The MacArthur Study Bible, NKJV

by John MacArthur

  44Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time.

  45So when he found out from the centurion, he granted the body to Joseph.

  46pThen he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb.

  47And Mary Magdalene and Mary the mother of Joses observed where He was laid.

  Mark 16

  He Is Risen

  (Matt. 28:1–8; Luke 24:1–12; John 20:1–10)

  1Now awhen the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bbought spices, that they might come and anoint Him.

  2cVery early in the morning, on the first day of the week, they came to the tomb when the sun had risen.

  3And they said among themselves, “Who will roll away the stone from the door of the tomb for us?”

  4But when they looked up, they saw that the stone had been rolled away—for it was very large.

  5dAnd entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.

  6eBut he said to them, “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him.

  7“But go, tell His disciples—and Peter—that He is going 1before you into Galilee; there you will see Him, fas He said to you.”

  8So they went out 2quickly and fled from the tomb, for they trembled and were amazed. gAnd they said nothing to anyone, for they were afraid.

  Mary Magdalene Sees the Risen Lord

  (Matt. 28:9, 10; John 20:11–18)

  93Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, hout of whom He had cast seven demons.

  10iShe went and told those who had been with Him, as they mourned and wept.

  11jAnd when they heard that He was alive and had been seen by her, they did not believe.

  Jesus Appears to Two Disciples

  (Luke 24:13–35)

  12After that, He appeared in another form kto two of them as they walked and went into the country.

  13And they went and told it to the rest, but they did not believe them either.

  The Great Commission

  (Matt. 28:16–20; Luke 24:44–49; Acts 1:6–8)

  14lLater He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.

  15mAnd He said to them, “Go into all the world nand preach the gospel to every creature.

  16o“He who believes and is baptized will be saved; pbut he who does not believe will be condemned.

  17“And these qsigns will follow those who 4believe: rIn My name they will cast out demons; sthey will speak with new tongues;

  18t“they5 will take up serpents; and if they drink anything deadly, it will by no means hurt them; uthey will lay hands on the sick, and they will recover.”

  Christ Ascends to God’s Right Hand

  (Luke 24:50–53)

  19So then, vafter the Lord had spoken to them, He was wreceived up into heaven, and xsat down at the right hand of God.

  20And they went out and preached everywhere, the Lord working with them yand confirming the word through the accompanying signs. Amen.

  Mark Commentaries

  Mark 1

  1:1 The beginning…the Son of God. This is best viewed as Mark’s title for his gospel. The historical record of the gospel message began with John the Baptist (cf. Matt. 11:12; Luke 16:16; Acts 1:22; 10:37; 13:24). gospel. The good news about the life, death, and resurrection of Jesus Christ, of which the 4 gospels are written records (see Introduction to the Gospels). Jesus Christ. “Jesus” is the Gr. form of the Heb. name Joshua (“the LORD is salvation”); “Christ” (“anointed one”) is the Gr. equivalent of the Heb. word Messiah. “Jesus” is the Lord’s human name (cf. Matt. 1:21; Luke 1:31); “Christ” signifies His office as ruler of God’s coming kingdom (Dan. 9:25, 26). Son of God. An affirmation of Jesus’ deity, stressing His unique relationship to the Father (cf. 3:11; 5:7; 9:7; 13:32; 15:39; see note on John 1:34).

  1:2 it is written. A phrase commonly used in the NT to introduce OT quotes (cf. 7:6; 9:13; 14:21, 27; Matt. 2:5; 4:4, 6, 7; Luke 2:23; 3:4; John 6:45; 12:14; Acts 1:20; 7:42; Rom. 3:4; 8:36; 1 Cor. 1:31; 9:9; 2 Cor. 8:15; 9:9; Gal. 3:10; 4:22; Heb. 10:7; 1 Pet. 1:16). in the Prophets. The better Gr. manuscripts read “Isaiah the prophet.” Mark’s quote is actually from two OT passages (Is. 40:3; Mal. 3:1), which probably explains the reading “the Prophets” found in some manuscripts. The gospels all introduce John the Baptist’s ministry by quoting Is. 40:3 (cf. Matt. 3:3; Luke 3:4; John 1:23). My messenger. John was the divinely-promised messenger, sent to prepare the way for the Messiah. In ancient times, a king’s envoys would travel ahead of him, making sure the roads were safe and fit for him to travel on, as well as announcing his arrival.

  1:4 John. A common Jewish name in NT times, it is the Gr. equivalent of the Heb. name “Johanan” (cf. 2 Kin. 25:23; 1 Chr. 3:15; Jer. 40:8), meaning “the LORD is gracious.” John’s name was given by the angel Gabriel to his father Zacharias, during his time of priestly service in the temple (Luke 1:13). His mother, Elizabeth, also a descendant of Aaron (Luke 1:5), was a relative of Mary the mother of Jesus (Luke 1:36). As the last OT prophet and the divinely ordained forerunner of the Messiah (see note on v. 2), John was the culmination of OT history and prophecy (Luke 16:16) as well as the beginning of the historical record of the gospel of Jesus Christ. Not surprisingly, Jesus designated John as the greatest man who had lived until his time (Matt. 11:11). baptizing. Being the distinctive mark of John’s ministry, his baptism differed from the ritual Jewish washings in that it was a one-time act. The Jews performed a similar one-time washing of Gentile proselytes, symbolizing their embracing of the true faith. That Jews would participate in such a rite was a startling admission that they, although members of God’s covenant people, needed to come to God through repentance and faith just like Gentiles. in the wilderness. The desolate, arid region between Jerusalem and the Dead Sea (see note on Matt. 3:1). baptism of repentance. A baptism resulting from true repentance. John’s ministry was to call Israel to repentance in preparation for the coming of Messiah. Baptism did not produce repentance, but was its result (cf. Matt. 3:7, 8). Far more than a mere change of mind or remorse, repentance involves a turning from sin to God (cf. 1 Thess. 1:9), which results in righteous living. Genuine repentance is a work of God in the human heart (Acts 11:18). For a discussion of the nature of repentance, see notes on 2 Cor. 7:9–12. for the remission of sins. John’s rite of baptism did not produce forgiveness of sin (see notes on Acts 2:38; 22:16); it was only the outward confession and illustration of the true repentance that results in forgiveness (cf. Luke 24:47; Acts 3:19; 5:31; 2 Cor. 7:10).

  1:5 all the land of Judea, and those from Jerusalem. After centuries without a prophetic voice in Israel (Malachi had prophesied more than 400 years earlier), John’s ministry generated an intense amount of interest. Judea. The southernmost division of Palestine (Samaria and Galilee being the others) in Jesus’ day. It extended from about Bethel in the N to Beersheba in the S, and from the Mediterranean Sea in the W to the Dead Sea and Jordan River in the E. Included within Judea was the city of Jerusalem. Jordan River. Palestine’s major river, flowing through the Jordan Rift Valley from Lake Hula (drained in modern times), N of the Sea of Galilee, S to the Dead Sea. According to tradition, John began his baptizing ministry at the fords near Jericho. confessing. To confess one’s sins, as they were being baptized, is to agree with God about them. John baptized no one who did not confess and repent of his sins.

  1:6 camel’s hair…leather belt. The traditional clothes of a wilderness dweller which were sturdy, but neither fashionable nor comfortable. John’s clothing would have reminded his audience of Elijah (cf. 2 Kin
. 1:8), whom they expected to come before Messiah (Mal. 4:5; cf. Matt. 17:10–13). locusts and wild honey. The OT dietary regulations permitted the eating of “locusts” (Lev. 11:21, 22). “Wild honey” could often be found in the wilderness (Deut. 32:13; 1 Sam. 14:25–27). John’s austere diet was in keeping with his status as a lifelong Nazirite (cf. Luke 1:15; for Nazirite, see notes on Num. 6:2–13).

  1:7 preached. Better translated “proclaimed,” John was Jesus’ herald, sent to announce His coming (see note on v. 4). whose sandal strap I am not worthy to stoop down and loose. The most menial task a slave could perform. John vividly expressed his humility.

  1:8 baptize you with the Holy Spirit. This takes place when a person comes to faith in Christ (see notes on Acts 1:5; 8:16, 17; 1 Cor. 12:13).

  1:9 in those days. At some unspecified time during John’s baptizing ministry at the Jordan. Nazareth. An obscure village (not mentioned in the OT, or by Josephus, or in the Talmud) about 70 mi. N of Jerusalem, that did not enjoy a favorable reputation (cf. John 1:46). Jesus had apparently been living there before His public appearance to Israel. baptized by John. Over John’s objections (cf. Matt. 3:14), who saw no need for the sinless Lamb of God (John 1:29) to participate in a baptism of repentance (see notes on vv. 4, 5; for an explanation of why Jesus was baptized, see note on Matt. 3:15).

  1:10 immediately. In keeping with his fast-paced narrative style (see Introduction to the Gospels), Mark used this adverb more than the other 3 gospel writers combined. This first occurrence sets the stage for the audible and visible signs that followed Jesus’ baptism. the Spirit descending upon Him like a dove. This was most likely symbolic of Jesus’ empowerment for ministry (Is. 61:1). See note on Matt. 3:16, 17.

  1:11 The Father’s pronouncement would have reminded the audience of the messianic prophecies of Ps. 2:7; Is. 42:1.

  1:12 Immediately. See note on v. 10. Jesus’ temptation came right after His baptism. the Spirit drove Him. Compelled by the Spirit, Jesus confronted Satan and took the first step toward overthrowing his evil kingdom (cf. 1 John 3:8). Though God tempts no one (James 1:13), He sometimes sovereignly permits Satan to tempt His people (e.g., Job; Luke 22:31, 32). the wilderness. The exact location of Jesus’ encounter with Satan is unknown. It most likely would have been the same wilderness where John lived and ministered (see note on v. 4), the desolate region farther S, or the arid Arabian desert across the Jordan.

  1:13 forty days. Perhaps reminiscent of Israel’s 40 years of wandering in the wilderness (Num. 14:33; 32:13). Matthew and Luke add that Jesus went without food during this time. Moses (twice, Deut. 9:9, 18) and Elijah (1 Kin. 19:8) also fasted for that length of time. Satan. From a Heb. word meaning “adversary.” Since He had no fallen nature, Jesus’ temptation was not an internal emotional or psychological struggle, but an external attack by a personal being. wild beasts. A detail unique to Mark’s account, stressing Jesus’ loneliness and complete isolation from other people. angels ministered to Him. Cf. Ps. 91:11, 12. The tense of this Gr. verb, “to minister,” suggests the angels ministered to Jesus throughout His temptation.

  1:14 John was put in prison. He was incarcerated for rebuking Herod Antipas over his incestuous marriage to his niece, Herodias (see notes on 6:17–27). Jesus came to Galilee. From Judea (Matt. 4:12; Luke 4:13; John 4:3). Mark, along with Matthew and Luke, passes directly from the temptation to the beginning of the Galilean ministry, skipping Jesus’ intervening ministry in Judea (John 2:13—4:4). Galilee was the northernmost region of Palestine, and the most heavily populated. the gospel…of God. The good news of salvation both about God and from Him (see note on Rom. 1:1; cf. Rom. 15:16; 1 Thess. 2:2, 8, 9; 1 Tim. 1:11; 1 Pet. 4:17).

  1:15 The time is fulfilled. Not time in a chronological sense, but the time for decisive action on God’s part. With the arrival of the King, a new era in God’s dealings with men had come. See note on Gal. 4:4. the kingdom of God. God’s sovereign rule over the sphere of salvation; at present in the hearts of His people (Luke 17:21), and in the future, in a literal, earthly kingdom (Rev. 20:4–6). at hand. Because the King was present. Repent, and believe. Repentance (see note on v. 4) and faith (see note on Rom. 1:16) are man’s required responses to God’s gracious offer of salvation (cf. Acts 20:21).

  1:16 Sea of Galilee. Also known as the Sea of Chinnereth (Num. 34:11), the Lake of Gennesaret (Luke 5:1), and the Sea of Tiberias (John 6:1). A large, freshwater lake about 13 mi. long and 7 mi. wide, and about 690 ft. below sea level (making it the lowest body of fresh water on earth), the Sea of Galilee was home to a thriving fishing industry. Simon and Andrew. The first of two sets of brothers Jesus called to follow Him. Like James and John, they were fishermen. Since Andrew had been a follower of John the Baptist (John 1:40), it is possible that Peter had been as well. They had evidently returned to their fishing business after John’s arrest (see note on v. 14). They had already met and spent time with Jesus (see note on Matt. 4:18), but were here called to follow Him permanently. net. A rope forming a circle about 9 ft. in diameter with a net attached. It could be thrown by hand into the water, then hauled in by means of the length of weighted rope attached to it.

  1:17 Follow Me. Used frequently in the gospels in reference to discipleship (2:14; 8:34; 10:21; Matt. 4:19; 8:22; 9:9; 10:38; 16:24; 19:21; Luke 9:23, 59, 61; 18:22; John 1:43; 10:27; 12:26). fishers of men. Evangelism was the primary purpose for which Jesus called the apostles, and it remains the central mission for His people (cf. Matt. 28:19, 20; Acts 1:8).

  1:18 followed Him. I.e., became His permanent disciples (see note on v. 16).

  1:19 James…John. The second set of fishermen brothers called by Jesus (see note on v. 16). Their mother and Jesus’ mother may have been sisters (cf. 15:40; Matt. 27:55, 56 with John 19:25). If so, they were Jesus’ cousins.

  1:20 hired servants. This indicates that Zebedee’s fishing business was a prosperous one and that he was a man of importance (cf. John 18:15).

  1:21 Capernaum. A prosperous fishing village on the NW shore of the Sea of Galilee, Capernaum was a more important city than Nazareth; it contained a Roman garrison and was located on a major road. Jesus made the city His headquarters (cf. 2:1) after His rejection at Nazareth (Matt. 4:13; Luke 4:16–31). synagogue. The place where Jewish people gathered for worship (“synagogue” is a transliteration of a Gr. word meaning “to gather together”). Synagogues originated in the Babylonian captivity after the 586 B.C. destruction of the temple by Nebuchadnezzar. They served as places of worship and instruction. Jesus frequently taught in the synagogues (cf. v. 39; 3:1; 6:2), as did Paul (cf. Acts 13:5; 14:1; 17:1). taught. Mark frequently mentions Jesus’ teaching ministry (cf. 2:13; 4:1, 2; 6:2, 6, 34; 10:1; 11:17; 12:35; 14:49).

  1:22 authority. Jesus’ authoritative teaching, as the spoken Word of God, was in sharp contrast to that of the scribes (experts in the OT Scriptures), who based their authority largely on that of other rabbis. Jesus’ direct, personal, and forceful teaching was so foreign to their experience that those who heard Him were “astonished” (cf. Titus 2:15).

  1:23 man…cried out. Satan and his demon hosts opposed Jesus’ work throughout His ministry, culminating in the cross. Jesus always triumphed over their futile efforts (cf. Col. 2:15), convincingly demonstrating His ultimate victory by His resurrection. unclean spirit. I.e., morally impure. The term is used interchangeably in the NT with “demon.” See note on 5:2.

  1:24 What have we to do with You. Or, possibly, “Why do you interfere with us?” The demon was acutely aware that he and Jesus belonged to two radically different kingdoms, and thus had nothing in common. That the demon used the plural pronoun “we” indicates he spoke for all the demons. Nazareth. See note on v. 9. the Holy One of God. Cf. Ps. 16:10; Dan. 9:24; Luke 4:34; Acts 2:27; 3:14; 4:27; Rev. 3:7. Amazingly, the demon affirmed Jesus’ sinlessness and deity—truths which many in Israel denied, and still deny.

  1:25 Be quiet. Jesus wanted no testimony to the truth from the demonic realm to fuel charges that He was in league with Sa
tan (cf. 3:22; Acts 16:16–18).

  1:27 with authority. See note on v. 22. Jesus had absolute authority in His actions as well as His words (Matt. 28:18).

  Mark 1:8

  The Miracles of Jesus

  Miracle: 1. Cleansing a Leper

  Matthew: 8:2

  Mark: 1:40

  Luke: 5:12

  Miracle: 2. Healing a Centurion’s Servant (of paralysis)

  Mark: 8:5

  John: 7:1

  Miracle: 3. Healing Peter’s Mother-in-Law

  Matthew: 8:14

  Mark: 1:30

  Luke: 4:38

  Miracle: 4. Healing the Sick at Evening

  Matthew: 8:16

  Mark: 1:32

  Luke: 4:40

  Miracle: 5. Stilling the Storm

  Matthew: 8:23

  Mark: 4:35

  Luke: 8:22

  Miracle: 6. Demons Entering a Herd of Swine

  Matthew: 8:28

  Mark: 5:1

  Luke: 8:26

  Miracle: 7. Healing a Paralytic

  Matthew: 9:2

  Mark: 2:3

  Luke: 5:18

  Miracle: 8. Raising the Ruler’s Daughter

  Matthew: 9:18, 23

  Mark: 5:22, 35

  Luke: 8:40, 49

  Miracle: 9. Healing the Hemorrhaging Woman

  Matthew: 9:20

  Mark: 5:25

  Luke: 8:43

  Miracle: 10. Healing Two Blind Men

  Matthew: 9:27

  Miracle: 11. Curing a Demon-Possessed, Mute Man

  Matthew: 9:32

  Miracle: 12. Healing a Man’s Withered Hand

  Matthew: 12:9

  Mark: 3:1

  Luke: 6:6

  Miracle: 13. Curing a Demon-Possessed, Blind and Mute Man

  Mark: 12:22

  John: 11:14

  Miracle: 14. Feeding the Five Thousand

  Matthew: 14:13

  Mark: 6:30

  Luke: 9:10

  John: 6:1

  Miracle: 15. Walking on the Sea