|
The Introduction
This writing was called “memoirs” or the “Gospel of Saint Peter” by
Justin Martyr or Justin of Caesarea, Justin the Philosopher Iustinus
Martyr or Flavius Iustinus) (103–165). He was an apologist of no mean
ability. Among the early fathers, and principally Clement of
Alexandria, they record the impact Peter’s preaching made on those who
would listen.
Mark, not being a disciple, had the responsibility to carefully sift the
stories and determine which was best for his presentation of Jesus of
Nazareth.
The Author
Mark was not an apostle, but an associate of the apostles. This is an
encouragement for those of us who are not the platform and conference
speakers, but who have material which is beneficial to the people of
God.
|
We are also to be encouraged by the grace of God in using a man
who failed. This was not the first time God used such an
individual. He used the following people in mighty ways: |
| |
1) |
Moses was given great manifestations from God. He was a man who
had such a closeness with God he “debated with God”. He was the
man who: |
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|
|
a)
b)
c)
d) |
Was privileged to see the hinder parts of God.
Saw the land of promise before he died.
Spent several periods of forty days with God on the mount.
Was used by God to give Israel the law. |
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|
This man was a murderer! (Ex. 2:12-14) and God in grace used
him. |
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2) |
David who wrote so many of the Psalms. The hearts of numberless
saints have been blessed by them,
and volumes have been written on Psalm 23. This man committed
adultery and had a man killed (2 Sam. 11-12), and God in grace
used him. |
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|
|
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3) |
Jonah who was used by God for possibly the greatest soul winning
revival in all of history. He was the prophet who ran away and
disobeyed the Lord (Jon. 1:3), yet God in grace used him. |
These, with Mark, are encouragement's to all of us who have fallen and
thought God could never use us again, but he is still the restorer of
souls (Psa. 23:3).
|
His surname was Mark, the son of a woman called Mary who owned a
house in Jerusalem (Acts 12:12). |
| |
1) |
He was a nephew (or cousin) of Barnabas, who at times was a
companion of the Apostle Paul (Col. 4:10). |
| |
2) |
Paul and Barnabas took John Mark with them during their first
mission journey (Acts 12:25; 13:5), but for an undisclosed
reason, Mark left Paul and Barnabas and returned to Jerusalem
(Acts 13:13). |
| |
3) |
Later Barnabas wanted to take Mark with them but such was the
severity, that a major rift was caused between the two men (Acts
15:37-39). |
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4) |
Some years later Mark's name reappears in the letters to the
Colossians and to Philemon (Col. 4:10; Phil. 24). Later Paul
asked Timothy to bring Mark with him, who now was a useful
servant (2 Tim. 4:11). |
| |
5) |
He is mentioned again in 1 Pet. 5:13 where Peter calls him his
son. |
Why Was It Written?
It is to be
remembered that this gospel was very possibly the
first “official record” of the life of our Lord, and was the text book
for the establishing of the saints and evangelizing for some time. It
we written primarily for the Romans who were lovers of sport, even blood
thirsty sports, and were given to idolatry.⃰
It therefore has very real relevance for today.
⃰
The ancient Romans had 20 major gods and goddesses and 31 lesser ones
This world in which we live is inhabited by people who have no time for
God, where violence, atheism and multi gods are the norm. At the end of
the Golden Globe 2011 awards in Los Angeles, the ceremony was closed
with the master of ceremonies saying: “Thank God I’m an atheist”.
Viciousness in sports, glorying in brute power is the norm. How can the
gospel be presented to men in such a way that they will turn to God?
When Was It Written?
It would appear Mark was the first gospel written and became the
backbone of Matthew and Luke.
To Whom Was It Written To?
Mark was written for the Romans, which begs the questions: “How do we
know” and “What were the lifestyles of these people”?
What Are The Indicators Mark Wrote Principally For The Romans?
|
The evidence for Mark writing to Romans is based on at least 4
factors: |
|
1) |
His use of Aramaic and Hebrew words and phrases which are
explained. |
| |
|
a)
b)
c)
d)
e)
f) |
“Boanerges” which means “The sons
of thunder” (Mk. 3:17)
“Talitha cumi” which means “Little girl, get up” (Mk. 5:41)
“Corban” which means “an offering to God” (Mk. 7:11)
“Ephphatha which means “be opened” (Mk. 7:34)
“Bartimaeus” which means “son of Timaeus” (Mk. 10:46)
“Abba” which means “father” (Mk. 14:36) |
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2) |
In writing to the Romans Latin would be very acceptable, thus
Mark will use a number of words which seem to be borrowed from,
or influenced by Latin.
