Text -- Mark 1:1-23 (NET)

The Ministry of John the Baptist

1:1 The beginning of the gospel of Jesus Christ, the Son of God. 1:2 As it is written in Isaiah the prophet, “Look, I am sending my messenger ahead of you, who will prepare your way, 1:3 the voice of one shouting in the wilderness, ‘Prepare the way for the Lord, make his paths straight.’” 1:4 In the wilderness John the baptizer began preaching a baptism of repentance for the forgiveness of sins. 1:5 People from the whole Judean countryside and all of Jerusalem were going out to him, and he was baptizing them in the Jordan River as they confessed their sins. 1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. 1:7 He proclaimed, “One more powerful than I am is coming after me; I am not worthy to bend down and untie the strap of his sandals. 1:8 I baptize you with water, but he will baptize you with the Holy Spirit.”

The Baptism and Temptation of Jesus

1:9 Now in those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan River. 1:10 And just as Jesus was coming up out of the water, he saw the heavens splitting apart and the Spirit descending on him like a dove. 1:11 And a voice came from heaven: “You are my one dear Son; in you I take great delight.” 1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, enduring temptations from Satan. He was with wild animals, and angels were ministering to his needs.

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. 1:15 He said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!” 1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). 1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” 1:18 They left their nets immediately and followed him. 1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Jesus’ Authority

1:21 Then they went to Capernaum. When the Sabbath came, Jesus went into the synagogue and began to teach. 1:22 The people there were amazed by his teaching, because he taught them like one who had authority, not like the experts in the law. 1:23 Just then there was a man in their synagogue with an unclean spirit, and he cried out,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 1:1

The beginning ( archē ).

There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (euaggelion ) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (archē ). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phi 4:15).

Robertson: Mar 1:1

The Son of God ( Huiou theou ).

Aleph 28,255 omit these words, but B, D, L, have them and the great mass of the manuscripts have huiou tou theou . If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God."If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.

Robertson: Mar 1:2

In Isaiah, the prophet ( en tōi Esaiāi tōi prophētēi ).

The quotation comes from Mal 3:1 and Isa 40:3. The Western and Neutral classes read Isaiah, the Alexandrian and Syrian, "the prophets,"an evident correction because part of it is from Malachi. But Isaiah is mentioned as the chief of the prophets. It was common to combine quotations from the prophets in testimonia and catenae (chains of quotations). This is Mark’ s only prophetic quotation on his own account (Bruce).

Robertson: Mar 1:3

The voice of one crying ( phonē boōntos ).

God is coming to his people to deliver them from their captivity in Babylon. So the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (Joh 1:23). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries.

Robertson: Mar 1:3

Paths straight ( eutheias tas tribous ).

Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah.

Robertson: Mar 1:4

John came ( egeneto Iōanēs ).

His coming was an epoch (egeneto ), not a mere event (ēn ). His coming was in accordance with the prophetic picture (kathōs , Mar 1:2). Note the same verb about John in Joh 1:6. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as the baptizing one (ho haptizōn ) in the wilderness (en tēi erēmōi ). The baptizing took place in the River Jordan (Mar 1:5, Mar 1:9) which was included in the general term the wilderness or the deserted region of Judea.

Robertson: Mar 1:4

Preached the baptism of repentance ( kērussōn baptisma metanoias ).

Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See note on Mat 3:2 for discussion of repent, an exceedingly poor rendering of John’ s great word metanoias . He called upon the Jews to change their minds and to turn from their sins, "confessing their sins"(exomologoumenoi tas hamartias autōn ). See note on Mat 3:6. The public confessions produced a profound impression as they would now.

Robertson: Mar 1:4

Unto remission of sins ( eis aphesin hamartiōn ).

This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of eis which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in Mat 10:41 and Mat 12:41. Probably "with reference to"is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Rom 6:4), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

Robertson: Mar 1:5

Then went out unto him ( exeporeueto pros auton ).

Imperfect indicative describing the steady stream of people who kept coming to the baptism (ebaptizonto , imperfect passive indicative, a wonderful sight).

Robertson: Mar 1:5

In the river Jordan ( en tōi Iordanēi potamōi ).

In the Jordan river, literally.

Robertson: Mar 1:6

Clothed with camel’ s hair ( endedumenos trichas kamēlou ).

Matthew (Mat 3:4) has it a garment (enduma ) of camel’ s hair. Mark has it in the accusative plural the object of the perfect passive participle retained according to a common Greek idiom. It was, of course, not camel’ s skin, but rough cloth woven of camel’ s hair. For the locusts and wild honey, see note on Mat 3:4. Dried locusts are considered palatable and the wild honey, or "mountain honey"as some versions give it (meli agrion ), was bountiful in the clefts of the rocks. Some Bedouins make their living yet by gathering this wild honey out of the rocks.

Robertson: Mar 1:7

Mightier than I ( ho ischuroteros mou ).

In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John’ s part and he gives a reason for it.

Robertson: Mar 1:7

The Latchet ( ton himanta ).

The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch.

Robertson: Mar 1:8

With water ( hudati ).

So Luke (Luk 3:16) the locative case, in water. Matthew (Mat 3:11) has en (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus.

Robertson: Mar 1:9

In the Jordan ( eis ton Iordanēn ).

So in Mar 1:10, ek tou hudatos , out of the water, after the baptism into the Jordan. Mark is as fond of "straightway"(euthus ) as Matthew is of "then"(tote ).

Robertson: Mar 1:9

Rent asunder ( schizomenous ).

Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened"in Mat 3:16 and Luk 3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (Joh 1:32). The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

Robertson: Mar 1:11

Thou art ( su ei ).

So Luk 3:22. Mat 3:17 has this is (houtos estin ) which see. So both Mark and Luke have "in thee,"while Matthew has "in whom."

Robertson: Mar 1:12

Driveth him forth ( auton ekballei ).

Vivid word, bolder than Matthew’ s "was led up"(anēchthē ) and Luke’ s "was led"(ēgeto ). It is the same word employed in the driving out of demons (Mar 1:34, Mar 1:39). Mark has here "straightway"where Matthew has "then"(see note on Mar 1:9). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.

Robertson: Mar 1:13

With the wild beasts ( meta tōu thēriōn ).

Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in Psa 90:13 the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in Mat 4:6. The angels did come and minister (diēkonoun ), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert.

Robertson: Mar 1:14

Jesus came into Galilee ( ēlthen ho Iēsous eis tēn Galilaian ).

Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (Joh 4:1-4).

Robertson: Mar 1:14

Preaching the gospel of God ( kērussōn to euaggelion tou theou ).

It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (metanoia ) is the keynote in the message of the Baptist as gospel (euaggelion ) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew’ s report the words "the time is fulfilled"(peplērōtai ho kairos ). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul’ s fulness of time (plērōma tou chronou ) in Gal 4:4 and fulness of the times (plērōma ton kairōn ) in Eph 1:10 when he employs the word kairos , opportunity or crisis as here in Mark rather than the more general term chronos . Mark adds here also: "and believe in the gospel"(kai pisteuete en tōi euaggeliōi ). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in Joh 14:1. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase pistuete en tōi euaggeliōi in the oldest record of the teaching of our Lord is a valuable witness to this fact"(Swete).

Robertson: Mar 1:16

And passing along by the Sea of Galilee ( kai paragōn para tēn thalassan tēs Galilaias ).

Mark uses para (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action.

Robertson: Mar 1:16

Casting a

net (amphiballontas ). Literally casting on both sides, now on one side, now on the other. Matthew (Mat 4:18) has a different phrase which see. There are two papyri examples of the verb amphiballō , one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (halieis ) and were partners (metochoi ) as Luke states (Luk 5:7).

Robertson: Mar 1:17

Become ( genesthai ).

Mark has this word not in Matthew. It would be a slow and long process, but Jesus could and would do it. He would undertake to make fishers of men out of fishermen. Preachers are made out of laymen who are willing to leave their business for service for Christ.

Robertson: Mar 1:19

A little further ( oligon ).

A Marcan detail.

Robertson: Mar 1:19

Mending their nets ( katartizontas ta diktua ).

See note on Mat 4:21. Getting ready that they might succeed better at the next haul.

Robertson: Mar 1:20

With the hired servants ( meta tōn misthōtōn ).

One hired for wages (misthos ), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luk 5:7, Luk 5:10). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Mat 4:22) with the hired servants. The business would go on while they left all (Luk 5:11) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.

Robertson: Mar 1:21

And taught ( edidasken ).

Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Luke 4:16-31 and Mat 4:13-16. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (didaskō ) and preached (kērussō ) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (archisunagōgos ). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Luk 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle (tōi hupēretēi ) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luk 4:14).

Robertson: Mar 1:22

They were astonished ( exeplēssonto ).

Pictorial imperfect as in Luk 4:32 describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy"(Gould).

Robertson: Mar 1:22

And not as their scribes ( kai ouch hōs hoi grammateis ).

Luk 4:32 has only "with authority"(en exousiāi ). Mark has it "as having authority"(hōs echōn exousian ). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mar 7:9, Mar 7:13). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few realistic touches (this one of them) the remarkable personality of Jesus "(Bruce). See note on Mat 7:29 for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ’ s life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

Robertson: Mar 1:23

With an unclean spirit ( en pneumati akathartōi ).

This use of en "with"is common in the Septuagint like the Hebrew be , but it occurs also in the papyri. It is the same idiom as "in Christ,""in the Lord"so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having,"the usual construction. See Mat 22:43. Unclean spirit is used as synonymous with

Robertson: Mar 1:23

demon ( daimonion ).

It is the idea of estrangement from God (Zec 13:2). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

Vincent: Mar 1:3

A voice ( φωνὴ )

No article as A. V. and Rev., " the voice." It has a sort of exclamatory force. Listening, the prophet exclaims, Lo! a voice .

Vincent: Mar 1:4

John did baptize ( ἐγένετο Ἰωάννης ὁ βαπτίζων )

Lit., John came to pass or arose who baptized. Rev., John came who baptized.

Vincent: Mar 1:4

Baptism of repentance ( βάπτισμα μετανοίας )

A baptism the characteristic of which was repentance; which involved an obligation to repent. We should rather expect Mark to put this in the more dramatic form used by Matthew: Saying, Repent ye!

Vincent: Mar 1:5

There went out ( ἐξεπορεύετο )

The imperfect tense signifies, there kept going out.

Vincent: Mar 1:5

The river

Peculiar to Mark.

Vincent: Mar 1:5

Confessing

See on Mat 3:6.

Vincent: Mar 1:6

With camels' hair ( τρίχας καμήλου )

Lit., hairs. Not with a camel's skin, but with a vesture woven of camels' hair. Compare 2 Kings 1, 8.

Vincent: Mar 1:6

Wild honey

" The innumerable fissures and clefts of the limestone rocks, which everywhere flank the valleys, afford in their recesses secure shelter for any number of swarms of wild bees; and many of the Bedouin, particularly about the wilderness of Judaea, obtain their subsistence by bee-hunting, bringing into Jerusalem jars of that wild honey on which John the Baptist fed in the wilderness" (Tristram, " Land of Israel" ). Wyc., honey of the wood.

Vincent: Mar 1:7

To stoop down

A detail peculiar to Mark.

Vincent: Mar 1:7

And unloose

Compare to bear; Mat 3:11.

Vincent: Mar 1:10

Straightway

A favorite word with Mark. See Introduction.

Vincent: Mar 1:10

Opened ( σχιζομένους )

Lit., as Rev., rent asunder: much stronger than Matthew's and Luke's ἀνεῴχθησαν , were opened.

Vincent: Mar 1:11

Thou art my beloved son

The three synoptists give the saying in the same form: Thou art my son, the beloved.

Vincent: Mar 1:12

Driveth him ( ἐκβάλλει )

Stronger than Matthew's ἀνήχθη , was led up, and Luke's ἤγετο , was led . See on Mat 9:38. It is the word used of our Lord's expulsion of demons, Mar 1:34, Mar 1:39.

Vincent: Mar 1:12

The Wilderness

The place is unknown. Tradition fixes it near Jericho, in the neighborhood of the Quarantania, the precipitous face of which is pierced with ancient cells and chapels, and a ruined church is on its topmost peak. Dr. Tristram says that every spring a few devout Abyssinian Christians are in the habit of coming and remaining here for forty days, to keep their Lent on the spot where they suppose that our Lord fasted and was tempted.

Vincent: Mar 1:13

With the wild beasts

Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc.

Vincent: Mar 1:15

The time ( ὁ καιρὸς )

That is, the period completed by the setting up of Messiah's kingdom. Compare the fulness of the time, Gal 4:4.

Vincent: Mar 1:15

Repent

See on Mat 3:2; and Mat 21:29. Mark adds, and believe in the Gospel.

Vincent: Mar 1:16

Casting a net ( ἀμφιβάλλοντας )

See on Mat 4:18. Mark here uses, more graphically, only the verb, without adding net . Lit., throwing about in the sea. Probably a fisher man's phrase, like a east, a haul.

Vincent: Mar 1:17

To become ( γενέσθαι )

An addition of Mark.

Vincent: Mar 1:19

A little farther

Added by Mark.

Vincent: Mar 1:19

Mending

See on Mat 4:21.

Vincent: Mar 1:20

With the hired servants

Peculiar to Mark. It may imply that Zebedee carried on his business on a larger scale than ordinary fishermen.

Vincent: Mar 1:22

He taught ( ἦν διδάσκων )

The finite verb with the participle denoting something continuous: was teaching.

Vincent: Mar 1:23

Straightway

At the conclusion of his teaching.

Vincent: Mar 1:23

With an unclean spirit ( ἐν πνεύματι ἀκαθάρτῳ )

Lit., " in an unclean spirit." Ἐν ( in ) has the force of in the power of . Dr. Morison compares the phrases in drink, in love.

Wesley: Mar 1:1

The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book. Mat 3:1; Luk 3:1

Wesley: Mar 1:2

Mal 3:1

Wesley: Mar 1:3

Isa 40:3.

Wesley: Mar 1:4

That is, preaching repentance, and baptizing as a sign and means of it.

Wesley: Mar 1:7

That is, to do him the very meanest service.

Wesley: Mar 1:9

Mat 3:13; Luk 3:21.

Wesley: Mar 1:12

So in all the children of God, extraordinary manifestations of his favour are wont to be followed by extraordinary temptations. Mat 4:1; Luk 4:1.

Wesley: Mar 1:13

Invisibly. After this followed the temptation by him in a visible shape, related by St. Matthew.

Wesley: Mar 1:13

Though they had no power to hurt him. St. Mark not only gives us a compendium of St. Matthew's Gospel, but likewise several valuable particulars, which the other evangelists have omitted.

Wesley: Mar 1:14

Mat 4:12.

Wesley: Mar 1:15

The time of my kingdom, foretold by Daniel, expected by you, is fully come.

Wesley: Mar 1:16

Mat 4:18; Luk 5:1.

Wesley: Mar 1:18

From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call!

Wesley: Mar 1:21

Luk 4:31.

JFB: Mar 1:1

By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.

JFB: Mar 1:2-3

(Mal 3:1; Isa 40:3).

JFB: Mar 1:3

The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mat 11:10; Luk 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENÆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on Mat 3:1-6, Mat 3:11.

JFB: Mar 1:21

(See on Mat 4:13).

JFB: Mar 1:21

This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

JFB: Mar 1:22

Or "teaching"--referring quite as much to the manner as the matter of it.

JFB: Mar 1:22

See on Mat 7:28-29.

JFB: Mar 1:23

Literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.

JFB: Mar 1:23

As follows:

Clarke: Mar 1:1

The beginning of the Gospel - It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the forerunner of Jesus Christ, and the first proclaimer of the incarnated Messiah. Gospel - for the meaning of the word see the preface to Matthew

Clarke: Mar 1:1

Son of God - To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See Mat 16:16; Mat 26:63; Luk 22:67, etc.

Clarke: Mar 1:2

As it is written in the prophets - Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezae, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταις, the prophets, that it might comprehend both. In one of Asseman’ s Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, Mat 3:3, where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading.

Clarke: Mar 1:3

The voice of one crying - See on Mat 3:1-3 (note).

Clarke: Mar 1:4

John - The original name is nearly lost in the Greek Ιωαννης, and in the Latin Johannes , and almost totally so in the English John. The original name is יהוחנן Yehochanan , compounded of יהוה חנן Yehovah chanan , the grace or mercy of Jehovah: a most proper and significant name for the forerunner of the God of All Grace. It was John’ s business to proclaim the Gospel of the grace of God, and to point out that Lamb or sacrifice of God which takes away the sin of the world

Clarke: Mar 1:4

For the remission of sins - Or, toward the remission - εις αφεσιν . They were to repent, and be baptized in reference to the remission of sins. Repentance prepared the soul for it, and Baptism was the type or pledge of it. See on Mat 3:2 (note).

Clarke: Mar 1:5

All the land - See on Mat 3:4-6 (note)

Clarke: Mar 1:5

Confessing their sins - It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a proselyte adult - a child dedicated to God by baptism must be brought up in this faith.

Clarke: Mar 1:6

John was clothed, etc. - See the note on Mat 3:4.

Clarke: Mar 1:7

The latchet of whose shoes - The shoe of the ancients was properly only a sole tied round the foot and ankle with strings or thongs. See on Mat 3:11 (note).

Clarke: Mar 1:8

I indeed have baptized you with water - As if he had said: This baptism is not to be rested in; it is only an emblem of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, Luk 3:16.

Clarke: Mar 1:9-11

See the subject of these verses which contain the account of our Lord’ s baptism, explained. Mat 3:13-17 (note).

Clarke: Mar 1:12

The Spirit driveth him - Εκβαλλει, putteth him forth. St. Matthew says, Mat 4:1, ανηχʀ€¸η, was brought up. See this important subject of our Lord’ s temptation explained at large, Mat 4:1-11 (note).

Clarke: Mar 1:13

With the wild beasts - This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that savage and brutal cruelty with which he was persecuted to death by the Jews and Gentiles, instigated thereto by the malice of Satan.

Clarke: Mar 1:14

Preaching the Gospel of the kingdom - See the notes on Mat 3:2; and on the office of the preacher, or herald, at the end of that chapter.

Clarke: Mar 1:15

The time is fulfilled - That is, the time appointed for sending the Messiah; and particularly the time specified by Daniel, Dan 9:24-27. Here are four points worthy of deep attention, in the preaching of the Son of God

1.    Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was filled up

2.    That the kingdom and reign of sin are to be destroyed, and the kingdom of grace and heaven established in their place

3.    That the kingdom of God, and his reign by grace, begins with repentance for past sins

4.    That this reign of grace is at hand; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in.

Clarke: Mar 1:16

As he walked by the sea, etc. - See on Mat 4:18-22 (note)

Clarke: Mar 1:16

Andrew his brother - Instead of the common reading, αδελφον αυτου, his brother, the best MSS. and versions have αδελφου του Σιμωνος, the brother of Simon, which should be received into the text. The most eminent critics approve of this reading.

Clarke: Mar 1:21

Capernaum - See Mat 4:13

Clarke: Mar 1:21

He entered into the synagogue - Their synagogues - εν ταις συναγωγαις αυτων, according to the Syriac, which has the word in the plural.

Clarke: Mar 1:22

As one that had authority - From God, to do what he was doing; and to teach a pure and beneficent system of truth

Clarke: Mar 1:22

And not as the scribes - Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people

1.    because the matter of the teaching did not come from God; an

2.    because the teachers themselves were not commissioned by the Most High. See the note on Mat 7:28.

Clarke: Mar 1:23

A man with an unclean spirit - This demoniac is only mentioned by Mark and Luke, Luk 4:33. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit - a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.

Calvin: Mar 1:1

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

Calvin: Mar 1:14

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.

Calvin: Mar 1:22

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.

Defender: Mar 1:1

Most evidence indicates that Mark was the first to write a life of Christ. His mother owned the house in Jerusalem where the early disciples gathered to pray (Act 12:12), quite likely the one where Christ instituted the Lord's supper (Luk 22:12; Act 1:13). Jesus was probably a close friend of Mark's family. This verse also indicates that the gospel witness began with John the Baptist."

Defender: Mar 1:2

Mark here quotes Mal 3:1 and Isa 40:3, both of which prophesied (many centuries in advance) the coming of John the Baptist as the forerunner of the Messiah. No other book ever written contains specifically fulfilled prophesies such as this, yet the Bible contains hundreds. Divine inspiration is the only reasonable explanation."

Defender: Mar 1:3

John did, indeed, prepare and baptize the men who later would become Jesus' disciples (Joh 1:35-37; Joh 3:30; Act 1:21, Act 1:22)."

Defender: Mar 1:4

Some have suggested that John's baptism was a sort of "proselyte baptism." However, there is no such thing as proselyte baptism mentioned in the Old Testament, the writings of Josephus or Philo, or any other literature of the apostolic era or earlier. John's baptism was true Christian baptism (see Joh 1:6, Joh 1:7, Joh 1:23-34, note; Act 2:41, note; Act 19:1-5, note; as well as on the parallel passage in Mat 3:1-11, note). Note that Jesus' disciples, who already had been baptized by John, were never re-baptized when they left John to follow Jesus."

Defender: Mar 1:6

Despite his eminent father, an important priest named Zacharias (Luk 1:5), and despite his popularity (according to the previous verse, "all the land of Judaea, and they of Jerusalem" went out into the desert to hear him preach and to be baptized), he was a very simple and humble man - truly "sent from God" (Joh 1:6)."

Defender: Mar 1:7

From the very beginning of John's ministry, he was preaching Christ. Thus, he was surely the first Christian preacher and the first Christian prophet."

Defender: Mar 1:11

This is the first use of the key word "love" in Mark's gospel. Similarly, the first use of "love" in Matthew and Luke are their renditions of the same event (Mat 3:17; Luk 3:22). God has emphasized thrice over that His love for His Son is the very definition of love. In fact, the Father loved the Son before the creation of the world (Joh 17:24). How profoundly significant is the first occurrence of "love" in John (the gospel in which love is mentioned more often than in any other book of the Bible) when we are told that "God so loved the world that He gave His only begotten Son" (Joh 3:16) that we might be saved. This becomes even more remarkable when we note that the first occurrence of "love" in the Old Testament is when God told Abraham to offer up "thy son, thine only son, Isaac, whom thou lovest" (Gen 22:2) as a sacrificial offering, thus providing a beautiful type of the sacrificial love of the heavenly Father for His Son."

Defender: Mar 1:13

Mark covers the temptation of Christ in two verses, while Matthew took eleven and Luke thirteen verses. Only Mark, however, mentions the wild beasts that were "with" Jesus. He was their Creator, not their enemy."

Defender: Mar 1:15

Compare Mat 4:17, where the same incident is recorded. The "kingdom of heaven" is used by Matthew instead of "kingdom of God." It is clear that the two are synonymous (see note on Mat 3:2)."

Defender: Mar 1:22

Compare Mat 7:29. Jesus never guessed, expressed an opinion, or suggested a possible interpretation of scripture. Everything He taught was with absolute authority, for He was the very Word of God (Joh 1:1, Joh 1:14). Never did He need to retract anything He said; never did He leave unsaid anything He should have said. "Never man spake like this man" (Joh 7:46)."

TSK: Mar 1:1

beginning : Luk 1:2, Luk 1:3, Luk 2:10,Luk 2:11; Act 1:1, Act 1:2

Christ : Joh 20:31; Rom 1:1-4; 1Jo 1:1-3, 1Jo 5:11, 1Jo 5:12

son : Psa 2:7; Mat 3:17, Mat 14:33, Mat 17:5; Luk 1:35; Joh 1:14, Joh 1:34, Joh 1:49, Joh 3:16, Joh 6:69; Rom 8:3, Rom 8:32; Heb 1:1, Heb 1:2

TSK: Mar 1:2

written : Psa 40:7; Mat 2:5, Mat 26:24, Mat 26:31; Luk 1:70, Luk 18:31

in : Several manuscripts have, ""by Isaiah the prophet.""See the parallel texts.

Behold : Mal 3:1; Mat 11:10; Luk 1:15-17, Luk 1:76, Luk 7:27, Luk 7:28

TSK: Mar 1:3

Isa 40:3-5; Mat 3:3; Luk 3:4-6; Joh 1:15, 19-34, Joh 3:28-36

TSK: Mar 1:4

did : Mat 3:1, Mat 3:2, Mat 3:6, Mat 3:11; Luk 3:2, Luk 3:3; Joh 3:23; Act 10:37, Act 13:24, Act 13:25, Act 19:3, Act 19:4

for : or, unto

remission : Act 22:16

TSK: Mar 1:5

there : Mat 3:5, Mat 3:6, Mat 4:25

baptized : Joh 1:28, Joh 3:23

confessing : Lev 26:40-42; Jos 7:19; Psa 32:5; Pro 28:13; Act 2:38, Act 19:18; 1Jo 1:8-10

TSK: Mar 1:6

clothed : 2Ki 1:8; Zec 13:4; Mat 3:4

eat : Lev 11:22

TSK: Mar 1:7

Mat 3:11, Mat 3:14; Luk 3:16, Luk 7:6, Luk 7:7; Joh 1:27, Joh 3:28-31; Act 13:25

TSK: Mar 1:8

have : Mat 3:11

he shall : Pro 1:23; Isa 32:15, Isa 44:3; Eze 36:25-27; Joe 2:28; Act 1:5, Act 2:4, Act 2:17; Act 10:45, Act 11:15, Act 11:16, Act 19:4-6; 1Co 12:13; Tit 3:5, Tit 3:6

TSK: Mar 1:9

that : Mat 3:13-15; Luk 3:21

TSK: Mar 1:10

coming : Mat 3:16; Joh 1:31-34

opened : or, cloven, or rent, Isa 64:1

the Spirit : Isa 42:1; Luk 3:22; Joh 1:32

TSK: Mar 1:11

there : Mat 3:17; Joh 5:37, Joh 12:28-30; 2Pe 1:17, 2Pe 1:18

Thou : Mar 9:7; Psa 2:7; Isa 42:1; Mat 17:5; Luk 9:35; Joh 1:34, Joh 3:16, Joh 3:35, Joh 3:36; Joh 5:20-23, Joh 6:69; Rom 1:4; Col 1:13

TSK: Mar 1:12

the Spirit : Mat 4:1-11; Luk 4:1-4

driveth : Or, ""sendeth him forth,"" εκβαλλει [Strong’ s G1544], αυτον . The expression does not necessarily imply any violence; but seems to intimate the energy of that impulse on our Lord, by which he was inwardly constrained to retire from society.

TSK: Mar 1:13

forty : Exo 24:18, Exo 34:28; Deu 9:11, Deu 9:18, Deu 9:25; 1Ki 19:8

tempted : Heb 2:17, Heb 2:18, Heb 4:15

and the : 1Ki 19:5-7; Mat 4:11, Mat 26:53; 1Ti 3:16

TSK: Mar 1:14

am 4031, ad 27

after : Mat 4:12, Mat 11:2, Mat 14:2; Luk 3:20; Joh 3:22-24

preaching : Isa 61:1-3; Mat 4:23, Mat 9:35; Luk 4:17-19, Luk 4:43, Luk 4:44, Luk 8:1; Act 20:25, Act 28:23; Eph 2:17

TSK: Mar 1:15

The time : Dan 2:44, Dan 9:25; Gal 4:4; Eph 1:10

the kingdom : Mat 3:2, Mat 4:17, Mat 10:7; Luk 10:9, Luk 10:11

repent : Mat 21:31, Mat 21:32; Luk 24:47; Act 2:36-38, Act 20:21; 2Ti 2:25, 2Ti 2:26

believe : Rom 16:26

TSK: Mar 1:16

as he : Mat 4:18-22; Luk 5:1, Luk 5:4-11

Simon : Mar 3:16, Mar 3:18; Mat 10:2; Luk 6:14; Joh 1:40-42, Joh 6:8, Joh 12:22; Act 1:13

TSK: Mar 1:17

fishers : Eze 47:10; Mat 4:19, Mat 4:20; Luk 5:10; Act 2:38-41

TSK: Mar 1:18

forsook : Mar 10:28-31; Mat 19:27-30; Luk 5:11, Luk 14:33, Luk 18:28-30; Phi 3:8

TSK: Mar 1:19

James : Mar 3:17, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33; Mat 4:21; Act 1:13, Act 12:2

TSK: Mar 1:20

they left : Mar 10:29; Deu 33:9; 1Ki 19:20; Mat 4:21, Mat 4:22, Mat 8:21, Mat 8:22, Mat 10:37; Luk 14:26; 2Co 5:16

TSK: Mar 1:21

they went : Mar 2:1; Mat 4:13; Luk 4:31, Luk 10:15

Capernaum : Capernaum was a city of Galilee (Luk 4:31), situated on the confines of Zebulun, and Naphtali (Mat 4:13), on the western border of the lake of Tiberias (Joh 6:59), and in the land of Gennesaret (Mar 6:53; Mat 14:34), where Josephus places a spring of excellent water called Capernaum. Dr. Lightfoot places it between Tiberias and Tarichea, about two miles from the former; and Dr. Richardson, in passing through the plain of Gennesaret, was told by the natives that the ruins of Capernaum were quite near. The Arab station and ruins mentioned by Mr. Buckingham, said to have been formerly called Capharnaoom, situated on the edge of the lake from nine to twelve miles nne of Tiberias, bearing the name of Talhewn, or as Burckhardt writes it, Tel Houm, appear too far north for its site.

he entered : Mar 1:39, Mar 6:2; Mat 4:23; Luk 4:16, Luk 13:10; Acts 13:14-52, Act 17:2, Act 18:4

TSK: Mar 1:22

they were : Jer 23:29; Mat 7:28, Mat 7:29, Mat 13:54; Luk 4:32, Luk 21:15; Joh 7:46; Act 6:10; Act 9:21, Act 9:22; 2Co 4:2; Heb 4:12, Heb 4:13

as the : Mar 7:3-13; Mat 23:16-24

TSK: Mar 1:23

a man : Mar 1:34, Mar 5:2, Mar 7:25, Mar 9:25; Mat 12:43; Luk 4:33-37

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 1:1

The beginning of the gospel - The word "gospel"literally signifies good news, and particularly the good tidings respecting the way of salvation by the Lord Jesus Christ. Some have understood the word "gospel"here to mean "history"or "life - the beginning of the history,"etc.; but Mark says nothing of the early life of the Saviour. The word "gospel"here has reference rather to the preaching of John, an account of which immediately follows, and means the beginning of the good news, or annunciation respecting the Messiah. It was very customary thus to prefix a title to a book.

The Son of God - This title was used here to attract attention, and secure the respect of those who should read the gospel. It is no common history. It does not recount the deeds of man - of a hero or a philosopher - but the doctrines and doings of the Son of God. The history, therefore, "commands"respect.

Barnes: Mar 1:2-3

As it is written in the prophets - Mark mentions "prophets"here without specifying which. The places are found in Mal 3:1, and in Isa 41:3. See the notes at Mat 3:3.

Barnes: Mar 1:4-8

See the notes at Mat 3:3, Mat 3:5-6, Mat 3:11.

Barnes: Mar 1:9-11

See the notes at Mat 3:13-17.

Barnes: Mar 1:12-13

Here Mark relates concisely what Matthew has recorded more at length in Mark 4.

The Spirit driveth - The word "driveth"does not mean that he was compelled forcibly against his will to go there, but that he was inclined to go there by the Spirit, or was led there. The Spirit of God, for important purposes, caused him to go. Compare Mat 9:25, where the same word is used in the original: "And when they were all put forth"in Greek, "all driven out."

And was with the wild beasts - This is added to show the desolation and danger of his dwelling there. In this place, surrounded by such dangers, the temptations offered by Satan were the stronger. Amid want and perils, Satan might suppose that he would be more easily seduced from God. But he trusted in his Father, and was alike delivered from dangers, from the wild beasts, and from the power of temptation, thus teaching us what to do in the day of danger and trial.

And the angels ministered unto him - From Luk 4:2 we learn that in those days he did eat nothing. When Mark says, therefore, that the angels ministered to him, it means after the days of temptation had expired, as is said by Mat 4:11.

Barnes: Mar 1:14

Now after that John was put in prison - John was imprisoned by Herod, Mat 14:3.

Jesus came into Galilee - He left Judea and went into the more retired country of Galilee. He supposed that if he remained in Judea, Herod would also persecute him and attempt to take his life. His time of death had not come, and he therefore prudently sought safety in retirement. Hence, we may learn that when we have great duties to perform for the church of God, we are not to endanger our lives wantonly. When we can secure them without a sacrifice of principle, we are to do it. See Mat 24:16.

Barnes: Mar 1:15

The time is fulfilled - That is, the time for the appearance of the Messiah, the time so long foretold, has come. "The kingdom of God is at hand."See the notes at Mat 3:2.

Repent ye - Exercise sorrow for sins, and turn from them.

And believe the gospel - Literally, trust in the gospel, or believe the good tidings - to wit, respecting salvation. See the notes at Mat 4:17.

Barnes: Mar 1:16-20

See the notes at Mat 4:18-22.

Barnes: Mar 1:21-28

See also Luk 4:31-37.

Mar 1:21

And they went into Capernaum - For the situation of Capernaum see the notes at Mat 4:13.

Straightway - Immediately. On the following Sabbath.

The synagogue - See the notes at Mat 4:23.

And taught - In the synagogue, the presiding elder, after reading the Scriptures, invited anyone who chose to address the people, Act 13:15. Though our Saviour was not a "priest"of the Levitical order or an "officer"of the synagogue, yet we find him often availing himself of this privilege, and delivering his doctrines to the Jews.

Mar 1:22

He taught them as one that had authority ... - See the notes at Mat 7:29.

Mar 1:23

A man with an unclean spirit - See Mat 4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. When there, one of his fits came on, and he suddenly cried out.

Mar 1:24

Let us alone - Though only one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others.

They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate.

What have we to do with thee? - See the notes at Mat 8:29. By this the spirit meant to say that, if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault upon God and his works. Jesus came to destroy the works of the devil, and Jesus had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights when God frees a "sinner"from bondage and destroys his influence over the soul. So he still asks to be let alone, and to be suffered to lead people captive at his will.

Art thou come to destroy us? - Implying that this could not be the intention of the "benevolent"Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or it may imply, as in Mat 8:29, that the time of their destruction had not come, and that he ought not to destroy them before that.

I know thee who thou art - Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them.

The Holy One of God - The Messiah. See Dan 9:24. Jesus is called "the Holy One of God"because:

1.    Jesus was eminently pure.

2.    Because Jesus was the only begotten Son of God - equal with the Father. And,

3.    Because Jesus was anointed (set apart) to the work of the Messiah, the mediator between God and man.

Mar 1:25

And Jesus rebuked him - Chided him, or commanded him, with a threatening.

This was not the man that Jesus rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this, Jesus did not once address the man. His conversation was with the evil spirit, proving conclusively that it was not a mere disease or mental derangement - for how could the Son of God hold converse with "disease"or "insanity?"- but that he conversed with a "being"who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits, and those spirits have taken possession of human beings.

Hold thy peace - Greek, "Be muzzled.""Restrain thyself.""Cease from complaints, and come out of the man."This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment.

Mar 1:26

And when the unclean spirit ... - Still malignant, though doomed to obey - submitting because he was obliged to, not because he chose - he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God and came out.

This is the nature of an evil disposition. Though compelled to obey, though prevented by the command and providence of God from doing what it "would,"yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief.

Mar 1:27, Mar 1:28

And they were all amazed ... - The power of casting out devils was new to them.

It was done by a word. Jesus did it in his own name and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, Jesus’ fame spread throughout all the country, and the impression became prevalent that he was the Messiah.

Poole: Mar 1:2-3

Ver. 2,3. The prophets Malachi and Isaiah (saith the evangelist) prophesied of this beginning of the gospel. Malachi prophesied that before the great King should come unto Zion, a harbinger should come before him, to prepare his way. The angel, Luk 1:17 , expounds both their prophecies, and also that Mal 4:5 ; And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. John by his preaching turned the ears of the people to the sound of the gospel, and so prepared them for Christ. For further explication of these words:

See Poole on "Mat 3:3" . See Poole on "Mat 11:10" . This name given to John the Baptist, A voice crying, gives us the right notion of a gospel minister. Here is but a voice crying, speaking what God hath first suggested to him. Thus God saith to Moses, Exo 4:15 , Thou shalt speak unto him, and put words in his mouth; and I will be with thy mouth, and with his mouth.

Poole: Mar 1:4

Luke saith that John began about the fifteenth year of Tiberius Caesar. He baptized in the wilderness, that is, a place little inhabited. By his baptism is not to be strictly understood baptism, but his preaching and doctrine, his whole administration; which is called the baptism of repentance, because repentance was the great thing he preached, a seal of which baptism was to be; the consequent of which was to be the remission of sins, or the argument which he used to press repentance was the remission of sins. See Poole on "Mat 3:5" . See Poole on "Mat 3:6" , where we before had these words.

Poole: Mar 1:7-8

Ver. 7,8. We had the same, with very little difference in the phrase in Matthew. See Poole on "Mat 3:11" .

Poole: Mar 1:9-11

Ver. 9-11. Christ, who, Luk 2:51 , went with his parents to Nazareth, and was subject to them, after he had been disputing with the doctors in the temple, now goes from Nazareth, a city in Galilee, to that part of Galilee near Jordan, or rather to Bethabara, where John was baptizing, and was baptized: See Poole on "Mat 3:13" . See Poole on "Mat 3:16" . See Poole on "Mat 3:17" . See Poole on "Joh 1:28" , where this piece of history is more fully related. Luke addeth, that Christ was now about thirty years of age.

Poole: Mar 1:12-13

Ver. 12,13. Both Matthew and Luke relate the history of our Saviour’ s temptations by the devil more fully. See Poole on "Mat 4:1" . See Poole on "Mat 4:2" . Mark saith immediately, but it is not to be taken strictly for the next moment, but after a day or two, as it should seem.

Poole: Mar 1:14-15

Ver. 14,15. It should seem that John had but a short time wherein he exercised his public ministry: he was the son of a priest, Zacharias, Luk 1:13 , and it is probable that he entered not upon his public ministry till he was thirty years of age (it was the priestly age, and the age at which Luke tells us our Saviour entered upon his public ministry). He was but about six months older than our Saviour, and was imprisoned as soon as our Saviour entered upon his ministry, indeed before we read of his entrance upon it. Upon his imprisonment, Christ begins to preach in Galilee the gospel by which he set up his kingdom, and which leadeth men to the kingdom of God.

And saying, The time is fulfilled, the time determined of God for the revelation of the Messias, and the grace of the gospel through him, foretold by the prophets, Dan 2:44 : hence Christ is said to have come in the fulness, and in the dispensation of the fulness of time, Gal 4:4 Eph 1:10 .

And the kingdom of God is at hand; the gracious dispensation of God in the gospel is at hand, or hath approached.

Repent ye, turn from the wickedness of your ways, and believe the gospel, or, in the gospel: to believe the gospel is one thing, to believe in the gospel (as it is here in the Greek) is another. The former phrase signifies no more than a firm and fixed assent to the proposition of the gospel; but to believe in the gospel, is to place our hope of salvation in the doctrine and promises of the gospel, which are the proximate object of our faith, though the primary object of it be the person of the Mediator. There is a repentance that must go before faith, that is the applicative of the promise of pardoning mercy to the soul; though true evangelical repentance, which is a sorrow for sin, flowing from the sense of the love of God in Christ, be the fruit and effect of faith. Our Saviour’ s preaching agreeth with the Baptist’ s, Mat 3:2 Joh 3:23 .

Poole: Mar 1:16-20

Ver. 16-20. We heard of the call of these four apostles before, in Matthew.

See Poole on "Mat 4:18" , and following verses to Mat 4:22 , upon which may be found whatsoever is necessary for the explication of these verses, (having nothing new in them), as also the reconciling of what John saith, Joh 1:40 , about the calling of Andrew and Simon, to what these two evangelists say about it.

Poole: Mar 1:21-22

Ver. 21,22. We heard before that the synagogues were much of the nature of our parish churches, places where people ordinarily met together on the sabbath days, to worship God by prayer, and reading the law and the prophets, and hearing the words of exhortation, from such as the rulers of the synagogues appointed thereunto. Christ ordinarily preached in them. The evangelists often mention the people’ s admiring, being amazed, and astonished at his doctrine; but it is one thing for people to be astonished and amazed at a new doctrine, and to admire the preacher, another thing to believe: we read of many amongst the Jews that were affected at the hearing of Christ with astonishment and admiration, but of few that believed in him.

For he taught them as one that had authority: a small derivative from this is yet seen in the gravity, awful presence, and authority which (as a great gift of God) we see still given to some faithful ministers of Christ, such especially as God maketh a more eminent use of in the conversion of souls; but this great preacher had the Spirit above human measure.

Not as the scribes, the ordinary teachers of the Jews, who read their lectures of the law, but so coldly, and without life and power, as the hearts of the people were not at all affected with them, no more than with the dull telling a tale, with which neither tellers nor hearers were much affected.

Poole: Mar 1:23-24

Ver. 23,24. Luke reports the same passage, Luk 4:33,34 ; he saith, There was a man which had a spirit of an unclean devil. The devil is called an unclean spirit in opposition to the Spirit of God, which is the Holy Spirit. The man that had this unclean spirit, or rather the unclean spirit in the man, cries out, Let us alone; what have we to do with thee. He doubtless feared what followed, viz. that he should be cast out. He counts himself destroyed when he cannot do mischief; like wicked men, who are the seed of this old serpent, who sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall, Pro 4:16 . The devil here owneth Christ to be the Holy One of God.

Lightfoot: Mar 1:1

The beginning of the gospel of Jesus Christ, the Son of God:   

[The beginning of the gospel.] The preaching and baptism of John were the very gate and entrance into the state and dispensation of the gospel. For,  

I. He opened the door of a new church by a new sacrament of admission into the church.  

II. Pointing, as it were with the finger, at the Messias that was coming, he shewed the beginning of the world to come.  

III. In that manner as the Jews by baptism admitted Gentile proselytes into the Jewish church, he admits both Jews and Gentiles into the gospel church.  

IV. For the doctrine of justification by works, with which the schools of the scribes had defiled all religion, he brings in a new (and yet not a new) and truly saving doctrine of faith and repentance.

Lightfoot: Mar 1:2

As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.   

[As it is written in the prophets.] Here a doubt is made of the true meaning: namely, whether it be in the prophets; or in Esaias the prophet. These particulars make for the former:  

I. When two places are cited out of two prophets, it is far more congruously said, as it is written in the prophets; than, as it is written in Esaias; but especially when the place first alleged is not in Esaias; but in another prophet.  

II. It was very customary among the Jews (to whose custom in this matter it is very probable the apostles conformed themselves in their sermons) to hear many testimonies cited out of many prophets under this form of speech, as it is written in the prophets. If one only were cited, if two, if more, this was the most common manner of citing them, as it is written in the prophets. But it is without all example, when two testimonies are taken out of two prophets, to name only the last, which is done here, if it were to be read, as it is written in Esaias the prophet.  

III. It is clear enough, from the scope of the evangelist, that he propounded to himself to cite those two places, both out of Malachi and out of Esaias. For he doth two things most evidently: 1. He mentions the preaching of the Baptist; for the illustrating of which he produceth the same text which both Matthew and Luke do out of Esaias. 2. He saith that that preaching was "the beginning of the gospel," to prove which he very aptly cites Malachi, of "sending a messenger," and of "preparing the way of the Lord."  

But what shall we answer to antiquity, and to so many and so great men reading, as it is written in Esaias the prophet? "I wonder (saith the very learned Grotius), that any doubt is made of the truth of this writing, when, beside the authority of copies, and Irenaeus so citing it, there is a manifest agreement of the ancient interpreters, the Syriac, the Latin, the Arabic." True, indeed; nor can it be denied that very many of the ancients so read: but the ancients read also, as it is written in the prophets. One Arabic copy hath, in Isaiah the prophet; but another hath, in the prophets. Irenaeus once reads in Isaiah; but reads twice, in the prophets. And "so we find it written," saith the famous Beza (who yet follows the other reading), "in all our ancient copies except two, and that my very ancient one, in which we read, in Esaias the prophet."  

The whole knot of the question lies in the cause of changing the reading; why, as it is written in Esaias the prophet; should be changed into, as it is written in the prophets. The cause is manifest, saith that very learned man, namely, because a double testimony is taken out of two prophets. "But there could be no cause (saith he) of changing of them." For if Mark, in his own manuscript, wrote, as it is written in the prophets; by what way could this reading at last creep in, as it is written in Esaias; when two prophets are manifestly cited?  

Reader, will you give leave to an innocent and modest guess? I am apt to suspect that in the copies of the Jewish Christians it was read, in Isaiah the prophet; but in those of the Gentile Christians, in the prophets; and that the change among the Jews arose from hence, that St. Mark seems to go contrary to a most received canon and custom of the Jews: "He that reads the prophets in the synagogues let him not skip from one prophet to another. But in the lesser prophets he may skip; with this provision only, that he skip not backward: that is, not from the latter to the former."  

But you see how Mark skips here from a prophet of one rank, namely, from a prophet who was one of the twelve, to a prophet of another rank: and you see also how he skips backward from Malachi to Isaiah. This, perhaps, was not so pleasing to the Christian Jews, too much Judaizing yet: nor could they well bear that this allegation should be read in their churches so differently from the common use. Hence, in Isaiah the prophet; was inserted for in the prophets. And that they did so much the more boldly, because those words which are cited out of Malachi are not exactly agreeable either to the Hebrew original or the Greek version, and those that are cited from Isaiah are cited also by Matthew and Luke; and the sense of them which are cited from Malachi may also be fetched from the place alleged out of Isaiah.

Lightfoot: Mar 1:6

And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;   

[Clothed with camel's hair.] In the Talmudists it would be read camel's wool; "He hath not a garment besides a woolen one; to add wool (or hair) of camels, and wool of hares: wool of sheep, and wool of camels, which they mix; etc." And a little after, " If he make a garment of camel's hair; and weave in it but one thread of linen, it is forbidden, as things of different kinds."  

There is one that thinks that those garments of Adam concerning which it is said ( Genesis_3), that God made for them coats of skins; were of camel's hair; "In the law of R. Meir they found written garments of light. R. Isaac saith that they were like those thin linen garments which come from Bethshan. R. Samuel Bar Nachman saith they were of the wool (or hair) of camels; and the wool of hares."  

We cannot pass that by without observation, that it is said, "That in the law of R. Meir they found written garments of light; for garments of skins." The like to which is that, In the law of R. Meir they found it written, instead of Behold, it was very good, And behold death is a good thing Where by the law of R. Meir seems to be understood some volume of the law, in the margin of which, or in some papers put in, that Rabbin had writ his critical toys and his foolish pieces of wit upon the law, or some such trifling commentary of his own upon it.  

[Eating locusts.] They who had not nobler provision hunted after locusts for food. The Gemarists feign that there are eight hundred kinds of them, namely, of such as are clean. That lexicographer certainly would be very acute who could describe all these kinds particularly by their names.  

"The Rabbins deliver: He that hunts locusts, wasps ( a kind of locusts ), hornets, and flies, on the sabbath, is guilty"...the Gemara, a little after; "He that hunts locusts in the time of the dew ( on the sabbath) is not guilty." The Gloss there writes thus; "The locusts in the time of the dew are purblind, so that if you hunt them at that time they stop their pace." The Gemara goes on, "Eliezer Ben Mabbai saith, 'If they go in flocks he is not guilty.' " The Gloss writes, "If they flock together in troops, and be, as it were, ready to be taken, he is not guilty who hunts them even in the time of heat."

Lightfoot: Mar 1:13

And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.   

[And was with the wild beasts.] He was among the wild beasts, but was not touched by them. So Adam first before his fall.  

[And angels ministered unto him.] Forty days he was tempted by Satan invisibly, and angels ministered to him visibly. Satan, at last, put on the appearance of an angel of light, and pretending to wait on him, as the rest also did, hid his hook of temptation the more artificially.

PBC: Mar 1:9

John was sent of God to baptize. Jesus Christ recognized this authority and in doing so set a good example for all to recognize God-given authority. If the matter of authority were indifferent, Jesus would no doubt have been baptized by someone in Nazareth. Instead He walked approximately 60 miles, from Galilee to Judea, to be baptized by John.  68

Haydock: Mar 1:1

The beginning of the Gospel. The Greek word[1] and Latin derived from it, signifies the good news, or happy tidings about Christ's coming and doctrine. The word gospel is from the Saxon, God's spell, or good spell, i.e. God's word, or good speech. (Witham) ---

Some are of opinion that the termination of the first verse should be pointed with a simple comma, thus connecting it with the sequel; and the Greek text seems to favour this sentiment. According to the punctuation of the Vulgate, the first verse is merely the inscription or title.

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[BIBLIOGRAPHY]

Greek: Euaggelion, Evangelium, bonum nuncium.

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Haydock: Mar 1:2

In Isaias, the prophet. That in the ancient copies was read Isaias, and not Malachias, is confirmed by the Syriac version, and also by St. Irenæus, Origen, St. Jerome, &c. It is also proved from an objection of Porphyrius, who says, St. Mark mistook Isaias for Malachias. In the ordinary Greek copies at present, we read in the prophets, not naming either Isaias or Malachias. The words seem taken partly out of one, and partly out of the other. These words, behold I send my angel before thy face, who shall prepare the way before thee, are found Malachias iii. ver. 1. And the following words, a voice of one crying in the desert: prepare ye the way of the Lord, make straight his paths, are is Isaias, chap. xl, ver. 3. (Witham) ---

In the beginning of his gospel, St. Mark alleges the authority of the prophets, that he might induce every one, both Jew and Gentile, to receive with willingness what he here relates, as the authority of the prophets so highly respected was very great. St. John [the Baptist] is here styled an angel, on account of his angelic life, and extraordinary sanctity; but what is meant by, who shall prepare the way, is, that St. John is to prepare the minds of the Jews, by his baptism and preaching, to receive their Messias. (Theophylactus) See in Matthew xi. 10.

Haydock: Mar 1:3

See Matthew iii. 3.

