up and choked it, and it yielded no grain. ⁸And other seeds fell into good soil and brought forth grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold." ⁹And he said, "He who has ears to hear, let him hear." ¹⁰And when he was alone, those who were about him with the twelve asked him concerning the parables. ¹¹And he said to them, "To you has been given the secret of the kingdom of God, but for those outside everything is in parables; ¹²so that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven." ¹³And he said to them, "Do you not understand this parable? How then will you understand all the parables? ¹⁴The sower sows the word. ¹⁵And these are the ones along the path, where the word is sown; when they hear, Satan immediately comes and takes away the word which is sown in them. ¹⁶And these in like manner are the ones sown upon rocky ground, who, when they hear the word, immediately receive it with joy; ¹⁷and they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. ¹⁸And others are the ones sown among thorns; they are those who hear the word, ¹⁹but the cares of the world, and the delight in riches, and the desire for other things, enter in and choke the word, and it proves unfruitful. ²⁰But those that were sown upon the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold." ²¹And he said to them, "Is a lamp brought in to be put under a bushel, or under a bed, and not on a stand? ²²For there is nothing hid, except to be made manifest; nor is anything secret, except to come to light. ²³If any man has ears to hear, let him hear." ²⁴And he said to them, "Take heed what you hear; the measure you give will be the measure you get, and still more will be given you. ²⁵For to him who has will more be given; and from him who has not, even what he has will be taken away." ²⁶And he said, "The kingdom of God is as if a man should scatter seed upon the ground, ²⁷and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. ²⁸The earth produces of itself, first the blade, then the ear, then the full grain in the ear. ²⁹But when the grain is ripe, at once he puts in the sickle, because the harvest has come." ³⁰And he said, "With what can we compare the kingdom of God, or what parable shall we use for it? ³¹It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; ³²yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade." ³³With many such parables he spoke the word to them, as they were able to hear it; ³⁴he did not speak to them without a parable, but privately to his own disciples he explained everything. ³⁵On that day, when evening had come, he said to them, "Let us go across to the other side." ³⁶And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. ³⁷And a great storm of wind arose, and the waves beat into the boat, so that the boat was already filling. ³⁸But he was in the stern, asleep on the cushion; and they woke him and said to him, "Teacher, do you not care if we perish?" ³⁹And he awoke and rebuked the wind, and said to the sea, "Peace! Be still!" And the wind ceased, and there was a great calm. ⁴⁰He said to them, "Why are you afraid? Have you no faith?" ⁴¹And they were filled with awe, and said to one another, "Who then is this, that even wind and sea obey him?"

Intent of Chapter 4

4:1-34 Christ again teaches beside the sea and draws large crowds to him. (Mat. Ch.13:3 et seq. (F040iii)).

vv. 1-20 Parables of the Sower (Mat. 13:1-9; Lk. 8:4-8) v. 3 The sower scattered seed broadcast.

v. 5 the rock lay just below the surface.

v. 11 Has been given by God to the elect as opposed to other people not called (see Predestination (No. 296)); The Elect as Elohim (No. 001); Plan of Salvation (No. 001A).

v. 12 from Isa. 6:9-10 (see also 11-13).

vv. 13-20 Mat. 13:18-23 n (F040iii).

vv. 21-25 A Lamp on a Stand (Mat. 13:10-23; Lk. 8:9-18)

v. 21 a bushel Gr. Modiusa pan or container holding about eight quarts (Mat. 5:15; Lk. 8:16; 11:33). v. 22 Mat. 10:26; Lk. 8:17; 12:2;

vv. 24-25 Mat. 7:2; 13:12; Lk. 6:38

vv. 26-29 Parable of the Growing Seed (Mat. 13:24-30). The growth of God’s kingdom in the world is beyond man’s understanding or control. It is part of the Mysteries of God (No. 131). (Cf. (No. 001) above). Some may recognise it, and play a part in it, even if not chosen. v. 29 Jl. 3:13

vv. 30-34 Parable of the Mustard Seed (Mat. 13:31-32 n; Lk. 13:18-19) (F040iii) The kingdom of God takes place within the individual as a small seed to call the elect, and grows, after baptism within the person to enormous power in the Holy Spirit (No. 117); see also Mysteries of God (No. 131)) and (No. 172); v. 32 Dan. 4:12,21 (F027iv); Ezek. 17:23; 31:6; vv. 33-34 Mat. 13:34-35.

vv. 35-41 Jesus calms the storm (Mat. 8:18,23-27; Lk. 8:22-25) Christ’s authority is shown to extend to the natural world and its forces.

v. 38 teacher here and not lord as in the other synoptic gospels.