Individual
Words borrowed from Latin: |
| |
|
a)
b)
c)
d)
e)
f)
g)
h)
i)
j)
k) |
“Modius” which means bushel basket, bowl, tub ( Mk. 4:21)
“Herba”
which means blade, shoot, stalk (Mk. 4:28)
“Legio” which means legion (Mk. 5:9, 15)
“Speculator” which means soldier, executioner (Mk. 6:27)
“Denarius” which means coin of daily wage (Mk. 6:37; 12:15;
14:5)
“Sextarius” which means pot, jug, pitcher (Mk. 7:4)
“Census” which means census tax (Mk. 12:14)
“Quadrans” which means penny, small coin (Mk. 12:42)
“Fragello which means to scourge, flog (Mk. 15:15)
“Praetorium” which means palace, governor’s headquarters (Mk.
15:16)
“Centurio” which means centurion, officer (Mk. 15:39, 44, 45) |
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3) |
Expressions influenced by Latin: |
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a)
b)
c)
d)
e)
f)
g)
h)
i) |
“Iter facere “which means to make one’s way (Mk. 2:23)
“Consilium” dederunt which means to deliberate, give counsel
(Mk. 3:6)
“In extremis esse “ which means to be at the point of death (Mk.
5:23)
“Habra” which means to think, lit. “to have/hold that” (Mk.
11:32)
“Verberibus accelerant” which means to strike/beat, lit. “to
receive with blows” (Mk. 14:65)
“Consilium capere” which means to deliberate, lit. “to make
counsel” (Mk. 15:1)
“Satisfacere” which means to satisfy, lit. “to make enough” (Mk.
15:15)
“Genua ponentes “ which means to kneel
down, lit. “to place the knees"
⃰
(Mk. 15:19)
The use of Romans division of the night watches (Mk. 13:3)
⃰
Kindly given permission by Dr. F. Just, January
2011 |
What Were The Lifestyles Of These People?
To be a Roman was to live in spiritual darkness with multi gods, living
with unrestrained victories wherever they went and blood thirsty in
their sports. Power and authority were pet themes with slaves abundant
who were owned by their masters.
How Did He Present The Lord?
The commonly accepted presentation is that of God’s Servant, yet the
problem is, there is never any Biblical evidence presented for
saying such. It is normally said: “according to the early church
fathers” and by the use of the Greek word translated “immediately,
forthwith, anon and straightway”, it shows this was the gospel of the
Servant - but does it?
The following is a chart of the interpretations of the four creatures of
Ezek. 1:10; 10:14 and Rev. 4:7 and their relation to the gospels.
No where in the scriptures does it give the interpretation for the faces
as being the manifestation of the Lord in the gospels. Ezekiel 1 and
Revelation 5 show that God is above all these symbols, therefore,
indicates His sovereignty over all aspects of creation.
However, in the following chart only Pseudo-Athanasius attributes Mark’s
gospel to the ox! Three of them see the ox manifested by Dr. Luke.
With such a divergence of opinion, this does not give any substantiating
evidence that Mark is the gospel of the servant.
|
Early Christian Author |
Human/Angel |
Lion |
Ox |
Eagle |
|
St. Irenaeus of Lyons |
Matthew |
John |
Luke |
Mark |
|
St. Augustine of Hippo |
Mark |
Matthew |
Luke |
John |
|
Pseudo-Athanasius |
Matthew |
Luke |
Mark |
John |
|
St. Jerome |
Matthew |
Mark |
Luke |
John |
Translations
Of The Word “eutheos”
The Greek word “eutheos” is translated in Mark: “immediately” (17);
“straightway” (19); “forthwith” (1); “anon” (1). Matthew uses it in
fifteen verses; Luke uses it in eight verses; John uses it in four
verses, and Mark uses it in fourty verses. The argument has been that
by the use of this word, it shows the constant activity of the Lord,
therefore, as the Servant doing the will of God. The error is by
assuming that it is always used of the Lord, but the following verses
show such is not the case.