Haydock: Mar 1:4

For the remission of sins. Some commentators think from this that the baptism of John remitted sins, though he says in another place, I baptize you with water, but there has stood one amongst you, who will baptize you with water and the Holy Ghost, to shew that he did not baptize with the Holy Ghost, without which there is no remission of sin. This apparent difficulty will be easily reconciled, if we refer this expression to the word penance, and not baptism; so that by penance their sins were to be washed away, and there were baptized to shew their detestation of their former life. (Jansenius, Concord. Evang.)

Haydock: Mar 1:6

See Matthew iii. 4. ---

Wild honey. Rabbanus thinks it was a kind of white and tender leaf, which, when rubbed in the hand, emitted a juice like honey. Suidas thinks it was a kind of dew, collected from leaves of trees, and was called manna. But St. John Chrysostom, Theophylactus, Euthymius, and St. Isidore, with greatest probability, think it was honey collected by wild bees, in the fissures of rocks or in the holes of decayed trees, which was insipid and unpleasant to the taste. (Tirinus)

Haydock: Mar 1:7

One mightier than I. The precursor [St. John the Baptist] does not yet openly declare our Lord to be the Son of God, but only one mightier than himself. The Jews were not prepared to receive his coming; he therefore wisely led them by degrees to the knowledge of what divine Providence had designed them; he yet secretly assures them that he is the Son of God. I have baptized you with water, but he shall baptize you with the Holy Ghost. Not it is evident that none but God can bestow upon man the grace of the Holy Ghost. (Ven. Bede)

Haydock: Mar 1:9

See notes on our Saviour's baptism, Matthew iii. ---

That Christ was baptized by immersion, is clear from the text; for he who ascended out of the water must first have descended into it. And this method was of general use in the Church for 1300 years, as appears from the acts of councils and ancient rituals. It is imagined by some, that in the very spot of the river Jordan, where the ark stood whilst the Israelites passed over, our Lord (the ark of the covenant of grace) was baptized by St. John.

Haydock: Mar 1:10

Spirit. The epithet Holy is not found in most of the Greek manuscripts but it is in John i, 32. and 33.

Haydock: Mar 1:11

The Greek printed copies, and some manuscripts read with St. Matthew (iii. 17.) in whom, Greek: en o, thus St. John Chrysostom, Euthymius, and Theophylactus. Some few, however, have Greek: en soi, in thee, with the Syriac and Latin text. (Pastorini) ---

All the Fathers cite these verses for a proof of the Trinity: the testimony of the Father speaking, of the Son receiving the testimony, of the Holy Ghost descending in the shape of a dove. (Pastorini in Matt. iii. 17)

Haydock: Mar 1:12

Into the desert. For the description of this desert, &c. read Maundrel's Travels, or extracts therefrom in Rutter's Evangelical Harmony. Vol. i. p. 169.

Haydock: Mar 1:13

The Greek does not express the forty nights, but we find it in St. Matthew iv. 2.

Haydock: Mar 1:15

As if he were to say: To this day the Mosaic law has been in full force, but henceforth the evangelical law shall be preached; which law is not undeservedly compared to the kingdom of God. (Theophylactus) ---

Repent, therefore, says our Saviour, and believe the gospel; for if you believe not, you shall not understand; repent, therefore, and believe. What advantage is it to believe with good works? the merit of good works will not bring us to faith, but faith is the beginning of good works. (St. Jerome)

Haydock: Mar 1:16

We must observe that what St. Luke mentions, relative to the vocation of the apostles, is antecedent in point of time to what is here related by St. Mark; since it is known that these disciples on some occasions returned to their fishing, until Jesus called them to be his constant attendants. (Theophylactus)

Gill: Mar 1:1

The beginning of the Gospel of Jesus Christ,.... Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the עולם הבא, "the world to come", the kingdom of God, or Gospel state, took place. The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by "the beginning of the Gospel": he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than

the Son of God; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah. Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, Act 9:20. Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.

Gill: Mar 1:2

As it is written in the prophets,.... Malachi and Isaiah; for passages out of both follow; though the Vulgate Latin, Syriac, and Persic versions read, "as it is written in the prophet Isaias"; and so it is in some Greek copies: but the former seems to be the better reading, since two prophets are cited, and Isaiah is the last; to which agree the Arabic and Ethiopic versions, and the greater number of Greek copies. The following citations are made to show, that according to the writings of the Old Testament, John the Baptist was to be the harbinger of Christ, to come before him, and prepare his way; and also the propriety of the method the evangelist takes, in beginning his Gospel with the account of John's ministry and baptism: the first testimony stands in Mal 3:1, and the words are the words of the Father to the son, concerning John, pointing out his character and his work:

behold, I send my messenger before thy face, which shall prepare thy way before thee. John the Baptist is here called a messenger, and the message he was sent and came with, was of the greatest moment and importance, and required the closest attention to it; wherefore this passage is introduced with a "behold!" signifying that something momentous, and what should be strictly regarded, was about to be delivered: and indeed, the work of this messenger was no other, than to declare that the long expected Messiah was born; that he would quickly make his public appearance in Israel; that the kingdom of heaven, or the kingdom of the Messiah, was at hand; and that it became the Jews to repent of their sins, and believe in Christ: he is called the messenger of God, "my messenger"; because he was sent, and sanctified by him; he was called unto, and qualified for his work by him; see Joh 1:6, his father Zechariah says, he should be called the prophet of the Highest, Luk 1:76. The reason of his being called the messenger of God, may be observed in the text itself, "behold, I send": the words in Malachi are by us rendered, "behold, I will send", Mal 3:1, because this was at the time of the prophet's writing a thing future, but in the times of the evangelist a thing done: and indeed, it is a more literal version of the Hebrew text, to render it "I send", or "am sending"; and it is so expressed, to denote the certainty of it, and because in a little time it would be done: the words "before thy face", are not in the original text of Malachi, nor in the Septuagint version, but are inserted by the evangelist; who might do it with authority, since Christ had done it before him, Mat 11:10, and which, as Surenhusius ^c observes, is for the greater elucidation of the matter. The prophet does not say before whom he should be sent, though it is implied in the next clause, but here it is expressed: besides, this messenger had now appeared before the face of Christ, had prepared his way in the wilderness, and had baptized him in Jordan; all which is designed in the following words, "which shall prepare thy way before thee", by his doctrine and baptism: in the text in Malachi it is, "before me", Mal 3:1; which has made it a difficulty with the interpreters, whether the words in the prophet, are the words of Christ concerning himself, or of his Father concerning him. But sending this messenger before Christ, may be called by the Father sending him before himself, and to prepare the way before him; because Christ is the brightness of his glory, and the express image of his person, and is the angel of his presence, or face; besides, Jehovah the Father was greatly concerned, and the glory of his perfections, in the work the Messiah was to do, whose way John came to prepare. That the prophecy in Malachi here cited, is a prophecy of the Messiah, is owned by several Jewish writers ^d; who expressly say, that those words which follow, "the Lord whom ye seek", are to be understood of the king Messiah: and though they are divided among themselves, who should be meant by this messenger; see Gill on Mat 11:10, yet some of them are of opinion, that Elias is intended, even Abarbinel himself: for though in his commentary he interprets the words of the prophet Malachi himself, yet elsewhere ^e he allows Elias may be intended: indeed he, and so most that go this way, mean Elijah the prophet, the Tishbite; who they suppose will come in person, before the Messiah appears: yet not he, but one in his Spirit and power is designed; and is no: other than John the Baptist, in whom the passage has had its full accomplishment.

Gill: Mar 1:3

The voice of one crying in the wilderness,.... This is the other testimony in proof of the same, and may be read in Isa 40:3. See Gill on Mat 3:3.

Gill: Mar 1:4

John did baptize in the wilderness,.... Of Judea, Mat 3:1, where he first appeared as a preacher; and is the same wilderness Isaiah has respect to in the above prophecy, Isa 40:3. The words are best rendered in the Vulgate Latin and Syriac versions; "John was in the wilderness, baptizing and preaching the baptism of repentance, for the remission of sins": according to which, the account of the Baptist begins with his name, John; describes the place where he was where he made his first appearance, and continued in, the wilderness; which was not a wild uninhabited place and without people, but had many cities, towns, and villages in it; and also declares his work and ministry there, which was preaching and baptizing: for though baptizing is here put before preaching, yet certain it is, that he first came preaching in these parts; and there baptized such, to whom his preaching was made useful. Baptism is here called, the

baptism of repentance: because John required repentance antecedent to it, and administered it upon profession of repentance, and as an open testification of it; and this

for, or

unto the remission of sins: not for the obtaining the remission of sins, as if either repentance, or baptism, were the causes of pardon of sin; but the sense is, that John preached that men should repent of their sins, and believe in Christ, who was to come; and upon their repentance and faith, be baptized; in which ordinance, they might be led to a fresh view of the free and full forgiveness of their sins, through Christ; whose blood was to be shed for many, to obtain it: see Act 2:38.

Gill: Mar 1:5

And there went out unto him all the land of Judea,.... The people of the land, a great number of them:

and they of Jerusalem; the inhabitants of Jerusalem, hearing of this new preacher, the new doctrine that he taught, and the new ordinance that he administered:

and were all baptized of him in the river Jordan, confessing their sins; that is, as many of them as were brought to a sight and sense of their sins, and made a confession of them, these he baptized, or immersed, in the river Jordan; for certain it is, that there were many of the Pharisees and Sadducees who came, whom he rejected; See Gill on Mat 3:5, Mat 3:6, Mat 3:7.

Gill: Mar 1:6

And John was clothed with camel's hair,.... This is a description of John by his clothes; See Gill on Mat 3:4, to which may be added, that it was usual for penitents, and men of austere lives, and of the first class for holiness and religion, to live in deserts, to fare hard, and wear coarse apparel. Mention is made of one man, who is called, נתן דצוציתא ^f, because he had on a garment of goat's hair, which cut his flesh, that so it might atone for him, for he was a penitent:

and with a girdle or skin about his loins; a leathern one, as in Mat 3:4, not a golden one, such as the high priest wore, though the ^g Jews call John an high priest: he was indeed of the priestly race: his father was a priest, but he did not wear a priestly girdle, nor any of the priest's garments;

and he ate locusts and wild honey. The Ethiopic version renders it, "honey of earth bees": in Ethiopia was a sort of bees, little bigger than flies, and without a sting, which had their hives in the earth, where they produced honey of a white colour, very pleasant and wholesome; and this is thought, by the Ethiopians, to be the honey which John ate ^h; but then there must have been the same in Judea, which does not appear. Moreover, in the land of Judea, there was תמרים דבש של, "the honey of palm trees"; and it is said ⁱ, that it is the best honey; and therefore the Scripture calls, honey of the palm trees, honey; and the palm trees which grow in the plains and valleys, abound most with it; wherefore there was much of this about Jericho, the city of palm trees: there was also דבש של תאינים, "honey of figs"; which in some places was in great plenty:

"R. Jacob ben Dosthai says ^k, it is three miles from Lud to Ono (see Ezr 2:33) one time I walked before break of day, and I went up to my ankles in honey of figs.''

Dr. Lightfoot thinks, this was the honey the evangelist speaks of, and John ate of. I have observed on Mat 3:4 that with the Jews, the honey of bees was lawful to eat ^l though the bees themselves were not. So Jonathan ben Uzziel paraphrases, Lev 11:20,

"Let the species of bees be an abomination to you, but the honey of bees may be eaten;''

they being reckoned among reptiles that fly: and it may be further observed, that according to them, the honey of wasps and hornets was lawful to be eaten, as well as the honey of bees ^m and this may be truly called, as here, wild honey; for which they give these reasons ⁿ, because it is not of the substance of their bodies, but they gather it from herbs; and because in the same manner as bees, they take it into their bodies, but do not produce it from them; though some of the doctors dissent, and think it not lawful ^o.

Gill: Mar 1:7

And preached, saying, there cometh one mightier than I after me,.... From whence it appears, that John was a preacher of Jesus Christ; of the dignity of his person, the excellency of his office, and the nature and importance of his work:

the latchet of whose shoes I am not worthy to stoop down and unloose; expressing the great veneration he had for him, and the great sense he had of his own unworthiness, to be concerned in the lowest and meanest service of life for him; and that he was far from being worthy of the high honour done him, to be his messenger and forerunner; See Gill on Mat 3:11.

Gill: Mar 1:8

I indeed have baptized you with water,.... This was spoken to the baptized persons, partly to take off their dependence upon him and his baptism; and partly to direct their views to Christ, from whom the gifts and graces of the Spirit are alone to be had:

but he shall baptize you with the Holy Ghost; See Gill on Mat 3:11. One copy adds, "and with fire", as there: a Jewish writer says, the holy blessed God baptizeth with fire, and the wise shall understand ^p.

Gill: Mar 1:9

And it came to pass in those days,.... Whilst John was preaching and baptizing in the wilderness, and had large crowds of people flocking to him, to see his person, hear his doctrine, and to be baptized by him; some for one thing, and some another;

Jesus came from Nazareth of Galilee; the place where he had been brought up, and lived, and dwelt in from his infancy, to this time:

and was baptized of John in Jordan; which was the reason of his coming from Nazareth to him; see Mat 3:13, where this is observed; and in some verses following, an account is given of what passed between Christ and John, on this occasion.

Gill: Mar 1:10

And straightway coming up out of the water,.... Not John, as many think; though it was true of him, that he came up out of the water, as the administrator of the ordinance of baptism to Christ, but Christ himself; who having descended into the water, the river of Jordan, and being baptized by immersion in it by John, came up out of it; not from the river side, and up the declivity to it, but out of the river itself: when

he saw the heavens opened; or "cloven", or "rent"; this may be understood, either of John, who was the spectator of all this, which was done for the manifestation of the Messiah to him, and the confirmation of his faith in him, and that he might bear record of him; and so the Persic version reads, "John saw", &c. see Joh 1:30, or of Jesus Christ himself, who came up out of the water; and when he did, saw the heavens part,

and the Spirit like a dove descending upon him. The position of these words here, is a little different from that in Mat 3:16, there it is, "the Spirit of God descending like a dove"; which seems rather to point out the manner of his descent, than the form in which he descended: here it is put, "the Spirit like a dove descending on him"; which seems rather to incline to such a sense, that the Spirit appeared in the form of a dove, as well as descended like one; and both may be designed, and indeed the latter follows upon the former: if it was the form of a dove the Spirit of God descended in, it was a very suitable one: the dove is a very proper emblem of the Spirit of God: "the voice of the turtle", in Son 2:12, is by the Targum interpreted, the voice of the holy Spirit: he may be likened to a dove, for its simplicity and sincerity; he guides into all truth as it is in Jesus, and teaches to speak the word in all plainness, openness, and sincerity, and preserves the saints in the simplicity of the Gospel; and for its mildness and meekness; one of the fruits of the Spirit of God is meekness, Gal 5:23. And this it produces in converted persons, making them meek; humble, and gentle: and also for its harmlessness and innocence; and which appears, or at least should, in those who mind the things of the Spirit: hence that advice of Christ, "be harmless as doves", Mat 10:16. Likewise for its purity and cleanness; the Spirit of God is a Spirit of holiness, he is the author of sanctification; such as are washed, sanctified, and justified, are so in the name of the Lord Jesus, and by the Spirit of our God, 1Co 6:11. The dove is a mournful and bemoaning creature; and the Spirit of God makes intercession for the saints, with groanings which cannot be uttered, Rom 8:26. To which may be added, that Noah's dove bringing the olive leaf in its mouth, as a sign, of peace and reconciliation, fitly resembled the holy Spirit, one of whose fruits is peace, Gal 5:22, and which he produces, by leading to the blood, righteousness, and sacrifice of Christ, whereby peace is made, and reconciliation obtained: and his descending upon Christ here, points him out as the peacemaker, through whom was come peace on earth, good will towards men, and glory to God. Christ, on whom he lighted, is comparable to a dove; he is said to have doves' eyes, Son 5:12, and he has all the fruits and graces of the dove like Spirit of God, which rested on him; like the dove, he is humble, meek, and lowly; in which characters, he is to be followed and imitated by his people: and as that creature is a very loving one to its mate, so is Christ to his church; whom he has so loved, as to give himself for her: and as that is a lovely beautiful creature, so is Christ; he is altogether lovely; and especially his eyes of love, as they are set and fixed upon his church and people. With this descent of the Spirit as a dove on Christ, compare Isa 11:2; See Gill on Mat 3:16.

Gill: Mar 1:11

And there came a voice from heaven,.... What the Jews call "Bath Kol", saying,

thou art my beloved Son, in whom I am well pleased: it is in Matthew, "this is my beloved Son", Mat 3:17; as if the words were spoken to others, to John, the administrator of baptism to him, and to those that were spectators; directing them to Christ, on whom the Spirit now descended, and testifying to them how great a person he was, how nearly related to God; how much he was the object of his love, and what a pleasure and delight he took in him; but here they are delivered as an immediate address to Christ himself, "thou art my beloved Son". Christ, as he was the only begotten Son of God from eternity, so his filiation was owned and declared to him as early, Psa 2:7. This therefore was not the first time, nor was it only for his sake that this was said unto him, but also for the sake of those that stood by: but it may be observed, that he is not only called his Son, but his "beloved Son"; which might be necessary to be said to him in his state of humiliation, whilst he was yielding obedience to the will of God, and fulfilling all righteousness; and when he was about to be, as he quickly after this was, tempted by Satan in the wilderness, by whom his sonship was called in question. Now these words being directed to Christ, show that the former are spoken of him, and are applicable to him, as well as to John; See Gill on Mat 3:17.

Gill: Mar 1:12

And immediately,.... As soon as he was baptized, and this testimony had been given of his divine sonship, the very selfsame day,

the Spirit driveth him into the wilderness: into a more remote and desolate part of it; for it was in the wilderness John was baptizing and preaching, when Christ came to him, and had the ordinance of baptism administered by him; and it was the same Spirit that descended on him at his baptism, which remained with him; by whose impulse he was moved, though not against his will, to go into, this desert and forlorn place. For this was not the evil spirit Satan, by whom he was tempted; for Matthew expressly says, that he was "led up of the Spirit--to be tempted by the devil", Mat 4:1, where the devil that tempted him, is manifestly distinguished from the Spirit by whom he was led, and the same Spirit is meant here, as there. Moreover, in one of Beza's copies, and in his most ancient one, and in one of Stephens's, it is read, "the Holy Spirit driveth him"; See Gill on Mat 4:1.

Gill: Mar 1:13

And he was there in the wilderness forty days,.... The Vulgate Latin, Arabic, and Ethiopic versions add, "and forty nights": for so long was he there,

tempted of Satan: the several temptations of Satan, and how they were overcome by Christ, are particularly related by the Evangelist Matthew, Mat 4:3, which are here omitted; and what is not mentioned there, is here recorded:

and was with the wild beasts: which shows, that he was now in an uncultivated and uninhabited part of the desert by men, and where only the most fierce and most savage of creatures dwelt; and yet was as secure and unhurt by them, being the Lord of them, as Adam in Eden's garden, or Daniel in the lions' den. This circumstance is only related by the Evangelist Mark, and is what adds to the uncomfortable situation Christ was in, when tempted by Satan; and his being not hurt by them, may declare, partly his innocence, as man, being as pure and holy as the first man was in his state of integrity, when all creatures were brought before him, to give them names; and partly the power of God, who shut up the mouths of these creatures, that they did him no hurt; and also may signify, the awe they stood in of him, who, as God, is Lord of all. These creatures were more gentle to Christ, and used him better than the wicked Jews, among whom he dwelt, who are compared to lions, dogs, and "bulls" of Bashan, Psa 22:12.

And the angels ministered unto him; after the temptations were over, and Satan had left him, preparing for him, and bringing to him proper food, after so long a fast; and waiting upon him, and serving him as their great Lord and master; See Gill on Mat 4:11.

Gill: Mar 1:14

Now after that John was put in prison,.... In the castle of Macherus, by Herod, for reproving him for taking his brother Philip's wife:

Jesus came into Galilee: again, from whence he came to be baptized of John:

preaching the Gospel of the kingdom of God: the good news and glad tidings of the kingdom of the Messiah, or Gospel dispensation; which lies not in worldly pomp and splendour, in outward observances, in legal rites and ceremonies, but in righteousness, peace, and joy; in peace and pardon by the blood of Christ, in justification by his righteousness, and in free and full salvation by him.

Gill: Mar 1:15

And saying, the time is fulfilled,.... Either that which was fixed for the end of the law and prophets, the legal and Mosaic dispensation, and the Jewish church state; or the fulness of time for the Messiah's appearance in the world; which was agreed upon between the Father and the Son, was predicted in various prophecies, and the people of the Jews were in a general expectation of:

and the kingdom of God is at hand: the same with the kingdom of heaven, in Mat 3:2, see the notes: See Gill on Mat 3:2, Mat 4:17.

repent ye, and believe the Gospel. He called them to repent, not only of their former sins and vicious course of life, but of their bad principles and tenets, concerning a temporal kingdom of the Messiah; concerning merit and free will, justification by the works of the law, and salvation by their obedience to the ceremonies of it, and the traditions of the elders: these he exhorts them to change their sentiments about, and to relinquish them, and give into the Gospel scheme; which proclaims liberty from the law, peace, pardon, and righteousness by Christ, and salvation and eternal life by the free grace of God.

Gill: Mar 1:16

Now as he walked by the sea of Galilee,.... The same with the sea of Tiberias, Joh 6:1,

he saw Simon: whose surname was Peter, the son of Jonas:

and Andrew his brother; the brother of Simon,

casting a net into the sea; of Galilee, in order to catch fish:

for they were fishers: by occupation, this was their trade and business, by which they got their livelihood; See Gill on Mat 4:18.

Gill: Mar 1:17

And Jesus said unto them, come ye after me,.... Leave your worldly employments, and become my disciples,

and I will make you to become fishers of men: which will be a much more excellent and honourable employment, as men, and the souls of men, are more excellent, and of more worth than fishes; See Gill on Mat 4:19.

Gill: Mar 1:18

And straightway they forsook their nets,.... Which perhaps were their all; see Mat 19:27.

And followed him; both in a corporeal and spiritual sense; See Gill on Mat 4:20.

Gill: Mar 1:19

And when he had gone a little further thence,.... From the place where Simon and Andrew were casting their nets, though still by the sea side;

he saw James the son of Zebedee, and John his brother. The former was be whom afterwards Herod killed with the sword, and the latter the beloved disciple; these were also fishermen:

who also were in the ship mending their nets: as the other two disciples were on board the ship, casting their nets into the sea to catch fish; these were also in a ship, repairing their nets, in order to use them the same way, and for the same purpose; See Gill on Mat 4:21.

Gill: Mar 1:20

And straightway he called them,.... As soon as he saw them; for he was looking out for them, having appointed them long before to the service he now called them to;

and they left their father Zebedee with the hired servants, and went after him. It might seem unnatural, had they left their father alone in the ship, to have taken the care and management of it, and therefore it is added, "with the hired servants"; who were hired for that purpose, to assist in mending the nets, and casting them, and managing the ship, and conducting it from place to place, and therefore were not to be charged with want of humanity; and such was the power that went along with Christ's call, that notwithstanding natural affection to their parents, and the gain they might get by these servants and their trade, they cheerfully quitted all, and followed Christ; See Gill on Mat 4:22.

Gill: Mar 1:21

And they went into Capernaum,.... Jesus and his four disciples he had just called, Simon and Andrew, James and John; though the Arabic and Persic versions read, "he went"; that is, Christ; and so Beza says it was read in a certain copy:

and straightway on the sabbath day he entered into the synagogue and taught; that is, immediately, as soon as he entered the, city, it being then sabbath day; or, as soon as the sabbath day came, he went to the synagogue at Capernaum, and his disciples with him; where the people used to meet weekly to hear the law read, and to be instructed in divine things; which opportunity Christ laid hold on to preach the Gospel to them, and teach them things concerning the kingdom of God.

Gill: Mar 1:22

And they were astonished at his doctrine,.... The nature and importance of it, it being what they had not been used to hear; only at best the doctrine of the law, and sometimes only the traditions of the elders, or an allegorical and traditional sense of the Scriptures, and things very trifling and unedifying: and also they were amazed at the manner of his preaching, which was with so much gracefulness, gravity, and majesty, and was attended with so much evidence and power:

for he taught them as one having authority, and not as the Scribes; or "their Scribes", as the Syriac, Persic, and Ethiopic versions read. He did not go about to establish what he said by the authority of the Rabbins, as the Scribes did; saying, Hillell says so, or Shammai says thus, or such a doctor says thus and thus; but he spoke as from himself, as one sent of God, that had an authority from him, and was independent of man; and this was what they had not observed in others, and wonder at it; See Gill on Mat 7:28. See Gill on Mat 7:29.

Gill: Mar 1:23

And there was in their synagogue,.... In the synagogue of the Capernaites, at the same time that Jesus was teaching there,

a man with an unclean spirit: not with an unclean heart, for there were doubtless many such there, but that had a devil; for in Luk 4:33, it is said, "he had a spirit of an unclean devil": so called, because he is impure in himself, and the cause of uncleanness in men, in which he delights: and such spirits sometimes are where religious persons meet, but with no good design; either to disturb the preacher, or to divert the hearer, that the word may be unfruitful and unprofitable:

and he cried out: either the man, or rather the unclean spirit in him, who had possessed his body, and made use of the organs of it: he cried out through dread of the majesty of Christ, whose presence he could not bear; and through grief and envy at the success of his ministration, and the influence it had upon the minds of men; and through fear of being dispossessed of the man, in whom he was.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 1:1

¹ sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).

² tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.

³ tc א* Θ 28 l2211 pc sa^ms Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë^1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT mss, its testimony is not quite as preeminent in this situation. There are several other instances in which it breaks up chains of genitives ending in ου (cf., e.g., Acts 28:31; Col 2:2; Heb 12:2; Rev 12:14; 15:7; 22:1), showing that there is a significantly higher possibility of accidental scribal omission in a case like this. This christological inclusio parallels both Matthew (“Immanuel…God with us” in 1:23/“I am with you” in 28:20) and John (“the Word was God” in 1:1/“My Lord and my God” in 20:28), probably reflecting nascent christological development and articulation.

sn The first verse of Mark’s Gospel appears to function as a title: The beginning of the gospel of Jesus Christ, the Son of God. It is not certain, however, whether Mark intended it to refer to the entire Gospel, to the ministry of John the Baptist, or through the use of the term beginning (ἀρχή, arch) to allude to Genesis 1:1 (in the Greek Bible, LXX). The most likely option is that the statement as a whole is an allusion to Genesis 1:1 and that Mark is saying that with the “good news” of the coming of Christ, God is commencing a “new beginning.”

NET Notes: Mar 1:2

¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

NET Notes: Mar 1:3

¹ sn This call to “make his paths straight” in this context is probably an allusion to preparation through repentance.

² sn A quotation from Isa 40:3.

NET Notes: Mar 1:4

¹ tn Or “desert.”

² tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “[the] Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).

³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it.

NET Notes: Mar 1:5

¹ tn Grk “And the whole Judean countryside.” Mark uses the Greek conjunction καί (kai) at numerous places in his Gospel to begin sentences and paragraphs. This practice is due to Semitic influence and reflects in many cases the use of the Hebrew ו (vav) which is used in OT narrative, much as it is here, to carry the narrative along. Because in contemporary English style it is not acceptable to begin every sentence with “and,” καί was often left untranslated or rendered as “now,” “so,” “then,” or “but” depending on the context. When left untranslated it has not been noted. When given an alternative translation, this is usually indicated by a note.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.

NET Notes: Mar 1:6

¹ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.

NET Notes: Mar 1:7

¹ tn Grk “proclaimed, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

² tn Grk “of whom I am not worthy.”

sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

NET Notes: Mar 1:9

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

³ tn “River” is not in the Greek text but is supplied for clarity.

NET Notes: Mar 1:10

¹ tn Grk “and immediately coming up out of the water, he saw.” The present participle has been translated temporally, with the subject (Jesus) specified for clarity.

² tn Or “sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 11.

³ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

NET Notes: Mar 1:11

¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

² tn Or “with you I am well pleased.”

sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

NET Notes: Mar 1:13

¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

² tn Grk “And he.”

³ tn Grk “were serving him,” “were ministering to him.”

NET Notes: Mar 1:14

¹ tn Or “arrested,” “taken into custody” (see L&N 37.12).

² tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

NET Notes: Mar 1:15

¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

NET Notes: Mar 1:16

¹ sn This is a parenthetical comment by the author.

NET Notes: Mar 1:17

¹ tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

sn The kind of fishing envisioned was net – not line – fishing (cf. v. 16; cf. also BDAG 55 s.v. ἀμφιβάλλω, ἀμφίβληστρον) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.

NET Notes: Mar 1:18

¹ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

NET Notes: Mar 1:19

¹ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

NET Notes: Mar 1:21

¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

map For location see Map1 D2; Map2 C3; Map3 B2.

³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.

NET Notes: Mar 1:22

¹ tn Grk “They.”

² sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

³ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

NET Notes: Mar 1:23

¹ sn Unclean spirit refers to an evil spirit.

² tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

Geneva Bible: Mar 1:2

^{( 1 )} As it is written in the ^{( a )} prophets, Behold, ^{( b )} I send my messenger ^{( c )} before thy face, which shall prepare thy way before thee.

^{( 1 )} John goes before Christ as it was foretold by the prophets.

^{( a )} This is the figure of speech called metonymy, by which is meant the books of the prophets Malachi and Isaiah.

^{( b )} The prophet uses the present tense when he speaks of a thing to come, as he is as sure of it as if he had already seen it.

^{( c )} A metaphor taken from the practice of kings, who used to have ushers go before them.

Geneva Bible: Mar 1:4

^{( 2 )} John did baptize in the wilderness, and preach the ^{( d )} baptism of repentance for the remission of sins.

^{( 2 )} The sum of John's doctrine, or rather Christ's, is remission of sins and amendment of life.

^{( d )} The Jews used many kinds of washings: but here a peculiar kind of washing is spoken of, which contains within it true baptism, amendment of life, and forgiveness of sins.

Geneva Bible: Mar 1:7

^{( 3 )} And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to ^{( e )} stoop down and unloose.

^{( 3 )} John and all ministers cast their eyes upon Christ the Lord.

^{( e )} The evangelist is expressing here the condition of the basest servant.

Geneva Bible: Mar 1:8

I indeed have ^{( f )} baptized you with water: but he shall baptize you with the Holy Ghost.

^{( f )} He shows that all the power of baptism proceeds from Christ, who baptizes the inner man.

Geneva Bible: Mar 1:9

^{( 4 )} And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.

^{( 4 )} Christ consecrates our baptism in himself.

Geneva Bible: Mar 1:10

^{( 5 )} And straightway ^{( g )} coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:

^{( 5 )} The vocation of Christ from heaven, as head of the Church.

^{( g )} John, who went down into the water with Christ.

Geneva Bible: Mar 1:11

And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am ^{( h )} well pleased.

^{( h )} See Mat 3:17

Geneva Bible: Mar 1:12

^{( 6 )} And immediately the Spirit ^{( i )} driveth him into the wilderness.

^{( 6 )} Christ being tempted overcomes.

^{( i )} "Driveth" here does not refer to something violent and forcible: but the divine power clothes Christ (who had lived until this time as a private man) with a new person, and prepares him for the battle that was at hand, and for his ministry.

Geneva Bible: Mar 1:14

^{( 7 )} Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

^{( 7 )} After John is taken Christ shows himself more fully.

Geneva Bible: Mar 1:16

^{( 8 )} Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

^{( 8 )} The calling of Simon and Andrew.

Geneva Bible: Mar 1:19

^{( 9 )} And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets.

^{( 9 )} The calling of James and John.

Geneva Bible: Mar 1:21

And they went into ^{( k )} Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

^{( k )} From the city of Nazareth.

Geneva Bible: Mar 1:23

^{( 10 )} And there was in their synagogue a man ^{( l )} with an unclean spirit; and he cried out,

^{( 10 )} He preaches that doctrine by which alone Satan is driven out of the world, which he also confirms by a miracle.

^{( l )} Literally, "a man in an unclean spirit", that is to say, possessed with an evil spirit.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 1:1-45

1 The office of John the Baptist.

9 Jesus is baptized;

12 tempted;

14 he preaches;

16 calls Peter, Andrew, James, and John;

23 heals one that had a devil;

29 Peter's mother in law;

32 many diseased persons;

40 and cleanses the leper.

Maclaren: Mar 1:1

What The Gospel' Is

The beginning of the gospel of Jesus Christ,'--Mark 1:1.

MY purpose now is to point out some of the various connections in which the New Testament uses that familiar phrase, the gospel,' and briefly to gather some of the important thoughts which these suggest. Possibly the process may help to restore freshness to a word so well worn that it slips over our tongues almost unnoticed and excites little thought.

The history of the word in the New Testament books is worth notice. It seldom occurs in those lives of our Lord which now are emphatically so called, and where it does occur, it is the gospel of the Kingdom' quite as frequently as the gospel' of the King. The word is never used in Luke, and only twice in the Acts of the Apostles, both times in quotations. The Apostle John never employs it, either in his gospel' or in his epistles, and in the Apocalypse the word is only once found, and then it may be a question whether it refers to the good news of salvation in Jesus Christ. John thought of the word which he had to proclaim as the message,' the witness,' the truth,' rather than as the gospel.' We search for the expression in vain in the epistles of James, Jude, and to the Hebrews. Thrice it is used by Peter. The great bulk of the instances of its occurrence are in the writings of Paul, who, if not the first to use it, at any rate is the source from which the familiar meaning of the phrase, as describing the sum total of the revelation in Jesus Christ, has flowed.

The various connections in which the word is employed are remarkable and instructive. We can but touch lightly on the more important lessons which they are fitted to teach.

I. The Gospel Is The Gospel Of Christ.'

On our Lord's own lips and in the records of His life we find, as has already been noticed, the phrase, the gospel of the kingdom '--the good news of the establishment on earth of the rule of God in the hearts and lives of men. The person of the King is not yet defined by it. The diffused dawn floods the sky, and upon them that sit in darkness the greatness of its light shines, before the sun is above the horizon. The message of the Forerunner proclaimed, like a herald's clarion, the coming of the Kingdom, before he could say to a more receptive few, Behold the Lamb of God.' The order is first the message of the Kingdom, then the discovery of the King. And so that earlier phrase falls out of use, and when once Christ's life had been lived, and His death died, the gospel is no longer the message of an impersonal revolution in the world's attitude to God's will, but the biography of Him who is at once first subject and monarch of the Kingdom of Heaven, and by whom alone we are brought into it. The standing expression comes to be the gospel of Christ.'

It is His, not so much because He is the author, as because He is the subject of it. It is the good news about Christ. He is its contents and great theme. And so we are led up at once to the great central peculiarity of Christianity, namely that it is a record of historical fact, and that all the world's life and blessedness lie in the story of a human life and death. Christ is Christianity. His biography is the good news for every child of man.

Neither a philosophy nor a morality, but a history, is the true good news for men. The world is hungry, and when it cries for bread wise men give it a stone, but God gives it the fare it needs in the bread that comes down from Heaven. Though it be of small account in many people's eyes, like the common barley cakes, the poor man's food, it is what we all need; and humble people, and simple people, and uneducated people, and barbarous people, and dying people, and the little children can all eat and live. They would find little to keep them from starving in anything more ambitious, and would only break their teeth in mumbling the dry bones of philosophies and moralities. But the story of their Brother who has lived and died for them feeds heart and mind and will, fancy and imagination, memory and hope, nourishes the whole nature into health and beauty, and alone deserves to be called good news for men.

All that the world needs lies in that story. Out of it have come peace and gladness to the soul, light for the understanding, cleansing for the conscience, renovation for the will, which can be made strong and free by submission, a resting-place for the heart, and a starting-point and a goal for the loftiest flights of hope. Out of it have come the purifying of family and civic life, the culture of all noble social virtues, the sanctity of the household, and the elevation of the state. The thinker has found the largest problems raised and solved therein. The setting forth of a loftier morality, and the enthusiasm which makes the foulest nature aspire to and reach its heaven-touching heights, are found together there. To it poet and painter, architect and musician, owe their noblest themes. The good news of the world is the story of Christ's life and death. Let us be thankful for its form; let us be thankful for its substance.

But we must not forget that, as Paul, who is so fond of the word, has taught us, the historical fact needs some explanation and commentary to make the history a gospel. He has declared to us the gospel which he preached,' and to which he ascribes saving power, and he gives these as its elements, How that Christ died for our sins, according to the Scriptures, and that He was buried, and that He rose again the third day, according to the Scriptures.' There are three facts--death, burial, resurrection. These axe the things that any eye could have seen. Are these the gospel? Is there any saving power in them? Not unless you add the commentary for our sins,' and according to the Scriptures.' That death was a death for us all, by which we are delivered from our sins--that is the main thing; and in subordination to that thought, the other that Christ's death was the accomplishment of prophecies- these make the history a gospel. The bare facts, without the exhibition of their purpose and meaning, are no more a gospel than any other story of a death would be. The facts with any lower explanation of their meaning are no gospel, any more than the story of the death of Socrates or any innocent martyr would be. If you would know the good news that will lift your heavy heart from sorrow and break your chains of sin, that will put music into your life and make your days blaze into brightness as when the sunlight strikes some sullen mountain-side that lay black in shadow, you must take the fact with its meaning, and find your gospel in the life and death of Him who is more than example and more than martyr. How that Christ died for our sins, according to the Scriptures,' is the gospel of Christ.'

II. The Gospel Of Christ Is The' Gospel Of God.'

This form of the expression, though by no means so frequent as the other, is found throughout Paul's epistles, thrice in the earliest--Thessalonians (1 Thess. 2:8), once in the great Epistle to the (Romans 1:1), once in Corinthians (2 Cor. 11:7), and once in a modified form in the pathetic letter from the dungeon, which the old man addressed to his son Timothy' (1 Tim. 1:11). It is also found in the writings of Peter (1 Pet. 4:17). In all these cases the phrase, the gospel of God,' may mean the gospel which has God for its author or origin, but it seems rather to mean' which has God for its subject.'

It was, as we saw, mainly designated as the good news about Jesus Christ, but it is also the good news about God. So in one and the same set of facts we have the history of Jesus and the revelation of God. They are not only the biography of a man, but they are the unveiling of the heart of God. These Scripture writers take it for granted that their readers will understand that paradox, and do not stop to explain how they change the statement of the subject matter of their message, in this extraordinary fashion, between their Master who had lived and died on earth, and the Unseen Almightiness throned above all heavens. How comes that to be?

It is not that the gospel has two subjects, one of which is the matter of one portion, and the other of another. It does not sometimes speak of Christ, and sometimes rise to tell us of God. It is always speaking of both, and when its subject is most exclusively the man Christ Jesus, it is then most chiefly the Father God. How comes that to be?

Surely this unconscious shifting of the statement of their theme, which these writers practise as a matter of course, shows us how deeply the conviction had stamped itself on their spirits, He that hath seen Me hath seen the Father,' and how the point of view from which they had learned to look on all the sweet and wondrous story of their Master's life and death, was that of a revelation of the deepest heart of God.

And so must we look on that whole career, from the cradle to the cross, from Calvary to Olivet, if we are to know its deepest tenderness and catch its gladdest notes. That such a man has lived and died is beautiful, and the portrait will hang for ever as that of the fairest of the children of men. But that in that life and death we have our most authentic knowledge of what God is, and that all the pity and truth, the gentleness and the brotherliness, the tears and the self-surrender, are a revelation to us of God; and that the cross, with its awful sorrow and its painful death, tells us not only how a man gave himself for those whom he loved, but how God loves the world and how tremendous is His law --this is good news of God indeed. We have to look for our truest knowledge of Him not in the majesties of the starry heavens, nor in the depths of our own souls, not in the scattered tokens of His character given by the perplexed order of the world, nor in the intuitions of the wise, but in the life and death of His Son, whose tears are the pity of God as well as the compassion of a man, and in whose life and death the whole world may behold the brightness of His glory and the express image of His person,' and be delivered from all their fears of an angry, and all their doubts of an unknown, God.

There is a double modification of this phrase. We hear of the gospel of the grace of God' and the gospel of the glory of God,' which latter expression, rendered in the English version misleadingly' the glorious gospel,' is given in its true shape in the Revised Version. The great theme of the message is further defined in these two noteworthy forms. It is the tender love of God in exercise to lowly creatures who deserve something else that the gospel is busy in setting forth, a love which flows forth unbought and unmotived save by itself, like some stream from a hidden lake high up among the pure Alpine snows. The story of Christ's work is the story of God's rich, unmerited love, bending down to creatures far beneath, and making a radiant pathway from earth to heaven, like the sevenfold rainbow. It is so, not merely because this mission is the result of God's love, but also because His grace is God's grace, and therefore every act of Christ which speaks His own tenderness is therein an apocalypse of God.

The second of these two expressions, the gospel of the glory of God,' leads up to that great thought that the true glory of the divine nature is its tenderness. The lowliness and death of Christ are the glory of God! Not in the awful attributes which separate that inconceivable Nature from us, not in the eternity of His existence, nor in the Infinitude of His Being, not in the Omnipotence of His unwearied arm, nor in fire-eyed Omniscience, but in the pity and graciousness which bend lovingly over us, is the true glory of God. These pompous attributes' are but the fringes of the brightness, the living white heart of which is love. God's glory is God's grace, and the purest expression of both is found there, where Jesus hangs dying in the dark. The true throne of God's glory is not builded high in a remote heaven, flashing intolerable brightness and set about with bending principalities and powers, but it is the Cross of Calvary. The story of the grace of our Lord Jesus Christ,' with its humiliation and shame, is the gospel of the grace,' and therefore is the' gospel of the glory, of God.'

III. The Good News Of Christ And Of God Is The Gospel Of Our Salvation And Peace.

We read of the gospel of your salvation' (Eph. 1:13), and in the same letter (Eph. 4:15) of the gospel of peace.' In these expressions we pass from the consideration of the author or of the subject matter of the good news to that of its purpose and issue. It is meant to bring to men, and it does in fact bring to all who accept it, those wide and complex blessings described by those two great words.

That good news about Christ and God brings to a man salvation, if he believes it. To know and feel that I have a loving Father who has so cared for me and all my brethren that He" has sent His Son to live and die for me, is surely enough to deliver me from all the bonds and death of sin, and to quicken me into humble consecration to His service. And such emancipation from the burden and misery of sin, from the gnawing consciousness of evil and the weakening sense of guilt, from the dominion of wrong tastes and habits, and from the despair of ever shaking them off which is only too well grounded in the experience of the past, is the beginning of salvation for each of us. That great key word of the New Testament covers the whole field of positive and negative good which man can need or God can give. Negatively it includes the removal of every evil, whether of the nature of sorrow or of sin, under which men can groan. Positively it includes the endowment with all good, whether of the nature of joy or of purity, which men can hope for or receive. It is past, present, and future, for every heart that accepts the word of the truth of the gospel'--past, inasmuch as the first effect of even the most incomplete acceptance is to put us in a new position and attitude towards the law of God, and to plant the germs of all holiness and joy in our souls; present, inasmuch as salvation is a growing possession and a continuous process running on all through our lives, if we be true to ourselves and our calling; future, inasmuch as its completion waits to be unveiled in another order of things, where perfect purity and perfect consecration shall issue in perfect joy. And all this ennobling and enriching of human nature is produced by that good news about the grace and glory of God and of Christ, if we will only listen to it, and let it work its work on our souls.

Substantially the same set of facts is included under that other expression, the gospel of peace.' The Hebrew use of the word peace' as a kind of shorthand for all good is probably to be remembered. But even in the narrower sense of the word, how great are the blessings set forth by it! All inward serenity and outward calm, the tranquillity of a soul free from the agitations of emotion and the storms of passions and the tumults of desire, as well as the security of a life guarded from the assaults of foes and girded about with an impregnable barrier which nothing can destroy and no enemy overleap, are ours, if we take the good news about God to our heart. They are ours in the measure in which we take it. Clearly such truths as those which the gospel brings have a plain tendency to give peace. They give peace with God, with the world, and with ourselves. They lead to trust, and trust is peace. They lead to union with God, and that is peace. They lead to submission, and that is peace. They lead to consecration, and that is peace. They lead to indifference to fleeting joys and treasures, and that is peace. They give to heart and mind and will an all-sufficient and infinite object, and that is peace. They deliver us from ourselves, and that is peace. They fill the past, the present, and the future with the loving Father's presence, and brighten life and death with the Saviour's footsteps--and so to live is calm, and to die is to lay ourselves down in peace and sleep, quiet by His side, like a child by its mother. The good news about God and Christ is the good news of our salvation and of our peace.

IV. The Good News About Christ And God Is The Gospel.

By far the most frequent form in which the word gospel occurs is that of the simple use of the noun with the definite article. This message is emphatically the good news. It is the tidings which men most of all want. It stands alone; there is no other like it. If this be not the glad tidings of great joy for the world, then there are none.

Let no false liberality lead us to lose sight of the exclusive claims which are made in this phrase for the set of facts the narrative of which constitutes the gospel.' The life and death of Jesus Christ for the sins of the world, His resurrection and continuous life for the saving of the world--these are the truths, without which there can be no gospel. They may be apprehended in different ways, set forth in different perspective, proclaimed in different dialects, explained in different fashion, associated with different accompaniments, drawn out into different consequences, and yet, through all diversity of tones, the message may be one. Sounded on a ram's horn or a silver trumpet, it may be the same saving and joy-bringing proclamation, and it will be, if Christ and His life and death are plainly set forth as the beginning and ending of all. But if there be an omission of that mighty name, or if a Christ be proclaimed without a Cross, a salvation without a Saviour, or a Saviour without a Sacrifice, all the adornments of genius and sincerity will not prevent such a half gospel from falling flat. Its preachers have never been able, and never will be able, to touch the general heart or to bring good cheer to men. They have always bad to complain, We have piped unto you and ye have not danced.' They cannot get people to be glad over such a message. Only when you speak of a Christ who has died for our sins, will you cause the heavy heart of the world to sing for joy. Only that old, old message is the good news which men want.

There is no second gospel. Men who preach a message of a different kind, as Paul tells us, are preaching what is not really another gospel. There cannot be two messages. There is but one genuine; all others are counterfeits. For us it is all-important that we should be no less narrow than the truth, and no more liberal than he was to whom the message how that Jesus died for our sins' was the only thing worth calling the gospel. Our own salvation depends on our firm grasp of that one message, and for some of us, the clear decisiveness with which our lips ring it out determines whether we shall be blessings or curses to our generation. There is a Babel of voices now preaching other messages which promise good tidings of good. Let us cleave with all our hearts to Christ alone, and let our tongues not falter in proclaiming, Neither is there salvation in any other.' The gospel of the Christ who died for our sins, is the gospel.

And what we have for ourselves to do with it is told us in that pregnant phrase of the apostle's,' my gospel,' and our gospel'; meaning not merely the message which he was charged to proclaim, but the good news which be and his brethren had made their own. So we have to make it ours. It is of no use to us, unless we do. It is not enough that it echoes all around us, like music borne upon the wind. It is not enough that we hear it, as men do some sweet melody, while their thoughts are busy on other things. It is not enough that we believe it, as we do other histories in which we have no concern. What more is needed? Another expression of the apostle's gives the answer. He speaks of the faith of the gospel,' that is the trust which that glad message evokes, and by which it is laid hold of.

Make it yours by trusting your whole self to the Christ of whom it tells you. The reliance of heart and will on Jesus who has died for me, makes it my gospel.' There is one God, one Christ, one gospel which tells us of them, and one faith by which we lay hold upon the gospel, and upon the loving Father and the ever-helpful Saviour of whom it tells. Let us make that great word our own by simple faith, and then as cold water to our thirsty soul,' so will be that good news from a far country,' the country where the Father's house is, and to which He has sent the Elder Brother to bring back us prodigal children.

The Strong Forerunner And The Stronger Son

The beginning of the gospel of Jesus Christ, the Son of God; 2. As At is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way before Thee. 3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. 4. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5. And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. 6. And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 7. And preached, saying, There cometh One mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8. I indeed have baptized you with water: but He shall baptize you with the Holy Ghost. 9. And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10. And straightway coming up out of the water, He saw the heavens opened, and the Spirit like a dove descending upon Him: 11. And there came a voice from heaven, saying, Thou art My beloved Son, in whom I am well pleased.'--Mark 1:1-11.

THE first words of In Memoriam might be taken to describe the theme of Mark's Gospel. It is the strong Son of God' whom he sets forth in his rapid, impetuous narrative, which is full of fiery energy, and delights to paint the unresting continuity of Christ's filial service. His theme is not the King, as in Matthew; nor the Son of Man, as in Luke; nor the eternal Word manifested in flesh, as in John. Therefore he neither begins by tracing His kingly lineage, as does the first evangelist; nor by dwelling on the humanities of wedded life and the sacredness of the family since He has been born; nor by soaring to the abysses of the eternal abiding of the Word with God, as the agent of creation, the medium of life and light; but plunges at once into his subject, and begins the Gospel with the mission of the Forerunner, which melts immediately into the appearance of the Son.

I. We May Note First, In This Passage, The Prelude, Including Mark 1:1-3.

We need not discuss the grammatical connection of these verses, nor the relation of Mark 1:2-3 to the following section. However that be settled, the result, for our present purpose, is the same. Mark considers that John's mission is the beginning of the gospel. Here are two noteworthy points,--his use of that well-worn word, the gospel,' and his view of John's place in relation to it. The gospel is the narrative of the facts of Christ's life and death. Later usage has taken it to be, rather, the statement of the truths deducible from these facts, and especially the proclamation of salvation by the power of Christ's atoning death; but the primitive application of the word is to the history itself. So Paul uses it in his formal statement of the gospel which he preached, with the addition, indeed, of the explanation of the meaning of Christ's death (1 Cor. 15:1-6). The very name' good news' necessarily implies that the gospel is, primarily, history; but we cannot exclude from the meaning of the word the statement of the significance of the facts, without which the facts have no message of blessing. Mark adds the dogmatic element when he defines the subject of the Gospel as being' Jesus Christ, the Son of God.' In the remainder of the book the simple name Jesus' is used; but here, in starting, the full, solemn title is given, which unites the contemplation of Him in His manhood, in His office as fulfiller of prophecy and crown of revelation, and in His mysterious, divine nature.

