NASB (UPDATED) TEXT: Mar 1:1 1The beginning of the gospel of Jesus Christ, the Son of God.
Mar 1:1 "The beginning" Does this introductory phrase refer to
1. the very beginning as in Gen 1:1 and Joh 1:1 2. the beginning of Jesus' incarnation as in 1Jn 1:1 3. the beginning of Jesus' public ministry (i.e., Peter's personal experiences)
The first paragraph specifically refers to OT prophecy about the Messiah from Isaiah. The gospel story begins in the prophetic tradition of Israel. The quote in Mar 1:2-3 is a combination of Mal 3:1 and Isa 40:3 .
SPECIAL TOPIC: ARCHÇ <http://www.freebiblecommentary.org/special_topics/arche.html>
▣ "of the gospel" With Mark probably being the first written Gospel, this is the first use of the term euangelion (cf. Mar 1:14-15 ; Mar 8:35 ; Mar 10:29 ; Mar 13:10 ; Mar 14:9 ) by a Gospel writer (Paul's use in Gal 2:2 and 1Th 2:9 would be chronologically earlier). It is literally "the good news" or "the good message." This obviously reflects Isa 61:1 and possibly Isa 40:9 and Isa 52:7 . The Jerome Biblical Commentary says "Mark's use of the word 'gospel' is akin to that in Paul where it can mean either the act of proclaiming or the content of what is proclaimed" (p. 24).
▣ "of Jesus Christ, the Son of God" Its grammatical form can be understood as (1) the message given by Jesus or (2) the message about Jesus. Number 2 is probably the intended meaning. However, the Dictionary of Jesus and the Gospels, published by IVP, says "The genitive ('of') is probably both subjective and objective: Jesus proclaims the gospel and it proclaims his story" (p. 285).
Mar 1:1 is not a complete sentence. It is possibly the title of the book. The ancient Greek uncial Manuscripts א, A, B, D, L, and W add the phrase "Son of God" which is followed by the NKJV and the NRSV, TEV, and NIV, while it is missing in (1) א*; (2) the Palestinian Syriac; (3) one Coptic manuscript; (4) the Georgian Version; as well as from the (5) Armenian translation and (6) a quote of this text from Origen's commentary on John. The UBS4 gives the inclusion a "C" rating (difficult to decide). See Special Topic on "Son of God" at Mar 3:11 .
It is difficult for modern Christians who love and trust the Bible to deal rationally with these Greek manuscript variants, but as difficult as it is for our assumptions about inspiration and preservation of God's self-revelation, they are a reality. This addition even looks purposeful, not accidental. Early orthodox scribes were conscious of the early heretical views about Jesus, such as adoptionism, which asserted that Jesus became the Son of God. These early scribes often modified the Greek texts they copied to make them more theologically orthodox (cf. 1Jn 5:7-8 ). For more reading on this troubling purposeful alteration of Greek manuscripts by orthodox scribes see Bart D. Ehrmans' The Orthodox Corruption of Scripture. He specifically discusses Mar 1:1 on pp. 72-75.
▣ "of Jesus" Usually in first century Judaism the father named the child. In this case the heavenly Father, through an angel, named the child. Jewish names often carried symbolic meaning; this one was no exception. Jesus is a combination of two Hebrew nouns: (1) YHWH and (2) salvation. The significance is captured in Mat 1:21 . Jesus is the Greek translation of the Hebrew name Joshua. He proved to be the new Moses, the new Joshua, and the new High Priest.
▣ "Christ" This is the Greek translation of the Hebrew term "Messiah," which means "an anointed one." In the OT God's anointing of leaders (i.e., prophets, priests, and kings) symbolized His calling and equipping for an assigned task.
The term "Messiah" is not used often in the OT (cf. Dan 9:25-26 for the eschatological king), but the concept surely is. It is parallel to Mat 1:1 , "son of David," which refers to a royal descendant of Israel's ideal king "David." God promised David in 2 Samuel 7 that one of his descendants would always reign in Israel. This promise seemed shattered by the Babylonian destruction of Jerusalem and deportation of its inhabitants (i.e., 586 B.C.). However, the prophets began to see a future Davidic seed (i.e., Isaiah, Micah, Malachi). Jesus is the promised "son of David," "son of man" (cf. Dan 7:13 ), and "son of God" (used five times in Mark).
It is striking that the only time in the entire Gospel that the designation "Jesus Christ" is used is in the opening verse (only twice in Matt. and John and not at all in Luke). Normally, Mark uses "Jesus." This usage fits the theological emphasis of Mark on the humanity of Jesus, while His deity is veiled (i.e., Messianic secret) until the completion of His Messianic mission (i.e., Suffering Servant). It is not until the book of Acts that "Jesus Christ" becomes a recurrent title.
NASB (UPDATED) TEXT: Mar 1:2-8 2As it is written in Isaiah the prophet: "Behold, I send My messenger ahead of You, Who will prepare Your way; 3The voice of one crying in the wilderness, 'Make ready the way of the Lord, Make His paths straight.'" 4John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. 5And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. 6John was clothed with camel's hair and wore a leather belt around his waist, and his diet was locusts and wild honey. 7And he was preaching, and saying,"After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8I baptized you with water; but He will baptize you with the Holy Spirit."
Mar 1:2 "As it is written" The word "written" is perfect tense, which was a Jewish idiom used to denote God's eternal revelation (i.e., Scripture).
▣ "in Isaiah the prophet" This quote is a combination of Mal 3:1 and Isa 40:3 . It is not from the Hebrew Masoretic Text or the Greek Septuagint of Isa 40:3 . Because of this some scribes changed the text to "written in the prophets" (i.e., in the Prophets section of the OT canon). The singular is found in the Greek uncial manuscripts א, B, L and D, but the plural is in MSS A, and W.
Isaiah 4:0-66 has two major eschatological emphases: (1) the Suffering Servant (i.e., especially Isa 52:13 to Isa 53:12 ) and (2) the new age of the Spirit (especially Isaiah 5:6-66 ). In the following brief opening of Mark there are several possible allusions to Isaiah.
▣ "'send My messenger ahead of You'" The term "messenger" can refer to an angel (cf. Exo 23:20 a, which would be another allusion to the Exodus), but here it refers to a "messenger" (cf. Mal 3:1 ). This may be a word play on the term gospel (i.e., good message). This is one of the few OT quotes in Mark which was written primarily to Romans. It refers to the ministry of John the Baptist (cf. Mar 1:4 ). It shows that the OT prophetic tradition is being fulfilled (this is also reflected in Jesus' healings and exorcisms, which are also Messianic prophecies in Isaiah). The ministry of John the Baptist is mentioned in all four Gospels.
Mar 1:3 "'The voice of one crying in the wilderness'" This is a quote of Isa 40:3 from an unknown source. The term "wilderness" means uninhabited pasture land rather than dry, windswept, sandy desert.
▣ "'Make ready the way of the Lord'" This is an aorist active imperative, which denotes urgency. In the MT, Lord (i.e., adon) is read, but YHWH (Lord) is in the Hebrew text. The phrase originally referred to physical preparation for a royal visit (cf. Isa 57:14 ; Isa 62:10 ). It came to refer metaphorically to the ministry of John the Baptist spiritually preparing the way for Jesus the Messiah who is also called "Lord" (i.e., kurios).
▣ "'Make His paths straight'" The MT and LXX have "make straight the paths of our God." Mark (or Peter) modified the text (or quotes an unknown textual form) to make it specifically relate to Jesus, not YHWH.
Mar 1:4 "John the Baptist" Why did John baptize with water?
1. OT precedent to signify the inauguration of the "new covenant" (cf. Exo 19:10 ; Exo 19:14 ; Isa 1:16 ; Jer 31:34 ; Eze 36:25 )
2. a cleansing act from ceremonial defilement (cf. Leviticus 1:5 ).