*****

Bullinger’s notes on Mark Chs. 1-4 (for KJV)

Chapter 1

Verse 1

The beginning of the gospel . A Hebraism. No Article. Compare Hosea 1:2 , "[The] beginning of the word of Jehovah by Hosea". It is the beginning, not of the book, but of the facts of the good news. See note on Mark 8:11 .

gospel = glad tidings. See note on Matthew (Title).

Jesus Christ . See App-98 .

the Son of God. See App-98 .

Verse 2

As. T Tr. WH R read "According as".

it is written = it has been written; i.e. it standeth written,

in. Greek. en. App-104 .

prophets . Plural because it is a composite quotation Malachi 3:1 .Isaiah 40:3 . See App-107 .

messenger = angelos. before Thy face. A pure Hebraism (compare Amos 9:4 , &c.) Unknown to pure Greek.

before . Greek. pro . App-104 .

which = who.

before Thee . Omitted by L T Tr. WH R

Verse 3

the LORD . App-98 . A. a.

Verse 4

John. Compare Matthew 3:1-6 . Luke 3:1-4 ,

did baptize = it came to pass John [was] baptizing.

baptize . See App-115 .

preach = was proclaiming, or heralding. App-121 .

of. Genitive of Relation and Object. App-17 .

repentance . See App-111.

for = resulting in. Greek. eis. App-104 .

Sins . See App-128 .

Verse 5

went out = kept going out. Imperf. Tense. unto. Greek. pros. App-104 .

all . Put by Figure of speech Synecdoche (of the Whole), App-6 , for all parts.

the land = country, or territory. Put by Figure of speech Metonymy (of Subject), App-6 , for the inhabitants.

of = by. Greek. hupo. App-104 .

the river of Jordan. Occ, only in Mark.

confessing . See Matthew 3:6 .

their = their own.

Verse 6

camel's hair . Not a skin, but a garment woven with camel's hair. Compare 2 Kings 1:8 .

about. Greek. peri . App-104 .

locusts . See note on Matthew 3:4 .

wild honey . Plentiful then, and now.

Verse 7

There cometh One = He Who eometh [is].

after = behind; as to time. Not the same as in Mark 1:14 .

latchet = thong.

shoes = sandals, To unloose the sandals of another was a proverbial expression. Figure of speech Paranoia ( App-6 ). Supplemental to "bear" in Matthew 3:11 .

not . Greek. ou. App-105 .

worthy = fit.

stoop down . A Divine supplement. Occurs only here.

Verse 8

with. Greek. en , as in Mark 1:2 .

the Holy Ghost . Greek. pneuma

hagion (without Articles) = "power from on high". See App-101 .

Verse 9

it Came to pass . A pure Hebraism.

Jesus. App-98 .

from. Greek apo. App-104 . Not the same as in Mark 1:11 .

Nazareth. See App-94 ., and App-169 .

in = into. Greek. eis . App-104 . Not the same as in verses: Mark 1:2 , Mark 1:3 , Mark 1:4 , Mark 2:0 , Mark 2:11 , Mark 2:13 , Mark 2:19 , Mark 2:20 , Mark 2:23 , Mar 2:39 , Mar 2:45

Verse 10

straightway = immediately. See note on Mark 1:12 .

out of = away from. Greek. apo , App-104 . But all the texts read ek = out of ( App-104 .)

heavens . Plural. See note on Matthew 6:9 , Matthew 6:10

opened = parting or rending asunder.

the Spirit . Greek pneuma. With Art. See App-101 .

like = as.

upon. Greek. epi, App-104 .

Verse 11

from = out of. Greek. ek. App-104 .

My beloved Son = My Son, the beloved. As in Matthew and Luke.

I am well pleased = I have [ever] found delight.

Verse 12

immediately . A word characteristic of this Gos pel, setting forth no it does the activities of "Jehovah's Servant". The Greek words which it represents (in this and other renderings of eutheus and euthus) are used (in Mark) twenty-six times directly of the Lord and His acts; while in Matthew they occur only five times, in Luke once, and in John twice.

driveth Him = driveth Him out. Divine supplemental information as to the character of the leading of Matthew and Luke.

into . Greek eis. App-104 . Not the same word as in Mark 1:16 .

Verse 13

tempted = being tempted. with the wild beasts. A Divine supplementary particular. Occurs only here.

with. Greek. meta. App-104 .

the angels , &c. See note on Matthew 4:11 , and App-116 .

ministered = were ministering.

Verse 14

after . Greek. meta . App-104 . This commences the first subject of the Lord's ministry, which occupies in Mark only six verses. See App-119 .

put in prison = was dellivered up.

Galilee. App-169 .

the kingdom of God . See App-114 .

Verse 15

time = season.

is at hand = has drawn near (for the setting up of the kingdom). Compare Galatians 1:4 , Galatians 1:4 ,

repent. See App-111 .

and believe the gospel . A Divine supplement to Matthew 4:17 .

believe . See App-150 . Here followed by the Greek Preposition en . App-104 .

the = in the.

