Reading Cycle Three (From “A Guide To Good Bible Reading” P. V)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Word And Phrase Study

1. Text: Mark 1:1

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

1:1 “The beginning” Does this introductory phrase refer to

1. the very beginning as in Gen. 1:1 and John 1:1

2. the beginning of Jesus’ incarnation as in I John 1:1

3. the beginning of Jesus’ public ministry (i.e., Peter’s personal experiences)

The first paragraph specifically refers to OT prophecy about the Messiah from Isaiah. The gospel story begins in the prophetic tradition of Israel. The quote in vv. 2 and 3 is a combination of Mal. 3:1 and Isa. 40:3.

Special Topic: Arche„ The term “domain” is the Greek term arche„, which means the “beginning” or “origin” of something. . 1beginning of the created order (cf. John 1:1; I John 1:1; Heb. 1:10) 2. the beginning of the gospel (cf. Mark 1:1; Phil. 4:15; II Thess. 2:13; Heb. 2:3) 3. first eyewitnesses (cf. Luke 1:2) 4. beginning signs (miracles, cf. John 2:11) 5. beginning principles (cf. Heb. 5:12) 6. beginning assurance based on gospel truths (cf. Heb. 3:14) 7. the beginning, Col. 1:18; Rev. 3:14 It came to be used of “rule” or “authority” 1. of human governing officials a. Luke 12:11 b. Luke 20:20 c. Romans 13:3; Titus 3:1 2. of angelic authorities a. Romans 8:38 b. I Cor. 15:24 c. Eph. 1:21; 3:10; 6:12 d. Col. 1:16; 2:10,15 e. Jude v. 6 These false teachers despise all authority, earthly and heavenly. They are antinomian libertines. They put themselves and their desires first before God, angels, civil authorities, and church leaders.

• “of the gospel” With Mark probably being the first written Gospel, this is the first use of the term euangelion (cf. 1:14,15; 8:35; 10:29; 13:10; 14:9) by a Gospel writer (Paul’s use in Gal. 2:2 and I Thess. 2:9 would be chronologically earlier). It is literally “the good news” or “the good message.” This obviously reflects Isa. 61:1 and possibly 40:9 and 52:7. The Jerome Biblical Commentary says “Mark’s use of the word ‘gospel’ is akin to that in Paul where it can mean either the act of proclaiming or the content of what is proclaimed” (p. 24).
• “of Jesus Christ, the Son of God” Its grammatical form can be understood as (1) the message given by Jesus or (2) the message about Jesus. Number 2 is probably the intended meaning. However, the Dictionary of Jesus and the Gospels, published by IVP, says “The genitive (‘of’) is probably both subjective and objective: Jesus proclaims the gospel and it proclaims his story” (p. 285).

Verse 1 is not a complete sentence. It is possibly the title of the book. The ancient Greek uncial Manuscripts א, A, B, D, L, and W add the phrase “Son of God” which is followed by the NKJV and the NRSV, TEV, and NIV, while it is missing in (1) א*; (2) the Palestinian Syriac; (3) one Coptic manuscript; (4) the Georgian Version; as well as from the (5) Armenian translation and (6) a quote of this text from Origen’s commentary on John. The UBS⁴ gives the inclusion a “C” rating (difficult to decide). See Special Topic on “Son of God” at 3:11.

It is difficult for modern Christians who love and trust the Bible to deal rationally with these Greek manuscript variants, but as difficult as it is for our assumptions about inspiration and preservation of God’s self-revelation, they are a reality. This addition even looks purposeful, not accidental. Early orthodox scribes were conscious of the early heretical views about Jesus, such as adoptionism, which asserted that Jesus became the Son of God. These early scribes often modified the Greek texts they copied to make them more theologically orthodox (cf. I John 5:7-8). For more reading on this troubling purposeful alteration of Greek manuscripts by orthodox scribes see Bart D. Ehrmans’ The Orthodox Corruption of Scripture. He specifically discusses Mark 1:1 on pp. 72-75.

• “of Jesus” Usually in first century Judaism the father named the child. In this case the heavenly Father, through an angel, named the child. Jewish names often carried symbolic meaning; this one was no exception. Jesus is a combination of two Hebrew nouns: (1) YHWH and (2) salvation. The significance is captured in Matt. 1:21. Jesus is the Greek translation of the Hebrew name Joshua. He proved to be the new Moses, the new Joshua, and the new High Priest.
• “Christ” This is the Greek translation of the Hebrew term “Messiah,” which means “an anointed one.” In the OT God’s anointing of leaders (i.e., prophets, priests, and kings) symbolized His calling and equipping for an assigned task.

The term “Messiah” is not used often in the OT (cf. Dan. 9:25,26 for the eschatological king), but the concept surely is. It is parallel to Matt. 1:1, “son of David,” which refers to a royal descendant of Israel’s ideal king “David.” God promised David in II Samuel 7 that one of his descendants would always reign in Israel. This promise seemed shattered by the Babylonian destruction of Jerusalem and deportation of its inhabitants (i.e., 586 b.c.). However, the prophets began to see a future Davidic seed (i.e., Isaiah, Micah, Malachi). Jesus is the promised “son of David,” “son of man” (cf. Dan. 7:13), and “son of God” (used five times in Mark).

It is striking that the only time in the entire Gospel that the designation “Jesus Christ” is used is in the opening verse (only twice in Matt. and John and not at all in Luke). Normally, Mark uses “Jesus.” This usage fits the theological emphasis of Mark on the humanity of Jesus, while His deity is veiled (i.e., Messianic secret) until the completion of His Messianic mission (i.e., Suffering Servant). It is not until the book of Acts that “Jesus Christ” becomes a recurrent title.

Text: Mark 1:2-8

²As it is written in Isaiah the prophet: “Behold, I send My messenger ahead of You, Who will prepare Your way; ³The voice of one crying in the wilderness, ‘Make ready the way of the Lord, Make His paths straight.’” ⁴John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. ⁵And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. ⁶John was clothed with camel’s hair and wore a leather belt around his waist, and his diet was locusts and wild honey. ⁷And he was preaching, and saying,”After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. ⁸I baptized you with water; but He will baptize you with the Holy Spirit.”

1:2 “As it is written” The word “written” is perfect tense, which was a Jewish idiom used to denote God’s eternal revelation (i.e., Scripture).

• “in Isaiah the prophet” This quote is a combination of Mal. 3:1 and Isa. 40:3. It is not from the Hebrew Masoretic Text or the Greek Septuagint of Isa. 40:3. Because of this some scribes changed the text to “written in the prophets” (i.e., in the Prophets section of the OT canon). The singular is found in the Greek uncial manuscripts À, B, L and D, but the plural is in MSS A, and W.

Isaiah 40-66 has two major eschatological emphases: (1) the Suffering Servant (i.e., especially 52:13-53:12) and (2) the new age of the Spirit (especially 56-66). In the following brief opening of Mark there are several possible allusions to Isaiah.

• “‘send My messenger ahead of You’” The term “messenger” can refer to an angel (cf. Exod. 23:20a, which would be another allusion to the Exodus), but here it refers to a “messenger” (cf. Mal. 3:1). This may be a word play on the term gospel (i.e., good message). This is one of the few OT quotes in Mark which was written primarily to Romans. It refers to the ministry of John the Baptist (cf. v. 4). It shows that the OT prophetic tradition is being fulfilled (this is also reflected in Jesus’ healings and exorcisms, which are also Messianic prophecies in Isaiah). The ministry of John the Baptist is mentioned in all four Gospels.

1:3 “‘The voice of one crying in the wilderness’” This is a quote of Isa. 40:3 from an unknown source. The term “wilderness” means uninhabited pasture land rather than dry, windswept, sandy desert.

• “‘Make ready the way of the Lord’” This is an aorist active imperative, which denotes urgency. In the MT, Lord (i.e., adon) is read, but YHWH (Lord) is in the Hebrew text. The phrase originally referred to physical preparation for a royal visit (cf. Isa. 57:14; 62:10). It came to refer metaphorically to the ministry of John the Baptist spiritually preparing the way for Jesus the Messiah who is also called “Lord” (i.e., kurios).
• “‘Make His paths straight’” The MT and LXX have “make straight the paths of our God.” Mark (or Peter) modified the text (or quotes an unknown textual form) to make it specifically relate to Jesus, not YHWH.

1:4 “John the Baptist” Why did John baptize with water?

1. OT precedent to signify the inauguration of the “new covenant” (cf. Exod. 19:10,14; Isa. 1:16; Jer. 31:34; Ezek. 36:25)

2. a cleansing act from ceremonial defilement (cf. Leviticus 15).