Whether we regard Mark 1:2-3 as connected grammatically with the preceding or the following verses, they equally refer to John, and define his position in relation to the Gospel. The Revised Version restores the rue reading,' in Isaiah the prophet,' which some unwise and timid transcriber has, as he thought, mended into the prophets,' for fear that an error should be found in Scripture. Of course, Mark 1:2 is not Isaiah's, but Malachi's; but Mark 1:3, which is Isaiah's, was uppermost in Mark's mind, and his quotation of Malachi is, apparently, an afterthought, and is plainly merely introductory of the other, on which the stress lies. The remarkable variation in the Malachi quotation, which occurs in all three Evangelists, shows how completely they recognised the divinity of our Lord, in their making words which, in the original, are addressed by Jehovah to Himself, to be addressed by the Father to the Son. There is a difference in the representation of the office of the forerunner in the two prophetic passages. In the former' he' prepares the way of" the coming Lord; in the latter he calls upon his hearers to prepare it. In fact, John prepared the way, as we shall see presently, .just by calling on men to do so. In Mark's view, the first stage in the gospel is the mission of John. He might have gone further back--to the work of prophets of old, or to the earliest beginnings in time of the self-revelation of God, as the writer of the Epistle to the Hebrews does; or he might have ascended even higher up the stream--to the true beginning,' from which the fourth Evangelist starts. But his distinctly practical genius leads him to fix his gaze on the historical fact of John's mission, and to claim for it a unique position, which he proceeds to develop.

II. So We Have, Next, The Strong Servant And Forerunner (Mark 1:4-8).

The abruptness with which the curtain is drawn, and the gaunt figure of the desert-loving ascetic shown us, is very striking. It is like the way in which Elijah, his prototype, leaps, as it were, full-armed, into the arena. The parallel passage in Matthew links his appearance with the events which it has been narrating by the phrase in these days,' and calls him the Baptist.' Mark has no such words, but lets him stand forth in his isolation. The two accounts may profitably be compared. Their likenesses suggest that they rest on a common basis, probably of oral tradition, while their differences are, for the most part, significant. Mark differs in his arrangement of the common matter, in omissions, and in some variations of expression. Each account gives a general summary of John's teaching at the beginning; but Matthew puts emphasis on the Baptist's proclamation that the kingdom of heaven was at hand, to which nothing in Mark corresponds. His Gospel does not dwell on the royalty of Jesus, but rather represents Him as the Servant than as the King. Mark begins with describing John as baptizing, which only appears later in Matthew's account. Mark omits all reference to the Sadducees and Pharisees, and to John's sharp words to them. He has nothing about the axe laid to the trees, nothing about the children of Abraham, nothing about the fan in the hand of the great Husbandman. All the theocratic aspect of the Messiah, as proclaimed by John, is absent; and, as there is no reference to the fire which destroys, so neither is there to the fire of the Holy Ghost, in which He baptizes. Mark reports only John's preaching and baptism of repentance, and his testimony to Christ as stronger than he, and as baptizing with the Holy Ghost.

So, on the whole, Mark's picture brings out prominently the following traits in John's personality and mission:--First, his preparation for Christ by preaching repentance. The truest way to create in men a longing for Jesus, and to lead to a true apprehension of His unique gift to mankind, is to evoke the penitent consciousness of sin. The preacher of guilt and repentance is the herald of the bringer of pardon and purity. That is true in reference to the relation of Judaism and Christianity, of John and Jesus, and is as true to-day as ever it was. The root of maimed conceptions of the work and nature of Jesus Christ is a defective sense of sin. When men are roused to believe in judgment, and to realise their own evil, they are ready to listen to the blessed news of a Saviour from sin and its curse. The Christ whom John heralds is the Christ that men need; the Christ whom men receive, without having been out in the wilderness with the stern preacher of sin and judgment, is but half a Christ--and it is the vital half that is missing.

Again, Mark brings out John's personal asceticism. He omits much; but he could not leave out the picture of the grim, lean solitary, who stalked among soft-robed men, like Elijah come to life again, and held the crowds by his self-chosen privations no less than by his fierce, fiery eloquence. His desert life and contempt for ease and luxury spoke of a strength of character and purpose which fascinated commoner men, and make the next point the more striking--namely, the utter humility with which this strong, self-reliant, fiery rebuker of sin, and despiser of rank and official dignities, flings himself at the feet of the coming One. He is strong, as his life and the awestruck crowds testified; how strong must that Other be! He feared not the face of man, nor owned inferiority to any; but his whole soul melted into joyful submission, and confessed unworthiness even to unlace the sandals of that mightier One. His transitional position is also plainly marked by our Evangelist. He is the end of prophecy, the beginning of the Gospel, belonging to neither and to both. He is not merely a prophet, for he is prophesied of as well; and he stands so near Him whom he foretells, that his prediction is almost fact. He is not an Evangelist, nor, in the closest sense, a servant of the coming Christ; for his lowly confession of unworthiness does not imply merely his humility, but accurately defines the limits of his function. It was not for him to bear or to loose that Lord's sandals. There were those who did minister to Him, and the least of those, whose message to the world was Christ has come,' had the honour of closer service than that greatest among women-born, whose task was to run before the chariot of the King and tell that He was at hand.

III. We Have The Gentle Figure Of The Stronger Son.

The introduction of Jesus is somewhat less abrupt than that of John; but if we remember whom Mark believed Him to be, the quiet words which tell of His first appearance are sufficiently remarkable. There is no mention of His birth or previous years. His deeds will tell who He is. The years before His baptism were of no moment for Mark's purpose. Nor has he any report of the precious conversation of Jesus with John, when the forerunner testified to Christ's purity, which needed no washing nor repentance, and acknowledged at once his own sinfulness and the Lord's cleansing power, and when Christ accepted the homage, and, by implication, claimed the character, purity, and power which John attributed to Him. The omission may be accounted for on a principle which seems to run through all this Gospel--of touching lightly or omitting indications of our Lord's dignity, and dwelling by preference on His acts of lowliness and service. The baptism is recorded; but the conversation, which showed that the King of Israel, in submitting to it, acknowledged no need of it for Himself, but regarded it as fulfilling righteousness,' is passed by. The sinlessness of Jesus, and the special meaning of His baptism, are sufficiently shown by the descending Spirit and the approving voice. These Mark does record; for they warrant the great name by which, in his first verse, he has described Jesus as the Son of God.'

The brief account of these is marked by the Evangelist's vivid pictorial faculty, which we shall frequently have to notice as we read his Gospel. Here he puts us, by a word, in the position of eye-witnesses of the scene as it is passing, when he describes the heavens as' being rent asunder'--a much more forcible and pictorial word than Matthew's opened.' He says nothing of John's share in the vision. All is intended for the Son. It is Jesus who sees the rending heavens and the descending dove. The voice which Matthew represents as speaking of Christ, Mark represents as speaking to Him.

The baptism of Jesus, then, was an epoch in His own consciousness. It was not merely His designation to John or to others as Messiah, but for Himself the sense of Sonship and the sunlight of divine complacency filled His spirit in new measure or manner. Speaking as we have to do from the outside, and knowing but dimly the mysteries of His unique personality, we have to speak modestly and little. But we know that our Lord grew, as to His manhood, in wisdom, and that His manhood was continually the receiver, from the Father, of the Spirit; and the reality of His divinity, as dwelling in His manhood from the beginning of that manhood, is not affected by the belief that when the dove like Spirit floated down on His meek head, glistening with the water of baptism, His manhood then received a new and special consciousness of His Messianic office and of His Sonship.

Whilst that voice was for His sake, it was for others too; for John himself tells us (John 1.) that the sign had been told him beforehand, and that it was his sight of the descending dove which heightened his thoughts and gave a now turn to his testimony, leading him to know and to show' that this is the Son of God.' The rent heavens have long since closed, and that dread voice is silent; but the fact of that attestation remains on record, that we, too, may hear through the centuries God speaking of and to His Son, and may lay to heart the commandment to us, which naturally follows God's witness to Jesus, Hear ye Him.'

The symbol of the dove may be regarded as a prophecy of the gentleness of the Son. Thus early in His course the two qualities were harmonised in Him, which so seldom are united, and each of which dwelt in Him in divinest perfection, both as to degree and manner. John's anticipations of the strong coming One looked for the manifestations of His strength in judgment and destruction. How strangely his images of the axe, the fan, the fire, are contrasted with the reality, emblemed by this dove dropping from heaven, with sunshine on its breast and peace in its still wings! Through the ages, Christ's strength has been the strength of gentleness, and His coming has been like that of Noah's dove, with the olive-branch in its beak, and the tidings of an abated flood and of a safe home in its return. The ascetic preacher of repentance was strong to shake and purge men's hearts by terror; but the stronger Son comes to conquer by meekness, and reign by the omnipotence of love. The beginning of the gospel was the anticipation and the proclamation of strength like the eagle's, swift of flight, and powerful to strike and destroy. The gospel, when it became a fact, and not a hope, was found in the meek Jesus, with the dove of God, the gentle Spirit, which is mightier than all, nestling in His heart, and uttering soft notes of invitation through His lips.

Maclaren: Mar 1:21-34

Mighty In Word And Deed

And they went into Capernaum; and straightway on the Sabbath day He entered into the synagogue, and taught. 22. And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes. 23. And there was in their synagogue a man with an unclean spirit; and he cried out, 24. Saying, Let us alone; what have we to do with Thee, Thou Jesus of Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy One of God. 25. And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth He even the unclean spirits, and they do obey Him. 28. And immediately His fame spread abroad throughout all the region round about Galilee. 29. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30. But Simon's wife's mother lay sick of a fever, and anon they tell Him of her. 31. And He came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. 32. And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed with devils. 33. And all the city was gathered together at the door, 34. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him.'--Mark 1:21-34.

NONE of the incidents in this section are peculiar to Mark, but the special stamp of his Gospel is on them all; and, both in the narration of each and in the swift transition from one to another, the impression of Christ's strength and unpausing diligence in filial service is made. The short hours of that first Sabbath's ministry are crowded with work; and Christ's energy bears Him through exhausting physical labours, and enables Him to turn with unwearied sympathy and marvellous celerity to each new form of misery, and to throw Himself with freshness undiminished into the relief of each. The homely virtue of diligence shines out in this lesson no less clearly than superhuman strength that tames demons and heals all manner of sickness. There are four pictures here, compressed and yet vivid. Mark can condense and keep all the essentials, for his keen eye and sure hand go straight to the heart of his incidents.

I. The Strong Son Of God Teaching With Authority.

They enter; we see the little group, consisting of Jesus and of the two pairs of brothers, in whose hearts the mighty conviction of His Messiahship had taken root. Simon and Andrew were at home in Capernaum; but we may, perhaps, infer from the manner in which the sickness of Peter's wife's mother is mentioned, that Peter had not been to his house till after the synagogue service. At all events, these four were already detached from ordinary life and bound to Him as disciples. We meet here with our first instance of Mark's favourite straightway,' the recurrence of which, in this chapter, so powerfully helps the impression of eager and yet careful swiftness with which Christ ran His course, unhasting, unresting.' From the beginning Mark stamps his story with the spirit of our Lord's own words,' I must work the works of Him that sent me, while it is day: the night cometh.' And yet there is no hurry, but the calm, equable rapidity with which planets move. The unostentatious manner of Christ's beginning is noteworthy. He seeks to set Himself in the line of the ordinary teaching of the day. He knew all the faults of the synagogue and the rabbis, and He had come to revolutionise the very conception of religious teaching and worship; but He prefers to intertwine the new with the old, and to make as little disturbance as possible. It is easy to get the cheap praise of originality' by brushing aside existing methods. It is harder and nobler to use whatever methods may be going, and to breathe new value and life into them. Drowsy, hair-splitting disputations about nothings and endless casuistry were the staple of the synagogue talk; but when He opened His mouth there, the weary formalism went out of the service, and men's hearts glowed again when they once more heard a Voice that lived, speaking from a Soul that saw the invisible. Mark has no mission to record many of our Lord's sayings. His Gospel deals more with deeds. The sermon he does not give, but the hearer's comment he does. Matthew has the same words at the close of the Sermon on the Mount, from which it would seem that they were part of the oral tradition which underlies the written Gospels; but Mark probably has them in their right place. Very naturally, the first synagogue discourse in Capernaum would surprise. Deeper impressions might be made by its successors, but the first hearing of that voice would be an experience that could never be repeated.

The feature of His teaching which astonished the villagers most was its authority.' That fits in with the impression of strength which Mark wishes to make. Another thing that struck them was its unlikeness to the type of synagogue teaching to which they had been accustomed all their lives. They had got so accustomed to the droning dreariness and trivial subtleties of the rabbis, that it had never entered their heads that there could be any other way of teaching religion than boring men with interminable pedantries about trifles of ritual or outward obedience. This new Teacher would startle all, as an eagle suddenly appearing in a sanhedrim of owls. He would shock many; He would fascinate a few. Nor was it only the dissimilarity of His teaching, but also its authority, that was strange. The scribes spoke with authority enough of a sort, lording it over the despised common people--men of the earth,' as they called them--and exacting punctilious obedience and much obsequiousness; but authority over the spirit they had none. They pretended to no power but as expositors of a law; and they fortified themselves by citations of what this, that, and the other rabbi had said, which was all their learning. Christ quoted no one. He did not even say, Moses has said.' He did not even preface His commands with a' Thus saith the Lord.' He spoke of His own authority: Verily, I say unto you.' Other teachers explained the law; He is a lawgiver. Others drew more or less pure waters from cisterns; He is in Himself a well of water, from which all may draw. To us, as to these rude villagers in the synagogue of the little fishing-town, Christ's teaching is unique in this respect. He does not argue; He affirms. He seeks no support from others' teachings; He alone is sufficient for us. He not only speaks the truth, which needs no other confirmation than His own lips, but He is the truth. We may canvass other men's teachings, and distinguish their insight from their errors; we have but to accept His. The world outgrows all others; it can only grow up towards the fulness of His. Us and all the ages He teaches with authority, and the guarantee for the truth of His teaching is Himself. Verily, verily, I say unto you.' No other man has a right to say that to me. But Christ dominates the race, and the strong Son of God is the world's Teacher.

II. The Strong Conqueror Of Demons. Again We Have Straightway.

The language seems to imply that this wretched sufferer burst hurriedly into the synagogue and interrupted the utterance of astonishment by giving it new food. Perhaps the double consciousness of the demoniac may be recognised, the humanity being drawn to Jesus by some disturbed longings, the demoniac consciousness, on the other hand, being repelled. It is no part of my purpose to discuss demoniacal possession. I content myself with remarking that I, for one, do not see how Christ's credit as a divine Teacher is to be saved without admitting its reality, nor how such phenomena as the demoniac's knowledge of His nature are to be accounted for on the hypothesis of disease or insanity. It is assuming rather too encyclopaediacal a knowledge to allege the impossibility of such possession. There are facts enough around us still, which would be at least as satisfactorily accounted for by it as by natural causes; but as to the incident before us, Mark puts it all into three sentences, each of which is pregnant with suggestions. There is, first, the demoniac's shriek of hatred and despair. Christ had said nothing. If, as we suppose, the man had broken in on the worship, drawn to Jesus, he is no sooner in His presence than the other power that darkly lodged in him overpowers him and pours out fierce passions from his reluctant lips. There is dreadful meaning in the preposition here used, a man in an unclean spirit,' as if his human self was immersed in that filthy flood. The words embody three thoughts--the fierce hatred, which disowns all connection with Jesus; the wild terror, which asks or affirms Christ's destructive might over all foul spirits (for the us' means not the man and the demon, but the demon and his fellows); and the recognition of Christ's holiness, which lashes unholiness into a paroxysm of mingled despair and hate. Does this sound like a madman, or an epileptic, or like a spirit which knew more than men knew, and trembled and hated more than they could do? There is nothing more terrible than the picture, self-drawn in these spasmodic words, of a spirit which, by its very foulness, is made shudderingly sensitive to the disturbing presence of purity, and would fain have nothing to do with Him whom it recognises for the Holy One of God, and therefore its destroyer. Foul things that lurk under stones hurry out of the light when you lift the covering. Spirits that love the darkness are hurt by the light. It is possible to recognise Jesus for what He is, and to hate Him all the more. What a miserable state that is, to hope that we shall have nothing to do with Him! These wild utterances, seething with evil passions and fierce detestation, do point to the possible terminus for men. A black gulf opens in them, from which we are meant to start back with the prayer,' Preserve me from going down into that pit!'

What a contrast to the tempest of the demoniac's wild and whirling words is the calm speech of Christ! He knows His authority, and His word is imperative, curt, and assured: Hold thy peace!' literally, Be muzzled,' as if the creature were a dangerous beast, whose raving and snapping must be stopped. Jesus wishes no acknowledgments from such lips. They who bear the vessels of the Lord must be clean. He had taught with authority, and now He in like manner commands. His teaching rested on His own assurance. His miracle is done by His own power. That power is put forth by His simple word; that is to say, the bare exercise or expression of His will is potent.

The third step in the narrative is the immediate obedience of the demon. Reluctant but compelled, malicious to the last, doing the house which he has to leave all the harm he can, and though no longer venturing to speak, yet venting his rage and mortification, and acknowledging his defeat by one parting howl, he comes out.

Again, we are bid to note the impression produced. The interrupted buzz of talk begins once more, and is vividly reported by the fragmentary sentences of Mark 1:27, and by the remark that it was among themselves' that they compared notes. Two things startled the people:--first, the new teaching'; and second, the authority over demons, into which they naturally generalise the one instance. The busy tongues were not silenced when they left the synagogue. Mark 1:28 shows what happened, in one direction, when the meeting broke up. With another straightway,' Mark paints the swift flight of the rumour over all the district, and somewhat overleaps the strict line of chronology, to let us hear how far the echo of such a blow sounded. This first miracle recorded by him is as a duel between Christ and the' strong man armed,' who keeps his house.' The shield of the great oppressor is first struck in challenge by the champion, and His first essay at arms proves Him mightiest. Such a victory well heads the chronicle.

III. The Tenderness Of The Strong Son.

We come back to the strict order of succession with another straightway,' which opens a very different scene. The Authorised Version gives three straightways' in the three verses as to the cure of Peter's mother-in-law. Immediately' they go to the house; immediately' they tell Jesus of her; immediately' the fever leaves her; and even if we omit the third of these, as the Revised Version does, we cannot miss the rapid haste of the narrative, which reflects the unwearied energy of the Master. Peter and Andrew had apparently been ignorant of the sickness till they reached the house, from which the inference is not that it was a slight attack which had come on after they went to the synagogue, but that the two disciples had so really left house and kindred, that though in Capernaum, they had not gone home till they took Jesus there for rest and quiet and food after the toil of the morning. The owners would naturally first know of the sickness, which would interfere with their hospitable purpose; and so Mark's account seems more near the details than Matthew's, inasmuch as the former says that Jesus was told' of the sick woman, while Matthew's version is that He saw' her. Luke says that they besought Him for her.' No doubt that was the meaning of telling' Him; but Mark's representation brings out very beautifully the confidence already beginning to spring in their hearts that He needed but to know in order to heal, and the reverence which hindered them from direct asking. The instinct of the devout heart is to tell Christ all its troubles, great or small; and He does not need beseeching before He answers. He did not need to be told either, but He would not rob them or us of the solace of confiding all griefs to Him.

Their confidence was not misplaced. No moment intervened "unused between the tidings and the cure. He came,' as if He had been in some outer room, or not yet in the house, and now passed into the sick chamber. Then comes one of Mark's minute and graphic details, in which we may see the keen eye and faithful memory of Peter. He took her by the hand, and lifted her up.' Mark is fond of telling of Christ's taking by the hand; as, for instance, the little child whom He set in the midst, the blind man whom He healed, the child with the dumb spirit. His touch has power. His grasp means sympathy, tenderness, identification of Himself with us, the communication of upholding, restoring strength. It is a picture, in a small matter, of the very heart of the gospel. He layeth not hold of angels, but He layeth hold of the seed of Abraham.' It is a lesson for all who would help their fellows, that they must not be too dainty to lay hold of the dirtiest hand, both metaphorically and literally, if they want their sympathy to be believed. His hand banishes not only the disease, but its consequences. Immediate convalescence and restoration to strength follow; and the strength is used, as it should be, in ministering to the Healer who, notwithstanding His power, needed the humble ministration and the poor fare of the fisherman's hut. What a lesson for all Christian homes is here! Let Jesus know all that troubles them, welcome Him as a guest, tell Him everything, and He will cure all diseases and sorrows, or give the light of His presence to make them endurable. Consecrate to Him the strength which He gives, and let deliverances teach trust, and inflame grateful love, which delights in serving Him who needs no service, but delights in all.

IV. The Strong Son, Unwearied By Toil And Sufficient For All The Needy.

Each incident in this lesson has a note appended of the impression it made. Mark 1:32-34 give the united result of all, on the people of Capernaum. They wait till the Sabbath is past, and then, without thought of His long day of work, crowd round the house with their sick. The sinking sun brought no rest for Him, but the new calls found Him neither exhausted nor unwilling. Capernaum was but a little place, and the whole city might well be gathered together at the door,' some sick, some bearing the sick, all curious and eager. There was no depth in the excitement. There was earnestness enough, no doubt, in the wish for healing, but there was no insight into His message. Any travelling European with a medicine chest can get the same kind of cortege round his tent. These people, who hung upon Him thus, were those of whom He had afterwards to say that it would be more tolerable for Sodom, in the day of judgment, than for them.' But though He knew the shallowness of the impression, He was not deaf to the misery; and, with power which knew no weariness, and sympathy which had no limit, and a reservoir of healing virtue which the day's draughts had not emptied by a hairsbreadth, He healed them all. Remarkable is the prohibition of the demons' speech. They knew Him, while men were ignorant; for they had met Him before to-day. He would have no witness from them; not merely, as has been said, because their attestation would hinder, rather than further, His acceptance by the people, nor because they may be supposed to have spoken in malice, but because a divine decorum forbade that He should accept acknowledgments from such tainted sources.

So ended this first of the days of the Son of Man,' which our Evangelist records. It was a day of hard toil, of merciful and manifold self-revelation. As teacher and doer, in the synagogue, and in the home, and in the city; as Lord of the dark realms of evil and of disease; as ready to hear hinted and dumb prayers, and able to answer them all; as careless of His own ease, and ready to spend Himself for others' help,-Jesus showed Himself, on that Sabbath day, strong and tender, the Son of God and the servant of men.

MHCC: Mar 1:1-8

Isaiah and Malachi each spake concerning the beginning of the gospel of Jesus Christ, in the ministry of John. From these prophets we may observe, that Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. Such is the corruption of the world, that there is great opposition to his progress. When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, to prepare his way before him. John thinks himself unworthy of the meanest office about Christ. The most eminent saints have always been the most humble. They feel their need of Christ's atoning blood and sanctifying Spirit, more than others. The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them, is, they shall be baptized with the Holy Ghost; shall be purified by his graces, and refreshed by his comforts. We use the ordinances, word, and sacraments without profit and comfort, for the most part, because we have not of that Divine light within us; and we have it not because we ask it not; for we have his word that cannot fail, that our heavenly Father will give this light, his Holy Spirit, to those that ask it.

MHCC: Mar 1:9-13

Christ's baptism was his first public appearance, after he had long lived unknown. How much hidden worth is there, which in this world is not known! But sooner or later it shall be known, as Christ was. He took upon himself the likeness of sinful flesh; and thus, for our sakes, he sanctified himself, that we also might be sanctified, and be baptized with him, Joh 17:19. See how honourably God owned him, when he submitted to John's baptism. He saw the Spirit descending upon him like a dove. We may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us, is sure evidence of his good will towards us, and preparations for us. As to Christ's temptation, Mark notices his being in the wilderness and that he was with the wild beasts. It was an instance of his Father's care of him, which encouraged him the more that his Father would provide for him. Special protections are earnests of seasonable supplies. The serpent tempted the first Adam in the garden, the Second Adam in the wilderness; with different success indeed; and ever since he still tempts the children of both, in all places and conditions. Company and conversation have their temptations; and being alone, even in a wilderness, has its own also. No place or state exempts, no business, not lawful labouring, eating, or drinking, not even fasting and praying; often in these duties there are the most assaults, but in them is the sweetest victory. The ministration of the good angels is matter of great comfort in reference to the malignant designs of the evil angels; but much more does it comfort us, to have the indwelling of God the Holy Spirit in our hearts.

MHCC: Mar 1:14-22

Jesus began to preach in Galilee, after that John was put in prison. If some be laid aside, others shall be raised up, to carry on the same work. Observe the great truths Christ preached. By repentance we give glory to our Creator whom we have offended; by faith we give glory to our Redeemer who came to save us from our sins. Christ has joined these two together, and let no man think to put them asunder. Christ puts honour upon those who, though mean in this world, are diligent in their business and kind to one another. Industry and unity are good and pleasant, and the Lord Jesus commands a blessing on them. Those whom Christ calls, must leave all to follow him; and by his grace he makes them willing to do so. Not that we must needs go out of the world, but we must sit loose to the world; forsake every thing that is against our duty to Christ, and that cannot be kept without hurt to our souls. Jesus strictly kept the sabbath day, by applying himself unto, and abounding in the sabbath work, in order to which the sabbath rest was appointed. There is much in the doctrine of Christ that is astonishing; and the more we hear it, the more cause we see to admire it.

MHCC: Mar 1:23-28

The devil is an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and by his suggestions defiles the spirits of men. There are many in our assemblies who quietly attend under merely formal teachers; but if the Lord come with faithful ministers and holy doctrine, and by his convincing Spirit, they are ready to say, like this man, What have we to do with thee, Jesus of Nazareth! No disorder could enable a man to know Jesus to be the Holy One of God. He desires to have nothing to do with Jesus, for he despairs of being saved by him, and dreads being destroyed by him. See whose language those speak, that say to the Almighty, Depart from us. This unclean spirit hated and dreaded Christ, because he knew him to be a Holy One; for the carnal mind is enmity against God, especially against his holiness. When Christ by his grace delivers souls out of the hands of Satan, it is not without tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. This put all who saw it upon considering, What is this new doctrine? A work as great often is wrought now, yet men treat it with contempt and neglect. If this were not so, the conversion of a notorious wicked man to a sober, righteous, and godly life, by the preaching of a crucified Saviour, would cause many to ask, What doctrine is this?

Matthew Henry: Mar 1:1-8

We may observe here,

I. What the New Testament is - the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, Mar 1:1. 1. It is gospel; it is God's word, and is faithful and true; see Rev 19:9; Rev 21:5; Rev 22:6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ - that was but preliminary, this comes immediately to the business - the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain.

II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets (Mar 1:2); for it saith no other things than those which the prophets and Moses said should come (Act 26:22), which was most proper and powerful for the conviction of the Jews, who believed the Old Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original.

Quotations are here borrowed from two prophecies - that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John.

1. Malachi, in whom we had the Old Testament farewell, spoke very plainly (Mal 3:1) concerning John Baptist, who was to give the New Testament welcome. Behold, I send my messenger before thy face, Mar 1:2. Christ himself had taken notice of this, and applied it to John (Mat 11:10), who was God's messenger, sent to prepare Christ's way.

2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ (Isa 40:3); The voice of him that crieth in the wilderness, Mar 1:3. Matthew had taken notice of this, and applied it to John, Mat 3:3. But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howling wilderness as this is, have need to cry aloud, and not spare, and to lift up their voice like a trumpet.

III. What the beginning of the New Testament was. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luk 16:16. Peter begins from the baptism of John, Act 1:22. The gospel did not begin so soon as the birth of Christ, for he took time to increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the gospel day; for,

1. In John's way of living there was the beginning of a gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the beginning of the gospel of Christ in any soul, Mar 1:6. He was clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a leathern girdle; and, in contempt of dainties and delicate things, his meat was locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ.

2. In John's preaching and baptizing there was the beginning of the gospel doctrines and ordinances, and the first fruits of them. (1.) He preached the remission of sins, which is the great gospel privilege; showed people their need of it, that they were undone without it, and that it might be obtained. (2.) He preached repentance, in order to it; he told people that there must be a renovation of their hearts and a reformation of their lives, that they must forsake their sins and turn to God, and upon those terms and no other, their sins should be forgiven. Repentance for the remission of sins, was what the apostles were commissioned to preach to all nations, Luk 24:27. (3.) He preached Christ, and directed his hearers to expect him speedily to appear, and to expect great things from him. The preaching of Christ is pure gospel, and that was John Baptist's preaching, Mar 1:7, Mar 1:8. Like a true gospel minister, he preaches, [1.] The great pre-eminence Christ is advanced to; so high, so great, is Christ, that John, though one of the greatest that was born of women, thinks himself unworthy to be employed in the meanest office about him, even to stoop down, and untie his shoes. Thus industrious is he to give honour to him, and to bring others to do so too. [2.] The great power Christ is invested with; He comes after me in time, but he is mightier than I, mightier than the mighty ones of the earth, for he is able to baptize with the Holy Ghost; he can give the Spirit of God, and by him govern the spirits of men. [3.] The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them; They shall be baptized with the Holy Ghost, shall be purified by his graces, and refreshed by his comforts. And, lastly, All those who received his doctrine, and submitted to his institution, he baptized with water, as the manner of the Jews was to admit proselytes, in token of their cleansing themselves by repentance and reformation (which were the duties required), and of God's cleansing them both by remission and by sanctification, which were the blessings promised. Now this was afterward to be advanced into a gospel ordinance, which John's using it was a preface to.

3. In the success of John's preaching, and the disciples he admitted by baptism, there was the beginning of a gospel church. He baptized in the wilderness, and declined going into the cities; but there went out unto him all the land of Judea, and they of Jerusalem, inhabitants both of city and country, families of them, and were all baptized of him. They entered themselves his disciples, and bound themselves to his discipline; in token of which, they confessed their sins; he admitted them his disciples, in token of which, he baptized them. Here were the stamina of the gospel church, the dew of its youth from the womb of the morning, Psa 110:3. Many of these afterward became followers of Christ, and preachers of his gospel, and this grain of mustard-seed became a tree.

Matthew Henry: Mar 1:9-13

We have here a brief account of Christ's baptism and temptation, which were largely related Mt. 3 and 4.

I. His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth. O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.

1. See how humbly he owned God, by coming to be baptized of John; and thus it became him to fulfil all righteousness. Thus he took upon him the likeness of sinful flesh, that, though he was perfectly pure and unspotted, yet he was washed as if he had been polluted; and thus for our sakes he sanctified himself, that we also might be sanctified, and be baptized with him, Joh 17:19.

2. See how honourably God owned him, when he submitted to John's baptism. Those who justify God, and they are said to do, who were baptized with the baptism of John, he will glorify, Luk 7:29, Luk 7:30.

(1.) He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too.

(2.) He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat.

(3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still."[2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him.

II. His temptation. The good Spirit that descended upon him, led him into the wilderness, Mar 1:12. Paul mentions it as a proof that he had his doctrine from God, and not from man - that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal 1:17. Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. Mark observes this circumstance of his being in the wilderness - that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among - no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness,

1. The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted.

2. The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so born of God, that, as far as they are so, the evil one toucheth them not, much less shall be triumph over them.

Matthew Henry: Mar 1:14-22

Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,

1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.

2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.

Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence."Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.

(2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it - repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.

II. Christ appearing as a teacher, here is next his calling of disciples, Mar 1:16-20. Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him. 2. The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer 31:21. 4. Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me. 5. The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Mat 13:47. Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it.

III. Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful. Observe, 1. When Christ came into Capernaum, he straightway applied himself to his work there, and took the first opportunity of preaching the gospel. Those will think themselves concerned not to lose time, who consider what a deal of work they have to do, and what a little time to do it in. 2. Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the sabbath-work, in order to which the sabbath-rest was instituted. 3. Sabbaths are to be sanctified in religious assemblies, if we have opportunity; it is a holy day, and must be honoured with a holy convocation; this was the good old way, Act 13:27; Act 15:21. On the sabbath-day, tois sabbasin - on the sabbath-days; every sabbath-day, as duly as it returned, he went into the synagogue. 4. In religious assemblies on sabbath-days, the gospel is to be preached, and those to be taught, who are willing to learn the truth as it is in Jesus. 5. Christ was a non-such preacher; he did not preach as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor affected with it; it came not from the heart, and therefore came not with authority. But Christ taught as one that had authority, as one that knew the mind of God, and was commissioned to declare it. 6. There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.

Matthew Henry: Mar 1:23-28

As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.

In these verses, we have,

I. Christ's casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in Luk 4:33. There was in the synagogue a man with an unclean spirit, en pneumati akathartō - in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie en tō ponerō - in the wicked one. And some have thought it more proper to say, The body is in the soul, because it is governed by it, than the soul in the body. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. Observe, The devil is here called an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and because with his suggestions he pollutes the spirits of men. This man was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have,

1. The rage which the unclean spirit expressed at Christ; He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said, Mar 1:24, where he doth not go about to capitulate with him, or make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with low thoughts of him, because no good thing was expected out of Nazareth; and with prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him - that he is the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles - that they were the servants of the most high God, Act 16:16, Act 16:17. Those who have only a notion of Christ - that he is the holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ; " Let us alone; for if thou take us to task, we are undone, thou canst destroy us. "This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have nothing to do with Jesus Christ; for he despairs of being saved by him, and dreads being destroyed by him. " What have we to do with thee? If thou wilt let us alone, we will let thee alone."See whose language they speak, that say to the Almighty, Depart from us. This, being an unclean spirit, therefore hated and dreaded Christ, because he knew him to be a holy One; for the carnal mind is enmity against God, especially against his holiness.

2. The victory which Jesus Christ obtained over the unclean spirit; for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray, Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus commands. As he taught, so he healed, with authority. Jesus rebuked him; he chid him and threatened him, imposed silence upon him; Hold thy peace; phimōthēti - be muzzled. Christ has a muzzle for that unclean spirit when he fawns as well as when he barks; such acknowledgments of him as this was, Christ disdains, so far is he from accepting them. Some confess Christ to be the holy One of God, that under the cloak of that profession they may carry on malicious mischievous designs; but their confession is doubly an abomination to the Lord Jesus, as it sues in his name for a license to sin, and shall therefore be put to silence and shame. But this is not all, he must not only hold his peace, but he must come out of the man; this was it he dreaded - his being restrained from doing further mischief. But, (2.) The unclean spirit yields, for there is no remedy (Mar 1:26); He tore him, put him into a strong convulsion; that one could have thought he had been pulled in pieces; when he would not touch Christ, in fury at him he grievously disturbed this poor creature. Thus, when Christ by his grace delivers poor souls out of the hands of Satan, it is not without a grievous toss and tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. He cried with a loud voice, to frighten the spectators, and make himself seem terrible, as if he would have it thought that though he was conquered, he was but just conquered, and that he hopes to rally again, and recover his ground.

II. The impression which this miracle made upon the minds of the people, Mar 1:27, Mar 1:28.

1. It astonished them that saw it; They were all amazed. It was evident, beyond contradiction, that the man was possessed - witness the tearing of him, and the loud voice with which the spirit cried; it was evident that he was forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another, " What is this new doctrine? For it must certainly be of God, which is thus confirmed. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him. "The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. Surely it is our interest to make him our Friend, who has the control of infernal spirits.

2. It raised his reputation among all that heard it; Immediately his fame spread abroad into the whole adjacent region of Galilee, which was a third part of the land of Canaan. The story was presently got into every one's mouth, and people wrote it to their friends all the country over, together with the remark made upon it, What new doctrine is this? So that it was universally concluded, that he was a Teacher come from God, and under that character he shone more bright than if he had appeared in all the external pomp and power which the Jews expected their Messiah to appear in; and thus he prepared his own way, now that John, who was his harbinger, was clapped up; and the fame of this miracle spread the further, because as yet the Pharisees, who envied his fame, and laboured to eclipse it, had not advanced their blasphemous suggestion, that he cast out devils by compact with the prince of the devils.

Barclay: Mar 1:1-4

Mark starts the story of Jesus a long way back. It did not begin with Jesus' birth; it did not even begin with John the Baptizer in the wilderness; it began with the dreams of the prophets long ago; that is to say, it began long, long ago in the mind of God.

The Stoics were strong believers in the ordered plan of God. "The things of God," said Marcus Aurelius, "are fun of foresight. All things flow from heaven." There are things we may well learn here.

(i) It has been said that "the thoughts of youth are long, long thoughts," and so are the thoughts of God. God is characteristically a God who is working his purposes out. History is not a random kaleidoscope of disconnected events; it is a process directed by the God who sees the end in the beginning.

(ii) We are within that process, and because of that we can either help or hinder it. In one sense it is as great an honour to help in some great process as it is a privilege to see the ultimate goal. Life would be very different if, instead of yearning for some distant and at present unattainable goal, we did all that we could to bring that goal nearer.

"In youth, because I could not be a singer,

I did not even try to write a song;

I set no little trees along the roadside,

Because I knew their growth would take so long.

But now from wisdom that the years have brought me,

I know that it may be a blessed thing

To plant a tree for someone else to water,

Or make a song for someone else to sing."

The goal will never be reached unless there are those who labour to make it possible.

The prophetic quotation which Mark uses is suggestive.

I send my messenger before you and he will prepare your road for you. This is from Mal 3:1. In its original context it is a threat. In Malachi's day the priests were failing in their duty. The offerings were blemished and shoddy second-bests; the service of the temple was a weariness to them. The messenger was to cleanse and purify the worship of the temple before the Anointed One of God emerged upon the earth. So then the coming of Christ was a purification of life. And the world needed that purification. Seneca called Rome "a cesspool of iniquity." Juvenal spoke of her "as the filthy sewer into which flowed the abominable dregs of every Syrian and Achaean stream." Wherever Christianity comes it brings purification.

That happens to be capable of factual demonstration. Bruce Barton tells how the first important journalistic assignment that fell to him was to write a series of articles designed to expose Billy Sunday, the evangelist. Three towns were chosen. "I talked to the merchants," Bruce Barton writes, "and they told me that during the meetings and afterward people walked up to the counter and paid bills which were so old that they had long since been written off the books." He went to visit the president of the chamber of commerce of a town that Billy Sunday had visited three years before. "I am not a member of any church," he said. "I never attend but I'll tell you one thing. If it was proposed now to bring Billy Sunday to this town, and if we knew as much about the results of his work in advance as we do now, and if the churches would not raise the necessary funds to bring him, I could raise the money in half a day from men who never go to church. He took eleven thousand dollars out of here, but a circus comes here and takes out that amount in one day and leaves nothing. He left a different moral atmosphere." The exposure that Bruce Barton meant to write became a tribute to the cleansing power of the Christian message.

When Billy Graham preached in Shreveport, Louisiana, liquor sales dropped by 40 per cent and the sale of Bibles increased 300 per cent. During a mission in Seattle, amongst the results there is stated quite simply, "Several impending divorce actions were cancelled." In Greensboro, North Carolina, the report was that "the entire social structure of the city was affected."

One of the great stories of what Christianity can do came out of the mutiny on the Bounty. The mutineers were put ashore on Pitcairn Island. There were nine mutineers, six native men, ten native women and a girl, fifteen years old. One of them succeeded in making crude alcohol. A terrible situation ensued. They all died except Alexander Smith. Smith chanced upon a Bible. He read it and he made up his mind to build up a state with the natives of that island based directly on the Bible. It was twenty years before an American sloop called at the island. They found a completely Christian community. There was no gaol because there was no crime. There was no hospital because there was no disease. There was no asylum because there was no insanity. There was no illiteracy; and nowhere in the world was human life and property so safe. Christianity had cleansed that society.

Where Christ is allowed to come the antiseptic of the Christian faith cleanses the moral poison of society and leaves it pure and clean.

John came announcing a baptism of repentance. The Jew was familiar with ritual washings. Lev 11-15 details them. "The Jew," said Tertullian, "washes himself every day because every day he is defiled." Symbolic washing and purifying was woven into the very fabric of Jewish ritual. A Gentile was necessarily unclean for he had never kept any part of the Jewish law. Therefore, when a Gentile became a proselyte, that is a convert to the Jewish faith, he had to undergo three things. First, he had to undergo circumcision, for that was the mark of the covenant people; second, sacrifice had to be made for him, for he stood in need of atonement and only blood could atone for sin; third, he had to undergo baptism, which symbolized his cleansing from all the pollution of his past life. Naturally, therefore, the baptism was not a mere sprinkling with water, but a bath in which his whole body was bathed.

The Jew knew baptism; but the amazing thing about John's baptism was that he, a Jew, was asking Jews to submit to that which only a Gentile was supposed to need. John had made the tremendous discovery that to be a Jew in the racial sense was not to be a member of God's chosen people; a Jew might be in exactly the same position as a Gentile; not the Jewish life, but the cleansed life belonged to God.

The baptism was accompanied by confession. In any return to God confession must be made to three different people.

(i) A man must make confession to himself. It is a part of human nature that we shut our eyes to what we do not wish to see, and above all to our own sins. Someone tells of a man's first step to grace. As he was shaving one morning he looked at his face in the mirror and suddenly said, "You dirty, little rat!" And from that day he began to be a changed man.

No doubt when the prodigal son left home he thought himself a fine and adventurous character. Before he took his first step back home he had to take a good look at himself and say, "I will get up and go home and say that I am an utter rotter." (Luk 15:17-18.)

There is no one in all the world harder to face than ourselves; and the first step to repentance and to a right relationship to God is to admit our sin to ourselves.

(ii) A man must make confession to those whom he has wronged. It will not be much use saying to God that we are sorry until we say we are sorry to those whom we have hurt and grieved. The human barriers have to be removed before the divine barriers can go. In the East African Church, a husband and wife were members of a group. One of them came and made confession that there was a quarrel at home. The minister at once said, "You should not have come and confessed that quarrel just now; you should have made it up and then come and confessed it."

It can often be the case that confession to God is easier than confession to men. But there can be no forgiveness without humiliation.

(iii) A man must make confession to God. The end of pride is the beginning of forgiveness. It is when a man says, "I have sinned," that God gets the chance to say, "I forgive." It is not the man who desires to meet God on equal terms who will discover forgiveness, but the man who kneels in humble contrition and whispers through his shame, "God be merciful to me a sinner."

Barclay: Mar 1:5-8

It is clear that the ministry of John was mightily effective, for they flocked out to listen to him and to submit to his baptism. Why was it that John made an impact such as this upon his nation?

(i) He was a man who lived his message. Not only his words, but also his whole life was a protest. Three things about him marked the reality of his protest against contemporary life.

(a) There was the place in which he stayed--the wilderness. Between the centre of Judaea and the Dead Sea lies one of the most terrible deserts in the world. It is a limestone desert; it looks warped and twisted; it shimmers in the haze of the heat; the rock is hot and blistering and sounds hollow to the feet as if there was some vast furnace underneath; it moves out to the Dead Sea and then descends in dreadful and unscalable precipices down to the shore. In the Old Testament it is sometimes called Yeshiymown (03452), which means The Devastation. John was no city-dweller. He was a man from the desert and from its solitudes and its desolations. He was a man who had given himself a chance to hear the voice of God.

(b) There were the clothes he wore a garment woven of camel's hair and a leather belt about his waist. So did Elijah (2Ki 1:8). To look at the man was to be reminded, not of the fashionable orators of the day, but of the ancient prophets who lived close to the great simplicities and avoided the soft and effeminate luxuries which kill the soul.

© There was the food he ate--locusts and wild honey. It so happens that both words are capable of two interpretations. The locusts may be the animals for the law allowed them to be eaten (Lev 11:22-23); but they may also be a kind of bean or nut, the carob, which was the food of the poorest of the poor. The honey may be the honey the wild bees make; or it may be a kind of sweet sap that distills from the bark of certain trees. it does not matter what the words precisely mean. In any event John's diet was of the simplest.

So John emerged. People had to listen to a man like that. It was said of Carlyle that "he preached the gospel of silence in twenty volumes." Many a man comes with a message which he himself denies. Many a man with a comfortable bank account preaches about not laying up treasures upon earth. Many a man extols the blessings of poverty from a comfortable home. But in the case of John, the man was the message, and because of that people listened.

(ii) His message was effective because he told people what in their heart of hearts they knew and brought them what in the depths of their souls they were waiting for.

(a) The Jews had a saying that "if Israel would only keep the law of God perfectly for one day the Kingdom of God would come." When John summoned men to repentance he was confronting them with a decision that they knew in their heart of hearts they ought to make. Long ago Plato said that education did not consist in telling people new things; it consisted in extracting from their memories what they already knew. No message is so effective as that which speaks to a man's own conscience, and that message becomes well-nigh irresistible when it is spoken by a man who obviously has the right to speak.

(b) The people of Israel were well aware that for three hundred years the voice of prophecy had been silent. They were waiting for some authentic word from God. And in John they heard it. In every walk of life the expert is recognizable. A famous violinist tells us that no sooner had Toscanini mounted the rostrum than the orchestra felt his authority flowing over them. We recognize at once a doctor who has real skill. We recognize at once a speaker who knows his subject. John had come from God and to hear him was to know it.

(iii) His message was effective because he was completely humble. His own verdict on himself was that he was not fit for the duty of a slave. Sandals were composed simply of leather soles fastened to the foot by straps passing through the toes. The roads were unsurfaced. In dry weather they were dust heaps; in wet weather rivers of mud. To remove the sandals was the work and office of a slave. John asked nothing for himself but everything for the Christ whom he proclaimed. The man's obvious self-forgottenness, his patent yieldedness, his complete self-effacement, his utter lostness in his message compelled people to listen.

(iv) His message was effective because he pointed to something and someone beyond himself. He told men that his baptism drenched them in water, but one was coming who would drench them in the Holy Spirit; and while water could cleanse a man's body, the Holy Spirit could cleanse his life and self and heart. Dr. G. J. Jeffrey had a favourite illustration. When he was making a telephone call through the operator and there was some delay, the operator would often say, "I'm trying to connect you." Then, when the connection had been effected, the operator faded out and left him in direct contact with the person to whom he wished to speak.

John's one aim was not to occupy the centre of the stage himself, but to try to connect men with the one who was greater and stronger than he; and men listened to him because he pointed, not to himself, but to the one whom all men need.

Barclay: Mar 1:9-11

To any thinking person the baptism of Jesus presents a problem. John's baptism was a baptism of repentance, meant for those who were sorry for their sins and who wished to express their determination to have done with them. What had such a baptism to do with Jesus? Was he not the sinless one, and was not such a baptism unnecessary and quite irrelevant as far as he was concerned? For Jesus the baptism was four things.

(i) It was the moment of decision. For thirty years he had stayed in Nazareth. Faithfully he had done his day's work and discharged his duties to his home. For long he must have been conscious that the time for him to go out had to come. He must have waited for a sign. The emergence of John was that sign. This, he saw, was the moment when he had to launch out upon his task.

In every life there come moments of decision which may be accepted or rejected. To accept them is to succeed; to reject them, or to shirk them, is to fail. As Lowell had it:

"Once to every man and nation comes the moment to decide

In the strife of Truth with falsehood, for the good or evil side;

Some great cause, God's new Messiah, offering each the bloom or

blight,

Parts the goats upon the left hand, and the sheep upon the right

And the choice goes by for ever 'twixt that darkness and that

light."

To every man there comes the unreturning decisive moment. As Shakespeare saw it:

"There is a tide in the affairs of men,

Which, taken at the flood, leads on to fortune;

Omitted, all the voyage of their lives

Is bound in shallows and in miseries."

The undecided life is the wasted life, the frustrated life, the discontented life, and often the tragic life. As John Oxenham saw it:

"To every man there openeth

A way and ways and a way;

The high soul treads the high way,

And the low soul gropes the low,

And in between on the misty flats,

The rest drift to and fro."

The drifting life can never be the happy life. Jesus knew when John emerged that the moment of decision had come. Nazareth was peaceful and home was sweet, but he answered the summons and the challenge of God.

(ii) It was the moment of identification. It is true that Jesus did not need to repent from sin; but here was a movement of the people back to God; and with that Godward movement he was determined to identify himself. A man might himself possess ease and comfort and wealth and still identify himself with a movement to bring better things to the downtrodden and the poor and the ill-housed and the over-worked and the underpaid. The really great identification is when a man identifies himself with a movement, not for his own sake, but for the sake of others. In John Bunyan's dream, Christian came in his journeying with Interpreter to the Palace which was heavily guarded and required a battle to seek an entry. At the door there sat the man with the inkhorn taking the names of those who would dare the assault. All were hanging back, then Christian saw "a man of a very stout countenance come up to the man that sat there to write, saying, 'Set down my name, sir'." When great things are afoot the Christian is bound to say, "Set down my name, sir," for that is what Jesus did when he came to be baptized.

(iii) It was the moment of approval. No man lightly leaves his home and sets out on an unknown way. He must be very sure that he is right. Jesus had decided on his course of action, and now he was looking for the seal of the approval of God. In the time of Jesus the Jews spoke of what they called the Bath (01323) Qol (06963), which means, the daughter of a voice. By this time they believed in a series of heavens, in the highest of which sat God in the light to which no man could approach. There were rare times when the heavens opened and God spoke; but, to them, God was so distant that it was only the far away echo of his voice that they heard. To Jesus the voice came directly. As Mark tens the story, this was a personal experience which Jesus had and not in any sense a demonstration to the crowd. The voice did not say, "This is my beloved Son," as Matthew has it (Mat 3:17). It said, "Thou art my beloved Son," speaking direct to Jesus. At the baptism Jesus submitted his decision to God and that decision was unmistakably approved.

(iv) It was the moment of equipment. At that time the Holy Spirit descended upon him. There is a certain symbolism here. The Spirit descended as a dove might descend. The simile is not chosen by accident. The dove is the symbol of gentleness. Both Matthew and Luke tell us of the preaching of John. (Mat 3:7-12; Luk 3:7-13.) John's was a message of the axe laid to the root of the tree, of the terrible sifting, of the consuming fire. It was a message of doom and not of good news. But from the very beginning the picture of the Spirit likened to a dove is a picture of gentleness. He will conquer, but the conquest will be the conquest of love.