Verse 16

walked = was walking.

by = beside Greek. para. App-104 .

Simon and Andrew. See App-141 .

casting a net . The word "net "is included and implied in the Verb. All the texts omit the Noun.

into = in. Greek. en , as in Mark 1:2 .

Verse 17

Come. This call explains Acts 1:21 , Acts 1:22 . The official mission comes liter, in Mark 3:17 , &c.

to become fishers of men. The likeness is not conveyed by the Figure of speech Simile, or stated by Metaphor, but is implied by the Figure of speech Hypocatastasis. See App-6 .

Verse 19

a little farther. A Divine supplement, here.

thence. Omitted by [L] T Tr. A WH R.

James . . . John. See App-141 .

Zebedee. Aramaic. App-94 .

mending. See note on Matthew 4:21 .

Verse 20

He called . See note on "Come" (Mark 1:17 ).

ship = boat.

with the hired servants . A Divine supplement in Mark.

Verse 21

Capernaum. See App-169 .

taught = began teaching.

Verse 22

at. G r. epi. App-104 .

He taught. Referring to the character of His teaching as setting Him forth as Divine. See note on Matthew 7:29 .

Verse 23

synagogue. See App-120 .

man . Greek. anthropos App-123 .

spirit . Greek pneuma, See App-101 .

cried = shouted.

Verse 24

what have we to do with Thee? See note on 2 Samuel 16:10 .

of Nazareth = [the] Nazarene. App-94 , and App-169 . I know. Greek. oida. App-182 . The man said this, the evil spirit moving him.

the Holy One of God . Thus again the Person of the Lord is declared. Compare Psalms 16:10 . Luke 1:35 .

Verse 25

Hold thy peace . Be silent. Compare Matthew 22:12 . out of. Greek. ek. App-104 .

Verse 26

torn him = thrown him into convulsions.

cried . . . voice . A Divine supplement, here.

Verse 27

among. Greek. pros. App-104 .

new . New in character, not in time. Greek. kainos. See notes on Matthew 9:17 ; Matthew 26:29 ; Matthew 27:60 .

doctrine = teaching.

with . Greel kainos. App-104 . Not the same word as in verses Mark 8:13 , Mark 8:20 , Mark 8:23 , Mark 8:29 , Mark 8:36 .

Verse 28

fame = hearing, or report. Put by. Figure of speech Metonymy (of the Effect), App-6 , for what was heard.

throughout = into. Greek. eis. App-104 .

Verse 29

forthwith = immediately, as in verses: Mark 1:12 , Mark 1:28 , Mark 1:31 , Mark 12:42 , See note on Mark 1:12 .

Verse 30

lay = was lying.

of, &c. = in a fever.

anon = immediately, as "forthwith" (Mark 1:29 ), above.

of = about. Greek. peri. App-104 .

Verse 31

He came. On the same Sabbath.

took her by the hand . A Divine supplement, here.

ministered = began ministering.

Verse 32

when the sun did set . A Divine supplement, here.

brought = kept bringing.

that were diseased. Compare Matthew 4:23 , Matthew 4:24 .

possessed with devils = possessed with demons. Greek. daimonizomai. Derivation uncertain. See note on Matthew 8:16 , Matthew 8:28 .

Verse 33

all . Put byFigure of speech Synecdoche (of Genus), App-6 , for the greater part.

was gathered, &c. A Divine supplement, here.

at = to. Greek. pros. App-104 .

Verse 34

devils = demons. See note on Mark 1:32 .

Verse 35

a great . . . day = while yet night. Greek. ennuchon. A Divine supplement, here.

a solitary plane = a desert place.

prayed = was praying.

Verse 36

followed after . Greek. katadiko. A Divine supplement, here.

Verse 37

All , &c. A Divine supplement, here.

seek = are seeking.

Verse 38

next = neighbouring.

towns = country towns, or villages.

therefore = for (Greek. eis. App-104 .) this.

came I forth = am I come forth.

Verse 39

in . Greek. en. App-104 .

throughout = in. Greek. eis. App-104 .

Verse 40

a leper . See note on Exodus 4:6 .

to. Greek. pros. App-104 .

If Thou wilt . A condition of uncertainty with probability. App-118 .

wilt. Greek. thelo. App-102 .

Verse 41

moved with compassion . A Divine supplement, here.

clean = cleansed.

Verse 43

straitly = strictly.

Verse 44

See. App-188 .

shew. priest . Reference to Pentateuch (Leviticus 14:1-32 ). App-117 .

for = concerning. Greek. peri. App-104 .

Moses . Occurs eight times in Mark: I. Mar 44:7 , Mar 44:10 ; Mark 9:4 , Mark 9:5 ; Mark 10:3 , Mark 10:4 ; Mark 12:19 , Mark 12:26 . See note on Matthew 8:4 .

