Mark – The Nazarene’s Commentary: Introduction to Mark

Nazarene Commentary 2000©
21^st Century Version of the Christian Scriptures© [NCMM]

THE GOSPEL OF MARK

Introduction to Mark

The Second Gospel was written by Mark, the kinsman of Barnabas, and the companion of Paul in his first missionary journey. When and where it was written is uncertain. Of its author the following facts are gathered from the New Testament: He is first named in Acts 12:12. His mother’s name was Mary, and we learn from Colossians 4:10, that she was a sister of Barnabas. She dwelt in Jerusalem, and this city was probably Mark’s early home. He was converted by Peter (1 Peter 5:13), it has been supposed, at the great ingathering on the day of Pentecost. He became a minister (Acts 12:25), attended Paul and Barnabas on their first missionary journey did not prove satisfactory to Paul (Acts 15:38), and as Barnabas insisted on taking him, he and Paul parted company on the second missionary journey.

That Paul and Mark were afterwards intimate is shown by the subsequent history. We find him by Paul’s side during his first imprisonment at Rome, A. D. 61-63; and he is acknowledged by him as one of his few fellow-laborers who had been a “comfort” to him during the weary hours of his imprisonment (Colossians 4:10, 11; Philemon 24). We next have traces of him in 1 Peter 5:13. “The church that is in Babylon … saluteth you, and so doth Marcus, my son”. From this we infer that he joined the spiritual father, the friend of his mother, at Babylon, then and for some hundred years afterwards returned one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment, A. D. 68, Paul, writing to Timothy, charges him to bring Mark with him to Rome, on the ground that he was “profitable unto him for the ministry” (2 Timothy 4:11).

From this point we gain no further information from the New Testament respecting the Evangelist. It is most probable, however, that he did join the Apostle at Rome, whither also Peter would seem to have proceeded, and suffered martyrdom along with Paul. After the death of these two great pillars of the Church, ecclesiastical tradition affirms that Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom. This tradition is, however, very uncertain. [B. W. Johnson The People’s New Testament (1891)]

Notes about this Version and Commentary

This text of the Gospel of Mark is a new version, the 21^st Century Version of the Christian Scriptures [NCMM], as an additional part of Nazarene Commentary 2000©. This rendering by Mark Heber Miller may be considered a literal version with limited paraphrase.

The words of Jesus are in red. Quotations and allusions from the Old Testament are in italicized blue with quotations within quote marks. In both the quotations and the allusions the source is given in brackets. When these quotations and allusions are part of the words of Jesus, they appear in purple.

Greek words of particular interest are in CAPS and accompanied by Strong’s Exhaustive Concordance of the Bible code numbers. Cross-references have been checked and added when of special note. Each chapter and paragraph has a topical subject heading and each chapter ends with review questions for congregational or personal studies. Key phrases are compared throughout to other literal and paraphrased versions. Underlined words are sources for research elsewhere in Nazarene Commentary 2000©. Any verse may be located by entering MK1:1, etc., in the Find window, and chapters by entering CHAPTER ONE: etc.

Since Mark often parallels Matthew when Nazarene Commentary 2000© covers the same material, the symbol || will indicate to go to the footnote commentary in Matthew. For more information see similar notes on Luke and John.

Because Mark is so vivid and moves swiftly it is an excellent place to begin reading to children.

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Preceding

Matthew 28 – The Nazarene’s Commentary: The Risen Christ appears #6 Matthew 28:16-19 – The King’s Commission

Next:

Nazarene’s Commentary: Mark 1:1-8 – The Beginning of the Good News

Election of the Apostle Matthias

Joseph Barsabbas and Matthias were the two candidates suggested as possible replacements for Judas Iscariot as an apostle. The lot fell to Matthias. Even though Justus was not chosen, his being considered for the office shows he was a mature disciple of Jesus Christ.—Ac 1:23-26.

(Mat·thi′as) [probably a shortened form of the Heb. Mattithiah, meaning “Gift of Jehovah”].

Judas Hangs Himself (Photo credit: Wikipedia)

The disciple selected by lot to replace Judas Iscariot as an apostle. After Jesus’ ascension to heaven, Peter, noting that not only had the psalmist David foretold Judas’ deflection (Ps 41:9) but David had also written (Ps 109:8) “his office of oversight let someone else take,” proposed to the approximately 120 disciples gathered together that the vacancy of office be filled. Joseph Barsabbas and Matthias were put up for selection; after prayer, lots were cast, and Matthias was chosen. Occurring just a few days prior to the outpouring of holy spirit, this is the last instance reported in the Bible of the lots being resorted to in determining Jehovah’s choice in a matter.—Ac 1:15-26.