3. a prophetic eschatological metaphor of life-giving water from God (e.g., Isa. 12:2-3; Jer. 2:13; 17:13; Ezek. 47:1; Zech. 13:1; 14:8; Rev. 22:1)

4. imitation of proselyte baptism as the initiation rite to become part of the people of God

5. a rabbinic way of preparing all pilgrims to approach YHWH in His temple (possibly by immersion, cf. Miqvaot tractate in Mishnah). This ritual bath is still practiced by Muslims before entering a mosque.

• “appeared” This may be Mark’s way of alluding to the prophecy of the surprising appearance of Elijah before “the sudden appearance” of Messiah (cf. Mal. 3:1).
• “preaching” This is the term “heralding” (ke„russo„), which means “to proclaim widely or publicly a message” (cf. 1:4,7,14,38,39,45). Mark does not use the verb form of gospel (euaggelizo„).

John came preaching a baptism for repentance (se Special Topic following). This same message was continued by Jesus, but with the added emphasis of “faith” (see Special Topic at 1:15). The twin covenant needs of repentance and faith shown by baptism becomes the items of the Apostolic sermons in Acts (i.e., the kerygma)

1. Peter

a. first sermon of the church (Acts 2:37-39)

(1) repent

(2) be baptized

b. second sermon of the church (Acts 3:16,19)

(1) faith

(2) repent

2. Philip (Acts 8:12)

a. believe

b. be baptized

3. Paul

a. Philippian jailer (Acts 16:31,33)

(1) believe

(2) be baptized

b. goodbye to the Ephesian elders (Acts 20:21)

(1) repentance toward God

(2) faith in Christ

c. testimony before Agrippa (Acts 26:18)

(1) turn from darkness (Satan), i.e., repent

(2) to the light (God)

For me the requirements of the New Covenant are

1. repent

2. believe

3. obey

4. persevere

The goal of the New Covenant is Christlikeness now so that others will see the change and be attracted to faith in Christ!

• “baptism of repentance” The baptism is not the mechanism of forgiveness, but the occasion of the believers’ public profession of faith. This is not a sacramental act, but a new attitude toward sin and a new relationship with God. It is an outward sign of an inner change.

Special Topic: Repentance Repentance (along with faith) is a covenant requirement of both the Old Covenant (Nacham, BDB 636, e.g., 13:12; 32:12,14; Shuv, BDB 996, e.g., I Kgs. 8:47; Ezek. 14:6; 18:30) and the New Covenant. 1. John the Baptist (Matt. 3:2; Mark 1:4; Luke 3:3,8) 2. Jesus (Matt. 4:17; Mark 1:15; Luke 5:32; 13:3,5; 15:7; 17:3) 3. Peter (Acts 2:38; 3:19; 8:22; 11:18; II Pet. 3:9) 4. Paul (Acts 13:24; 17:30; 20:21; 26:20; Rom. 2:4; II Cor. 2:9-10) But what is repentance? Is it sorrow? Is it a cessation of sin? The best chapter in the NT for understanding the different connotations of this concept is II Corinthians 7:8-11, where three related, but different, Greek terms are used. 1. “sorrow” (lupe„, cf. vv. 8 [twice], 9 [thrice], 10 [twice], 11). It means grief or distress and has a theologically neutral connotation. 2. “repentance” (metanoeo„, cf. vv. 9,10). It is a compound of “after” and “mind,” which implies a new mind, a new way of thinking, a new attitude toward life and God. This is true repentance. 3. “regret” (metamelomai, cf. vv. 8[twice], 10). It is a compound of “after” and “care.” It is used of Judas in Matt. 27:3 and Esau in Heb. 12:16-17. It implies sorrow over the consequences, not over the acts. Repentance and faith are the required covenant acts (cf. Mark 1:15; Acts 2:38,41; 3:16,19; 20:21). There are some texts which imply that God gives repentance (cf. Acts 5:31; 11:18; II Tim. 2:25). But most of the texts see this as a necessary human covenantal response to God’s offer of a free salvation. The definitions of both the Hebrew and Greek terms are required to grasp the full meaning of repentance. The Hebrew demands “a change of action,” while the Greek demands “a change of mind.” The saved person receives a new mind and heart. He thinks differently and lives differently. Instead of “What’s in it for me?” the question is now “What is God’s will?” Repentance is not an emotion that fades or a total sinlessness, but a new relationship with the Holy One that transforms the believer progressively into a holy one.

• “for the forgiveness of sins” The term “forgiveness” literally means “put away.” This is one of several biblical terms for forgiveness. It has metaphorical connections to the OT Day of Atonement (cf. Lev. 16) where one of the two special goats is driven away from the camp of Israel, symbolically bearing the sin away (cf. Lev. 16:21-22; Heb. 9:28; I Pet. 2:24).

The phrase “of sins” is an objective genitive.

1:5 “all the country of Judea was going out to him, and all the people of Jerusalem” This is an oriental overstatement (i.e., hyperbole), but it shows the tremendous impact of John’s preaching. He was the first prophetic voice since Malachi some 400 years earlier. This is imperfect tense which means that people were continually coming because they recognized John as a prophet.

• “being baptized” This is also imperfect tense which speaks of continuous action in past time. Many Jews were sensing a new day of God’s activity and were preparing for it.
• “confessing their sins” This is a present middle participle, which literally means “to say the same.” This was their public profession of their need for spiritual forgiveness.

There is the implication that if these Jews repented and changed their lifestyles, YHWH would fully forgive their sins (cf. 1:4; Matt. 3:6; Luke 3:3). This is surely the OT pattern. It involved full forgiveness through repentance, faith, lifestyle change, and now baptism as an outward symbol! This OT pattern is modified by Jesus’ Messianic ministry. The same items are still valid, but now personal faith in Jesus as the Christ is the central issue (cf. Acts 2:38; 3:16,19; 20:21). The four Gospels form a transitional period. Mark 1:14-15 is in the John the Baptist period, but it theologically foreshadows the finished gospel message (i.e., repent, believe, and live a new life). The main issue is who Jesus is! He is YHWH’s representative, revealer, and agent of redemption and judgment. This is the reason for the Messianic Secret in Mark. Jesus is fully God from the very beginning (i.e., virgin conception), but this was not fully revealed until after His resurrection and ascension.

Special Topic: Confession There are two forms of the same Greek root used for confession or profession, homolegeo„ and exomologe. The compound term James uses is from homo, the same; lego„, to speak; and ex, out of. The basic meaning is to say the same thing, to agree with. The ex added to the idea of a public declaration. A. The English translations of this word group are 1. praise 2. agree 3. declare 4. profess 5. confess B. This word group had two seemingly opposite usages 1. to praise (God) 2. to admit sin These may have developed from mankind’s sense of the holiness of God and its own sinfulness. To acknowledge one truth is to acknowledge both. C. The NT usages of the word group are 1. to promise (cf. Matt. 14:7; Acts 7:17) 2. to agree or consent to something (cf. John 1:20; Luke 22:6; Acts 24:14; Heb. 11:13) 3. to praise (cf. Matt. 11:25; Luke 10:21; Rom. 14:11; 15:9) 4. to assent to a. a person (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; Rom. 10:9; Phil. 2:11; I John 2:23; Rev. 3:5) b. a truth (cf. Acts 23:8; II Cor. 11:13; I John 4:2) 5. to make a public declaration of (legal sense developed into religious affirmation, cf. Acts 24:14; I Tim. 6:13) a. without admission of guilt (cf. I Tim. 6:12; Heb. 10:23) b. with an admission of guilt (cf. Matt. 3:6; Acts 19:18; Heb. 4:14; James 5:16; I John 1:9)

1:6 “John was clothed with camel’s hair” This was his normal everyday clothing (i.e., perfect middle participle). This was not the skin of a camel, but cloth woven from its hair (cf. II Kgs. 1:8; Matt. 3:4). He was a man of the desert and a prophet (cf. Zech. 13:4). John dressed like Elijah, who Mal. 3:1 and 4:5 said would be the forerunner of the Messiah.

• “locusts and wild honey” This was typical food of desert people. Locusts were levitically clean and acceptable food (cf. Lev. 11:22). He ate what was naturally available.

1:7 This verse and v. 8 show the preparatory theme of John’s message. He recognized his role and place in relation to God’s Coming One (cf. John 3:30). He felt himself to be a servant, a slave (i.e., only slaves took off another’s shoes). John’s self-depreciation is recorded in all four Gospels (cf. Matt. 3:11; Luke 3:16; and John 1:27; also in Paul’s preaching in Acts 13:25). This was probably included by the Gospel writers because a heretical following later developed around John the Baptist (cf. Acts 18:24-19:7).

1:8 “I baptized you with water” Remember, John’s baptism was preparatory. This does not refer to Christian baptism. John was the last OT prophet (cf. Luke 16:16), a transition preacher, not the first gospel preacher (cf. Luke 16:16; Acts 19:17). He, like the quotes from Isaiah, links the old covenant and the new covenant.