Barclay: Mar 1:12-13

No sooner was the glory of the hour of the Baptism over than there came the battle of the temptations. One thing stands out here in such a vivid way that we cannot miss it. It was the Spirit who thrust Jesus out into the wilderness for the testing time. The very Spirit who came upon him at his baptism now drove him out for his test.

In this life it is impossible to escape the assault of temptation; but one thing is sure--temptations are not sent to us to make us fall; they are sent to strengthen the nerve and the sinew of our minds and hearts and souls. They are not meant for our ruin, but for our good. They are meant to be tests from which we emerge better warriors and athletes of God.

Suppose a lad is a football player; suppose he is doing well in the second team and showing real signs of promise, what will the team manager do? He certainly will not send him out to play for the third team in which he could walk through the game and never break sweat; he will send him out to play for the first team where he will be tested as he never was before and have the chance to prove himself. That is what temptation is meant to do--to enable us to prove our manhood and to emerge the stronger for the fight.

Forty days is a phrase which is not to be taken literally. It is the regular Hebrew phrase for a considerable time. Moses was said to be on the mountain with God for forty days (Exo 24:18); it was for forty days that Elijah went in the strength of the meal the angel gave him (1Ki 19:8). Just as we use the phrase ten days or so, so the Hebrews used the phrase forty days, not literally but simply to mean a fair length of time.

It was Satan who tempted Jesus. The development of the conception of Satan is very interesting.

The word Satan in Hebrew simply means an adversary; and in the Old Testament it is so used of ordinary human adversaries and opponents again and again. The angel of the Lord is the satan who stands in Balaam's way (Num 22:22); the Philistines fear that David may turn out to be their satan (1Sa 29:4); David regards Abishai as his satan (2Sa 19:22); Solomon declares that God has given him such peace and prosperity that he has no satan left to oppose him (1Ki 5:4). The word began by meaning an adversary in the widest sense of the term.

But it takes a step on the downward path; it begins to mean one who pleads a case against a person. It is in this sense that it is used in the first chapter of Job. In that chapter Satan is no less than one of the sons of God (Job 1:6); but his particular task was to consider men (Job 1:7) and to search for some case that could be pleaded against them in the presence of God. He was the accuser of men before God. The word is so used in Job 2:2and Zec 3:2. The task of Satan was to say everything that could be said against a man.

The other title of Satan is the Devil; the word devil comes from the Greek diabolos (1228), which literally means a slanderer. It is a small step from the thought of one who searches for everything that can be said against a man to the thought of one who deliberately and maliciously slanders man in the presence of God. But in the Old Testament Satan is still an emissary of God and not yet the malignant, supreme enemy of God. He is the adversary of man.

But now the word takes the last step on its downward course. Through their captivity the Jews learned something of Persian thought. Persian thought is based on the conception that in this universe there are two powers, a power of the light and a power of the dark, Ormuzd and Ahriman; the whole universe is a battle-ground between them and man must choose his side in that cosmic conflict. In point of fact that is precisely what life looks like and feels like. To put it in a word, in this world there is God and Gods Adversary. It was almost inevitable that Satan should come to be regarded as The Adversary par excellence. That is what his name means; that is what he always was to man; Satan becomes the essence of everything that is against God.

When we turn to the New Testament we find that it is the Devil or Satan who is behind human disease and suffering (Luk 13:16); it is Satan who seduces Judas (Luk 22:3); it is the devil whom we must fight (1Pe 5:8-9; Jam 4:7); it is the devil whose power is being broken by the work of Christ (Luk 10:1-19); it is the devil who is destined for final destruction (Mat 25:41). Satan is the power which is against God.

Here we have the whole essence of the Temptation story. Jesus had to decide how he was to do his work. He was conscious of a tremendous task and he was also conscious of tremendous powers. God was saying to him, "Take my love to men; love them till you die for them; conquer them by this unconquerable love even if you finish up upon a cross." Satan was saying to Jesus, "Use your power to blast men; obliterate your enemies; win the world by might and power and bloodshed." God said to Jesus, "Set up a reign of love." Satan said to Jesus, "Set up a dictatorship of force." Jesus had to choose that day between the way of God and the way of the Adversary of God.

Mark's brief story of the Temptations finishes with two vivid touches.

(i) The beasts were his companions. In the desert there roamed the leopard, the bear, the wild boar and the jackal. This is usually taken to be a vivid detail that adds to the grim terror of the scene. But perhaps it is not so. Perhaps this is a lovely thing, for perhaps it means that the beasts were Jesus' friends. Amidst the dreams of the golden age when the Messiah would come, the Jews dreamed of a day when the enmity between man and the beasts would no longer exist. "I will make for you a covenant on that day with the beasts of the field, the birds of the air, and the creeping things of the ground." (Hos 2:18.) "The wolf shall dwell with the lamb and the leopard shall lie down with the kid.... The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adder's den; they shall not hurt or destroy in all my holy mountain." (Isa 11:6-9.) In later days St. Francis preached to the beasts; and it may be that here we have a first foretaste of the loveliness when man and the beasts shall be at peace. It may be that here we see a picture in which the beasts recognized, before men did, their friend and their king.

(ii) The angels were helping him. There are ever the divine reinforcements in the hour of trial. When Elisha and his servant were shut up in Dothan with their enemies pressing in upon them and no apparent way of escape, Elisha opened the young man's eyes and all around he saw the horses and the chariots of fire which belonged to God. (2Ki 6:17.) Jesus was not left to fight his battle alone--and neither are we.

Barclay: Mar 1:14-15

There are in this summary of the message of Jesus three great, dominant words of the Christian faith.

(i) There is the good news. It was preeminently good news that Jesus came to bring to men. If we follow the word euaggelion (2098), good news, gospel through the New Testament we can see at least something of its content.

(a) It is good news of truth (Gal 2:5; Col 1:5). Until Jesus came, men could only guess and grope after God. "O that I knew where I might find him," cried Job (Job 23:3). Marcus Aurelius said that the soul can see but dimly, and the word he uses is the Greek word for seeing things through water. But with the coming of Jesus men see clearly what God is like. No longer do they need to guess and grope; they know.

(b) It is good news of hope (Col 1:23). The ancient world was a pessimistic world. Seneca talked of "our helplessness in necessary things." In their struggle for goodness men were defeated. The coming of Jesus brings hope to the hopeless heart.

© It is good news of peace (Eph 6:15). The penalty of being a man is to have a split personality. In human nature the beast and the angel are strangely intermingled. It is told that once Schopenhauer, the gloomy philosopher, was found wandering. He was asked, "Who are you?" "I wish you could tell me," he answered. Robert Burns said of himself, "My life reminded me of a ruined temple. What strength, what proportion in some parts! What unsightly gaps, what prostrate ruins in others!" Man's trouble has always been that he is haunted both by sin and by goodness. The coming of Jesus unifies that disintegrated personality into one. He finds victory over his warring self by being conquered by Jesus Christ.

(d) It is good news of God's promise (Eph 3:6). It is true to say that men had always thought rather of a God of threats than a God of promises. All non-Christian religions think of a demanding God; only Christianity tells of a God who is more ready to give than we are to ask.

(e) It is good news of immortality (2Ti 1:10). To the pagan, life was the road to death; man was characteristically a dying man; but Jesus came with the good news that we are on the way to life rather than death.

(f) It is good news of salvation (Eph 1:13). That salvation is not merely a negative thing; it is also positive. It is not simply liberation from penalty and escape from past sin; it is the power to live life victoriously and to conquer sin. The message of Jesus is good news indeed.

(ii) There is the word repent. Now repentance is not so easy as sometimes we think. The Greek word metanoia (3341) literally means a change of mind. We are very apt to confuse two things--sorrow for the consequences of sin and sorrow for sin. Many a man is desperately sorry because of the mess that sin has got him into, but he very well knows that, if he could be reasonably sure that he could escape the consequences, he would do the same thing again. It is not the sin that he hates; it is its consequences.

Real repentance means that a man has come, not only to be sorry for the consequences of his sin, but to hate sin itself. Long ago that wise old writer, Montaigne, wrote in his autobiography, "Children should be taught to hate vice for its own texture, so that they will not only avoid it in action, but abominate it in their hearts--that the very thought of it may disgust them whatever form it takes." Repentance means that the man who was in love with sin comes to hate sin because of its exceeding sinfulness.

(iii) There is the word believe. "Believe," says Jesus, "in the good news." To believe in the good news simply means to take Jesus at his word, to believe that God is the kind of God that Jesus has told us about, to believe that God so loves the world that he will make any sacrifice to bring us back to himself, to believe that what sounds too good to be true is really true.

Barclay: Mar 1:16-20

No sooner had Jesus taken his decision and decided his method than he proceeded to build up his staff. A leader must begin somewhere. He must get to himself a little band of kindred souls to whom he can unburden his own heart and on whose hearts he may write his message. So Mark here shows us Jesus literally laying the foundations of his Kingdom and calling his first followers.

There were many fishermen in Galilee. Josephus, who, for a time, was governor of Galilee, and who is the great historian of the Jews, tells us that in his day three hundred and thirty fishing boats sailed the waters of the lake. Ordinary people in Palestine seldom ate meat, probably not more than once a week. Fish was their staple diet (Luk 11:11; Mat 7:10; Mar 6:30-44; Luk 24:42). Usually the fish was salt because there was no means of transporting fresh fish. Fresh fish was one of the greatest of all delicacies in the great cities like Rome. The very names of the towns on the lakeside show how important the fishing business was. Bethsaida (966) means House of Fish; Tarichaea means The Place of Salt Fish, and it was there that the fish were preserved for export to Jerusalem and even to Rome itself. The salt fish industry was big business in Galilee.

The fishermen used two kinds of nets, both of which are mentioned or implied in the gospels. They used the net called the sagene (4522). This was a kind of seine- or trawl-net. It was let out from the end of the boat and was so weighted that it stood, as it were, upright in the water. The boat then moved forward, and, as it moved, the four corners of the net were drawn together, so that the net became like a great bag moving through the water and enclosing the fish. The other kind of net, which Peter and Andrew were using here, was called the amphiblestron (293). It was a much smaller net. It was skilfully cast into the water by hand and was shaped rather like an umbrella.

It is naturally of the greatest interest to study the men whom Jesus picked out as his first followers.

(i) We must notice what they were. They were simple folk. They did not come from the schools and the colleges; they were not drawn from the ecclesiastics or the aristocracy; they were neither learned nor wealthy. They were fishermen. That is to say, they were ordinary people. No one ever believed in the ordinary man as Jesus did. Once George Bernard Shaw said, "I have never had any feeling for the working-classes, except a desire to abolish them, and replace them by sensible people." In The Patrician John Galsworthy makes Miltoun, one of the characters, say, "The mob! How I loathe it! I hate its mean stupidity, I hate the sound of its voice, and the look on its face it's so ugly, so little!" Once in a fit of temper Carlyle declared that there were twenty-seven millions of people in England--mostly fools! Jesus did not feel like that. Lincoln said, "God must love the common people--he made so many of them." It was as if Jesus said, "Give me twelve ordinary men and with them, if they will give themselves to me, I will change the world." A man should never think so much of what he is as of what Jesus Christ can make him.

(ii) We must notice what they were doing when Jesus called them. They were doing their day's work, catching the fish and mending the nets. It was so with many a prophet. "I am no prophet," said Amos, "nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, and the Lord took me from following the flock, and the Lord said to me, 'Go, prophesy to my people Israel'." (Amo 7:14-15.) The call of God can come to a man, not only in the house of God, not only in the secret place, but in the middle of the day's work. As MacAndrew, Kipling's Scots engineer, had it:

"From coupler flange to spindle guide

I see thy hand, O God;

Predestination in the stride

Of yon connecting rod."

The man who lives in a world that is full of God cannot ever escape him.

(iii) We must notice how he called them. Jesus' summons was, "Follow me!" It is not to be thought that on this day he stood before them for the first time. No doubt they had stood in the crowd and listened; no doubt they had stayed to talk long after the rest of the crowd had drifted away. No doubt they already had felt the magic of his presence and the magnetism of his eyes. Jesus did not say to them, "I have a theological system which I would like you to investigate; I have certain theories that I would like you to think over; I have an ethical system I would like to discuss with you." He said, "Follow me!" It all began with a personal reaction to himself; it all began with that tug on the heart which begets the unshakeable loyalty. This is not to say that there are none who think themselves into Christianity; but for most of us following Christ is like falling in love. It has been said that "we admire people for reasons; we love them without reasons." The thing happens just because they are they and we are we. "I," said Jesus, "when I am lifted up from the earth will draw all men to myself." (Joh 12:32.) In by far the greatest number of cases a man follows Jesus Christ, not because of anything that Jesus said but because of everything that Jesus is.

(iv) Lastly we must note what Jesus offered them. He offered them a task. He called them not to ease but to service. Someone has said that what every man needs is "something in which he can invest his life." So Jesus called his men, not to a comfortable ease and not to a lethargic inactivity; he called them to a task in which they would have to spend themselves and burn themselves up, and, in the end, die for his sake and for the sake of their fellow men. He called them to a task wherein they could win something for themselves only by giving their all to him and to others.

Barclay: Mar 1:21-22

Mark's story unfolds in a series of logical and natural steps. Jesus recognized in the emergence of John God's call to action. He was baptized and received God's seal of approval and God's equipment for his task. He was tested by the devil and chose the method he would use and the way he would take. He chose his men that he might have a little circle of kindred spirits and that he might write his message upon them. And now he had to make a deliberate launching of his campaign. If a man had a message from God to give, the natural place to which he would turn would be the church where God's people met together. That is precisely what Jesus did. He began his campaign in the synagogue.

There are certain basic differences between the synagogue and the church as we know it today.

(a) The synagogue was primarily a teaching institution. The synagogue service consisted of only three things--prayer, the reading of God's word, and the exposition of it. There was no music, no singing and no sacrifice. It may be said that the Temple was the place of worship and sacrifice; the synagogue was the place of teaching and instruction. The synagogue was by far the more influential, for there was only one Temple. But the law laid it down that wherever there were ten Jewish families there must be a synagogue, and, therefore, wherever there was a colony of Jews, there was a synagogue. If a man had a new message to preach, the synagogue was the obvious place in which to preach it.

(b) The synagogue provided an opportunity to deliver such a message. The synagogue had certain officials. There was the Ruler of the synagogue. He was responsible for the administration of the affairs of the synagogue and for the arrangements for its services. There were the distributors of alms. Daily a collection was taken in cash and in kind from those who could afford to give. It was then distributed to the poor; the very poorest were given food for fourteen meals per week. There was the Chazzan. He is the man whom the King James Version describes as the minister. He was responsible for the taking out and storing away of the sacred rolls on which scripture was written; for the cleaning of the synagogue; for the blowing of the blasts on the silver trumpet which told people that the Sabbath had come; for the elementary education of the children of the community. One thing the synagogue had not and that was a permanent preacher or teacher. When the people met at the synagogue service it was open to the Ruler to call on any competent person to give the address and the exposition. There was no professional ministry whatsoever. That is why Jesus was able to open his campaign in the synagogues. The opposition had not yet stiffened into hostility. He was known to be a man with a message; and for that very reason the synagogue of every community provided him with a pulpit from which to instruct and to appeal to men.

When Jesus did teach in the synagogue the whole method and atmosphere of his teaching was like a new revelation. He did not teach like the scribes, the experts in the law. Who were these scribes?

To the Jews the most sacred thing in the world was the Torah, the Law. The core of the law is the Ten Commandments, but the Law was taken to mean the first five books of the Old Testament, the Pentateuch, as they are called. To the Jews this Law was completely divine. It had, so they believed, been given direct by God to Moses. It was absolutely holy and absolutely binding. They said, "He who says that the Torah is not from God has not part in the future world." "He who says that Moses wrote even one verse of his own knowledge is a denier and despiser of the word of God."

If the Torah is so divine two things emerge. First, it must be the supreme rule of faith and life; and second, it must contain everything necessary to guide and to direct life. If that be so the Torah demands two things. First, it must obviously be given the most careful and meticulous study. Second, the Torah is expressed in great, wide principles; but, if it contains direction and guidance for all life, what is in it implicitly must be brought out. The great laws must become rules and regulations--so their argument ran.

To give this study and to supply this development a class of scholars arose. These were the Scribes, the experts in the law. The title of the greatest of them was Rabbi. The scribes had three duties.

(i) They set themselves, out of the great moral principles of the Torah, to extract rules and regulations for every possible situation in life. Obviously this was a task that was endless. Jewish religion began with the great moral laws; it ended with an infinity of rules and regulations. It began as religion; it ended as legalism.

(ii) It was the task of the scribes to transmit and to teach this law and its developments. These deduced and extracted rules and regulations were never written down; they are known as the Oral Law. Although never written down they were considered to be even more binding than the written law. From generation to generation of scribes they were taught and committed to memory. A good student had a memory which was like "a well lined with lime which loses not one drop."

(iii) The scribes had the duty of giving judgment in individual cases; and, in the nature of things, practically every individual case must have produced a new law.

Wherein did Jesus' teaching differ so much from the teaching of the Scribes? He taught with personal authority. No Scribe ever gave a decision on his own. He would always begin, "There is a teaching that..." and would then quote all his authorities. If he made a statement he would buttress it with this, that and the next quotation from the great legal masters of the past. The last thing he ever gave was an independent judgment. How different was Jesus! When he spoke, he spoke as if he needed no authority beyond himself. He spoke with utter independence. He cited no authorities and quoted no experts. He spoke with the finality of the voice of God. To the people it was like a breeze from heaven to hear someone speak like that. The terrific, positive certainty of Jesus was the very antithesis of the careful quotations of the Scribes. The note of personal authority rang out--and that is a note which captures the ear of every man.

Barclay: Mar 1:23-28

If Jesus' words had amazed the people in the synagogue, his deeds left them thunderstruck. In the synagogue there was a man in the grip of an unclean spirit. He created a disturbance and Jesus healed him.

All through the gospels we keep meeting people who had unclean spirits and who were possessed by demons or devils. What lies behind this?

The Jews, and indeed the whole ancient world, believed strongly in demons and devils. As Harnack put it, "The whole world and the circumambient atmosphere were filled with devils; not merely idolatry, but every phase and form of life was ruled by them. They sat on thrones, they hovered around cradles. The earth was literally a hell."

Dr. A. Rendle Short cites a fact which shows the intensity with which the ancient world believed in demons. In many ancient cemeteries skulls were found which had been trepanned. That is to say, a hole had been bored in the skull. In one cemetery, out of one hundred and twenty skulls, six had been trepanned. With the limited surgical technique available that was no small operation. Further, it was clear from the bone growth that the trepanning had been done during life. It was also clear that the hole in the skull was too small to be of any physical or surgical value; and it is known that the removed disc of bone was often worn as an amulet round the neck. The reason for the trepanning was to allow the demon to escape from the body of the man. If primitive surgeons were prepared to undertake that operation, and if men were prepared to undergo it, the belief in demon-possession must have been intensely real.

Where did these demons come from? There were three answers to that question. (i) Some believed that they were as old as creation itself. (ii) Some believed that they were the spirits of wicked men who had died and were still carrying on their malignant work. (iii) Most people connected the demons with the old story in Gen 6:1-8(compare 2Pe 2:4-5).

The Jews elaborated the story in this way. There were two angels who forsook God and came to this earth because they were attracted by the beauty of mortal women. Their names were Assael and Shemachsai. One of them returned to God; the other remained on earth and gratified his lust; and the demons are the children that he begat and their children.

The collective word for demons is mazzikin, which means one who does harm. So the demons were malignant beings intermediate between God and man who were out to work men harm.

The demons, according to Jewish belief, could eat and drink and beget children. They were terrifyingly numerous. There were, according to some, seven and a half millions of them; every man had ten thousand on his right hand and ten thousand on his left. They lived in unclean places, such as tombs and spots where there was no cleansing water. They lived in the desert where their howling could be heard--hence the phrase a howling desert. They were specially dangerous to the lonely traveller, to the woman in child-birth, to the bride and bridegroom, to children who were out after dark, and to those who voyaged at night. They were specially active in the midday heat and between sunset and sunrise. There was a demon of blindness and a demon of leprosy and a demon of heart-disease. They could transfer their malign gifts to men. For instance, the evil eye which could turn good fortune into bad and in which all believed was given to a man by the demons. They worked along with certain animals--the serpent, the bull, the donkey and the mosquito. The male demons were known as shedim, and the female as lilin, after Lilith. The female demons had long hair and were the enemies of children. That is why children had their guardian angels (Mat 18:10).

It does not matter whether or not we believe in all this; whether it is true or not is beside the point. The point is that the people in New Testament times did. We still may use the phrase Poor devil! That is a relic of the old belief. When a man believed himself to be possessed he was "conscious of himself and also of another being who constrains and controls him from within." That explains why the demon-possessed in Palestine so often cried out when they met Jesus. They knew that Jesus was believed by some at least to be the Messiah; they knew that the reign of the Messiah was the end of the demons; and the man who believed himself to be possessed spoke as a demon when he came into the presence of Jesus.

There were many exorcists who claimed to be able to cast out demons. So real was this belief that by A.D. 340 the Christian church actually possessed an Order of Exorcists. But there was this difference--the ordinary Jewish and pagan exorcist used elaborate incantations and spells and magical rites. Jesus with one word of clear, simple, brief authority exorcised the demon from a man. No one had ever seen anything like this before. The power was not in the spell, the formula, the incantation, the elaborate rite; the power was in Jesus and men were astonished.

What are we to say to all this? Paul Tournier in A Doctor's Casebook writes, "Doubtless there are many doctors who in their struggle against disease have had, like me, the feeling that they were confronting, not something passive, but a clever and resourceful enemy." Dr. Rendle Short comes tentatively to the conclusion that "the happenings in this world, in fact, and its moral disasters, its wars and wickedness, its physical catastrophes, and its sicknesses, may be part of a great warfare due to the interplay of forces such as we see in the book of Job, the malice of the devil on one hand and the restraints imposed by God on the other."

This is a subject on which we cannot dogmatize. We may take three different positions. (i) We may relegate the whole matter of demon-possession to the sphere of primitive thought and say that it was a primitive way of accounting for things in the days before man knew any more about men's bodies and men's minds. (ii) We may accept the fact of demon-possession as being true in New Testament times and as being still true today. (iii) If we accept the first position we have to explain the attitude and actions of Jesus. Either he knew no more on this matter than the people of his day, and that is a thing we can easily accept for Jesus was not a scientist and did not come to teach science. Or he knew perfectly well that he could never cure the man in trouble unless he assumed the reality of the disease. It was real to the man and had to be treated as such or it could never be cured. In the end we come to the conclusion that there are some answers we do not know.

Constable: Mar 1:1-13

I. Introduction 1:1-13

This opening section of the book sets the stage for the presentation of Jesus Christ as the unique Servant of the Lord. Mark omitted references to Jesus' birth and youth. These subjects are irrelevant when presenting the life of a servant.

Constable: Mar 1:1

A. The title of the book 1:1 (cf. Luke 3:1-2)

Mark may have intended this sentence to introduce the ministry of John the Baptist since that is what follows immediately. It could also refer to the inception of Jesus' public ministry and therefore be a title of the Gospel's introduction (1:1-13). It seems more probable, however, that this verse is a title for the whole book. It summarizes Mark's whole Gospel. Incidentally the New Testament never uses the word "Gospel" to describe a book of the Bible. That is a more recent use of the word.

Possibly Mark began his Gospel as he did to recall the opening verse of Genesis. The good news about Jesus Christ provides a beginning of as great significance as the creation of the cosmos. When Jesus' came to earth and began His ministry, God created something new. This Gospel presents a new beginning in which God revealed good news about Jesus Christ. Thus this title might be a clue to the divine origin of the second Gospel.

"In Galatians 4:4-6, Paul viewed the gospel story as in two parts, God's sending his Son' and the sending to the Spirit of his Son.' Mark covers the first of these two sendings. The full apostolic message also included the sending of the Holy Spirit. But the story of the sending of the Son of God had its historical beginning with the coming of John the forerunner."¹⁵

The word "gospel" is the modern equivalent of the old English "god-spel" meaning good news. The Greek word is euangelion. The gospel is the good news that God has provided eternal salvation through the ministry of Jesus Christ (cf. Isa. 40:9; 41:27; 52:7; 61:1-3; Rom. 1:16). This term is important in the theological emphasis of Mark's narrative (cf. 1:14-15; 8:35; 10:29; 13:9-10; 14:9).

The word "gospel" also describes a certain type of literature, a literary genre. Gospel literature is not just history or biography. It is "preaching materials, designed to tell the story of God's saving action in the life, ministry, death and resurrection of Jesus of Nazareth."¹⁶ Mark's Gospel contains the good news that the early Christians preached (cf. Acts 2:36).¹⁷

"Mark does not write as a disinterested historian. He writes as a preacher conveying God's good news of salvation by emphesizing Jesus' saving ministry . . . Mark also writes as a theologian, arranging and interpreting the tradition to meet the needs of his hearers."¹⁸

Jesus Christ is the subject of this gospel (objective genative). He is also the source of it (subjective genative). Probably the former meaning is what Mark had in mind here. He seems to have wanted to provide an account of Jesus' ministry so his readers could have a factual basis for their understanding of the gospel they had believed.

"Jesus" is the Greek form of the Hebrew "Joshua" meaning "Yahweh is salvation" or "salvation of Yahweh." "Christ" transliterates the Greek word kristos that means "anointed." The Hebrew word for "anointed" is mesiah from which we get "Messiah." By the time Mark wrote his Gospel, "Jesus Christ" had become a proper name, not a name (Jesus) and a title (Christ), the original meanings of these words. However, Mark intended "Christ" to have its full titular meaning as well (cf. 8:29; 12:35; 14:61; 15:32).

Mark further identified Jesus Christ as the "Son of God." This title expresses Jesus' unique relationship to God and identifies an important theme in the second Gospel (cf. 1:11; 3:11; 5:7; 9:7; 12:6; 13:32; 14:36, 61; 15:39). The title is messianic, but it connotes a subordinate relationship to God. Mark presented Jesus as the Servant of God particularly in this book. Rather than recording a nativity narrative that showed that Jesus was the Son of God, Mark simply stated that fact with this title.

". . . from the start the narrator of Mark's story establishes with the reader a relationship of confidence by divulging the secret of Jesus' identity long before it becomes known to characters in the story, for the first line is an aside to the reader revealing that Jesus is the anointed one, the son of God. This technique puts the reader on the inside, among those who know, and enables the reader to understand more than many of the characters in the drama understand. This technique is an important foundation in this story which is concerned with what is hidden and what is secret."¹⁹

"The Gospel is not a mystery story in which the identity of the main character has to be guessed; from the outset it is made clear who this is--the Son of God."²⁰

Taken together "Jesus," "Christ," and "Son of God" present Jesus as a man who was God's special agent but who was also fully divine.

"The superscription refers to Jesus as the anointed one, the son of God.' At the end of the first half of the story, Peter acknowledges Jesus as the anointed one' [8:29] and at the end of Jesus' life the centurion identifies Jesus as son of God' [15:39]. The first half of the gospel emphasizes the authority of Jesus to do acts of power. The second half emphasizes the suffering of Jesus in filial obedience to God. Although the characterization of Jesus is consistent throughout, there appears, nevertheless, a clear development in the portrayal of Jesus from one half of the gospel to the next. In the first step, he serves with power; in the second, he serves as the one who suffers. Throughout the style and the structure of episodes the two-step progressions prepare the reader to be drawn more readily into seeing this larger second step and accepting this clearer, more precise understanding of Jesus."²¹

"In the gospel story he narrates, Mark tells, of course, of Jesus. Intertwined with the story of Jesus, however, are two other story lines: that of the religious authorities and that of the disciples."²²

Constable: Mar 1:2-13

B. Jesus' preparation for ministry 1:2-13

Mark proceeded to record three events that the reader needs to understand to appreciate Jesus' ministry correctly. They are John the Baptist's ministry, Jesus' baptism, and Jesus' temptation. Two words that recur through this section of the text are key to understanding Mark's emphasis: desert and the Spirit.²³

Constable: Mar 1:2-8

1. The ministry of John the Baptist 1:2-8 (cf. Matt. 3:1-6, 11-12; Luke 3:3-6; 15-18)

The writer pointed out that the ministry of Jesus' forerunner fulfilled prophecy. It made a significant impact on those whom John contacted. Then Mark recorded the essence of John's message.

1:2-3 Mark began with a quotation from the Old Testament. A proper understanding of Jesus' ministry requires an understand of prophecy concerning Messiah. He wrote literally, "It stands written" (perfect tense in the Greek text). The early Christians believed that the Old Testament was God's authoritative Word.

This quotation is a blend of words taken from the Septuagint version of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Mark shaped this quotation to stress the messianic emphasis in these Old Testament passages. He probably introduced this quotation by referring to Isaiah because the Isaiah part contains the main point he wanted to stress (v. 3) or perhaps because Isaiah was the more prominent of the prophets he quoted.

The desert where God met with His people was a significant Old Testament motif. Messiah would come out of the desert. "The Lord" proved to be Jesus. Mark's introduction of the word "way" (Gr. hodos, lit. road or highway) begins one of his themes, namely the path through life. This is what a disciple of Jesus must follow (cf. 8:27; 9:33; 10:17, 32, 52; 12:14).

This is the only time Mark quoted an Old Testament passage other than when he quoted Jesus referring to the Old Testament.²⁴

"The point of the whole quotation is that John's preparatory ministry, in fulfillment of prophecy, authenticated Jesus' Messiahship and prepared for the beginning of His official ministry as the Messiah."²⁵

1:4 The wilderness or desert (Gr. eremos) where John ministered was dry and uninhabited. It was the wilderness of Judea west and north of the Dead Sea (Matt. 3:1).

John baptized people when they gave evidence of repentance. "A baptism of repentance" means a baptism characterized by repentance. The Jews John baptized not only changed their minds, the basic meaning of metanoia, but they also changed their behavior.²⁶ The changes were for and resulted in the forgiveness of sins. Change of behavior does not earn forgiveness, but change of behavior demonstrates genuine contrition that results in forgiveness. The unusual thing about John's baptism was that in his day Gentiles baptized themselves when they converted to Judaism, but the Jews did not undergo baptism.

Peter's sermon in Acts 10:37 began at the same place as Mark's Gospel, with the ministry of John the Baptist. This is one evidence of Peter's influence on the second Gospel.

1:5 Multitudes of Jews responded enthusiastically to John's ministry. Large crowds from southern Palestine and Jerusalem went to the Jordan River in response to his call to prepare themselves for Messiah's appearance. Mark's use of "all" was hyperbolic. Every individual did not come out to John. Those who did confessed their sins by submitting to baptism. By allowing the forerunner of Messiah to baptize them the Jews who submitted to his baptism were pledging to receive Messiah when He came.

1:6 This description of John would have identified him as a typical "holy man" of the ancient East who lived in the desert. His clothing was woven camel's hair held in place with a leather belt (cf. 2 Kings 1:8; cf. Mal. 4:5-6). This is how prophets typically dressed (cf. Zech. 13:4). His diet consisted of dried locusts and the honey of wild bees. This was clean food for the Jews (cf. Lev. 11:21-22). John was a lifelong Nazarite who lived an ascetic life (Luke 1:15). His personal appearance and behavior encouraged the Jews who came to him to abandon self-indulgent living in preparation for Messiah's appearing.

1:7-8 Mark's synopsis of John's message is brief (cf. Matt. 3:7-10; Luke 3:10-14). It stresses the coming of the mighty One who would baptize with the Holy Spirit. John described the greatness of this One by contrasting himself with the Messiah. Slaves did not have to untie their masters' sandals, but John felt unworthy to do even this most menial task for Messiah. This emphasis on the humility of God's servants persists through this Gospel.

Another contrast is the baptisms of the two men (v. 8). This one shows the superior ministry of the Coming One.

"The Baptist evidently meant that the great coming One would not merely cleanse with water but would bring to bear, like a deluge, the purging, purifying, judging presence of God himself."²⁷

Jesus' baptizing with the Holy Spirit probably looks foward to a baptism yet future from our viewpoint in history. In Matthew and in Luke's account of this statement John said Jesus would baptize "with the Holy Spirit and fire." The single article before two nouns in the Greek text implies a single baptism with Spirit and fire. While such a baptism happened on the day of Pentecost (cf. Acts 1:5; 2:32-33), not all of what the prophets predicted would happen when this baptism took place really transpired then (cf. Isa. 44:3; Joel 2:28-32). Consequently we anticipate a future baptism with the Spirit and fire that will fulfill these prophecies.

Constable: Mar 1:9-11

2. The baptism of Jesus 1:9-11 (cf. Matt. 3:13-17; Luke 3:21-23)

Mark next recorded two events that immediately preceded the beginning of Jesus' public ministry, His baptism and His temptation. The first of these events signaled His appearing as Messiah and His induction into that office. Mark simply recorded the fact of Jesus' baptism and two attendant events that confirmed that He was the Messiah.

1:9 The fact that Mark identified Jesus simply as Jesus may show that he wrote his Gospel to people familiar with Jesus. Jesus did not come to John from Judea or Jerusalem (cf. v. 5) but from Nazareth in Galilee where He had grown up and was living.²⁸ The obscurity of this little town is clear from the fact that neither the Old Testament, Josephus, nor the Talmud ever mentioned it.

Jesus underwent John's baptism to identify with man and man's sin (cf. 2 Cor. 5:21). He did not do so because He needed to repent. He did not. He also submitted to baptism because by doing so He identified with the particular group of people that John was baptizing, namely the Israelites. Jesus associated His baptism with His death (10:38; Luke 12:50). Consequently it is probably proper to conclude that He viewed His baptism as a public acceptance of His role as Israel's Suffering Servant, Messiah. Jesus was about 30 years old then (Luke 3:23).

1:10 This is the first of Mark's 42 uses of the Greek adverb euthys ("immediately") that give his narrative a feeling of rapidly moving action. Mark used this word more than the other three evangelists combined.

"As the story progresses, the frequency of the word immediately' drops off, but reappears later to reinforce how quickly the arrest and trial of Jesus take place. And the tempo varies. Whereas early in the narrative the action shifts rapidly from one location to another, the end of the journey slows to a day-by-day description of what happens in a single location, Jerusalem, and then an hour-by-hour depiction of the crucifixion. Because the whole narrative moves toward Jerusalem and toward crucifixion, the slowing of the tempo greatly intensifies the experience of this event for the reader."²⁹

Mark described Jesus seeing the heavens opened, though John at least saw this too (John 1:32-34). He used the vivid word schizomenous, meaning tearing or rending. This word recalls Isaiah 64:1 where the prophet called on God to rend the heavens and come down (cf. Ps. 18:9, 16-19; 144:5-8). God now answered Isaiah's prayer. The descent of the Spirit on Jesus constituted His anointing for ministry (cf. Luke 4:18; Acts 10:38).

The dove is a bird that symbolizes the humble self-sacrifice that characterizes it. It was a bird that poor Israelites' offered in sacrifice to the Lord. The same spirit of humble self-sacrifice indwelt Jesus.

The Spirit's coming on Jesus here does not imply that Jesus had lacked Holy Spirit empowering previously. Here the Spirit came to empower Jesus specifically for His messianic ministry.

1:11 The Father's voice from heaven expressed approval of Jesus and His mission in words recalling Genesis 22:2. What the voice said identified the speaker. God's words from heaven fused the concepts of King (Ps. 2:7) and Servant (Isa. 42:1). This combination constituted the unique sonship of Jesus.

"The first clause of the [Father's] declaration (with the verb in the present tense of the indicative mood) expresses an eternal and essential relationship. The second clause (the verb is in the aorist indicative) implies a past choice for the performance of a particular function in history."³⁰

From this point on, the reader of Mark's Gospel knows God's authoritative evaluation of Jesus. This evaluation becomes the norm by which we judge the correctness or incorrectness of every other character's understanding of Him.

"If Mark refuses knowledge of Jesus' identity to human characters in the beginning and middle of his story, who, then, knows of his identity? The answer is Mark himself as narrator, the reader, and such supernatural beings as God, Satan, and demons."³¹

Jesus began His official role as the Messiah at His baptism (cf. 2 Sam. 7:12-16; Ps. 89:26; Heb. 1:5). He also began His official role as the Suffering Servant of the Lord then (cf. 8:31; 9:30-31; 10:32-34, 45; 15:33-39).

"Jesus' baptism did not change His divine status. He did not become the Son of God at His baptism (or at the transfiguration, 9:7). Rather, His baptism showed the far-reaching significance of His acceptance of His messianic vocation as the suffering Servant of the Lord as well as the Davidic Messiah. Because He is the Son of God, the One approved by the Father and empowered by the Spirit, He is the Messiah (not vice versa)."³²

Constable: Mar 1:12-13

3. The temptation of Jesus 1:12-13 (cf. Matt. 4:1-11; Luke 4:1-13)

Jesus' temptation by Satan was another event that prepared the divine Servant for His ministry. Mark's account is brief, and it stresses the great spiritual conflict that this temptation posed for Jesus. The writer omitted any reference to Jesus' feelings about the temptation. A servant's response to his trials is more important than his feelings about them.

1:12 "Immediately" connects the temptation closely with the baptism. The same Spirit that came on Jesus at His baptism now "impelled" or drove (Gr. ekballo) Him into the wilderness for testing. Jesus had submitted humbly to identification with humankind. Now he experienced the consequences of that identification, temptation. Temptation is not an indication that one is out of God's will. It sometimes results from following the Spirit's leading.

"Mark's expression does not mean that Jesus was forced out into the wilderness against His will but that He went with a strong sense of the Spirit's compulsion upon Him. Since the object of His Messianic mission was to destroy the works of the devil' (1 Jn 3:8), Jesus recognized that His acceptance of the Servant vocation made the encounter essential. It was the initiation of His mission to overthrow the devil. His miracle-working ministry of authority over demons was based on the victory won in this encounter."³³

"Mark makes evident that the wilderness in his story carries a dual significance: At times it is a hostile and threatening atmosphere, at other times it is a place of preparation."³⁴

1:13 The traditional site of this temptation dating back to the twelfth century A.D. is the Mons Quarantania, the Hill of the 40 Days. It stands just west of Jericho. However the exact location is unknown.

The Greek word peirazo means to put someone or something through a trial to demonstrate its character. God allowed Satan to tempt Jesus for two reasons: to show that He would not draw away from the Father's will, and to demonstrate His qualification for His mission. The name "Satan" is a transliteration of the Hebrew word satan, meaning adversary.

By omitting reference to the three tempting offers that Satan posed, Mark focused the reader's attention on the fact that Jesus endured continuous testing for 40 days. He pointed out this continuing conflict throughout this Gospel (8:11, 32-33; 10:2; 12:15). Mark's unique reference to the wild beasts heightens the fierceness of the temptation. The Jews associated the wilderness with wild beasts and Satanic hostility (cf. Isa. 13:20-22; 34:8-15; Ps. 22:11-21; 91:11-13).

". . . in His exposure to the assaults of Satan, Jesus was Adam' as well as Israel.' Israel's sonship was modeled on Adam's, since God is the Creator-Father in both instances. The wilderness forges a link between the two, for it represents reverse imagery, especially with Mark's mention of the the wild beasts' (1:13). Opinion on the proper location of the animals is divided between the paradise and wilderness settings. However, it may be that the Gospels glance at the beasts both in Adam's mandate to rule the earth (Gen. 1:26-28) and in their association with satanic powers (Ps. 22:11-21; Ezek. 34:5, 8, 25; Luke 10:19), thus suggesting the chaos that threatens to (re)impose itself on the ordered world (e.g., Job 5:22; Ezek. 5:17; 14:21; . . .)."³⁵

God's angelic servants ministered to Jesus during His time of testing (cf. Heb. 1:14). God did not leave His Son alone but provided grace to help in this time of need.

"The presence of angels to sustain Jesus underlines the cosmic dimension of the temptation: Jesus' struggle with Satan is a clash between the kingdom of God and the kingdom of evil. In the temptation, then, Jesus Son of God shows what his ministry will be about: the binding of Satan and the inauguration of the end-time age of salvation (3:27)."³⁶

"The first Adam succumbed in an environment that was beautiful and friendly; the last Adam maintained His purity in an environment that was desolate and hostile."³⁷

In the introduction to his Gospel, Mark stressed the humility and faithful service that Jesus rendered to God at the commencement of His public ministry. Jesus was fully human but approved by the Father and aided by the Spirit as well as by God's angelic helpers. He was also fully deity.

Constable: Mar 1:14--3:7

II. The Servant's early Galilean ministry 1:14--3:6

Mark omitted Jesus' year of early Judean ministry (John 1:15-4:42), as did the other Synoptic evangelists. He began his account of Jesus' ministry of service in Galilee, northern Israel (1:14-6:6a). Because of increasing opposition and rejection, Jesus made several withdrawals from Galilee followed by returns to this region. Mark recorded four of these (6:6b-8:30). Then Jesus left Galilee for Jerusalem. Mark recorded lessons on four important subjects pertinent to discipleship that Jesus taught His disciples during this transition for his readers' benefit (ch. 10). Next Jesus ministered in Jerusalem, and Mark selected three significant events there for inclusion in his story (chs. 11-13).

"Four major characters stand out, as do two groups of minor characters: Jesus, the religious authorities, the disciples, the crowd, and those groups of minor characters who either exhibit faith or somehow exemplify what it means to serve."³⁸

Mark stressed Jesus' ministry as a servant in his Gospel. The rest of the book details how He served God and man. During the first part of Jesus' ministry, He laid down His life in service (1:14-13:37). His passion is the record of His laying down His life in self-sacrifice (chs. 14-16).

Mark began his Gospel with an overview of selected events in Jesus' early Galilean ministry that were typical of His whole ministry (1:14-3:6).

Constable: Mar 1:14-20

A. The beginning of Jesus' ministry 1:14-20

Mark introduced his readers to the message of the Servant (vv. 14-15) and the first disciples of the Servant (vv. 16-20).

Constable: Mar 1:14-15

1. The message of the Servant 1:14-15 (cf. Matt. 4:12, 17; Luke 4:14-15)

This topic sentence summarizes Jesus' whole ministry in Galilee. It identifies when it started, where it happened, and the essence of what Jesus' proclaimed that was the basis of His ministry.

1:14 Jesus began His Galilean ministry, the first major phase of His public ministry, after His forerunner had ended his ministry. Jesus' forerunner suffered a fate that prefigured what Jesus would experience (cf. 9:31; 14:18). Mark used the same root word in Greek to describe both men. The passive voice of the verb paradidomi ("taken into custody" or "put in prison," lit. delivered up) suggests God's sovereign control over both men's situations.

Probably Jesus chose Galilee as His site of ministry because the influence of hostile Pharisees and chief priests was less there than it was in Judea. Fewer Jews lived in Samaria, which lay between Judea and Galilee.

". . . Jesus changes setting more than forty times in his travels throughout Galilee and into gentile territory."³⁹

Jesus heralded the good news of God. The Greek construction permits two different translations: "the good news about God" and "the good news from God." Mark probably intended the second meaning because the next verse explains what the good news that God revealed through Jesus was. Preaching this good news was Jesus' characteristic activity, and it was foundational for all the other forms of His ministry.

1:15 Jesus' message consisted of two declarations and two commands. First, He declared that the time that God had predicted in the Old Testament had arrived. He was referring to the end of the present age and the beginning of the messianic age, as His second declaration clarified (cf. Gal. 4:4; Heb. 1:2; 9:6-15).

The term "kingdom" (Gr. basileia) as it occurs with "the kingdom of God" in Scripture does not just mean everything over which God exercises sovereign authority.⁴⁰ It means a particular worldwide kingdom over which He Himself will rule directly.⁴¹ Of course God does sovereignly rule over all and over His people in a more particular sense (2 Chron. 29:12; Ps. 103:19-20). However this is not the rule of God that the Old Testament prophets spoke of when they described a descendant of David ruling over all the earth from Jerusalem. Many Old Testament passages predicted the coming of this kingdom (2 Sam. 7:8-17; Isa. 11:1-9; 24:23; Jer. 23:5-6; Mic. 4:6-7; Zech. 9:9-10; 14:9; cf. Matt. 20:21; Mark 10:37; 11:10; 12:35-37; 15:43; Luke 1:31-33; 2:25, 38; Acts 1:6). Jesus' Jewish hearers knew exactly what He meant when He said the kingdom of God was at hand, or they should have if they did not. The presence of the King argued for the nearness of His kingdom, but it was still in the future (cf. 9:47-48).

The Jews needed to make a double response since the kingdom of God was at hand. They needed to repent and believe. These two words call for successive actions, but the action is really one act that involves two steps taken almost simultaneously. Repenting involves turning from something, and believing involves embracing something else. For example, a drowing man who is clinging to a scrap of wood needs to do two things when a lifeguard reaches him. He needs to release the wood and entrust himself to the lifeguard.

When John the Baptist called the Jews to repent, he urged them to abandon their former hope of salvation because the Lifeguard was there to save them. When Jesus said, "Believe in the gospel," He meant, "Believe the good news that Messiah is here." Messiah was the subject of the gospel and the object of belief.

This is the only occurrence of the phrase "believe in [Gr. en] the gospel" in the New Testament. It points to the gospel as the basis of faith.

Constable: Mar 1:16-20

2. The first disciples of the Servant 1:16-20 (cf. Matt. 4:18-22; Luke 5:1-11)

The account of the calling of these first disciples clarifies that to repent and believe the gospel (v. 15) should result in abandoning one's former life to follow Jesus from then on. This is the appropriate response that Mark commended to his readers with these disciples' example.

1:16 The Sea of Galilee was the scene of a thriving fishing industry in Jesus' day. Simon and Andrew were fishermen by trade. Fishermen on this lake did not enjoy high social standing, but their work required skill. The Greek word for net describes a circular rope with a tent-shaped net attached. Fishermen threw this type of net out into the water, let it sink, and then drew the rope that closed the neck of the trap and secured the fish inside.

1:17-18 Simon (Peter) and Andrew had met Jesus previously (John 1:35-42). Mark stressed the urgency of Jesus' call and the immediacy of the disciples' response. Normally young men who wanted to learn from a rabbi sought one out, but Jesus called Simon and Andrew to participate in an urgent task with Him.

"Follow me" meant "come behind me as a disciple." It was an invitation, but in view of who Jesus was it had the force of a command. The figure of fishing people out of divine judgment comes from the Old Testament (Jer. 16:16; Ezek. 29:4-5, 38:4; Amos 4:2; Hab. 1:14-17). Likewise the sea had a metaphorical meaning of sin and death (Isa. 57:20-21). This illustration would have appealed to fishermen. Jesus was calling these men to assist Him in delivering people from divine judgment by taking the gospel to them. As fishing, this work would also involve hard work, self-sacrifice, and skill.

The brothers' response was admirably immediate (Gr. euthys). They began to follow Jesus by quitting their jobs as fishermen. Their commitment to Jesus increased as time passed. There is a strong emphasis on discipleship in the second Gospel. Evidently Simon and Andrew believed that Jesus was the Messiah, but they had much to learn about His full identity (cf. John 3:22-30).

1:19-20 Jesus then issued the same call to two similar brothers with the same response. All four men were evidently partners in the fishing business (cf. Luke 5:7, 10). James and John had also come to believe that Jesus was the Messiah (John 1:35-42). Mark recorded more about their decision to follow Jesus than he did about Simon and Andrew's. James (Jacob in Hebrew) and John broke family ties to follow Jesus. The mention of hired men suggests that Zebedee owned a prosperous business that James and John left. It also shows that these brothers did not leave their father all alone; they were not being irresponsible. The main point, however, is the immediacy of their response to Jesus. This reflects Jesus' great authority over people. James and John were Jesus' cousins (cf. Matt. 27:55-56; Mark 15:40; John 19:25). However, they did not yet know that He was God.

"Noteworthy is that the call of each pair of brothers conforms to an identical pattern, to wit: (a) Underway, (b) Jesus sees the brothers, (c) calls them, and (d) immediately they go after him. By means of this pattern, Mark sets forth the nature and purpose of discipleship.

"The nature of discipleship is joining oneself to Jesus in total allegiance. . . .

"The purpose of discipleship is announced by Jesus in his call to Simon and Andrew: Come after me, and I shall make you become fishers of men' (1:17). Plainly, discipleship has mission work' as its purpose. Striking is the universal nature of the mission Jesus envisages."⁴²

"Except perhaps for Judas, the disciples do not greatly influence the plot, or course of events, in Mark's story. . . .

"Though a group, the disciples plainly stand out as a single character.

". . . the many traits the disciples exhibit spring from two conflicting traits: The disciples are at once loyal' and uncomprehending.' On the one hand, the disciples are loyal': Jesus summons them to follow him and they immediately leave behind their former way of life and give him their total allegiance. On the other hand, the disciples are uncomprehending': Understanding fully neither the identity nor the destiny of Jesus and not at all the essential meaning of discipleship, they forsake Jesus during his passion."⁴³

Constable: Mar 1:21-34

B. Early demonstrations of the Servant's authority in Capernaum 1:21-34

This section of the Gospel records three instances of ministry in Capernaum. These were Jesus' teaching and healing in the synagogue, His healing of Peter's mother-in-law, and His healing of many others. These events further demonstrated Jesus' authority. They all occurred on one day. Mark implied that this was a typical day of ministry for Jesus.

Constable: Mar 1:21-28

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28 (cf. Luke 4:31-37)

1:21 Capernaum became Jesus' base of ministry in Galilee (cf. Luke 4:16-31). It stood on the Sea of Galilee's northwest shore and was the hub of the most populous district in Galilee. Archaeologists have done extensive restoration work there. They have reconstructed a synagogue that stood here in the third and fourth centuries.

