the gospel of mark

Background

Authorship.   The gospel is anonymous. Early church testimony is unanimous, however, that Mark, an associate of Peter, was the author. Included in those voices are Papias (c. 110), Ireneus, Justin Martyr, Tertullian, Clement of Alexandria, Origen, and Jerome. It is commonly assumed that this was the John Mark named frequently in the New Testament. Arguments to the contrary are not convincing.

Internal data do not positively identify the author, but they are consistent with the external testimony. The author was familiar with Palestinian geography, especially Jerusalem (5:1; 6:53; 8:10; 11:1; 13:3). He understood Jewish institutions and customs (1:21; 2:14, 16, 18; 7:2–4). He knew Aramaic (5:41; 7:11, 34; 14:36). To deny Marcan authorship is then to oppose much strong evidence; it is also to leave the question unanswered and unanswerable. (The curious statement about a witness to the Lord’s arrest in Gethsemane, 14:51f, may be a self-deprecating reference to his own presence and shameful flight.)

Quite a lot is known of John Mark from Acts and the epistles. He was a Jewish Christian, son of Mary who hosted a meeting of believers in Jerusalem in the early days (Acts 12:12). As a resident of Jerusalem at that time he must certainly have been familiar with the preaching of Peter.

Some 15 years after the birth of the church he accompanied Paul and Barnabus on the first missionary journey through Cyprus and as far as Perga, at which point he abandoned the team (Acts 12:25; 13:5, 13), apparently, in view of Paul’s refusal to take him the next time, for reasons of immaturity (15:36–39). He did, however, accompany Barnabus at that time to a ministry on Cyprus (15:39).

He is next seen ministering to Paul in Rome about 10 years later (Colos. 4:10; Philem. 23–24). He is still in Rome (unless “Babylon” is not a code name for Rome) a few years later with Peter (1 Peter 5:13). He must then have left Rome for a time, as Paul, writing from Rome, sought his company before his execution (2 Tim. 4:11).

Date of composition.   The dating of Mark is very difficult. Most conservatives would agree that it predates the destruction of Jerusalem in 70.

According to Ireneus Mark wrote the gospel after the deaths of both Paul and Peter.  Clement of Alexandria and Origen, however, say Mark wrote during their lifetimes. These claims therefore cancel each other, and contribute nothing toward the solution.

The terminus a quo must take into consideration Mark’s missionary career in which he failed in 48 (Acts 13:13), and was reinstated by Barnabus in 50 (Acts 15:39). Being already by that time a mature man (cf. Mark 14:50–51), he could have sufficiently recovered within 5–10 years to write this gospel. Given Marcan priority among the synoptics (see the Background of Matthew) and a date for Luke between 59 and 63 (q.v.), a date of 55–60 for Mark seems reasonable, allowing sufficient time for Luke to obtain a copy.

Destination.   The same ancient voices that ascribe the book to Mark say he wrote it from Rome to Roman Gentile Christians.

This agrees with numerous pieces of evidence within the book, including the following.  “(1) Jewish customs are explained (cf. 7:3–4; 14:12; 15:42). (2) Aramaic expressions are translated into Greek (cf. 3:17; 5:41; 7:11, 34; 9:43; 10:46; 14:36; 15:22, 34). (3) Several Latin terms are used rather than their Greek equivalents (cf. 5:9; 6:27; 12:15, 42; 15:16, 39).”[1]

Purpose and Structure.   The purpose is implied in the opening description of the book as a “gospel of Jesus Christ, the Son of God” (1:1): the concern is to present Jesus both as Messiah and as Son of God. This is confirmed in the two great confessions in the book. In the first Peter acknowledges Jesus as Messiah (8:29); and in the second a Roman centurion recognizes him to be the Son of God (15:39). There is an interesting third confession of both aspects of his identity by Jesus himself in his Jewish trial. When asked if he were “the Messiah, the Son of the Blessed One,” he answered in the affirmative (14:61–62).

The book is especially disciple-oriented, and is concerned to teach its readers about realistic discipleship. Only Mark states that he chose these twelve “that they might be with Him, and that He might send them out to preach” (3:14). This seems to give special significance to the second confession, concluding the gospel with the example of a Roman confessing Jesus to be the Son of God.