Verse 45

publish = proclaim. Same word as "preach" in verses: Mark 1:4 , Mark 1:7 , Mark 1:14 , Mark 4:38 , Mark 4:39 . See App-121 .

could no more = was no longer able to.

the city = any city.

in . Greek. en, as in Mark 1:2 . But T Tr. WH read epi. App-104 .

came = kept coming.

Chapter 2

Verse 1

into. Greek. eis. App-104 .

after. Greek. dia . App-104 .Mark 2:1 ,

noised = . reported.

that He was in the house = "He is [gone] into the house [and is there]".

in. Greek. eis (as above).

Verse 2

straightway = immediately. See note on Mark 1:12 . Omitted by [L Tr. ] T WH R.

no room = no longer any room.

no . . . about = no. not even (mede meketi) at (Greek. pros. App-104 ) the door.

preached = was speaking (when what follows took place).

Verse 3

unto. Greek. pros. App-104 .

sick . . . palsy = a paralytic.

of = by. Greek. hupo. App-104 .

Verse 4

could not = were not able to.

not . Greek. me . App-105 .

come nigh unto . Greek. proseggizo, Occurs only here in N.T.

for the press . The 1611 edition of the Authorized Version reads "for press".

for = on account of. Greek. dia. App-104 .Mark 2:2 .

press = crowd,

uncovered. Easily done in an Eastern house. Occurs only here in NT. [Galatians 1:4 , Galatians 1:15 . ]

broken it up . Greek. ewrussb. Occurs only here and

bed = couch, or pallet. Greek. krabbaton , a Latin word. A poor man's bed. Not the same word as in Mark 4:2 .

wherein = on which. Greek. epi . App-104 .

Verse 5

Jesus . App-98 .

saw. Greek. eidon. App-133 .

their faith . We cannot exclude the faith of the paralytic himself, who had doubtless persuaded the four to do this for him.

Son , Greek. Teknon . Sea App-108 .

thy sins be forgiven thee. Thus proclaiming His Deity, being the second subject of His Ministry. See App-119 .

sins. See App-128 .

Verse 6

in . Greek. en. App-104 .

Verse 7

but God only = except One [that is] God.

God. App-98 .

Verse 8

immediately. A keyword of this Gospel, to mark the activities of Jehovah's Servant. Soo note on Mark 1:12 .

perceived. Greek. epiginosko. App-132 .

in His spirit = in Himself. Greek. pneuma. See App-101 .

within = or among. Greek. en. App-104 .

Verse 9

Whether is it . . . ? = Which is . . . ?

Verse 10

know = see. App-133 .

the Son of man. See App-98 . Thus setting forth His Person, which is the subject of this second period. See P. 1383; and App-119 . Compare Matthew 8:20 . The first occurrence of this title in Mark. Compare the last (Mark 14:62 ).

power = authority. App-172 .

on. Greek. epi. App-104 .

Verse 13

by = beside. Greek. para. App-104 .

resorted . . . taught = kept coming . . . kept teaching.

Verse 14

Levi . Probably his former name before changing it to "Matthew"- the gift of God (Matthew 9:9 ).

the son of Alphseus. Occurs only here (i.e. in connection with Levi) in N.T.

Alpheaus . Aramaic. See App-94 .

at = in charge of. Greek. epi. App-104 .

Verse 15

And it came to pass . A Hebreism.

sat at meat = reclined [at table].

his house = i.e. Levi's. Not the Lord's. Compare Matthew 8:20 .

publicans = tax-gatherers.

sinners . Greek. Plural of hamartolos . Compare App-128 .

sinners sat also = sinners also set.

Verse 16

and Pharisees . L and Tr. read "of the Pharisees". App-120 .

eat = eating.

with . Greek. meta. App-104 .

said = kept saying.

How is it . . . ? Why [doth] . . . ?

Verse 17

whole = strove, or able.

no. Greek. ou . App-105 . The emph. is on "no need".

the = a.

not. Greek. ou, as above.

the righteous = righteous ones.

to = for. Greek. ois. App-104 .

Verse 18

used to fast = were fasting: i.e. were then observing a fast. It is not the custom that is referred to, but the fact.

Verse 19

children, &c. = sons, &c. App-108 . A Hebraism, referring to the guests, not to the "friends" (or grooms men) of John 3:29 .

bridegroom . The Lord, here, refers to Himself.

cannot = are not (as in Mark 2:17 ) able to.

Verse 20

away from. Greek. apo . App-104 .

Verse 21

seweth . . . on . Greek. epirrapto. Occurs only here.

new = unfulled.

on = upon. Greek. rpi. App-104 .

new = new (in character). Greek. kainos. See note on Matthew 9:17 .