|
1) |
The word is not used of Christ in the following cases:
|
| |
|
a) |
It is
applied to the Holy Spirit:
|
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|
|
i) |
“And
immediately the Spirit driveth him into the wilderness” (ch
1:12) |
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|
|
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|
b) |
The obedience of those who he called:
|
| |
|
|
i) |
“And straightway they forsook their nets, and followed him” (ch
1:18) |
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|
|
|
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|
c) |
The response of the people:
|
| |
|
|
i) |
“And immediately his fame spread abroad throughout all the
region round about Galilee” (ch 1:28) |
| |
|
|
ii) |
“But Simon's wife's mother lay sick of a fever, and anon they
tell him of her.” (ch 1:30) |
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|
d) |
The response of illness:
|
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|
|
i) |
“And
he came and took her by the hand, and lifted her up; and
immediately the fever left her, and she ministered unto them” (ch
1:31) |
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|
|
ii) |
“And as soon as he had spoken, immediately the leprosy departed
from him, and he was cleansed” (ch 1:42) |
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|
e) |
The response of demons:
|
| |
|
|
i) |
“And
forthwith Jesus gave them leave. And the unclean spirits went
out, and entered into the swine: and the herd ran violently down
a steep place into the sea, (they were about two thousand;) and
were choked in the sea” (ch 5:13) |
| |
|
|
ii) |
And these are they by the way side, where the word is sown; but
when they have heard, Satan cometh immediately, and taketh away
the word that was sown in their hearts” (ch 4:15) |
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|
f) |
Evil immediate responses: |
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|
|
i) |
“And
the Pharisees went forth, and straightway took counsel with the
Herodians against him, how they might destroy him” (ch 3:6) |
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|
g) |
The response to persecution: |
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|
|
i) |
“And
these are they likewise which are sown on stony ground; who,
when they have heard the word, immediately receive it with
gladness; And have no root in themselves, and so endure but for
a time: afterward, when affliction or persecution ariseth for
the word's sake, immediately they are offended” (ch 4:16-17) |
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|
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|
h) |
The passive activity of Christ:
|
| |
|
|
i) |
“And straightway coming up out of the water, he saw the heavens
opened, and the Spirit like a dove descending upon him” (ch
1:10) |
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|
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2) |
The word is used of Christ in the following:
|
| |
|
a) |
His awareness: |
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|
|
i) |
“And immediately when Jesus perceived in his spirit that
they so reasoned within themselves, he said unto them, Why
reason ye these things in your hearts?” (Mk. 2:8) |
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|
|
ii) |
“And Jesus, immediately knowing in himself that virtue had gone
out of him, turned him about in the press, and said, Who touched
my clothes?” (Mk. 5:30) |
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|
b) |
His
speech |
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|
|
i) |
“For
they all saw him, and were troubled. And immediately he talked
with them, and saith unto them, Be of good cheer: it is I; be
not afraid.” (Mk. 6:50) |
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|
c) |
His activity |
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|
i) |
“And they went into Capernaum; and straightway on the sabbath
day he entered into the synagogue, and taught.” (Mk. 1:21) |
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|
|
ii) |
“And forthwith, when they were come out of the synagogue, they
entered into the house of Simon.” (Mk. 1:29) |
| |
|
|
iii) |
“And he straitly charged him, and forthwith sent him away.” (Mk.
1:43) |
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iv) |
“And straightway he entered into a ship with his disciples, and
came into the parts of Dalmanutha .” (Mk. 8:10) |
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|
|
v) |
“And straightway he constrained his disciples to get into the
ship, and to go to the other side before unto Bethsaida, while
he sent away the people.” (Mk. 6:45) |
With this observation, it is evident that since the majority of the
words “immediately”, “forthwith”, “straightway”, and “anon” do not
relate to the Lord, this cannot be used as substantiating this as the
gospel of the Servant. Indeed, only on the five above mentioned verses
does it relate to His activity. The words used to substantiate the
normal presentation are seldom used in the book and it verges on
deciding a matter and then adapting the scriptures to establish it.
How Is Christ Then Presented?
Despite some translations, the first verse gives us the primary reason
the book was written: “The gospel of Jesus Christ, the Son of God”. It
is the manifestation of His manhood, His position being “the Christ”,
and His deity; “the Son of God”.
The next matter is the sectioning of the Lord into each of the gospels
is not watertight for:
1) His
sympathy is seen in this gospel, perhaps more than in Luke.
2) His
administration is seen possibly more than in Matthew.
3) His
deity is manifested in a distinctly different way but complements John.
These shall be seen in due course.
The Lord is manifested as Deity, but in what aspect? To answer this
there is the need to go to the first manifestations of God in Genesis
one.
1)
Manifested there is God in His creating and making. (Gen. 1:1, 7)
2) The
manifestation is God the workman. Observe Gen. 2:2: “God ended all His
work”; “He rested on the seventh day from all His work”; and “rested
from all His work” (v. 3).
3) Then
consider how God works in Gen. 1-2. He works systematically, advancing
in complexity (which is how John proves His deity), and perfectly.
