Jesus Again Foretells His Death and Resurrection
30They went on from there and passed through Galilee. He did not want anyone to know it; 31for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” 32But they did not understand what he was saying and were afraid to ask him.
Who Is the Greatest?
33Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” 34But they were silent, for on the way they had argued with one another who was the greatest. 35He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.” 36Then he took a little child and put it among them; and taking it in his arms, he said to them, 37“Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”
Another Exorcist
38John said to him, “Teacher, we saw someonej casting out demons in your name, and we tried to stop him, because he was not following us.” 39But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40Whoever is not against us is for us. 41For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.
Temptations to Sin
42“If any of you put a stumbling block before one of these little ones who believe in me,k it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. 43If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell,l to the unquenchable fire.m 45And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell.n to the unquenchable fire.o 47And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell,p 48where their worm never dies, and the fire is never quenched.
49“For everyone will be salted with fire.q 50Salt is good; but if salt has lost its saltiness, how can you season it?r Have salt in yourselves, and be at peace with one another.”
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a Or in
b Gk no fuller
c Or tents
d Or my beloved Son
e Gk him
f Gk him
g Gk He
h Other ancient authorities add with tears
i Other ancient authorities add and fasting
j Other ancient authorities add who does not follow us
k Other ancient authorities lack in me
l Gk Gehenna
m Verses 44 and 46 (which are identical with verse 48) are lacking in the best ancient authorities
n Gk Gehenna
o Verses 44 and 46 (which are identical with verse 48) are lacking in the best ancient authorities
p Other ancient authorities either add or substitute and every sacrifice will be salted with salt
q Other ancient authorities either add or substitute and every sacrifice will be salted with salt
r Or how can you restore its saltiness?
9.1 See also 13.30. Truly I tell you. See note on 3.28. Taste death, i.e., die; see also 2 Esd 6.26; Jn 8.52; Heb 2.9. Kingdom of God. See note on 1.15.
9.2–8 Cf. Mt 17.1–8; Lk 9.28–36. See also 2 Pet 1.17–18.
9.2 Six days later, an unusually precise setting (cf. Ex 24.15–16). Peter and James and John. See note on 5.37. A high mountain. The mention of Caesarea Philippi in 8.27 suggests that the mountain here is Mount Hermon. Cf. Ex 24.12–18; see also note on 3.13. Apart, by themselves. See 4.34; 6.31–32; 7.33; 9.28; 13.3. Transfigured, or “transformed,” language rooted in Greek traditions about gods walking the earth in human form and then manifesting their divine glory or radiance. This Greek notion is adapted to accounts of theophany, the self-manifestation of God in the OT (Ex 24.15–17).
9.3 His clothes became dazzling white, an image connoting the radiance of a heavenly being or a glorified human being (see 16.5; Dan 7.9; 12.3; 2 Esd 7.97; Mt 13.43; 28.3; Lk 24.4; Rev 3.5; 4.4; 7.9, 13). No one, lit. no fuller (see text note c), one who whitens woolen cloth.
9.4 The appearance of Elijah with Moses recalls the traditions that they had been taken to heaven. Josephus provides evidence that at least some Jews of Mark’s time believed that Moses (cf. Deut 34.5–6), like Elijah (2 Kings 2.9–12), was directly translated into heavenly life (Antiquities 4.326; cf. 2 Esd 6.26). See also note on 1.6.
9.5 Peter’s suggestion that he, James, and John construct three tents, presumably related to Jesus, Elijah, and Moses, recalls Greek traditions implying that it was customary to build a shrine on the site of the epiphany of a deity.
9.6 Terrified. See note on 4.41.
9.7 OT theophanies are often accompanied by a cloud (see, e.g., Ex 24.15–18; Isa 4.5; Ezek 1.4). The heavenly voice recalls OT pronouncements (Deut 18.15; Ps 2.7; Isa 42.1); see note on 1.11. My son. See note on 1.1.
9.9–13 Cf. Mt 17.9–13.
9.9 Tell no one, less a command to conceal Jesus’ identity than a signal to the disciples as characters in the narrative, and especially to the audience of Mark, that the transfiguration of Jesus is a preview of his resurrection. The account of the transfiguration in Mark fulfills the purpose of the resurrection appearances in the other canonical Gospels. Son of Man (also v. 12). See note on 8.31 (cf. 2.10; 8.38).
9.10 Resurrection was an intelligible concept for Jews; however, most Jewish traditions envisioned a collective rather than an individual resurrection. This unexpected difference leads to questioning (or “arguing”) on the part of the disciples.