According to Peter’s words (Ac 1:21, 22), Matthias had been a follower of Christ throughout Jesus’ three-and-a-half-year ministry, had been closely associated with the apostles, and was quite likely one of the 70 disciples or evangelists whom Jesus sent out to preach. (Lu 10:1) After his selection, he was “reckoned along with the eleven apostles” by the congregation (Ac 1:26), and when the book of Acts immediately thereafter speaks of “the apostles” or “the twelve,” Matthias was included.—Ac 2:37, 43; 4:33, 36; 5:12, 29; 6:2, 6; 8:1, 14; 9:27; see PAUL.

– it-2 pp. 354-355

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Though having strong conviction and proofs as to his own apostleship, Paul never included himself among “the twelve.” Prior to Pentecost, as a result of Peter’s Scriptural exhortation, the Christian assembly had sought a replacement for unfaithful Judas Iscariot. Two disciples were selected as candidates, perhaps by vote of the male members of the assembly (Peter having addressed himself to the “Men, brothers”; Ac 1:16). Then they prayed to Jehovah God (compare Ac 1:24 with 1Sa 16:7; Ac 15:7, 8) that He should designate which of the two he had chosen to replace the unfaithful apostle. Following their prayer, they cast lots and “the lot fell upon Matthias.”—Ac 1:15-26; compare Pr 16:33.

There is no reason to doubt that Matthias was God’s own choice. True, once converted, Paul became very prominent and his labors exceeded those of all the other apostles. (1Co 15:9, 10) Yet there is nothing to show that Paul was personally predestinated to an apostleship so that God, in effect, refrained from acting on the prayer of the Christian assembly, held open the place vacated by Judas until Paul’s conversion, and thus made the appointment of Matthias merely an arbitrary action of the Christian assembly. On the contrary, there is sound evidence that Matthias was a divinely appointed replacement.

Saint Matthias, who replaced Judas Iscariot as apostle. (Photo credit: Wikipedia)

At Pentecost the outpouring of holy spirit gave the apostles unique powers; they are the only ones shown to have been able to lay hands on newly baptized ones and communicate to them miraculous gifts of the spirit. (See Apostle [Miraculous powers].) If Matthias were not in reality God’s choice, his inability to do this would have been apparent to all. The record shows this was not the case. Luke, the writer of Acts, was Paul’s traveling companion and associate during certain missions, and the book of Acts therefore undoubtedly reflects and coincides with Paul’s own view of matters. That book refers to “the twelve” as appointing the seven men who were to handle the matter of the food distribution problem. This was after Pentecost of 33 C.E. but before Paul’s conversion. Hence Matthias is here acknowledged as one of “the twelve,” and he shared with the other apostles in laying hands on the seven designates.—Ac 6:1-6.

Whose name then appears among those on the “twelve foundation stones” of the New Jerusalem of John’s vision—Matthias’ or Paul’s? (Re 21:2, 14) One line of reasoning would make it appear that Paul is the more likely one. He contributed so much to the Christian congregation by his ministry and particularly by his writing a large portion of the Christian Greek Scriptures (14 letters being attributed to him). In these respects Paul ‘outshone’ Matthias, who receives no further direct mention after Acts chapter 1.

– it-2 pp. 585-590

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Who replaced Judas Iscariot as a twelfth apostle?

Because of the defection of Judas Iscariot, who died unfaithful, there were only 11 apostles remaining, and during the 40 days from Jesus’ resurrection until his ascension to heaven he made no appointment of a replacement. Sometime during the ten days between Jesus’ ascension and the day of Pentecost it was viewed as necessary that another be selected to fill the vacancy left by Judas, not simply on the basis of his death but, rather, on the basis of his wicked defection, as the Scriptures quoted by Peter indicate. (Ac 1:15-22; Ps 69:25; 109:8; compare Re 3:11.) Thus, by contrast, when the faithful apostle James was put to death, there is no record of any concern to appoint anyone to succeed him in his position of apostle.—Ac 12:2.