Verse 22

new = fresh made. Greek. ties. See note on Matt.

bottles = wine-skins.

marred = destroyed.

Verse 23

through . Greek. dia. App-104 , Mark 2:1 .

on = in, or during. Greek. en. App-104 .

as they went . Greek. to make their way. AHebreism. See Judges 17:8 (marg,): = as they journeyed; not to make a path by destroying the stalks of corn, but only plucking "the ears".

to pluck , &c. Reference to Pentateuch (Deuteronomy 23:25 ). Compare App-92 . A recognised custom to this present clay, not only for travellers, but for their horses. So with grapes (Deuteronomy 23:24 ),

Verse 24

Behold = Look. App-133 .

Verse 25

Have ye never read . . . ? = Did ye never read . . . ? See App-143 . Figure of speech Anteieagoge, App-6 .

never = not (as in Mark 2:17 ).

had need. A Divine supplement to "was hungry"(Matthew and Luke). Occurs only in Mark. "Lied need" is, generic, and "was hungered" is specific (explaining the need).

Verse 26

in the days of. Greek. epi. App-104 .

Abiathar. Called Ahimelech in 1 Samuel 21:1 ; 1Sa 22:9 , 1 Samuel 22:11 , 1 Samuel 22:20 ; and Ahiah in 1 Samuel 14:3 . The father and his son Ahiathar must have had two names, as was frequently the case. And why left, as in our own day? In 2 Samuel 8:17 , and 1 Chronicles 18:16 , we have Ahimelech the son of Abiathar; and in 1 Samuel 22:20 Abiathar the son of Abimelech (who was the son of Ahitub). There is no "confusion in the Hebrew text". The Lord's enemies are the best witnesses of this, for they would not have missed such an opportunity of effective reply (See Mark 3:8 ). They knew what moderncritics do not know.

the shewbread. Reference to Pentateuch (Exodus 25:30 ; Exodus 35:13 ; Exodus 39:36 . Leviticus 24:5-9 ). Compare 2 Chronicles 13:11 . See App-92 and App-117 .

but = except. To eat this was the priest's first duty on the Sabbath,

gave also = gave to them also.

with. Greek. sun. App-104 .

Verse 27

sabbath. Note the Figure Antimetebole , ( App-6 ), "sabbath . . . man . . . man, . sabbath".

was made = came into being.

man. Greek. anthropos . App-123 .

and. All the texts omit "and". In that case, note the Figure of speech Asyndeton ( App-6 ).

Verse 28

Therefore = So then.

is Lord . App-98 . This is the subject of this second period of the Lord's ministry. See App-119 .

Lord also of the sabbath = Lord of the Sabbath also. Occurs only here.

Chapter 3

Verse 1

And. Note the Figure of speech Polysyndeton in verses: Mark 3:1-4 . App-6 .

again , i.e. on another Sabbath. Probably the next.

into . Greek. eis. App-104 .

synagogue . See App-120 .

man . Greek. anthropos . App-123 .

a withered hand = his hand withered. Compare Matthew 12:10 ,

Verse 2

watched = were watching.

whether = if. Implying that they had no doubt about it. App-118 .

that = in order that.

Verse 3

Stand forth = Rise up [and come] into (as in Mark 3:1 ) the midst.

Verse 4

lawful = more lawful. Figure of speech Heterosis (of Degree), App-6 .

do evil . Greek. kakopoieo. Compare App-128 .

life = soul. Greek. psuche. See App-110 .

Verse 5

looked round . Noting the minutest action of Jehovah's Servant.

with , Greek. meta . App-104 .,

being grieved . Implying sadness accompanying the anger. A Divine supplement, here.

for = at. Greek. epi. App-104 .

hardness = hardening. Greek porosis. Oce. only here, Romans 11:25 , and Ephesians 4:18 ,

other. Greek. allos . App-124 .

Verse 6

straightway = immediately. See note on Mark 1:12 .

took counsel . See note on Matthew 12:14 .

Herodians . Occurs only here and Mark 12:13 in Mark, and in Matthew 22:16 .

against . Greek. kata , App-104 .

Verse 7

Jesus . App-98 .

withdrew . Note other withdrawals in Mark (Mark 3:7 , Mark 6:31 , Mark 6:36 ; Mark 7:24 , Mark 7:31 ; Mark 9:2 ; Mark 10:1 ; Mark 14:32 ). Not the same verbs.

to = toward. Greek. pros. App-104 . L T Tr. m. read "unto ". (Greek. eis. App-104 . vi,)

great . Emph. on "great". Compare Mark 3:8 .

from = away from. Greek. apo . App-104 .

Galilee . See App-169 .

Verse 8

Idumaea . South of Judea and Dead Sea.

about . Greek. peri. App-104 .,

did = was doing.

unto . Greek. pros. App-101 .