3. a prophetic eschatological metaphor of life-giving water from God (e.g., Isa 12:2-3 ; Jer 2:13 ; Jer 17:13 ; Eze 47:1 ; Zec 13:1 ; Zec 14:8 ; Rev 22:1 )
4. imitation of proselyte baptism as the initiation rite to become part of the people of God
5. a rabbinic way of preparing all pilgrims to approach YHWH in His temple (possibly by immersion, cf. Miqvaot tractate in Mishnah). This ritual bath is still practiced by Muslims before entering a mosque.
▣ "appeared" This may be Mark's way of alluding to the prophecy of the surprising appearance of Elijah before "the sudden appearance" of Messiah (cf. Mal 3:1 ).
▣ "preaching" This is the term "heralding" (kçrussô), which means "to proclaim widely or publicly a message" (cf. Mar 1:4 ; Mar 1:7 ; Mar 1:14 ; Mar 1:38-39 ; Mar 1:45 ). Mark does not use the verb form of gospel (euaggelizô).
John came preaching a baptism for repentance (se Special Topic following). This same message was continued by Jesus, but with the added emphasis of "faith" (see Special Topic at Mar 1:15 ). The twin covenant needs of repentance and faith shown by baptism becomes the items of the Apostolic sermons in Acts (i.e., the kerygma)
1. Peter
a. first sermon of the church (Act 2:37-39 )
(1) repent
(2) be baptized
b. second sermon of the church (Act 3:16 ; Act 3:19 )
(1) faith
(2) repent
2. Philip (Act 8:12 )
a. believe
b. be baptized
3. Paul
a. Philippian jailer (Act 16:31 ; Act 16:33 )
(1) believe
(2) be baptized
b. goodbye to the Ephesian elders (Act 20:21 )
(1) repentance toward God
(2) faith in Christ
c. testimony before Agrippa (Act 26:18 )
(1) turn from darkness (Satan), i.e., repent
(2) to the light (God)
For me the requirements of the New Covenant are
1. repent
2. believe
3. obey
4. persevere
The goal of the New Covenant is Christlikeness now so that others will see the change and be attracted to faith in Christ!
▣ "baptism of repentance" The baptism is not the mechanism of forgiveness, but the occasion of the believers' public profession of faith. This is not a sacramental act, but a new attitude toward sin and a new relationship with God. It is an outward sign of an inner change.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT <http://www.freebiblecommentary.org/special_topics/repentance_ot.html>
▣ "for the forgiveness of sins" The term "forgiveness" literally means "put away." This is one of several biblical terms for forgiveness. It has metaphorical connections to the OT Day of Atonement (cf. Leviticus 1:6 ) where one of the two special goats is driven away from the camp of Israel, symbolically bearing the sin away (cf. Lev 16:21-22 ; Heb 9:28 ; 1Pe 2:24 ).
The phrase "of sins" is an objective genitive.
Mar 1:5 "all the country of Judea was going out to him, and all the people of Jerusalem" This is an oriental overstatement (i.e., hyperbole), but it shows the tremendous impact of John's preaching. He was the first prophetic voice since Malachi some 40:0 years earlier. This is imperfect tense which means that people were continually coming because they recognized John as a prophet.
▣ "being baptized" This is also imperfect tense which speaks of continuous action in past time. Many Jews were sensing a new day of God's activity and were preparing for it.
▣ "confessing their sins" This is a present middle participle, which literally means "to say the same." This was their public profession of their need for spiritual forgiveness.
There is the implication that if these Jews repented and changed their lifestyles, YHWH would fully forgive their sins (cf. Mar 1:4 ; Mat 3:6 ; Luk 3:3 ). This is surely the OT pattern. It involved full forgiveness through repentance, faith, lifestyle change, and now baptism as an outward symbol! This OT pattern is modified by Jesus' Messianic ministry. The same items are still valid, but now personal faith in Jesus as the Christ is the central issue (cf. Act 2:38 ; Act 3:16 ; Act 3:19 ; Act 20:21 ). The four Gospels form a transitional period. Mar 1:14-15 is in the John the Baptist period, but it theologically foreshadows the finished gospel message (i.e., repent, believe, and live a new life). The main issue is who Jesus is! He is YHWH's representative, revealer, and agent of redemption and judgment. This is the reason for the Messianic Secret in Mark. Jesus is fully God from the very beginning (i.e., virgin conception), but this was not fully revealed until after His resurrection and ascension.
SPECIAL TOPIC: CONFESSION <http://www.freebiblecommentary.org/special_topics/confession.html>
Mar 1:6 "John was clothed with camel's hair" This was his normal everyday clothing (i.e., perfect middle participle). This was not the skin of a camel, but cloth woven from its hair (cf. 2Ki 1:8 ; Mat 3:4 ). He was a man of the desert and a prophet (cf. Zec 13:4 ). John dressed like Elijah, who Mal 3:1 ; Mal 4:5 said would be the forerunner of the Messiah.
▣ "locusts and wild honey" This was typical food of desert people. Locusts were levitically clean and acceptable food (cf. Lev 11:22 ). He ate what was naturally available.
Mar 1:7 This verse and Mar 1:8 show the preparatory theme of John's message. He recognized his role and place in relation to God's Coming One (cf. Joh 3:30 ). He felt himself to be a servant, a slave (i.e., only slaves took off another's shoes). John's self-depreciation is recorded in all four Gospels (cf. Mat 3:11 ; Luk 3:16 ; and Joh 1:27 ; also in Paul's preaching in Act 13:25 ). This was probably included by the Gospel writers because a heretical following later developed around John the Baptist (cf. Act 18:24 to Act 19:7 ).
Mar 1:8 "I baptized you with water" Remember, John's baptism was preparatory. This does not refer to Christian baptism. John was the last OT prophet (cf. Luk 16:16 ), a transition preacher, not the first gospel preacher (cf. Luk 16:16 ; Act 19:17 ). He, like the quotes from Isaiah, links the old covenant and the new covenant.
▣ "He will baptize you with the Holy Spirit" This is in contrast to John's baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or "in" or "by") the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. 1Co 12:13 ). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom 6:3-4 ; Eph 4:5 ; Col 2:12 ). This initiating work of the Spirit is delineated in Joh 16:8-11 . In my understanding the works of the Holy Spirit are:
1. convicting of sin
2. revealing the truth about Christ
3. leading to acceptance of the gospel
4. baptizing into Christ
5. convicting the believer of continuing sin
6. forming Christlikeness in the believer
NASB (UPDATED) TEXT: Mar 1:9-11 9In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; 11and a voice came out of the heavens: "You are My beloved Son, in You I am well-pleased."
Mar 1:9 "Jesus came from Nazareth in Galilee" Jesus was born in Bethlehem of Judea, lived a few years in Egypt, and then settled in Nazareth, the hometown of Joseph and Mary, which was a small, new settlement of Judeans in the north. Jesus' early ministry was in this northern area around the Sea of Galilee, which fulfills the prophecy of Isa 9:1 .
▣ "Jesus. . .was baptized" The Gospels differ in their early chronologies of Jesus' ministries in Galilee and Judea. It seems that there was an early Judean ministry and a later one, but all four Gospels' chronologies must be harmonized in order to see this early Judean visit (i.e., Joh 2:13 to Joh 4:3 ).
Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless (cf. 2Co 5:21 ; Heb 4:15 ; Heb 7:26 ; 1Pe 2:22 ; 1Jn 3:5 ).
The theories have been:
1. it was an example for believers to follow
2. it was His identification with believers' need
3. it was His ordination and equipping for ministry
4. it was a symbol of His redemptive task
5. it was His approval of the ministry and message of John the Baptist
6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom 6:4 ; Col 2:12 ).
Whatever the reason, this was a defining moment in Jesus' life. Although it does not imply that Jesus became the Messiah at this point, which is the early heresy of adoptionism (cf. The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.