• “He will baptize you with the Holy Spirit” This is in contrast to John’s baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or “in” or “by”) the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. I Cor. 12:13). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus’ death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:

1. convicting of sin

2. revealing the truth about Christ

3. leading to acceptance of the gospel

4. baptizing into Christ

5. convicting the believer of continuing sin

6. forming Christlikeness in the believer

Text: Mark 1:9-11

⁹In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. ¹⁰Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; ¹¹and a voice came out of the heavens: “You are My beloved Son, in You I am well-pleased.”

1:9 “Jesus came from Nazareth in Galilee” Jesus was born in Bethlehem of Judea, lived a few years in Egypt, and then settled in Nazareth, the hometown of Joseph and Mary, which was a small, new settlement of Judeans in the north. Jesus’ early ministry was in this northern area around the Sea of Galilee, which fulfills the prophecy of Isa. 9:1.

• “Jesus. . .was baptized” The Gospels differ in their early chronologies of Jesus’ ministries in Galilee and Judea. It seems that there was an early Judean ministry and a later one, but all four Gospels’ chronologies must be harmonized in order to see this early Judean visit (i.e., John 2:13-4:3).

Why Jesus was baptized has always been a concern for believers because John’s baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless (cf. II Cor. 5:21; Heb. 4:15; 7:26; I Pet. 2:22; I John 3:5).

The theories have been:

1. it was an example for believers to follow

2. it was His identification with believers’ need

3. it was His ordination and equipping for ministry

4. it was a symbol of His redemptive task

5. it was His approval of the ministry and message of John the Baptist

6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).

Whatever the reason, this was a defining moment in Jesus’ life. Although it does not imply that Jesus became the Messiah at this point, which is the early heresy of adoptionism (cf. The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.

1:10
NASB, NKJV “immediately”
NRSV “just as”
TEV “as soon as”
NJB “at once”

This is a very common term in Mark. It characterizes his Gospel. Here euthus is translated “immediately” or “straightway” (cf. 1:10,12,18,20,21,20,28,42; 2:2,8,12; 3:6; 4:5,15,16,17,29; 5:5,29,42; 6:25,27,45, 50,54; 7:35; 8:10; 9:15,20,24; 10:52; 11:3; 14:43,45; 15:1).

This is the term that gives the Gospel of Mark its fast-paced, action-oriented feel, which would have appealed to Romans. This word group is used about 47 times in Mark (cf. A Translator’s Handbook on the Gospel of Mark by Robert Bratcher and Eugene Nida, p. 29).

• “coming up out of the water” This may be an allusion to Isa. 63:11, where it originally would have referred to the Red Sea (i.e., a new exodus in Jesus, who would soon be tempted for forty days as Israel was for forty years). This verse cannot be used as a proof-text for immersion. In context it may imply coming out of the river, not coming from under the water.
• “He saw” This may imply that only Jesus saw and heard this Messianic affirmation. If so, this would fit into the recurrent theme of Mark’s Messianic Secret. However, the other Gospels also record this event in a similar way (cf. Matt. 3:13-17; Luke 3:21-22).
• “heavens opening” This may be an allusion to Isa. 64:1. This term means to rip open, which would have been a metaphor for tearing open the canopy above the earth (cf. Gen. 1:6).
• “the Spirit like a dove” The origin of this metaphor may be

1. the Spirit brooding over the water in Gen. 1:2

2. the birds Noah sent out of the Ark in Gen. 8:6-12

3. the rabbis’ use of it as a symbol of the nation of Israel (cf. Ps. 68:13; 74:19)

4. a symbol of gentleness and peace (cf. Matt. 10:16)

One reason I personally am so committed to the historical-grammatical method of biblical interpretation, which focuses on authorial intent as expressed in the literary context, is the tricky or clever way ancient interpreters (as well as modern ones) manipulated the text to fit their preset theological structure. By adding the numerical value of the letters of the Greek word “dove” (peristera), which equals 801, one gets the same numerical value of the Greek words alpha (equals 1) and omega (equals 800), so the dove equals the eternal Christ Spirit. This is so clever, but it is isogetic, not exegetic!

• “upon Him” This is the preposition eis which means “into.” It is not meant to imply that Jesus did not already have the Holy Spirit, but this was a special visible sign of the Spirit’s empowerment for His assigned Messianic task. This may also be an allusion to fulfilled prophecy (cf. Isa. 63:11).

Mark uses the preposition “into” (eis), but Matthew and Luke use “upon” (epi). This is because Mark’s Gospel, which has none of the birth narratives or visitations, begins Jesus’ ministry with the baptismal event. This brevity was used by the heretical groups, Adoptionists and Gnostics, to assert that Jesus, a normal human, was supernaturally empowered with “the Christ Spirit” at this juncture and thereafter was able to do the miraculous. Later scribes, therefore, changed the preposition to “to” (pros).

Special Topic: Adoptionism This was one of the early views of Jesus’ relation to deity. It basically asserted that Jesus was a normal human in every way and was adopted in a special sense by God at his baptism (cf. Matt. 3:17; Mark 1:11) or at His resurrection (cf. Rom. 1:4). Jesus lived such an exemplary life that God, at some point, (baptism, resurrection) adopted Him as His “son” (cf. Rom. 1:4; Phi. 2:9). This was an early church and eighth century minority view. Instead of God becoming a man (the Incarnation) it reverses this and now man becomes God! It is difficult to verbalize how Jesus, God the Son, pre-existent Deity, was rewarded or extolled for an exemplary life. If He was already God, how could He be rewarded? If He had pre-existent divine glory how could He be honored more? Although it is hard for us to comprehend, the Father somehow honored Jesus in a special sense for His perfect fulfillment of the Father’s will.

Special Topic: Gnosticism A. Most of our knowledge of this heresy comes from the gnostic writings of the second century. However, its ideas were present in the first century (Dead Sea Scrolls) and the Apostle John’s writings. B. The problem at Ephesus (I Timothy), Crete (Titus) and Colossae was a hybrid of Christianity, incipient gnosticism, and legalistic Judaism. C. Some tenets of Valentinian and Cerinthian Gnosticism of the second century 1. Matter and spirit were co-eternal (an ontological dualism). Matter is evil, spirit is good. God, who is spirit, cannot be directly involved with molding evil matter. 2. There are emanations (eons or angelic levels) between God and matter. The last or lowest one was YHWH of the Old Testament, who formed the universe (kosmos). 3. Jesus was an emanation, like YHWH, but higher on the scale, closer to the true God. Some put Him as the highest, but still less than God and certainly not incarnate deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be divine. He appeared to be human, but was really only a spirit (cf. I John 1:1-3; 4:1-6). 4. Salvation was obtained through faith in Jesus plus special knowledge, which is only known by special persons. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God. D. The gnostic false teachers advocated two opposite ethical systems 1. For some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (eons). 2. For others, lifestyle was crucial to salvation. In this book, the false teachers emphasized an ascetic lifestyle as evidence of true salvation (cf. 2:16-23). E. A good reference book is The Gnostic Religion by Hans Jonas, published by Beacon Press.

1:11 “a voice came out of the heavens” The rabbis called the heavenly voice a Bath Kol (cf. 9:7), which was the method of affirming God’s will during the interbiblical period when there was no prophet. This would have been a powerful divine affirmation to those familiar with rabbinical Judaism.

• “‘You are My beloved Son’” These two titles unite the royal aspect of the Messiah (Ps. 2:7) to the Suffering Servant of Isaiah (Isa. 42:1). The term “son” in the OT could refer to (1) the nation of Israel; (2) the King of Israel; or (3) the coming Davidic Messianic King. See Special Topic at 3:16.

Notice the three persons of the Trinity in v. 11: the Spirit, the voice from heaven, and the Son, the recipient of both.