Verse 9

disciples . See note on Mark 6:30 .

because of = on account of. Greek. dia. App-104 .Mark 3:2 .

multitude = crowd. Not the same word an in verses: Mark 3:7 , Mark 3:8 .

lest they should = that they might not. Greek. hina me App-105 .

Verse 10

pressed upon = were besetting.

for to touch = that they might touch.

Verse 11

spirits . Greek. Plural of pneuma. See App-101 ., or 12.

saw = beheld. App-133 .

cried = cried out.

Thou art , &c. ADivine supplement, here, because agreeing with the second subject of the Lord's ministry. See App-119 .

the Son of God. App-98 .

Verse 12

charged. Under penalty.

not . Greek. me . App-105 .

known = manifest. Greek. phaneros. See App-106 .

Verse 13

a = the. Some well-known resort.

He = Himself

would = willed. Greek thelo . App-102 . Compare John 15:16 .

came = went, leaving all.

Verse 14

ordained = made, or appointed. In the sense of Hebrew. dsah , in 1 Samuel 12:6 ("advanced").

that = in order that.

be with Him . This is the first great qualification for any thus called and sent. (1) Like Abel, to have "peace with God"; then (2) like Enoch, to walk with God", and (3) like Noah, to witness for God (Hebrews 11:4-7 ).

might = should.

send them forth = Greek. apostello . This is the second great qualification here. For the others, see above and Acts 1:22 .

preach . App-121 .

Verse 15

Power . = authority. App-172 .

devils = demons.

Verse 16

surnamed = added [the] name. See App-141 .

Peter . Only his naming given here; not his appointment. In Mark; Peter, James, and John are kept in a group. In Matthew and Luke, Andrew is placed between,

Verse 17

Zebedee . See note on Mark 1:19 .

Boanerges . Occ, only in Mark. Aramaic. See App-94 .,

sons of . Apure Hebraism, used with reference to origin, destination, or characteristic. Sparks are "sons of fire" (Job 5:7 ); threshed corn is "a son of the floor" (Isaiah 21:10 ); Judas "a son of perdition" (John 17:12 ); sinners' natural condition "sons of disobedience" (Ephesians 2:2 ; Ephesians 5:6 ).

thunder. The name is Aramaic ( App-94 .), allied to Hebrew In Hebrew "thunder" is kol = voice: i.e. the voice of God (Exodus 9:23 , Psalms 29:3 .Jeremiah 10:13; Jeremiah 10:13 ).

Verse 18

Andrew. A name of Greek origin = manly. Thefirst called. See Matthew 4:18 , Matthew 4:20 . John 1:45 John 1:1 ).

Bartholomew . One (Aramaic. App-94 .) of two names, the other being Nathanael (John 1:45-51 ). John connects Philip with Nathaniel; in the other Gospels, with Bartholomew. Bartholomew is not mentioned in John 21:2 , Nathanael is. The other Gospels mention Bartholomew but not Nathanael.

Matthew . Aramaic. App-94 .

Thomas . Aramaic. App-94 . In Greek = Didymos (John 11:16 ).

Thaddeeus (or Lebbaeus as in Matthew 10:3 ). He is the Judas of John 14:22 , both words having the same meaning = beloved child. Aramaic. App-94 .

Canaanite = Canaan. an or Zealot = one who regarded the presence of the Romans as treason against Jehovah,

Verse 19

also betrayed Him = even delivered Him up.

Verse 20

again. Referring back to Mark 3:7 .

could not = . found themselves unable.

not. Greek. me . App-105 .

Verse 21

friends = kinsfolk. "His brethren, and His mother" (see Mark 3:31 ).

went out = set out.

they said = they were saying (Imperf. Tense): i.e. maintained (as we say).

beside Himself = out of His senses.

Verse 22

scribes . Others also came, with hostile intent.

Beelzebub. See note on Matthew 10:25 .

by. Greek. en . App-104 .

Verse 23

said = began saying.

in. Greek. en. App-104 .

Verse 24

if a kingdom, &c. Implying what experience shows ( App-118 ).

against . Greek. epi. App-104 .

cannot = is not (Greek. ou. App-105 .) able to.

Verse 26

if Satan , &c. Assuming such a case. App-118 .

rise up = bath risen up.

hath an end. A Divine supplement. Occurs only in Mark.

Verse 27

No man Cau = No one is any wise able to.

No . Greek. ou . App-105 .

a = the.

spoil = plunder.

goods = vessels (of gold or silver), &c.

Verse 28

Verily . See note on Matthew 5:18 .

sins . See App-128 ., and note on Matthew 12:31 .

the sons of men . See note on Mark 3:17 .