Mar 1:10 NASB, NKJV "immediately"
NRSV "just as"
TEV "as soon as"
NJB "at once"
This is a very common term in Mark. It characterizes his Gospel. Here euthus is translated "immediately" or "straightway" (cf. Mar 1:10 ; Mar 1:12 ; Mar 1:18 ; Mar 1:20-21 ; Mar 1:20 ; Mar 1:28 ; Mar 1:42 ; Mar 2:2 ; Mar 2:8 ; Mar 2:12 ; Mar 3:6 ; Mar 4:5 ; Mar 4:15-17 ; Mar 4:29 ; Mar 5:5 ; Mar 5:29 ; Mar 5:42 ; Mar 6:25 ; Mar 6:27 ; Mar 6:45 ; Mar 6:50 ; Mar 6:54 ; Mar 7:35 ; Mar 8:10 ; Mar 9:15 ; Mar 9:20 ; Mar 9:24 ; Mar 10:52 ; Mar 11:3 ; Mar 14:43 ; Mar 14:45 ; Mar 15:1 ).
This is the term that gives the Gospel of Mark its fast-paced, action-oriented feel, which would have appealed to Romans. This word group is used about 4:7 times in Mark (cf. A Translator's Handbook on the Gospel of Mark by Robert Bratcher and Eugene Nida, p. 29).
▣ "coming up out of the water" This may be an allusion to Isa 63:11 , where it originally would have referred to the Red Sea (i.e., a new exodus in Jesus, who would soon be tempted for forty days as Israel was for forty years). This verse cannot be used as a proof-text for immersion. In context it may imply coming out of the river, not coming from under the water.
▣ "He saw" This may imply that only Jesus saw and heard this Messianic affirmation. If so, this would fit into the recurrent theme of Mark's Messianic Secret. However, the other Gospels also record this event in a similar way (cf. Mat 3:13-17 ; Luk 3:21-22 ).
▣ "heavens opening" This may be an allusion to Isa 64:1 . This term means to rip open, which would have been a metaphor for tearing open the canopy above the earth (cf. Gen 1:6 ).
▣ "the Spirit like a dove" The origin of this metaphor may be
1. the Spirit brooding over the water in Gen 1:2 2. the birds Noah sent out of the Ark in Gen 8:6-12 3. the rabbis' use of it as a symbol of the nation of Israel (cf. Psa 68:13 ; Psa 74:19 )
4. a symbol of gentleness and peace (cf. Mat 10:16 )
One reason I personally am so committed to the historical-grammatical method of biblical interpretation, which focuses on authorial intent as expressed in the literary context, is the tricky or clever way ancient interpreters (as well as modern ones) manipulated the text to fit their preset theological structure. By adding the numerical value of the letters of the Greek word "dove" (peristera), which equals 80:1 , one gets the same numerical value of the Greek words alpha (equals 1) and omega (equals 80:0 ), so the dove equals the eternal Christ Spirit. This is so clever, but it is isogetic, not exegetic!
▣ "upon Him" This is the preposition eis which means "into." It is not meant to imply that Jesus did not already have the Holy Spirit, but this was a special visible sign of the Spirit's empowerment for His assigned Messianic task. This may also be an allusion to fulfilled prophecy (cf. Isa 63:11 ).
Mark uses the preposition "into" (eis), but Matthew and Luke use "upon" (epi). This is because Mark's Gospel, which has none of the birth narratives or visitations, begins Jesus' ministry with the baptismal event. This brevity was used by the heretical groups, Adoptionists and Gnostics, to assert that Jesus, a normal human, was supernaturally empowered with "the Christ Spirit" at this juncture and thereafter was able to do the miraculous. Later scribes, therefore, changed the preposition to "to" (pros).
SPECIAL TOPIC: ADOPTIONISM <http://www.freebiblecommentary.org/special_topics/adoptionism.html>
SPECIAL TOPIC: GNOSTICISM <http://www.freebiblecommentary.org/special_topics/gnosticism.html>
Mar 1:11 "a voice came out of the heavens" The rabbis called the heavenly voice a Bath Kol (cf. Mar 9:7 ), which was the method of affirming God's will during the interbiblical period when there was no prophet. This would have been a powerful divine affirmation to those familiar with rabbinical Judaism.
▣ "'You are My beloved Son'" These two titles unite the royal aspect of the Messiah (Psa 2:7 ) to the Suffering Servant of Isaiah (Isa 42:1 ). The term "son" in the OT could refer to (1) the nation of Israel; (2) the King of Israel; or (3) the coming Davidic Messianic King. See Special Topic at Mar 3:16 .
Notice the three persons of the Trinity in Mar 1:11 : the Spirit, the voice from heaven, and the Son, the recipient of both.
SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html>
▣ "My beloved" This phrase is either (1) a title for the Messiah as in the NRSV, NJB, and Williams translations or (2) a descriptive phrase as in the NASB, NKJV, and TEV. In the Greek translation of the OT, the Septuagint, this would be understood as "favorite" or even "only," similar to Joh 3:16 .
▣ "'in You I am well-pleased'" This descriptive phrase is paralleled in Mat 3:17 ; Mat 17:5 (the Transfiguration). However, the descriptive phrase is missing in Mar 9:7 and Luk 9:35 .
NASB (UPDATED) TEXT: Mar 1:12-13 12Immediately the Spirit impelled Him to go out into the wilderness. 13And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.
Mar 1:12-13 This account of the temptation of Jesus is so brief compared to Mat 4:1-11 and Luk 4:1-13 . In these accounts the purpose of the temptation is clear: how would Jesus use His Messianic powers to accomplish His redemptive task (cf. James Stewart, The Life and Teaching of Jesus Christ, pp. 39-46)? But what could Mark's brief account mean? It is possible that Peter saw this event as a symbol of Jesus' defeat of evil (i.e., by the empowering of the Spirit), a foreshadowing of the Passion Week. But this is only speculation. The text itself gives no clue except the event's timing—just after Jesus' (1) enduing by the Spirit and (2) affirmation by the Father, but before His public ministry. This is one of the three events mentioned before Jesus' public ministry ([1] John's ministry; [2] John's baptism; and [3] Satan's temptation).
Mar 1:12 "Immediately" See note at Mar 1:10 .
▣ "the Spirit impelled Him to go out into the wilderness" The term "impelled" is the strong term "throw out" (often used of exorcisms, cf. Mar 1:34 ; Mar 1:39 ; Mar 3:15 ; Mar 3:22-23 ; Mar 6:13 ; Mar 7:26 ; Mar 9:18 ; Mar 9:28 ; Mar 9:38 ). The Son's temptation was by the agency of the evil one, but instigated by the Spirit (cf. Mat 4:1-11 ; Luk 4:1-13 ). It was God's will that Jesus be tested! I would like to recommend two good books on this topic, The Life and Teaching of Jesus by James S. Stewart and Between God and Satan by Helmut Thielicke.
In the OT the wilderness was a time of testing for Israel, but also a time of intimate fellowship. The rabbis called the wilderness wandering period the honeymoon between YHWH and Israel. Elijah and John the Baptist grew up in the wilderness. It was a place of seclusion for training, meditation, and preparation for active ministry. This period was crucial for Jesus' preparation (cf. Heb 5:8 ).
Mar 1:13 "forty days" This is used both literally and figuratively in the Bible. It denotes a long indeterminate period of time (i.e., longer than a lunar cycle, but shorter than a seasonal change).
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE <http://www.freebiblecommentary.org/special_topics/symbolic_numbers.html>
▣ "was being tempted" This is an imperfect passive periphrastic linked to an imperfect active "to be" verb. The term "tempt" (peirazô) has the connotation of "to test with a view toward destruction." From the first class conditional sentences in Matthew 4 (cf. Mar 4:3 ; Mar 4:6 ) we learn that the temptation was over how to use His Messianic power to accomplish God's redemptive will.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS <http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html>
▣ "by Satan" The Bible repeatedly asserts a personal, supernatural force of evil.