The synagogues came into existence during the Babylonian exile. The word originally described a group of people, but it later became associated with the building in which the people met. The word "church" has experienced a similar evolution. Customarily the leaders of a local synagogue would invite recognized visiting teachers to speak to the congregation. Mark referred to Jesus' teaching ministry frequently, but he did not record much of what Jesus taught. Jesus' actions were of more interest to him. This seems to reflect the active disposition of Peter who influenced Mark's writing and perhaps the active character of the Romans for whom Mark wrote.

"What Jesus says discloses his understanding of himself and his purposes. What Jesus does reveals primarily the extent and nature of his authority from God. Both what Jesus does and says determine his values and the dynamics of his relations with other characters. They also show Jesus' integrity in living up to his values and commitments."⁴⁴

1:22 Mark used a strong Greek word to describe the reaction of Jesus' hearers, though he did not record what Jesus taught. The word is exeplessonto meaning that Jesus' words astounded or overwhelmed the people. It was His great authority that impressed them. He was, of course, not a mere scribe (teacher of the law) but a prophet, even the greatest prophet ever to appear. Jesus proclaimed revelation directly from God rather than just interpreting the former revelations that God had given to others and reiterating the traditional rabbinic interpretations of the law.

"They [the scribes] habitually established their views by long learned quotations from other rabbis. At best, they could only claim an authority derived from their understanding of the law. Their teaching was generally pedantic and dull, occupied with minute distinctions concerning Levitical regulations and petty legalistic requirements."⁴⁵

"Fundamentally . . . Mark presents Jesus' conflict with the religious authorities as one of authority: Does Jesus or does he not discharge his ministry as one authorized by God? As this conflict unfolds, it becomes progressively more intense, until it finally ends in Jesus' death."⁴⁶

"The narrator paints the authorities in a consistently negative light from their first mention as legal experts who teach without authority. The narrator builds their characterization on their opposition to Jesus. What the authorities say involves primarily questions which imply accusations or aim at trapping Jesus. As for what they do, they primarily work at plotting the destruction of Jesus. Neither Jesus nor the narrator says anything favorable about them. And the narrator's inside views on their thoughts and feelings regularly distance the reader from the authorities. Apart from attributing a few favorable attitudes to Herod and Pilate, the narrator depicts the authorities as thoroughly untrustworthy characters."⁴⁷

1:23 An outburst from a man in the congregation interrupted the service. He was under the influence of a demonic spirit. The Jews spoke of demonic spirits as evil or unclean spirits. Mark used the terms "demon" and "unclean spirit" interchangeably. This is his first reference to demonic influence on human beings.⁴⁸ The man cried out with a strong emotional shriek (Gr. anekraxen).

1:24 The man cried out, but it was really the demon speaking through him. This is clear because Jesus replied to the demon (v. 25). The words "what do we have to do with you" represent a Hebrew idiom that introduces conflict (cf. 5:7; Josh. 22:24; Judg. 11:12; 2 Sam. 16:10; 19:22). Today we might express the same thought by saying, "Why are you meddling with us?"

The demon recognized Jesus, and it knew about His mission. It was common for the Jews to identify a person by his place of origin (cf. 10:47; 14:67; 16:6). In Jesus' case this was Nazareth. We could just as accurately translate the words rendered "Have you come to destroy us" as a statement of fact: "You have come to destroy us." In either case the demon expressed dread. Clearly this demon recognized Jesus as its judge. This showed Jesus' great authority.

By calling Jesus the Holy One of God the demon testified to His empowerment by the Holy Spirit, the enemy of all unclean spirits. This title also probably implies belief in Jesus' deity. The title "Holy One" was a popular designation of God in the Old Testament. Isaiah called God the Holy One about 30 times (Isa. 1:4; 5:19, 24; et al.).

1:25-26 Jesus did not need a magical formula to exorcize this demon. He simply ordered it to be quiet and to leave the man. Jesus probably commanded the demon to "be muzzled" (Gr. phimotheti) because He desired to maintain control as He revealed His identity.

"At his trial we discover why Jesus hides his identity. Upon openly declaring who he is, the authorities condemn him to death for blasphemy. The dilemma for Jesus is this: how can he inaugurate God's rule, yet evade the efforts of the authorities to trap him? Many aspects of the secrecy motif are related to this problem."⁴⁹

The malignant nature of the demon is evident in its treatment of the man.

Jesus' authority over demons showed that He had power as God's Servant to destroy the devil and his agents. Mark continued to stress Jesus' continuing conflict with demonic forces and power over them in his Gospel. This emphasis would have given his original suffering readers encouragement that Jesus' power could overcome any enemy that might assail them.

1:27-28 The people's reaction to this exorcism was an important part of Mark's narrative. The witnesses expressed alarm as well as amazement at this unique demonstration of authority by word and by deed.⁵⁰

"One surprise following close on another provoked wondering inquiry as to the whole phenomenon."⁵¹

The result of this miracle was that people all over that part of Galilee heard about Jesus.

"Despite the fact that the crowd reacts to Jesus' teaching and healing with amazement, or astonishment, this is an expression not of understanding but of incomprehension.

". . . the crowd in Mark's story is at once well disposed' toward Jesus and without faith' in him. In being well disposed toward Jesus, the crowd stands in contrast to its leaders, the religious authorities. In being without faith in Jesus, the crowd stands in contrast to the disciples."⁵²

This incident highlights the authority of Jesus that the worshippers in Capernaum first observed in His teaching and then witnessed in His exorcism. The people should have concluded that only a great prophet of the Lord could possess such authority. Jesus did not reveal who He was completely on this occasion, but He did give these practicing Jews enough revelation about Himself so they should have accepted it and asked for more.

College: Mar 1:1-45

MARK 1

I. INTRODUCTION (1:1-15)

Mark's Gospel begins with an introduction that orients the reader to the story to follow. The extent of the introduction is debatable, with different scholars arguing for setting the limit at the end of v. 8, v. 13, or v. 15. However, even if one were to conclude that vv. 14-15 or even vv. 9-13 are not technically part of what Mark envisioned as an introduction to the book, they nevertheless clearly function to introduce the identity and mission of Jesus.

It is important to read 1:1-15 carefully since these verses set the framework for the rest of the story. They tell us that Mark's story will focus on Jesus; they identify him as the Christ, the Son of God; they sum up his message; they declare his story to be the fulfilment of the prophetic message concerning the coming one and his kingdom; and they indicate that the good news about Jesus calls for a response.

A. THE BEGINNING OF THE GOSPEL (1:1-8)

¹ The beginning of the gospel about Jesus Christ, the Son of God. ^a

² It is written in Isaiah the prophet:

" I will send my messenger ahead of you,

who will prepare your way" ^b -

³" a voice of one calling in the desert,

'Prepare the way for the Lord,

make straight paths for him.'" ^c

⁴ And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. ⁵ The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. ⁶ John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. ⁷ And this was his message: " After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. ⁸ I baptize you with ^d water, but he will baptize you with the Holy Spirit."

^a 1 Some manuscripts do not have the Son of God. ^b 2 Mal. 3:1 ^c 3 Isaiah 40:3 ^d 8 Or in

In 1:1-8, Mark begins with the preaching of John the Baptist, but he does so in a way that puts the focus on Jesus.Vv. 1 and 7-8 make this apparent, as does the description of John as one sent to " prepare the way." The first eight verses are in one sense primarily about John, but their more significant purpose is to set the stage for Jesus.

1. The first verse deserves a detailed examination. Some believe it refers to the opening section of the Gospel (whether vv. 1-8, 1-13, or 1-15) while others argue it is Mark's title for the book as a whole. The first view is more likely, especially in view of the opening phrase of v. 2, " as it is written." In the other twenty-five New Testament occurrences of this phrase it comments on what has just preceded it, usually introducing an Old Testament quotation that is applied to the preceding statement. If the same is true here, then the quotation in vv. 2-3 clarifies what Mark has in mind when he speaks of " the beginning of the gospel." He is thinking about the preparatory work of John.

Yet there is a sense in which the rest of the first verse after " the beginning" describes the entire Gospel of Mark. All sixteen chapters are not " the beginning," but all sixteen chapters are concerned with " the gospel about Jesus Christ, the Son of God."

The word " gospel" (eujaggevlion, euangelion ) means " good news." In Mark's day it had a broad usage like the modern phrase " good news." However, Mark's use of the term was based on its Christian use in which it referred to the saving message about Jesus. Mark uses the word " gospel" (in 1:1, 14-15; 8:35; 10:29; 13:10; and 14:9) to refer either to Jesus' own message (as in 1:14-15) or to the message about Jesus (as in 13:10). The NIV translation " gospel about Jesus Christ" is probably correct in indicating the latter for v. 1, although the phrase could be translated " Jesus Christ's gospel" (that is, the gospel proclaimed by Jesus himself, as in 1:14-15).

Jesus is identified in v. 1 as " Jesus Christ, Son of God." " Christ" was the Greek translation of " messiah," a Hebrew word meaning " anointed one." Since Israel's kings were designated by anointing, the king many Jews expected God to send in the future was called the messiah. By identifying Jesus as Christ, Mark indicates that he is the one who fulfilled the centuries old Jewish expectations of a coming messiah.

The title " Son of God" is not part of v. 1 in several important ancient witnesses to the text. It may not belong to the original text of Mark 1:1, although Jesus' Sonship is clearly an important theme elsewhere in Mark (1:11; 3:11; 8:38; 9:7; 12:6; 13:32; 14:36, 61; 15:39). The prominence of this concept in Mark favors its originality here. In the Old Testament angels, Israel's kings, and the nation of Israel are described as being God's sons (e.g., Job 1:6; 2 Sam 7:14; Exod 4:22-23). In the New Testament the title " Son of God" is often associated closely with the term " Christ" (e.g., Mark 1:1; 14:61; Matt 16:16; Luke 4:41; Rom 1:1-4). Of course Mark describes Jesus as God's Son in a sense that transcends what could be said of Israel, Israel's kings, or angels. Jesus is uniquely God's Son, as seen especially in his baptism (1:11) and his transfiguration (9:7). The importance of Jesus' divine sonship for Mark may be indicated by its appearance at the beginning of his Gospel in connection with Jesus' baptism (1:11), in the middle during the transfiguration scene (9:7), and at the end immediately after Jesus' death (15:39).

By the end of the first verse, Mark's readers know that the book will focus on the good news about Jesus Christ, the Son of God.

2-3. The next two verses also serve a valuable introductory function. This is the only occasion when Mark quotes a specific prophecy in an editorial comment. (The other fulfilment quotations in Mark are cited by people in the story.) However, coming at the very beginning of the book, this quotation sets the entire book of Mark in the framework of the fulfilment of Old Testament prophecy (cf. 1:15, " The time has come. . . . The kingdom of God is near" ). Mark's story is the story of God fulfilling his promises about the coming messiah and kingdom.

The quotation in vv. 2-3 looks back to v. 1 to explain that the beginning of the gospel came about " as it is written in Isaiah the prophet." Although many ancient manuscripts of Mark read " as it is written in the prophets," the best manuscripts refer only to Isaiah. Perhaps Mark wanted to focus on the citation of Isa 40:3 in v. 3.

V. 2 combines elements of Exod 23:20 and Mal 3:1. Through the use of Mal 3:1 Mark implicitly identifies John the Baptist as the Elijah to come of Mal 4: 5, an identification that is later made overtly in Mark 9:11-13. In addition to combining Old Testament texts, Mark makes small but significant changes in wording. His use of " your" way rather than " my" way points to Jesus as the one for whom the messenger prepares. V. 3 alters the Isa 40:3 citation in a similar way, speaking of making straight " his" (that is, Jesus') paths rather than the paths " of our God."

The point of the composite and edited citation is that the beginning of the gospel of Jesus Christ came about as it had been prophesied: God sent a messenger into the wilderness to prepare the way for the Christ. The following verses provide the specifics of the fulfilment. The messenger is John the Baptizer. The location of his preaching is the wilderness. He prepared the people by proclaiming a baptism of repentance and teaching them about the one who would come after him.

4-5. Although our manuscripts differ, the best attested reading of Mark's description of John is probably not the NIV's " John came, baptizing," but " John the baptizer came." Mark is unique in describing John as " the baptizer" rather than " the baptist," but the meaning is basically the same. John was known for baptizing Jews in the Jordan river.

Before John, immersion rituals were already common in Palestine. Many Jews practiced repeated ritual (self-administered) immersions to deal with uncleanness. John's baptism differed in that it was a one time event, administered by another, and connected with repentance and forgiveness of sins. Unfortunately, we do not know for sure whether proselyte baptism (for initiating Gentiles into Judaism) was practiced before the ministry of John. It would provide a more similar (one time only) precedent for John's baptism, although it was also self-administered.

In any case, John's baptism was not a repeated ritual immersion, but a one time event connected with repentance and confession of sins. It led, as does Christian baptism, to forgiveness of sins (compare Mark 1:4 and Acts 2:38 - although, of course there could be no thought in John's baptism of the parallel with the death, burial, and resurrection of Jesus or of the atoning value of Jesus' death).

Mark's statement that " the whole Judaean countryside and all the people of Jerusalem" were baptized by John is hyperbolic, but it indicates that John did have much success in preparing people for the one to come after him.

6. Why does Mark tell us what John wore and ate? Probably he wants to underscore the point that John was a man of the wilderness (in fulfilment of Isa 40:3). It is possible that John's garment of camel hair is mentioned to identify him as a prophet (cf. Zech 13:4; Heb 11:37) or that his leather belt relates him to Elijah (2 Kgs 1:8).

7-8. John's teaching about the one who would follow him is that he will be more powerful than John. The statement that he is not worthy even to stoop and untie Jesus' sandals emphasizes the vast superiority that he grants to the coming one. One element of Jesus' superiority will be that he will baptize with (one could also translate ejn as " in" ) the Holy Spirit.

Mark does not explain the meaning of John's description of Jesus as baptizing with the Holy Spirit. Presumably, he assumed his readers would know the meaning of this concept. Modern readers must turn to other New Testament texts. The reflections of John's statement in Acts 1:4-5 and 11:16 make it clear that for Luke John's prediction about Jesus baptizing in the Spirit was fulfilled in Acts 2 at Pentecost and in Acts 10 with Cornelius's household. It may be questioned, however, whether Luke intended to limit the fulfilment to these two events. The fact that John proclaimed this message to all who came out to him suggests a more general application. It can be argued from Acts 1:4-5; 2:16-21, 33, 38-39 that Peter equates being baptized with the Spirit, the pouring out of the Spirit on all flesh, and receiving the gift of the Holy Spirit. In that case being baptized in the Spirit would not be a special miracle-working measure of the Spirit granted only to some Christians and not others, but the common reception of the Spirit also referred to as receiving the gift of the Holy Spirit. This accords with Paul's usage in 1 Cor 12:13: " For we all were baptized by (or " with" or " in" -it is the same preposition ejn Mark uses) the Holy Spirit." Thus John the baptizer probably speaks of the universal reception of the Spirit by all who are baptized with Christ's baptism. John's baptism brought forgiveness of sins, but only Christ would fulfill the Old Testament promises that God would give his Spirit to all his people (Isa 32:15; 44:3; Ezek 36:27; 37:14; Joel 2:28-29).

B. JOHN BAPTIZES JESUS (1:9-11)

⁹ At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. ¹⁰ As Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. ¹¹ And a voice came from heaven: " You are my Son, whom I love; with you I am well pleased."

In this paragraph Jesus is introduced into the story in a way that highlights who he is. Mark's account of John baptizing Jesus connects Jesus to the work of John. More importantly, it portrays the Spirit descending on Jesus and God identifying Jesus as his beloved Son. From this point forward Jesus is the main figure in every section of Mark except 6:17-29 (the description of John's death).

9. Note the parallel between v. 9 and v. 5. V. 9, of course, does not have a parallel to " confessing their sins." Jesus' hometown Nazareth is named only here in Mark. But in 1:24; 10:47; 14:67; and 16:6 he is identified as a Nazarene, that is, a man from Nazareth. Mark 6:1-6 takes place there. Nazareth was a small village in the hills of lower Galilee. However, it is incorrect to think of it as completely isolated. It was only a few miles from ancient Sepphoris, which " in the decades following the birth of Jesus . . . was the chief city and capital of Galilee."

10-11. Mark focuses attention on three things that happened as Jesus came up from being immersed. The tearing open of the heavens and the Spirit's descent may echo Isa 64:1 (LXX Isa 63:19) where Isaiah petitions God to open the heavens and come down. Whether or not it reflects Isaiah, the heavens being opened suggests a revelation from God. The two other things that happen should be thought of as coming out of the open heavens: the descent of the Spirit upon Jesus and the voice declaring Jesus to be God's Son.

It is questionable whether we can ascertain why the Spirit appeared in the particular form of a dove. It is more significant to ask what his descent upon Jesus signified, although Mark does not provide a specific answer. It may indicate the point at which the Spirit came to dwell within Jesus (as long as one does not understand this in an adoptionistic sense as the point when the man Jesus is adopted as the Son of God). It could be understood as a means of identifying Jesus as the one who will baptize in the Spirit (Mark 1:8; cf. John 1:33) or of commissioning him for his mission (cf. Isa 61:1-3). Nor are these possible implications mutually exclusive.

The voice from heaven confirms Mark's previous identification of Jesus (in 1:1) as the Son of God. That is its main purpose. It is probable that " You are my Son" reflects Ps 2:7 and that " whom I love; with you I am well pleased" reflects Isa 42:1. However, what Mark provides are allusions, not quotations. It may be overinterpreting to argue that we are meant to think of the contexts of Ps 2 and Isa 42 and to interpret the statement from heaven as combining the concepts of the messianic king and the suffering servant. The word ajgaphtov" (agapçtos) translated " whom I love," (or preferably " beloved" ) generally means just that, but in a few cases (e.g., Gen 22:2 LXX) it designates an " only" son. It might have that connotation here (although the primary meaning " beloved" would still be present). It is not clear whether " with you I am well pleased" is a response to Jesus' obedience in baptism in particular or simply a general declaration.

Despite some uncertainty over details, the general importance of the incidents accompanying Jesus' baptism are clear. Jesus is the one John came to prepare for. He is God's beloved and pleasing Son.

C. TEMPTATION IN THE WILDERNESS (1:12-13)

¹² At once the Spirit sent him out into the desert, ¹³ and he was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended him.

In contrast to Matt 4:1-11 and Luke 4:1-13, Mark's description of Satan tempting Jesus is extraordinarily brief. It is also somewhat enigmatic. We do not know how much Mark assumed his readers knew about this incident and it is not easy to determine what he would have wanted them to understand about its significance.

12. Coming immediately after the descent of the Spirit on Jesus at his baptism, this verse demonstrates that the Spirit was active in Jesus' life. The wilderness experience of Jesus was according to divine plan.

13. Forty days is a common time period in Scripture. In Exod 34:28; Deut 9:9, 18; and 1 Kgs 19:8 it is a period of fasting. Unlike Matthew and Luke, Mark does not refer to Jesus fasting, but he may assume his readers know more of the story than he describes. In three brief clauses Mark tells what happened in the wilderness: Jesus was tempted by Satan, he was with the wild beasts, and the angels attended (dihkovnoun, diçkonoun, NRSV: " waited on" ) him. When he says Jesus was tempted by Satan, Mark expects the reader to assume that Jesus successfully resisted those temptations. The second clause - about being with the wild beasts - is unique to Mark. The point may be that the wild beasts would not harm him because of who he was. The third item - that the angels attended to him - also seems to underscore his identity. Perhaps Mark's chief purpose in his brief account of Jesus' experiences in the wilderness is to continue his emphasis on Jesus' unique identity.

D. THE GOSPEL JESUS PREACHED (1:14-15)

¹⁴ After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. ¹⁵" The time has come," he said. " The kingdom of God is near. Repent and believe the good news!"

This brief paragraph locates Jesus' ministry in space and time. More importantly, it provides a brief summary of his message. Whether it is considered to be the last part of Mark's introduction or the first part of his description of Jesus' ministry it serves to introduce the reader to Jesus' gospel. Here " good news" does not refer to the message about Jesus, but to what Jesus himself preached.

14. Jesus began his ministry in Galilee after John's arrest. This region was the setting of most of Jesus' ministry. Located above Samaria and west of the Sea of Galilee, Galilee was a predominately Jewish area ruled by Herod Antipas. The Gospels name seven Galilean towns that Jesus entered: Cana, Capernaum, Chorazin, Gennesaret, Nain, Nazareth, and Tiberias.

15. Jesus' gospel centers on the coming of the kingdom of God. " The time has come" is clarified by " The kingdom of God is near." " The time" is the appointed time God had announced through the prophets. " Has come" (peplhvrwtai, peplçrôtai) could be translated " is fulfilled" (as in the NRSV). Jesus is announcing the fulfilment of the prophecies concerning the kingdom.

The clause " The kingdom of God is near" is more problematic than it first appears to be. The verb translated " is near" (h[ggiken, çngiken) has been the subject of continuing debate throughout much of the twentieth century. In 1935 C.H. Dodd argued that Jesus was saying that the kingdom had already arrived in his ministry. Dodd argued that the saying ought to be translated " The kingdom of God has come." The upshot of decades of debate is that few current scholars would agree with Dodd completely, but many believe that the verb in this clause is deliberately ambiguous as to whether the kingdom " is near" or " has come." This understanding correlates with the widespread opinion that for Jesus the kingdom was both (in some sense) already present and (in its full sense) yet to come. The NRSV translation " The kingdom of God has come near" probably intends to indicate this ambiguity.

Whether in this instance one chooses " The kingdom is near" or " The kingdom has come near," there is ongoing debate concerning Jesus' overall teachings concerning the nature and the arrival of the kingdom of God. The phrase " kingdom of God" (or Matthew's equivalent, " kingdom of heaven" ) is not defined in the Gospels and so our understanding must be developed from careful examination of every detail in Jesus' statements about it. One aspect which is quite clear in Mark and elsewhere is that Jesus sometimes has reference to the final, otherworldly, abode of the faithful. For example, in Mark 9:47 Jesus says, " It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell." There can be no serious doubt that here and elsewhere Jesus is thinking of the eternal, heavenly kingdom.

On the other hand, it is not clear that Jesus always had heaven in mind when he spoke of the kingdom of God. On two occasions most interpreters believe Jesus was saying that in some sense the kingdom was already present in his ministry: Luke 17:21 and especially Matt 12:28 (=Luke 11:20). In Matt 12:28 when Jesus says " But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you," he uses a different verb than in the saying we are considering from Mark. He seems to be giving his authority over demons as evidence that the kingdom is already present. If the kingdom of God is understood as a dynamic concept with the general sense of the rule or reign of God, then it is possible to speak of the reign of God breaking into the world in a new way in Jesus' ministry and more fully after Jesus' death in the church, and yet to reserve the ultimate ideal for the all-encompassing reign of God in his heavenly kingdom.

The good news Jesus proclaims in Mark is that " The kingdom of God is (or has come) near." In response people need to repent and believe the good news. John had also called upon the people to repent (Mark 1:4-5).

II. THE GALILEAN MINISTRY, SECTION ONE

(1:16-3:12)

A. THE CALL OF THE FIRST DISCIPLES (1:16-20)

¹⁶ As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. ¹⁷ Come, follow me," Jesus said, " and I will make you fishers of men." ¹⁸ At once they left their nets and followed him.

¹⁹ When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. ²⁰ Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him.

The first event of Jesus' ministry in Mark is the call of the four fishermen. If one takes Mark 1:1-15 as an introduction, 1:16-20 begins the first half of the body of the book. In this half there are two major themes: 1) christology, with a strong emphasis on Jesus' authority, and 2) discipleship. The call of the fishermen brings the disciples into the picture. From this point forward they participate in almost every scene, becoming the most important characters other than Jesus. Mark presumably expected his readers to identify with the disciples as they sought to follow Jesus. We learn from both their successes and their failures. The four disciples called in this section are designated as part of the twelve in 3:13-19. Three of them-Peter, James, and John-become the inner circle of the twelve who are privileged on three special occasions (5:37; 9:2; 14:33). The first named, Peter, plays a central role among the twelve, coming to the forefront several times, including his famous confession (8:29) and denials (14:66-72) of Jesus.

16-18. This is the first of several scenes that take place on or near the Sea of Galilee. Mark calls Peter " Simon" until 3:16 when he says Jesus gave Simon the name Peter. Peter and his brother Andrew are fishermen. From Luke 5:1-11 we learn that Peter owned his own boat and that James and John were his partners. Combining this with the reference in Mark 1:20 to hired hands we should probably think of the two sets of brothers as successful entrepreneurs.

The main points of the story concern christology and discipleship. Christologically, Mark's portrait of Jesus calling these men in the midst of their work and receiving an immediate response highlights the authority of Jesus, a theme demonstrated repetitively in the first half of the book. Mark also suggests that Jesus' own mission is to fish for men, both through his successful catch of the four fishermen and through his definition of their task in following him.

As far as discipleship is concerned, we learn that discipleship involves " following," a concept repeated throughout Mark. We learn that following may involve leaving something as important as one's occupation. And we learn that following leads to becoming another kind of fisherman, one who fishes for people. The imagery of fishing for people or nations is found in the Old Testament (Jer 16:16; Ezek 29:4-5; Amos 4:2; Hab 1:14-17) as a metaphor of God's punishment. Jesus apparently created the positive metaphor in connection with the occupation of the fishermen. Both Jesus and his disciples fish for people to bring them into the kingdom of God.

19-20. The second calling adds James and John. It indicates that in addition to making sacrifices with respect to occupation, discipleship may involve making sacrifices with respect to family (" they left their father Zebedee in the boat" ). Peter will later say, " We have left everything to follow you!" (10:28) and Jesus will commend those who have " left home or brothers or sisters or mother or father or children or fields for me and the gospel" (10:29).

It is important not to misread Peter's declaration about leaving everything. In Mark 1:29 Peter still has a house and a mother-in-law, and in 1 Cor 9:5 Paul says that Peter took his wife around with him. The demands Jesus made should not be read as equivalent to the ancient Cynic's demand for renunciation of property and family. It is also important to be cautious about applying the demands made on the twelve to Christian discipleship in general. The twelve had a special role for which they left their former work as fishermen, tax collectors, etc. Jesus did not ask everyone he taught to do this. Nevertheless, following Jesus sometimes involves sacrificing one's occupation or family relationships.

B. JESUS DEMONSTRATES HIS AUTHORITY

IN CAPERNAUM (1:21-28)

²¹ They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. ²² The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. ²³ Just then a man in their synagogue who was possessed by an evil spirit cried out, ²⁴" What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are - the Holy One of God!"

²⁵" Be quiet!" said Jesus sternly. " Come out of him!" ²⁶ The evil spirit shook the man violently and came out of him with a shriek.

²⁷ The people were all so amazed that they asked each other, " What is this? A new teaching - and with authority! He even gives orders to evil spirits and they obey him." ²⁸ News about him spread quickly over the whole region of Galilee.

^a 23 Greek unclean ; also in verses 26 and 27

The call of the fishermen was the first event Mark describes from Jesus' ministry. The scene in the synagogue in Capernaum is the first public teaching event, accompanied by the first miracle. These verses open a section which presents a day in the life of Jesus (1:21-39). It is an unusual section in Mark because several different stories are tied together by the place (Capernaum) and by detailed time references (v. 29 " as soon as they left the synagogue," v. 32 " that evening after sunset," v. 35 " in the morning, while it was still very dark" ).

The synagogue scene emphasizes Jesus' authority (ejxousiva, exousia , vv. 22 and 27) as demonstrated by both his teaching and his ability to command the unclean spirits. The evil spirit provides the correct understanding of Jesus' authority when he says, " I know who you are - the Holy One of God." Being a spirit with supernatural knowledge, he reaffirms what Mark (1:1) and God (1:11) have already affirmed about Jesus.

21. Capernaum was a lakeside town on the northwest shore of the Sea of Galilee. Peter and Andrew lived there (Mark 1:29). Jesus apparently spent a large amount of time there during his Galilean ministry. In Matt 9:1 (cf. Mark 2:1) it is described as " his (Jesus') own town." On the sabbath many Jews, including Jesus, went to the synagogue to worship.

22. " Teachers of the law" is the NIV translation for the word grammatei'" ( grammateis ) traditionally translated " scribes." The scribes were professional interpreters and teachers of the Old Testament Law. They could be Pharisees, Sadducees, or Essenes, although the majority of those mentioned in the Gospels seem to be Pharisees (cf. 2:16). Mark mentions scribes twenty-one times as opponents of Jesus. They are sometimes mentioned alone (as here), sometimes associated with the Pharisees (e.g., 2:16; 7:5), and sometimes mentioned as part of the Sanhedrin in Jerusalem (e.g., 14:53).

Mark provides less of Jesus' teaching than the other Gospels, but he refers to the fact of Jesus' teaching (proportionately) more frequently. The point he emphasizes here is that Jesus' teaching was different from that of the teachers of the scribes because he taught " as one who had authority." This may refer to Jesus' " You have heard . . . but I say" style (represented in the Sermon on the Mount and elsewhere) as opposed to the scribal tendency to cite the opinions of various rabbis. Or it may have more to do with the substance of his teaching (as in 2:5 when he forgives a man's sins). In either case Mark observes that the people in the synagogue were amazed at the authority of Jesus' teaching. This is the first of a series of references to Jesus' teaching or miracles creating amazement (1:27; 2:12; 5:20, 42; 6:2, 51; 7:37; 10:24, 26; 11:18).

23-24. The first miracle Jesus performs in Mark's account involves an unclean spirit or demon. Mark uses the terms " unclean spirit" and " demon" interchangeably and roughly an equal number of times. The NIV prefers " evil spirit" rather than the more literal translation " unclean spirit." Mark does not call these beings " evil" spirits, although Luke does (7:21; 8:2).

This is the first of four exorcisms Mark selected from the many Jesus performed (5:1-20; 7:24-30; 9:14-29; cf. 1:34, 39). As a supernatural being, the demon knows Jesus, his hometown, his antagonism to demons, and his identity as " the Holy One of God." This is the first of many times in Mark that the demons identify Jesus (1:34; 3:11; 5:7; cf. 9:20). The title " Holy One of God" appears in the Gospels only here, in the parallel in Luke 4:34, and in John 6:69. It is used in the Old Testament for Aaron (Ps 106:16) and Elisha (2 Kgs 4:9). Like " Son of God," it developed a heightened meaning when applied to Jesus.

25-26. In this first instance, Jesus' silencing of the demon might be understood simply as his exerting his authority over it. However, Mark 3:12, " But he sternly ordered them [the demons] not to make him known" (NRSV translation), suggests that the silencing of the demons is part of what is often called " the messianic secret." In 8:30 Jesus instructs the disciples not to tell others that he is the Christ and in 9:9 he orders Peter, James, and John not to tell anyone about the transfiguration until after he is raised from the dead. Mark does not explain the reason for these instructions and there is not a concensus of opinion in contemporary scholarship. Jesus probably wanted to avoid misunderstandings of his identity and role based on various popular misconceptions of the messiah. It has often been argued that he wanted to avoid the possibility that the authorities would bring his ministry to an untimely end if they perceived him as claiming messiahship. The most popular understanding today is that Jesus kept his messiahship secret because it would inevitably be misunderstood until it could be seen in the light of the cross and resurrection. This point of view is supported by the way Jesus responds to Peter's confession with predictions of his death (8:27-31) and by the centurion's confession of Jesus as God's Son when he " saw how he died" (15:39). In the shadow of the cross the meaning of Jesus' identity could be seen more clearly.

With a brief command, Jesus expelled the demon, which went out of the man in a visible and audible manner. Mark's point is that Jesus had authority over the demon.

27-28. At the beginning of the Capernaum synagogue scene Mark said that the people were amazed at the authority of Jesus' teaching. He concludes with another note about their amazement at Jesus' authority - this time at both his teaching and his power over the demon. Grammatically the phrase " with authority" can be taken with either " a new teaching" or " he even gives orders to evil spirits." This grammatical problem underscores the fact that both features illustrate Jesus' authority.

The reference to Jesus' spreading fame is the first of many.

C. HEALING SIMON'S MOTHER-IN-LAW (1:29-31)

²⁹ As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. ³⁰ Simon's mother-in-law was in bed with a fever, and they told Jesus about her. ³¹ So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.

The second miracle Mark records is a healing, the first of nine Mark has chosen to describe (1:29-31, 40-45; 2:12; 3:1-6; 5:21-43; 7:31-37; 8:22-26; 10:46-52). This story provides some incidental information about Simon: that he had a house in Capernaum, a mother-in-law, and thus presumably a wife (cf. 1 Cor 9:5). See the Introduction to this commentary for the early tradition that Mark's Gospel stems from the preaching of Peter.

The item Mark wanted to stress is no doubt the miraculous healing as another illustration of Jesus' authority.

D. OTHER HEALINGS AT CAPERNAUM (1:32-34)

³² That evening after sunset the people brought to Jesus all the sick and demon-possessed. ³³ The whole town gathered at the door, ³⁴ and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.

The people presumably waited until the sabbath ended at sundown to avoid violating the sabbath (by carrying the sick or by asking Jesus to heal). Mark uses hyperbole to underscore the popularity of Jesus (" the whole town gathered at the door" ).

This brief summary indicates that the exorcism and healing of 1:21-31 were just two of many miracles Jesus performed in Capernaum. On Jesus' silencing of the demons see the comments on 1:25.

E. WHAT JESUS CAME TO DO (1:35-39)

³⁵ Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. ³⁶ Simon and his companions went to look for him, ³⁷ and when they found him, they exclaimed: " Everyone is looking for you!"

³⁸ Jesus replied, " Let us go somewhere else - to the nearby villages - so I can preach there also. That is why I have come." ³⁹ So he traveled throughout Galilee, preaching in their synagogues and driving out demons.

This is the first of three glimpses Mark provides into Jesus' prayer life (see also 6:46; 14:32-42). Jesus rose early and found a deserted place partially because the crowds were always present. In fact, when Simon and the others find Jesus they tell him everyone is searching for him.

Jesus left Capernaum on the day after the events of 1:21-34. He began to travel throughout Galilee (cf. 1:14, 28). Although the summation in v. 39 includes exorcisms, Jesus' statement in v. 38 indicates where his emphasis was: he came in order to preach. The NIV translation " That is why I have come" hides an ambiguity apparent in the more literal NRSV translation " that is what I came out to do." Some argue that Jesus means to say why he left Capernaum, but Luke's " that is why I was sent" supports the more likely understanding (which the NIV has chosen). Jesus is stating the mission God sent him to accomplish. Vv. 38-39 should remind the reader of 1:14-15 and Jesus' message of good news about the kingdom of God's arrival. Perhaps v. 39 refers to the exorcisms because Jesus' victories over Satan's cohorts indicate the truth of his message about the arrival of the kingdom (cf. Matt 12:28).

F. HEALING A LEPER (1:40-45)

⁴⁰ A man with leprosy ^a came to him and begged him on his knees, " If you are willing, you can make me clean."

⁴¹ Filled with compassion, Jesus reached out his hand and touched the man. " I am willing," he said. " Be clean!" ⁴² Immediately the leprosy left him and he was cured.

⁴³ Jesus sent him away at once with a strong warning: ⁴⁴" See that you don't tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them." ⁴⁵ Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere.

^a 40 The Greek word was used for various diseases affecting the skin - not necessarily leprosy.

The one example Mark provides of Jesus' activity during the days after he left Capernaum is not an example of his preaching or exorcisms, but of his healings. Mark may have found the cure of a leper particularly impressive. He may have been especially interested in highlighting Jesus' obedience to the law (1:44) before the controversies of 2:1-3:6 in which Jesus is accused of disobedience. Whatever drew Mark to this particular incident, it is another example of Jesus' authority and another opportunity to highlight his growing popularity (v. 45).

40-42. The term " leper" (leprov", lepros ) in Scripture is broader than it is in modern usage. But whatever skin disease was involved it would have put this man in a pitiable state; not only due to the disease, but also due to the social ostracizing that accompanied it (cf. Lev 13:45-46). Jesus had compassion on him. He even touched him despite the leper's uncleanness. The healing was immediate and impressive.

43-45. The Greek words underlying both Jesus' " sending away" (ejxevbalon, exebalon ) and his " strong warning" (ejmbrimhsavmeno", embrimçsamenos) to the leper are so strong that many wonder what motivated his intensity here. A good suggestion is that he foresaw the man's disobedience and the problems it would create for his ministry to the towns in Galilee (v. 45). Mark's statement that the man's disobedient proclamation of his healing created a situation in which " Jesus could no longer enter a town openly" may provide the primary reason that on this and several other occasions Jesus instructed those whom he healed not to tell others (see 5:43; 7:36; 8:26). Jesus' reputation as a healer and exorcist created such enormous crowds of miracle seekers that he might have been hindered in his central mission, the preaching ministry.

The instructions to go to the priest and to offer the sacrifices which Moses commanded for cleansing are in accordance with the instructions concerning leprosy in Lev 13-14. The priest would certify that the man was now clean and then the sacrifices would be offered. The phrase " as a testimony to them" is problematic. It could also be translated " as a testimony against them." But who are those who receive this testimony and what does it bear witness to? The recipients may be the priests (although Jesus only commands the man to show himself to one priest) or perhaps anyone who comes to know about the priest certifying the man's cleansing. The testimony is often thought to be a witness to Jesus' power in healing the leprosy or to his adherence to the Law in instructing the man to follow Mosaic regulations. However, since Jesus instructs the man not to tell about his involvement in the healing the point may simply be that the sacrifices offer testimony to others of the man's cleanness as certified by the priest.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 1:1-8

P A R T  S E C O N D.
BEGINNING OF THE MINISTRY OF JOHN
THE BAPTIST, THE FOREUNNER.

XVII.
JOHN THE BAPTIST'S PERSON AND PREACHING.
(In the wilderness of Judæa, and on the banks of the Jordan,
occupying several months, probably A. D. 25 or 26.)
^aMATT. III. 1-12; ^bMARK I. 1-8; ^cLUKE III. 1-18.