Other clues to the authorial structure include the two healings of blind men (8:22–26; 10:46–52). As the book is filled with statements suggestive of the disciples’ ignorance of Jesus’ identity (6:52; 8:17, 21; 9:10, 32[2]), the miracles of restoration of sight “show the progression of faith in Christ.” In the first the Lord “was trying to show that the faith and understanding of the disciples … developed in stages.” The section which follows focuses on the Lord’s teaching of his disciples, and the healing of Bartimaeus “represented the disciples’ response of faith to the Messiah.”[3]

Argument

The title verse (1:1) sets the plan for the entire work: it presents good news which is to be found in Jesus, identified as Messiah and Son of God. It is right that one so great should be properly introduced by one predicted from of old (1:2–3), who calls on people to prepare their hearts for him (1:4–8). On cue Jesus steps forward as the one of whom John spoke (1:9–11), and proves himself sinless (1:12–13).

Mark presents him first as the Son of God (1:14—3:30) who begins by preaching the kingdom (1:14–15) and calling men to join him in catching men (1:16–20). He then begins to demonstrate his divine power over demons and disease, first in the one town of Capernaum (1:21–34), then throughout Galilee (1:35–45). The focus then turns to his power especially in things religious, beginning with his authority to forgive (2:1–12), and proceeding to his appeal to sinners (2:13–17). He progresses to show his superior authority over Judaism (2:18—3:6), both in his explanation of why his disciples do not fast (2:18–22) and in his Sabbath ‘violations,’ which reveal his Lordship (2:23—3:6). Finally he shows his power to command both demons and men (3:7–19). To all of this the general response is a rejection, which offers the alternative explanation that he is not the Son of God, but a son of the devil (3:20–30).

He next presents him as Messiah (3:31—6:6). He begins by teaching the new nature of family relations in the kingdom of God (3:31–35), and then in parables the mysteries of that kingdom (4:1–34). That kingdom is obtained only by those whose hearts are right (4:3–9, 14–20). And each is responsible for the condition of his own heart (4:24–25), which will be thoroughly examined by God (4:21–23). Regardless of the responses of individuals that kingdom will grow to dominate the earth (4:26–32).

The Messiah is next seen working great miracles which authenticate his teaching (4:35—5:43), showing his power over nature (4:35–41), demons (5:1–20), and sickness and death (5:21–43). Still after all this he is rejected by his home town (6:1–6).

In light of the popular rejection of Jesus Mark shows how he turned his attention to the training of his disciples (6:7—10:52). This section is divided into two ‘phases’ of that training, each climaxed with one of the miracles of the restoration of sight. The first phase of the training develops Jesus’ purpose to provide the gift of life for all men (6:7—8:30); the Jews first (6:7–56), and then the Gentiles (7:1—8:13). Jesus sent the twelve out in his name to show and tell this message (6:7–13). Herod recognized the similarity to John, but was hard pressed to explain, since he had decapitated him (6:14–29). Jesus showed his compassion in using his power to feed the multitude (6:30–44). He then tested his disciples’ meager understanding of his person by his walk on the Sea of Galilee (6:45–52). Once again overwhelmed with crowds he healed and exorcised all (6:53–56).

Judaism continued tradition-bound (7:1–13) and defiled (7:14–23), so he turned his attention to the Gentiles around Israel. In Tyre he healed a girl in response to her mother’s faith, acknowledging the priority of Israel in God’s economy (7:24–30). In Decapolis he healed a deaf man with a speech impediment (7:31–37), and virtually duplicated a previous miracle for the Jews, feeding 4000 (8:1–10). Upon his return to Jewish territory he was met immediately with their continued rejection (8:11–13).

Concluding the first phase of their training Mark shows that the disciples’ comprehension of the person of their master was still deficient (8:14–30). Their misunderstanding of his reference to “leaven of the Pharisees” showed their failure to grasp the significance of the mass feeding miracles (8:14–21). Mark’s inclusion of the two-stage healing of the blind man symbolizes the disciples’ partial but inadequate understanding (8:22–26). Even Peter’s confession of Jesus’ Messiahship lacked the coordinate confession of his deity (though Matthew includes it; 16:16), prompting yet another gag order from Jesus (8:27–30).

