Mark — Introduction & Outline

The testimony of the early church fathers is unanimous in support of Mark as the author of the gospel. The earliest statement is from Papias (ca. A.D. 110) who mentions Mark as the "interpreter of Peter, who wrote accurately what he remembered of the things said or done by Christ." The companionship between Mark and Peter is seen in 1 Peter 5:13 and demonstrates the apostolic influence and authority behind the gospel. Some have also noted that the similarity between the general outline of Mark and Peter's speech in Acts 10:34-43 might point toward Peter as the main source for Mark's material.

The internal evidence, though not explicit, certainly agrees with this tradition. There is more information in this gospel about Peter than in the other gospels and much attention is given to the ministry of Christ in Galilee and Capernaum, Peter's home. The author is obviously an eyewitness to Christ's ministry or influenced by an eyewitness: details of description are common in this gospel. The author was also familiar with Palestine, knew Aramaic (5:41; 7:11,34; 14:36), and understood Jewish customs and institutions (1:21; 2:14,16,18; 7:2-4).

The evidence points strongly to Mark, who is assumed to be the John Mark named in Acts, the cousin of Barnabas (Col. 4:10). He ministered with Barnabas and Paul (Acts 13:5,13; 15:36-41) and was a companion of Paul during his first, and probably second, imprisonment in Rome (Col. 4:10; 2 Tim. 4:11; Phile. 23-24). He apparently assisted Peter in Rome, also (1 Peter 5:13, "Babylon" probably refers to Rome).

The external evidence makes the date of Mark's writing difficult. Clement of Alexandria and Origen state that the gospel was written during Peter's lifetime, but Irenaeus and the Anti-Marcionite Prologue to Mark indicate he wrote after the "departure" or death of Peter. Peter's death is usually placed between A.D. 64 and 68 which makes a late date in the second view. The date should be no later than the destruction of Jerusalem in A.D. 70 since that event is apparently future in Mark (13:2,14). The later date makes it difficult, though not entirely impossible, to assume Mark's priority to Matthew and Luke. Though many scholars hold to the later date, it is possible to believe the opposing tradition and date Mark during Peter's lifetime, or somewhere between A.D. 55 and 65.

Tradition favors Rome as the place of origin for Mark's gospel. It is much clearer from the characteristics of the gospel that Rome was the destination of Mark, but it could very easily have been its origination as well, given Mark and Peter's association with that city.

The evidence from the gospel indicates a Gentile, probably Roman, readership.

Jewish customs are explained (7:3-4; 14:12; 15:42) and few Old Testament quotations are used. Also, Aramaic expressions are translated into Greek (3:17; 5:41; 7:11,34; 9:43; 10:46; 14:36; 15:22,34) and some Latin terms are used in preference to their Greek equivalents (5:9; 6:27; 12:15,42; 15:16,39). In addition, Mark uses the Roman method of reckoning time (6:48; 13:35). Some also believe that Mark is the only gospel to mention that Simon of Cyrene is the father of

Alexander and Rufus, because this was a family known to the Roman Christians (Cf. 15:21 to Rom. 16:13). That the readers included Christians is seen in the very first verse, which assumes a degree of understanding about the person of Christ. Finally, the overall emphasis of the book on power, authority, and action would appeal to a Roman's pragmatic mind. These evidences along with a strong external tradition make Rome the likely destination.