It is evident from Peter’s statements that it was then considered that any individual filling the position of an apostle of Jesus Christ must have the qualifications of having been personally conversant with him, having been an eyewitness of his works, his miracles, and particularly his resurrection. In view of this it can be seen that any apostolic succession would in course of time become an impossibility, unless there were divine action to supply these requirements in each individual case. At that particular time before Pentecost, however, there were men meeting these requirements, and two were put forth as suitable for replacing unfaithful Judas. Doubtless having in mind Proverbs 16:33, lots were cast, and Matthias was selected and was thereafter “reckoned along with the eleven apostles.” (Ac 1:23-26) He is thus included among “the twelve” who settled the problem concerning the Greek-speaking disciples (Ac 6:1, 2), and evidently Paul includes him in referring to “the twelve” when speaking of Jesus’ postresurrection appearances at 1 Corinthians 15:4-8. Thus, when Pentecost arrived, there were 12 apostolic foundations on which the spiritual Israel then formed could rest.

The Boppard Room: Pashal Candle Holder: Saint Matthias (Photo credit: peterjr1961)

Congregational Apostleships.

Matthias was not a mere apostle of the Jerusalem congregation, any more than the remaining 11 apostles were. His case is different from that of the Levite Joseph Barnabas who became an apostle of the congregation of Antioch, Syria. (Ac 13:1-4; 14:4, 14; 1Co 9:4-6) Other men also are referred to as “apostles of congregations” in the sense that they were sent forth by such congregations to represent them. (2Co 8:23) And, in writing to the Philippians, Paul speaks of Epaphroditus as “your envoy [a·po′sto·lon] and private servant for my need.” (Php 2:25) The apostleship of these men was clearly not by virtue of any apostolic succession, nor did they form part of “the twelve” as did Matthias.

The correct understanding of the wider application of the term “apostle” can help to clear away any apparent discrepancy between Acts 9:26, 27 and Galatians 1:17-19, when applied to the same occasion. The first account states that Paul, on arriving in Jerusalem, was led “to the apostles” by Barnabas. In the account in Galatians, however, Paul states that he visited with Peter and adds: “But I saw no one else of the apostles, only James the brother of the Lord.” James (not the original apostle James the son of Zebedee nor James the son of Alphaeus, but the half brother of Jesus) was evidently viewed as an “apostle” in the wider sense, namely, as “one sent forth” by the Jerusalem congregation. This would allow for the Acts account to use the title in the plural in saying that Paul was led “to the apostles” (that is, Peter and James).—Compare 1Co 15:5-7; Ga 2:9.

– it-1 pp. 127-130

The Election of Saint Matthias (Photo credit: Lawrence OP)

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¹⁵ Now during these days Peter rose up in the midst of the brothers and said (the crowd* of persons was all together about one hundred and twenty): ¹⁶ “Men, brothers, it was necessary for the scripture to be fulfilled,+ which the holy spirit+ spoke beforehand by David’s mouth about Judas,+ who became a guide to those who arrested Jesus,+ ¹⁷ because he had been numbered among us+ and he obtained a share in this ministry.+ ¹⁸ (This very man, therefore, purchased+ a field with the wages for unrighteousness,+ and pitching head foremost*+ he noisily burst in his midst and all his intestines were poured out. ¹⁹ It also became known to all the inhabitants of Jerusalem, so that that field was called in their language A·kel′da·ma, that is, Field of Blood.)
²⁰ For it is written in the book of Psalms, ‘Let his lodging place become desolate, and let there be no dweller in it,’+ and, ‘His office of oversight* let someone else take.’+ ²¹ It is therefore necessary that of the men that assembled with us during all the time in which the Lord Jesus went in and out* among us,+ ²² starting with his baptism by John+ and until the day he was received up from us,+ one of these men should become a witness with us of his resurrection.”+

²³ So they put up two, Joseph called Bar′sab·bas, who was surnamed Justus, and Mat·thi′as. ²⁴ And they prayed and said: “You, O Jehovah,* who know the hearts of all,+ designate which one of these two men you have chosen, ²⁵ to take the place of this ministry and apostleship,+ from which Judas deviated to go to his own place.” ²⁶ So they cast lots+ over them, and the lot fell upon Mat·thi′as; and he was reckoned along with the eleven+ apostles.