The second phase of the disciples’ training focused on the price Jesus would have to pay to provide the gift of life for the whole world. The section is developed around Jesus’ three predictions of his coming death and resurrection, and concludes with the other blind man’s healing (8:31—10:52). Each of the three predictions is followed by a lesson or lessons on discipleship. After Jesus’ first announcement, for which he had to rebuke Peter for his rebuking him (8:31–33), he added they too would have to take their crosses if they would follow him (8:34–38). Yet corresponding to that message of pain was the promise of sharing in the glory to follow, depicted in the Transfiguration (9:1–13). But for their present part the disciples had yet to learn to minister by faith, a lesson taught by their failure to deliver the demonized boy (9:14–29).

The second announcement of his coming death and resurrection left the disciples without understanding and afraid to ask (9:30–32). Jesus then explained that high position in his service is not attained by grasping it, but by humble service (9:33–37). One must also be careful how others are influenced by him: to cause another to stumble was a serious offense (9:38–50). The disciple’s domestic life is extremely important; he must not allow marriage to be cheapened (10:1–12). He can never afford to ‘outgrow’ simple faith (10:13–16). And he must always be careful not to love the things of this passing world; that attitude has cost many their eternal souls (10:17–31).

The third announcement (10:32–34) led to two brief lessons. First, God retains his sovereign right to confer rewards upon his servants (10:35–41). Second, leadership in the Lord’s service is to follow his example as a self-giving servant (10:42–45). Bartimaeus then “recognized Jesus as the Messiah (the ‘Son of David’), and he refused to let the unbelieving multitudes silence his public confession of faith. He received full physical sight because of his spiritual sight.”[4]

Mark then turn to his final main point: the climactic sacrificial ministry of Jesus (11–16). He formally presented himself to Israel as her king by riding into Jerusalem to the cries of Hosanna (11:1–11). However, by cursing the fig tree he symbolically pronounced his curse on the nation (11:12–14). He then manifested his specific displeasure with her, as well as his right to rule it, by cleansing the temple (11:15–19).

The nation responded with a resounding rejection of him. Where Jesus was looking for faith (where there had been no fruit, 11:20–25), the leaders of the nation returned a challenge to his authority (11:27–33). He in turn pronounced the termination of their position as God’s earthly stewards (12:1–12). They continued their challenges as different parties posed what they believed were insoluble dilemmas: the question of paying taxes to Rome (12:13–17), the reductio ad absurdum designed to disprove physical resurrection (12:18–27), and the more subdued question about the greatest commandment (12:28–34). Having mastered every one of their challenges, Jesus responded with a question of his own designed to teach that the Messiah was also the Lord (12:35–37). He then pinpointed the scribes’ real sin—pride (12:38–40), and praised the true humble sacrifice of the widow at the treasure box (12:41–44).

Because of Israel’s rejection she could expect to suffer the terrible humiliation of the destruction of her temple (13:1–4). She would also be subject to deception by false messiahs (having forsaken the true one, 13:5–8, 21–23), and would as in Old Testament times persecute the saints, specifically Jewish Christians (13:9–13). Her great judgment would come when she bowed to the one who would bring in Daniel’s Abomination of Desolation (13:14–20). The saints by constant alertness would however be prepared for the otherwise terrifying day of the Lord’s return (13:24–37).

The countdown to the cross begins with the Jewish leaders’ plot against his life (14:1–2). While they are about their business, Jesus is also preparing, as he is anointed for burial (14:3–9). Where Judas betrayed the Lord to his enemies (14:10–11), the Lord announced his gift of himself for the institution of the New Covenant (14:12–26). And whereas his disciples would forsake him in his hour of treachery (14:27–31), he would not shrink from the Father’s will (14:32–42). All began then to take place as predicted: Judas betrayed him (14:43–46), and the rest of his disciples fled in fear (14:47–52).

Though the Jews then failed to secure any consistent testimony against him, they convicted him of blasphemy for admitting his deity (14:53–65). Meanwhile Peter’s discipleship faltered, as predicted (14:66–72). The Roman magistrate acquitted him of the charges, but sentenced him to die anyway, upon the insistence of the mob (15:1–15). His expiration, which followed unjust abuse and infidel insults (15:16–37), elicited the last great confession of the book, this time from a Roman: “Truly this man was the Son of God” (15:39). “What the Jews had failed to grasp was understood by the Gentiles.”[5]

After carefully preparing his dead body for burial and marking his grace (15:42–47), the tomb was found to be occupied only by angels announcing his resurrection (16:1–8). After all, how could the Son of God be bound by death?