Special Topic: The Trinity Notice the activity of all three Persons of the Trinity in unified contexts. The term “trinity,” first coined by Tertullian, is not a biblical word, but the concept is pervasive. A. the Gospels 1. Matt. 3:16-17; 28:19 (and parallels) 2. John 14:26 B. Acts – Acts 2:32-33, 38-39 C. Paul 1. Rom. 1:4-5; 5:1,5; 8:1-4,8-10 2. I Cor. 2:8-10; 12:4-6 3. II Cor. 1:21; 13:14 4. Gal. 4:4-6 5. Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6 6. I Thess. 1:2-5 7. II Thess. 2:13 8. Titus 3:4-6 D. Peter – I Pet. 1:2 E. Jude – vv. 20-21 A plurality in God is hinted at in the OT. A. Use of plurals for God 1. Name Elohim is plural, but when used of God always has a singular verb 2. “Us” in Genesis 1:26-27; 3:22; 11:7 B. The Angel of the Lord was a visible representative of Deity 1. Genesis 16:7-13; 22:11-15; 31:11,13; 48:15-16 2. Exodus 3:2,4; 13:21; 14:19 3. Judges 2:1; 6:22-23; 13:3-22 4. Zechariah 3:1-2 C. God and His Spirit are separate, Gen. 1:1-2; Ps. 104:30; Isa. 63:9-11; Ezek. 37:13-14 D. God (YHWH) and Messiah (Adon) are separate, Ps. 45:6-7; 110:1; Zech. 2:8-11; 10:9-12 E. The Messiah and the Spirit are separate, Zech. 12:10 F. All three are mentioned in Isa. 48:16; 61:1 The Deity of Jesus and the personality of the Spirit caused problems for the strict, monotheistic, early believers. 1. Tertullian – subordinated the Son to the Father 2. Origen – subordinated the divine essence of the Son and the Spirit 3. Arius – denied Deity to the Son and Spirit 4. Monarchianism – believed in a successive manifestation of the one God as Father, Son, then Spirit The trinity is a historically developed formulation informed by the biblical material 1. the full Deity of Jesus, equal to the Father, and was affirmed in a.d. 325 by the Council of Nicea 2. the full personality and Deity of the Spirit equal to the Father and Son was affirmed by the Council of Constantinople (a.d. 381) 3. the doctrine of the trinity is fully expressed in Augustine’s work De Trinitate There is truly mystery here. But the NT seems to affirm one divine essence with three eternal personal manifestations.

• “My beloved” This phrase is either (1) a title for the Messiah as in the NRSV, NJB, and Williams translations or (2) a descriptive phrase as in the NASB, NKJV, and TEV. In the Greek translation of the OT, the Septuagint, this would be understood as “favorite” or even “only,” similar to John 3:16.
• “‘in You I am well-pleased’” This descriptive phrase is paralleled in Matt. 3:17 and 17:5 (the Transfiguration). However, the descriptive phrase is missing in Mark 9:7 and Luke 9:35.

Text: Mark 1:12-13

¹²Immediately the Spirit impelled Him to go out into the wilderness. ¹³And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.

1:12-13 This account of the temptation of Jesus is so brief compared to Matt. 4:1-11 and Luke 4:1-13. In these accounts the purpose of the temptation is clear: how would Jesus use His Messianic powers to accomplish His redemptive task (cf. James Stewart, The Life and Teaching of Jesus Christ, pp. 39-46)? But what could Mark’s brief account mean? It is possible that Peter saw this event as a symbol of Jesus’ defeat of evil (i.e., by the empowering of the Spirit), a foreshadowing of the Passion Week. But this is only speculation. The text itself gives no clue except the event’s timing—just after Jesus’ (1) enduing by the Spirit and (2) affirmation by the Father, but before His public ministry. This is one of the three events mentioned before Jesus’ public ministry ([1] John’s ministry; [2] John’s baptism; and [3] Satan’s temptation).

1:12 “Immediately” See note at 1:10.

• “the Spirit impelled Him to go out into the wilderness” The term”impelled” is the strong term “throw out” (often used of exorcisms, cf. 1:34,39; 3:15,22,23; 6:13; 7:26; 9:18,28,38). The Son’s temptation was by the agency of the evil one, but instigated by the Spirit (cf. Matt. 4:1-11; Luke 4:1-13). It was God’s will that Jesus be tested! I would like to recommend two good books on this topic, The Life and Teaching of Jesus by James S. Stewart and Between God and Satan by Helmut Thielicke.

In the OT the wilderness was a time of testing for Israel, but also a time of intimate fellowship. The rabbis called the wilderness wandering period the honeymoon between YHWH and Israel. Elijah and John the Baptist grew up in the wilderness. It was a place of seclusion for training, meditation, and preparation for active ministry. This period was crucial for Jesus’ preparation (cf. Heb. 5:8).

1:13 “forty days” This is used both literally and figuratively in the Bible. It denotes a long indeterminate period of time (i.e., longer than a lunar cycle, but shorter than a seasonal change).

Special Topic: Symbolic Numbers In Scripture A. Certain numbers functioned both as numerals and symbols. 1. One – God (e.g., Deut. 6:4; Eph. 4:4-6) 2. Four – the whole earth (i.e., four corners, four winds) 3. Six – human imperfection (one less than 7, e.g., Rev. 13:18) 4. Seven – divine perfection (the seven days of creation). Notice the symbolic usages in Revelation: a. seven candlesticks, 1:12,20; 2:1 b. seven stars, 1:16,20; 2:1 c. seven churches, 1:20 d. seven spirits of God, 3:1; 4:5; 5:6 e. seven lamps, 4:5 f. seven seals, 5:1,5 g. seven horns and seven eyes, 5:6 h. seven angels, 8:2,6; 15:1,6,7,8; 16:1; 17:1 i seven trumpets, 8:2,6 j. seven thunders, 10:3,4 k. seven thousand, 11:13 l. seven heads, 13:1; 17:3,7,9 m. seven plagues, 15:1,6,8; 21:9 n. seven bowls, 15:7 o. seven kings, 17:10 p. seven vials, 21:9 5. Ten – completeness a. use in Gospels (1) Matt. 20:24; 25:1,28 (2) Mark 10:41 (3) Luke 14:31; 15:8; 17:12,17; 19:13,16,17,24,25 b. use in Revelation (1) 2:10, ten days of tribulation (2) 12:3; 17:3,7,12,16, ten horns (3) 13:1, ten crowns c. multiples of 10 in Revelation (1) 144,000 = 12x12x1000, cf. 7:4; 14:1,3 (2) 1,000 = 10x10x10, cf. 20:2,3,6 6. Twelve – human organization a. twelve sons of Jacob (i.e., twelve tribes of Israel, Gen. 35:22; 49:28) b. twelve pillars, Exod. 24:4 c. twelve stones on breast plate of High Priest, Exod. 28:21; 39:14 d. twelve loaves, for table in Holy Place (symbolic of God’s provision for the twelve tribes), Lev. 24:5; Exod. 25:30 e. twelve spies, Deut. 1:23; Josh. 3:22; 4:2,3,4,8,9,20 f. twelve apostles, Matt. 10:1 g. use in Revelation (1) twelve thousand sealed, 7:5-8 (2) twelve stars, 12:1 (3) twelve gates, twelve angels, twelve tribes, 21:12 (4) twelve foundation stones, names of the twelve apostles, 21:14 (5) New Jerusalem was twelve thousand stadia squared, 21:16 (6) twelve gates made of twelve pearls, 21:12 (7) tree of life with twelve kinds of fruit, 22:2 7. Forty – number for time a. sometimes literal (exodus and wilderness wanderings, e.g., Exod. 16:35); Deut. 2:7; 8:2 b. can be literal or symbolic (1) flood, Gen. 7:4,17; 8:6 (2) Moses on Mt. Sinai, Exod. 24:18; 34:28; Deut. 9:9,11,18,25 (3) divisions of Moses life: (a) forty years in Egypt (b) forty years in the desert (c) forty years leading Israel (4) Jesus fasted forty days, Matt. 4:2; Mark 1:13; Luke 4:2 c. Note (by means of a Concordance) the number of times this number appears in time designation in the Bible! 8. Seventy – round number for people a. Israel, Exod. 1:5 b. seventy elders, Exod. 24:1,9 c. eschatological, Dan. 9:2,24 d. mission team, Luke 10:1,17 e. forgiveness (70x7), Matt. 18:22 B. Good references 1. John J. Davis, Biblical Numerology 2. D. Brent Sandy, Plowshares and Pruning Hooks

• “was being tempted” This is an imperfect passive periphrastic linked to an imperfect active “to be” verb. The term “tempt” (peirazo„) has the connotation of “to test with a view toward destruction.” From the first class conditional sentences in Matt. 4 (cf. 4:3,6) we learn that the temptation was over how to use His Messianic power to accomplish God’s redemptive will.

Special Topic: Greek Terms For “Testing” And Their Connotations There are two Greek terms which have the idea of testing someone for a purpose. 1. Dokimazo„, dokimion, dokimasia This term is a metallurgist term for testing the genuineness of something (i.e., metaphorically someone) by fire. The fire reveals the true metal and burning off (i.e., purifying) of the dross. This physical process became a powerful idiom for God and/or Satan and/or humans testing others. This term is used only in a positive sense of testing with a view towards acceptance. It is used in the NT of testing: a. oxen, Luke 14:19 b. ourselves, I Cor. 11:28 c. our faith, James 1:3 d. even God, Heb. 3:9 The outcomes of these tests were assumed to be positive (cf. Rom. 1:28; 14:22; 16:10; II Cor. 10:18; 13:3; Phil. 2:27;I Pet. 1:7). Therefore, the term conveys the idea of someone examined and proved to be a. worthwhile b. good c. genuine d. valuable e. honored 2. Peirazo„, peirasmus This term often has the connotation of examination for the purpose of fault finding or rejection. It is often used in connection with Jesus’ temptation in the wilderness. a. It conveys the attempt to trap Jesus (cf. Matt. 4:1; 16:1; 19:3; 22:18,35; Mark 1:13; Luke 4:38; Heb. 2:18). b. This term (peirazo„) is used as a title for Satan in Matt. 4:3; I Thess. 3:5. c. It is used by Jesus to not test God (cf. Matt. 14:7; Luke 4:12). d. It also denotes the attempt to do something that has failed (cf. Acts 9:20; 20:21; Heb. 11:29). e. It is used in connection with the temptations and trials of believers (cf. I Cor. 7:5; 10:9,13; Gal. 6:1; I Thess. 3:5; Heb. 2:18; James 1:2,13,14; I Pet. 4:12; II Pet. 2:9). God allows the three enemies of mankind (i.e., the world, the flesh, and the devil) to manifest in a specific time and place.