Thus, it is not as the Servant but as the Sovereign God working in His
creation, seeking to bring it and men into conformity with His
perfection. The working God of creation was still working (Jn. 5:17)
within His creation, bringing His message of hope, working with utmost
zeal, but also in love giving Himself for others.
Mark will present the gospel to the idolatrous Romans by following the
manifestation of God in Genesis.
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|
1) |
The first development in His evidences is the deity of
the Lord and this will be done in the following ways and
persons: |
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|
a) |
Endorsements: |
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|
|
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i)
⃰
|
The endorsement by the Holy Spirit.⃰
(ch
1:1)
There is controversy as to whether the expression “Son of God”
should be here or not, but the following have it.
RSV The beginning of the gospel of Jesus
Christ, the Son of God.
Weymouth The beginning of the Good News of Jesus Christ,
the Son of God.
ASV The beginning of the gospel of Jesus
Christ, the Son of God.
Youngs A beginning of the good news of Jesus Christ,
Son of God.
Dby Beginning of the glad tidings of Jesus
Christ, Son of God.
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b) |
Expressions: |
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i)
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The use of the word “LORD” Jehovah (ch1:3) |
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c) |
Exclamations:: |
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i)
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By John the baptist (ch 1:2-8) |
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ii)
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Twice by the Father (ch 1:11; 9:7) |
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iii)
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Twice by demons (ch 3:11; 5:7) |
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iv)
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By the Lord himself (ch 13:32; 14:36, 61-62) |
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v)
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By the Roman centurion (ch 15:39) |
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|
2) |
The second manifestation of God is orderliness. (Gen.
1:1-2:3) |
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|
a) |
In
Mark, Christ moves in geographical orderliness: |
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i)
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ch 1-9 In the north |
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ii)
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ch 10 In the east |
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iii)
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ch
11-16 In the south |
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3) |
The third manifestation of the deity of Christ is His
zeal in activity, Christ the worker. In John the Lord
emphasized this fact when He said: |
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|
a) |
“My meat is to do the will of Him that sent me and to finish His
work” (Jn. 4:34) |
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|
b) |
“My Father worketh hitherto, and I work” (Jn. 5:17) |
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|
c) |
“I have finished the work which Thou gavest me to do” (Jn. 17:4)
|
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d) |
The continuance
of activity: |
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|
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i)
|
Mark refers to 10 miracles not detailed: (ch 1:32-34; 39;
3:9-12, 22; 6:2, 5, 7, 13, 14, 53-56) |
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ii)
|
He also details 18 miracles |
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|
Miracle |
Reference |
Miracle |
Reference |
Miracle |
Reference |
|
Peter’s mother in-law |
Ch 1:29-31 |
Demonic released |
Ch 5:1-20 |
Deaf and dumb man healed |
Ch 7:31-37 |
|
Demonic in the synagogue |
Ch 1:23-28 |
Raising Jairus’ daughter |
Ch 5:22-43 |
Blind man given sight |
Ch 8:22-26 |
|
Healing the leper |
Ch 1:40-45 |
Healing woman with issue |
Ch 5:25-34 |
4000 fed |
Ch 8:1-9 |
|
Healing the paralytic |
Ch 2:3-12 |
Walking on the sea |
Ch 6:45-52 |
Lunatic boy healed |
Ch 9:14-29 |
|
Healing the withered hand |
Ch 3:1-5 |
5000 fed |
Ch 6:35-44 |
Blind Bartimaeus |
Ch 10:46-52 |
|
Stilling the storm |
Ch 4:35-41 |
Daughter of Syrophoenician woman |
Ch 7:24-30 |
Cursing the fig tree |
Ch 11:12-13 |
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|
|
4) |
For
the fourth manifestation of His deity we refer first to
the creation narrative. God does His work to perfection. When
the work for days 3, 4, 5, and 6 were done, it is recorded: “And
God saw that it was good” (Gen. 1:10, 12, 18, 21, 25), and then
with it all finished, it is recorded: “Behold, it was very good”
(Gen. 1:31). Mark will follow along this avenue showing the
Lord perfecting that which he does. |
| |
|
a) |
Mark
records an incident when a blind man seeks the Lord to touch
him. The Lord, taking the man by the hand, led him out of the
town, and having spit on his eyes and putting His hand on him,
He asked if the man could see. This is the only time the Lord
gives such a request. It was not because of lack of knowledge,
but the Lord was giving a dispensational lesson regarding
Israel. The man did not see clearly, then the Lord, putting his
hands again on the man, asked him and this time he could see
clearly (Mk.8:22-25). The work
was done to perfection. |
| |
|
b) |
He also performed exorcisms and in so doing, not only did He
manifest his authority over the Satanic government, but every
case was done perfectly: |
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|
|
|
i) |
At Gadarenes there was a man who lived in the tombs that no one
could curtail. He had multiple demons in him yet when they were
cast out, the man was sitting, clothed, and in his right mind
(Mk.5:1-15). The same was true of the dumb and destructive
spirit in the child whom the disciples could not cast out (Mk.