If the statement of Irenaeus and the Anti-Marcionite Prologue are believed, the most immediate occasion for the writing of Mark was the death of Peter and the subsequent desire of the church to have Peter's teachings written down. The gospel would then have a catechetical design for the Christians in Rome. Also, the same persecution that resulted in Peter's death would have placed all Roman Christians in a hostile environment. Mark's gospel, with its emphasis on discipleship and Christ's suffering would meet a need to encourage those suffering. But there are many indications in the gospel that Mark wrote to address Christological problems likely to arise as a result of Roman thought. For example, the gospel emphasizes Christ's suffering and death. The Romans could easily have been confused about the identity of Jesus since they were unfamiliar with the Jewish Scriptures and lived in a culture that perceived suffering and death as weakness. The Romans deified their emperors and glorified their power, thus they would be tempted to overemphasize the glorious ruling power of Jesus, the Messiah, at the expense of His equally important redemption purchased through suffering and death. This might also lead them to question the divinity of Christ since He seemingly failed and died. Mark's response to this is a focus on that death to show it was clearly anticipated by Christ and was the purpose for which He came. In doing this, Mark continually highlights the titles of "Christ", "Son of God", and "Son of Man" such that they are vested with significance from the flow and events of the narrative.

While it cannot be denied that Mark was written for catechetical and pastoral purposes, the design of the book indicates a more consuming purpose. Mark was written to show that Jesus, as the Christ and the Son of God, was also the Son of Man who came to serve, suffer, and die (10:45). This intention is apparent from the design of the gospel which begins with the identity of Christ (1:1) but offers no explicit explanation of His titles early in the gospel. The narrative progresses in a shroud of secrecy about Jesus' identity until Peter's open confession (8:29) which Jesus uses to begin His explicit explanations about what His titles mean. Thus Mark was written to answer inaccurate views about Christ among the Romans.

From this purpose would naturally flow a biography of Jesus and encouragement needed by suffering Christians. Also, an evangelistic purpose cannot be overlooked since the book is titled from the start a "gospel", and one of the most significant confessions about Christ's identity is uttered near the end by a Roman centurion (15:39).

The narrative of Mark is designed to bring meaningful accurate content to the understanding that Jesus is the Christ, the Son of God. Mark demonstrates that the Christ, the Son of God is also the Son of Man who must give His life as a Servant for all men. Both titles are stated outright in 1:1, the prologue, but the exact meaning of these titles is only made clearer in the progression of the narrative as Jesus takes the role of a Servant who serves even in His death. After the introductory section (1:2-13), the gospel divides into two main divisions: The Servant ministers to many (1:14-10:52) and the Servant gives His life for many (11:1-16:20).

No genealogy or birth account encumber the beginning of Jesus' ministry in Mark.

The first main section (1:2-13) simply purposes to show how God's Servant is prepared to serve. John the Baptist announces the coming of the Lord (1:2-8) by emphasizing His greatness: John claims no worthiness to serve Him even in loosening His sandal strap (1:7). The irony of One who is so mighty, yet the Servant of all, is apparent. The following account of John's baptism of Jesus (1:9-11) clearly emphasizes sonship and its implication of obedience to the Father's will.

The section then closes with the temptation account illustrating the first consequence of the Son's obedient submission to His Father's will. The record does not tell of Jesus' victory over Satan as in Matthew and Luke. This leaves the impression of an open-ended satanic opposition which the gospel reveals as the Son of Man persists in the face of rejection to fulfill His service on the cross.

The first main division after the introductory section is a record of the intense ministry of Jesus predominantly in Galilee (1:14-10:52). The early ministry in Galilee (1:14-3:6) authenticates God's Servant by a series of authoritative miracles. As the second division opens, no one in the narrative knows of Jesus' true identity except God, Satan, and Jesus Himself.

Jesus actually begins His ministry with a proclamation of the coming kingdom of God and a call to repentance and belief (1:14-15). In this way, as God's Servant and Israel's King, He offered the messianic kingdom. Authority possible for only the Messiah is demonstrated over men when the first disciples are called (1:16-20). His authority is further and conclusively authenticated by a series of miracles. The first comes in a conflict with demons in which Jesus casts out an unclean spirit from a man (1:21-28). This proves His authority over the satanic kingdom. His authority over illness becomes apparent as he heals Peter's mother-in-law and many others (1:29-34). The purposeful intent of the Servant to accomplish His task emerges from the account of His withdrawal to pray in a solitary place and His statement of purpose to His disciples (1:35-39). The next miracle of cleansing the leper proves Christ's authority over defilement (1:40-45) and the subsequent miracle of healing the paralytic is the occasion for His claim to be able to forgive sins (2:1-12). This account hints of the stirring opposition from the Jews as His claims are challenged.