(The verses which follow [16:9–16] are probably not inspired, coming not from the hand of Mark, nor, presumably, any other apostolic person.)

Outline

I. Title  1:1

II. Preparation for Jesus’ ministry  1:2–13

A. Introductory ministry of John  1:2–8

1. Prophecy of John’s ministry  1:2–3

2. John’s ministry  1:4–8

B. Preparation of Jesus  1:9–13

1. His baptism  1:9–11

2. His temptation  1:12–13 

III. Jesus’ presentation of himself  1:14—6:6

A. As Son of God  1:14—3:30

1. Initial manifestation  1:14–20

a) His early preaching  1:14–15

b) His first disciples  1:16–20

2. Geographic concerns  1:21–45

a) Ministry in Capernaum  1:21–34

(1) Exorcism of the demon in the synagogue  1:21–28

(2) Healing ministry  1:29–34

b) Ministry in all Galilee  1:35–45

(1) The necessity to expand  1:35–39

(2) Healing a leper  1:40–45

3. Religious concerns  2:1—3:19

a) Forgiving and healing a cripple  2:1–12

(1) His forgiveness  2:1–5

(2) Jesus’ answer to his critics  2:6–10

(3) His healing  2:11–12

b) Appeal to sinners (Call of Levi)  2:13–17

c) Authority to replace (dictate to) Judaism  2:18—3:6

(1) No fasting  2:18–22

(a) The question  2:18

(b) Jesus’ answer  2:19–22

i) Wedding analogy  2:19–20

ii) Patched garment analogy  2:21

iii) Wineskin analogy  2:22

(2) Gleaning on the Sabbath  2:23–28

(a) The criticism  2:23–24

(b) Jesus’ answer  2:25–28

i) The precedent of David  2:25–26

ii) His authority over the Sabbath  2:27–28

(3) Healing on the Sabbath  3:1–6

(a) The trap setting  3:1–2

(b) Jesus’ healing  3:3–5

(c) The Pharisees’ angry response  3:6

d) Authority over men and demons  3:7–19

(1) Exorcising many from all parts  3:7–12

(2) Appointing the twelve  3:13–19

(a) Their calling  3:13–15

(b) Their names  3:16–19

4. Response: Accusation of league with Satan  3:20–30

a) Popular opinion: crazy  3:20–21

b) Official opinion: demonic  3:22

c) Jesus’ response  3:23–30

(1) Defense  3:23–27

(a) The illogic of a divided house  3:23–26

(b) The explanation of the stronger man  3:27

(2) Counter-charges: blasphemy  3:28–30

B. As Messiah  3:31—6:6

1. Teaching  3:31—4:34

a) Definition of family relationships  3:31–35

b) Parabolic teaching on the kingdom of God  4:1–34

(1) Introduction  4:1–2

(2) The parable of the sower  4:3–20

(a) The parable itself  4:3–9

(b) Private teaching of the disciples  4:10–20

i) Explanation of parabolic teaching  4:10–13

ii) Interpretation of the sower  4:14–20

(3) The parable of the lamp  4:21–23

(4) Parenthetical warning to make application  4:24–25

(5) The parable of the harvest  4:26–29

(6) The parable of the mustard seed  4:30–32

(7) Summary  4:33–34

2. Working miracles  4:35—5:43

a) Calming the turbulent sea  4:35–41

b) Transforming the Gerasene demoniac  5:1–20

(1) Description of the scene  5:1–5

(2) The healing encounter  5:6–13

(3) The townspeople’s reaction: rejection  5:14–17

(4) Jesus’ instruction to his new disciple  5:18–20

c) Twin miracles of healing, resurrecting  5:21–43

(1) Jairus’ entreaty for his daughter  5:21–24

(2) Healing of the hemorrhaging woman  5:25–34

(3) Raising of Jairus’ daughter  5:35–43

3. Response: Rejected ministry at Nazareth  6:1–6

IV. Jesus’ training of the disciples  6:7—10:52

A. First phase: His gift of life for all  6:7—8:30

1. Within Israel (‘the Jew first’)  6:7–56

a) The commissioned ministry of the twelve  6:7–13

b) Herod’s theory that John had been resurrected  6:14–29

(1) Introduction  6:14–16

(2) Account of John’s execution  6:17–29

(a) John’s imprisonment  6:17–20

(b) The request for his head  6:21–25

(c) The execution  6:26–28

(d) His burial  6:29

c) Feeding of the 5000   6:30–44

(1) The disciples’ failed attempt to find privacy  6:30–33

(2) Jesus’ sympathetic concern for the crowd  6:34–37

(3) Jesus’ miraculous provision  6:38–44

d) Walking on the water  6:45–52

(1) The setting  6:45–47

(2) The miracles  6:48–51a

(a) Walking on water  6:48–50

(b) Calming the wind  6:51a

(3) The response  6:51b–52

e) Healings at Gennesaret  6:53–56

2. Beyond (by avoiding) Israel (‘also the Greek’)  7:1—8:13

a) Repudiation of Jewish tradition  7:1–13

(1) The Pharisees’ criticism  7:1–5

(2) Jesus’ response  7:6–13

(a) General accusation of tradition  7:6–9

(b) Specific example of ‘Corban’  7:10–13

b) Clarification of real defilement  7:14–23

(1) Jesus’ public teaching  7:14–15

(2) His private instruction of the twelve  7:17–23

(a) The general principle  7:17–20

(b) Specific examples  7:21–23

c) Healing the Syrophoenician woman’s daughter  7:24–30

(1) The woman’s request  7:24–27

(2) Her proper response  7:28–29

(3) Her request granted  7:30

d) Healing the deaf and dumb in Decapolis  7:31–37

(1) The request for the man  7:31–32

(2) His healing  7:33–35

(3) Jesus’ command not to publish the event  7:36–37

e) Feeding of the 4000 in Decapolis  8:1–10

(1) Jesus’ sympathetic concern for the crowd  8:1–3

(2) His miraculous provision  8:4–10

f) Avoiding the sign-seeking Pharisees  8:11–13

3. Disciples’ gradual apprehension  8:14–30

a) Rebuke of the disciples’ dullness  8:14–21

(1) His misunderstood warning concerning “leaven”  8:14–16

(2) His reminder of his miracles  8:17–21

b) Healing the blind man in two stages  8:22–26

(1) The first stage  8:22–24

(2) The second stage  8:25–26

c) Peter’s confession of Jesus as Messiah  8:27–30

(1) Peter’s correct identification  8:27–29

(2) Jesus’ command not to tell  8:30

B. Second phase: The cost of that gift  8:31—10:52

1. First passion prediction unit  8:31—9:29

a) Announcement of the cross and resurrection  8:31

b) Disciples’ reaction: Peter’s rebuke  8:32–33

c) Discipleship lessons  8:34—9:29

(1) Cross-bearing  8:34–38

(2) The Transfiguration  9:1–13

(a) Its announcement  9:1

(b) The event  9:2–8

(c) Discussion  9:9–13

(3) Deliverance of the demonized (epileptic) boy  9:14–29

(a) The desperate situation  9:14–19

(b) Manifestation of Jesus’ power  9:20–27

(c) The explanation  9:28–29

2. Second passion prediction unit  9:30—10:31

a) Announcement of the cross and resurrection  9:30–31

b) Disciples’ reaction: afraid to ask for an explanation  9:32

c) Discipleship lessons  9:33—10:31

(1) Teaching about greatness through humility  9:33–37

(a) The truth stated  9:33–35

(b) The truth illustrated  9:36–37

(2) Warning against being a stumbling block to others  9:38–50

(a) The sin  9:38–41

(b) The peril  9:42–48

(c) The exhortation  9:49–50

(3) Teaching about divorce  10:1–12

(a) The question  10:1–4

(b) Jesus’ explanation  10:5–12

i) In public  10:5–9

ii) In private  10:10–12

(4) Teaching about childlike faith  10:13–16

(5) Teaching about wealth: The rich young ruler  10:17–31

(a) The event  10:17–22

(b) The explanation: Eternal loss and reward  10:23–31

i) The hindrance of riches  10:23–27

ii) The rewards for forsaking  10:28–31

3. Third passion prediction unit  10:32–45

a) Announcement of the cross and resurrection  10:32–34

b) Discipleship lessons  10:35–45

(1) God’s disposition of rewards  10:35–41

(2) The principle of servant leadership  10:42–45

4. Disciples’ further apprehension: Healing of Bartimaeus  10:46–52

a) His cries for mercy  10:46–48

b) Jesus’ show of mercy  10:49–52

V. Climactic ministry of Jesus  11–16

A. Formal presentation to the nation  11:1–19