Verse 29

against : i.e. ascribe the Holy Spirit's work, or Christ's work, to Satan. This is the unpardonable sin. Greek. eis. App-104 .

the Holy Ghost . Greek. pneuma. See App-101 .

never = not (Greek. ou . App-105 ) to the age (Greek. eis io cribs.) App-151 .

eternal . Greek. aionios . App-151 .

damnation = judgment.

Verse 30

Because . This is the reason given.

Verse 31

His brethren and His mother: i.e. the kinsfolk of Mark 3:21 .

and . Note the Figure of speech Polysyndeton ( App-6 ), in verses: Mark 3:31-35 .

without . That they might more easily seize Him (Mark 3:21 ).

Verse 32

sat = was sitting.

Behold. Figure of speech Asterismos App-6 . Greek. idou . App-133 .

Verse 34

looked round about = after casting His glance round. ADivine supplemental detail. Occ, only in Mark.

sat = were sitting,

Behold . Greek. ide. App-133 .

Verse 35

do = have done.

the will. Greek. to thelema . See App-102 .

God. App-98 .

Chapter 4

Verse 1

And. Note t he Figure of speech Polyeyedeton ( App-6 ), in verses: Mark 4:1-9 .

again . lie had taught there before. Compare Mark 3:7-9 .

by . . . side = beside. Greek. para . App-104 .

unto. Cr. pros. App-104 .

multitude = crowd.

into. Greek. eis . App-104 .

a = the. i.e. in the ship on the sea. Greek en. App-104 .

by = toward: i.e. facing. Greek pros, as "unto", above.

on = upon. Greek. epi . App-104 .

Verse 2

taught = was teaching.

by = in. Greek. en. App-104 . Not the same word as in verses: Mark 4:31 , Mark 4:38 .

doctrine = teaching.

Verse 3

Behold . Figure of speech Asterismos ( App-6 ), for emphasis. Greek. idou. App-133 .

there went out . This parable is repeated in Luke 8:4 under different circumstances from those in Matthew 13:3 , which accounts for the variation of wording. The an tecedents in Matthew and Mark are the visit or His kinsfolk, Mark 3:31-34 (which is a consequent in Luke 8:4 ). The consequent in Matthew and Mark is the question of the Twelve concerning others who asked the meaning. In Luke the consequent is the question of the Twelve as to its meaning (thus hearing it for the first time), followed by the visit of His kinsfolk. Why should not a parable be repeated several times? Why need they be identical? and why should not two accounts of the same be supplementary?

Verse 4

it came to pass . A Hebraism,

as he sowed = in (Greek. in as in Mark 4:2 ) his sowing.

Verse 5

on . Greek. epi. App-104 . Not the some word as in Mark 4:8 .

stony ground = the rocky (place understood).

not . Greek. ou . App-104 . Not the same word as in Mark 4:12 .

earth = soil. Greek. ge. App-129 . Not the same word as in Mark 4:12 .

immediately. See note on Mark 1:12 .

because, &c. = on account of

its having . Greek. dia . App-104 .Mark 4:2 .

no. Greek. me . App-105 . Not the same word as in verses: Mark 4:7 , Mark 4:17 , Mark 4:40 .

Verse 6

when . . . was up = having risen.

Verse 7

among = into. Greek. eis App-104 .

choked. The Greek sun in sumpnigo , denotes suffocation by compression.

it yielded no fruit . ADivine supplement. Occurs only here.

no. Greek. ou . App-105 . Not the same word as in Mark 4:5 , but the same as in verses: Mark 4:17 , Mark 4:40 .

Verse 8

on = into. Greek. eis. App-104 .

good . Because prepared.

ground. Same word as "earth" in Mark 4:5 , Mark 4:9 He that hath, fee. See App-142 .

Verse 10

was = came to be.

they that were about Him . . . asked . Occurs only in Mark. Showing that this parable was spoken after that in Luke 8:0 . See note on Mark 4:3 .

about = around. Greek peri . App-104 .

with = in conjunction with. Greek. sun. App-104 . Not the some word as in Mark 4:16 , Mark 4:24 , Mark 4:30 , Mark 4:36 .

Verse 11

is = hath been.

know = got to know. Greek. ginosko, App-132 . Compare 1 Corinthians 2:14 . All the texts omit "to know" and read "has been given the secret" of the Kingdom, &c.

mystery = secret. Not before made known: i.e. its proclamation would be received only by a few.

the kingdom of God . See App-114 .

that are without = outside (that circle). Occurs only in Mark. Compare 1 Corinthians 5:12 , 1Co 5:13 . 1 Thessalonians 4:12 . In Matthew "to them", In Luke "to others".

done = come to be (spoken).

Verse 12

That, &c . Quoted from Isaiah 6:9 , Isaiah 6:10 . See App-107 .

seeing . . . see. Figure of speech Polyptoton, ( App-6 ). Greek. blepo. App-133 .

not. Greek. me . App-105 .

perceive = see. App-133 .

hearing . . . hear . Figure of speech Polyptoton . App-6 .

be converted = return [to the Lord].

sins . App-128 .

be forgiven. See Isaiah 6:10 .