   ^b1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry of John the Baptist. While the three other evangelists take a brief survey of the preparation of the gospel, Mark looks particularly to the period when it began to be preached. Gospel means good news, and news is not news until it is proclaimed. The gospel began to be preached or proclaimed with the ministry of John the Baptist (Luk 16:16). His ministry was the dawn of that gospel of which Christ's preaching was the sunrise] of Jesus [Our Lord's name as a human being; it means "Saviour"] Christ [Though this is also sometimes used as a name, it is in reality our Lord's title. It means "the Anointed," and is equivalent to saying that Jesus is our Prophet, Priest and King] the Son of God. [This indicates our Lord's eternal nature; it was divine. Mark's gospel was written to establish that fact, which is the foundation of the church (Mat 16:18). John's Gospel was written for a like purpose (Joh 20:31). John uses the phrase "Son of [62] God" twenty-nine times, and Mark seven times. As these two evangelists wrote chiefly for Gentile readers, they emphasized the divinity of Jesus, and paid less attention to his Jewish ancestry. But Matthew, writing for Hebrews, prefers the title "Son of David," which he applies to Jesus some nine times, that he may identify him as the Messiah promised in the seed of David -- 2Sa 7:12, Psa 72:1-17, Psa 89:3, Psa 89:4, Psa 132:11, Psa 132:12.]  ^c1 Now in the fifteenth year of the reign [Tiberius Cæsar, stepson of and successor to Augustus, began to reign as joint ruler with Augustus in August, A. U. C. 765 (A. D. 11). On Aug. 19, 767, Augustus died and Tiberius became sole ruler. Luke counts from the beginning of the joint rule, and his fifteen years bring us to 779. In August, 779, Tiberius began his fifteenth year, and about December of that year Jesus would have completed his thirtieth year] of Tiberius Cæsar [He was born B. C. 41, died March 16, A. D. 37. As a citizen he distinguished himself as orator, soldier and public official. But as emperor he was slothful, self-indulgent, indescribably licentious, vindictive and cruel. He was a master of dissimulation and cunning, and was a veritable scourge to his people. But he still found flatterers even in Palestine, Cæsarea Philippi, and the town Tiberias being named for him], Pontius Pilate [see mention of him in account of our Lord's trial] being governor of Judæa [The province of Judæa was subdued by Pompey and brought under Roman control in B. C. 63. Its history from that date till the governorship of Pilate can be found in Josephus], and Herod [Also called Antipas. The ruler who murdered John the Baptist and who assisted at the trial of Jesus] being tetrarch [this word means properly the ruler of a fourth part of a country, but was used loosely for any petty tributary prince] of Galilee [This province lay north of Samaria, and measured about twenty-five miles from north to south, and twenty-seven miles from east to west. It was a rich and fertile country], and his brother [half-brother] Philip [He was distinguished by justice and moderation, the one decent man in the Herodian family. He married Salome, [63] who obtained John the Baptist's head for a dance. He built Cæsarea Philippi, and transformed Bethsaida Julius from a village to a city, and died there A. D. 44. After his death his domains became part of the Roman province of Syria] tetrarch of the region of Ituræa [A district thirty miles long by twenty-five broad, lying north of Batanæa, east of Mt. Hermon, west of Trachonitis. It received its name from Jetur, son of Ishmael (Gen 25:15). Its Ishmaelite inhabitants were conquered by Aristobulus, king of Judæa, B. C. 100, and forced by him to accept the Jewish faith. They were marauders, and famous for the use of the bow] and Trachonitis [A district about twenty-two miles from north to south by fourteen from east to west. Its name means "rough" or "stony," and it amply deserves it. It lies between Ituræa and the desert, and has been infested with robbers from the earliest ages. It is called the Argob in the Old Testament, "an ocean of basaltic rock and boulders, tossed about in the wildest confusion, and intermingled with fissures and crevices in every direction"], and Lysanias [Profane history gives us no account of this man. It tells of a Lysanias, king of Chalcis, under Mt. Lebanon, who was put to death by Mark Antony, B. C. 36, or sixty-odd years before this, and another who was tetrarch of Abilene in the reigns of Caligula and Claudius twenty years after this. He probably was son of the first and father of the second] tetrarch of Abilene [The city of Abila (which comes from the Hebrew word "abel," meaning "meadow") is eighteen miles from Damascus and thirty-eight from Baalbec. The province laying about it is mentioned because it subsequently formed part of the Jewish territory, being given to Herod Agrippa I. by Emperor Claudius about A. D. 41],  2; in the high priesthood of Annas and Caiaphas [Annas had been high priest 7-14 A. D., when he was deposed by the procurator, Gratus. Caiaphas was son-in-law of and successor to Annas. Luke gives both names, one as the rightful and the other as the acting high priest. Compare Act 4:6. Gentile innovations had made sad havoc with the Jewish law as to this office. In the last one [64] hundred and seven years of the temple's existence there were no less than twenty-eight high priests. Luke is the only one who fixes the time when Jesus began his ministry. He locates it by emperor and governor, tetrarch and high priest, as an event of world-wide importance, and of concern to all the kingdoms of men. He conceives of it as Paul did -- Act 26:26], the word of God [The divine commission which bade John enter his career as a prophet (Jer 1:2, Eze 6:1). Prophets gave temporary and limited manifestations of God's will (Heb 1:1, Heb 1:2). Jesus is the everlasting and unlimited manifestation of the divine purpose and of the very Godhead -- Joh 14:9, Joh 12:45, Col 1:15, Heb 1:3, 2Co 4:6] came unto John the son of Zacharias, in the wilderness. [The wilderness of Judæa is that almost uninhabitable mass of barren ridges extending the whole length of the Dead Sea, and a few miles further north. It is from five to ten miles wide.]  ^a1 And in those days [Some take this expression as referring to the years when Jesus dwelt at Nazareth. But it is better to regard it as a Hebraism equivalent to "that age" or "that era" (Exo 2:11). It contrasts the era when the Baptist lived with the era when Matthew wrote his Gospel, just as we say "in these days of enlightenment" when we wish to contrast the present time with the days of the American Revolution] cometh John [he was cousin to Jesus] the Baptist [So called because God first gave through him the ordinance of baptism. It has been erroneously thought by some that John borrowed this ordinance from the Jewish practice of proselyte baptism. This could not be, for John baptized his converts, but Jewish proselytes baptized themselves. The law required such self-baptism of all persons who were unclean (Lev 14:9, Num 19:19, Num 8:7, Lev 1-16:34.). More than twenty distinct cases are specified in which the law required bathing or self-baptism, and it is to these Paul refers when he states that the law consisted in part "of divers baptisms" (Heb 9:10). But the law did not require this of proselytes, and proselyte baptism was a human appendage to the divinely given Jewish [65] ritual, just as infant baptism is to the true Christian ritual. Proselyte baptism is not mentioned in history till the third century of the Christian era. Neither Josephus, nor Philo, nor the Apocrypha, nor the Targums say anything about it, though they all mention proselytes. In fact, the oldest mention of it in Jewish writings is in the Babylonian Gemara, which was completed about five hundred years years after Christ. The New Testament implies the non-existence of proselyte baptism (Mat 21:25, Joh 1:25, Joh 1:33). John could hardly have been called the Baptist, had he used an old-time rite in the accustomed manner. The Baptist was a link between the Old and New Testament. Belonging to the Old, he announced the New], preaching [Not sermonizing, but crying out a message as a king's herald making a proclamation, or a policeman crying "Fire!" in a slumbering town. His discourse was brief and unembellished. Its force lay in the importance of the truth announced. It promised to the Hebrew the fulfillment of two thousand years of longing. It demanded repentance, but for a new reason. The old call to repentance had wooed with the promise of earthly blessings, and warned with the threat of earthly judgments; but John's repentance had to do with the kingdom of heaven and things eternal. It suggested the Holy Spirit as a reward, and unquenchable fire as the punishment] in the wilderness of Judæa [that part of the wilderness which John chose for the scene of his ministry is a desert plain, lying along the western bank of the Jordan, between Jericho and the Dead Sea], saying,  2 Repent ye [to repent is to change the will in reference to sin, resolving to sin no more] for [John sets forth the motive for repentance. Repentance is the duty, and the approach of the kingdom is the motive inciting to it. Only by repentance could the people be prepared for the kingdom. Those who are indifferent to the obligations of an old revelation would be ill-prepared to receive a new one] the kingdom of heaven is at hand [Dan 2:44. "Kingdom of heaven" is peculiar to Matthew, who uses it thirty-one times. He also joins with the other evangelists in calling it the kingdom of God. We know not why [66] he preferred the expression, "kingdom of heaven."]  3 For this is he that was spoken of through Isaiah the prophet,  ^c3 And he came [he made his public appearance, and, like that of Elijah, it was a sudden one -- 1Ki 17:1] into all the region about the Jordan [The Jordan valley is called in the old Testament the Arabah, and by the modern Arabs the Ghor. It is the deepest valley in the world, its lowest part being about thirteen hundred feet below the level of the ocean] preaching the baptism of repentance unto the remission of sins [as a change leading to remission or forgiveness of sins] beven  ^c4 as it is written in the book of the words of Isaiah the prophet [Isaiah flourished from about 759 to 699 B. C.], asaying, ^bBehold [The clause beginning with "Behold," and ending with "way," is taken from Mal 3:1. The Revised Version makes Mark quote this passage as if it were from Isaiah, the reading being "written in Isaiah the prophet," but the King James' version gives the reading "written in the prophets." Following the reasoning of Canon Cook, we hold that the latter was the original reading -- see Speaker's Commentary, note at the end of Mark i.] I send my messenger [John the Baptist was that messenger] before thy face [Malachi says, "my face." "Thy" and "my" are used interchangeably, because of the unity of the Deity -- Joh 10:30], who shall prepare thy way [Mark says little about the prophets, but at the outset of his Gospel he calls attention to the fact that the entire pathway of Jesus was the subject of prophetical prediction]; ^cThe voice [Isa 40:3, Isa 40:4, quoted from the LXX. The words were God's, the voice was John's. So Paul also spake (1Th 2:1-13). It was prophesied before he was born that John should be a preparing messenger for Christ -- Luk 1:17] of one crying in the wilderness [This prophecy of Isaiah's could relate to none but John, for no other prophet ever made the wilderness the scene of his preaching. But John always preached there, and instead of going to the people, he compelled the people to come out to him. John was the second Elijah. The claims of all who in these days profess to be reincarnations of Elijah [67] may be tested and condemned by this prophecy, for none of them frequent the wilderness], Make ye ready the way [See also Isa 35:8-10. Isaiah's language is highly figurative. It represents a band of engineers and workmen preparing the road for their king through a rough, mountainous district. The figure was familiar to the people of the East, and nearly every generation there witnessed such road-making. The haughty Seriramis leveled the mountains before her. Josephus, describing the march of Vespasian, says that there went before him such as were to make the road even and straight, and if it were anywhere rough and hard, to smooth it over, to plane it, and to cut down woods that hindered the march, that the army might not be tired. Some have thought that Isaiah's prophecy referred primarily to the return of the Jewish captives from Babylon. But it refers far more directly to the ministry of the Baptist; for it is not said that the way was to be prepared for the people, but for Jehovah himself. It is a beautiful figure, but the real preparation was the more beautiful transformation of repentance. By inducing repentance, John was to prepare the people to receive Jesus and his apostles, and to hearken to their preaching] of the Lord, Make his paths straight.  5 Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough way smooth [The literal meaning of this passage is expressed at Isa 2:12-17. See also Zec 4:7. Commentators give detailed application of this prophecy, and, following their example, we may regard the Pharisees and Sadducees as mountains of self-righteousness, needing to be thrown down, and thereby brought to meekness and humility; the outcasts and harlots as valleys of humiliation, needing to be exalted and filled with hope; and the publicans and soldiers as crooked and rough byways, needing to be straightened and smoothed with proper details of righteousness. But the application is general, and not to be limited to such details. However, civil tyranny, and ecclesiastical pride must be leveled, and the rights of the common people must be exalted before for kingdom of God can [68] enter in];  6 And all flesh shall see the salvation of God [This last clause of the prophecy is added by Luke alone. He loves to dwell upon the universality of Christ's gospel.]  ^b4 John came, who baptized in the wilderness and preached the baptism of repentance unto the remission of sins. [Pardoning mercy was to be found in Christ, and all rites then looked forward to the cleansing effected by the shedding of his blood, as all rites now look back to it. But in popular estimation John's baptism was no doubt regarded as consummating an immediate forgiveness]  ^a4 Now John himself [Himself indicates that John's manner of life differed from that of his disciples. He did not oblige them to practice the full measure of his abstinence] had his raiment of [John's dress and food preached in harmony with his voice. His clothing and fare rendered him independent of the rich and great, so that he could more freely and plainly rebuke their sins. Calling others to repentance, he himself set an example of austere self-denial. So much so that the Pharisees said he had a demon -- Mat 11:18]  ^b6 And was clothed with acamel's hair [Camels were plentiful in the East. Their finer hair was woven into elegant cloths; but that which was coarser and shaggier was made into a fabric like our druggets, and used for the coats of shepherds and camel-drivers, and for the covering of tents. Prophets often wore such cloth (Zec 13:4), and no doubt it was the habitual garb of John's prototype (Mal 4:5), the prophet Elijah (2Ki 1:8). In Elijah's day there was demand for protest against the sad havoc which Phoenician luxury and licentiousness were making with the purer morals of Israel; and in John's day a like protest was needed against a like contamination wrought by Greek manners and customs. Both prophets, by their austerity, rebuked such apostasy, and Jezebel answered the rebuke by attempting Elijah's life, while Herodias actually took the life of John. As a herald, John was suited to the King whose appearing he was to announce, for Jesus was meek and lowly (Zec 9:9), and had no form nor comeliness that he should be desired -- Isa 53:2], [69] and a leathern girdle about his loins [The loose skirts worn in the East required a girdle to bind them to the body. This was usually made of linen or silk, but was frequently more costly, being wrought with silver and gold. John's girdle was plain, undressed leather]; And his food was {band did eat} alocusts [Locusts, like Western grasshoppers, were extremely plentiful (Joe 1:4, Isa 33:4, Isa 33:5). The law declared them clean, and thus permitted the people to eat them for food (Lev 11:22). Arabs still eat them, and in some Oriental cities they are found for sale in the market. But they are regarded as fit only for the poor. They are frequently seasoned with camel's milk and honey] and wild honey. [Canaan was promised as a land flowing with milk and honey (Exo 2:8-17, Exo 13:15, 1Sa 14:26). Many of the trees in the plains of Jericho, such as the palm, fig, manna, ash and tamarisk, exuded sweet gums, which went by the name of tree honey, but there is no need to suppose, as some do, that this was what John ate. The country once abounded in wild bees, and their honey was very plentiful. We have on the record an instance of the speed with which they could fill the place which they selected for their hives (Jdg 14:5-9). The diet of the Baptist was very light, and Jesus so speaks of it (Mat 11:18). He probably had no set time for his meals, and all days were more or less fast-days. Thus John gave himself wholly to his ministry, and became a voice -- all voice. John took the wilderness for a church, and filled it. He courted no honors, but no Jew of his time received more of them, and by some he was even regarded as Messiah -- Luk 3:15.] ^b5 And there  ^a5 Then went out unto him ball [A hyperbole common with Hebrew writers and such as we use when we say, "the whole town turned out," "everybody was there," etc. Both Matthew and Luke show that some did not accept John's baptism (Mat 21:23-25, Luk 7:30). But from the language of the evangelist we might infer that, first and last, something like a million people may have attended John's ministry] the country of Judæa, and all they of Jerusalem; aall [70] the region round about the Jordan [The last phrase includes the entire river valley. On both sides of the river between the lake of Galilee and Jericho, there were many important cities, any one of which would be more apt to send its citizens to John's baptism than the proud capital of Jerusalem];  6 and they were baptized of him [Literally, immersed by him. In every stage of the Greek language this has been the unquestioned meaning of the verb baptizo, and it still retains this meaning in modern Greek. In accordance with this meaning, the Greek Church, in all its branches, has uniformly practiced immersion from the earliest period to the present time. Greek Christians never speak of other denominations as "baptizing by sprinkling," but they say, "they baptize instead of baptizing." John's baptism was instituted of God (Joh 1:33), just as Christian baptism was instituted by Christ (Mat 28:19). The Pharisees recognized John's rite as so important as to require divine authority, and even then they underestimated it, regarding it as a mere purification -- Josephus Ant. xviii. 5, 2] in the river Jordan, confessing their sins. [As John's baptism was for the remission of sins, it was very proper that it should be preceded by a confession. The context indicates that the confession was public and general. There is no hint of such auricular confession as is practiced by the Catholics. See also Act 19:18. John, writing to baptized Christians, bids them to confess their sins, that Jesus may forgive them (1Jo 1:9). Christian baptism is also for the remission of sins (Act 2:38), the ordinance itself a very potent confession that the one baptized has sins to be remitted, and it seems to be a sufficient pubic expression of confession as to sins; for while John's baptism called for a confession sins, Christian baptism calls only for a confession of faith in Christ -- Act 22:16, Rom 10:9, Rom 10:10, Mar 16:16.]  7 But when he saw many of the Pharisees and Sadducees [Josephus tells us that these two leading sects of the Jews started about the same time in the days of Jonathan, the high priest, or B. C. 159-144. But the sentiments which at that time divided the [71] people into two rival parties entered the minds and hearts of the Jews immediately after the return from the Babylonian captivity. These returned Jews differed as to the attitude and policy which Israel should manifest toward the neighboring heathen. Some contended for a strict separation between the Jews and all pagan peoples. These eventually formed the Pharisee party, and the name Pharisee means "the separate." Originally these men were genuine patriots and reformers, but afterwards the majority of them became mere formalists. As theologians the Pharisees represented the orthodox party, and were followed by the vast majority of the people. They believed (1) in the resurrection of the dead; (2) a future state with rewards and punishments; (3) angels and spirits; and (4) a special providence of God carried out by angels and spirits. As a sect they are said to have numbered six thousand at the time of Herod's death. They were the patriotic party, and the zealots were their extreme section. They covered an extremely selfish spirit with a pious formalism, and by parading their virtues they obtained an almost unbounded influence over the people. By exposing their hypocrisy, Jesus sought to destroy their power over the multitude, and incurred that bitter enmity with which they pursued him to his death. But certain other of the captives who returned from Babylon desired a freer intercourse with the pagans, and sought to break away from every restraint which debarred therefrom. These became Sadducees. They consented to no other restraint than the Scriptures themselves imposed, and they interpreted these as laxly as possible. Some take their name to means "the party of 'righteousness,'" but more think it comes from their founder, Zadok, and is a corruption of the word Zadokite. Zadok flourished 260 B. C. His teacher, Antigonus Sochæus, taught him to serve God disinterestedly -- that is, without hope of reward or punishment. From his teaching Zadok inferred that there was no future state of rewards or punishment, and on this belief founded his sect. From this fundamental doctrine sprang the other tenets of the Sadducees. They denied all the four points held by the Pharisees, [72] asserting that there was no resurrection; no rewards and punishments hereafter; no angels, no spirits. They believed there was a God, but denied that he had any special supervision of human affairs (Mat 22:23, Act 23:8). They were the materialists of that day. Considering all God's promises as referring to this world, they looked upon poverty and distress as evidence of God's curse. Hence to relieve the poor was to sin against God in interfering with his mode of government. Far fewer than the Pharisees, they were their rivals in power; for they were the aristocratic party, and held the high-priesthood, with all its glories. Their high political position, their great wealth, and the Roman favor which they courted by consenting to foreign rule and pagan customs, made them a body to be respected and feared] coming to his baptism, he said {ctherefore to the multitudes that went out to be baptized on him} aunto them [John spoke principally to the leaders, but his denunciation indirectly included the multitude who followed their leadership], Ye offspring of vipers [A metaphor for their likeness to vipers -- as like them as if they had been begotten of them. The viper was a species of serpent from two to five feet in length, and about one inch thick. Its head is flat, and its body a yellowish color, speckled with long brown spots. It is extremely poisonous (Act 28:6). John here uses the word figuratively, and probably borrows the figure from Isa 59:5. It means that the Jewish rulers were full of guile and malice, cunning and venom. With these words John gave them a vigorous shaking, for only thus could he hope to waken their slumbering consciences. But only one who has had a vision of "the King in his beauty," should presume thus to address his fellow-men. The serpent is an emblem of the devil (Gen 3:1, Rev 12:9, Rev 12:14, Rev 12:15), and Jesus not only repeated John's words (Mat 12:35, Mat 23:23, Mat 23:33), but he interpreted the words, and told them plainly that they were "the children of the devil" (Joh 8:44). The Jewish rulers well deserved this name, for they poisoned the religious principles of the nation, and accomplished the crucifixion of the Son of God], who warned [73] you to flee [John's baptism, like that of Moses at the Red Sea (1Co 10:2), was a way of escape from destruction, of rightly used. Christian baptism is also such a way, and whosoever will may enter thereby into the safety of the kingdom of Christ, but baptism can not be used as an easy bit of ritual to charm away evil. It must be accompanied by all the spiritual changes which the ordinance implies] from the wrath to come? [Prophecy foretold that Messiah's times would be accompanied with wrath (Isa 63:3-6, Dan 7:10-26); but the Jews were all of the opinion that this wrath would be meted out upon the Gentiles and were not prepared to hear John apply the prophecy to themselves. To all his hearers John preached the coming kingdom; to the impenitent, he preached the coming wrath. Thus he prepared the way for the first coming of the Messiah, and those who would prepare the people for his second coming would do well to follow his example. The Bible has a voice of warning and denunciation, as well as words of invitation and love. Whosoever omits the warning of the judgment, speaks but half the message which God would have him deliver. God's wrath is his resentment against sin -- Mat 18:34, Mat 22:7, Mar 3:5.]  8 Bring forth therefore fruit worthy of repentance [John had demanded repentance, he now demands the fruits of it. By "fruit" or "fruits," as Luke has it, he means the manner of life which shows a real repentance]:  9 and think not {cbegin not} [John nips their self-excuse in the bud] ato say within yourselves [speaking to your conscience to quiet it], We have Abraham to our father [The Jews thought that Messiah would rule over them as a nation, and that all Jews would, therefore, be by birthright citizens of his kingdom. They thought that descent from Abraham was all that would be necessary to bring them into that kingdom. John's words must have been very surprising to them. The Talmud is full of expressions showing the extravagant value which Jews of a later age attached to Abrahamic descent. "Abraham," it says, "sits next the gates of hell, and doth not permit any wicked Israelite to go [74] down into it." Again, it represents God as saying to Abraham, "If thy children were like dead bodies without sinews or bones, thy merit would avail for them." Again, "A single Israelite is worth more before God than all the people who have been or shall be." Again, "The world was made for their [Israel's] sake." This pride was the more inexcusable because the Jews were clearly warned by their prophets that their privileges were not exclusive, and that they would by no means escape just punishment for their sins (Jer 7:3, Jer 7:4, Mic 3:11, Isa 48:2). John repeated this message, and Jesus reiterated it (Mat 8:11, Mat 8:12, Luk 16:23). We should note that in this preparation for the gospel a blow was struck at confidence and trust in carnal descent. Birth gives no man any privileges in the kingdom of God, for all are born outside of it, and all must be born again into it (Joh 1:13, Joh 3:3); yet many still claim peculiar rights from Christian parentage, and infant baptism rests on this false conception. The New Testament teaches us that we are children of Abraham by faith, and not by blood; by spiritual and not carnal descent (Rom 4:12-16, Gal 3:26, Gal 6:15, Joh 8:39). It had been better for the Jews never to have heard of Abraham, than to have thus falsely viewed the rights which they inherited from him]: for I say unto you, that God is able of these stones to raise up children unto Abraham [John meant that their being children of Abraham by natural descent gave them no more merit than children of Abraham made out of stone would have. He pointed to the stones along the bank of Jordan as he spoke.]  10 And even now the axe calso alieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down [The threatened cutting down means the end of the probation of each hearer, when, if found fruitless, he would be cast into the fire mentioned below], and cast into the fire. [Used as fuel.]  ^c10 And the multitudes asked him, saying, What then must we do? [This is the cry of the awakened conscience (Act 2:37, Act 16:30, Act 22:10). John answered it by recommending them to do the very reverse of what they [75] were doing, which, in their case, was true fruit of repentance.]  11 And he answered and said unto them, He that hath two coats [By coat is meant the tunic, or inner garment, worn next to the skin. It reached to the knees, and sometimes to the ankles, and generally had sleeves. Two tunics were a luxury in a land where thousands were too poor to own even one. Wrath was coming, and he that would obtain mercy from it must show mercy -- Mat 5:7], let him impart to him that hath none [For a like precept given to Christians, see 2Co 8:13-15, Jam 2:15-17, 1Jo 3:17]; and he that hath food, let him do likewise.  12 And there came also publicans [The Roman Government did not collect its own taxes. Instead of doing so, it divided the empire into districts, and sold the privilege of collecting the taxes in these districts to certain capitalists and men of rank. The capitalists employed agents to do the actual collecting. These agents were usually natives of the districts in which they lived, and those in Palestine were called publicans. Their masters urged and encouraged them to make the most fraudulent and vexatious exactions. They systematically overcharged the people and often brought false accusation to obtain money by blackmail. These publicans were justly regarded by the Jews as apostates and traitors, and were classed with the lowest and most abandoned characters. The system was bad, but its practitioners were worse. The Greeks regarded the word "publican" as synonymous with "plunderer." Suidas pictures the life of a publican as "unrestrained plunder, unblushing greed, unreasonable pettifogging, shameless business." The Turks to-day collect by this Roman method. Being publicly condemned, and therefore continually kept conscious of their sin, the publicans repented more readily than the self-righteous Pharisees. Conscience is one of God's greatest gifts, and he that destroys it must answer for it] to be baptized, and they said unto him, Teacher [The publicans, though lowest down, gave John the highest title. Self-abnegation is full of the virtue of reverence, but self-righteousness utterly lacks it], what must we do?  13 And he [76] said unto them, Extort no more than that which is appointed you. [Such was their habitual, universal sin. No man should make his calling an excuse for evil-doing.]  14 And soldiers [These soldiers were probably Jewish troops in the employ of Herod. Had they been Romans, John would doubtless have told them to worship God] also asked him, saying, And we, what must we do? And he said unto them, Extort from no man by violence [The soldiers, poorly paid, often found it convenient to extort money by intimidation. Strong in their organization, they terrified the weak and enforced gratuities by acts of violence], neither accuse any one wrongfully [John here condemns the custom of blackmailing the rich by acting as informers and false accusers against them]; and be content with your wages. [The term wages included rations and money. The soldiers were not to add to their receipts by pillage or extortion. Soldiers' wages were about three cents a day, so they were exposed to strong temptation. Yet John did not bid them abandon their profession, and become ascetics like himself. His teachings was practical. He allowed war as an act of government. Whether Christianity sanctions it or not, is another question.]  15 And as the people were in expectation [Expecting the Christ -- see Joh 1:19-28], and all men reasoned in their hearts concerning John, whether haply he were the Christ [Prophecy induced a Messianic expectation. The scepter had departed from Judah, and Cæsar's deputies ruled. Tetrarchs and procurators held the whole civil government. In their hands lay the power of life and death from which only Roman citizens could appeal (Act 25:11). The power of the Jewish courts was limited to excommunication or scourging. The seventy weeks of Daniel were now expiring, and other prophecies indicated the fullness of time. But distress, rather than prophecy, enhanced their expectation. Tiberius, the most infamous of men, governed the world. Pontius Pilate, insolent, cruel, was making life irksome and maddening the people. Herod Antipas, by a course of reckless apostasy and unbridled lust, [77] grieved even the religious sense of the hypocrite. Annas and Caiaphas, impersonators of materialism, sat in the chief seat of spiritual power. Men might well look for a deliverer, and hasten with joy to hear of a coming King. But, nevertheless, we could have no more forceful statement of the deep impression made by John's ministry than that the people were disposed to take him for the Christ];  16 John answered, saying unto them all,  ^b7 And he preached, saying,  ^a11 I indeed baptize {bbaptized} ayou in {cwith} water unto repentance [That is, unto the completion of your repentance. Repentance had to begin before the baptism was administered. After the sinner repented, baptism consummated his repentance, being the symbolic washing away of that from which he had repented and the bringing of the candidate into the blessings granted to the repentant -- Mar 1:4, Luk 3:3]: ^cBut there {ahe that} [John preached repentance because of a coming King; he now announces who the King is. He pictures this King as, first, administering a different baptism from his own; second, as a judge who would separate the righteous from the wicked, just as a husbandman sifts the wheat from the chaff] bcometh after me [Subsequent to me in ministry. But John indicates that the coming of Christ would be closely coupled with his own appearing. One event was to immediately follow the other. So Malachi binds together in one time the appearing of both forerunner and judge -- Mal 3:1-3] he that is mightier than I [mightier both to save and to punish], awhose shoes [The sandal then worn was a piece of wood or leather bound to the sole of the foot to protect it from the burning sand or the sharp stones. It was the forerunner of our modern shoe] I am not worthy to bear [To untie or carry away the shoe of the master or his guest was the work of the lowest slave of the household. As a figure of speech, the shoe is always associated with subjugation and slavery (Psa 60:8). John means, "I am not worthy to be his servant." John was simply the forerunner of Jesus; the higher office and honor of being Jesus' attendants was reserved for others -- Mat 11:11]: bthe latchet [the lace or strap] of whose shoes I am [78] not worthy to stoop down and unloose. che shall baptize you in the Holy Spirit [That which is here referred to was foretold by the prophets (Isa 44:3, Joe 2:28). In the early church there was an abundant outpouring of the Spirit of God (Tit 3:5, Tit 3:6, Act 2:3, Act 2:4, Act 2:17, Act 10:44). This prophecy began to be fulfilled on the day of Pentecost (Act 1:5, Act 2:4). In the choice of the word "baptize" God indicated through his prophet how full this flooding of the Spirit would be] and in fire [Many learned commentators regard the expression "in fire" as a mere amplification of the spiritual baptism added to express the purging and purifying effects of that baptism, but the context forbids this, for, in Mat 3:10, casting the unfruitful trees into the fire represents the punishment of the wicked, and, in Mat 3:12, the burning of the chaff with fire does the same, and consequently the baptizing in fire of the intervening verse must, according to the force of the context have the same reference. True, the expression "he will baptize you in the Holy Spirit and with fire," does not separate the persons addressed into two parties, and, if the context is disregarded, might be understood as meaning that the same persons were to be baptized in both; yet the context must not be disregarded, and it clearly separates them]:  17 whose fan [Winnowing shovel. In the days of John the Baptist, and in that country at the present day, wheat and other grain was not threshed by machinery. It was beaten out by flails, or trodden out by oxen on some smooth, hard plot of ground called the threshing-floor. These threshing-floors were usually on elevations where the wind blew freely. When the grain was trodden out, it was winnowed or separated from the chaff by being tossed into the air with a fan or winnowing shovel. When so tossed, the wind blew the chaff away, and the clean grain fell upon the threshing-floor] is in his hand [Ready for immediate work. Both John and Malachi, who foretold John, are disposed to picture Jesus as the judge (Mal 3:2-5). Of all the pictures of God which the Bible gives, that of a judge is the most common and frequent], thoroughly to {aand he will thoroughly} ccleanse his threshing-floor [Removing the [79] chaff is called purging the floor. Humanity is a mixture of good and bad, and to separate this mixture, save the good and destroy the bad, is the work of Christ. He partially purges the floor in this present time by gathering his saints into the church and leaving the unrepentant in the world. But hereafter on the day of judgment he will make a complete and final separation between the just and the unjust by sending the evil from his presence and gathering his own into the garner of heaven (Mat 25:32, Mat 25:33). He shall also winnow our individual characters, and remove all evil from us -- Luk 22:31, Luk 22:32, Rom 7:21-25], and to {aand he will} cgather the {ahis} cwheat into his {athe} cgarner [Eastern garners or granaries were usually subterranean vaults or caves. Garnered grain rested in safety. It was removed from peril of birds, storms, blight and mildew. Christians are now on God's threshing-floor; hereafter they will be gathered into the security of his garner]; but the chaff [when the Bible wishes to show the worthlessness and the doom of the ungodly, chaff is one of its favorite figures -- Job 21:18, Psa 1:4, Isa 17:13, Jer 15:7, Hos 13:3, Mal 4:1] he will burn up [To prevent chaff from being blown back and mixed again with the wheat, it was burned up. All the chaff in the church shall be consumed on the day of judgment (1Co 3:12, 1Co 3:13), and there shall be no mixing of good and bad after death -- Luk 16:26] with unquenchable fire [In this and in other places (2Th 1:8, 2Th 1:9, Mar 9:48, Mat 25:41), the future suffering of the wicked is taught in the Bible. He shows no kindness to his neighbor, no friendship toward mankind, who conceals the terrors of the Lord. These terrors are set forth in no uncertain terms. Many believe that God will restore the wicked and eventually save all the human race. Others hold that God will annihilate the wicked, and thus end their torment. This passage and the one cited in Mark would be hard to reconcile with either of these views; they indicate that there will be no arrest of judgment nor stay of punishment when once God begins to execute his condemnation. God purged the world with water [80] at the time of the flood; he will again purge it with fire on the day of judgment -- 2Pe 3:7-10.]  18 With many other exhortations [The sermon here given is in the nature of a summary. It embodies the substance of John's preaching. Afterwards John preached Christ more directly -- Joh 1:29-36] therefore preached he good tidings unto the people. [but, like the good tidings of the angel at Bethlehem, it was good only to those who, by repentance, made themselves well pleasing to God.] [81]

[FFG 62-81]

McGarvey: Mar 1:9-11

P A R T  T H I R D.
BEGINNING OF OUR LORD'S MINISTRY.

XVIII.
JESUS BAPTIZED BY JOHN IN THE JORDAN.
(Jordan east of Jericho, Spring of A. D. 27.)
^aMATT. III. 13-17; ^bMARK I. 9-11; ^cLUKE III. 21-23.

   ^b9 And {^a13 Then} bit came to pass in those days, that Jesus came {acometh} bfrom Nazareth of Galilee, ato the Jordan [Tradition fixes upon a ford of Jordan east of Jericho as the place where Jesus was baptized. It is the same section of the river which opened for the passage of Israel under Joshua, and later for Elijah and Elisha. This ford is seventy or eighty miles from Nazareth] unto John, to be baptized of him [He set out from Nazareth, intending to be baptized. Such was his intention before he heard John preach, and he was therefore not persuaded to do it by the preaching. His righteousness was not the result of human persuasion.] band was baptized of John in [Greek "into." The body of Jesus was immersed or plunged into the river]  14; ^aBut John would have hindered him [It seemed to John too great an honor for him to baptize Jesus, and too great a humiliation for Jesus to be baptized. There is some dispute as to how John came to know this righteousness of Christ, which prompted his protest. The one natural explanation is, that the intimacy of the two families indicated at the beginning of Luke's account had been kept up, and John knew the history of his kinsman], saying, I have need to be baptized of thee [those are most fit to administer an ordinance who have themselves deeply experienced the need [82] of it], and comest thou to me? [John felt that he needed Jesus' baptism, but could not think that Jesus needed his. The words "I," "thee," "thou," and "me," show that John contrasted the baptizers as well as the baptisms. As a human being he marveled that the Son of God should come to him to be immersed. The comings of Jesus and the purposes for which he comes are still the greatest marvels which confront the minds of men. Moreover, it should be noted that this protest of John's needed to be made, for it saved Jesus from being baptized without explanation, as if he were a sinner. Baptism without such explanation might have compromised our Lord's claim as the sinless one.]  15 But Jesus answering said unto him, Suffer it now [Permit me for this moment to appear as your inferior. The future will make plain and clear the difference between us, both as to our missions and our natures. The words show a Messianic consciousness on the part of Jesus]: for thus it becometh us [Some take the word "us" as referring to Jesus and John, but the clause "to fulfil all righteousness" shows that "us" refers to Jesus, and he uses the plural to show that it also becometh all of us] to fulfil all righteousness [Jesus came not only to fulfill all the requirements of the law, but also all that wider range of righteousness of which the law was only a part. 1. Though John's baptism was no part of the Mosaic ritual, it was, nevertheless, a precept of God, given by his prophet (Joh 1:33). Had Jesus neglected or refused to obey this precept he would have lacked a portion of the full armor of righteousness, and the Pharisees would have hastened to strike him at this loose joint of his harness (Mat 21:23-27). 2. It was the divinely appointed method by which the Messiahship of Jesus was to be revealed to the witness John (Joh 1:33, Joh 1:34). We should note here that those who fail to obey God's ordinance of baptism fail (1) to follow the example of Jesus in fulfilling the divine will and precepts; (2) to obey one of the positive commands of almighty God spoken by his own Son.] Then he suffereth him. [John's humility [83] caused him to shrink from this duty, but did not make him willfully persist in declining it. Humility ceases to be a virtue when it keeps us from performing our allotted tasks.]  ^c21 Now it came to pass, when all the people were baptized [This may mean that, on the day of his baptism, Jesus was the last candidate, and hence his baptism was the most conspicuous of all; but it more probably means that Jesus was baptized in the midst of John's work -- at the period when his baptism was in greatest favor], that, Jesus also having been {^a16 And Jesus, when he was} cbaptized, and praying [All divine ordinances should be accompanied with prayer. Luke frequently notes the times when Jesus prayed. Here, at the entrance of his ministry, he prayed, and at the last moment of it he also prayed (Luk 23:46). In his highest exultation at the transfiguration (Luk 9:29), and in the lowest depths of humiliation in Gethsemane (Luk 22:41), he prayed. He prayed for his apostles whom he chose (Luk 6:12), and for his murderers by whom he was rejected (Luk 23:34). He prayed before Peter confessed him (Luk 9:18), and also before Peter denied him -- Luk 22:32],  ^b10 And straightway coming up out of {awent up straightway from} bthe water [the two prepositions, "out of" and "from," show that Jesus was not yet fully out of the river, and that the vision and the voice were immediately associated with his baptism], aand lo, bhe saw [The statement that he saw the Spirit descending, which is also the language of Matthew, has been taken by some as implying that the Spirit was invisible to the multitude. But we know from John's narrative that it was also seen by John the Baptist (Joh 1:33, Joh 1:34), and if it was visible to him and to Jesus, and it descended, as Luke affirms, in a bodily shape like a dove (Luk 3:22), it would have required a miracle to hide it from the multitude. Moreover, the object of the Spirit's visible appearance was to point Jesus out, not to himself, but to others; and to point him out as the person concerning whom the voice from heaven was uttered. No doubt, then, the Spirit was visible and audible to all who [84] were present Luk 4:14] as a dove [That is, like a dove. All four evangelists are careful to inform us that it was not an actual dove], and coming upon him;  ^c22 and the Holy Spirit descended in a bodily form [Lightfoot suggests that the Spirit thus descended that he might be revealed to be a personal substance and not merely an operation of the Godhead, and might thus make a sensible demonstration as to his proper place in the Trinity], as a dove [The descent of the Spirit upon Jesus was in accordance with prophecy (Isa 11:2, Isa 41:1). The dove shape suggests purity, gentleness, peace, etc. Jesus makes the dove a symbol of harmlessness (Mat 10:15). In fact, the nature of this bird makes it a fit emblem of the Spirit, for it comports well with the fruits of the Spirit (Gal 5:22, Gal 5:23). The nations of the earth emblazon eagles upon their banners and lions upon their shields, but He who shall gather all nations into his kingdom, appeared as a Lamb, and his Spirit appeared under the symbol of a dove. Verily his kingdom is not of this world. It [85] is a kingdom of peace and love, not of bloodshed and ambition. Noah's dove bore the olive branch, the symbol of peace, and the Holy Spirit manifested Jesus, God's olive branch of peace sent into this world -- Psa 72:7, Luk 2:14, Joh 14:27, Eph 2:11-18], upon him,  ^a17 and lo, a voice ccame aout of the heavens, {cheaven} [Voices from heaven acknowledged the person of Christ at his birth, his baptism, his transfiguration and during the concluding days of his ministry. At his baptism Jesus was honored by the attestation of both the Spirit and the Father. But the ordinance itself was honored by the sensible manifestation of each several personality of the Deity -- that the three into whose name we ourselves are also baptized], asaying, This is {bthou art} [The "this is," etc. of Matthew are probably the words as John the Baptist reported them; the "thou art," etc., of Mark and Luke are the words as Jesus actually heard them. The testimony of the Father is in unreserved support of the fundamental proposition of Christianity on which the church of Christ is founded (Mat 16:15-18). On this point no witness in the universe was so well qualified to speak as the Father, and no other fact was so well worthy the honor of being sanctioned by his audible utterance as this. The testimony of Christ's life, of his works, of the Baptist, and of the Scriptures might have been sufficient; but when the Father himself speaks, who shall doubt the adequacy of the proof?] amy beloved Son [See also Mat 17:5. The Father himself states that relationship of which the apostle John so often spoke (Joh 1:1). Adam was made (Gen 1:26), but Jesus was begotten (Psa 2:7). Both were sons of God, but in far different senses. The baptism of Jesus bears many marked relationships to our own: 1. At his baptism Jesus was manifested as the Son of God. At our baptism we are likewise manifested as God's children, for we are baptized into the name of the Father, and are thereby permitted to take upon ourselves his name. 2. At his baptism Jesus was fully commissioned as the Christ. Not anointed with material oil, but divinely consecrated and qualified by the Spirit and accredited by the Father. At baptism we also [86] received the Spirit (Joh 3:5, Act 2:38, Act 19:1-6), who commissions and empowers us to Christian ministry -- Act 1:8, 1Jo 3:24], in whom {cin thee} [Some make the phrases "in whom" and "in thee" to mean more than simply a declaration that God is pleased with Jesus. They see in it also the statement that the Father will be pleased with all who are "in Christ Jesus" -- Eph 1:6] ^aI am well pleased [It is no slight condemnation to be well pleasing to God (Job 4:18). It is the Christian's joy that his Saviour had this commendation of the Father at the entrance upon his ministry.]  ^c23 And Jesus himself, when he began to teach, was about thirty years of age. [The age when a Levite entered upon God's service (Num 4:3, Num 4:47); at which Joseph stood before Pharaoh (Gen 41:46); at which David began to reign (2Sa 5:4). Canon Cook fixes the date of Christ's baptism in the spring A. U. C. 780. Wiseler in the summer of that year, and Ellicott in the winter of that year.]

   * Recognizing the weight of Bro. M^cGarvey's argument, I nevertheless contend that the multitude only shared partially in such a vision, if they shared it at all; for 1. There is no Scripture which even hints that the vision was seen by more than the two "inspired" parties, Jesus and John; and, on the contrary, the words of Jesus at Joh 5:37, though not addressed to the specific audience present at his baptism, were addressed to the Jews generally. 2. Jesus was to be manifested by his character and teaching rather than by heavenly sights and sounds (Mat 12:39), and the mysteries of the kingdom (Mat 13:11), and the opened heavens (Joh 1:50, Joh 1:51), with many other manifestations, were reserved for believers (Joh 12:28-30, Mat 17:1, Mat 17:2, Mat 17:9, Act 1:9, Act 7:55, Act 7:59, Act 10:40, Act 10:41), and are still so reserved (1Co 2:14). As to the arguments given above, we suggest that "bodily shape" does not insure universal sight. Baalam did not see what the ass saw (Num 22:21-31). Again, it may be true that Jesus did not need to see the vision to "point him out to himself," but he must have needed it for some purpose, for it is twice asserted that he saw it, and the temptations which immediately follow show that assurances of his divinity at this particular time were by no means misplaced.

[FFG 82-87]

McGarvey: Mar 1:12-13

XIX.
JESUS TEMPTED IN THE WILDERNESS.
^aMATT. IV. 1-11; ^bMARK I. 12, 13; ^cLUKE IV. 1-13.

   ^c1 And Jesus, full of the Holy Spirit, returned from the Jordan,  ^b12 And straightway the Spirit driveth him forth cand  ^a1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being in the third heaven, Paul had a messenger of Satan to buffet him -- 2Co 12:7] was Jesus led up [The two expressions "driveth" and "led up" show that Jesus was drawn to the wilderness by an irresistible impulse, and did not go hither of his own volition (Eze 40:2). He was brought into temptation, but did not seek it. He was led of God into temptation, but was not tempted of God. God [87] may bring us into temptation (Mat 6:13, Mat 26:41, Job 1:12, Job 2:6), and may make temptation a blessing unto us, tempering it to our strength, and making us stronger by the victory over it (1Co 10:13, Jam 1:2, Jam 1:12), but God himself never tempts us -- Jam 1:13] of the Spirit into the wilderness [The wilderness sets in back of Jericho and extends thence along the whole western shore of the Dead Sea. The northern end of this region is in full view from the Jordan as one looks westward, and a more desolate and forbidding landscape it would be hard to find. It is vain to locate the temptation in any particular part of it. Jesus may have wandered about over nearly all of it] to be tempted of the devil [As a second David, Jesus went forth to meet that Goliath who had so long vaunted himself against all who sought to serve God, and had as yet found none to vanquish him. The account of the temptation must have been given to the disciples by Jesus himself, and as it pleased him to give it to us as an actual history of real facts, it behooves us to accept it without being presumptuously inquisitive. Of course, it has supernatural features, but the supernatural confronts us all through the life of Jesus, so there is nothing strange about it here. Jesus had taken upon him our flesh, and hence he could be tempted, with a possibility of falling. But his divinity insured his victory over temptation. He became like us in ability to fall, that he might make us like unto himself in power to resist. It behooved him to be tempted, and thus sharing our nature with its weakness and temptation he might bring us to share his nature with its strength and sinlessness (Heb 2:17, Heb 2:18, Heb 4:15, Heb 4:16). Sinlessness does not preclude temptation, else Adam could not have been tempted, nor could Satan himself have fallen. Moreover, temptation is in so sense sin. It is the yielding of the will to temptation which constitutes sin. The spiritual history of humanity revolves around two persons; namely, the first and the second Adam. The temptation of Christ was as real as that of Adam. He had taken upon himself our temptable nature (Phi 2:7, Phi 2:8), and he was tempted not as a private soldier, but as the second Adam, the Captain of [88] our salvation (Heb 2:10-18). The failure of the first Adam brought sorrow, darkness and death; the success of the second Adam brought joy, light and immortality. One of the tenets of modern infidelity is the denial of the personality of the devil. It is asserted that the idea of a devil was not known to the early Hebrews, but was borrow from Persian dualism. The Persians held that there were two contending deities -- a good one and a bad one; and the Hebrews, according to these critics, learned this doctrine from the Persians during the days of their Babylonian captivity, and modified it so that the god of evil became the devil. But such a theory is based upon the absurd notion that all the books of the Old Testament were written after the return of the Jews from Babylon. Their theory requires this notion, for the books of Genesis and Job, which were written centuries before the captivity, both show a knowledge of this being, and the first connects him and his work with the very beginning of human history. Those who believe in the inspiration of the Scriptures must also believe in the personality of the devil, for they plainly teach it. The devil is a fallen angel (Jud 1:6, 2Pe 2:4). This doctrine need startle no one, for as there are good and bad spirits in the body, so there are good and bad spirits out of the body. Since God permits sinful spirits in the body, why should he not also permit them out of the body? If there can be a Herod, a Nero, a Judas, among men, why may there not be a Satan among evil spirits? Being but an angel, Satan is neither omnipresent, omniscient nor omnipotent. He is only a tolerated rebel, as we are tolerated rebels. He was the first sinner (1Jo 3:8), and was the originator of sin (Joh 8:44). He is the perpetual tempter of mankind (Rev 20:2, Rev 20:8), but he shall be conquered by the Redeemer (Joh 12:31, Rev 12:9), and may be conquered by us also through the grace of Christ (1Pe 5:8, 1Pe 5:9, Jam 4:7); but is, nevertheless, dangerous (Rev 2:10, Rev 3:9). Jesus, therefore, teaches us to pray for deliverance from him (Mat 6:13, R.V.). Jesus will destroy the works of Satan (1Jo 3:8), and Satan himself shall suffer eternal punishment [89] (Rev 20:10). There is but one devil in the spirit world. The word which our King James Version translates "devils" should be translated "demons." The word "devil" means false accuser or slanderer, and the word in the plural is twice applied, metaphorically, to men and women (2Ti 3:3, 1Ti 3:11). The devil is called slanderer because he speaks against men (Rev 12:10-12) and against God (Gen 3:1-5). The word "devil" is Greek. The word "Satan" is Hebrew, and means adversary (Job 2:1). Satan is referred to under many other terms, such as Beelzebub (Mat 12:24); serpent (Rev 12:9); prince of the powers of the air (Eph 2:2); Abaddon (Hebrew) and Apollyon (Greek), meaning destroyer (Rev 9:11); Belial, meaning good for nothing (2Co 6:15); murderer and liar (Joh 8:44); prince of this world (Joh 12:31); god of this world (2Co 4:4); and the dragon (Rev 12:7). These terms are always used in the Bible to designate an actual person; they are never used merely to personify evil. The devil may have appeared to Jesus in bodily form, or he may have come insensibly as he does to us. Our Lord's temptation makes the personality of the tempter essential, else Christ's own heart must have suggested evil to him, which is incompatible with his perfect holiness.]  ^b13 And he was cled in the Spirit [that is, under the power of the Spirit] in the wilderness [Isolation from humanity is no security from temptation. In fact, our present passage of Scripture shows that it is highly favorable to temptation. The experience of all hermits shows that loneliness is the mother of a multitude of evil desires]  2 during forty days [Matthew speaks of the temptation as coming "after" forty days. Evidently Mark and Luke regard the long fast as part of the process of temptation, seeing that without it the first temptation would have been without force. There is no evidence of any other specific temptations before the three], being tempted of ^bSatan; cthe devil, band he was with the wild beasts [A graphic touch, showing the dreariness and desolation of the wilderness, and indicating its peril. Lions, [90] wolves, leopards and serpents have been found in the Judæan wilderness]; ^cAnd he did eat nothing [It used to be thought that a forty days' absolute fast was a practical impossibility, and Luke's words were therefore modified to mean that he ate very little. But as a forty days' fast has been safely accomplished in modern times, and as it was Jesus who fasted, we see no reason why we should not take Luke's statement literally, as indicating an absolute fast] in those days: and when they were completed.  ^a2 And when he had fasted forty days and forty nights [A forty days' fast was accomplished by Moses (Exo 34:28, Deu 9:18), and by Elijah (1Ki 19:8), and it is a significant fact in this connection that these two men appeared with Christ at his transfiguration (Mat 17:3). Those who share Christ's sufferings shall also share his glorification (Rom 8:17, 2Ti 2:11, 2Ti 2:12). The forty days' fast became a basis for the temptation. We are told that temptation results from the excitement of desire (Jam 1:14), and, as a rule, the greater the desire the greater the temptation. Viewed from this standpoint the temptation of the second Adam greatly exceeded in strength that of the first, for Adam abstained as to a particular fruit, but Christ fasted as to all things edible], he afterward hungered. [Here, for the first time, our Lord is shown as sharing our physical needs. We should note for our comfort that one may lack bread and suffer want, and still be infinitely beloved in heaven.]  3 And the tempter came [Satan is pre-eminently the tempter, for other tempters are his agents. He may possibly have appeared as an angel of light (2Co 11:14), but the purpose of his coming is more important than the manner of it. He came to produce sin in Jesus, for sin would render him forever incapable of becoming our Saviour -- a sacrifice for the sins of others]  ^c3 And the devil said unto him, If thou art the Son of God, command this stone that it {acommand that these stones} become bread. [The devil's "if" strikes at the faith of Christ, and faith is the bond of union and accord between man and God. The main sin of this temptation was therefore distrust, though [91] it had other sinful phases. The Father's voice had just declared the Sonship of Jesus, and Satan here boldly questions the truth of God's words, just as he did in the beginning (Gen 3:3-5). The temptation smacks of curiosity, and curiosity is the mother of many sins. Though Satan so glibly questioned the divinity of Christ, his kingdom soon began to feel the power of that divinity (Luk 4:34-41), and shall continue to feel it until his kingdom is destroyed (Heb 2:14, 1Jo 3:8). This temptation appealed to the present appetite, the impulse of the moment, as many of our temptations do. It has been quaintly said of the tempter that "he had sped so successfully to his own mind by a temptation about a matter of eating with the first Adam, that he practiced the old manner of trading with the second." This first temptation is still Satan's favorite with the poor. He suggests to them that if they were really the beloved objects of God's care, their condition would be otherwise. We should note that Jesus wrought no selfish miracle. Such an act would have been contrary to all Scripture precedent. Paul did not heal himself (1Co 12:7-9, Gal 4:13, Col 4:14), nor Epaphroditus, (Phi 2:25-27), nor Trophimus (2Ti 4:20). Denying himself the right to make bread in the wilderness, Christ freely used his miraculous power to feed others in the desert (Mat 14:15-21), and merited as just praise those words which were meant as a bitter taunt -- Mat 27:42.]  4 But he {^c4 And Jesus} aanswered and said, cunto him, It is written [Jesus quotes Deu 8:3. It is a saying relative to the times when Israel was sustained by manna in the wilderness. The case of Jesus was now similar to that of Israel. He was in a foodless wilderness, but he trusted that as God had provided for Israel in its helplessness, so would he now provide for him. Israel sinned by doubt and murmuring, and proposing to obtain bread in its own way -- that is, by returning to Egypt (Exo 16:1-9). Jesus avoided a like sin. We should note the use which our Lord made of Scripture: in his hour of trial he did not look to visions and voices and special revelation for guidance, but used the written Word as the lamp [92] for his feet (Psa 119:105); in the conflict of temptation he did not defend himself by his own divine wisdom, but used that wisdom which God had revealed to all Israel through his prophets. Jesus fought as a man (Phi 2:6, Phi 2:7), and used that weapon which, as God, he had given to man (Eph 6:17). Jesus used the Scripture as of final, argument-ending authority. Eve also started with "God hath said" (Gen 3:3); but she was not constant in her adherence to God's word. Jesus permitted Satan neither to question nor pervert the Scripture], Man [In using the word "man" Jesus takes his stand with us as a human being] shall not live by bread alone [Called out of Egypt as God's Son (Mat 2:15), Jesus could well expect that he would be fed with manna after his forty days' fast. He trusted that God could furnish a table in the wilderness (Psa 78:19). We, too, have abundant reason for a like trust. God gave us our lives, and gave his Son to redeem them from sin. He may let us suffer, but we can not perish is we trust him. Let us live by his word rather than by bread. It is better to die for righteousness than to live by sin. God fed Israel with supernatural bread, to show the people that they lived thus, and not by what they were pleased to call natural means. The stomach is a useful agent, but it is not the source of life, nor even the life sustainer. Those who think that the securing of bread is the first essential to the sustaining of life, will fail to seek any diviner food, and so will eventually starve with hunger -- soul hunger.] abut by every word that proceedeth out of the mouth of God [To satisfy our sense of duty is often more pleasant than to appease the pangs of hunger (Joh 4:32-34, Job 23:12, Jer 15:16). The trust of Jesus that God would speak in his behalf and save him, was like that of Job (Job 13:15). God can sustain our lives without food if he chooses. We shall live if God wills it, bread or no bread; and we shall likewise die at his word (Mat 6:25, Joh 6:47-58, Act 17:28). God can support our lives independent of our body -- Mat 10:28.]  5 Then the devil taketh him [Matthew emphasizes the [93] compulsory companionship of Satan. Jesus was in the hands of Satan as was Job (Job 2:5, Job 2:6); but in Jesus' case Satan had the power of life and death, and he eventually took Jesus to the cross and slew him there] into the holy city [A common name for Jerusalem. The inscription on Jewish coins was "Jerusalem the Holy." Arabs to-day call it "el Kuds," "the Holy." The Holy City did not exclude the tempter nor temptations. The church may be the scene of man's sorest trial to resist wrong. But in the Holy City which is to come there will be no temptation];  ^c9 And he led him to Jerusalem, aand set him [The two verbs "taketh" and "setting" imply that Satan exercised a control over the bodily person of our Lord] on the pinnacle of the temple [It is not known exactly what spot is indicated by the word "pinnacle." Hence three places have been contended for the proper locality: 1. The apex of the temple structure itself. 2. The top of Solomon's porch. 3. The top of Herod's royal portico. As to the temple itself, Josephus tells us that its roof was covered with spikes of gold, to prevent even birds from alighting upon it, and, if so, men could not stand upon it. Solomon's porch, or the eastern portico, faced the Mount of Olives, and has been fixed upon by tradition as the place from which James, the Lord's brother, was hurled. The royal portico of Herod was at the southeast corner of the temple enclosure, and overlooked the valley of Kidron. Here was then, and is yet, the greatest height about the temple, and it was, therefore, the most suitable place for Satan's proposal],  6 and saith {csaid} aunto him, If [Godly life rests on faith. The life the devil would have us lead rests on ifs and uncertainties, on doubt and skepticism. We should note that foolish men doubt the divinity of Jesus, but the temptations of our Lord show how positively Satan was convinced of it. The opening scenes of Christ's ministry are redolent with his divinity. The Baptist asserted his purity and might, the Spirit visibly acknowledged his worthiness, the Father audibly testified to his Sonship, and the devil twice assaulted him as the divine champion] thou art the Son of God, cast thyself down [94] [The first temptation was to under-confidence; the second to over-trust and presumption -- two very dangerous conditions of the soul. Men begin by disparagingly doubting that Jesus can save them from their sins, and end by recklessly presuming that he will save them in their sins. Comparing this with Eve's temptation, we find that she was vainly curious to see if she might be like God (Gen 3:5), but Christ resisted such curiously. It is urged by some as to this temptation that there is no hint of vainglory or display, because nothing is said about casting himself down in the presence of the people, and that Jesus was merely taken to the temple because the sacred locality would tend to heighten his trust in the protecting promise which Satan quoted. But this ground is not well taken, for 1. The temple presumes a crowd. 2. We have a right to presume that this temptation would be like others to which Jesus was subjected. He was frequently invited to work miracles to satisfy curiosity, and he invariably refused to do so]: cfrom hence:  10 for it is written [This quotation is taken from Psa 91:11, Psa 91:12, and applies to man generally. Note 1. The devil's head is full of Scripture, but to no profit, for his heart is empty of it. 2. By quoting it he shows a sense of its power which modern rationalism would do well to consider. 3. Satan's abuse of Scripture did not discourage Christ's use of it], He shall give his angels charge concerning thee [Regarding Satan's words as a quotation, we are struck with the fact that his knowledge of this particular passage was based upon his personal experience. He had been confronted by the presence of the guardian angels and had fretted at it (Job 1:10, 2Ki 6:8, 2Ki 6:17, Psa 34:7, Jud 1:9). As a temptation, Satan's words appeal to Jesus to be more religious; to put more trust and reliance upon the promises of the Father; and he puts him in the place -- the temple -- where he might argue that God could least afford to let his promise fail], to guard thee:  11 and, On their hands they shall bear thee up [All who love pomp, display of artistic taste, gaieties of fashion, intoxication of fame, etc., fall by this temptation. Those who truly rest on God's promises, stand on a sure [95] foundation, but those who rise on bubbles must come down when they burst], Lest haply thou dash thy foot against a stone.  12 And Jesus answering, said unto him, aagain it is written {csaid,} ["Written," "said"; the writings of Scripture are in general the sayings of God. But the Bible is not made up of isolated texts. To get a right understanding we must compare Scripture with Scripture. We could have no higher indorsement of the Old Testament than this use of it by Christ. It was sufficient for him in his temptations, and with the addition of the New Testament, it is sufficient for us in all things -- 2Ti 3:16, 2Ti 3:17, Col 3:3-16], ^aThou shalt not make trial [Make experiment upon God, set traps for him, put one's self in dangerous situations, hoping thereby to draw forth some show of loving deliverance. Had Jesus cast himself down, he would have demanded of the Father a needless miracle to prove his Sonship, and would thereby have put the love of God to an unnecessary trial. All who jeopardize themselves without any command of God or call of duty, make trial of his love] of the Lord thy God.  8 Again, the devil taketh him [whether naturally or supernaturally, "whether in the body or out of the body" (2Co 12:2-4), we can not tell. But it was a real, practical trial and temptation] unto an exceeding high mountain [it is immaterial which mountain this was; for from no mountain could one see the whole earth with the natural eye],  ^c5 And he led him up, ^aAnd showeth {cshowed} ahim [It is not said by either evangelist that Jesus saw the kingdoms from the mountain-top, but that Satan showed them to him. From any high Judæan mountain it would be easy for him to locate Rome, Greece, Egypt, Persia and Assyria, and as he pointed out their locality a few brief words of description would picture them to the imagination of Jesus, and cause their glories to move before his eyes. But it is very likely that to this description some sort of supernatural vision was added. It tempted the eye of Jesus as the luscious fruit did the eye of Eve -- Gen 3:6] all the kingdoms of the world [It tempted Jesus to realize the dreams [96] which the Jewish nation entertained. It was an appeal to him to reveal himself in the fullness of his power and authority as above generals, princes, kings, and all beings of all ages. An appeal to obtain by physical rather than by spiritual power; by the short-cut path of policy rather than by the long road of suffering and martyrdom. Jesus came to obtain the kingdoms of the world. He was born King of the Jews, and confessed himself to be a King before Pilate. All authority is now given to him, and he must reign until he puts all his enemies under his feet, and until all the kingdoms of the world become his kingdom. Satan's way to obtain this kingdom differed from God's way. He might obtain it by doing Satan's will and becoming his worshiper, or by worshiping God and doing his will. Satan would give the speedier possession, but God the more lasting. We also strive for a kingdom; but let us obtain ours as Christ did his], and the glory of them [That is, all their resources as well as their magnificence. Their cities, lands and people, their armies, treasures and temples, etc. Many parents, in encouraging their children to seek earthly glory and distinction, unconsciously assist Satan in urging this temptation]; cin a moment of time [These words strongly indicate that the prospect must have been supernaturally presented. The suddenness of the vision added greatly to the power of the temptation];  ^a9 and he cthe devil said unto him, To thee will I give all this authority {^aAll these things will I give thee,} [From the standpoint of Christ's humanity, how overwhelming the temptation! It was the world's honors to one who had for thirty years led the life of a village carpenter; it was the world's riches to him who had not where to lay his head. From the standpoint of Jesus' divinity the temptation was repulsive. It was a large offer in the sight of Satan, but a small one in the sight of him who made all the worlds. Such offers are large to the children of the world, but small to those who are by faith joint-heirs with Christ (Rom 8:17, Phi 3:7, Phi 3:8). But the temptation was, nevertheless, very specious and plausible. The power of Jesus linked with that of Satan, and [97] operating through Jewish fanaticism and pagan expectation would, in a few months, have brought the whole earth into one temporal kingdom, with Jesus as its head. But the kingdom of Christ rested upon a surer promise (Psa 2:8) than that here given by the "father of lies." God had promised, and, despite the pretensions of Satan, God had not yet retired from the government of the world. It was true that Satan and his emissaries had, by usurpation, gained an apparent possession of the world, but Jesus had right to it as the heir of God (Mat 21:33-43). Being stronger than Satan, he had come to regain his kingdom, not by treaty, but by conquest (Luk 11:19-22). Moreover, he would obtain it as a spiritual and not as a carnal kingdom. Servants of Christ should remember this. Every attempt to establish Messiah's kingdom as an outward, worldly dominion is an effort to convert the kingdom of heaven into the kingdom of the devil. God's kingdom can not be secularized. It should be noted also that Satan omits the words "if thou art the Son of God" in this instance, for their presence would have marred the force of the temptation. Note also that this was the only temptation wherein Satan evinced any show of generosity. He is slow to give anything, and most of us sell out to him for nothing -- Isa 52:3], and the glory of them: for it hath been delivered unto me [Satan does not claim an absolute but a derivative right, and his claim is not wholly unfounded (Joh 12:31, Joh 14:30, Joh 16:11). But the kingdom has been delivered unto him by men rather than by God (Eph 2:2). How much more quickly Jesus would have obtained power, had he received it from men by consenting to co-operate with them in their sinful practices as does Satan]; and to whomsoever I will [Not so Jesus. His giving is according to the Father's will -- Mat 9:23] I give it [The Emperor Tiberius then held it in the fullest sense ambition ever realized. Yet he was the most miserable and degraded of men. Satan knows how to take full toll for all that he gives.]  7 If [In the temptations Satan uses three "ifs." The first "if" is one of despairing doubt; the second, one of vainglorious speculation; the third, one of moral and [98] spiritual compromise] thou therefore wilt afall down and worship cbefore me [Satan and God each seek the worship of man, but from very different motives. God is holiness and goodness, and we are invited to worship him that we may thereby be induced to grow like him. But Satan seeks worship for vanity's sake. How vast the vanity which would give so great a reward for one act of worship! Verily the devil is fond of it. He gives nothing unless he obtains it, and all his generosity is selfishness. Worshiping before Satan is the bending of the soul rather than of the body. He holds before each of us some crown of success, and says: "Bend just a little; slightly compromise your conscience. Accept the help of Pharisee and Sadducee, and keep silent as to their sins. Mix a little diplomacy with your righteousness. Stoop just a little. If you do, I will aid you and insure your success. If you do not, I will defeat you and laugh at your failures." It is Satan's sin to make such suggestions, but it is not our sin until we comply with them. We may more quickly obtain by his wrong way, but more surely by God's right way. Let no Christian be humiliated or discouraged by gross temptation, since even the Son of God was tempted to worship the devil. What Jesus would not do, the Beast has done, and has received the kingdoms for a season (Rev 13:1-9). Note, too, that it is all one whether we worship Satan, or mammon, the gift which he offers -- Mat 6:24], it shall all be thine.  8 And  ^a10 Then ^cJesus answered and said {asaith} cunto him, ^aGet thee hence [The passionate utterance of an aroused soul. Indignation is as divine as patience (Eph 4:26). Satan's sweetest temptation was most disgusting to Christ, for its sin was so grossly apparent. It ran counter to the very first of the ten commandments. Jesus would give it no room in his thoughts; he spurned it, as being as heinous as the law describes it (Deu 5:6-11). Temptation must be peremptorily rejected. Jesus did not stop to weigh the worthiness of Satan; it was sufficient that God only is to be worshiped. As God, Jesus was himself an object of worship; but as man he worshiped the Father privately and publicly. Satan [99] sought to command Jesus, but was commanded of him. Step by step Satan has obeyed this command, and foot after foot, earth's spiritual world has been yielded by his departing presence], Satan [The first and second temptations were so subtle and covert, and their sin so skillfully disguised, as to suggest that Satan himself was disguised. If so, his pride and vanity, revealed in this last temptation, betrayed him so that Jesus tore off his mask and called him by his right name. When he tempted him in a somewhat similar matter, Jesus called Simon Peter by this name (Mat 16:23), but he laid a different command upon each of them. To Satan he spoke as an enemy, saying, "Get thee hence." He ordered Satan from his presence, for he had no proper place there. To Peter he spoke as to a presumptuous disciple, saying, "Get thee behind me." The disciple is a follower of his master, and his proper place is in the rear]: for it is written [Jesus gives a free translation of Deu 6:13. He substitutes the word "worship" for the word "fears." Fear prohibits false and induces true worship, and loving worship is the source of all acceptable service. The three Scripture quotations used by Jesus are all from the book of Deuteronomy. He struck Satan with that very part of the Spirit's sword which modern critical infidelity, in the name of religion, and often aided by so-called religious organizations, seeks to persuade us to cast away], Thou shalt worship the Lord thy God, and him only shalt thou serve. [By serving God, Jesus obtained all the earthly authority which the devil offered him, and heavenly authority in addition thereto (Mat 28:18). So much better are the rewards of God than Satan's.]  ^c13 And when the devil had completed every temptation.  ^a11 Then the devil leaveth {che departeth from} him for a season. [See Jam 4:7. But Satan left to return many times. Here was the first being endowed with human nature who had defeated Satan under all circumstances for thirty years. This was Satan's first defeat under Christ's ministry. His last is yet to come, and it shall come by this same Christ. Temptations are battles. They leave the victor stronger and the [100] vanquished weaker. Hence Satan when resisted is represented as fleeing. But he only flees for a season. He never despairs of the conflict so long as man is on the earth. Christ was constantly tempted by the returning devil (Luk 22:28). As Jesus hung upon the cross, all these three temptations with their accompanying "ifs" were spread out before him -- Mat 27:39-43] aand behold, angels came [They had probably witnessed the contest. Compare 1Co 4:9, 1Ti 3:16. Angels do not appear again visibly ministering unto Jesus until we find him in Gethsemane (Luk 22:43). When Satan finally departs from us, we, too, shall find ourselves in the presence of angels -- Luk 16:22] and ministered unto him. [Jesus was probably fed by the angels, as was Elijah by one of them (1Ki 19:4-7). Satan and suffering first, then angels, refreshment and rest. God had indeed given his angels charge, and they came to him who refused to put the father to the test. But they did not succor Jesus during his temptation, for that was to be resisted by himself alone -- Isa 63:3.]

