Mark 8–16 (Anchor Yale Bible Commentary | AYBC)

Top Highlights

“(3) as a command to Peter to resume the path of discipleship rather than trying to lead Jesus.” (Page 607)

“Again, however, the Markan Jesus does not just insist that his addressees show their love for God through their love for their neighbors; he will also demonstrate and make such love possible by giving his life ‘as a ransom for many’ (10:45; cf. 14:24).” (Page 843)

“But this is the paradox of Markan theology: Jesus will ultimately be vindicated by God, and his enemies will see him triumph (cf. 14:62), but this triumphal procession must pass through the way of the cross.” (Page 1013)

“Then, people disobeyed the command to silence and told the news (1:44–45; 7:36); now, when the time for secrecy is over (cf. 9:9), the angel calls for open proclamation—but the women run away and tell their news to no one (cf. Lincoln, ‘Promise,’ 290–91). Apparently, ‘the mystery of the dominion of God’ (cf. 4:11–12), according to which the new age has arrived without obliterating all traces of old-age fear, misunderstanding, and opposition to the divine will, continues after the resurrection, and this paradox affects not only the outside world but also the followers of Jesus (cf. Marcus, ‘Epistemology,’ 574).” (Page 1087)

“If the Temple was to be destroyed, this destruction was usually expected to be the work of God (see, e.g., 2 Chron 36:17–21; Jeremiah 26; Ezek 9:7–8; 10:18–19; 11:22–23; 1 En. 90.28). Similarly, in Jesus’ own forecast of Temple destruction (Mark 13:2), the crucial verb ‘be thrown down’ (katalythȩ̄) is a divine passive (see the GLOSSARY and the COMMENT on 13:1–2). But Dan 9:26–27 Theod. contains the cryptic prophecy that an ‘anointed one’ (chrisma) will destroy ‘the city and the sanctuary,’ apparently before being destroyed himself (cf. Pitre, Jesus, 374 n. 364).” (Page 1003)