9:17-27) |
| |
|
|
5) |
The
fifth manifestation is His doing that which only God can
do:
Christ: |
| |
|
a) |
Forgave sins (Mk. 2:7) |
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|
b) |
Healed the leper (ch 1:42) |
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|
c) |
Controlled the elements (ch 4:35-41; 6:45-52) |
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|
d) |
Supplied food (ch 6:30-44; 8:1-13) |
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|
e) |
Raised the dead (ch 5:21-24, 35-43) |
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|
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|
6) |
The
sixth manifestation of God is delegation and
administration. (Gen. 2:15-17) |
| |
|
a) |
After the disciples had been with the Lord He sent them forth to
preach, He gave them power over diseases, consequently, not only
gave them a work to do but also empowered them. (Mk. 3:14-19) |
| |
|
|
|
Mark also wanted to impress upon the readers that Jesus is a
real man. He dos not give a genealogy, for while being a man,
He was still God and God has no beginning of days, He is
eternal. That which he does emphasize is the humanity of the
Lord by:
|
|
1) |
His
human form: |
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|
a) |
Personally He had: |
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|
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|
i) |
A human body (ch 15:43) |
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ii) |
A human spirit (ch 2:8) |
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|
b) |
Fraternally He had: |
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i) |
Brothers, sisters, and a mother (ch 6:3) |
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|
c) |
Intellectually,
so that in His sovereignty He limited His own knowledge,
therefore: |
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|
i) |
He turns around to see who touched him (ch 5:30) |
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|
ii) |
Goes to a fig tree to see if it has any fruit (ch 11:13) |
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|
2) |
He has human experiences: |
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|
a) |
He eats (ch 2:16) |
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|
b) |
He
is surprised
⃰
(ch
6:6)
⃰
It may be asked, “If Christ is God, and God is all knowing, how
could He be surprised?” Such was the totality of the non use of
deity to know, and combined with His perfect humanity, the
Lord knew experiences God could never know. He learned
obedience, something God could never learn. God neither
slumbers or aleeps, yet the Lord slept. There are depths in the
person
of the Lord no mind can comprehend. |
| |
|
c) |
He drinks (ch 15:36) |
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|
d) |
He becomes hungry (ch 11:12) |
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|
e) |
He touches people (ch 1:41) |
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|
f) |
He is touched by people (ch 5:27) |
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|
g) |
He falls asleep (ch 4:38-39) |
| |
|
h) |
He dies (ch 15:37) |
| |
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|
3) |
He has human emotions for He is: |
| |
|
a) |
Grieved (ch 3:5) |
| |
|
b) |
Indignant (ch 10:14) |
| |
|
c) |
Angry
(Mk. 3:5) |
| |
|
d) |
Loves (Jn. 13:1) |
| |
|
e) |
Compassionate (ch 1:41) |
| |
|
f) |
Sighs (ch 7:34) |
| |
|
g) |
Has an attitude of being willing to submit to others (Matt.