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Proverbs 16:33

³³ Into the lap the lot is cast down,+ but every decision by it is from Jehovah.+

Proverbs 18:18

¹⁸ The lot puts even contentions to rest,+ and it separates even the mighty from one another.+

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Act 6:2:

² So the twelve called the multitude of the disciples to them and said: “It is not pleasing for us to leave the word of God to distribute [food]* to tables.+ ³ So, brothers, search out+ for yourselves seven certified men from among YOU, full of spirit and wisdom,+ that we may appoint them over this necessary business; ⁴ but we shall devote ourselves to prayer and to the ministry of the word.”+ ⁵ And the thing spoken was pleasing to the whole multitude, and they selected Stephen, a man full of faith and holy spirit,+ and Philip+ and Proch′o·rus and Ni·ca′nor and Ti′mon and Par′me·nas and Nic·o·la′us, a proselyte of Antioch; ⁶ and they placed them before the apostles, and, after having prayed, these laid their hands+ upon them.

Acts 9:26, 27:

²⁶ On arriving in Jerusalem+ he made efforts to join himself to the disciples; but they were all afraid of him, because they did not believe he was a disciple. ²⁷ So Bar′na·bas came to his aid+ and led him to the apostles, and he told them in detail how on the road he had seen the Lord+ and that he had spoken to him,+ and how in Damascus+ he had spoken boldly in the name of Jesus.

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v 23: Joseph, also called Barsabbas (perhaps a family name or merely an additional name) and surnamed Justus, was a witness of the work, miracles, and resurrection of Jesus Christ.
A Levite surnamed Barnabas and a native of Cyprus. (Ac 4:36, 37) He was a close associate of the apostle Paul.—See Barnabas.

v 24: Jehovah: “Jehovah.” Heb., יהוה (YHWH or JHVH):

There is evidence that Jesus’ disciples used the Tetragrammaton in their writings. In his work De viris inlustribus [Concerning Illustrious Men], chapter III, Jerome, in the fourth century, wrote the following: “Matthew, who is also Levi, and who from a publican came to be an apostle, first of all composed a Gospel of Christ in Judaea in the Hebrew language and characters for the benefit of those of the circumcision who had believed. Who translated it after that in Greek is not sufficiently ascertained. Moreover, the Hebrew itself is preserved to this day in the library at Caesarea, which the martyr Pamphilus so diligently collected. I also was allowed by the Nazarenes who use this volume in the Syrian city of Beroea to copy it.” (Translation from the Latin text edited by E. C. Richardson and published in the series “Texte und Untersuchungen zur Geschichte der altchristlichen Literatur,” Vol. 14, Leipzig, 1896, pp. 8, 9.)

Matthew made more than a hundred quotations from the inspired Hebrew Scriptures. Where these quotations included the divine name he would have been obliged faithfully to include the Tetragrammaton in his Hebrew Gospel account. When the Gospel of Matthew was translated into Greek, the Tetragrammaton was left untranslated within the Greek text according to the practice of that time.

Not only Matthew but all the writers of the Christian Greek Scriptures quoted verses from the Hebrew text or from the Septuagint where the divine name appears. For example, in Peter’s speech in Ac 3:22 a quotation is made from De 18:15 where the Tetragrammaton appears in a papyrus fragment of the Septuagint dated to the first century B.C.E. (See App 1C §1.) As a follower of Christ, Peter used God’s name, Jehovah. When Peter’s speech was put on record the Tetragrammaton was here used according to the practice during the first century B.C.E. and the first century C.E.

Sometime during the second or third century C.E. the scribes removed the Tetragrammaton from both the Septuagint and the Christian Greek Scriptures and replaced it with Ky′ri·os, “Lord” or The·os′, “God.”

v 24: who know the hearts of all:

(1 Samuel 16:7): ⁷ But Jehovah said to Samuel: “Do not look at his appearance and at the height of his stature,+ for I have rejected him. For not the way man sees [is the way God sees],*+ because mere man sees what appears to the eyes;*+ but as for Jehovah, he sees what the heart+ is.”*
(1 Chronicles 28:9): ⁹ “And you, Sol′o·mon my son, know+ the God of your father and serve+ him with a complete heart+ and with a delightful soul;+ for all hearts Jehovah is searching,+ and every inclination of the thoughts he is discerning.+ If you search for him, he will let himself be found by you;+ but if you leave him,+ he will cast you off forever.+

(Jeremiah 11:20): ²⁰ But Jehovah of armies is judging with righteousness;+ he is examining the kidneys* and the heart.+ O may I see your vengeance on them, for it is to you that I have revealed my case at law.+

(Acts 15:8): ⁸ and God, who knows the heart,+ bore witness by giving them the holy spirit,+ just as he did to us also.