The conflict between Jesus and the Jews begins in earnest after the conversion of Levi (2:13-17). As Christ defends His dining with sinners, he casts Himself in a servant's role by comparing Himself to a physician. Next follow two occasions in which Christ teaches His authority. In the controversy over fasting (2:18-22) He teaches that His system is new and altogether different from Pharisaism. This is further accentuated when the Pharisees accuse His disciples of breaking the Sabbath (2:23-28). Jesus teaches He is Lord over the Sabbath and conveniently demonstrates this by healing a man on the Sabbath (3:1-5). By such miraculous authentication, Jesus does not persuade the Jewish leadership, but activates their plot to kill Him. Thus 3:6 is both a conclusion to this section and an introduction to the next.

Jesus' intense ministry continues overshadowed by the Jew's rising hostility. His later ministry in Galilee (3:7-6:6a) brings further service by the Servant Son of Man, along with authenticating miracles and open rejection. A transition is indicated by the summary statement on the progress of His ministry (3:7-12). The appointment of His apostolic band (3:13-19) testifies to an expanding program yet anticipates an increasingly private ministry in the face of opposition. This opposition becomes open rejection by the Jewish leaders as they accuse Jesus of being satanically empowered (3:20-30). The willful rejection of the Servant and His divine mission is a sin of unpardonable magnitude, and it both confirms their rejection of Christ and seals their condemnation (3:28-30).

The consequent action of Jesus affirms His recognition of their rejection. His response to His own family illustrates that in spite of the nation's rejection, the way into God's family remains open to those of faith (3:31-35). A turn in His ministry is thus indicated as His attention begins to focus more on instruction for those of faith, especially His disciples. This is the background of the following parables (4:1-34). The kingdom rejected by the Jews is now taught in its new form in parables that reveal truth to those of faith and conceal it from unbelievers. A survey of these teachings about the kingdom reveal that it will be accepted only by some, it is to be broadcast everywhere, it will expand by the sovereign initiative of God, and it will grow to immense proportions from an obscure beginning.

The parabolic instruction is followed by practical instruction as Jesus works more miracles (4:35-5:43). The disciples are first shown their need for more faith in the true person of Christ during the storm at sea (4:35-41). The text highlights the cruciality of Jesus' identity with the disciples' question, "Who can this be...?" Chapter 5 seems to answer this question with the presentation of two events which underscore the authority of Jesus as the Servant and present Him worthy of man's faith. First, His power and authority is demonstrated over a legion of demons (5:1-20). Then He raises a girl from the dead and heals a woman (5:21-43) proving His power over life and death in response to individual faith. Both events end by noting Jesus' desire for a limited revelation of His person. This characteristic of the narrative postpones full comprehension of His person and work as the Son of Man. The later ministry in Galilee ends with His rejection by His own in Nazareth (6:1-6a) which stands as a contrast to the faith of the individuals in chapter 5.

The next section records Jesus' ministry in and around Galilee (6:6b-8:30). Jesus is teaching in a circuit (6:6b) and the twelve apostles expand the ministry further (6:7-13). The continued rejection of Christ is reflected in the execution of John the Baptist (6:14-29) which also serves to raise the question of Jesus' true identity (6:14-16). The rest of the section builds toward the confession of Peter by showing the lack of understanding by some of the person and work of Jesus. The feeding of the five thousand, the walk on the sea, and continued healings reveal more about the Servant, but many remain in ignorance, like the Jewish leaders who receive a strong rebuke for their hypocritical handling of God's Word (7:1-23). In contrast to this blindness, a Gentile and a deaf mute are blessed according to their faith (7:24-37). Still, the feeding of the four thousand, the request for a sign by the Pharisees, and Christ's rebuke of the disciples (8:1-21) shows that unbelief and incomplete understanding remains for many. The healing of the blind man in two stages (8:22-26) is an illustrative example of the blinding effect of unbelief and the gradual awakening to a clear understanding. This climaxes in Peter's confession of Jesus as the Christ, but even Peter's understanding falls short of comprehending the suffering work of the Servant (8:27-30). Peter's confession marks a turning point as the text focuses more on Jesus' journey to Jerusalem and the cross (8:31-10:52). It is upon the basis of