8:34-9:1) |
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|
|
|
|
4) |
He
had a regular manual job: |
| |
|
a) |
He was the carpenter (ch 6:3) |
| |
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|
5) |
Mark puts emphasis on the “looking's” of the Lord: |
| |
|
a) |
There are seven references to the Lord looking: |
| |
|
|
i) |
He looks in anger.⃰
(ch
3:5)
⃰
The
word indicates a slow searching gaze. |
| |
|
|
ii) |
He looks on those who sat about him declaring: “Behold, thy
mother and thy brethren” (ch 3:34) |
| |
|
|
iii) |
He looked to see the woman who had touched Him (ch 5:34) |
| |
|
|
iv) |
He looked up to Heaven in thanksgiving (ch 6:41) |
| |
|
|
v) |
He looked on His disciples with disapproval (ch 8:33) |
| |
|
|
vi) |
He looked on His disciples in warning (ch 10:23) |
| |
|
|
vii) |
He looked at all the things in the temple (ch 11:11) |
Key
Words In Mark
|
Expression |
Found in # verses |
1st Reference in Mark |
Last Reference in Mark |
Matthew |
Luke |
John |
|
Kingdom of God |
15 |
Ch 1:14 |
Ch 15:43 |
5 |
32 |
2 |
|
Believe |
11 |
Ch 1:15 |
Ch 16:17 |
7 |
5 |
46 |
|
Faith |
5 |
Ch 2:5 |
Ch 11:22 |
12 |
12 |
0 |
|
Follow/ ed/ ing |
21 |
Ch 1:18 |
Ch 16:20 |
26 |
21 |
19 |
|
Behind |
3 |
Ch 5:27 |
Ch 12:19 |
2 |
4 |
0 |
|
The way |
12 |
Ch 1:3 |
Ch 12:14 |
15 |
12 |
4 |
|
Gospel |
6 |
Ch 1:1 |
Ch 16:15 |
5 |
4 |
0 |
|
Son of man |
14 |
Ch 2:10 |
Ch 14:62 |
30 |
26 |
11 |
|
Sea |
17 |
Ch 1:16 |
Ch 11:23 |
17 |
4 |
9 |
|
House |
26 |
Ch 1:29 |
Ch 14:14 |
33 |
50 |
9 |
|
Mountain |
5 |
Ch 3:13 |
Ch 11:23 |
10 |
5 |
4 |
|
Power |
8 |
Ch 2:10 |
Ch 14:62 |
8 |
17 |
5 |
|
Amazed |
7 |
Ch 1:27 |
Ch 16:8 |
2 |
4 |
0 |
|
Authority |
7 |
Ch 1:22 |
Ch 13:34 |
6 |
8 |
1 |
|
Son of God |
3 |
Ch 1:1 |
Ch 15:39 |
8 |
7 |
10 |
|
Immediately “eutheos” |
See above note |
|
|
15 |
8 |
4 |
|
Holy |
7 |
Ch 1:8 |
Ch 13:11 |
11 |
18 |
5 |
|
Brother |
9 |
Ch 1:16 |
Ch 13:12 |
18 |
11 |
8 |
|
Take up |
6 |
Ch 2:9 |
Ch 16:18 |
3 |
2 |
3 |
|
Unclean |
12 |
Ch 1:23 |
Ch 7:25 |
2 |
6 |
0 |
|
Truth |
3 |
Ch 5:33 |
Ch 12:32 |
3 |
5 |
22 |
|
Others |
7 |
Ch 6:15 |
Ch 15:31 |
8 |
10 |
7 |
|
But |
118 |
Ch 1:8 |
Ch 16:16 |
219 |
167 |
189 |
|
And |
594 |
Ch 1:4 |
Ch 16:20 |
810 |
951 |
572 |
|
Verily |
15 |
Ch 3:28 |
Ch 14:30 |
30 |
8 |
25 |
Some Of The Peculiarities Of Mark
|
1) |
Mark has two miracles and two parables that none of the
other biographers mention. |
| |
|
a) |
The
miracles: |
| |
|
|
|
i) |
The
deaf man with an Impediment in Speech. (Mk. 7:31-37)
|
| |
|
|
|
ii) |
The blind man in Bethsaida. (Mk. 8:22-26) |
| |
|
b) |
The parables: |
| |
|
|
|
i) |
The seed growing by itself. (Mk. 4:26-29) |
| |
|
|
|
ii) |
The call to watchfulness. (Mk. 13:34-37) |
| |
|
|
|
|
|
|
2) |
He
will manifest the shortcomings of the disciples more clearly
than the other evangelists. |
| |
|
a) |
Their
rebuking of the Lord: |
| |
|
|
|
i) |
In the storm on the lake the disciples reproach the Lord. (ch
4:38) |
| |
|
|
|
ii) |
By Peter when the Lord told of His approaching death. (ch 8:32 |
| |
|
b) |
Their shortcomings: |
| |
|
|
|
i) |
The Lord will question their ignorance. (ch 4:13, only in Mark) |
| |
|
|
|
ii) |
Mark
tells of the Lord’s indignation toward the disciples. (ch 10:14) |
| |
|
|
|
iii) |
The two disciples seek the best seats. (ch 10:35) |
| |
|
|
|
|
|
|
3) |
Mark is very fond of telling the backgrounds: |
| |
|
a) |
Seascapes: (ch. 3:7; 4:1; 5:21) |
| |
|
b) |
Mountains: Mountains of tragedy, triumph, trial and testimony. |
| |
|
c) |
Deserts: Where man learns his own bankruptcy and the
magnificence of divine resources. (Deut. 8:2, 3, 15, 16) |
| |
|
d) |
Cornfield: (Lev. 24:5-9; 1 Sam. 21:1-6) |
| |
|
e) |
Synagogue: Three of them, organized religion on its human
side. In each there was a disturbing element, the absence of
any power to deal with it, and the solution to the difficulty by
the intervention of Christ. |
| |
|
f) |
The Home: 11 occasions. |
| |
|
g) |
As a rule, there was something in each which was contrary to His
spirit and so His wisdom power and love remove the offensive
situation and restore rest. |
| |
|
h) |
Temple scenes |
| |
|
|
|
|
|
|
4) |
The
Lord retires: |
| |
|
a) |
In
the early morning He want into a solitary place to pray. (ch
1:35) |
| |
|
b) |
After the cleansing of the leper.