SPECIAL TOPIC: SATAN <http://www.freebiblecommentary.org/special_topics/satan.html>
▣ "the wild beasts" This is possibly a simple reference to an uninhabited area. However, because wild beasts are used as metaphors for or names of the demonic in the OT (cf. NEB) this could also refer to a place of demonic activity (cf. Psa 22:12-13 ; Psa 22:16 ; Psa 22:21 ; Isa 13:21-22 ; Isa 34:11-15 ).
These wild beasts could also be a continuing allusion to the new exodus, the new age of restored fellowship between mankind and the animals (cf. Isa 11:6-9 ; Isa 65:25 ; Hos 2:18 ). The Bible often describes the new age as a restoration of the Garden Eden (cf. Genesis 2; Revelation 2:1-22 ). The original image of God in mankind (cf. Gen 1:26-27 ) is restored through Jesus' sacrificial death. Full fellowship, which existed before the Fall (cf. Genesis 3), is possible again.
▣ "angels were ministering to Him" This is an Imperfect tense which means (1) ongoing action in past time or (2) the beginning of an activity in past time. Angels ministered to (1) Elijah in the wilderness in the same way (i.e., providing food, cf. 1Ki 18:7-8 ). This may imply Jesus as the new prophetic voice (cf. Deu 18:18-22 ) and (2) Israel in the wilderness, so too, to Jesus while in the wilderness. This may have implied Jesus as the new Moses paralleling his baptism and testing (cf. 1Co 10:1-13 ).
NASB (UPDATED) TEXT: Mar 1:14-15 14Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, 15and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel."
Mar 1:14-15 These two verses are a summary statement. Mark often uses this technique (cf. Mar 1:14-15 ; Mar 1:21-22 ; Mar 1:39 ; Mar 2:13 ; Mar 3:7-9 ; Mar 6:7 ; Mar 6:12-13 ). These summaries convey several theological truths
1. Jesus was popular and many came to hear Him preach/teach
2. Jesus was powerful, exorcizing demons and healing people
3. He transferred His power to His disciples (i.e., the mission trips of the Twelve and the seventy)
4. the purpose of Jesus' proclamation was repentance and faith
Mar 1:14 "John had been taken into custody" John was imprisoned (i.e., paradidômi, which is used twenty times in Mark for "turned over to the authorities") by Herod Antipas because he continued to publicly condemn Herod's marriage to his brother's ex-wife (cf. Mar 6:16-17 ).
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT <http://www.freebiblecommentary.org/special_topics/herod_family.html>
▣ "Jesus came into Galilee" The Gospel records Jesus' ministry geographically in Galilee, in Judea, in Galilee, and in Judea. Jesus left southern Palestine when John was arrested (cf. Mat 4:12 ; Luk 4:14-15 ; Joh 1:43 ). Ministry in the predominantly Gentile northern Palestine was a fulfillment of the prophecy of Isaiah 9. No one expected anything spiritually significant to begin in this region, far removed from the Temple (cf. Joh 1:46 ) and the first to be defeated and exiled by the Mesopotamian powers (i.e., Assyria and neo-Babylon).
▣ "preaching the gospel of God" This use of the term "gospel" must be qualified. At first Jesus' message was similar to John's. The full gospel of Jesus will not be complete until after His life, death, burial, resurrection and ascension. Mar 1:15 gives the content of Jesus' early preaching. What John preached was personally embodied in Jesus of Nazareth (cf. Joh 14:6 ).
Mar 1:15 "'time is fulfilled'" This phrase is introduced by hoti, which usually denotes a quote and is common in Mark. This reflects Peter's memory of Jesus' words. This is perfect passive indicative, which has prophetic/messianic significance (cf. Eph 1:10 ; Gal 4:4 ; 1Ti 2:6 ; Tit 1:3 ). The passive voice reflects God's activity in and control of time and history.
▣ "'the kingdom of God'" This refers to God's reign. It is both a present reality and a future consummation. In Matthew's Gospel this is usually referred to as "kingdom of heaven." These phrases are synonymous (compare Mat 13:11 with Mar 4:11 and Luk 8:10 ). The kingdom arrived when Jesus was born. It is described and embodied in Jesus' life and teachings. It will be consummated at His return. It was the subject of Jesus' sermons and parables. It was the central theme of His spoken messages.
SPECIAL TOPIC: THE KINGDOM OF GOD <http://www.freebiblecommentary.org/special_topics/kingdom_of_god.html>
NASB, NKJV "is at hand"
NRSV "has come near"
TEV "is near"
NJB "is close at hand"
This is a perfect active indicative, which implies that the kingdom was a past reality (cf. Mar 1:1-3 ) as well as a current reality (cf. Mat 12:28 ; Luk 11:20 ; Luk 17:21 ). The phrase "the time is fulfilled" parallels this phrase and emphasizes the reality of God's prophetic word now becoming a historical event. The "New Age of Righteousness" was inaugurated at Jesus' birth, but not fully known until the Passion Week's events and not fully empowered until Pentecost.
Although the Kingdom has truly come, there are also NT texts which imply that its complete manifestation is future (cf. Mar 9:1 ; Mar 14:25 ; Mat 26:29 ; Luk 22:18 ; Act 1:11 ; 1Th 4:13-18 ). What we do with Christ now determines our eschatological hope (cf. Mar 8:38 ).
▣ "'repent'" See Special Topic on Repentance at Mar 1:4 .
▣ "'and believe in the gospel'" The parallels in Mat 4:17 and Luk 4:14-15 do not have the same summary.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUÔ, [verb], PISTOS [adjective]) <http://www.freebiblecommentary.org/special_topics/believe.html>
NASB (UPDATED) TEXT: Mar 1:16-20 16As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17And Jesus said to them, "Follow Me, and I will make you become fishers of men." 18Immediately they left their nets and followed Him. 19Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him.
Mar 1:16 "the Sea of Galilee" This lake goes by several names in the Bible.
1. the Sea of Chinnereth (cf. Num 34:11 ; Jos 12:3 ; Jos 13:27 )
2. Lake of Gennesaret (cf. Luk 5:1 )
3. Sea of Tiberias (cf. Joh 6:1 ; Joh 21:1 )
4. Sea of Galilee (most common, cf. Mar 1:16 ; Mar 7:31 ; Mat 4:18 ; Mat 15:29 ; Joh 6:1 )
▣ "Simon and Andrew. . .casting a net" Notice Peter is the first officially called in Mark, while in Joh 1:35-42 it was Andrew. The Sea of Galilee supplied all of Palestine with fish. This net refers to hand nets, which were about 1:0 feet by 1:5 feet across. Fish were a main staple of the Jewish diet.
Mar 1:17 "'Follow Me'" This is an adverb functioning as an Aorist imperative. This must not have been the first encounter between Jesus and these fishermen (cf. Joh 1:35 ff). This is their call to be official, permanent followers of a rabbi (cf. Mar 1:17 ; Mar 1:20 ).
▣ "'I will make you become fishers of men'" This is a word play on their vocation. Fishing in the OT was often a metaphor for judgment (cf. Jer 16:16 . Eze 29:4-5 ; Eze 38:4 ; Amo 4:2 ; Hab 1:14-17 ). Here it is a metaphor of salvation.
Mar 1:18 This is repeated in Mat 4:18-22 , but a slightly different account is found in Luk 5:1-11 .
Mar 1:19-20 "boat" These were large fishing boats. James and John, the sons of Zebedee, were prosperous middle class fishermen (i.e., had hired servants). John apparently had business contracts to regularly sell fish to the priestly families in Jerusalem (i.e., John was known by them, cf. Joh 18:15-16 ).
NASB (UPDATED) TEXT: Mar 1:21-28 21They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24saying, "What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are the Holy One of God!" 25And Jesus rebuked him, saying, "Be quiet, and come out of him!" 26Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27They were all amazed, so that they debated among themselves, saying, "What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him." 28Immediately the news about Him spread everywhere into all the surrounding district of Galilee.