[FFG 87-101]

McGarvey: Mar 1:14

XXVI.
JESUS SETS OUT FROM JUDÆA FOR GALILEE.
Subdivision A.
REASONS FOR RETIRING TO GALILEE.
^aMATT. IV. 12; ^bMARK I. 14; ^cLUKE III. 19, 20; ^dJOHN IV. 1-4.

   ^c19 but Herod the tetrarch [son of Herod the Great, and tetrarch, or governor, of Galilee], being reproved by him [that is, by John the Baptist] for Herodias his brother's wife, and for all the evil things which Herod had done [A full account of the sin of Herod and persecution of John will be found at Mat 14:1-12, Mar 6:14-29. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers],  20 added this also to them all [the sins of Herod, as a ruler, already outweighed [138] his virtues; (comp. Dan 5:27); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation], that he shut up John in prison. [In the fortress at Machærus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months.]  ^b14 Now after John was delivered up [either delivered up by the people to Herod (Mat 17:12), or delivered up by Herod himself to the warden of the castle of Machærus (Luk 12:58), or by Providence to Herod himself -- Act 2:23], awhen he [Jesus] heard [he was in Judæa when he heard it] that John was delivered up [and],  ^d1 When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [We saw at Joh 3:26 how the Baptist heard about the number of Jesus' baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way]  2 (although Jesus himself baptized not, but his disciples) [Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof (1Co 1:14, 1Co 1:15). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples],  3 he left Judæa, and departed again {awithdrew bcame} dinto Galilee. [We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Judæa. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Ænon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judæa. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judæa eventually to take the life of Jesus (Mat 27:18). The Pharisees loved to make proselytes themselves (Mat 23:15). They no doubt envied John's popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Judæa than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Judæa (Joh 7:1, Joh 10:39), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Judæa, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Judæa, the ministry in Galilee so far eclipsed the work in Judæa that it was spoken of as the place of beginning (Luk 23:5, Act 10:37), and prophetically designated as the scene of the divine manifestation -- Mat 4:14.]  4 And he must needs pass through Samaria. [The province which [140] took its name from the city of Samaria, and which lay between Judæa and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Peræa. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galilæans often passed through Samaria on their way to and from the Jerusalem feast (Josephus' Ant. xx. 6, 1). The arrest of John would scatter his flock of disciples (Mar 14:27), and Jesus, as chief shepherd (1Pe 5:1-4), hastened to Galilee, to gather together those which might else go astray and be lost.]

[FFG 138-141]

McGarvey: Mar 1:14-15

XXVII.
GENERAL ACCOUNT OF JESUS' TEACHING.
^aMATT. IV. 17; ^bMARK I. 14, 15; ^cLUKE IV. 14, 15.

   ^a17 From that time Jesus began to preach [The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee. This time marked a new period in the public ministry of Jesus. Hitherto he had taught, but he now began to preach. When the voice of his messenger, John, was silenced, the King became his own herald. Paul quoted the Greeks as saying that preaching was "foolishness," but following the example here set by Christ, he used it as the appointed means for saving souls. While Matthew gives us many of the earlier incidents of Christ's life, he enters upon the account of his ministry at the time when Jesus returned to Galilee. From that time forward he was probably an eye-witness of the events which he records], bpreaching the gospel of God,  15 And saying, {aand to say,} Repent ye; for bthe time is fulfilled, and the kingdom of God {aof Heaven} bis at hand. [Jesus preached the gospel or good news of his own advent and of the setting up of the unending kingdom which should convert the world to righteousness and save the souls of men. We should note that Jesus himself declares that the prophesied time for the setting up of his kingdom was at hand. There were many general prophecies as to this kingdom, but one which especially fixed the time of its coming; viz.: Dan 9:24-27. This prophecy tells of seventy weeks in which each day is reckoned as a year, so that the seventy weeks equal four hundred and ninety years. They are to be counted from the date of the decree which ordered the rebuilding of Jerusalem. The Messiah, or Prince, was to come at the beginning of the seventieth week, or four hundred and eighty-three years from the date of the decree. Some take the decree referred to as to be that mentioned in Neh 2:7, Neh 2:8. Jahn and Hales fix the date [155] of this decree in the year 444 B. C. According to this, Jesus would have begun his ministry in the year A. D. 39. Others take the decree to be mentioned in Ezr 7:12-26., which was thirteen years earlier, and which would bring the beginning of the ministry of Jesus to the year A. D. 26. But there is much uncertainty about all ancient chronology. Suffice it to say that Daniel told in round numbers how long it would be until Messiah should come, and that Jesus said that this time had been fulfilled. It would have been easy to ascertain the correct chronology at the time when Jesus spoke, and we have no record that any presumed to dispute his statement. Jesus announced the coming of a new dispensation. The King had already come, but the kingdom in its organization and administration was as yet only "at hand." Until the crucifixion of Christ and the descent of the Holy Spirit at Pentecost the kingdom could not be fully organized, for the blood shed upon the cross furnished the means for purification which precedes a proper entrance into the kingdom, and the coming of the Holy Spirit afforded that indwelling strength by which those entering are enabled to abide therein]: repent ye, and believe in the gospel. [That is, prepare for the kingdom by repenting of sin, and by believing the glad news that the kingdom was approaching, for the King had come (Joh 1:49). The preaching of Jesus at this time did not differ materially from that of John the Baptist, for John preached repentance and the approaching kingdom (Mat 3:2), and the gospel (Luk 3:18), and belief in the King (Joh 1:29, Joh 1:36, Joh 3:36). The fact that repentance comes before belief in this passage is by some taken as an indication that repentance precedes faith in the process of conversion, but it should be remembered that the preaching here is addressed to the Jewish people, who already believed in God, and in the Scripture as the revelation of God. They were, therefore, required to bring forth fruit worthy of the old faith and the old revelation as preparatory to their reception of the new faith and the new revelation. Thus repentance and faith appears to be the established order for Hebrews (Heb 6:1), and their [156] proselytes (Act 20:21), because of the spiritual standpoint or condition in which the gospel found them. But those who have no faith in God can surely have no repentance toward him, for belief precedes every call upon God, whether for mercy, pardon, or any other blessing -- Rom 10:13, Rom 10:14], cand a fame went out concerning him through all the region round about. [The miracles of Jesus and the manner in which he taught caused the people to glorify his name.]  15 And he taught in their synagogues, being glorified of all. [If we may trust later tradition (and the New Testament corroborates it), synagogues were very plentiful in that day, there being at least one in each town. In the synagogue the people met on Sabbath and feast days. The temple at Jerusalem was used for ceremonial worship, but the services in the synagogue were of far different order, the study and application of the Scripture being the principal feature.]

[FFG 155-157]

McGarvey: Mar 1:16-20

XXX.
JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM.
(Sea of Galilee, near Capernaum.)
^aMATT. IV. 18-22; ^bMARK I. 16-20; ^cLUKE V. 1-11.

   ^a18 And walking  ^b16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] saw atwo brethren, Simon who is called Peter, and Andrew his brother, {bthe brother of Simon} casting a net in {ainto} the sea [The New Testament speaks of three kinds of nets, viz.: the amphiblestron, which is only mentioned here; the sagene, mentioned only at Mat 13:47; and the dictua, which is mentioned in all other places. The dictua was a casting-net; the sagene, a seine or dragnet; and the amphiblestron was a drawnet, a circular bell-shaped affair, which was thrown upon the water, so that it spread out and [161] caught, by sinking, whatever was below it]; for they were fishers. [Though Simon and Andrew had been companions of Jesus on at least one journey, they did not as yet understand that his service would require all their time. The facts that Jesus now temporarily resided at Capernaum afforded them an opportunity to return to their old occupation, which they readily embraced. Fishing was then a prosperous trade on the lake of Galilee.]  ^b17 And Jesus said {ahe saith} bunto them, Come ye after me, and I will make you to become fishers of men. [It was an invitation to follow, that they might be instructed by hearing his teaching and beholding his work. Jesus called them from a lower to a similar but higher labor. He calls all honest tradesmen in this manner. He invites carpenters to build his temple, servants to serve the great King, physicians to heal immortal souls, merchants to invest in pearls of great price, etc. The fisherman found many points of resemblance between the old and new calling, such as, 1, daily hardships and dangers; 2, earnest desires for the objects sought; 3, skill and wisdom in the use of means, etc. Disciples are fishers, human souls are fish, the world is the sea, the gospel is the net, and eternal life is the shore whither the catch is drawn.]  ^a21 And going on from thence ba little further, ahe saw two other brethren, James the son of Zebedee, and John his brother, bwho also were in the boat awith Zebedee their father, mending their {bthe} nets. [They also, like Peter and Andrew, were at work when Jesus found them. God calls the busy to his business. For instances where God had called the busy, see cases of Moses (Exo 3:1, Exo 3:2), Gideon (Jdg 6:11), Saul (1Sa 10:1-3), David (1Sa 16:11-15), Elisha (1Ki 19:19-21), Matthew (Mat 9:9), Saul (Act 9:1-6). Moreover most of these were called from lowly work, for such is God's method (1Co 1:26-29). We should note two reasons why God chose the lowly and unlearned: 1, their minds being free from prejudice were more ready to entertain new truth; 2, the strength of the gospel was made more apparent by the [162] weakness of its ministers (1Co 2:3-5, 2Co 4:7, Zec 4:6). Of these two brothers, James was the first apostolic martyr and John the last survivor of the twelve. James was beheaded about A. D. 44 (Act 12:1, Act 12:2); and John, after upwards of seventy years of Christian service, died at Ephesus about A. D. 100.]  20 And straightway he called them [From Matthew and Mark we would suppose that Jesus was alone when he called the two sets of brothers, and that with them he immediately left the lake. But we learn from Luke that he taught and worked a miracle before leaving the lake]:  ^c1 Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret [This body of water bore many names. It was anciently called Chinnereth (Num 34:11), or Chinneroth (Jdg 12:3), from a fortified town (Jos 19:35) and district (1Ki 15:20) in Naphtali bearing that name. It is here called Gennesaret, from a plain of that name upon its northwestern shore (which may be a corruption of the old name Chinnereth.) It received its name, Galilee, from the district to which it belongs, and in later times it bore the name Tiberias (Joh 6:1), from the city of that name on its western shore];  2 and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. [We may conceive of the fishermen, in answer to Jesus' call, drawing their boats together to the point where he stood upon the shore. Then, as Jesus stood teaching, they occupied themselves in the shallow water behind by washing their nets while they listened to him.]  3 And he entered into one of the boats, which was Simon's, and asked him to put out a little from the land. [He did this that he might avoid the press, and that the people might be better able both to see and to hear.] And he sat down [the usual attitude or posture of a teacher] and taught the multitudes out of the boat.  4 And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a [163] draught. ["Put out" is in the singular, being addressed to Simon alone; "let down" is plural, being addressed generally to those in the boat.]  5 And Simon answered and said, Master, we have toiled all the night, and took nothing: but at thy word I will let down the nets. ["Master" is a broader word than "Rabbi"; it indicates a superior, but does not confine his superiority to matters of instruction. The words of Peter show a willingness to oblige or honor Jesus, but are devoid of hope as to the thing proposed. Night was the time for fishing (Joh 21:3); and the proper place to cast the net was near the shore; but if Jesus wished to fish by daylight in the middle of the lake, Simon was not too weary to humor the wish.]  6 And when they had done this, they inclosed a great multitude of fishes; and their nets were breaking [that is, the nets began to snap when they tried to lift them out of the water];  7 and they beckoned unto their partners in the other boat, that they should come and help them. [This indicates that they were well out into the lake, where it was easier to beckon than to shout explanations. Some think the marvel wrought by Jesus made them speechless, but they were so engrossed in the magnitude and value of the catch that the full glory of the miracle had not yet come upon them.] And they came, and filled both the boats, so that they began to sink. [They probably ran a second net under the one which enclosed the fishes, and by thus doubling the strength of the net were able to draw the fish up between the boats. A great load thus suddenly dumped in the side of a boat will cause it to list, dip water and threaten to sink. Such appears to have been the case here until the loads were so distributed as to right the ships.]  8 But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.  9 For he was amazed, and all that were with him, at the draught of the fishes which they had taken [This miracle came home to the soul of Peter because it was wrought in his own boat, with his own nets, and concerned his own business. [164] Religion is only powerful as it becomes personal. Peter's request shows how deeply the miracle impressed him. It gave him that sense of the divine presence which never fails to overwhelm the hearts of men. No man can behold God in his glory and live (Exo 33:20-23, Exo 20:18, Exo 20:19); and though there have been exceptions where men have seen God or his representatives and lived (Exo 24:9-11, Jdg 6:21-23, Jdg 13:22, Jdg 13:23, Isa 6:1-5, Dan 10:16-19, Gen 32:30); yet no man, not even the purest, has ever stood in the presence of God or his ministers without feeling such a sense of weakness and sinfulness as to almost extinguish life -- Rev 1:17, Job 42:5, Job 42:6];  10 and so were also James and John, sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. [Jesus here shows the purpose for which this miracle had been wrought. It was a prophetic type or picture which foreshadowed the triumphs of the day of Pentecost and other seasons when the apostles had great ingatherings of souls through the preaching of the gospel.]  11 And when they had brought their boats to land, they astraightway cleft all [that is to say, Peter and Andrew], bleft the nets [but James and John], aleft the boat and their father, ^bZebedee in the boat with the hired servants, and went after him. {cfollowed him} [The four partners, boats, different kinds of nets, hired servants, etc., and the fact that Salome, the wife of Zebedee, was one of those who ministered to Christ out of her substance (Mat 27:55, Mat 27:56, Luk 8:3), all indicate a business of respectable proportions: a fact which suggests that the church of Christ would catch more souls if all its parts were in partnership. Evidently when the four men left the boats and nets Zebedee took charge of them. While the four rightly recognized that the divine call was superior to their earthly obligations, there is nothing which leads us to imply that their sudden departure discomfited Zebedee. The call of Christ here marks a change in their relationship to him. Hitherto discipleship had not materially interfered with [165] business, but this present call separated them from their occupation, and prepared them for the call to be apostles which came later, and which required them to be his constant companions -- Mar 3:14.]

[FFG 161-166]

McGarvey: Mar 1:21-28

XXXI.
HEALING A DEMONIAC IN A SYNAGOGUE.
(At Capernaum.)
^bMARK I. 21-28; ^cLUKE . iv. 31-37.

   ^b21 And they [Jesus and the four fishermen whom he called] go into {che came down to} Capernaum, a city of Galilee. [Luke has just spoken of Nazareth, and he uses the expression "down to Capernaum" because the latter was on the lake shore while Nazareth was up in the mountains.] And bstraightway on the sabbath day he entered into the synagogue and taught. {cwas teaching them}  ^b22 And they were astonished at his teaching: for he taught them as having {chis word was with} bauthority, and not as the scribes. [Mark uses the adverb "straightway" and the particle "again" (which has a similar meaning) to depict the rapid movement of Jesus. As used by him in this connection it probably indicates that this was the next Sabbath after the calling of the four fishermen. The astonishment of the people was natural. Not yet recognizing Jesus' divinity, they could not understand how one so humble could speak with such authority. They contrasted his teaching with that of the scribes. The scribes were learned men who preserved, copied and expounded the law and the tradition (Ezr 7:6, Ezr 7:12, Neh 8:1, Mat 15:1-6, Mat 23:2-4, Mar 12:35, Luk 11:52). They were also called "lawyers" (Mar 12:28, Mat 22:35), and "doctors of the law" (Luk 5:17-21). Though the teaching of Jesus differed from the teaching of the scribes as to matter, the contrast drawn is as to manner. They spoke on the authority of Moses or the elders, but Jesus taught by [166] his own authority. Their way was to quote minute precedents supported by endless authorities. A passage taken from later rabbinical writings starts thus: "Rabbi Zeira says, on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chija on the authority of Rabbi Jochanan," etc. Contrast this with the oft-repeated "I say to you" of Jesus -- Mat 5:18, Mat 5:20, Mat 5:22, Mat 5:26, Mat 5:28, Mat 5:34.]  23 And straightway there was in their {cthe} bsynagogue a man with {cthat had} ban unclean spirit {ca spirit of an unclean demon} [Matthew, Luke and Mark all concur in pronouncing demons unclean; that is, wicked. They thus corrected the prevailing Greek notion that some of the demons were good. The word "demon," as used in our Saviour's time by both Jews and Greeks, meant the spirits of the departed or the ghosts of dead men, and the teaching of that and prior ages was that such spirits often took possession of living men and controlled them. But whatever these demons were, the Scripture, both by its treatment of them and its words concerning them, clearly indicates that they were immaterial, intelligent beings, which are neither to be confused with maladies and diseases of the body, nor with tropes, metaphors, or other figures of speech. In proof of this we adduce the following Scripture facts: 1, the legislation of the Old Testament proceeded upon the assumption that there was such a thing as a "familiar spirit" (Lev 19:31); 2, in the New Testament they are spoken of as personalities (Jam 2:19, Rev 16:14), Jesus even founding a parable upon their habits (Luk 11:24-26); 3, Jesus distinguished between them and diseases, and so did his disciples (Mat 10:8, Luk 10:17-20); 4, Jesus addressed them as persons, and they answered as such (Mar 5:8, Mar 9:25); 5, they manifested desires and passions (Mar 5:12, Mar 5:13); 6, they showed a superhuman knowledge of Jesus (Mat 8:29). It would be impossible to regard demon possession as a mere disease without doing violence to the language used in every instance of the expulsion of a demon. The frequency of demoniacal possession in the time of Jesus is probably due to the fact that his advent [167] formed a great crisis in the spiritual order of things. For fuller treatment of the subject, see Millennial Harbinger, 1841, pp. 1Jo 3:8). At his second coming the workers themselves shall suffer (Mat 25:41). We find that they recognized that the time of this "torment" had not yet come -- Mat 8:29.] I know thee who thou art, the Holy One of God. [It is impossible that fever or disease, mental or physical, could give such supernatural knowledge. The demon called Jesus the Holy One, 1, because it was one of his proper Scriptural names (Psa 16:10, Act 3:14); 2, because holiness was that characteristic which involved the ruin of demons as unholy ones -- just as light destroys darkness. We should note here the unfruitful knowledge, faith, and confession of demons. They lacked neither knowledge (Mat 8:29), nor faith (Jam 2:19), nor did they withhold confession; but Jesus received them not. Repentance and willing obedience are as necessary as faith or confession.]  35 Jesus rebuked him, saying, Hold thy peace, and come out of him. [We have in this phrase two personages indicated by the personal pronoun "him"; one of whom is commanded to come out of the other; one of whom is now rebuked and hereafter to be destroyed, the other of whom is delivered. In commanding silence Jesus refused to receive the demon's testimony. We can see at least three reasons for this: 1, it was not fitting that the fate of the people should rest upon the testimony of liars; 2, because receiving such testimony might have been taken as an indication that Jesus sustained friendly relations to demons -- something which the enemies of [168] Christ actually alleged (Mat 12:24); 3, the Messiahship of Jesus was to be gradually unfolded, and the time for its public proclamation had not yet come.] And when the demon {bunclean spirit} chad thrown him down in the midst, btearing him and crying with a loud voice, che came out of him, having done him no hurt. [The demon first racked the body of the man with a convulsion, and then, with a cry of rage, came out. All this was permitted that, 1, there might be clear evidence of demoniacal possession; 2, the demon's malignity might be shown; 3, it might be manifested that the spirit came not out of its own accord, but because compelled thereto by the command of Christ. The cry was, however, a mere impotent expression of anger, for Luke, "the beloved physician," notes that it did the man no hurt.]  ^b27 And they were all amazed, {aamazement came upon all}, binsomuch that they questioned among themselves, cand they spake together, one with another, saying, ^bWhat thing is this? ^cWhat is this word? ba new teaching! cfor with authority and power he commandeth beven the unclean spirits, cand they come out. band they obey him. [The power to command disembodied spirits thus amazed the people, because it was more mysterious than the power to work physical miracles. By this miracle Jesus demonstrated his actual possession of the authority which he had just assumed in his teaching.]  28 And the report of him went out straightway {^c37 And there went forth a rumor concerning him} beverywhere into all {cevery place of} bthe region of Galilee roundabout. [This fame was occasioned both by the miracle and the teaching. The benevolence and publicity of the miracle, and its power -- the power of one mightier than Satan -- would cause excitement in any community, in any age. Though this is the first miracle recorded by either Mark or Luke, yet neither asserts that it was the first miracle Jesus wrought, so there is no conflict with Joh 2:11.] [169]

[FFG 166-169]

Lapide: Mar 1:1-45

COMMENTARY

upon

THE GOSPEL OF  S. MARK.

_______i>o ^_______

INTRODUCTION.

"MARK," says S. Jerome in his Catalogue of Ecclesiastical Writers, "was a disciple and interpreter of S. Peter. At the request of the brethren at Rome, he wrote a short Gospel, based upon what he had heard S. Peter relate. This, when Peter had heard, he approved of, and sanctioned its being read in the Church." Shortly afterwards, S. Jerome proceeds to say, "Mark took his Gospel, which he had compiled, and went to Egypt. He first preached Christ at Alexandria, and founded a Church there, which possessed such great purity of doctrine and life that it influenced all followers of Christ by its example. In short, Philo, the most eloquent of the Jews, beholding the primitive Church of Alexandria, as yet Judaizing, wrote a book upon its peculiarities, as it were in praise of his own people. And similarly as S. Luke records that at Jerusalem those who believed had all things common, so has Philo preserved the memory of what he saw at Alexandria under S. Mark as the teacher of the Christians. He died in the eighth year of Nero, and was buried at Alexandria. Anianus succeeded him."

Clement of Alexandria ( Strom. l vi.) and Papias of Hierapolis attest the same things; so does Eusebius ( H. E. ii. 15), who adds that S. Peter confirmed S. Mark's Gospel, and delivered it to be read for all time in the Churches. S. Athanasius ( Synops. sub fin.) and S. Epiphanius ( Hæres. 51) say the same. Wherefore Tertullian ( l. iv . cont. Marcion ) attributes the Gospel of S. Mark to S. Peter, because, as S. Jerome says, "it was compiled from what S. Peter related, Mark being the writer." The same S. Jerome, or whoever is the author of the preface to his Commentary on S. Mark, says, "After Matthew soweth Mark, He, I say, who roareth as a lion, who flieth as an eagle, who learneth as a man, who sacrificeth as a priest, who watereth as a river, who flourisheth as a field, who fermenteth as wine. For Christ who is spoken of is man by being born, is a calf by dying, a lion by rising again, an eagle by ascending into heaven."

For this cause the cherubim of Ezek. i. and the Apocalypse, which have four faces, signify the four Evangelists. For the face of a man denotes Matthew, who relates the works of Christ's humanity; the face of an eagle, John, who speaks of the divinity of Christ; the face of an ox denotes Luke, who begins with the priesthood of Zacharias; and the face of a lion designates Mark, because he begins his Gospel from the loud roaring of John the Baptist, as it were of a lion. For these four have drawn the chariot of the glory of God, the chariot of the Gospel, through the whole world, and have subdued all nations to Him, that He may triumph.

The name Mark happily agrees with this symbolism, whether we derive it from the Hebrew or from Latin. For Mark in Hebrew, says Pagninus ( in inteterpret. Heb. nomin. ), means the same as smoothed, polished, cleansed from rust. It is derived from ξψχ, marak, to clean, to Polish. As Jeremiah (xlvi. 4) says, "Stand in the helmets, polish the lances;" where for polish the Heb. has ξψχε, mircu, polish ye. Thus S. Mark polished the lance of his Gospel and preaching, that it, like a lion, might subdue the Egyptians and other nations to Christ. But S. Isidore ( 1. vii. Origen, c. 9) says, " Mark means high in commandment " (but I know not from what root), that is to say, on account of the Gospel of the Most High, which he preached. Again, the Heb. of Mark may be, as it were, ξψ λεν, mar cos, or the Lord of the Chalice, that is to say, of suffering and martyrdom.

But in Latin, Carolus Signonius ( de Nom. Roman.) says, "He is called Marcus who is born in the month of March." But Isidore says Mark means a strong hammer, Marcellus is a moderate-sized hammer, and Maculus a litle one. Thus S. Mark was a mighty and strong hammer, breaking in pieces the rock, i.e., bruising with compunction the strong hearts of the Gentiles, and moving them to repentance and a Christian life. Mark, then, and Marcellus are the same as, Martellus, a hammer. So Charles, the grandfather of Charlemagne, was called Charles Martel, because of his warlike prowess, by which he crushed a host of 300,000 Saracens. Or Marcus may be taken to be the same as Martius, a sort of heavenly Mars. The Marcian gens at Rome, an ancient patrician family, was so called from Ancus Marcius, the fourth king of Rome. King Ancus was called the sacrificial, because he restored worship which had fallen into decay, or had been improperly performed.

How religious and brave S. Mark was appears from the institution of the Essæi,^* who were the first religious, and the prototypes of all religious, of whose wondrous sanctity more anon.

Lastly, the Romans used to give the prænomen Marcus to first-born sons. Marcus Tullius Cicero was so called because he was a first-born son. Thus Mark was a first-born son, and singularly beloved of S. Peter. Thus he speaks of him as Marcus, my son (1 Pet. v.). For he as a son had drunk of S. Peter's spirit, and was an express image of the wisdom and holiness of S. Peter.

You will ask, Of what country, who, and what was S. Mark? I answer. 1. That he was of the Hebrew nation, and of the tribe of Levi. Bede adds that he was a priest, of the family of Aaron.

2. Theophilus, Victor of Antioch, and Euthymius think that this Mark was the same as John Mark, who was nephew of Barnabas, and who journeyed with him and S. Paul to preach the Gospel to the Gentiles, the same S. Mark as he to whom S. Paul refers in his Epistle to Philemon, and Col. iv., and 2 Tim. iv. But I say that this Mark was a different person from John Mark, for at the same time that John Mark was with Paul and Barnabas in Greece, this Mark was with S. Peter at Rome, and was sent by him to preach first at Aquileia, and afterwards at Alexandria.

3. Origen ( lib. de Recta Fide ), S. Epiphanius ( Hæres. 51), and Dorotheus ( in Synops.) think that Mark was one of Christ's seventy-two disciples. But the contrary, namely, that he was converted and baptized by S. Peter after Christ's death, is more probable. For he calls him his (spiritual) son (1 Pet. v. 13), "The Church which is at Babylon saluteth you; and so doth Marcus my son." So S. Jerome, Eusebius ( H. E. vii. 14), &c., who say that S. Mark was a disciple and companion of S. Peter.

4. S. Austin ( l. 1 , de Cons. Evang. c. 2) calls Mark the abbreviator of Matthew, not because he made a compendium of his Gospel, as some say, but because he often relates more briefly, as he had received them from S. Peter, the things which Matthew records at greater length. I said "often," for occasionally Mark relates events in the life of Christ more fully than Matthew does, as is plain from the account of Peter's denial. Some things also he unfolds with greater clearness than Matthew. Mark is fuller in narrative than Matthew, but has less of Christ's doctrine. Mark's, therefore, is an independent Gospel. Whence the Arabic prefixes the following title to his Gospel:—In the name of the Father and of the Son, and of the Holy Ghost, One God, the Gospel of the Father, Patriarch, Apostle, S. Mar (i.e., Lord ) Mark the Evangelist.

5. Mark wrote this Gospel A.D. 45, in the third year of the reign of Claudius, as Eusebius says ( in Chron.), shortly before he went to Alexandria, where he governed for nineteen years the Church which he there founded. His disciples were so excellent that they were called Essæi, that is, holy and pious. For they, as the first religious, lived in such purity and holiness as to become the admiration of the whole world, and afforded a mirror of perfection to all other Churches. Hence S. Jerome and Cassian call S. Mark the chief and founder of the Cœnobites. See what I have said concerning the Essæi in Acts v. 2.

Moreover, S. Mark founded the first Christian school at Alexandria, from which so many holy doctors, bishops, and martyrs proceeded. This school of Alexandria wonderfully flourished under the Emperor Commodus, A.D. 180, when Pantænus presided over it. Pantænus was succeeded by Clement, Clement by Origen.

Finally, S. Mark added to the laurels of an Apostle, Doctor, and Evangelist the crown of martyrdom. In the Roman Martyrology for the 25th of April we read concerning him thus, "At Alexandria, the natal day of B. Mark the Evangelist, he, for the faith of Christ, being stretched and bound with cords, was dragged over the rocks, and grievously tormented. Afterwards, being shut up in prison, he was first comforted by an angelic vision, and at last by the appearance of the Lord Himself, by whom he was called to the heavenly kingdom in the eighth year of Nero." The body of S. Mark was translated by merchants from Alexandria to Venice, A.D. 827. There it is cherished with the utmost veneration, insomuch that the Senate have adopted as their insignia a lion, the emblem of S. Mark; and when they issue any command, they call it the mandate of S. Mark.

You will ask, secondly, in what language Mark wrote his Gospel,—in Latin or Greek? Many think he wrote it in Latin. And the reason seems plain. For Mark wrote at Rome for the Romans; therefore, say they, he must have written in the Latin tongue. For the Romans did not understand Greek (as Baronius abundantly proves) in A.D. 45. For although S. Chrysostom on Mark asserts that he wrote his Gospel at Alexandria, yet S. Jerome, Eusebius, Clement, and other Fathers declare, passim, that he wrote it at Rome. And the author of that Commentary upon S. Mark was not S. Chrysostom, as I will prove hereafter. So the Syriac version, which at the end of S. Mark's Gospel adds expressly, "Here endeth the holy Gospel, the Gospel of Mark, which he spake and preached at Rome, in the Roman language." S. Gregory Nazianzen, in the poem in which he gives a catalogue of Holy Scripture, thus assigns the Evangelists to languages and nations,—

"The wonders of Christ for the Hebrews S. Matthew did write;

  S. Mark for Westerns; for Greeks S. Luke in learning bright;

  For all S. John, who soared aloft with heavenly sight."

On the other hand, S. Jerome affirms expressly, in the preface to the Gospel, that Mark wrote in Greek. "I am speaking," he says, "of the New Testament, which, without doubt, was written in Greek, with the exception of the Apostle Matthew, who first in Judæa published the Gospel of Christ in Hebrew." And he adds that he for this reason, at the command of Pope Damasus, corrected the ancient Latin Vulgate version of the New Testament, and therefore of S. Mark's Gospel, in accordance with the Greek original. S. Augustine teaches us the same thing: "Matthew is said to have written in Hebrew, all the rest in Greek." The same was the common opinion of ancient and modern writers.

Reason favours the same view. For S. Mark wrote his Gospel when he was about to pass to Alexandria, that he might preach it there. But the inhabitants of Alexandria spoke at that time the Greek language. For Alexandria was founded, and its name given, by Alexander the Great. SS. Athanasius and Cyril, Theophilus, Clement of Alexandria, and the rest wrote in Greek. Again, Mark was more skilled in Greek than he was in Latin. Wherefore, also, the Greek text of his Gospel is more polished and elegant than the Latin. For the Jews, who were neighbours of Greek-speaking countries, and subjects of Alexander the Great and his successors, learned thoroughly the Greek language, but not so the Latin, as being far distant from Latin-speaking countries. Moreover, the Greek language was then very widely diffused, as Cicero says. For this reason the Romans, especially the patricians and the wealthier sort of people, were skilled in Greek. Indeed, they sent their sons to Athens that they might be thoroughly grounded in Grecian wisdom and eloquence. And Mark wrote this Gospel not for the Roman plebeians, but for patricians and nobles, for such persons as S. Clement, S. Pudens. Listen to Clement of Alexandria ( tom. 6, in Biblioth. Patr. in Edit. Parisiensi.), "Mark, the follower of Peter, when Peter was preaching the Gospel publicly at Rome, in the presence of certain knights of Cæsar's household, and was advancing many testimonies about Christ, being requested by them, wrote from the things which were spoken by Peter a Gospel, which is called that according to Mark." In like manner S. Paul wrote his Epistle to the Romans in Greek, as I have shown in my preface to that Epistle.

Lastly, S. Mark was present with S. Peter at Antioch, where the disciples of Christ were first called Christians. And at Antioch Greek was spoken. Hence Greek was more familiar to Mark than Latin, and it is possible that Greek was his mother tongue. For although the Apostles and primitive believers received the gift of tongues from the Holy Spirit, yet they received it for sufficiency, not for elegance, and so they spoke each their own vernacular better and more elegantly.

You will reconcile both opinions if you say that Mark wrote his Gospel both in Greek and Latin, as Genebrard thinks, and our Barradi ( tom. 1, l. c. 19) and Possevin. Hear Peter Natalis ( in Cat. Sanct. l. 4, c. 86), "Peter sent Mark to Aquileia as its first bishop. There he wrote again his Gospel in Greek, which he had previously written in Latin at Rome, which Gospel, together with the ivory chair in which he sat to write it, is still shown in the church of Aquileia."

Further, some imagine that the Latin original of Mark has perished through the injuries of time, as the Hebrew Gospel of Matthew has perished. But it is difficult to believe so. For how would the Roman Church, so faithful to her trust, and so careful a guardian of the sacred writings, and especially in those early ages from Mark to Constantine, when it was so ardent and constant in zeal for religion, have suffered so great a treasure committed to her to he lost? Surely she who kept so faithfully what pertained to others did not lose her own. What, did so many copies of the Gospel of S. Mark, which noble Romans and other Italians, converted to Christ by SS. Peter and Paul, would emulously cause to be transcribed, perish to a single copy, so that not even one has survived? Wherefore we shall say, with greater probability, that Mark, for the reasons already assigned, wrote originally in Greek, but immediately afterwards, either by himself or by some other translator, rendered the Greek into Latin, and delivered both to the Romans, in a similar way to S. Paul, who wrote his Epistle to the Romans in Greek, but sent the same to them translated into Latin by Tertius, his scribe and interpreter. The reasons are—1st Because SS. Jerome and Austin affirm that Mark wrote in Greek, not in Latin. 2nd Because, as Bellarmine has rightly perceived ( de Script. Eccles. in Marc.), it is evident, from a collation of the Greek and Latin texts, that the Old Latin and the Vulgate editions, both of Matthew and Mark, have been translated from the Greek. This is proved by Franc. Lucas by many examples. To these you may add that the Latin translator of Mark Grecized, as when he says (ii. 2) et convenerunt multi, ita ut non caperet neque ad januam, words which are obscurely translated into Latin from the Greek, which reads clearly and elegantly, ‏ףפו לחך?פי קשזו?ם לחהו̀ פב̀ נזן̀ע פח̀ם ט‎סבם, ie., so that not even the places about the door could contain the crowd. Again, in iv. 10, the Vulgate has, et cum esset singularis, whilst the Greek is plain, ךבפבל?םבע, i.e., alone. Also vii. 17, 18, 20, Quæ de homine exeunt, illa communicant hominem, the Gr. ךןיםן?, i.e., make a man common or unclean, is clear. For the Hebrews call common unclean things, that is, things which all, even the impure, use promiscuously and in common. So, again, in chap. i. 47, היבצחל?זוים, is translated verbally, diffamare, to make known abroad. Again, נסןף?גגבפןם is rendered ante sabbatum, i.e., the day before the Sabbath.

The original of the Gospel of S. Mark is religiously preserved at Venice, but the letters are so corroded and worn away by age that they cannot be deciphered. When I was inquiring about the matter at Rome, several reliable persons, who had carefully investigated the subject, wrote to me to this effect, that the following is the tradition among the Venetians. They say that this Gospel was written by S. Mark at Aquileia, and left by him there, and that it was brought from thence to Venice. For when Attila took Aquileia after a three years' siege, and destroyed it, many of the inhabitants fled to the marshes bordering on the Adriatic, and there, in a marvellous manner, laid the foundations of Venice, A.D. 452. Moreover, a trustworthy man, a canon of S. Mark's at Venice, who has the custody of this relic, and is therefore an eye-witness, wrote to me in answer to my inquiries, within the last few days, that this autograph of S. Mark is written in Greek, and was brought from Aquileia to Venice A.D. 1472.

Pagnini has written a dissertation on this question, dedicated to the Grand Duke of Tuscany, in which he maintains that S. Mark in the first instance wrote his Gospel in Latin at Rome, and afterwards in Greek at Aquileia, but that the Latin has been lost, since the present Latin of S. Mark is a translation from the Greek. He cites many passages which go to prove the great prevalence of Greek at Rome in those times. He also cites Damasus as saying, ( lib. de Vit. Pont.) in the Life of S. Peter, that the Evangelists wrote in Latin (mentioning Mark), in Greek, and Hebrew. But it is well known that this work is not by Damasus, but by Anastasius, the librarian. What Pagnini adds, that S. Peter preached to the Romans in Greek, and that S. Mark, as his interpreter, rendered his words into Latin, cannot be considered worthy of credit. Besides, the duty of an interpreter was different from this, as I have shown on 1 Cor. xii. 10.

The Syrians, as Fabricius tells us in the preface to his Syriac New Testament, assert that Mark wrote in Latin. They also say that the same Mark translated not only his own Gospel into his Galilean or Syriac mother tongue, but all the other books of the New Testament.

But it is difficult to believe this. For there is no mention of such a translation by Clement of Alexandria, or Origen, Eusebius, Athanasius, Epiphanius, Cyril, Theodoret, S. Jerome, or other Fathers, who either were Syrians, or who lived in Syria and Egypt, and treated carefully the subject of the various editions and translations of the Holy Scriptures. Therefore this Syriac translation of the New Testament seems to have been made later than S. Mark's time.

Lastly, S. Mark's Gospel has always been reckoned amongst the canonical Scriptures, with the exception of the last chapter, doubts about which were formerly entertained by some, as S. Jerome testifies ( Ep. 150, ad Hedib. q. 3), because it contained certain things which savoured of Manichæism, which S. Jerome recites ( lib. 2, cont. Pelag.). The words were these, "And they were satisfied, saying, Substance is that world of iniquity and unbelief, which suffereth not through wicked spirits the true power of God to be apprehended: therefore now call back thy righteousness." But these words have been since removed.

Observe Mark's whole strength is given to narration, and does not care for the order in which things were done. Hence he places events which were done afterwards before some which were prior to them in order of time, and vice versa. Hear S. Jerome ( Introd. to S. Matt.), "Second, Mark, the interpreter of the Apostle Peter, who indeed had not himself seen the Lord, the Saviour, but had heard his master's preaching, related according to the truth of the things which were done, rather than the order in which they were done."

There is extant a second volume of S. Chrysostom's Commentary upon S. Mark, which, although not devoid of genius, learning, and piety, nevertheless seems to be wanting in the style, spirit, and subtlety of S. Chrysostom. Hence Bellarmine says that it is undoubtedly not the work of that Saint, but of a certain simple monk, who expounded the Gospel to his brethren.

Victor of Antioch, an ancient author, wrote especially upon S. Mark, whom one Theodore Peltanus has translated out of Greek into Latin.

The author of the Commentary or Scholiast upon S. Mark in the works of S. Jerome is not S. Jerome himself, for he shows himself to be unskilled both in Greek and Hebrew.

Here only a few things occur to be noted, because most have been spoken of in S. Matthew. There the reader will find them annotated. Here, therefore, I shall be brief.

*The Christian Essenes of Alexandria.(Trans.)   back to place

SAINT Mark'S GOSPEL

CHAPTER 1

1 The office of John the Baptist. 9 Jesus is baptized, 12 tempted : 14 he preacheth : 16 calleth Peter, Andrew, James, and John : 23 healeth one that had a devil, 29 Peter's mother-in-law, 32 many diseased persons, 41 and cleanseth the leper.

The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in Isaias, &c. Many place a full stop before as, thinking that the beginning of the Gospel, &c., is the title of the book. But that these words are not the title, but the introduction of the book, is plain from the word beginning, and because they are really dependent upon the clause as it is written, &c. Therefore a comma, not a period, must be placed before as. The word Gospel, then, in this place does not denote the book of the Gospel which Mark wrote, as when we say, the Gospel of Mark, but the Gospel preaching of Jesus Christ as it follows. The meaning, therefore, is, "The Gospel preaching of Christ had such a beginning as Isaiah and Malachi foretold, that is to say, the preaching of John the Baptist and his testimony concerning Christ." For John began to preach the kingdom of heaven, that it would be opened by Christ's preaching and death. Wherefore he urged them to repentance, that they might be capable of receiving the grace of Christ, saying, Repent ye, &c. For Moses and the ancient Law preached and promised a land flowing with milk and honey, if the Jews would obey God's commandments. But Christ and the Evangelical Law preach and promise the kingdom of heaven, if men will repent of their sins, and obey the commands of Christ. John's preaching of repentance, therefore, was the preparation for, and the beginning of, Christ's preaching the Gospel.

Observe, Matthew and John commence their Gospels from Christ Himself—John from the divine, Matthew from the human generation of Christ. Mark and Luke begin with John the Baptist—Luke from his nativity, Mark from his preaching.

Vers. 2, 3. As it is written in Isaias the prophet, Behold, I send arty angel before Thy face, who shall prepare the way before Thee. A voice of one crying in the desert, Prepare ye the way of the Lord, make straight His paths. The former citation in the 2nd verse is from Mal 3:1. The latter is from Isa 40:3. Wherefore the Greek has, it is written in the prophets. But the Vulgate and some Greek copies, also the Syriac and Arabic, have as above. And S. Jerome says that this was formerly the reading of the Greek ( lib. de Opt. Gen. Interpret. Scrip.).

You will ask, "Why does Mark only cite Isaias and not Malachi?" I answer, because the prophecy of Isaias is of greatest importance in this place, for the voice of John crying in the desert, Do penance, &c., was one beginning of the Gospel. But inasmuch as Malachi shows that John was not sent by man, but by God, to utter these words, therefore Mark prefixes the words of Malachi to arouse the attention of the reader to receive and venerate the voice of John. Besides, Malachi in reality says the same as Isaias. For the angel sent by God to prepare the way of Christ was none other than John himself, crying, and preaching repentance, by which the hearts of men must be prepared for the preaching and grace of Christ. This is therefore, as it were, one and the same oracle of two prophets, uttered concerning one and the same John, but in different words, so that they mutually confirm and explain one another. This, then, is the reason why Mark in this place, and the other Evangelists and Apostles, when they cite two prophets, or two or more sentences of the same or different books of the Old Testament, quote them as one and the same testimony. This is plain from 1Pe 2:7, compared with Psa 118:22 and Isa 8:14. Also, 1Co 15:54, compared with Isa 25:8 and Hos 13:14. The reason, I say, is, because one sentence confirms and explains the other, so that they are in truth not two, but one sentence.

Ver. 4. John was in the desert baptizing, and preaching the baptism of penance unto remission of sins. That this remission was to be received from Christ and His baptism, which was the perfection and consummation of John's baptism. For Christ. as it were the King of Heaven, preached that the kingdom must be received by His grace, of which the first part is remission of sins, which is given by the baptism of Christ, inasmuch as it is furnished and, as it were, animated by the Spirit and grace of Christ, according to those words of John

( in Mat 3: 11), "I indeed baptize you in water unto penance, but He that shall come after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you in the Holy Ghost and fire."

And immediately the Spirit drove (Gr. ו̉ךג?ככוי, i.e., sends out, expels ) Him out into the desert. The Spirit, i.e., the Holy Spirit, who a little while before had glided down upon Him in His baptism in the form of a dove. Drove, that is, impelled Christ with great power of spirit and ardour, that He should, of His own accord, go into the desert, and there, as in a palæstra, match Himself in single combat with the devil.