• “by Satan” The Bible repeatedly asserts a personal, supernatural force of evil.

Special Topic: Satan This is a very difficult subject for several reasons. 1. The OT reveals not an archenemy of good, but a servant of YHWH, who offers mankind an alternative and also accuses mankind of unrighteousness. There is only one God (monotheism), one power, one cause in the OT—YHWH. 2. The concept of a personal archenemy of God developed in the interbiblical (non-canonical) literature under the influence of Persian dualistic religions (Zoroastrianism). This, in turn, greatly influenced rabbinical Judaism and the Essene community (i.e., Dead Sea Scrolls). 3. The NT develops the OT themes in surprisingly stark, but selective, categories. If one approaches the study of evil from the perspective of biblical theology (each book or author or genre studied and outlined separately), then very different views of evil are revealed. If, however, one approaches the study of evil from a non-biblical or extra-biblical approach of world religions or eastern religions, then much of the NT development is foreshadowed in Persian dualism and Greco-Roman spiritism. If one is presuppositionally committed to the divine authority of Scripture, then the NT development must be seen as progressive revelation. Christians must guard against allowing Jewish folklore or western literature (Dante, Milton) to further influence the concept. There is certainly mystery and ambiguity in this area of revelation. God has chosen not to reveal all aspects of evil, its origin, its development, its purpose, but He has revealed its defeat! In the OT the term “satan” or “accuser” (BDB 966) can relate to three separate groups. 1. human accusers (cf. I Sam. 29:4; II Sam. 19:22; I Kgs. 11:14,20,29; Ps. 109:6) 2. angelic accusers (cf. Num. 22:22-23; Job 1-2; Zech. 3:1) 3. demonic accusers (cf. I Chr. 21:1; I Kgs. 22:21; Zech. 13:2) Only later in the intertestamental period is the serpent of Genesis 3 identified with Satan (cf. Book of Wisdom 2:23-24; II Enoch 31:3), and even later does this become a rabbinical option (cf. Sot 9b and Sanh. 29a). The “sons of God” of Gen. 6 become angels in I Enoch 54:6. I mention this, not to assert its theological accuracy, but to show its development. In the NT these OT activities are attributed to angelic, personified evil (cf. I Cor. 11:3; Rev. 12:9). The origin of personified evil is difficult or impossible (depending on your point of view) to determine from the OT. One reason for this is Israel’7:14; Isa. 45:7; Amos 3:6). All causality was attributed to YHWH to demonstrate His uniqueness and primacy (cf. Isa. 43:11; 44:6,8,24; 45:5-6,14,18,21,22). Sources of possible information are (1) Job 1-2, where Satan is one of the “sons of God” (i.e., angels) or (2) Isa. 14 and Ezek. 28, where prideful near-eastern kings (Babylon and Tyre) are possibly used to illustrate the pride of Satan (cf. I Tim. 3:6). I have mixed emotions about this approach. Ezekiel uses Garden of Eden metaphors, not only for the king of Tyre as Satan (cf. Ezek. 28:12-16), but also for the king of Egypt as the Tree of the Knowledge of Good and Evil (Ezek. 31). However, Isa. 14, particularly vv. 12-14, seems to describe an angelic revolt through pride. If God wanted to reveal to us the specific nature and origin of Satan, this is a very oblique way and place to do it. We must guard against the trend of systematic theology of taking small, ambiguous parts of different testaments, authors, books, and genres and combining them as pieces of one divine puzzle. I agree with Alfred Edersheim (The Life and Times of Jesus the Messiah, vol. 2, appendices XIII [pp. 748-763] and XVI [pp.770-776]) that rabbinical Judaism has been overly influenced by Persian dualism and demonic speculation. The rabbis are not a good source for truth in this area. Jesus radically diverges from the teachings of the Synagogue in this area. I think that the concept of an archangelic enemy of YHWH developed from the two high gods of Iranian dualism, Ahkiman and Ormaza, and were then developed by the rabbis into a biblical dualism of YHWH and Satan. There is surely progressive revelation in the NT as to the personification of evil, but not as elaborate as the rabbis. A good example of this difference is the “war in heaven.” The fall of Satan is a logical necessity, but the specifics are not given. Even what is given is veiled in apocalyptic genre (cf. Rev. 12:4,7,12-13). Although Satan is defeated in Jesus and exiled to earth, he still functions as a servant of YHWH (cf. Matt. 4:1; Luke 22:31-32; I Cor. 5:5; I Tim. 1:20). We must curb our curiosity in this area. There is a personal force of temptation and evil, but there is still only one God and we are still responsible for our choices. There is a spiritual battle, both before and after salvation. Victory can only come and remain in and through the Triune God. Evil has been defeated and will be removed!

• “the wild beasts” This is possibly a simple reference to an uninhabited area. However, because wild beasts are used as metaphors for or names of the demonic in the OT (cf. NEB) this could also refer to a place of demonic activity (cf. Ps. 22:12-13,16,21; Isa. 13:21-22; 34:11-15).

These wild beasts could also be a continuing allusion to the new exodus, the new age of restored fellowship between mankind and the animals (cf. Isa. 11:6-9; 65:25; Hos. 2:18). The Bible often describes the new age as a restoration of the Garden Eden (cf. Genesis 2; Rev. 21-22). The original image of God in mankind (cf. Gen. 1:26-27) is restored through Jesus’ sacrificial death. Full fellowship, which existed before the Fall (cf. Genesis 3), is possible again.

• “angels were ministering to Him” This is an Imperfect tense which means (1) ongoing action in past time or (2) the beginning of an activity in past time. Angels ministered to (1) Elijah in the wilderness in the same way (i.e., providing food, cf. I Kgs. 18:7-8). This may imply Jesus as the new prophetic voice (cf. Deut. 18:18-22) and (2) Israel in the wilderness, so too, to Jesus while in the wilderness. This may have implied Jesus as the new Moses paralleling his baptism and testing (cf. I Cor. 10:1-13).

Text: Mark 1:14-15

¹⁴Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, ¹⁵and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

1:14-15 These two verses are a summary statement. Mark often uses this technique (cf. 1:14-15,21-22,39; 2:13; 3:7b-9; 6:7,12-13). These summaries convey several theological truths

1. Jesus was popular and many came to hear Him preach/teach

2. Jesus was powerful, exorcizing demons and healing people

3. He transferred His power to His disciples (i.e., the mission trips of the Twelve and the seventy)

4. the purpose of Jesus’ proclamation was repentance and faith

1:14 “John had been taken into custody” John was imprisoned (i.e., paradido„mi, which is used twenty times in Mark for “turned over to the authorities”) by Herod Antipas because he continued to publicly condemn Herod’s marriage to his brother’s ex-wife (cf. Mark 6:16-17)