Mar 1:21 "Capernaum" Jesus, because of the city of Nazareth's lack of faith (cf. Luk 4:16-30 ) and as a fulfilment of prophecy (cf. Mat 4:13-16 ), took this city as His headquarters (cf. Mar 2:1 ). Ministry in the city of Capernaum (cf. Mar 1:21 to Mar 3:6 ) is used to depict typical activity of Jesus. These events reveal clearly His authority, power, and Messiahship. This is like a glimpse into the daily life and activity of Jesus during this entire period of public ministry.
▣ "immediately" See note at Mar 1:10 .
▣ "Sabbath" Special Topic following.
SPECIAL TOPIC: SABBATH <http://www.freebiblecommentary.org/special_topics/sabbath.html>
This is from the Hebrew word meaning "rest" or "cessation." It is connected to the seventh day of creation where God ceased His labor after finishing initial creation (cf. Gen 2:1-3 ). God did not rest because He was tired, but because (1) creation was complete and good (cf. Gen 1:31 ) and (2) to give mankind a regular pattern for worship and rest. The Sabbath begins like all the days of Genesis 1, at twilight; therefore, twilight on Friday to twilight on Saturday was the official time period. All the details of its observance are given in Exodus (especially chapters 1:6 ,20,31, and 3:5 ) and Leviticus (especially chapters 2:3-26 ). The Pharisees had taken these regulations and, by their oral discussions, interpreted them to include many rules. Jesus often performed miracles, knowingly violating their picky rules so as to enter into a dialogue with them. It was not the Sabbath that Jesus rejected or belittled, but their self-righteous legalism and lack of love.
▣ "synagogue" This is from a compound word which literally means "to come together." It was Jesus' custom to attend worship regularly. The synagogue developed in Mesopotamia during the Babylonian Exile. It was a place of worship, education, and cultural preservation. It was the local expression of the Jewish faith, as the Temple was the national expression. There was at least one synagogue in every town with at least ten Jewish men.
▣ "began to teach" It was customary for someone from the congregation or a distinguished guest to be chosen to lead the teaching part of the worship service. Usually a passage from the Torah (i.e., Genesis – Deuteronomy) was read and a passage from the Prophets (i.e., Joshua – Kings and Isaiah – Malachi).
Mar 1:22 ; Mar 1:27 "amazed" Literally this meant "struck to attention." Jesus' teaching style and content were radically different from that of the rabbis. They quoted one another as authorities, but He spoke with God's authority (cf. Mat 5:17-48 ). Jesus' teachings and actions caused amazement, astonishment, and even fear (cf. Mar 1:22 ; Mar 1:27 ; Mar 2:12 ; Mar 5:42 ; Mar 6:2 ; Mar 6:51 ; Mar 7:37 ; Mar 9:6 ; Mar 9:15 ; Mar 10:26 ; Mar 10:32 ; Mar 11:18 ; Mar 14:33 ).
Mar 1:22 "not as the scribes" Jesus did not quote oral tradition (i.e., Talmud). The Jews were concerned that they might break God's commands, so every verse of the Torah (the writings of Moses, Genesis - Deuteronomy) was interpreted by rabbinical discussions. Later these developed into schools, one liberal (i.e., Hillel) and one conservative (i.e., Shammai). The leading rabbis of these two ancient schools were often quoted as authorities. The scribes were the professional teachers of Judaism who interpreted the oral tradition to local situations and needs. Most scribes in Jesus' day were Pharisees.
SPECIAL TOPIC: SCRIBES <http://www.freebiblecommentary.org/special_topics/scribes.html>
Mar 1:23 "man. . .with an unclean spirit" This was a case of demon possession (cf. Mar 1:34 ). Notice he was still in worship, keeping up appearances. The NT makes a distinction between physical illness and demon possession, although they often had the same symptoms. In these cases the demon controls the person. The person has lost his own will. The Jewish worldview assumed the presence of spiritual beings, good (cf. Mar 1:13 ; Mat 18:10 ; Act 12:15 ; 2Ki 6:17 ) and evil (cf. Mar 1:23 ; Mar 1:26-27 ; Mar 3:11 ; Mar 3:20 ; Mar 5:2 ; Mar 5:8 ; Mar 5:13 ; Mar 6:7 ; Mar 7:25 ), who affected people's lives.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS) <http://www.freebiblecommentary.org/special_topics/demonic.html>
Mar 1:24 NASB "What business do we have with each other"
NKJV "What have we to do with You"
NRSV "What have you to do with us"
TEV, NJB "What do you want with us"
This is literally "what to us and to you." In A Translator's Handbook on the Gospel of Mark Bratcher and Nida note that "In classical Greek the phrase would mean 'what have we in common?' Here, however, it corresponds to the Hebrew 'Why do you meddle with me'" (p. 49). This idiom is illustrated in Jdg 11:12 ; 2Sa 16:10 ; 2Sa 19:22 ; 1Ki 17:18 ; 2Ch 35:12 .
▣ "Jesus of Nazareth" See note at Mar 10:47 .
▣ "'Have You come to destroy us'" Grammatically this could be either a question or a statement. This was an OT idiom of hostility (cf. Jdg 11:12 ; 2Sa 16:10 ; 2Sa 19:22 ; 1Ki 17:18 ; 2Ki 3:13 ; 2Ch 35:21 ). Evil knows it will one day be judged!
▣ "'the Holy One of God'" This was an OT Messianic title. This was not a voluntary confession but a calculated attempt to cause trouble for Jesus. Jesus was later accused of receiving power from Satan (cf. Mat 9:34 ; Mat 12:24 ; Mar 3:22 ; Luk 11:15 ).
SPECIAL TOPIC: THE HOLY ONE <http://www.freebiblecommentary.org/special_topics/holy_one.html>
Mar 1:25 "Jesus rebuked him" Mark uses this verb often: (1) sometimes of demons (cf. Mar 1:25 ; Mar 3:2 ; Mar 9:25 ); (2) of the wind and sea (cf. Mar 4:39 ); and (3) of His own disciples (cf. Mar 8:30 ; Mar 8:33 ; Mar 10:13 ).
▣ "'Be quiet'" This is an aorist passive imperative meaning "be muzzled" (cf. Mar 4:39 ). Jesus' two commands directed at the demon are strong terms with negative connotations.
▣ "come out of him" This is an aorist active imperative.
SPECIAL TOPIC: EXORCISM <http://www.freebiblecommentary.org/special_topics/exorcism.html>
Mar 1:26 Several physical manifestations of an unclean spirit leaving a person are recorded (cf. Mar 1:26 ; Mar 9:26 ; and Luk 9:39 ). This may have been a way of confirming that the spirit had truly left.
This first sign of power clearly shows the Messianic implications of Jesus. The OT title (cf. Psa 16:10 ) by which the demons acknowledge Him and His power to control and judge them clearly reflects the spiritual authority of Jesus of Nazareth (cf. Mar 1:27 c). This account is paralleled in Luk 4:31-37 .
Mar 1:27 "'What is this? A new teaching with authority'" This Greek word for "new" (i.e., kainos) means "new in point of quality," not "new in point of time." The phrase "with authority" can refer to Jesus' teaching (cf. Mat 7:29 ; NASB, NRSV, NJB) or to Jesus' commanding (cf. Luk 4:36 ; NKJV, TEV). Since Luk 4:36 is a direct parallel, the second option seems best.
The source of Jesus' authority would become the central issue between Jesus and the Jewish leaders (cf. Mar 11:28 ; Mat 21:23 ; Luk 20:2 ). They could not deny His power so they impugned its source. This is the unpardonable sin!
Mar 1:28 "immediately" See note at Mar 1:10 .
▣ "the news about Him spread everywhere" Such a public exorcism would have been told and retold repeatedly.
NASB (UPDATED) TEXT: Mar 1:29-31 29And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30Now Simon's mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her. 31And He came to her and raised her up, taking her by the hand, and the fever left her, and she waited on them.
Mar 1:30 "Simon's mother-in-law" This shows that Peter was married. His wife is never mentioned in the NT. She may have been dead, but 1Co 9:5 implies she traveled with Peter. This account is paralleled in Luk 4:31-37 and Mat 8:14-17 .
