41When the ten heard this, they began to be angry with James and John. 42So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43But it is not so among you; but whoever wishes to become great among you must be your servant, 44and whoever wishes to be first among you must be slave of all. 45For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”
The Healing of Blind Bartimaeus
46They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. 47When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” 48Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” 49Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” 50So throwing off his cloak, he sprang up and came to Jesus. 51Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher,g let me see again.” 52Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.
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a Other ancient authorities lack and
b Other ancient authorities lack and be joined to his wife
c Gk lacks the money
d Other ancient authorities add for those who trust in riches
e Other ancient authorities read to him
f Or gospel
g Aramaic Rabbouni
10.1–12 The question of divorce, an aspect of discipleship. Cf. Mt 19.1–9.
10.1 Jesus and his disciples continue on their journey southward to Jerusalem. To the region of Judea and beyond the Jordan seems to say that they went first to Judea and then to Perea, i.e., the region beyond the Jordan. The meaning, however, is probably that they traveled through Perea to Judea (cf. 11.1, where the place arrived at last is also mentioned first). Region of Judea. See note on 1.5.
10.2 Pharisees. See note on 2.16. Lawful, what is “permitted” according to some interpretation of Jewish law.
10.3 See note on 2.25.
10.4 A certificate of dismissal…to divorce her. See Deut 24.1–4.
10.5 Hardness of heart. See note on 3.5.
10.6 Jesus quotes Gen 1.27; 5.2.
10.7–8 The quotation is from Gen 2.24; cf. Eph 5.31.
10.9 Absolute prohibition of divorce is relaxed elsewhere in the NT; cf. Mt 5.32; 19.9; 1 Cor 7.10–16. Divorce (without remarriage) seems allowable also in Mk 10.11–12.
10.10 In the house. See notes on 4.10; 7.17.
10.11 In contrast with Jesus’ assertion here, Jewish law assumed that adultery was committed against a husband, not against a wife (see Lev 20.10; Deut 22.22; Sir 23.22–23). Greek and Roman law also defined adultery primarily as an offense against the husband’s rights.
10.12 There is important evidence that Jewish women could initiate divorce, but Josephus claimed that it was against the Jewish law for women to do so. The wife could initiate divorce under Roman law, but different terms were used for the husband’s and wife’s activity in ending a marriage. Thus the use of the same terminology for both here is unusual.
10.13–16 Children and the kingdom of God. Cf. Mt 19.13–15; Lk 18.15–17. Children have a share in the kingdom of God.
10.13 That he might touch them, to convey some benefit (cf. 1.41; 3.10; 5.27–28; 6.56; 8.22). Blessing a person (v. 16) is also a way of conveying a benefit.
10.14 Kingdom of God. See note on 1.15. Children represent the type of character needed to enter the kingdom of God (cf. 9.33–37).
10.15 Cf. Mt 18.3; Jn 3.3–5. The connection between this passage and 9.33–37 suggests that receiving the kingdom as a child means receiving it without the ambition to be a figure of authority, but being content to be last of all and servant of all (9.35).
10.17–31 On property and the kingdom of God, cf. Mt 19.16–30; Lk 18.18–30.
10.17 A man. Cf. Mt 19.20 (“the young man”); Lk 18.18 (“a certain ruler”). Knelt before him. See note on 3.11. Eternal life, God’s new creation in the age to come (Dan 12.2; 2 Macc 7.9; cf. Jn 3.15), comparable to the kingdom of God (vv. 23–25; see also 9.43, 45, 47; 10.30).
10.18 No one is good. Elsewhere Jesus’ goodness or sinlessness is implied or affirmed; cf. Mt 19.17; Jn 8.46; 2 Cor 5.21; Heb 7.26; 1 Pet 2.22. Cf. Mt 3.14.
10.19 The commandments. See Ex 20.12–16; Deut 5.16–20. Though not in the Decalogue, you shall not defraud recalls Ex 20.17; Deut 24.14; Sir 4.1.
10.21 Treasure in heaven. See Mt 6.20; Lk 12.33. Come, follow me. See also 1.17–18;10.28, 52.
10.22 Shocked, or appalled.
10.23 On wealth as jeopardizing spiritual health (also 4.18–19), see Job 22.23–26; Prov 28.11; Mt 6.24; 1 Tim 6.9–10.
10.24 Children, the typical address in ancient times of a teacher to his pupils.
10.27 For God all things are possible, an idea prevalent in the OT (see Gen 18.14; Job 42.2; Zech 8.6). In non-Jewish contexts the idea that “all things are possible” only for the gods is widespread.
10.29 Truly I tell you. See note on 3.28. Good news. See note on 1.1.
10.30 Now in this age. Cf. more grandiose rewards promised in 2 Esd 7.88–99; Mt 19.28. The absence from this list of the father (cf. v. 29) is conspicuous, as is the added promise with persecutions (see 8.34–38).
10.31 This saying (cf. 9.35; 10.44) appears in different contexts in the Gospels (see Mt 19.30; 20.16; Lk 13.30).
10.32–45 Cf. Mt 20.17–28; Lk 18.31–34. The third and last set in the cycle of Jesus’ three predictions, the three cases of the disciples’ incomprehension, and the three teachings on discipleship (see note on 8.31–9.1).
10.32 Jerusalem (also v. 33), the Judean capital, from which hostility to Jesus has already come (3.22). Amazed…afraid. See notes on 4.13; 4.40.
10.33 Son of Man. See note on 8.31. Handed over. See note on 9.31. Chief priests, scribes. See note on 8.31.
10.34 A capsule summary of 15.15–16.6.
10.35 James and John, the sons of Zebedee. See 1.19, 29;3.17; 5.37; 9.2; 13.3; 14.33. Their request recalls Herod’s impetuous offer in 6.22 (see 10.42).
10.37 At your right hand, the place of supreme honor (see, e.g., Ps 110.1). In your glory. See 8.38–9.1; 13.26.
10.38 In the OT the cup symbolizes either joy and salvation (e.g., Pss 23.5; 116.13) or the wrath of God (e.g., Ps 11.6; Isa 51.17, 22); the latter is intended here (see also Mk 14.36; Jn 18.11). Though ambiguous (and absent from Mt 20.22), the baptism undergone by Jesus and his followers seems to be death (cf. Lk 12.50; Rom 6.3–4).
10.42–44 See also 9.35; Mt 23.11; Lk 22.24–27. Jesus rejects the actual relations of power in the surrounding world. The ideal that the monarch should be the servant of the people is found in the OT (1 Kings 12.7) and in Greek and Roman treatments of kingship.
10.44 Slave of all. See also 1 Cor 9.19; 2 Cor 4.5; Gal 5.13. Greek and Roman populist or democratic leaders spoke about the ruler as a slave of the many.
10.45 Son of Man. See note on 8.31. Ransom, originally a compensation required to release (or “redeem”) something or someone (see, e.g., Ex 21.8, 30; Lev 25.47–52; Num 3.45–51), was subsequently developed as a metaphor for the reclamation or redemption of God’s people (Ex 6.6; 15.13; Isa 43.1–7; 44.21–23), particularly through Christ (e.g., Rom 3.23–25a; 1 Tim 2.5–6; 1 Pet 1.18–19). In certain Greek inscriptions somewhat later than Mark the term ransom is equivalent to “expiation” or “propitiation.” To give his life…for many. See 14.24; and the portrayal of the servant in Isa 52.13–53.12.
10.46–52 Cf. Mt 20.29–34 (see also 9.27–31); Lk 18.35–43. The healing of Bartimaeus both concludes the central section (8.27–10.52) and introduces the next section (11.1–13.37). It corresponds to the two-stage he
aling of a blind man in 8.22–26, which is also transitional (see the note on 8.22–26).
10.46 Jericho, a city in the Jordan Valley about twenty miles northeast of Jerusalem. Bartimaeus, lit. son of Timaeus. The name Timaeus may have reminded some members of Mark’s audience of Plato’s praise of sight in his dialogue of that name. Other hearers may have recognized a wordplay on the Aramaic word for “unclean” and the Greek word for “highly prized.”
10.47–48 Son of David, a title used by some Jews with expectant reference to a royal messiah (see 2 Sam 7.4–17; Ps 89.3–4). The Markan Jesus’ challenge to the idea that the messiah is David’s son (12.35–37) is part of the author’s reinterpretation of messiahship. See Introduction; note on 1.34.
10.51 What do…for you? See also v. 36.
10.52 Your faith has made you well. See also 5.34; notes on 2.5;5.23. Followed him. See also 1.18; 2.14.
Mark 11
Jesus’ Triumphal Entry into Jerusalem
1When they were approaching Jerusalem, at Bethphage and Bethany, near the Mount of Olives, he sent two of his disciples 2and said to them, “Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. 3If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately.’” 4They went away and found a colt tied near a door, outside in the street. As they were untying it, 5some of the bystanders said to them, “What are you doing, untying the colt?” 6They told them what Jesus had said; and they allowed them to take it. 7Then they brought the colt to Jesus and threw their cloaks on it; and he sat on it. 8Many people spread their cloaks on the road, and others spread leafy branches that they had cut in the fields. 9Then those who went ahead and those who followed were shouting,
“Hosanna!
Blessed is the one who comes in the name of the Lord!
10Blessed is the coming kingdom of our ancestor David!
Hosanna in the highest heaven!”
11Then he entered Jerusalem and went into the temple; and when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.
Jesus Curses the Fig Tree
12On the following day, when they came from Bethany, he was hungry. 13Seeing in the distance a fig tree in leaf, he went to see whether perhaps he would find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14He said to it, “May no one ever eat fruit from you again.” And his disciples heard it.
Jesus Cleanses the Temple
15Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves; 16and he would not allow anyone to carry anything through the temple. 17He was teaching and saying, “Is it not written,
‘My house shall be called a house of prayer for all the nations’?
But you have made it a den of robbers.”
18And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. 19And when evening came, Jesus and his disciplesa went out of the city.
The Lesson from the Withered Fig Tree
20In the morning as they passed by, they saw the fig tree withered away to its roots. 21Then Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22Jesus answered them, “Haveb faith in God. 23Truly I tell you, if you say to this mountain, ‘Be taken up and thrown into the sea,’ and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. 24So I tell you, whatever you ask for in prayer, believe that you have receivedc it, and it will be yours.
25“Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses.”d
Jesus’ Authority Is Questioned
27Again they came to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him 28and said, “By what authority are you doing these things? Who gave you this authority to do them?” 29Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. 30Did the baptism of John come from heaven, or was it of human origin? Answer me.” 31They argued with one another, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 32But shall we say, ‘Of human origin’?”—they were afraid of the crowd, for all regarded John as truly a prophet. 33So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I am doing these things.”
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a Gk they: other ancient authorities read he
b Other ancient authorities read “If you have
c Other ancient authorities read are receiving
d Other ancient authorities add verse 26, “But if you do not forgive, neither will your Father in heaven forgive your trespasses.”
11.1–13.37 Jesus’ ministry in Jerusalem (11.1–12.44) and address to the disciples about the last days (13.1–37).
11.1–11 Compared with that in the other Gospels (Mt 21.1–11; Lk 19.28–40; Jn 12.12–19), the description of Jesus’ arrival in the city is muted.
11.1 Jerusalem. See note on 10.32. Since Jesus and his disciples are coming from Jericho, the narrative presupposes that they are approaching Jerusalem from the east. The Mount of Olives is part of a ridge of hills, opposite Jerusalem across the Kidron Valley, that has three main summits, Mount Scopus in the north, the Mount of Olives directly across from the Temple Mount, and the Mount of Corruption (or Mount of Offense) on the south. The ancient road crossed the ridge south of Mount Scopus and north of the Mount of Olives. The location of Bethphage has been identified as south of the ancient road; Bethany was on the eastern slope of the ridge, southeast of Bethphage. The Mount of Olives was associated with both the city’s defeat (2 Sam 15.13–30) and hope for God’s end-time triumph (Zech 14.4).
11.2 The colt may be an allusion to the humble king’s conveyance in Zech 9.9 (see Mt 21.5; Jn 12.15); its having never been ridden is reminiscent of unyoked, consecrated animals in the OT (Num 19.2; Deut 21.3; 1 Sam 6.7).
11.3 The Lord, the most exalted use of the title in Mark with direct reference to Jesus (apart from 16.19, which is part of a later addition to Mark). See also note on 5.19.
11.8 The spreading of cloaks and leafy branches on the road recalls Israel’s royal or festal processions (2 Kings 9.13; 1 Macc 13.51; 2 Macc 10.7).
11.9–10 The acclamation approximates the wording of Ps 118.25–26. Hosanna, lit. “Save now!”(see note on 5.41), became a liturgical formula for the praise of God (v. 10). Our ancestor David. Cf. Mt. 21.9; Lk 1.32–33; see note on 10.47–48.
11.11 The temple, Israel’s religious and political center, rebuilt by Herod the Great (37–4 BCE) and later razed by Roman military forces (70 CE; see Lk 19.41–44). This verse is anticlimactic. The honor paid to Jesus in the preceding verses leads the audience to expect his installation as king. Mark frustrates this expectation because of his redefinition of messiahship; see Introduction; notes on 1.34; 10.47–48.
11.12–25 Cf. Mt 21.12–22; Lk 19.45–48; Jn 2.13–22. The cursing of the fig tree (vv. 12–14, 20–25) and the cleansing of the temple (vv. 15–19) are interwoven; see note on 2.1–12.
11.13 As in Jer 8.13, the image of a fruitless fig tree is used to indict the leaders of the people. In the immediate context here the reason is that they failed to welcome Jesus as he entered Jerusalem. It was not the season, or “time appointed [by God],” for figs. See note on 1.15; cf. 13.28–29. This enigmatic saying may explain the anticlimactic character of Jesus’ entry into Jerusalem. It was not yet the time appointed by God for Jesus’ installation as king.
11.1
4 See also v. 20; though rare in the NT, destructive miracles are attributed to Jesus in some noncanonical literature.
11.15–17 The selling and buying of doves and other items for offerings and the changing of money were essential for carrying out the divine commandments regarding sacrifices. Jesus’ deeds imply that these activities should not be conducted on the Temple Mount, but elsewhere, in order to maintain the sacred character of the whole temple complex, including the outer court. This interpretation is supported by the prohibition against carrying things through the temple (v. 16).
11.15 Temple. See note on 11.11. Selling and buying of items related to offerings occurred in the outermost court. In Solomon’s temple, the Second Temple, and Herod’s remodeled temple, Gentiles were admitted to the outer court, which thus served as a secular civic center. In Ezekiel’s model for the restoration of the temple (Ezek 40–48), Gentiles would not be admitted to any part of the temple, including the outer court. The Dead Sea Scrolls Temple Scroll also calls for the sacred, rather than profane, character of the outer court.
11.17 See Isa 56.7. On the temple as a den of robbers, or “bandits’ lair,” see Jer 7.1–11. In both Jeremiah and Mark robbers, or “bandits,” is not meant literally but is a vivid term used to condemn the combination of worship in the temple with disobedience to God’s will. In Mark, the issue is not political or economic exploitation of the people by the priests, but the rejection of Jesus and his message by the leaders of the people.
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