Peter's confession of Jesus' person that Jesus begins to "fill out" the term "Christ" with an explanation of His necessary rejection, death, and resurrection; something He will do three times in this section (8:31-33; 9:30-32; 10:32-34). Further revelation about His person and work (8:34-9:29) demands more commitment, so Christ explains the demands of discipleship (8:34- 9:1). The revelation of His kingdom glory in the transfiguration (9:2-13) confirms His divine person and work to the disciples, and their instruction continues with lessons about prayer (9:14- 29) and other Christian truths (9:33-10:31): service and humility (9:33-37), sectarianism (9:38- 41), offenses (9:42-50), marriage and divorce (10:1-12), and entering the kingdom (10:13-31). The first major division closes with an important lesson on serving (10:41-45) and the necessity of faith in His person (10:46-52). Here is found the explicit explanation of Jesus' mission as the Servant (10:45). This key verse forms an appropriate transition from His ministry in service to His ministry in death.

In the second major division of the gospel (11:1-16:20), Jesus is revealed as the Son of God who must, as the Son of Man, give His life. Now the mystery of His identity and destiny as the Son of Man is resolved. First, however, the Servant presents Himself officially to Israel as their King (11:1-13:37). His entrance into Jerusalem (11:1-11) fulfilled prophecy and prepares a contrast between those of faith and the unbelief of the nation's leaders. Jesus curses the fig tree and cleanses the temple to confirm the rejection of, and by, the nation Israel 11:12-26).

A series of disputes with the Jewish leaders (11:27-12:44) demonstrates the degree of rejection towards God's Servant. They dispute about Christ's authority, the payment of taxes, the resurrection, and the most important commandment. In the midst of this, Jesus speaks the parable of the wicked vinedressers (12:1-12) to illustrate the treacherous nature of the Jews' unbelief. The disputes end with a final denunciation of the scribes (12:35-44), who fail to recognize His authority as the Son of David.

The rejection being officially confirmed, Jesus delivers the Olivet Discourse (13:1- 37) to explain the course of the kingdom program in light of His rejection. He predicts the destruction of the temple and the terrible events of the tribulation which culminate in the coming of the Son of Man in glory (13:1-27). His second coming affirms the delivering aspect of the Son of Man, but only at a point where the reader understands the Servant will first suffer and die. The parable of the fig tree and the exhortations (13:28-31) to watch for His coming establish the imminence of this event for that generation.

The ultimate occasion of the Servant's rejection is His crucifixion (14:1-15:47).

There are several events preparatory to Christ's betrayal (14:1-42). The death plot of the Jews (14:1-2) sets the ominous tone for the section. Further, Jesus is anointed for burial in an occasion which contrasts the faith of the woman and the unbelief of His betrayer, Judas (14:3- 11). The occasion of the Passover meal (14:12-31) allows Jesus to assure the disciples that His terrible fate as the Son of Man is in strict accord with the Father's will revealed in Scripture.

Finally, the agony of His prayer in Gethsemane (14:32-42) shows His obedient submission to God's will.

The sequence of His arrest and trials gives Jesus opportunities to present His divine mission. During His arrest (14:43-52), Jesus again asserts that the Scriptures are being fulfilled. The trials (14:53-15:15) clearly focus on His messianic claims as the rightful King of Israel. Before the Sanhedrin and before Pilate Jesus claims to be the Son of Man and the King of the Jews.