(ch 1:45) |
| |
|
c) |
After the restoration of a man with a withered hand. (ch 3:7–13) |
| |
|
d) |
After the murder of John the Baptist. (ch 6:30–32) |
| |
|
e) |
After the opposition of the fantasies. (ch 7:24) |
| |
|
f) |
After
giving sight to blind. (ch 8:27) |
| |
|
g) |
After the first announcement of his coming passion. (ch 9:2) |
| |
|
h) |
After his childhood entry into Jerusalem. (ch 11:11) |
| |
|
i) |
After the purging of the Temple. (ch 11:19) |
The Old Testament And Mark
In Mark’s Gospel there are a number of references but not necessarily
quotations, the following seems to be the most accurate.
These references and quotations are different from Matthew’s use of
them. There, it was to substantiate a point, but in Mark it is most
often the similarity of the
situation that prompts the quotation or allusion. Some of the 40
references follow:
|
Mark |
O.T. References |
Mark |
O.T. References |
|
Mk. 1:2 |
Mal. 3: 1 |
Mk. 12:26 |
Ex. 3:6 |
|
Mk. 1:3 |
Isa. 40:3 |
Mk. 12:29 |
Deut. 6:4 |
|
Mk. 1:44 |
Lev. 14:1-20 |
Mk. 12:30 |
Deut. 6:5 |
|
Mk. 2:24 |
Ex. 20:8–11 |
Mk. 12:31 |
Lev. 19:18 |
|
Mk. 2:25–26 |
1 Sam. 21:6 |
Mk. 12:32 |
Deut. 10:12 |
|
Mk. 4:12 |
Isa. 6:9-10 |
Mk. 12:33 |
Lev. 19:18 |
|
Mk. 4:29 |
Joel 3:13 |
Mk. 12:36 |
Psa. 110:1 |
|
Mk. 6:34 |
1 Kgs. 22:17; 2 Chron. 18:16 |
Mk. 13: 8 |
Isa. 19:2 |
|
Mk. 7:6 |
Isa. 29:13 |
Mk. 13:12 |
Mic. 7:6 |
|
Mk. 7:10a |
Exodus 20:12 and 21:17 |
Mk. 13:14 |
Dan. 9:27, 11:31 |
|
Mk. 8:18 |
Jer. 5:21 |
Mk. 13:19 |
Dan. 12:1 |
|
Mk. 9:4 |
Moses, Elijah multi references |
Mk. 13:22 |
Deut. 13:1-3 |
|
Mk. 9:11-13 |
Mal. 4:5 |
Mk. 13:24–25 |
Isa. 13:10 |
|
Mk. 9:48 |
Isa. 66:24 |
Mk. 13:25 |
Isa. 34:4 |
|
Mk. 10:3–4 |
Deut. 24:1–4 |
Mk. 13:26 |
Dan. 7:13 |
|
Mk. 10:6 |
Gen. 1:27 |
Mk. 14:12 |
Ex. 12:6 |
|
Mk. 10:7 |
Gen. 2:24 |
Mk. 14:24 |
Ex. 24:8 |
|
Mk. 10:19 |
Ex. 20:12-17 |
Mk. 14:27 |
Zech. 13:7 |
|
Mk. 10:27 |
Jer. 32:17 |
Mk. 14: 49 |
Various Scriptures |
|
Mk. 11:9 |
Psa. 118:26 |
Mk. 14:62 |
Dan. 7:13 |
|
Mk. 11:17 |
Isa. 56:7; Jer. 7:11 |
Mk. 15:24 |
Psa. 22:18 |
|
Mk. 12:1-2 |
Isa. 5:1-2 |
Mk. 15:28 |
Isa. 53:12 |
|
Mk. 12:10–11 |
Psa. 118:22 |
Mk. 15:29 |
Psa. 22:7 |
|
Mk. 12:19 |
Deut. 25:5 |
Mk. 15:34 |
Psa. 22:1 |
|
|
|
Mk. 15:36 |
Psa. 69:21 |
The
Structure
The accepted structure is that the book is divided into two parts by the
expression: “The Son of man came not to be ministered unto, but to
minister, and to
give His life a ransom for many” (ch 10:45). It is said it is written
to show the Lord as a servant. The problem is that this verse is also
in Matthew (ch. 20:28), and that gospel does not present the Lord as a
servant!