(1 Kings 8:39; 1 Chronicles 28:9; 2 Chronicles 16:9; Psalm 7:9; Proverbs 24:12; Jeremiah 17:10)

v 25: apostleship: (John 6:70): ⁷⁰ Jesus answered them: “I chose YOU twelve,+ did I not? Yet one of YOU is a slanderer.”*+

v 26: they cast lots: (Proverbs 16:33): (Proverbs 16:33): ³³ Into the lap the lot is cast down,+ but every decision by it is from Jehovah.+

with the eleven+ apostles: (Matthew 28:16):  ¹⁶ However, the eleven disciples went into Gal′i·lee+ to the mountain where Jesus had arranged for them,

+ by the lot / drawing lots: (Numbers 26:55; Joshua 18:10; Proverbs 18:18)

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Compare:

The Acts Of The Sent Ones Chapter 1

Hebraic Roots Bible Book of The Acts of the Apostles Chapter 1

Nazarene Acts of the Apostles Chapter 1 v23-26 Choice of Matthias

Dutch version/ Nederlandse versie: Verkiezing van Matthias

Afrikaans: Matti′as is gekies als een van “die twaalf”

Deutsch: Da warfen sie Lose und das Los fiel auf Matthias

Français: Élection de Matthias

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Please also do find:

1. apostle to replace Judas: bt 19; w90 6/1 11; it-1 129; it-2 354-355, 590
2. name on foundation stone of New Jerusalem: it-1 130; it-2 590
3. one of “the twelve” (1Co 15:5): w88 1/15 30; it-1 129
4. Articles about the Tetragrammaton: Tetragram
5. God about His name “יהוה“
6. Trusting, Faith, calling and Ascribing to Jehovah #2 Calling upon the Name of God
7. Titles of God beginning with the Aleph in Hebrew
8. Day of remembrance coming near
9. Anointing of Christ as Prophetic Rehearsal of the Burial rites

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Related articles

• Commemoration of the Apostle Matthias, Martyred in Colchis, and Apostolic Succession (georgianorthodoxchurch.wordpress.com)
  there is evidence that the Apostle Matthias was martyred in Colchis  (the ancient name for Georgia’s Black Sea regions) and buried in Gonio, near Batumi.
  +
  The elevation of Matthias from the Seventy to the Twelve Apostles is interesting, as it is one of the first written accounts of Apostolic Succession
• *Apostolic* (motivation1000.wordpress.com)
  Furthermore, for a person to profess to be a Christian (one who is like Christ) and do not obey God’s word in the bible is to make that person a hypocrite – hence, a hypocrites teachings is hypocrisy. In a narrower since, Doctrine is Teachings, and Teachings is Doctrine! Every movement has a doctrine, every religion has a doctrine, the Christian’s doctrine is the Holy Bible (God’s words passed on to His people by the Prophets and Apostles of the bible.
• Acts 1 (sisterspray4me.com)
  23 So they nominated two men: Joseph called Barsabbas (also known as Justus) and Matthias. 24 Then they all prayed, “O Lord, you know every heart. Show us which of these men you have chosen 25 as an apostle to replace Judas in this ministry, for he has deserted us and gone where he belongs.” 26 Then they cast lots, and Matthias was selected to become an apostle with the other eleven.
• Acts 14-15 (whatshotn.wordpress.com)
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• Wait Upon The Lord (rootstothestream.net)
  Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.
  +
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• Intro to the Book of Acts and the choosing of Judas’ replacement (sundayschoolbiblestudy.wordpress.com)
  Luke gives us a brief introduction and then summarizes the 40 days after His death and resurrection when Jesus prepares the Apostles for ministry. He instructs them to wait for the baptism of the Holy Spirit (see The Holy Spirit and the Day of Pentecost).
• Acts of the Apostles 4.32-5.11
  Thus far in the Acts of the Apostles the narrative has primarily been concerned with the formation of the Messianic community that would eventually become known as the Christian Church and the opposition to this community by the Jewish leaders and some of the Jewish people.
  
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• The Greatness of the Apostle Paul / Die Größe des Apostels Paulus
  Among people critical of Christianity, the apostle Paul has a pretty bad press. Whilst quite a few of them recognize that Jesus had an exceptionally high ethic (at least for his time), Paul is generally regarded as a villain having sort of corrupted the message of his master.
  +Während nicht wenige von ihnen anerkennen, dass Jesus eine außenordentlich hohe Ethik (zumindest für seine Zeit) hatte, wird generell Paulus als einen Bösewicht angesehen, der irgendwie die Botschaft seines Meisters verdorben hat.