The crucifixion (15:16-41) and burial (15:42-47) also highlight Jesus' true identity.

Mark's narrative presents the irony of the soldiers mocking Jesus as the King, the sign stating He is the King, and the mocking of the onlookers at His messianic claims. However, the climax of the crucifixion is obviously the exclamation of the Roman centurion who confesses Christ as the Son of God. The significance for the readers (especially Romans) is that now this title can be vested with the proper contents as Jesus hangs on the cross. Those who hold only a concept of a victorious Deliverer now behold Jesus in His ministry of service as the Son of Man.

The resurrection account (16:1-20) vindicates the fulfilled ministry of the Servant and presents the victorious outcome of His service. The authenticity of the chapter's end (16:9-20) remains in question, but would show the persistent unbelief of His disciples and the scope and nature of His ministry to all men as the disciples are commanded to preach in all the world. The Son of Man has completed His obedient service to the Father; a service which included suffering and death before victory and resurrection life. esurrection of the King (28:1-20) is Matthew's climactic authentication of His argument that Jesus is the King of the Jews. The gospel ends on a more universal note, however, with the commissioning of the disciples to "make disciples of all nations." The King of the Jews has become the King of the Gentiles as well, this to be fully realized at the "end of the age" when the King rules His earthly kingdom.

1. God's Servant is Prepared to Minister. 1:2-13

   1. The Servant is announced by John the Baptist. 1:2-8
   1. John's ministry is predicted by the prophets. 1:2-3
   2. John's ministry is described. 1:4-8
   1. He baptized unto repentance. 1:4-5
   2. He was isolated from contemporary Judaism. 1:6
   3. He announced the coming Messiah. 1:7-8
   2. The Servant is approved by God in baptism. 1:9-11
   3. The Servant is qualified through temptation. 1:12-13
2. God's Servant Ministers to Many. 1:14-10:52

   1. The Servant ministers early in Galilee. 1:14-2:12

      1. He announces the nearness of the kingdom. 1:14-15
      2. He calls His first disciples. 1:16-20
      3. He authenticates His authority with miracles. 1:21-2:12
      1. He shows authority over demons. 1:21-28
      1. He teaches with authority. 1:21-22
      2. He casts out the evil spirit. 1:23-26
      3. He gains fame in Galilee. 1:27-28
      2. He shows authority over illness. 1:29-34
      1. He heals Peter's mother-in-law. 1:29-31
      2. He heals many in Capernaum. 1:32-34
      3. He shows authority in purpose. 1:35-39
      4. He shows authority over defilement. 1:40-45
      5. He shows authority to forgive sin. 2:1-12
      1. The paralytic is forgiven. 2:1-5
      2. The scribes question His authority. 2:6-7
      3. The scribes are answered. 2:8-10
      4. The paralytic is healed. 2:11-12
      4. The Servant encounters growing opposition. 2:13-3:6
      1. He associates with sinners. 2:13-17
      2. He is questioned about fasting. 2:18-22
      3. He is accused of breaking the Sabbath. 2:23-28
      4. He heals on the Sabbath. 3:1-6
   2. The Servant ministers later in Galilee. 3:7-6:6a

      1. He ministers to the multitudes: a summary. 3:7-12
      2. He calls the twelve disciples. 3:13-19
      3. He answers the Beelzebub accusation. 3:20-30
      1. He is accused of satanic power. 3:20-22
      2. He answers Satan cannot oppose himself. 3:23-27
      3. He warns about the unpardonable sin. 3:28-30
      4. He identifies His true family. 3:31-35
      5. He teaches about the kingdom in parables. 4:1-34
      1. The parable of the soils. 4:1-20
      1. He gives the parable. 4:1-9
      2. He explains the purpose of parables. 4:10-12
      3. He explains the parable. 4:13-20
      2. The parable of the light under a basket. 4:21-25
      3. The parable of the growing seed. 4:26-29
      4. The parable of the mustard seed. 4:30-32
      5. His use of parables: a summary. 4:33-34
      6. He demonstrates His authority by miracles. 4:35-5:43
      1. He calms the wind and the sea. 4:35-41
      2. He heals a demonized man. 5:1-20
      1. He encounters the man. 5:1-5
      2. He confronts the demons. 5:6-10
      3. He permits them to enter swine. 5:11-13
      4. The people react. 5:14-17
      5. He instructs the man. 5:18-20
      3. He raises a girl and heals a woman. 5:21-43
      1. Jairus requests His help. 5:21-24
      2. A woman is healed. 5:25-34
      3. A girl is raised. 5:35-43
      7. He is rejected in Nazareth. 6:1-6a
      1. His authority is questioned. 6:1-3
      2. He confirms their unbelief. 6:4-6a
      8. The Servant ministers in and around Galilee. 6:6b-8:30
      1. He teaches in a circuit: a summary. 6:6b
      2. He sends out the twelve disciples. 6:7-13
      1. Their provision is described. 6:7-9
      2. Their conduct is prescribed. 6:10-11
      3. Their ministry is summarized. 6:12-13
      3. His messenger is killed. 6:14-29
      1. Herod confuses John with Jesus. 6:14-16
      2. He had John arrested and protected. 6:17-20
      3. He had John beheaded. 6:21-28
      4. John's disciples bury the corpse. 6:29
      4. He discloses Himself by word and deed. 6:30-8:26
      1. Miracles of disclosure. 6:30-56
      1. He feeds the five thousand. 6:30-44
      2. He walks on the sea. 6:45-52
      3. He heals many in Gennesaret. 6:53-56
      2. Blindness by defilement. 7:1-23
      1. The accusation of the Jews. 7:1-5
      2. The rebuke to the Jews. 7:6-13
      3. The explanation to the multitude. 7:14-16
      4. The explanation to the disciples. 7:17-23
      3. Recognition through faith. 7:24-37
      1. He rewards a Gentile's faith. 7:24-30
      2. He heals a deaf mute. 7:31-37
      4. Persistent unbelief. 8:1-26
      1. He feeds the four thousand. 8:1-9
      2. He refuses the request for a sign. 8:11-12
      3. He rebukes the disciples' unbelief. 8:13-21
      4. He heals a blind man. 8:22-26
      5. He is confessed as Christ by Peter. 8:27-30
   3. The Servant journeys to Jerusalem. 8:31-10:52

      1. He predicts His passion. 8:31-33
      2. He teaches about His mission. 8:34-9:29
      1. He explains true discipleship. 8:34-9:1
      2. He reveals His true glory. 9:2-13
      3. He teaches the necessity of prayer. 9:14-29
      1. The failure of the disciples. 9:14-19
      2. The faith of the father. 9:20-24
      3. The healing of the boy. 9:25-27
      4. The instruction of the disciples. 9:28-29
      3. He predicts His passion a second time. 9:30-32
      4. He teaches some Christian truths. 9:33-10:31
      1. About service and humility. 9:33-37
      2. About sectarianism. 9:38-41
      3. About offenses. 9:42-50
      1. Causing a little one to stumble. 9:42
      2. Cutting off the offending part. 9:43-48
      3. Tasteless salt. 9:49-50
      4. About marriage and divorce. 10:1-12
      1. The question about divorce. 10:1-4
      2. The answer about marriage. 10:5-9
      3. The instruction about adultery. 10:10-12
      5. About entering the kingdom. 10:13-31
      1. He blesses the children. 10:13-16
      2. He counsels the rich young ruler. 10:17-22
      3. He teaches about riches. 10:23-31
      5. He predicts His passion a third time. 10:32-34
      6. He teaches about serving. 10:35-10:45
      1. James and John request greatness. 10:35-37
      2. He defers the request. 10:38-40
      3. He explains the greatness of serving. 10:41-45
      7. He teaches the necessity of faith. 10:46-52
   4. God's Servant Gives His Life for Many. 11:1-16:20