9.11 Scribes. See note on 1.22. The disciples’ question implies the belief that the return of Elijah was expected to take place before the (general or collective) resurrection at the end.
9.12 The claim that it is written in scripture that the Son of Man is to be treated with contempt may be an allusion to Ps 22.7, which has similar wording in the Greek version. The divine necessity of Jesus’ many sufferings is also expressed in 8.31 (cf. 14.21; Lk 18.31; 24.44, 46; Acts 13.29).
9.13 Elijah has come. See notes on 1.6; 6.15.
9.14–29 Cf. Mt 17.14–20; Lk 9.37–43a. The last of four exorcisms (see also 1.21–28; 5.1–20; 7.24–30).
9.14 Scribes. See note on 1.22.
9.15 Overcome with awe, perhaps a muffled echo of Ex 34.30; see also note on 4.41.
9.17–18 The boy’s symptoms suggest epilepsy.
9.18 But they could not do so. Cf. 6.13.
9.19 You faithless generation. See note on 8.12.
9.23 All things…believes. See note on 2.5; see also 11.22–23.
9.24 I believe; help my unbelief! See notes on 4.40; 6.6a.
9.25 The unclean spirit, i.e., a demon (see 1.23).
9.26–27 As in 5.41–42 (see note on 5.41), a healing is described with the language of resurrection.
9.28 Entered the house…privately. See notes on 4.10; 7.17.
9.29 On the power of faith through prayer, see also 11.24.
9.30–50 The second set in the cycle of three predictions of Jesus’ suffering and resurrection, three misapprehensions by the disciples, and three sets of instruction on true discipleship (see note on 8.31–9.1).
9.30–32 Cf. Mt 17.22–23; Lk 9.43b–45.
9.30 Galilee. See note on 1.9. Not want anyone to know it. See note on 1.34.
9.31 Son of Man. See note on 8.31. Betrayed, also translated arrested in 1.14 and handed over in 3.19. See the note on 1.14. Into human hands, the simplest form of reference to the agents of Jesus’ suffering (cf. 8.31; 10.33).
9.32 Characteristically in Mark (see notes on 4.13; 4.40), the disciples did not understand…and were afraid.
9.33 Capernaum. See note on 1.21. In the house. See note on 7.17.
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9.34 Who was the greatest, a point of controversy within social groups of antiquity; see also Lk 22.24.
9.35 This saying appears in different forms and contexts in the Gospels (see 10.43–44; Mt 20.26–27;23.11–12; Lk 9.48; 22.26). Here it signifies that humble service to the community is the norm, not distinguished rank.
9.36 Jesus’ taking a little child and presenting it to the disciples together with his comment inv. 37 imply that the issue is the welcoming of actual children as members in the community and at communal gatherings.
9.37 Another saying whose variants are distributed throughout the Gospels (see 10.15; Mt 10.40; 18.5; Lk 9.48; 10.16; 18.17; Jn 12.44–45; 13.20). One such child in my name. Jesus identifies with actual children and teaches that whoever welcomes them welcomes Jesus.
9.38–40 Cf. Lk 9.49–50. This anecdote is probably placed here because of the association of in your name in v. 38 with in my name in v. 37.
9.38 Pagan magicians sometimes invoked a revered Jewish or Christian name (see also Acts 19.11–20).
9.40 This saying expresses openness in a context in which the Christ movement is spreading and becoming controversial (so also Lk 9.50). The related saying in Mt 12.30; Lk 11.23 (cf. Acts 19.13–17) reflects a stronger sense of communal boundaries and a desire to differentiate Christian healing from magic.
9.41 The giving of a cup of water may reflect hospitality in a missionary context (cf. Mt 10.40–42). The name of Christ, lit. “in the name that you belong to Christ.” This phrase links the saying to the context by the association of the catchword “in the name of.” See note on 9.38–40.
9.42–50 Cf. Mt 18.6–9; Lk 17.1–2. A chain of sayings linked by catchwords: causes to stumble, “scandalizes” or “trips up”(vv. 42–43, 45, 47; see also 4.17); fire (vv. 48–49); salted (vv. 49–50).
9.42–48 These sayings concern male sexuality in relation to the practice or the temptation to practice the sexual abuse of children and other sexual transgressions.
9.42 This saying picks up the theme of children from vv. 36–37 after a digression on outsiders (vv. 38–41). A great millstone was turned by a mule; cf. the hand-cranked mill implied by Mt 24.41; Lk 17.35.
9.43 See also Mt 5.30. Hand, probably an allusion to the Jewish prohibition of masturbation by males (see Mishnah Niddah 2.1; Babylonian Talmud Niddah 13a–b). Life (also v. 45), presumably eternal life (see note on 10.17). Hell, lit. Gehenna (text note c) or “valley of Hinnom” (also vv. 45, 47), a site associated with final punishment of the wicked (see Lk 12.5; Jas 3.6).
9.45 Foot, in biblical Hebrew sometimes a euphemism for the male genitals (Isa 7.20; cf. Judg 3.24; Isa 6.2). The rabbis called masturbation “adultery with the hand” (because of the loss of seed) and adultery in the usual sense “adultery with the foot.”
9.47 The idea of the eye causing one to stumble is related to the erotic gaze. See Mt 5.29 in relation to its context (5.27–28). Kingdom of God. See note on 1.15.
9.48 Undying worm and unquenchable fire, stock images for the destruction of evil (see Isa 66.24; Jdt 16.17; Sir 7.17).
9.49 This saying was probably placed in its present context because of the association of its reference to fire with the same word in v. 48. At least in its present context (vv. 43–48) it has an eschatological sense: each follower of Jesus will be tested by fire during the woes that end the old age or the birth pangs that usher in the full manifestation of the kingdom of God (cf. 1 Cor 3.13). What is worthless will be destroyed, and what is good will survive. Fire is analogous to salt, which preserves.
9.50 This group of sayings was placed here because, like v. 49, it uses the image of salt. Salt is good serves as an introduction to the other sayings. If salt…season it? Cf. Mt 5.13; Lk 14.34. Have salt within yourselves, cryptic, perhaps “Protect yourselves from corruption” (cf. Ignatius, Magnesians 10.2) or “Speak graciously and judiciously” (cf. Col 4.6). Be at peace with one another recalls the controversy disclosed in vv. 33–34. The members of the community are exhorted to avoid rivalry and self-assertion.
Mark 10
Teaching about Divorce
1He left that place and went to the region of Judea anda beyond the Jordan. And crowds again gathered around him; and, as was his custom, he again taught them.
2Some Pharisees came, and to test him they asked, “Is it lawful for a man to divorce his wife?” 3He answered them, “What did Moses command you?” 4They said, “Moses allowed a man to write a certificate of dismissal and to divorce her.” 5But Jesus said to them, “Because of your hardness of heart he wrote this commandment for you. 6But from the beginning of creation, ‘God made them male and female.’ 7‘For this reason a man shall leave his father and mother and be joined to his wife,b 8and the two shall become one flesh.’ So they are no longer two, but one flesh. 9Therefore what God has joined together, let no one separate.”
10Then in the house the disciples asked him again about this matter. 11He said to them, “Whoever divorces his wife and marries another commits adultery against her; 12and if she divorces her husband and marries another, she commits adultery.”
Jesus Blesses Little Children
13People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14But when Jesus saw this, he was indignant and said to them, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” 16And he took them up in his arms, laid his hands on them, and blessed them.
The Rich Man
17As he was setting out on a journey, a man ran up and knelt before him, and asked him, “Good Teacher, what must I do to inherit eternal life?” 18Jesus said to him, “Why do you call me good? No one is good but God alone. 19You know the commandments: ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.’” 20He said to him, “Teacher, I have kept all these since my youth.” 21Jesus, looking at him, loved him and said, “You lack one thing; go, sell what you own, and give the moneyc to the poor, and you will have treasure in heaven; then come, follow me.” 22When he heard this, he was shocked and went away grieving, for he had many possessions.
23Then Jesus looked around and said to his disciples, “How hard it will be for those who have wealth to enter the kingdom of God!” 24And the disciples were perplexed at these words. But Jesus said to them again, “Children, how hard it isd to enter the kingdom of God! 25It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” 26They were greatly astounded and said to one another,e “Then who can be saved?” 27Jesus looked at them and said, “For mortals it is impossible, but not for God; for God all things are possible.”
28Peter began to say to him, “Look, we have left everything and followed you.” 29Jesus said, “Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news,f 30who will not receive a hundredfold now in this age—houses, brothers and sisters, mothers and children, and fields, with persecutions—and in the age to come eternal life. 31But many who are first will be last, and the last will be first.”
A Third Time Jesus Foretells His Death and Resurrection
32They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, 33saying, “See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.”
The Request of James and John
35James and John, the sons of Zebedee,
came forward to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36And he said to them, “What is it you want me to do for you?” 37And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” 39They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”
HarperCollins Study Bible Page 455