▣ "was lying sick" This is an imperfect tense which shows continuous action in past time. She had been sick for some time.
▣ "with a fever" This literally means "fever-stricken." This is a present tense, which implies an ongoing problem. Notice this illness was not linked to demon possession (cf. Mar 1:32 ). Jesus' power over sickness is another sign of His person and Messianic mission. As often in the Gospels Jesus' miracles were as much for the disciples as for the recipient. Jesus is clearly revealing Himself to His newly chosen Apostles. Here He acts in compassion on the Sabbath. This would have been shocking to these Jewish men.
NASB (UPDATED) TEXT: Mar 1:32-34 32When evening came, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. 33And the whole city had gathered at the door. 34And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was.
Mar 1:32 "When evening came" Apparently this was after twilight, so the Sabbath was officially over and physical healings were now rabbinically legal.
▣ "bringing to Him" This is an Imperfect tense which means "continually carrying." Jesus did not want to be known as a miracle worker, but a proclaimer of truth (cf. Luk 4:43 ), yet the word was out (cf. Mar 1:28 ).
▣ "ill" Mar 1:32 implies that "all" who were sick or demon possessed in the entire town were brought to Jesus. Mar 1:34 states that He healed or delivered "many" of them, but not everyone. It is interesting that the terms "all" and "many" are often used synonymously in the Bible (cf. Isa 53:6 vs. Isa 53:11-12 and Rom 5:18 . Mar 1:19 ). It is uncertain whether Jesus healed everyone brought to Him or many of them. At the pool of Bethesda in Jerusalem, it is recorded that Jesus only healed one of many sick persons. Jesus did not go out of His way to heal, but if the situation presented itself (i.e., a teaching moment for the disciples plus Jesus' compassion for the hurting and needy) He acted in power. He did go out of His way for the purpose of evangelism (i.e., the Samaritan woman, cf John 4, especially Mar 1:4 ). Healing was a sign, but evangelism was the purpose and focus of His ministry.
There is some confusion about Jesus' methodology in healing; sometimes it is dependent on the faith response of the sick person, sometimes on the faith of one of their friends or loved ones and often for the purpose of showing His power, unrelated to faith on the receiver's part. Salvation did not automatically accompany physical deliverance or healing.
▣ "these who were demon possessed" Notice the distinction between illness and demon possession.
Mar 1:33 These townspeople were curious and some were desperate for physical health and spiritual wholeness.
Mar 1:34 "He healed many" This verse is the first of many in Mark (cf. Mar 1:34 ; Mar 1:43-44 ; Mar 3:12 ; Mar 4:11 ; Mar 5:43 ; Mar 7:24 ; Mar 7:36 ; Mar 8:26 ; Mar 8:30 ; Mar 9:9 ) which have often been referred to as "Mark's Messianic Secret." Jesus tells the disciples and those He heals not to tell about His healing acts. Jesus did not want to be known merely as a healer or miracle worker. These were only signs that pointed to His Messiahship, which at this point in His life had not been fully revealed. Jesus came to (1) reveal the Father; (2) give Himself as a sacrifice for sin; and (3) give believers an example to follow. The healings and deliverances were only signs of His compassion for the weak, sick, and outcast. This was also an OT predicted sign of the ministry of the Messiah (cf. Isa 61:1 ).
▣ "was not permitting the demons to speak" This is imperfect tense, implying several exorcisms (cf. Mar 1:24 ). See Special Topic on the Demonic at Mar 1:24 .
NASB (UPDATED) TEXT: Mar 1:35-39 35In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there. 36Simon and his companions searched for Him; 37they found Him, and said to Him, "Everyone is looking for You." 38He said to them, "Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for." 39And He went into their synagogues throughout all Galilee, preaching and casting out the demons.
Mar 1:35 "In the early morning, while it was still dark" This refers to last watch of the night, sometime between 3:00and 6:00 a.m.
▣ "was praying there" This is imperfect tense which shows Jesus' regular prayer life. In Luke's Gospel this emphasis is often repeated. In Mark there are only three examples of Jesus praying: here, the feeding of the five thousand (cf. Mar 8:6 ), and in Gethsemane (cf. Mar 14:32-42 ).
Mar 1:37-39 The people were looking for Jesus because He healed them, not because of His teaching (cf. Luk 4:43 ). Jesus was continually on the move because (1) He wanted all to hear His message and (2) His mission was misunderstood.
Mar 1:38 NASB "for that is what I came for"
NKJV "because for this purpose I have come forth"
NRSV "for that is what I came out to do"
TEV, NJB "because that is why I came"
Jesus felt deeply that He had been sent (cf. Luk 4:43 ) to proclaim the gospel of God (cf. Mar 1:14-15 ). He sensed that He was not sent as a miracle worker or healer, but as the establisher of a new day, a new relationship with the Father, the inauguration of the kingdom of God! The centrality of His person, the content of His message, His redemptive acts, and His glorious resurrection and ascension were the focus of His message. Mark's Messianic Secret is a literary way of asserting that these things would not be fully understood or revealed until years in the future.
Mar 1:39 There is a textual variant in Mar 1:39 . Some ancient Greek manuscripts have "he went" (cf. א, B, L, the Palestinian Syriac, and the Coptic translations, also NASB, NRSV, TEV, NJB), while the Greek uncial manuscripts A, C, D, W, the Vulgate, and Peshitta translations as well as the Greek text used by Augustine have "he was" (cf. NKJV). The Textual Commentary on the Greek New Testament by Bruce Metzger, pp. 75-76, asserts that a copyist changed "he went" to match Luk 4:44 . This is a good example of the fact that most Greek manuscript variations make no significant theological or historical difference as to the overall meaning of the account.
NASB (UPDATED) TEXT: Mar 1:40-45 40And a leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, "If You are willing, You can make me clean." 41Moved with compassion, Jesus stretched out His hand and touched him, and said to him, "I am willing; be cleansed." 42Immediately the leprosy left him and he was cleansed. 43And He sternly warned him and immediately sent him away, 44and He said to him, "See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them." 45But he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere.
Mar 1:40 "a leper" This is paralleled in Mat 8:2-4 and Luk 5:12-16 . Judaism saw leprosy as an illness inflicted by God (cf. 2Ch 26:16-21 ). Contact with the leper would make one ceremonially unclean. This disease meant total social alienation! It is culturally surprising that this socially ostracized person approached Jesus and that Jesus would touch him (cf. Mar 1:41 ). The OT disease called leprosy, discussed in Leviticus 1:3-14 , describes many types of skin diseases, all of which excluded one from worship.
▣ "on his knees" In Luk 5:12 it says he fell prostrate before Jesus. Jesus was not like the other rabbis. He took time to care for the outcast and ostracized.
▣ "'If you are willing, You can make me clean'" This is a third class conditional sentence which means potential action. He was not doubting Jesus' power (i.e., the leper calls Jesus "Lord" in Mat 8:2 ), but His desire to act.
Mar 1:41 "Moved with compassion" Jesus cares for humanity made in the image of God. The Western Text, MS D, has "indignant," but MSS א, A, B, and C have "pity." The words are similar in Aramaic. Although the oldest and best manuscripts have "pity" the most unusual reading would have been "indignant" or "angry." See Appendix Two on Textual Criticism. There are several other places in Mark where Jesus' anger is recorded in unexpected contexts (cf. Mar 1:43 ; Mar 3:5 ; Mar 10:14 ; also one in Joh 11:33 ; Joh 11:38 ). His anger may have been directed at the disease or the evil of this age.
Mark portrays Jesus as fully human, feeling and expressing the full range of human emotions, for Himself as well as others.