      1. The Servant is officially presented to Israel. 11:1-13:37
      1. He enters Jerusalem. 11:1-11
      1. The procurement of a colt. 11:1-6
      2. The triumphal reception. 11:7-11
      2. He depicts Israel's judgment. 11:12-26
      1. He denounces the fig tree. 11:12-14
      2. He cleanses the temple. 11:15-19
      3. He teaches about faith. 11:20-24
      4. He teaches about forgiveness. 11:25-26
      3. He disputes the Jewish leaders. 11:27-12:44
      1. The dispute about His authority. 1:27-33
      2. The parable of the wicked vinedressers. 12:1-12
      3. The dispute about taxes. 12:13-17
      4. The dispute about the resurrection. 12:18-27
      5. The question of the first commandment. 12:28-34
      6. The denunciation of the scribes. 12:35-44
      1. A question for them about David. 12:35-37
      2. A warning about them. 12:38-40
      3. The widow's example against them. 12:41-44
      4. He prophesies in the Olivet Discourse. 13:1-37
      1. He predicts destruction of the temple. 13:1-2
      2. He explains the signs of the end. 13:3-13
      1. The disciples' question. 13:3-4
      2. His answer about timing of the end. 13:5-13
      3. He explains the events of the end. 13:14-27
      1. The great tribulation. 13:14-23
      2. The coming of the Son of Man. 13:24-27
      4. He gives the parable of the fig tree. 13:28-31
      5. He exhorts them to watch. 13:32-37
      2. The Servant is rejected in crucifixion. 14:1-15:47
      1. He prepares for His betrayal. 14:1-42
      1. The Jewish leaders plot to kill Him. 14:1-2
      2. A woman anoints Him for burial. 14:3-9
      3. Judas agrees to betray Him. 14:10-11
      4. Jesus celebrates the Passover. 14:12-31
      1. The preparation of the Passover. 14:12-16
      2. The prediction of Judas' betrayal. 14:17-21
      3. Institution of the Lord's Supper. 14:22-26
      4. The prediction of Peter's denial. 14:27-31
      5. Jesus prays in Gethsemane. 14:32-42
      2. He is arrested. 14:43-52
      1. Jesus is seized. 14:43-46
      2. A servant is wounded. 14:47
      3. Jesus addresses His captors. 14:48-49
      4. Jesus is forsaken. 14:50-52
      3. He is tried. 14:53-15:15
      1. He faces the Sanhedrin. 14:53-65
      1. The testimony against Him 14:53-62
      2. The verdict 14:63-65
      2. He is denied by Peter. 14:66-72
      3. He faces Pilate. 15:1-15
      1. He is examined by Pilate. 15:1-5
      2. He takes the place of Barabbas. 15:6-15
      4. He is crucified. 15:16-41
      1. He is mocked by the soldiers. 15:16-20
      2. He is crucified on the cross. 15:21-32
      1. He is brought to Golgotha. 15:21-22
      2. He is crucified King of the Jews. 15:23-26
      3. He is crucified with two robbers. 15:27-28
      4. He is mocked by onlookers. 15:29-32
      3. He dies on the cross. 15:33-41
      1. Darkness comes over the land. 15:33
      2. Jesus' cry is misunderstood. 15:34-36
      3. Jesus dies. 15:37-39
      4. Women look upon His death. 15:40-41
      5. He is buried. 15:42-47
      3. The Servant is vindicated in resurrection. 16:1-20
      1. The women visit the tomb. 16:1-8
      2. Jesus appears to His followers. 16:9-13
      1. He appears to Mary Magdalene. 16:9-11
      2. He appears to two disciples. 16:12-13
      3. Jesus commissions His disciples. 16:14-18
      1. He rebukes their unbelief. 16:14
      2. He sends them out to preach. 16:15-18
      4. Jesus ascends to God's right hand. 16:19
      5. The disciples go out preaching. 16:20