Special Topic: The Family Of Herod The Great A. Herod the Great 1. King of Judea (37-4 b.c., This refers to Herod the Great (37-4 b.c.), an Idumean (from Edom), who, through political maneuvering, managed to be appointed ruler of a large part of Palestine (Canaan) by the Roman Senate in 40 b.c. by means of the support of Mark Antony.) 2. Recorded in Matt. 2:1-19; Luke 1:5 3. His sons a. Herod Philip (son of Mariamne of Simon) (1) Husband of Herodias (4 b.c. - a.d. 34) (2) Recorded in Matt. 14:3; Mark 6:17 b. Herod Philip (son of Cleopatra) (1) Tetrarch of area north and west of the Sea of Galilee (4 b.c. - a.d. 34) (2) Recorded in Luke 3:1 c. Herod Antipas (1) Tetrarch of Galilee and Perea (4 b.c. - a.d. 39) (2) Recorded in Matt. 14:1-12; Mark 6:14,29; Luke 3:19; 9:7-9; 13:31; 23:6-12,15; Acts 4:27; 13:1 d. Archelaus, Herod the Ethnarch (1) Ruler of Judea, Samaria, and Idumea (4 b.c. - a.d. 6) (2) Recorded in Matt. 2:22 e. Aristobulus (son of Mariamne) (1) Recorded as father of Herod Agrippa I who was (a) King of Judea (a.d. 37-44) (b) Recorded in Acts 12:1-24; 23:35 (i) his son was Herod Agrippa II – Tetrarch of northern territory (a.d. 50-70) (ii) his daughter was Bernice – consort of her brother – Acts 25:13-26:32 (iii) his daughter was Drusilla – wife of Felix – Acts 24:24 B. Biblical References to the Herods 1. Herod the Tetrarch who was mentioned in Matthew 14:1ff.; Luke 3:1; 9:7; 13:31, and 23:7, was the son of Herod the Great. At the death of Herod the Great, his kingdom was divided among several of his sons. The term “Tetrarch” meant “leader of the fourth part.” This Herod was known as Herod Antipas, which is the shortened form of Antipater. He controlled Galilee and Perea. This meant that much of Jesus’ ministry was in the territory of this second generation Idumean ruler. 2. Herodias was the daughter of Herod Antipas’ brother, Aristobulus. She had also been previously married to Philip, the half brother of Herod Antipas. This was not Philip the Tetrarch who controlled the area just north of Galilee, but the other brother Philip who lived in Rome. Herodias had one daughter by Philip. On Herod Antipas’ visit to Rome he met and was seduced by Heroditas, who was looking for political advancement. Therefore, Herod Antipas divorced his wife, who was a Nabatean princess, and Herodias divorced Philip so that she and Herod Antipas could be married. She was also the sister of Herod Agrippa I (cf. Acts 12). 3. We learn the name of Herodias’ daughter, Salome, from Flavius Josephus in his book The Antiquities of the Jews 8:5:4. She must have been between the ages of twelve and seventeen at this point. She was obviously controlled and manipulated by her mother. She later married Philip the Tetrarch, but was soon widowed. 4. About ten years after the beheading of John the Baptist, Herod Antipas went to Rome at the instigation of his wife Herodias to seek the title of king because Agrippa I, her brother, had received that title. But Agrippa I wrote Rome and accused Antipas of corroboration with the Parthians, a hated enemy of Rome from the Fertile Crescent (Mesopotamia). The Emperor apparently believed Agrippa I and Herod Antipas, along with his wife Herodias, was exiled to Spain. 5. It may make it easier to remember these different Herods as they are presented in the New Testament by remembering that Herod the Great killed the children in Bethlehem; Herod Antipas killed John the Baptist; Herod Agrippa I killed the Apostle James; and Herod Agrippa II heard Paul’s appeal recorded in the book of Acts. C. Background Information on the Family of Herod the Great – for more information, consult the index of Flavius Josephus in Antiquities of the Jews.

• “Jesus came into Galilee” The Gospel records Jesus’ ministry geographically in Galilee, in Judea, in Galilee, and in Judea. Jesus left southern Palestine when John was arrested (cf. Matt. 4:12; Luke 4:14-15; John 1:43). Ministry in the predominantly Gentile northern Palestine was a fulfillment of the prophecy of Isa. 9. No one expected anything spiritually significant to begin in this region, far removed from the Temple (cf. John 1:46) and the first to be defeated and exiled by the Mesopotamian powers (i.e., Assyria and neo-Babylon).
• “preaching the gospel of God” This use of the term “gospel” must be qualified. At first Jesus’ message was similar to John’s. The full gospel of Jesus will not be complete until after His life, death, burial, resurrection and ascension. Verse 15 gives the content of Jesus’ early preaching. What John preached was personally embodied in Jesus of Nazareth (cf. John 14:6).

1:15 “‘time is fulfilled’” This phrase is introduced by hoti, which usually denotes a quote and is common in Mark. This reflects Peter’s memory of Jesus’ words. This is perfect passive indicative, which has prophetic/messianic significance (cf. Eph. 1:10; Gal. 4:4; I Tim. 2:6; Titus 1:3). The passive voice reflects God’s activity in and control of time and history.

• “‘the kingdom of God’” This refers to God’s reign. It is both a present reality and a future consummation. In Matthew’s Gospel this is usually referred to as “kingdom of heaven.” These phrases are synonymous (compare Matt. 13:11 with Mark 4:11 and Luke 8:10). The kingdom arrived when Jesus was born. It is described and embodied in Jesus’ life and teachings. It will be consummated at His return. It was the subject of Jesus’ sermons and parables. It was the central theme of His spoken messages.

Special Topic: The Kingdom Of God In the OT YHWH was thought of as the King of Israel (cf. I Sam. 8:7; Ps. 10:16; 24:7-9; 29:10; 44:4; 89:18; 95:3; Isa. 43:15; 44:4,6) and the Messiah as the ideal king (cf. Ps. 2:6; Isa. 9:6-7; 11:1-5). With the birth of Jesus at Bethlehem (6-4 b.c.) the kingdom of God broke into human history with new power and redemption (new covenant, cf. Jer. 31:31-34; Ezek. 36:27-36). John the Baptist proclaimed the nearness of the kingdom (cf. Matt. 3:2; Mark 1:15). Jesus clearly taught that the kingdom was present in Himself and His teachings (cf. Matt. 4:17,23; 9:35; 10:7; 11:11-12; 12:28;16:19; Mark 12:34; Luke 10:9,11; 11:20; 12:31-32; 16:16; 17:21). Yet the kingdom is also future (cf. Matt. 16:28; 24:14; 26:29; Mark 9:1; Luke 21:31; 22:16,18). In the Synoptic parallels in Mark and Luke we find the phrase, “the kingdom of God.” This common topic of Jesus’ teachings involved the present reign of God in human’s hearts, which one day will be consummated over all the earth. This is reflected in Jesus’ prayer in Matt. 6:10. Matthew, written to Jews, preferred the phrase that did not use the name of God (Kingdom of Heaven), while Mark and Luke, writing to Gentiles, used the common designation, employing the name of deity. This is such a key phrase in the Synoptic Gospels. Jesus’ first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that John uses this phrase only twice (and never in Jesus’ parables). In John’s gospel “eternal life”is a key metaphor. The tension with this phrase is caused by the two comings of Christ. The OT focused only on one coming of God’s Messiah—a military, judgmental, glorious coming—but the NT shows that He came the first time as the Suffering Servant of Isa. 53 and the humble king of Zech. 9:9. The two Jewish ages, the age of wickedness and the new age of righteousness, overlap. Jesus currently reigns in the hearts of believers, but will one day reign over all creation. He will come like the OT predicted! Believers live in “the already” versus “the not yet” of the kingdom of God (cf. Gordon D. Fee and Douglas Stuart’s How to Read The Bible For All Its Worth, pp. 131-134).

• NASB, NKJV “is at hand”
  NRSV “has come near”
  TEV “is near”
  NJB “is close at hand”

This is a perfect active indicative, which implies that the kingdom was a past reality (cf. vv. 1-3) as well as a current reality (cf. Matt. 12:28; Luke 11:20; 17:21). The phrase “the time is fulfilled” parallels this phrase and emphasizes the reality of God’s prophetic word now becoming a historical event. The “New Age of Righteousness” was inaugurated at Jesus’ birth, but not fully known until the Passion Week’s events and not fully empowered until Pentecost.

Although the Kingdom has truly come, there are also NT texts which imply that its complete manifestation is future (cf. 9:1; 14:25; Matt. 26:29; Luke 22:18; Acts 1:11; I Thess. 4:13-18). What we do with Christ now determines our eschatological hope (cf. 8:38).

• “‘repent’” See Special Topic on Repentance at 1:4.
• “‘and believe in the gospel’” The parallels in Matt. (4:17) and Luke (4:14-15) do not have the same summary.

Special Topic: Faith, Believe, Or Trust (Pistis [noun], Pisteuo„, [verb], Pistos [adjective]) · This is such an important term in the Bible (cf. Heb. 11:1,6). It is the subject of Jesus’ early preaching (cf. Mark 1:15). There are at least two new covenant requirements: repentance and faith (cf. 1:15; Acts 3:16,19; 20:21). B. Its etymology 1. The term “faith” in the OT meant loyalty, fidelity, or trustworthiness and was a description of God’s nature, not ours. 2. It came from a Hebrew term (emun, emunah), which meant “to be sure or stable.” Saving faith is mental assent (set of truths), moral living (a lifestyle), and primarily a relational (welcoming of a person) and volitional commitment (a decision) to that person. C. Its OT usage It must be emphasized that Abraham’s faith was not in a future Messiah, but in God’s promise that he would have a child and descendants (cf. Gen. 12:2; 15:2-5; 17:4-8; 18:14). Abraham responded to this promise by trusting in God. He still had doubts and problems about this promise, which took thirteen years to be fulfilled. His imperfect faith, however, was accepted by God. God is willing to work with flawed human beings who respond to Him and His promises in faith, even if it is the size of a mustard seed (cf. Matt. 17:20). D. Its NT usage The term “believed” is from the Greek term (pisteuo„) which can also be translated “believe,” “faith,” or “trust.” For example, the noun does not occur in the Gospel of John, but the verb is used often. In John 2:23-25 there is uncertainty as to the genuineness of the crowd’s commitment to Jesus of Nazareth as the Messiah. Other examples of this superficial use of the term “believe” are in John 8:31-59 and Acts 8:13, 18-24. True biblical faith is more than an initial response. It must be followed by a process of discipleship (cf. Matt. 13:20-22,31-32). E. Its use with PREPOSITIONS 1. eis means “into.” This unique construction emphasizes believers putting their trust/faith in Jesus a. into His name (John 1:12; 2:23; 3:18; I John 5:13) into Him (John 2:11; 3:15,18; 4:39; 6:40; 7:5,31,39,48; 8:30; 9:36; 10:42; 11:45,48; 12:37,42; Matt. 18:6; Acts 10:43; Phil. 1:29; I Pet. 1:8) c. into Me (John 6:35; 7:38; 11:25,26; 12:44,46; 14:1,12; 16:9; 17:20) d. into the Son (John 3:36; 9:35; I John 5:10) e. into Jesus (John 12:11; Acts 19:4; Gal. 2:16) into Light (John 12:36) g. into God (John 14:1) 2. en means “in” as in John 3:15; Mark 1:15; Acts 5:14 3. epi means “in” or upon, as in Matt. 27:42; Acts 9:42; 11:17; 16:31; 22:19; Rom. 4:5,24; 9:33; 10:11; I Tim. 1:16; I Pet. 2:6 4. the dative case with no preposition as in Gal. 3:6; Acts 18:8; 27:25; I John 3:23; 5:10 5. hoti, which means “believe that,” gives content as to what to believe a. Jesus is the Holy One of God (John 6:69) b. Jesus is the I Am (John 8:24) c. Jesus is in the Father and the Father is in Him (John 10:38) d. Jesus is the Messiah (John 11:27; 20:31) e. Jesus is the Son of God (John 11:27; 20:31) f. Jesus was sent by the Father (John 11:42; 17:8,21) g. Jesus is one with the Father (John 14:10-11) h. Jesus came from the Father (John 16:27,30) i. Jesus identified Himself in the covenant name of the Father, “I Am” (John 8:24; 13:19) j. We will live with Him (Rom. 6:8) k. Jesus died and rose again (I Thess. 4:14)

Text: Mark 1:16-20

¹⁶As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. ¹⁷And Jesus said to them, “Follow Me, and I will make you become fishers of men.” ¹⁸Immediately they left their nets and followed Him. ¹⁹Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. ²⁰Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him.

1:16 “the Sea of Galilee” This lake goes by several names in the Bible.

1. the Sea of Chinnereth (cf. Num. 34:11; Josh. 12:3; 13:27)

2. Lake of Gennesaret (cf. Luke 5:1)

3. Sea of Tiberias (cf. John 6:1; 21:1)

4. Sea of Galilee (most common, cf. 1:16; 7:31; Matt. 4:18; 15:29; John 6:1)

• “Simon and Andrew. . .casting a net” Notice Peter is the first officially called in Mark, while in John 1:35-42 it was Andrew. The Sea of Galilee supplied all of Palestine with fish. This net refers to hand nets, which were about 10 feet by 15 feet across. Fish were a main staple of the Jewish diet.

1:17 “‘Follow Me’” This is an adverb functioning as an Aorist imperative. This must not have been the first encounter between Jesus and these fishermen (cf. John 1:35ff). This is their call to be official, permanent followers of a rabbi (cf. vv. 17 and 20).

• “‘I will make you become fishers of men’” This is a word play on their vocation. Fishing in the OT was often a metaphor for judgment (cf. Jer. 16:16. Ezek. 29:4-5; 38:4; Amos 4:2; Hab.1:14-17). Here it is a metaphor of salvation.

1:18 This is repeated in Matt. 4:18-22, but a slightly different account is found in Luke 5:1-11.

1:19-20 “boat” These were large fishing boats. James and John, the sons of Zebedee, were prosperous middle class fishermen (i.e., had hired servants). John apparently had business contracts to regularly sell fish to the priestly families in Jerusalem (i.e., John was known by them, cf. John 18:15-16).

Text: Mark 1:21-28

²¹They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. ²²They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. ²³Just then there was a man in their synagogue with an unclean spirit; and he cried out, ²⁴saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are the Holy One of God!” ²⁵And Jesus rebuked him, saying, “Be quiet, and come out of him!” ²⁶Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. ²⁷They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.” ²⁸Immediately the news about Him spread everywhere into all the surrounding district of Galilee.

1:21 “Capernaum” Jesus, because of the city of Nazareth’s lack of faith (cf. Luke 4:16-30) and as a fulfilment of prophecy (cf. Matt. 4:13-16), took this city as His headquarters (cf. 2:1). Ministry in the city of Capernaum (cf. 1:21-3:6) is used to depict typical activity of Jesus. These events reveal clearly His authority, power, and Messiahship. This is like a glimpse into the daily life and activity of Jesus during this entire period of public ministry.

• “immediately” See note at 1:10.
• “Sabbath” Special Topic following.

Special Topic: Sabbath This is from the Hebrew word meaning “rest” or “cessation.” It is connected to the seventh day of creation where God ceased His labor after finishing initial creation (cf. Gen. 2:1-3). God did not rest because He was tired, but because (1) creation was complete and good (cf. Gen. 1:31) and (2) to give mankind a regular pattern for worship and rest. The Sabbath begins like all the days of Gen. 1, at twilight; therefore, twilight on Friday to twilight on Saturday was the official time period. All the details of its observance are given in Exodus (especially chapters 16,20,31, and 35) and Leviticus (especially chapters 23-26). The Pharisees had taken these regulations and, by their oral discussions, interpreted them to include many rules. Jesus often performed miracles, knowingly violating their picky rules so as to enter into a dialogue with them. It was not the Sabbath that Jesus rejected or belittled, but their self-righteous legalism and lack of love.

• “synagogue” This is from a compound word which literally means “to come together.” It was Jesus’ custom to attend worship regularly. The synagogue developed in Mesopotamia during the Babylonian Exile. It was a place of worship, education, and cultural preservation. It was the local expression of the Jewish faith, as the Temple was the national expression. There was at least one synagogue in every town with at least ten Jewish men.
• “began to teach” It was customary for someone from the congregation or a distinguished guest to be chosen to lead the teaching part of the worship service. Usually a passage from the Torah (i.e., Genesis – Deuteronomy) was read and a passage from the Prophets (i.e., Joshua – Kings and Isaiah – Malachi).

1:22,27 “amazed” Literally this meant “struck to attention.” Jesus’ teaching style and content were radically different from that of the rabbis. They quoted one another as authorities, but He spoke with God’s authority (cf. Matt. 5:17-48). Jesus’ teachings and actions caused amazement, astonishment, and even fear (cf. 1:22,27; 2:12; 5:42; 6:2,51; 7:37; 9:6,15; 10:26,32; 11:18; 14:33).

1:22 “not as the scribes” Jesus did not quote oral tradition (i.e., Talmud). The Jews were concerned that they might break God’s commands, so every verse of the Torah (the writings of Moses, Genesis - Deuteronomy) was interpreted by rabbinical discussions. Later these developed into schools, one liberal (i.e., Hillel) and one conservative (i.e., Shammai). The leading rabbis of these two ancient schools were often quoted as authorities. The scribes were the professional teachers of Judaism who interpreted the oral tradition to local situations and needs. Most scribes in Jesus’ day were Pharisees.

Special Topic: Scribes The title comes from the Hebrew noun (BDB 706) which means “a spoken message,” “a written document/decree.” The Greek translation “grammateus” usually refers to a written message. It can denote 1. educator (Nehemiah 8) 2. governmental official ( II Kgs. 22:3-13) 3. recorder/secretary (I chr. 24:6; II Chr. 34:13; Jer. 36:22) 4. military officer (cf. Jdgs. 5:14) 5. religious leader (Ezra 7:6; Neh. 12:12-13 In the NT they are often associated with the Pharisees. In a sense they were people who were educated in the OT and the Oral Traditions (i.e., Talmud). They helped interpret and apply the Jewish traditions to everyday life (cf. Sirah 39:6). However, their righteousness (i.e., Jewish legalism and ritual) could not bring peace with God (cf. Matt. 5:20; Rom. 3:19-20; 9:1-5,30-32; 10:1-6; col. 2:20-22). They were often depicted in the Synoptic gospels (John never mentions them, 8:3 not original), as opposed to Jesus, although some did respond to Him (cf. Matt. 8:19). 1. conflict over eating with sinners and tax-collectors, Mark 2:16; Matt. 9:9-13 2. conflict over the source of Jesus’ authority in exorcisms, Mark 3:22 3. conflict over Jesus forgiving sin, Matt. 9:3; Luke 5:21 4. demand for a spectacular sigh, Matt. 12:38 5. conflict over hand washing (i.e., ceremonial washings), Matt. 15:1-2; Mark 7:1-5 6. conflict over the crowds’ affirmation at the triumphal entry into Jerusalem, Matt. 21:15 7. Jesus’ accusation of their motives (i.e., seeking honor and preeminence), mark 12:38-40 8. Jesus’ accusing them of being hypocrites and blind guides in Moses seat, Matt. 23:1=36 Because of their knowledge of Scripture, they should have been the first to recognize and embrace Jesus, but their traditions (cf. Isa. 29:13; 6:9-10) had blinded them! When light becomes darkness, how great is the darkness!