And He was in the desert forty days and forty nights, and was tempted (Gr. נויסבז?לוםןע, i.e., suffering temptation ). Whence many think that Christ during the forty days was frequently tempted by Satan, by means of various spectres and horrible monsters, such as the demon presented to S. Anthony, to terrify him and distract his mind from prayer. So Franc. Lucas. But it seems better to take Mark as speaking only of the three well-known temptations ( see what has been said in Mat 4:2).

And He was with beasts (Gr. טחז?שם, wild beasts ). This is an intimation of the excessive solitude of the place, as well as of Christ's innocency. Although He was in such a desert place, with lions, wolves, leopards, serpents, yet He did not fear them, nor was He injured by them. Just as Adam, so long as he was innocent, lived with such creatures without harm in Paradise. For they all looked up to him, and reverenced him as their lord.

And the angels ministered to Him. Not before His temptation and victory, as Bede supposes. For if so, Jesus would have been recognised by the devil as the Son of God; nor would the devil have dared to approach Him. But it was after the temptation and the victory, as is plain from Matt. iv. 11. And for this reason, that Jesus might show in His own person that consolation and comfort and the ministry of angels has been prepared by God for those who overcome temptations.

Ver. 14. And after that John was delivered up, &c. This was the second coming of Christ from Judæa into Galilee, that He might flee from Herod, lest he should cast Him also into prison. For Christ had been preaching and baptizing in Judæa. And the increase of His glory there had excited the envy of the Scribes and Pharisees, who denounced Him to Herod as though He were a revolutionist. Wherefore this is the same coming of Christ as that mentioned in Mat 4:12, Luk 4:14, and Joh 4:3 and Joh 4:43. Although some say that this last was a different one, and the third advent of Christ into Galilee, because Christ was then fleeing from the Pharisees, as John says; but in His second coming He was fleeing from Herod, as Matthew and Mark say. But, as I have observed, He fled from the Pharisees because He fled from Herod. For they had accused Him to Herod. Wherefore this was the same flight of Christ, and the same coming into Galilee.

Ver. 15. And saying, Because (Gr. ?פי ) the time, &c. The time, that is, of the advent of Messiah, and the kingdom of heaven. That, indeed, what had been shut for so many thousands of years, Christ by His preaching, His death, and His grace, might open and unclose.

Repent ye : do penance, that ye may detest the sins ye have committed, and determine to change your lives for the better. Beautifully says the Scholiast in S. Jerome, "The sweetness of the apple makes up for the bitterness of the root, the hope of gain makes pleasant the perils of the sea, the expectation of health mitigates the nauseousness of medicine. He who desires the kernel breaks the nut; so he who desires the joy of a holy conscience swallows down the bitterness of penance."

Ver. 19 . James the son of Zebedee and John. Again beautifully says the Scholiast, "By this chariot of the four fishermen we are carried up to heaven, as Elias was. On these four corner-stones the Church was first built. By four virtues we are changed into the image of God, being obedient by prudence, acting manfully by justice, trampling on the serpent by temperance, and gaining the grace of God by fortitude." Theophylact says, " Peter, that is, action, is first called, afterwards John, that is, contemplation."

Ver. 23. And there was in their synagogue a man with an unclean spirit, i.e., a man having an unclean spirit, that is to say, possessed by a devil. The Greek has, in an unclean spirit, and it is a Hebraism. For the Hebrew uses α, beth, i.e., in, when one noun governs another in the genitive.

And he cried out, i.e., the spirit, by the mouth of the man possessed, "as though he were suffering torment," says the Scholiast in S. Chrysostom, "as though in pain, as though not able to bear his strokes." "For," as Bede says, "the presence of the Saviour is the torment of the devils." Christ desired that by this public testimony of the demon concerning Him, in the synagogue of Capernaum (for it is plain from ver. 21 that these things occurred there), the Jews who were gathered there might acknowledge Him to be Messias. There is nothing about this demoniac in Matthew, but there is in Luk 4:33.

Saying. The Gr. subjoins ?ב, which the translator of Luk 4:34 renders by let alone, as if the imperative of the verb ?בש, i.e., suffer, permit ; as Euthymius says, dismiss us. Others take ?ב as an adverb of grieving, wondering, beseeching. As it were, "Ah! alas! Lord, in what have I injured Thee?"

Ver. 24. What have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us? I know who Thou art, the Holy One of God. "What is there between us and Thee, 0 Jesus? We have not attacked Thee, 0 Christ, who art holy; but sinners, who are, as it were, our own. We have no contention with Thee; do not Thou, then, contend with and destroy us."

Come to destroy us. Some MSS. add, before the time. But the words are not found in the Greek, Latin, Syriac, and Arabic received texts. They seem to have been transferred hither from S. Mat 9:25. With respect to the meaning, in the first place, Bede says that the demons, beholding the Lord upon earth, supposed that they were to be immediately judged. It was as though they said, "Do not Thou, 0 Jesus, by Thine advent bring on so quickly the day of judgment, and banish us to the bottomless pit without any hope of coming forth." Second, the Scholiast in S. Chrysostom says, "Thou givest us no place among men when Thou teachest divine things." But this is mystical. Third, and correctly, "Hast Thou come to destroy us, to cast us out from men, and send us to hell?" Whence Theophylact says, "He calls going out of men his destruction." For the highest pleasure of the devils is to possess and vex men.

I know, &c. Arab. 0 Holy One ; the Gr. ??דיןע, emphatically, the Holy One. "Thou who art so holy that Thou communicatest Thy holiness to others, since Thou art, as it were, the Fountain and the Sun of holiness, who sanctifiest all the saints, the Messiah and the Son of God, for whom all are eagerly waiting so many thousand years!" There is an allusion to Dan 9:24,"until the Holy of Holies, i.e., Messiah, be anointed."

I know, i.e., I suspect, I think. For, as the Scholiast in Chrysostom says, the devil had no firm and certain knowledge of the coming of God. Because, as S. Austin says ( lib. 9, de Civ. c. 21), He only made known to them as much as He wished; and He only wished as much as was expedient.

Ver. 25. And Jesus threatened him ; Gr. ו̉נופ?לחףום, i.e., rebuked, chided him with threats. That He would punish him unless he were silent.

Saying, Speak no more : Arab. shut thy mouth. Wherefore? I answer, First, Because it was not fitting that Christ should be commanded by the devil.

Second, That He might not appear to be a friend of the devil, and to hold intercourse with him. For afterwards it was objected to Christ that He cast out devils by the aid of Beelzebub. By acting as He did, Christ has taught us to shun all dealings with the devil; for he is the sworn enemy of God, and is wholly bent upon injuring and destroying us, even when he promises or brings us any corporal aid. Wherefore, as the Scholiast in Chrysostom saith, "Be silent; let thy silence be My praise. Let not thy voice, but thy torments praise Me. I am not pleased that thou shouldst praise Me, but that thou shouldst go forth."

Third, To show that we should resist flattery, that it may not stir up any desire of vainglory in our breast.

Fourth, Euthymius says, "He has taught us never to believe the demons, even when they say what is true. For since they love falsehood, and are most hostile to us, they never speak the truth except to deceive. They make use of the truth as it were a kind of bait." For, liars that they are, they conceal their lies by a colouring of truth. They say certain things that are true at the first, and afterwards interweave with them what is false, that those who have believed the first may believe also the last. For this cause Paul drove out the spirit of Python, who praised him, Act 16:18.

Fifth, Because the demon in an unseasonable manner, and too speedily, disclosed that Christ was Messiah. For this might have injured Him, and turned the people away from Him. For so mighty a secret should be disclosed gradually, and the people be persuaded of its truth by many miracles; for otherwise they would not at first receive it and believe it. This was why (Mar 8:30) Christ forbids the Apostles also to say that He was Christ. So Maldonatus and others.

Symbolically : Bede, "The devil, because he had deceived Eve with his tongue, is punished by the tongue, that he might not speak."

Ver. 26. And the unclean spirit tearing him, &c. Tearing (Vulg. discerpens ), not by lacerating or mutilating the man who was possessed by him, for Luke says (Luk 4:35) that he did no harm to him, but by contorting and twisting his limbs this way and that, as if he wished to tear him piecemeal. For the Greek ףנבס?פפש, signifies to pull or tear in pieces. The devil did this through rage and madness, that being compelled by Christ to go out of the man, he might injure him as much as he could. But the nearer and the more powerful the grace of Christ is, the more impotently does the devil rage. For, observe, the devil only raised a dreadful tempest, but one that was vain and ineffectual. For he cannot hurt when Christ forbids. Christ permitted it for three reasons. 1. That it might be plain that this man was really possessed by the devil. 2. That the malice and wrath of the demon might be made apparent. 3. That it might be clear that the demon went forth, not of his own will, but because he was compelled to do so by Christ.

Tropologically : S. Gregory teaches ( Hom. 12, in Ezek.) that the devil wonderfully tempts and vexes sinners when they are converted. "As soon," he says, "as the mind begins to love heavenly things, as soon as it collects itself for the vision of inward peace with its whole intention, that ancient adversary, who fell from heaven, is envious, and begins to lie in wait more insidiously, and brings to bear sharper temptations than he was wont, so as, for the most part, to try the soul which resists in a way that he had never tried her when he possessed her. Wherefore it is written, My son, if thou come to serve the Lord, stand fast in justice and fear, and prepare thy soul for temptation."

And crying out. With dreadful howlings, shrieking, and roaring, to show how unwillingly he went out, and what great power was applied to him by Christ. For he uttered no articulate speech. For Christ had forbidden him to speak when He said shut thy mouth. Thus Euthymius says, "Being scourged by the Lord's commands, he cried out with a loud voice, and yet he spake not when he cried, because he uttered cries which signified nothing." Titus adds, "When the man was restored to himself, then he uttered the speech of a man."

Ver. 27. What new doctrine is this, &c. "What is this heavenly and divine doctrine, which indeed God confirms from heaven by so many and such mighty miracles? For Christ, the Teacher of this doctrine, not by prayers, but of His mere power, and by His command only, orders the devils to go out, and they obey Him. Wherefore this must be the Messias, the Son of God, and the true God; for He alone commands the devils by His power."

Ver. 32. When the sun had set: Gr. ?פו?הץ??כיןע, i.e., when the sun was swallowed up and sunk in the sea. For הץ?לבי means to be sunk, submerged, and is spoken of islands which are submerged and drowned by the sea. This is a form of speech adopted from the common people, who think that when the sun sets it is subrnerged in the ocean.

Ver. 33. And all the city (Capernaum, as appears from ver. 21 ) was gathered together at the door. Of the house of Peter and Andrew, where Jesus was being entertained, as is plain from ver. 29.

Ver. 34. And He healed many, i.e., all who presented themselves, for they were many.

Suffered not the devils to speak, because they knew Him. Arab., because they knew that He Himself was He.

Ver. 35. And rising very early, &c.: Gr.ךב? נזש??םםץקןם, i.e., in the morning, whilst it was still night. For it was at the very first commencement of dawn, whilst it was yet dark. Thus it might be called night by S. Mark, although by S. Luke (Luk 4:42) it is called day, because the day was just about beginning to dawn.

He went into a desert place, that He might pray thus more quietly and attentively. Wherefore it follows, and there prayed, both that after so many miracles He might avoid the praise and applause of men, and to teach us to do the same. Learn here from Christ to give the early morning to prayer, and to rise up with the dawn, so as to have leisure for meditation, and to give the first-fruits of the day to God. For the dawn of day is a friend of the Muses, but a greater friend of God and the angels.

Ver. 43. And He strictly charged him. The Gr. is, And having threatened him, he straightway sent him out. He severely commanded him with threats to conceal the miracle of healing which He had just wrought; and therefore He dismissed him, and sent him away from Him, that it might not be known that He had cured him of his leprosy; and that this might afford us an example of avoiding the applause of men.

Ver. 44. Show thyself to the high priest (Vulg.). Gr. to the priest. For not only the High Priest, but any priest might judge concerning leprosy, whether it was healed or no, as is plain from Lev 13:2. It is probable, however, that because the case of leprosy was so grave and difficult, the decision concerning it was, by the interpretation and decree of the pontiffs, reserved for a Chief Priest, as is here said, that is, for one of the twenty-four heads of the priests, who each in turn presided for a week over the rest of the priests, and the sacrifices, and the other offices and rites of the Temple, according to the institution of David, as appears from 1Ch 24:3, &c.

Ver. 45. But he, being gone out, began to publish and to blaze abroad the word, i.e., the fact of the miracle of his leprosy having been healed by Christ. For he thought that this was for the glory of God and Christ, although Christ, out of humility and modesty, had enjoined silence; but he himself did not consider this command binding upon him.

So that he could not openly go into the city, without feeling His modesty hurt by the honour and applause of the people. Or could not may mean would not. For so could is often put for would, as Nazianzen shows by many examples ( Orat. 4, de Theolog.).

*It has not been thought necessary to print in full the text of S. Mark. The citation of the few passages commented on is from the Douai Version.

Commentary -- Other

Contradiction: Mar 1:12

99. Did Jesus go immediately to the desert after his baptism (Mark 1:12-13), or did he first go to Galilee, see disciples, and attend a wedding (John 1:35, 43; 2:1-11)?

(Category: misread the text)

This apparent contradiction asks: 'Where was Jesus three days after his baptism?' Mark 1:12-13 says he went to the wilderness for forty days. But John 'appears' to have Jesus the next day at Bethany, the second day at Galilee and the third at Cana (John 1:35; 1:43; 2:1-11), unless you go back and read the entire text starting from John 1:19. The explanation about the baptism of Jesus in John's Gospel is given by John the Baptist himself. It was "John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was" (vs. 19). It is he who is referring to the event of the baptism in the past. If there is any doubt look at the past tense used by John when he sees Jesus coming towards him in verses 29-30 and 32. While watching Jesus he relates to those who were listening the event of the baptism and its significance. There is no reason to believe that the baptism was actually taking place at the time John was speaking, and therefore no reason to imply that this passage contradicts that of Mark's Gospel.

Contradiction: Mar 1:13

99. Did Jesus go immediately to the desert after his baptism (Mark 1:12-13), or did he first go to Galilee, see disciples, and attend a wedding (John 1:35, 43; 2:1-11)?

(Category: misread the text)

This apparent contradiction asks: 'Where was Jesus three days after his baptism?' Mark 1:12-13 says he went to the wilderness for forty days. But John 'appears' to have Jesus the next day at Bethany, the second day at Galilee and the third at Cana (John 1:35; 1:43; 2:1-11), unless you go back and read the entire text starting from John 1:19. The explanation about the baptism of Jesus in John's Gospel is given by John the Baptist himself. It was "John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was" (vs. 19). It is he who is referring to the event of the baptism in the past. If there is any doubt look at the past tense used by John when he sees Jesus coming towards him in verses 29-30 and 32. While watching Jesus he relates to those who were listening the event of the baptism and its significance. There is no reason to believe that the baptism was actually taking place at the time John was speaking, and therefore no reason to imply that this passage contradicts that of Mark's Gospel.

Critics Ask: Mar 1:1

MARK 1:1 —Why does Mark omit giving any genealogy of Jesus like Matthew and Luke do?

PROBLEM: Both Matthew (chap. 1) and Luke (chap. 3 ) give an ancestry of Jesus (see Matt. 1:1 ). However, Mark provides no genealogy whatsoever. Why the omission?

SOLUTION: Mark presents Christ as a servant, and servants need no genealogy. The Roman audience to whom Mark directed his Gospel was not interested in where a servant came from, but in what he could do. Unlike Mark’s Roman audience, Matthew’s Jewish audience looked for the Messiah, the King. Thus, Matthew traces Jesus back to His Jewish roots as the Son of David the king ( Matt. 1:1 ). Likewise, Luke presents Christ as the perfect man. Hence, Christ’s ancestry is traced back to the first man, Adam ( Luke 3:38 ). John, on the other hand, presents Christ as the Son of God. Therefore, he traces Christ back to His eternal source with the Father.

Consider the following comparison of the four Gospels which explains why Mark needed no ancestry for Jesus.   

Matthew Mark Luke John  

Christ King Servant Man God   

Presented   

Symbol Lion Ox Man Eagle   

Key Sovereignty Ministry Humanity Deity   

Audience Jews Romans Greeks World   

Ancestry To royalty In anonymity To humanity To deity

Critics Ask: Mar 1:2

MARK 1:2 —How can Mark’s misquotation of this OT prophecy be justified?

PROBLEM: Mark misquotes Malachi, as indicated by the italicized words:   

MALACHI 3:1 MARK 1:2   

Behold, I send My Behold, I send My messenger   

messenger, And he will before Your face,   

prepare the way before Who will prepare Your way   

Me . before You.

SOLUTION: First, it should be pointed out that, in spite of the change in words, the original sense is retained. In view of one of the fundamental principles of understanding difficult texts (see Introduction), “A NT citation need not be an exact quotation.” As long as the meaning is retained, the words can differ. Second, in this case, Mark simply draws out the meaning by adding “before Your face.” This is implied in the original passage, but made explicit by Mark. Third, the change from “Me” (first person) to “You” is necessitated because God is speaking in the Malachi passage, whereas Mark is speaking about God. Had he not changed the words he would have changed the meaning.   

Evidence: Mar 1:3

THE FUNCTION OF THE LAW

Commenting on the Law’s capacity to bring the knowledge of sin, Bible commentator Matthew Henry said, " Of this excellent use is the Law: it converts the soul, opens the eyes, prepares the way of the Lord in the desert, rends the rocks, levels the mountains, makes a people prepared for the Lord."

Evidence: Mar 1:4

QUESTIONS & OBJECTIONS

"Is water baptism essential to salvation?"

While we should preach that all men are commanded to repent and be baptized ( Act 2:38 ), adding any other requirement to salvation by grace becomes "works" in disguise. Even though numerous Scriptures speak of the importance of water baptism, adding anything to the work of the cross demeans the sacrifice of the Savior. It implies that His finished work wasn't enough. But the Bible makes clear that we are saved by grace, and grace alone ( Eph 2:8-9 ). Baptism is simply a step of obedience to the Lord following our repentance and confession of sin. Our obedience-water baptism, prayer, good works, fellowship, witnessing, etc.-issues from our faith in Christ. Salvation is not what we do, but Who we have: "He that has the Son has life" ( 1Jo 5:12 ).

See Act 2:38 footnotes.

Evidence: Mar 1:15

Jesus preached repentance because His hearers knew the Law. Since He was sent to " the lost sheep of the house of Israel" ( Mat 15:24 ), His ministry was originally confined to Jews. The Scriptures often use the phrase " to the Jew first." Rom 3:1-2 tells us that Jews had the advantage of having the Law of God. They knew what sin was, and therefore understood their need for repentance. Those without a knowledge of sin (which only the Law can bring—see Rom 7:7 ) need to hear the message of the Law before they are able (with God’s help) to repent.

Evidence: Mar 1:17

The Parable of the Fishless Fishermen

Fellowship. They were surrounded by streams and lakes full of hungry fish. They met regularly to discuss the call to fish, the abundance of fish, and the thrill of catching fish. They got excited about fishing!

Someone suggested that they needed a philosophy of fishing, so they carefully defined and redefined fishing, and the purpose of fishing. They developed fishing strategies and tactics. Then they realized that they had been going at it backwards. They had approached fishing from the point of view of the fisherman, and not from the point of view of the fish. How do fish view the world? How does the fisherman appear to the fish? What do fish eat, and when? These are all good things to know. So they began research studies, and attended conferences on fishing. Some traveled to faraway places to study different kinds of fish with different habits. Some got doctorates in fishology. But no one had yet gone fishing.

So a committee was formed to send out fishermen. As prospective fishing places outnumbered fishermen, the committee needed to determine priorities. A priority list of fishing places was posted on bulletin boards in all of the fellowship halls. But still, no one was fishing. A survey was launched to find out why. Most did not answer the survey, but from those who did, it was discovered that some felt called to study fish, a few to furnish fishing equipment, and several to go around encouraging the fishermen. What with meetings, conferences, and seminars, they just simply didn’t have time to fish.

Now, Jake was a newcomer to the Fisherman’s Fellowship. After one stirring meeting of the Fellowship, he went fishing and caught a large fish. At the next meeting, he told his story and was honored for his catch. He was told that he had a special " gift of fishing." He was then scheduled to speak at all the Fellowship chapters and tell how he did it.

With all the speaking invitations and his election to the board of directors of the Fisherman’s Fellowship, Jake no longer had time to go fishing. But soon he began to feel restless and empty. He longed to feel the tug on the line once again. So he cut the speaking, he resigned from the board, and he said to a friend, " Let’s go fishing." They did, just the two of them, and they caught fish. The members of the Fisherman’s Fellowship were many, the fish were plentiful, but the fishers were few! Anonymous

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

Vincent: Mark (Book Introduction)

The Gospel According to Mark

Introduction

Mark the Evangelist is, by the best authorities, identified with John Mark, the son of Mary. The surname Mark was adopted for use among the Gentiles; Mark ( Marcus ) being one of the commonest Latin names (compare Marcus Tullius Cicero, Marcus Aurelius ) , as John was one of the commonest Hebrew names. Mark was a cousin of Barnabas, and was, from a very early period, the intimate friend and associate of Peter (Act 12:11-17), who affectionately refers to him as " my son" at the close of his first epistle. The general opinion of the fathers, as well as that of modern authorities, is that Mark drew the great mass of his materials from the oral discourses of Peter. This opinion was perpetuated in Christian art, in representations of Peter seated on a throne with Mark kneeling before him and writing from his dictation; Mark sitting and writing, and Peter standing before him, with his hand raised, dictating; and Peter in a pulpit, preaching to the Romans, and Mark taking down his words in a book (see Mrs. Jameson, " Sacred and Legendary Art," 1:149).

This opinion finds support in the evidences of Peter's influence upon the style of this Gospel. The restlessness and impetuosity of Mark's disposition, of which we have hints in his forsaking Paul and Barnabas at Perga (Act 13:13; Act 15:38), in his subsequent readiness to join them on the second missionary journey (Act 15:39), and, if the tradition be accepted, in his rushing into the street on the night of Christ's arrest, clad only in a linen sheet (Mar 14:51, Mar 14:52), would naturally be in sympathy with the well-known character of Peter. Peter was a man of observation and action rather than of reflection; impulsive and impetuous. " When we assume , " says Dr. Morison , " that Mark drew directly from the discoursings of St. Peter, then we understand how it comes to pass that it is in his pages that we have the most particular account of that lamentable denial of his Lord of which the apostle was guilty. On no other person's memory would the minute particulars of the prediction, and of its unanticipated fulfilment, be so indelibly engraven. It is also noteworthy that, while the very severe rebuke which our Lord administered to St. Peter in the neighborhood of Caesarea Philippi is faithfully and circumstantially recorded in Mark's pages, the splendid eulogium and distinguishing blessing, which had been previously pronounced, are, as it were, modestly passed by. Doubtless the great apostle would not be guilty of making frequent or egotistic references to such marks of distinction" (" Commentary on Mark" ) .

Unlike the other gospels, Mark's narrative is not subordinated to the working out of any one idea. Matthew's memoirs turn on the relation of Christ to the law and the prophets. He throws a bridge from the old economy to the new. His is the Gospel as related to the past, the Gospel of Christianity regarded as the fulfilment of Judaism. Luke exhibits Jesus as a Saviour, and expounds the freeness and universality of the Gospel, and the sacredness of humanity. John wrote that then might believe that Jesus is the Christ, and might have life in him. While Matthew and Luke deal with his offices, John deals with his person. John carries forward the piers of Matthew's bridge toward that perfected heavenly economy of which his Apocalypse reveals glimpses. In Matthew Jesus is the Messiah; in John, the Eternal Word. In Matthew he is the fulfiller of the law; in John he foreshadows the grander and richer economy of the Spirit.

Mark, on the other hand, is a chronicler rather than a historian. His narrative is the record of an observer, dealing with the facts of Christ's life without reference to any dominant conception of his person or office. Christ's portrait is drawn " in the clearness of his present energy;" not as the fulfilment of the past, as by Matthew, nor as the foundation of the future, as by John. His object is to portray Jesus in his daily life, " in the awe-inspiring grandeur of his human personality, as a man who was also the Incarnate, the wonder-working Son of God." Hence his first words are the appropriate keynote of his Gospel: " The beginning of the Gospel of Jesus Christ, the Son of God."

Such a narrative might have been expected from Peter, with his keen-sightedness, his habit of observation, and his power of graphically describing what he was so quick to perceive. There is, of course, less room for the exhibition of these traits in his epistles, though they emerge even there in certain peculiar and picturesque words, and in expressions which reflect incidents of his personal association with Christ. Those brief epistles contain over a hundred words which occur nowhere else in the New Testament. Certain narratives in the Book of Acts record incidents in which Peter was the principal or the only apostolic actor, and the account of which must have come from his own lips; and these narratives bear the marks of his keen observation, and are characterized by his picturesque power. Such are the accounts of the healing of the cripple at the temple-gate (3); of Ananias and Sapphira (5); of Peter's deliverance from prison (12); of the raising of Dorcas (9); and of the vision of the great sheet (10). In these, especially if we compare them with narratives which Luke has evidently received from other sources, we are impressed with the picturesque vividness of the story; the accurate notes of time and place and number; the pictorial expressions, the quick transitions; the frequent use of such words as straightway, immediately; the substitution of dialogue for narrative, and the general ful ness of detail.

All these characteristics appear in Mark's Gospel, and are justly regarded as indicating the influence of Peter, though comparatively few of the same words are employed by both; a fact which may be, in great part, accounted for by the difference between a hortatory epistle and a narrative. The traces of Peter's quick perception and dramatic and picturesque power are everywhere visible in Mark. While Matthew fully records the discourses of our Lord, Mark pictures his deeds. Hence, while Matthew gives us fifteen of his parables, Mark reproduces only four, and that in a condensed form. " Mark does not wear the flowing robes of Matthew. His dress is 'for speed succinct.' Swift-paced, incisive, his narrative proceeds straight to the goal, like a Roman soldier on his march to battle." His Gospel is the Gospel of the present, not of the past. His references to the Old Testament, with the exception of Mar 1:2, Mar 1:3, are quotations occurring in the discourses of Christ, or cited by others. They belong, as Canon Farrar observes, " to the narrative, not to the recorder" (Mar 15:28 is an interpolation). The word νόμος , law, never occurs in Mark nor in Peter.

Mark's is, therefore, pre-eminently the pictorial Gospel: the Gospel of detail. " There is," says Canon Westcott, " perhaps not one narrative which he gives in common with Matthew and Luke, to which he does not contribute some special feature." Thus he adds to John the Baptist's picture of loosing the shoe-latchet another touch, in the words to stoop down (Mar 1:7). He uses a more graphic term to describe the opening of the heavens at Christ's baptism. According to Matthew and Luke the heavens were opened (ἀνεώχθησαν ); Mark depicts them as rent asunder (σχιζομένους ; Mar 1:10). Matthew and Luke represent Jesus as led (ἀνήχθη ) into the wilderness to be tempted; Mark as driven (ἐκβα.λλει ); adding, He was with the wild beasts; to which some detect a reference in Peter's comparison of the devil to a roaring lion (1Pe 5:8). He gives a realistic touch to the story of James and John forsaking their employment at the call of Jesus, by adding that they left their father with the hired servants (Mar 1:20). After the discourse from the boat to the multitude upon the shore, Mark alone tells us that the disciples sent away the multitude, and throws in the little details, they took him as he was; and there were with them other little ships (Mar 4:36). His account of the storm which followed is more vivid than Matthew's or Luke's. He pictures the waves beating into the boat, and the boat beginning to fill; notes the steersman's cushion at the stern on which the sleeping Lord's head reposed (Mar 4:37, Mar 4:38); and throws the awaking by the disciples and the stilling of the tempest into a dramatic form by the distressful question, Master, carest thou not that we perish? and the command to the sea as to a raging monster, Peace! Be still! (Mar 4:38, Mar 4:39).

In the narrative of the feeding of the five thousand, only Mark relates the Saviour's question, How many loaves have ye ? Go and see (Mar 6:38). An oriental crowd abounds in color, and to Mark we are indebted for the gay picture of the crowds arranged on the green grass, in companies, like flower-beds with their varied hues. He alone specifies the division of the two fishes among them all (Mar 6:39, Mar 6:41). He tells how Jesus, walking on the sea, would have passed by the disciples' boat; he expresses their cry of terror at Christ's appearance by a stronger word than Matthew, using the compound verb ἀνέκραξαν where Matthew uses the simple verb ἔχραξαν . He adds, they all saw him (Mar 6:48-50). When Jesus descends from the mount of transfiguration, it is Mark that fills out the incident of the disciples' controversy with the bystanders by relating that the scribes were questioning with them. He notes the amazement which, for whatever reason, fell upon the people at Jesus' appearance, their running to salute him, and his inquiry, What question ye with them? (Mar 9:14, Mar 9:16). Mark gives us the bystanders' encouragement of Bartimeus when summoned by Jesus, and tells how he cast off his outer garment and leaped up (Mar 10:49, Mar 10:50). He alone relates the breaking of the alabaster by the woman (Mar 14:3), and Christ's taking the little child in his arms after he had set him in the midst (Mar 9:36).

In the account of the two demoniacs of Gadara, Matthew (8) relates that they were met coming out of the tombs, and that they were exceeding fierce, so that no one could pass that way. Mark mentions only one demoniac, but adds that he had his dwelling in the tombs (κατοίκησιν εἶχεν , stronger than Luke's abode, ἔμενεν ); that the attempt had been made to fetter him, but that he had broken the fetters; and that he was day and night in the tombs and in the mountains, crying and cutting himself with stones (Mar 5:3-6). In the interview with the lawyer who desired to know what kind of a commandment was great in the law, Matthew (Mat 22:34-40) ends the dialogue with Jesus' answer to this question. Mark gives the lawyer's reply and his enlargement upon Jesus' answer, the fact that Jesus observed that he answered discreetly, and his significant words, Thou art not far from the kingdom of God.

It is interesting to compare the account of Herod's feast and John the Baptist's murder as given by Matthew and Mark respectively. Mark alone mentions the great banquet and the rank of the guests. He adds the little touches of Salome's entering in and delighting the guests. He throws Herod's promise and Salome's request into dialogue. Where Matthew says simply, He promised with an oath, to give her whatsoever she should ask, Mark gives it, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, whatsoever thou shalt ask of me, I will give it thee, unto the half of ray kingdom. The whole narrative is more dramatic than Matthew's. Matthew says that Salome was put forward by her mother. Mark pictures her going out, and details her conversation with Herodias, and her entering in again with haste, and demanding the horrible boon forthwith. Mark also enlarges upon Herod's regret: he was exceeding sorry; and where Matthew notes merely his compliance with the damsel's request, Mark lets us into his feeling of unwillingness to refuse her. Mark, too, emphasizes the promptness of the transaction. Salome demands the Baptist's head forthwith; Herod sends the executioner straightway. Mark alone mentions the executioner. While the dialogue is not peculiar to Mark, it is to be noted that it is characteristic of Peter's style, so far, at least, as can be inferred from the stories in the book of Acts, of Ananias and Sapphira (Act 5:3-9), Cornelius Act 10:1), and Peter's deliverance from prison (Act 12:1).

Mark is peculiarly minute and specific as to details of persons, times, numbers, and places; a feature in which, also, he resembles Peter (compare Act 2:15; Act 6:3; Act 4:22; Act 5:7, Act 5:23; Act 12:4). Thus, of persons, " They entered into the house of Simon and Andrew with James and John " (Mar 1:29): " Simon and they that were with him followed after him" (Mar 1:36): " In the days of Abiathar the high-priest" (Mar 2:26): " The Pharisees took counsel with the Herodians " (Mar 3:6): " The woman was a Greek, a Syro-Phenician by nation" (Mar 7:26). Compare, also, Mar 11:11; Mar 13:3; Mar 15:21. Of places: " A multitude from Galilee and Judaea, " etc. (Mar 3:7, Mar 3:8): The demoniac proclaimed his recovery in Decapolis (Mar 5:20): Jesus departed " from the border of Tyre and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis " (Mar 7:31). Compare Mar 8:10; Mar 11:1; Mar 12:41; Mar 14:68. Of number: The paralytic was " borne of four " (Mar 2:3): The swine were about two thousand (Mar 5:13): The twelve were sent out two and two (Mar 6:7): The people sat down by hundreds and fifties (Mar 6:40): " Before the cock crow twice thou shalt deny me thrice " (Mar 14:30). Of time: Jesus rose up in the morning, a great while before day (Mar 1:35): " The same day, when the even was come " (Mar 4:35). Compare Mar 11:11; Mar 14:68; Mar 15:25.

But Mark does not confine himself to mere outward details. He abounds in strokes which bring out the feeling of his characters. He uses six different words expressive of fear, wonder, trouble, amazement, extreme astonishment. The compound ἐκθαμβεῖσθαι , greatly amazed, affrighted (Mar 9:15; Mar 16:5, Mar 16:6) occurs nowhere else in the New Testament. Thus the look and emotion of our Lord are portrayed: " He looked round about on them with anger, being grieved at the hardness of their heart" (Mar 3:5): " He looked round about on them which sat round about him, and said, Behold my mother," etc. (Mar 3:34): " He looked round about " to see who had touched him in the crowd (Mar 5:32): " He marvelled because of their unbelief" (Mar 6:6): He looked on the young ruler and loved him (Mar 10:21): He was moved with compassion toward the leper (Mar 1:41): He sighed deeply in his spirit (Mar 8:12).

Similarly Mark depicts the tender compassion of the Lord. A beautiful hint of his delicate and loving appreciation of an ordinary need closes the story of the healing of the ruler's daughter. In their joy and wonder at her miraculous restoration, the friends would naturally forget the immediate practical demand for food, of which the Lord promptly reminds them by his command that something should be given her to eat (Mar 5:43). Luke notes the same circumstance. In like manner his appreciation of his disciples' weariness appears in the words, " Come ye yourselves apart into a desert place and rest awhile" (Mar 6:31). He is moved with compassion toward the multitude because they are as sheep without a shepherd (Mar 6:34): he is touched with the need and fatigue of the many who had come from far (Mar 8:3): he shows his interest in the condition of the epileptic lad by inquiring into the history of his case (Mar 9:21): he is much displeased at the disciples' rebuke of those who are bringing the young children to him (Mar 10:14).

In like manner Mark describes the mental and emotional states of those who were brought into contact with Christ. Those who witnessed the miracle of the loaves understood not, and their heart was hardened (Mar 6:52): the disciples were perplexed, questioning among themselves what the rising again from the dead should mean ( Mar 9:10): they were amazed at his words about a rich man entering into the kingdom of heaven (Mar 10:24): a sudden and mysterious awe fell upon them in their journey to Jerusalem (Mar 10:32): Pilate marvelled at Jesus being already dead, and sent for the centurion in order to ask whether he had been any while dead (Mar 15:44). Compare Mar 1:29, Mar 1:27; Mar 5:20, Mar 5:42; Mar 6:20; Mar 7:37; Mar 11:18. He depicts the interest excited by the words and works of Christ; describing the crowds which flocked to him, and their spreading abroad the fame of his power (Mar 1:28, Mar 1:45; Mar 2:13; Mar 3:20, Mar 3:21; Mar 4:1; Mar 5:20, Mar 5:21, Mar 5:24; Mar 6:31; Mar 7:36).

We find in Mark certain peculiarly forcible expressions in our Lord's language, such as, " To them that are without " (Mar 4:11); " Ye leave the commandment of God, and hold fast the tradition of men" (Mar 7:8); " This adulterous and sinful generation" (Mar 8:38); " Be set at nought " (Mar 9:12); " Quickly to speak evil of me" (Mar 9:39); " Shall receive brethren and sisters and mothers, " etc., " with persecutions" (Mar 10:30).

His narrative runs . His style abounds in quick transitions. The word εὐθέως , straightway, occurs in his Gospel something like forty times. He imparts vividness to his narration by the use of the present tense instead of the historic (Mar 1:40, Mar 1:44; Mar 2:3, sq.; Mar 11:1, Mar 11:2, Mar 11:7; Mar 14:43, Mar 14:66). He often defines his meaning by coupling similar words or phrases. Beelzebub is called by two names (Mar 3:22), and by a third (Mar 3:30): The sick are brought at even, when the sun did set (Mar 1:32): The blasphemer hath no more forgiveness, but is guilty of an eternal sin (Mar 3:29): He spake with many parables, and without a parable he spake not (Mar 4:33, Mar 4:34). Compare Mar 3:5, Mar 3:27; Mar 5:26; Mar 6:25; Mar 7:21. He employs over seventy words which are found nowhere else in the New Testament. We find him preserving the identical Aramaic words uttered by the Lord. In his Gospel alone occur Boaner ges (Mar 3:17); Talitha cumi (Mar 5:41); Korban (Mar 7:11); Ephphatha (Mar 7:34): and Abba (Mar 14:36). Writing for Romans we find him transferring certain Latin words into Greek, such as legio, legion (Mar 5:9); centurio, κεντυρίων , centurion, which elsewhere is ἑκατόνταρχος - χης (Mar 15:39); quadrans, farthing (Mar 12:42); flagellare, to scourge (Mar 15:15); speculator , executioner (Mar 2:27); census , tribute (Mar 12:14); sextarius , pot (Mar 7:4); praetorium (Mar 15:16). Three of these, centurio , speculator , and sextarius are found in his Gospel only. He always adds a note of explanation to Jewish words and usages.

His style is abrupt, concise, and forcible; his diction less pure than that of Luke and John. Besides irregularities of construction which cannot be explained to the English reader, he employs many words which are expressly forbidden by the grammarians, and some of which are even condemned as slang. Such are ἐσχάτως ἔχει , is at the point of death (Mar 5:23); κράββατος , bed (Mar 2:4, Mar 2:9, Mar 2:11, Mar 2:12); μονόφθαλμος , with one eye (Mar 9:47); κολλυβισταί , money-changers (Mar 11:15); κοράσιον , maid (Mar 5:41); ὁ ρκίζω , I adjure (Mar 5:7); ῥάπισμα , a blow of the hand (Mar 14:65); ῥαφίδος , needle (Mar 10:25).

I have described the characteristics of Mark at some length, because they lie peculiarly in the line of the special purpose of this book, which deals with individual words and phrases, and with peculiarities of diction, rather than with the exegesis of passages. Of this Gospel it is especially true that its peculiar flavor and quality cannot be caught without careful verbal study. It is a gallery of word-pictures. Reading it, even in the familiar versions, we may discover that it is, as Canon Westcott remarks, " essentially a transcript from life;" but nothing short of an insight into the original and individual words will reveal to us that the transcript itself is alive.

List of Greek Words Used by Mark Only

ἀγρεύω catch Mar 12:13 ἅλς salt Mar 9:49 ἄλαλος dumb Mar 7:37; Mar 9:17, Mar 9:25 ἀλεκτροφωνία cockcrowing Mar 13:35 ἄμφοδον a place where two ways meet Mar 11:4 ἀμφιβάλλω cast Mar 1:16 ἄναλος saltless Mar 9:50 ἀναπηδάω leap up Mar 10:50 ἀναστενάζω sigh deeply Mar 8:12 ἀπἔχει it is enough Mar 14:41 ἀπόδημος abroad Mar 13:34 ἀποστεγάζω uncover Mar 2:4 ἀφρίζω foam Mar 9:18, Mar 9:20 Βοανεργές sons of thunder Mar 3:17 γαμίσκομαι to be given in marriage Mar 12:25 γναφεύς fuller Mar 9:3 δισχίλιοι two thousand Mar 5:13 δύσκολος hard Mar 10:24 εἰ if (in swearing) Mar 8:12 ἐκθαμβέω to be amazed Mar 9:15; Mar 14:33; Mar 16:5, Mar 16:6 ἐκθαυμάζω to marvel Mar 12:17 ἐκπερισσῶς exceeding vehemently Mar 14:31 ἐναγκαλίζομαι take in the-arms Mar 9:36; Mar 10:16 ἐνειλέω wrap Mar 15:46 ἔννυχον in the night Mar 1:35 ἐξάπινα suddenly Mar 9:8 ἐξουδενόω set at naught Mar 9:12 ἐπιβάλλω (neuter) beat Mar 4:37 ἐπιῤῥάπτω sew upon Mar 2:21 ἐπισυντρέχω come running together Mar 9:25 ἐσχάτως at the point of death Mar 4:23 ἤφιεν suffered (permitted) Mar 1:34; Mar 11:16 θανάσιμος deadly Mar 16:18 θαυμάζειν διὰ to wonder because of Mar 6:6 θυγάτριον little daughter Mar 5:23; Mar 7:25 τὸ ἱκανὸν ποιεῖν to content Mar 15:15 κατάβα come down Mar 15:30 καταβαρύνω weigh down Mar 14:40 καταδιώκω follow after Mar 1:36 κατακόπτω cut Mar 5:5 κατευλογέω bless Mar 10:16 κατοίκησις dwelling Mar 5:3 κεντυρίων centurion Mar 15:39, Mar 15:44, Mar 15:45 κεφαλαιόω to wound in the head Mar 12:4 κυλίομαι wallow Mar 9:20 κωμόπολις village-town Mar 1:38 μεθόρια borders Mar 7:24 μηκύνομαι grow Mar 4:27 μογιλάλος having an impediment in speech Mar 7:32 μυρίζω anoint Mar 14:8 νουνεχῶς discreetly Mar 12:34 ξέστης pot Mar 7:4 ὄμμα eye Mar 8:28 οὐά ah! ha! Mar 15:29 παιδιόθεν from a child Mar 9:21 παρόμοιος like Mar 7:8, Mar 7:13 περιτρέχω run round about Mar 6:55 πρασιά a garden-plat Mar 6:40 προαύλιον porch or forecourt Mar 14:68 προμεριμνάω take thought before-hand Mar 13:11 προσάββατον day before the Sabbath Mar 15:42 προσεγγίζω come nigh unto Mar 2:4 προσκεφάλαιον cushion Mar 4:38 προσορμίζομαι moor to the shore Mar 6:53 προσπορεύομαι come unto Mar 10:35 πυγμῇ with the fist Mar 7:3 σκώληξ worm Mar 9:44, Mar 9:46, Mar 9:48 σπεκουλάτωρ executioner Mar 6:27 σμυρνίζω mingle with myrrh Mar 15:23 στασιαστής insurrectionist Mar 15:7 στίλβω to be glistering Mar 9:3 στίβας branch, or layer of leaves Mar 11:8 συμπόσιον a table-party Mar 6:39 συνλίβω to throng or crowd Mar 5:24, Mar 5:31 συλλυπέομαι to be grieved Mar 3:5 Συραφοινίκισσα a Syro-phoenician woman Mar 7:26 σύσσημον countersign, token Mar 14:44 τηλαυγῶς clearly Mar 8:25 τρίζω gnash Mar 9:18 ὑπερηφανία pride Mar 7:22 ὑπερπερισσῶς beyond measure Mar 7:37 ὑπολήνιον wine-fat or wine-press Mar 12:1 χαλκίον brazen vessel Mar 7:4

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 1 (Chapter Introduction)

Overview

Mar 1:1, The office of John the Baptist; Mar 1:9, Jesus is baptized; Mar 1:12, tempted; Mar 1:14, he preaches; Mar 1:16, calls Peter, Andrew, James, and John; v.23, heals one that had a devil; v.29, Peter’s mother in law; v.32, many diseased persons; v.40, and cleanses the leper.

Poole: Mark 1 (Chapter Introduction)

ARGUMENT

That the author of this compendious history of the Gospel was none of the twelve apostles, is evident to any who will read over their names, Mat 10:2-4 Mar 3:14-19 . That he was one of the seventy, whom Christ sent out afterwards, is said by some, but upon what evidence I cannot tell. That he was a disciple of Christ is out of question. There was one John surnamed Mark, Act 12:12 ; some think he was the penman of this Gospel, but others doubt it, the ancients always calling him Mark. We read of a Mark, sister’ s son to Barnabas, Col 4:10 ; and we read of Mark employed in the ministry, 2Ti 4:11 . Peter calls one of this name his son, 1Pe 5:13 . Paul calls one of this name his fellow labourer, Phm 1:24 . He who was surnamed Mark (added to John as his praenomen) went along with Barnabas to Cyprus, upon the dissension betwixt Paul and him, Act 15:39 . How many distinct persons are mentioned in Scripture of this name, and which of them was the evangelist, we have not light enough in Scripture to know by, (which yet we should not have wanted had it been material for us to know), and writers give an uncertain sound concerning this evangelist. Some would have him to be one, some another. Some have thought this Gospel was dictated by Peter to Mark. We are also told, that he wrote this history at Rome, then preached the gospel in Egypt, and was the first bishop of Alexandria, where he was buried, dying in the eighth year of Nero. These are the things which men may believe, or forbear to believe, as they see reason, coming to us only upon the credit of writers who are said, to have wrote what we have of their writings at least three hundred years after Mark’ s time. Most valuable interpreters agree him to have wrote in Greek, though a native Jew, and well understanding that language. Hierom tells us, that he wrote it at Rome upon Peter’ s dictating, at the desire of some Christians; but these are great uncertainties, and we want any evidence from Scripture that Peter ever came at Rome, though we know that Paul was carried thither prisoner. His history is much shorter than that of any of the other three evangelists, yet in some particular parts he added very much to Matthew’ s relations. He seemeth much to have compared notes with Matthew, and hath very few things which Matthew hath not, (though he omits many things which he hath), which hath much shortened our annotations upon this Gospel. Matthew begins his history with the genealogy and birth of our Saviour. Luke begins his with some things that preceded the birth of John the Baptist, and of our Saviour. Mark begins with the preaching of John the Baptist. The Divine authority of this book never came in question, nor can come, unless Matthew and Luke be questioned also, for he hath very little that is not in one of them. That is what we are most especially to attend unto, for from thence it followeth, that what he wrote is the object of our faith, and the rule of our life, as to things practicable by us.

MARK CHAPTER 1

Mar 1:1-8 The Gospel begins with the preaching of John the Baptist.

Mar 1:9-11 Jesus is baptized, witnessed to from heaven,

Mar 1:12-13 and tempted of the devil,

Mar 1:14-15 preacheth in Galilee,

Mar 1:16-22 calleth Peter, Andrew, James, and John,

Mar 1:23-28 healeth one possessed of an unclean spirit,

Mar 1:29-31 Simeon’ s mother-in-law,

Mar 1:32-34 and divers other diseased persons,

Mar 1:35-39 prayeth alone, and goeth on to preach,

Mar 1:40-45 cleanseth a leper.

The Gospel seems to have taken its name, euaggelion , from the angel’ s words to the shepherds, Luk 2:10 , I bring you good tidings of great joy; for the word in the Greek signifies a good message, or good news or tidings. It sometimes signifieth the historical narration of the coming of Christ, John Baptist’ s and Christ’ s preaching, and what he did in the world, his birth, life, death, &c.; sometimes the doctrine of salvation by Christ, in opposition to that of the law; sometimes, the dispensation of it, or that period of time when God began to publish the mystery hid from ages openly to the world. It seemeth here to signify the latter; for both Matthew and Luke seem to begin the history higher. Luke, from the history of John the Baptist and Christ, as to what things preceded their birth. Matthew, from the birth of Christ. But the dispensation of the gospel began with the preaching of John the Baptist. Before his time the doctrine of the gospel was made known to Adam, and Abraham and David; prophesied by Jacob, Isaiah, and several of the prophets; but John was the first in whom those promises and prophecies were fulfilled, the first public and plain preacher of the doctrine of the gospel; for the law and the prophets prophesied until John: since that time the kingdom of God is preached, and every man presseth into it, Mat 11:13 Luk 16:16 . So as John’ s preaching was the beginning of the gospel; for though the doctrine of the gospel was before darkly made known, yet it then began to be plainly and publicly declared to the world. He was the first in whom the gospel prophecies began to have an end, as both the prophecies and the types of it had a more full completion in Christ. Two prophecies at least had their completion in John, which we find in Mal 3:1 , which the evangelist mentions in the next verse, and Mar 4:5 , concerning Elias first to come, which our Saviour applies to John, Mat 11:14 Mar 9:11-13 , and the angel before him, Luk 1:17 ; besides Isaiah’ s prophecy, Isa 40:3 , applied unto him by Mat 3:3 Mar 1:3 , and by John applied to himself, Joh 1:23 . This Gospel is called the Gospel of Jesus Christ, because the history of Christ’ s birth, life, and death is the matter of it. Christ was by Matthew called the Son of David, the son of Abraham, to let us know that he was truly man, a native Jew, and of the royal family, and derived from those two families, to whom the promises of the Messias were made. By Mark he is called

the Son of God to let us know that he was more than mere man. And indeed who, but he who was the Son of God, could fully reveal his Father’ s will, determine the law of Moses and introduce a new way of worship, and publish a mystery of salvation, hid from all preceding ages, though not from all individual persons in them.

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 1 (Chapter Introduction)

(Mar 1:1-8) The office of John the Baptist.

(Mar 1:9-13) The baptism and temptation of Christ.

(Mar 1:14-22) Christ preaches and calls disciples.

(Mar 1:23-28) He casts out an unclean spirit.

(Mar 1:29-39) He heals many diseased.

(Mar 1:40-45) He heals a leper.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 1 (Chapter Introduction)

Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 1 (Chapter Introduction)

The Beginning Of The Story (Mar_1:1-4)

The Herald Of The King (Mar_1:5-8)

The Day Of Decision (Mar_1:9-11)

The Testing Time (Mar_1:12-13)

The Message Of The Good News (Mar_1:14-15)

Jesus Chooses His Friends (Mar_1:16-20)

Jesus Begins His Campaign (Mar_1:21-22)

The First Victory Over The Powers Of Evil (Mar_1:23-28)

A Private Miracle (Mar_1:29-31)

The Beginning Of The Crowds (Mar_1:32-34)

The Quiet Hour And The Challenge Of Action (Mar_1:35-39)

The Leper Is Cleansed (Mar_1:40-45)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV