October 7, 2025
Big Book Idea
Written to Romans, and full of miracles, the Gospel of Mark shows Jesus came as a servant.
But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. And he said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease."
. . .
But overhearing what they said, Jesus said to the ruler of the synagogue, "Do not fear, only believe."
1 Again he began to teach beside the sea. And a very large crowd gathered about him, so that he got into a boat and sat in it on the sea, and the whole crowd was beside the sea on the land. 2 And he was teaching them many things in parables, and in his teaching he said to them: 3 “Listen! Behold, a sower went out to sow. 4 And as he sowed, some seed fell along the path, and the birds came and devoured it. 5 Other seed fell on rocky ground, where it did not have much soil, and immediately it sprang up, since it had no depth of soil. 6 And when the sun rose, it was scorched, and since it had no root, it withered away. 7 Other seed fell among thorns, and the thorns grew up and choked it, and it yielded no grain. 8 And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.” 9 And he said, “He who has ears to hear, let him hear.”
10 And when he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, 12 so that
‘they may indeed see but not perceive,
and may indeed hear but not understand,
lest they should turn and be forgiven.’”
13 And he said to them, “Do you not understand this parable? How then will you understand all the parables? 14 The sower sows the word. 15 And these are the ones along the path, where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. 16 And these are the ones sown on rocky ground: the ones who, when they hear the word, immediately receive it with joy. 17 And they have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away. 1 4:17 Or stumble 18 And others are the ones sown among thorns. They are those who hear the word, 19 but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful. 20 But those that were sown on the good soil are the ones who hear the word and accept it and bear fruit, thirtyfold and sixtyfold and a hundredfold.”
21 And he said to them, “Is a lamp brought in to be put under a basket, or under a bed, and not on a stand? 22 For nothing is hidden except to be made manifest; nor is anything secret except to come to light. 23 If anyone has ears to hear, let him hear.” 24 And he said to them, “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. 25 For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.”
26 And he said, “The kingdom of God is as if a man should scatter seed on the ground. 27 He sleeps and rises night and day, and the seed sprouts and grows; he knows not how. 28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear. 29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”
30 And he said, “With what can we compare the kingdom of God, or what parable shall we use for it? 31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth, 32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.”
33 With many such parables he spoke the word to them, as they were able to hear it. 34 He did not speak to them without a parable, but privately to his own disciples he explained everything.
35 On that day, when evening had come, he said to them, “Let us go across to the other side.” 36 And leaving the crowd, they took him with them in the boat, just as he was. And other boats were with him. 37 And a great windstorm arose, and the waves were breaking into the boat, so that the boat was already filling. 38 But he was in the stern, asleep on the cushion. And they woke him and said to him, “Teacher, do you not care that we are perishing?” 39 And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm. 40 He said to them, “Why are you so afraid? Have you still no faith?” 41 And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”
1 They came to the other side of the sea, to the country of the Gerasenes. 2 5:1 Some manuscripts Gergesenes; some Gadarenes 2 And when Jesus 3 5:2 Greek he; also verse 9 had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. 3 He lived among the tombs. And no one could bind him anymore, not even with a chain, 4 for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. 6 And when he saw Jesus from afar, he ran and fell down before him. 7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8 For he was saying to him, “Come out of the man, you unclean spirit!” 9 And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” 10 And he begged him earnestly not to send them out of the country. 11 Now a great herd of pigs was feeding there on the hillside, 12 and they begged him, saying, “Send us to the pigs; let us enter them.” 13 So he gave them permission. And the unclean spirits came out and entered the pigs; and the herd, numbering about two thousand, rushed down the steep bank into the sea and drowned in the sea.
14 The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. 15 And they came to Jesus and saw the demon-possessed 4 5:15 Greek daimonizomai (demonized); also verses 16, 18; elsewhere rendered oppressed by demons man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. 16 And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. 17 And they began to beg Jesus 5 5:17 Greek him to depart from their region. 18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. 19 And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.
21 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. 22 Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live.” 24 And he went with him.
And a great crowd followed him and thronged about him. 25 And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. 27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. 28 For she said, “If I touch even his garments, I will be made well.” 29 And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. 30 And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” 31 And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’” 32 And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
35 While he was still speaking, there came from the ruler's house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But overhearing 6 5:36 Or ignoring; some manuscripts hearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.” 37 And he allowed no one to follow him except Peter and James and John the brother of James. 38 They came to the house of the ruler of the synagogue, and Jesus 7 5:38 Greek he saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, “Why are you making a commotion and weeping? The child is not dead but sleeping.” 40 And they laughed at him. But he put them all outside and took the child's father and mother and those who were with him and went in where the child was. 41 Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. 43 And he strictly charged them that no one should know this, and told them to give her something to eat.
The apostle Peter passed on reports of the words and deeds of Jesus to his attendant, John Mark, who wrote this Gospel for the wider church as the record of Peter’s apostolic testimony. The book was likely written from Rome during the mid- to late-50s A.D. (though the mid- or late-60s is also possible). Mark’s audience, largely unfamiliar with Jewish customs, needed to become familiar with such customs in order to understand the coming of Jesus as the culmination of God’s work with Israel and the entire world, so Mark explains them.
The ultimate purpose and theme of Mark’s Gospel is to present and defend Jesus’ universal call to discipleship. Mark returns often to this theme, categorizing his main audience as either followers or opponents of Jesus. Mark presents and supports this call to discipleship by narrating the identity and teaching of Jesus. For Mark, discipleship is essentially a relationship with Jesus, not merely following a certain code of conduct. Fellowship with Jesus marks the heart of the disciple’s life, and this fellowship includes trusting Jesus, confessing him, observing his conduct, following his teaching, and being shaped by a relationship with him. Discipleship also means being prepared to face the kind of rejection that Jesus faced.
The events in the book of Mark take place almost entirely within Palestine, from Caesarea Philippi in the north to Beersheba in the south. During this time Palestine was ruled by the Roman Empire. The book opens with Jesus’ baptism by John during the rule of Pontius Pilate and the tetrarchs Antipas and Philip. It closes with Jesus’ death and resurrection about three years later.
A tree represents King Nebuchadnezzar in his dream (4:5–27). Trees can symbolize great kingdoms in the Bible. Ezekiel 31:2–9 compares Assyria to a cedar that shelters the nations. Jesus uses a tree to describe God’s kingdom (Mark 4:32).
What did people use for lamp fuel? In OT times, people used animal fat as fuel for their lamps. By NT times, this had been replaced with olive oil. Olives were usually pressed two or three times. Oil from the first pressing was used for food. Oil from the second and third pressing was used as fuel for lamps.
The one true God. Mark emphasizes the divine Sonship of Jesus. In NT times the Roman emperor was worshiped by many as a god or as a “son of god.” It was essential, then, for Mark to make it clear that Jesus was the Son of the one true God. Jesus is not a tribal deity only for Jews, but is to be received by all peoples and cultures as Lord of all.
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
James and his brother John were fishermen. Together with their father Zebedee, they were mending their nets when Jesus called them to be disciples. Jesus called James and John the “Sons of Thunder” (Mark 3:17; see Luke 9:54). James, along with Peter and John, were the disciples closest to Jesus. They were with the Lord during many of the key moments of his ministry. James was with Jesus at the Transfiguration, where Jesus revealed his divine glory. He was also with Jesus when he healed Jairus’s daughter (Mark 5:37). When Jesus prayed at Gethsemane, he asked James, John, and Peter to share with him the agonizing time of anticipation and sorrow as he faced the cross (Matt. 26:37). James was later executed by Herod, becoming the first apostle to die for his faith (Acts 12:1–3). (Matthew 4:21–22)
Mark 4:3–7 a sower went out to sow. Farmers in Bible times sowed their seed without first plowing the ground. Thus the seed fell on various kinds of ground.
Mark 4:8 thirtyfold and sixtyfold and a hundredfold. A tenfold return would have been considered a good crop. However, see Gen. 26:12.
Mark 4:11 The secret of the kingdom of God means the nature of God’s rule over individuals and over the community of his people (see note on Matt. 13:10–11). Those who do not (yet) participate in the messianic community are outside.
Mark 4:12 By quoting Isa. 6:9–10, Jesus is warning that some of those who hear his parables will hear but not understand, just like the ancient Israelites.
What did people use for lamp fuel? In OT times, people used animal fat as fuel for their lamps. By NT times, this had been replaced with olive oil. Olives were usually pressed two or three times. Oil from the first pressing was used for food. Oil from the second and third pressing was used as fuel for lamps.
Mark 4:21–22 The proclamation of the kingdom of God is like bringing an oil lamp into a room (see Matt. 5:15). It reveals hidden things such as hard hearts.
Mark 4:24–25 If a hearer accepts Jesus’ message of the kingdom, then God will give an increased measure of understanding and blessing.
Mark 4:26–29 The people of Jesus’ day expected God’s kingdom to come suddenly, but Jesus tells them it will begin in a small way (first the blade, then the ear) and then will grow slowly but steadily amid adversity. It will reach its full growth and glory only at the second coming of Jesus. See note on vv. 30–32.
Mark 4:30–32 A third parable teaches that the kingdom of God begins in a small and unnoticed way, which is not what the people expected (see note on vv. 26–29). A mustard seed (see note on Matt. 13:31–32) could produce a bush as large as 3 by 12 feet (0.9 by 3.7 m). The nesting of birds in the shadow of the grown bush is a picture of divine blessing (see Ps. 91:1–2).
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
A tree represents King Nebuchadnezzar in his dream (4:5–27). Trees can symbolize great kingdoms in the Bible. Ezekiel 31:2–9 compares Assyria to a cedar that shelters the nations. Jesus uses a tree to describe God’s kingdom (Mark 4:32).
Mark 4:1–34 Mark provides several examples of Jesus teaching in parables. To the hard-hearted, parables are a warning; to those who are open-hearted, they illustrate principles of the messianic rule of God. A parable consists of a story and its corresponding intended message.
Mark 4:34 He did not speak to them without a parable means that Jesus regularly included parables in his teaching. It does not mean he spoke only in parables.
Mark 4:36 On Galilean boats, see note on Matt. 4:21.
Mark 4:38 Asleep on the cushion is an eyewitness detail included only in Mark’s account of this incident. He was probably told about it by Peter (see Introduction: Author, Date, and Recipients). Jesus’ sleeping indicates lack of fear and also great fatigue—a reminder that he was fully human as well as fully divine.
Mark 4:39 Peace! Be still! Jesus displays his divine power over nature (compare Ps. 107:25–30; Amos 4:13).
Mark 4:40 afraid. The cure for fear is faith in Jesus.
Mark 5:6–7 Ran and fell down before Jesus may mean that the demons unwillingly submitted to Jesus’ greater power, or that the man himself longed to be free of the demonic influence, or some of both.
Mark 5:8 Was saying (imperfect tense) indicates that Jesus had told the demon more than once to come out of the man, but it had not obeyed.
Mark 5:9 My name is Legion. A legion was the largest unit of the Roman army, with as many as 6,000 soldiers. This does not necessarily mean that there were 6,000 demons in the man, only that there were a great many.
Mark 5:11 It is not surprising to find ceremonially unclean pigs in the Gentile Decapolis region.
Mark 5:13 See note on Matt. 8:30–34.
Mark 5:18–20 that he might be with him. It is possible that the restored man was asking Jesus for permission to join the inner circle of disciples (see 3:14), but Jesus wanted him to be a witness to God’s power in the Decapolis. Jesus often discouraged such publicity, so that the people would not try to make him a political messiah (see note on Matt. 8:4). But apparently Jesus knew that the Gentile people of the Decapolis would not do this. The work of the Lord in Mark 5:19 is described as the work of Jesus in v. 20, indicating that Jesus shares the same nature as God himself.
Mark 5:21 to the other side (see note on Matt. 8:28). Jesus returns to the Galilean side of the sea.
Mark 5:22 The laymen who were rulers of the synagogue presided over the affairs of the synagogue, including organizing and teaching in synagogue services. Most of them were Pharisees (on synagogues, see note on Luke 4:16 and The Synagogue and Jewish Worship).
In cities other than Jerusalem, the synagogue was the center of Jewish worship during the time of Christ. Synagogues were located in most of the leading towns of Israel. Although very little remains of the original first-century synagogue at Nazareth, extensive archaeological evidence exists for a typical Jewish synagogue in the town of Gamla, which would have had much in common with the synagogues Jesus visited in Nazareth and other cities.
This illustration is based on the excavation of the Gamla synagogue, one of the oldest in Israel. The city of Gamla was 6 miles (9.7 km) northeast of the Sea of Galilee. It was destroyed by the Romans in A.D. 67, early in the Jewish Revolt.
Mark 5:25–27 discharge of blood. On account of her condition, the woman is ceremonially unclean (see Lev. 15:25–28). She is not permitted to enter the temple section reserved for women, or to be in public without making people aware of her condition. touched his garment. Jesus makes the woman clean by his power, instead of becoming unclean himself (see Lev. 15:19–23; Mark 1:41; 5:41).
Mark 5:31–33 Fear and trembling can lead to faith (see note on 4:40).
Mark 5:34 The Greek word for made (you) well can mean either “heal” or “save” (see note on Matt. 9:22).
Mark 5:37 Peter and James and John. Only the inner circle of disciples is permitted to join Jesus (see 1:29; 9:2; and note on 3:16–17).
James and his brother John were fishermen. Together with their father Zebedee, they were mending their nets when Jesus called them to be disciples. Jesus called James and John the “Sons of Thunder” (Mark 3:17; see Luke 9:54). James, along with Peter and John, were the disciples closest to Jesus. They were with the Lord during many of the key moments of his ministry. James was with Jesus at the Transfiguration, where Jesus revealed his divine glory. He was also with Jesus when he healed Jairus’s daughter (Mark 5:37). When Jesus prayed at Gethsemane, he asked James, John, and Peter to share with him the agonizing time of anticipation and sorrow as he faced the cross (Matt. 26:37). James was later executed by Herod, becoming the first apostle to die for his faith (Acts 12:1–3). (Matthew 4:21–22)
Mark 5:38–40 weeping and wailing loudly. Some in the crowd were professional mourners, who were expected to be present even at funerals for the poor (see note on Matt. 9:23). The child is not dead but sleeping. The child had indeed died (see Luke 8:55), but from Jesus’ viewpoint her death is but sleep.
Mark 5:41 Touching a dead person renders one ceremonially unclean (Lev. 22:4; Num. 19:11), but once again Jesus overcomes uncleanness (see note on Mark 5:25–27), and the girl comes back to life (see 2 Kings 4:17–37; Acts 9:39–41). Talitha cumi. At times, Mark reports Jesus’ statements in Aramaic, which shows that Mark’s writing was based on eyewitness accounts.
The one true God. Mark emphasizes the divine Sonship of Jesus. In NT times the Roman emperor was worshiped by many as a god or as a “son of god.” It was essential, then, for Mark to make it clear that Jesus was the Son of the one true God. Jesus is not a tribal deity only for Jews, but is to be received by all peoples and cultures as Lord of all.
The Gospels record three instances of Jesus raising people from the dead Mark 5:21-43 (Jairus' daughter); (Luke 7:11-17 (the son of a widow of Nain); and John 11:1-44 (Lazarus). Of these events, the raising of Jairus' daughter is the only one recorded in multiple Gospels (see also the parallel accounts in Matthew 9:18-26 and Luke 8:41-56). A story within a story, the raising of Jairus' daughter shows us the faith of Jairus and an unnamed woman in seeking out Jesus to heal and Jairus' need for continued faith while Jesus is "delayed."
The delay is caused by the woman with an issue of blood, an outcast, who (because of her faith that Jesus can heal her), touches Jesus' cloak and is healed immediately. Jesus turns aside and engages with the woman who was just healed. He desires more than physical healing; he calls her out of the crowd and into a relationship with him. She comes to Jesus in fear and trembling, and he calls her "daughter" and bids her to go in peace and be fully healed. Jesus wants something deeper for us than just our physical healing. He wants us to be his children and experience the peace and healing that only he brings.
This moment of joy for the woman must have been heartbreaking for Jairus. While Jesus is still speaking to the woman, Jairus learns that his daughter is dead (Mark 5:35). Apparently believing that Jesus can heal but not that he brings life from death, the messengers ask, "Why trouble the Teacher any further?" Jesus wants Jairus not to fear or worry, but to have faith and believe (Mark 5:36). Do not fear or worry when we think things look hopeless, when we think it is too late, when we are not sure if it can be fixed. Only believe.
The story does not end there. Jesus goes to Jairus' house only to find a large group of people mourning. He addresses them by asking why they are weeping. The girl is not beyond his care (she "is not dead but sleeping"). They respond by laughing at him. They think they know better. She is dead and beyond help. Jesus then proves them wrong.
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
1. How often is my belief constrained by the way the world thinks? That person is beyond help. That marriage cannot be saved. She will never change. Doing the right thing will never pay off. There is no way that could happen. Give your own concrete examples.
2. Do I live life buying the lie that Jairus' friends did—that things are beyond Jesus' ability or desire to help?
3. What would it look like for me to live in the truth that Jesus can raise marriages, relationships, lifestyles, even people from the dead?
4. How do I do that without presuming upon God, but believing he can do abundantly more than we can ask or even think (Ephesians 3:20)?
5. Are there things you don't trouble Jesus about because you don't think he can heal/restore them? What are they? How does today's passage change your thinking?