1. pity or anger (Mar 1:41 ; Mar 3:5 )
2. physical hunger (Mar 2:25 )
3. deep sigh (Mar 7:34 ; Mar 8:12 )
4. indignance/sternness (Mar 10:14 )
5. love (Mar 10:21 )
6. grief/trouble (Mar 10:33-34 )
7. desertion (Mar 15:34 )
8. thirst (Mar 15:36 )
▣ "touched him" This was a ceremonial "no! no!" Jesus touching people is a common occurrence in the Gospels (cf. Mar 7:33 ; Mar 8:22 ; Mar 10:13 ; also several times people touched Jesus, e.g. Mar 3:10 ; Mar 5:22-28 ; Mar 5:30-31 ; Mar 6:56 ) as a gesture of personal care and concern.
▣ "'be cleansed'" This is an aorist passive imperative. Jesus heals with the same personal authority by which He expels demons.
Mar 1:43 "sternly warned him" Literally this is "snorted," which means an inarticulate groan. This reflects Mark's Messianic Secret. The Gospel was not yet finished, and the message was still incomplete. Jesus did not want to be known as a miracle worker.
▣ "immediately sent him away" This is the same strong word used of the Spirit driving Jesus into wilderness (cf. Mar 1:12 ).
Mar 1:44 "'offer for your cleansing what Moses commanded'" This requirement related to the healing of leprosy (cf. Leviticus 1:3 , 14; Deu 24:8 ). Jesus did not reject the OT (cf. Mat 5:17-19 ), but the oral traditions that had developed within Judaism (cf. Mat 5:21-48 ). Possibly this was also for a witness to the priests.
Mar 1:45 "proclaim" This is a present infinitive. This was in direct disobedience to Jesus' strong request (cf. Mar 1:43-44 ).
▣ "stayed out in unpopulated areas" This referred to the uninhabited pasture lands like Mar 1:3 .
Mar 1:1.The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the Prophets then came to an end, (Joh 1:17.) “The Law and the Prophets were until John: since that time the kingdom of God is preached, ” (Luk 16:16 .)And with this agrees most fully the quotation which he makes from the Prophet Malachi, (Mal 3:1.) In order to inflame the minds of his people with a stronger desire of the promised salvation, the Lord had determined to leave them, for a time, without new prophecies. We know that the last of the true and lawful prophets was Malachi.
That the Jews, in the meantime, may not faint with hunger, he exhorts them to continue under the Law of Moses, until the promised redemption appear. He mentions the law only, (Joh 1:17,) because the doctrine of the Prophets was not separate from the law, but was merely an appendage and fuller exposition of it, that the form of government in the Church might depend entirely on the Law. It is no new or uncommon thing in Scripture, to include the Prophets under the name of the Law: for they were all related to it as their fountain or design. The Gospel was not an inferior appendage to the Law, but a new form of instruction, by which the former was set aside.
Malachi, distinguishing the two conditions of the Church, places the one under the Law, and commences the other with the preaching of John. He unquestionably describes the Baptist, when he says, “Behold, I send my messenger,” (Mal 3:1 :) for, as we have already said, that passage lays down an express distinction between the Law and the new order and condition of the Church. With the same view he had said a little before, (which is quoted by Mark, [Mar 9:13;] for the passages are quite similar,) “Behold, I send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord,” (Mal 4:5.) Again,
“Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple,” (Mal 3:1.)
In both passages, the Lord promises a better condition of his Church than had existed under the Law, and this unquestionably points out the beginning of the Gospel But before the Lord came to restore the Church, a forerunner or herald was to come, and announce that he was at hand. Hence we infer, that the abrogation of the Law, and the beginning of the Gospel, strictly speaking, took place when John began to preach.
The Evangelist John presents to us Christ clothed in flesh, “the Word made flesh,” (Joh 1:14;) so that his birth and the whole history of his appearance are included in the Gospel. But here Mark inquires, when the Gospel began to be published, and, therefore, properly begins with John, who was its first minister. And with this view the Heavenly Father chose that the life of his Son should be buried, as it were, in silence, until the time of the full revelation arrived. For it did not happen without the undoubted Providence of God, that the Evangelists leave out the whole period which Christ spent in private, and pass at once from his earliest infancy to his thirtieth year, when he was openly exhibited to the world, invested with his public character as a Redeemer; Luke excepted, who slightly touches one indication of his future calling, which occurred about his twelfth year, (Luk 2:42 .)
It had a very close connection with this object, that we should be informed, first, that Christ is a true man, (Joh 1:14,) and next, that he is “the Son of Abraham and of David, ”(Mat 1:1 ;)as to both of which, the Lord has been pleased to give us an attestation. The other matters which we have examined, relating to “the shepherds, ” (Luk 2:8 ,)the “Magi,” (Mat 2:1 ,)and “Simeon,” (Luk 2:25 ,)were intended to prove his Divinity. What Luke relates about John and his father Zacharias, (Luk 1:5 ,)was a sort of preparation for the Gospel.
There is no impropriety in the change of the person which is here made, in quoting the words of Malachi. According to the prophet, God says, I send my messenger, and he shall prepare the way Before Me. Mark introduces God as addressing the Son, Behold, I send my messenger before thy face, who shall prepare thy way Before Thee. But we see that Mark had no other intention, than to express more clearly the prophet’s meaning. Mark designates Christ the Son of God The other Evangelists testify that he was born of the seed of Abraham and David, and therefore was the Son of man, (Mat 8:20 .)But Mark shows us, that no redemption is to be expected but from the Son of God
Mar 1:14.Preaching the Gospel of the kingdom of God. Matthew appears to differ a little from the other two: for, after mentioning that Jesus left his own city Nazareth, and departed to Capernaum, he says: from that time Jesus began to preach. Luke and Mark, again, relate, that he taught publicly in his own country. But the solution is easy; for the words which Matthew employs, ἀπὸ τότε, from that time, ought to be viewed as referring, not to what immediately precedes, but to the whole course of the narrative. Christ, therefore, entered into the exercise of his office, when he arrived at Galilee. The summary of doctrine which is given by Matthew is not at all different from what, we have lately seen, was taught by John: for it consists of two parts, — repentance, and the announcement of grace and salvation. He exhorts the Jews to conversion, because the kingdom of God is at hand: that is, because God undertakes to govern his people, which is true and perfect happiness. The language of Mark is a little different, The kingdom of God is at hand: repent ye, and believe the Gospel But the meaning is the same: for, having first spoken of the restoration of the kingdom of God among the Jews, he exhorts them to repentance and faith.
But it may be asked, since repentance depends on the Gospel, why does Mark separate it from the doctrine of the Gospel? Two reasons may be assigned. God sometimes invites us to repentance, when nothing more is meant, than that we ought to change our life for the better. He afterwards shows, that conversion and “newness of life” (Rom 6:4) are the gift of God. This is intended to inform us, that not only is our duty enjoined on us, but the grace and power of obedience are, at the same time, offered. If we understand in this way the preaching of John about repentance, the meaning will be:” The Lord commands you to turn to himself; but as you cannot accomplish this by your own endeavors, he promises the Spirit of regeneration, and therefore you must receive this grace by faith.” At the same time, the faith, which he enjoins men to give to the Gospel, ought not, by any means, to be confined to the gift of renewal, but relates chiefly to the forgiveness of sins. For John connects repentance with faith, because God reconciles us to himself in such a manner, that we serve him as a Father in holiness and righteousness.
Besides, there is no absurdity in saying, that to believe the Gospel is the same thing as to embrace a free righteousness: for that special relation, between faith and the forgiveness of sins, is often mentioned in Scripture; as, for example, when it teaches, that we are justified by faith, (Rom 5:1.) In which soever of these two ways you choose to explain this passage, it still remains a settled principle, that God offers to us a free salvation, in order that we may turn to him, and live to righteousness. Accordingly, when he promises to us mercy, he calls us to deny the flesh. We must observe the designation which Paul gives to the Gospel, the kingdom of God: for hence we learn, that by the preaching of the Gospel the kingdom of God is set up and established among men, and that in no other way does God reign among men. Hence it is also evident, how wretched the condition of men is without the Gospel.
This demoniac was probably one of that multitude, which was mentioned, a little before, by Mat 4:24. Yet the narrative of Mark and Luke is not superfluous: for they relate some circumstances, which not only present the miracle in a more striking light, but also contain useful instruction. The devil dexterously acknowledges, that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion, that there was some secret understanding between him and Christ. By such a trick he has since endeavored to make the Gospel suspected, and, in the present day, he is continually making similar attempts. That is the reason why Christ rebukes him. It is, no doubt, possible, that this confession was violently extorted from him: but there is no inconsistency between the two suppositions, that he is forced to yield to the power of Christ, and therefore cries out that he is the Holy One of God, — and yet that he cunningly attempts to shroud in his own darkness the glory of Christ. At the same time, we must observe that, while he flatters Christ in this manner, he indirectly withdraws himself from his power, and in this way contradicts himself. For why was Christ sanctified by the Father, but that he might deliver men from the tyranny of the devil, and overturn his kingdom? But as Satan cannot endure that power, which he feels to be destructive to himself, he would desire that Christ should satisfy himself with an empty title, without exercising it on the present occasion. (344)
Mar 1:22; Luk 4:32.And they were astonished at his doctrine The meaning of the Evangelists is, that the power of the Spirit shone in the preaching (345) of Christ with such brightness, as to extort admiration even from irreligious and cold hearers. Luke says, that his discourse was accompanied with power, that is, full of majesty. Mark expresses it more fully, by adding a contrast, that it was unlike the manner of teaching of the Scribes As they were false expounders of Scripture, their doctrine was literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute of majesty. The same kind of coldness may be now observed in the speculative theology of Popery. Those masters do indeed thunder out whatever they think proper in a sufficiently magisterial style; but as their manner of discoursing about divine things is so profane, that their controversies exhibit no traces of religion, what they bring forward is all affectation and mere drivelling: for the declaration of the Apostle Paul holds true, that the kingdom of God is not in word, but in power, (1Co 4:20.) In short, the Evangelists mean that, while the manner of teaching, which then prevailed, was so greatly degenerated and so extremely corrupted, that it did not impress the minds of men with any reverence for God, the preaching of Christ was eminently distinguished by the divine power of the Spirit, which procured for him the respect of his hearers. This is the power, or rather the majesty and authority, at which the people were astonished.
(344) “Mais pource que Satan ne pent endurer ceste vertue et puissance, aquelle il sait estre le destruire et ruiner, il voudroit bien que Christ se contenant d'un beau titre en l'air, se reposast, et se deportast de luy rien faire.” — “But because Satan cannot endure that power and might, which he knows to be to destroy and ruin him, he would rather wish that Christ, satisfying himself with a fine title in the air, should take repose, and refrain from doing any thing to him.
(345) “En la facon d’enseigner de Jesus Christ;” — “in Jesus Christ's manner of teaching.”
Mar 1:26When the unclean spirit had torn him Luke uses a milder phrase, when the devil had thrown him down: but they agree perfectly as to the meaning; for the design of both was to show, that the devil went out of the man in a violent manner. He threw down the unhappy man, as if he had intended to tear him: but Luke says that the attempt was unsuccessful; for he hurt him nothing Not that the attack was, in no degree whatever, attended by injury, or at least by some feeling of pain; but that the man was afterwards delivered from the devil, and restored to perfect health.
Mar 1:27What new doctrine is this? They call it new doctrine, not by way of reproach, but as an acknowledgment, that there was something in it unusual and extraordinary. It is not for the sake of blame, or to lessen its credit, that they speak of it as new. This is rather a part of their admiration, that they pronounce it to be not common or ordinary. Their only fault lies in this, that they remain in their state of hesitation, (346) whereas the children of God ought to make increasing progress.
(346) “En leur doute et estonnement.” — “In their doubt and astonishment.”
Mar 1:29.They came, with James and John, into the house of Simon and Andrew. There is reason to conjecture, that Matthew does not relate this history in its proper order: for Mark expressly states, that there were only four disciples who attended Christ. Besides, when he left the synagogue, he went straight to Peter’s house; which also shows clearly, that Matthew did not observe, with exactness, the order of time. The Evangelists appear to have taken particular notice of this miracle; not that, in itself, it was more remarkable, or more worthy of being recorded, than other miracles, — but because, by means of it, Christ gave to his disciples a private and familiar illustration of his grace. Another reason was, that the healing of one woman gave occasion to many miracles, so that they came to him in great numbers, from every direction, to implore his assistance. A single word, in Luke’s narrative, presents to us more strikingly the power which Christ displayed; for he says, that Simon’s mother-in-law was held by a GREAT fever. It was a clearer and more affecting proof of divine power, that, in a moment, and by a single touch, he removed a strong and violent disease. He might have done it by the slightest expression of his will; but he touched her hand, (Mat 8:15 ,)either to mark his affection, or because he was aware that this sign was, at that time, advantageous: for we know, that he freely used outward signs, when the time required them.
Mar 1:34.He did not permit the devils to speak. There might be two reasons why he did not permit them: a general reason, because the time of the full revelation was not yet come; and a special reason, which we hinted at a little ago, that he refused to have, as heralds and witnesses of his divinity, those whose praise could have no other effect than to soil and injure his character. This latter reason is undoubtedly true: for he must have known, that the prince of death, and his agents, are in a state of irreconcileable enmity with the Author of eternal salvation and life.
Mark1:38.For on this account I came out. Luk 4:43.For on this account am I sent. These words deserve our attention: for they contain a declaration of his earnest desire to fulfill his office. But it will perhaps be asked, is it better that the ministers of the Gospel should run here and there, to give only a slight and partial taste of it in each place, or that they should remain, and instruct perfectly the hearers whom they have once obtained? I reply. The design of Christ, which is here mentioned, was agreeable to the injunction and call of the Father, and was founded on the best reasons. For it was necessary that Christ should travel, within a short period, throughout Judea, to awaken the minds of men, on all sides, as if by the sound of a trumpet, to hear the Gospel. But on this subject we must treat more fully under another passage.
Mat 8:4; Mar 1:44.For a testimony to them Some consider testimony to mean here a law or statute, as it is said in the Book of Psalms, God laid down this “ for a testimony to Israel,” (Psa 122:4.) But this appears to me to be a poor exposition: for I have no doubt that the pronoun to them refers to the priests. (496) Christ said this, in my opinion, with a view to the present occurrence: for this miracle was afterwards to be a sufficiently clear proof for convicting them of ingratitude. There is nothing inconsistent with this in the command which Christ gave to the leper to maintain silence: for he did not intend that the remembrance of the miracle which he had wrought should remain always buried. When the leper, at the command of Christ, came into the presence of the priest, this was a testimony to them, which would render them inexcusable, if they refused to receive Christ as the minister of God; and would, at the same time, take away occasion for slander, since Christ did not neglect a single point of the law. In a word, if they were not past cure, they might be led to Christ; while, on the other hand, so solemn a testimony of God was sufficiently powerful to condemn them, if they were unbelievers.
(496) According to the view which Calvin rejects, the words, which Moses commanded for a testimony to them, mean, “which Moses delivered to them, that is, to the people of Israel, as a divine ordinance.” The view which he adopts may be more clearly brought out by a different arrangement of the words. Present, for a testimony to them, that is, “to the priests,” the offering which Moses commanded. —Ed
Mar 1:45.So that Jesus could no longer enter openly into cities Hence we learn the reason why Christ did not wish the miracle to be so soon made known. It was that he might have more abundant opportunity and freedom for teaching. Not that his enemies rose against him, and attempted to shut his mouth, but because the common people were so eager to demand miracles, that no room was left for doctrine. He wished that they would all be more attentive to the word than to signs. Luke accordingly says, that he sought retirement in the deserts He avoided a crowd of men, because he saw, that he would not satisfy the wishes of the people, without overwhelming his doctrine by a superfluity of miracles. (497)
(497) “Que quant et quant il ne fist tant de miracles, que cela les empescheroit de bien penser a la doctrine;” — “without doing so many miracles as to prevent them from thinking properly about his doctrine.”