1. Triumphal entry  11:1–11

a) Securing the animal  11:1–6

b) Acclaiming the king  11:7–10

c) Surveying the city  11:11

2. Cursing of the fig tree  11:12–14

3. Cleansing the temple  11:15–19

B. Formal rejection by the nation  11:20—12:44

1. Jesus’ recommendation of faith  11:20–25

a) Observation of the cursed fig tree  11:20–21

b) Teaching on faith  11:22–25

2. Challenges put to Jesus  11:27—12:34

a) Challenge to Jesus’ authority  11:27–33

(1) Priests’ and scribes’ insincere question  11:27–28

(2) Jesus’ response with a question  11:29–30

(3) Refusal from both to answer  11:31–33

b) Parable of the wicked vineyard keepers  12:1–12

(1) The keepers’ wicked treatment of the servants and son  12:1–8

(2) The owner’s destruction of the keepers  12:9–11

(3) The Jews’ angry apprehension  12:12

c) Challenge concerning paying taxes  12:13–17

d) Challenge concerning resurrection: Sadducees on marriage in the kingdom  12:18–27

(1) The elaborate hypothetical situation  12:18–23

(2) Jesus’ answer concerning marriage  12:24–25

(3) Jesus’ teaching concerning resurrection  12:26–27

e) Challenge concerning the greatest commandment  12:28–34

(1) The question  12:28

(2) Jesus’ answer: Love God and neighbor  12:29–31

(3) The scribe’s approval  12:32–33

(4) Jesus’ response  12:34

3. Challenges posed by Jesus  12:35–44

a) Challenge concerning David’s Lord-Son  12:35–37

b) Warning about the scribes’ pride  12:38–40

c) Teaching about true sacrifice  12:41–44

C. Final predictions concerning the nation: Olivet Discourse  13

1. Introductory questions  13:1–4

a) Prediction of destruction  13:1–2

b) Query as to timing and signs  13:3–4

2. Teaching concerning tribulations and Second Coming  13:5–37

a) Tribulations  13:5–23

(1) Deceptions and cataclysms  13:5–8

(2) Persecutions  13:9–13

(3) The Abomination of Desolation  13:14–20

(4) Review: warning of deceptions  13:21–23

b) Second Coming  13:24–37

(1) Its terrifying description  13:24–27

(2) Lesson of the fig tree  13:28–32

(3) Charge to alertness  13:33–37

D. Final preparation for the cross  14:1–42

1. The Jews’ deadly design  14:1–2

2. The anointing for burial  14:3–9

3. Judas’ bargain to betray  14:10–11

4. The last supper  14:12–26

a) Preparation  14:12–16

b) Announcement of betrayal  14:17–21

c) Institution of the Lord’s Supper  14:22–26

5. Prediction of disciples’ defection  14:27–31

6. Prayer in Gethsemane  14:32–42

E. Ultimate rejection  14:43—15:47

1. Arrest in the garden  14:43–52

a) His enemies’ actions  14:43–46

(1) Judas’ betrayal  14:43–45

(2) The soldiers’ seizure  14:46

b) His and his friends reactions  14:47–52

(1) Peter’s violence  14:47

(2) Jesus’ answer 14:48–49

(3) The disciples’ flight  14:50

(4) Mark’s naked escape  14:51–52

2. Trials and denials  14:53—15:15

a) Jewish trial  14:53–65

(1) The setting  14:53–54

(2) Contradictory accusations  14:55–60

(3) Admission of Messiahship, deity  14:61–62

(4) Verdict: guilty of blasphemy  14:63–64

(5) Physical abuse  14:65

b) Peter’s denials  14:66–72

(1) First denial  14:66–67

(2) Second denial  14:68–69

(3) Third denial  14:70–71

(4) Remorse  14:72

c) Roman trial  15:1–15

(1) The charges  15:1–5

(2) The request for Barabbas’ release  15:6–11

(3) The demand for Jesus’ crucifixion  15:12–15

3. Execution  15:16–41

a) Beating and mockery  15:16–21

b) Crucifixion  15:22–41

(1) The circumstances  15:22–27

(2) The insults  15:29–32

(3) His expiration  15:33–37

(4) The effects  15:38–41

4. Burial  15:42–47

F. The empty tomb  16:1–8

1. The women’s arrival  16:1–3

2. The angel’s message  16:4–7

3. Their fearful flight  16:8