However, if we accept this internal division, the structure could be:
|
Expression |
Reference |
Alteration |
|
The Son of Man came |
Ch 1:1-1:13 |
Sent |
|
Came to minister |
Ch 1:14-14:42 |
Service |
|
And give His life a ransom for many |
Ch 14:43-16:20 |
Sacrifice |
Geographical
Backgrounds
1)
Into Galilee (ch 1:14); Capernaum (ch 2:1); On the sea (ch
4:37-41); Gadarenes (ch 5:1); Dalmanutha (ch 8:10); Bethsaida (ch 8:22);
Caesarea Philippi (ch 8:27); (Judaea (ch 10:1); Jericho (ch 10:46);
Bethpage and Bethany (ch 11:1); Jerusalem (ch 11:11); Bethany (ch 14:3);
Gethsemane (ch 14:32); Golgatha (ch 15:22); in the tomb (ch 15:46);
received up into heaven (ch 16:19).
i)
Prologue (ch 1:1-1:20)
i)
Part 1.
The demonstration of power (ch 1:21-5)
i)
The four miracles
i)
Discourse based on the parables
i)
The Lord accused of breaking the Sabbath
i)
Calling of the 12
This is the focus point
ii)
Lord accused of casting out demons by Beelzebub
ii)
Discourse based on parable
ii)
The four miracles
ii)
Part 2,
Eating and communion (ch 6-8)
i)
Discipleship (ch 6:1-13)
i)
The opposition (ch 6:14-15)
i)
Half truths (ch 6:16-20)
i)
World fruit (ch 6:21-29)
i)
Feeding the 5000 (ch 6:30-56)
i) No
value of truth (ch 7:1-13)
i)
Draught of fishes (ch 7:14-23)
This is the focus point
ii)
Value of truth (ch 7:24-37)
ii)
Feeding the 4000 (ch 8:1-10)
ii)
World fruit (ch 8:18-21)
ii)
Whole truth (ch 8:22-26)
ii)
Opposition (ch 8:27-32)
ii)
Discipleship (ch 8:33-34)
iii)
Glory, reward, resurrection
i)
Transfiguration (ch 9)
i)
Man of little faith (ch 9)
i)
Disciples rebuked because of pride (ch 9)
i)
Marriage and divorce (ch 10)
i)
Rich young man (man or God) (ch 10)
i)
Faithfulness rewarded (ch 10)
i)
Pride of James and John (ch 10)
i)
Faith of Bartimaeus (ch 10)
ii)
Entering Jerusalem (ch 11)
iii)
Cursing the fig tree (ch 11)
This is the focus point
iv)
Entering the temple
v) Talk
of faith (ch 11)
ii)
Humility of John (ch 11)
ii)
Parable of faithful servants (ch 12)
ii)
Tribute God or man (ch 12)
ii)
Resurrection, no marriage or separations (ch 12)
ii)
Pharisees rebuked for pride (ch 12)
ii)
Widow with little means (ch 12)
ii)
Olivet discourse (ch 13)
iv)
Suffering
i) Ch
14-15
ii) Ch
15
i)
Company that hate Him (ch 15:1)
i)
Men who put Him on the cross (ch 15:2-6)
i)
Barabbas delivered from physical death (ch 15:7-15)
i)
Christ mocked as King before crucifixion (ch 15:16-21)
i)
Crucifixion (ch 15:22-28)
This is the focus point
ii)
Mocked as King after crucifixion (ch 15:28-38)
ii)
Centurion saved from spiritual death (ch 15:39-42)
ii)
Joseph of Aramathiea took Him down (ch 15:43-45)
ii)
Company that buried him (ch 15:47)
v)
Epilogue
Practical
|
1) |
It was written to give information concerning Christ, and that
information was: |
| |
|
a)
b)
c) |
To demonstrate absolutely and without reservation that Jesus is
the Son of God
To give us a pattern for daily life as those who work for God
To give a major reason for His coming (ch 10:45) |
| |
|
|
|
May God grant us good understanding as He, by His
Holy Spirit, deigns to guide us into all truth.
John 16:13
Copyright © 2011 by Rowan Jennings, Abbotsford,
British Columbia
|