Verse 13

Know ye not . . . ? = Have ye no intuitive knowledge of. Greek. oida. App-132 . A Divine supplement, here.

parables = the parables.

Verse 14

word , Greek. logos . See note on Mark 9:32 .

Verse 16

with gladness . This effect of thus hearing has the "immediate" ending described in Mark 4:17 .

with = in association with. Greek. meta. App-104 .

Verse 17

and. . . for a time = but are temporary.

affliction = tribulation.

for . . . sake = on account of. Greek. dia. App-104 .Mark 4:2 .

are offended = stumble. The stumbling is as immediate as the "gladness "of Mark 4:16 .

Verse 19

cares = anxieties.

world = age. Greek. aion . App-129 .

of = concerning. Greek. peri. App-104 .

Verse 21

Is . . . brought = Doth . . come. Figure of speech l'rosopopoeia App-6 .

candle = the lamp. Greek. luchnos . App-130 .

to be put = in order to be placed.

under. Greek. hupo. App-104 .

bushel = the measure.

bed. Greek kline. Not the same word as in Mark 2:4 .

and not to be = [Is it] not [brought] in order that it may be.

candlestick = the lampstand.

Verse 22

nothing = not (Greek. ou. App-105 .) anything.

manifested. Greek phaneroo. App-106 .

was any thing kept secret = does a secret thing take place.

it should come abroad = it may come into (Greek. eis. App-104 .) [the] light ( App-130 8),

Verse 23

If, &c. Assuming the hypothesis as a fact. App-118 .

Verse 24

Take heed. App-133 .

what . On the former occasion the Lord said "how" (Luke 8:18 ).

with. Greek. en . App-104 .

to you. shall more be given = to you, and that with interest.

Verse 25

from. Greek. apo . App-104 .

Verse 26

So = Thus.

if. A contingent hypothesis. App-118 .

a man . Greek. anthropos. App-123 .

should cast = should have cast.

seed = the seed.

into = upon. Greek. epi . App-104 .

Verse 27

should sleep, and rise . These Present Tenses, following the Past in Mark 4:26 , indicate the continued rising and sleeping after the seed was sown.

spring = sprout.

grow up = lengthen.

knoweth = has no intuitive knowledge. Greek. oida App-132 .

Verse 28

of herself . Greek. automate = automatically. The word occurs only here and Acts 12:10 . Galen (quoted by Wetstein) says it means "Not as being without a cause, but without a cause proceeding from us". "God clothes the grass". The explanation is in 1 Corinthians 3:6 , 1 Corinthians 3:7 ,

the. the = a. a.

the full corn = full corn.

Verse 29

is brought forth = delivers itself up.

putteth in = sentient forth. Greek apostello. App-174 ., Compare John 4:38 .

Verse 30

comparison = parable.

shall we = are we to.

Verse 31

in upon. Greek. epi. App-104 .

that be in the earth. Divine supplement here.

Verse 32

groweth up . Divine supplement here.

shooteth out = makes.

the air = the heaven. Singular. See note on Matthew 6:9 , Matthew 6:10 . Occurs only in Mark.

Verse 33

spake = was He speaking.

as they were able to hear . Occurs only in Mark.

Verse 34

expounded = kept expounding. Compare Luke 24:27 and 2 Peter 1:20 .

Verse 35

And the same day. This miracle is not the same as that recorded in Matthew 8:23-27 , but is the same as that in Luke 8:22-25 .

into. Greek. eis App-104 .

Verse 36

also. ships = boats also. Occurs only in Mark.

other . Greek. Plural of allos. App-124 .

Verse 37

storm = squall. The earlier storm in Matthew was caused by an earthquake (Greek. seismos) . That storm was before the calling of the Twelve (Matthew 8:24 and Mark 10:1 ). This storm was subsequent (Compare Mark 3:13 ).

beat = were beating Thecefoer an open boat.

fullfilling. In the earlier storm it was gettingcovered.

Verse 38

in = on. Greek. epi . App-104 . All the texts prefer Greek. en = in ( App-104 .)

asleep = sleeping (soundly). App-171 .

a pillow = the [wooden] seat [with its leathern covering [or cushion].

Master = Teacher. App-98 . Mark 4:1 .

perish = are perishing.

Verse 39

rebuked the wind first, and then the disciples, because the danger was greater. In the earlier storm, He rebuked the disciples first, and the storm after, for the opposite reason.

was = became,

Verse 40

so = thus.

Verse 41

feared exceedingly = feared with a great fear. Figure of speech Polyptoton. App-6 .

to. Greek pros. App-104 .

What manner of Mau . . . ? = Who then is this One?

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