1:23 “man. . .with an unclean spirit” This was a case of demon possession (cf. v. 34). Notice he was still in worship, keeping up appearances. The NT makes a distinction between physical illness and demon possession, although they often had the same symptoms. In these cases the demon controls the person. The person has lost his own will. The Jewish worldview assumed the presence of spiritual beings, good (cf. Mark 1:13; Matt. 18:10; Acts 12:15; II Kgs. 6:17) and evil (cf. 1:23,26,27; 3:11,20; 5:2,8,13; 6:7; 7:25), who affected people’s lives.

Special Topic: The Demonic (i.e., unclean spirits) A. Ancient peoples were animists. They attributed human personality traits to forces of nature, animals, and natural objects. Life was explained through the interaction of these spiritual entities with mankind. B. This personification became polytheism (many gods). Usually the demonic (genii) were lesser gods or demigods (good or evil) that impacted individual human lives. 1. Mesopotamia, chaos and conflict 2. Egypt, order and function 3. Canaan, see W. F. Albright’s Archaeology and the Religion of Israel, Fifth Edition, pp. 67-92 C. The OT does not dwell on or develop the subject of lesser gods, angels, or the demonic, probably because of its strict monotheism (cf. Exod. 8:10; 9:14; 15:11; Deut. 4:35,39; 6:4; 33:26; Ps. 35:10; 71:19; 86:6; Isa. 46:9; Jer. 10:6-7; Mic. 7:18). It does mention the false gods of the pagan nations (Shedim, cf. Deut. 32:17; Ps. 106:37) and it does name some of them. 1. Se’im (satyrs or hairy demons, cf. Lev. 17:7; II Chr. 11:15) 2. Lilith (female, a seducing demon, cf. Isa. 34:14) 3. Mavet (Hebrew term for death used for Canaanite god of the underworld, Mot, cf. Isa. 28:15,18; Jer. 9:21; and possibly Deut. 28:22) 4. Resheph (plague, cf. Deut. 33:29; Ps. 78:48; Hab. 3:5) 5. Dever (pestilence, cf. Ps. 91:5-6; Hab. 3:5) 6. Az’azel (name uncertain, but possibly a desert demon or place name, cf. Lev. 16:8,10,26) (These examples are taken from Encyclopaedia Judaica, vol. 5, p. 1523.) However, there is no dualism or angelic independence from YHWH in the OT. Satan is a servant of YHWH (cf. Job 1-3; Zech. 3), not an independent, self-directing enemy (cf. A. B. Davidson, A Theology of the Old Testament, pp. 300-306). D. Judaism developed during the Babylonian exile (586-538 b.c.). It was theologically influenced by the Persian personified dualism of Zoroastrianism, a good high god called Mazda or Ormazd and an evil opponent called Ahriman. This allowed within post-exilic Judaism the personified dualism between YHWH and His angels and Satan and his angels or demons. Judaism’s theology of personified evil is explained and well documented in Alfred Edersheim’s The Life and Times of Jesus the Messiah, vol. 2, appendix XIII (pp. 749-863) and XVI (pp. 770-776). Judaism personified evil in three ways. 1. Satan or Sammael 2. the evil intent (yetzer hara) within mankind 3. the Death Angel Edersheim characterizes these as (1) the Accuser; (2) the Tempter; and (3) the Punisher (vol. 2, p. 756). There is a marked theological difference between post-exilic Judaism and the NT presentation and explanation of evil. E. The NT, especially the Gospels, asserts the existence and opposition of evil spiritual beings to humanity and to YHWH (in Judaism Satan was an enemy to mankind, but not to God). They oppose God’s will, rule, and kingdom. Jesus confronted and expelled these demonic beings, also called (1) unclean spirits (cf. Luke 4:36; 6:18) or (2) evil spirits (cf. Luke 7:21; 8:2), from human beings. Jesus clearly made a distinction between illness (physical and mental) and the demonic. He demonstrated His power and spiritual insight by recognizing and exorcizing these evil spirits. They often recognized Him and attempted to address Him, but Jesus rejected their testimony, demanded their silence, and expelled them. Exorcisms are a sign of the defeat of Satan’s kingdom. There is a surprising lack of information in the NT Apostolic letters on this subject. Exorcism is never listed as a spiritual gift, nor is a methodology or procedure for it given for future generations of ministers or believers. F. Evil is real; evil is personal; evil is present. Neither its origin nor its purpose is revealed. The Bible asserts its reality and aggressively opposes its influence. There is no ultimate dualism in reality. God is in total control; evil is defeated and judged and will be removed from creation. G. God’s people must resist evil (cf. James 4:7). They cannot be controlled by it (cf. I John 5:18), but they can be tempted and their witness and influence damaged (cf. Eph. 6:10-18). Evil is a revealed part of the Christian’s world-view. Modern Christians have no right to redefine evil (the demythologizing of Rudolf Baltmann); depersonalize evil (the social structures of Paul Tillich), nor attempt to explain it completely in psychological terms (Sigmund Freud). Its influence is pervasive, but defeated. Believers need to walk in the victory of Christ!

1:24
NASB “What business do we have with each other”
NKJV “What have we to do with You”
NRSV “What have you to do with us”
TEV, NJB “What do you want with us”

This is literally “what to us and to you.” In A Translator’s Handbook on the Gospel of Mark Bratcher and Nida note that “In classical Greek the phrase would mean ‘what have we in common?’ Here, however, it corresponds to the Hebrew ‘Why do you meddle with me’” (p. 49). This idiom is illustrated in Judges 11:12; II Sam. 16:10; 19:22; I Kgs. 17:18; II Chr. 35:12.

• “Jesus of Nazareth” See note at 10:47.
• “‘Have You come to destroy us’” Grammatically this could be either a question or a statement. This was an OT idiom of hostility (cf. Judg.11:12; II Sam. 16:10; 19:22; I Kgs. 17:18; II Kgs. 3:13; II Chr. 35:21). Evil knows it will one day be judged!
• “‘the Holy One of God’” This was an OT Messianic title. This was not a voluntary confession but a calculated attempt to cause trouble for Jesus. Jesus was later accused of receiving power from Satan (cf. Matt. 9:34; 12:24; Mark 3:22; Luke 11:15).

Special Topic: The Holy One “The Holy One” can refer to 1. God the Father (cf. numerous OT passages on “the Holy One of Israel”) 2. God the Son (cf. Mark 1:24; Luke 4:34; John 6:69; Acts 3:14) 3. God the Spirit (His title, “Holy Spirit” cf. John 1:33; 14:26; 20:22). Acts 10:38 is a verse where all three persons of the Godhead are involved in anointing. Jesus was anointed (cf. Luke 4:18; Acts 4:17; 10:38). Here the concept is widened to include all believers (cf. I John 2:27). The Anointed One has become the anointed ones! This may be parallel to Antichrist and antichrists (cf. I John 2:18). The OT symbolic act of physical anointing with oil (cf. Exod. 29:7; 30:25; 37:29) relates to those who were called and equipped by God for a special task (i.e., ; prophets, priests, and kings). The word “Christ” is a translation of the Hebrew term “the anointed one” or Messiah.

1:25 “Jesus rebuked him” Mark uses this verb often: (1) sometimes of demons (cf. 1:25; 3:2; 9:25); (2) of the wind and sea (cf. 4:39); and (3) of His own disciples (cf. 8:30,33; 10:13).

• “‘Be quiet’” This is an aorist passive imperative meaning “be muzzled” (cf. 4:39). Jesus’ two commands directed at the demon are strong terms with negative connotations.
• “come out of him” This is an aorist active imperative.

Special Topic: Exorcism Exorcisms were common in Jesus’ day, but Jesus’ methods were radically different. His exorcisms were a sign of the New Age. The rabbis used magic formulas (see Alfred Edersheim, the Life and Times of Jesus, The Messiah, vol. 2, Appendix XIII, pp. 748-763; XVI, pp. 770-776), but Jesus used His own authority. There is so much confusion and bad information circulating today about exorcism and the demonic. Part of this problem is that the NT does not discuss these issues. As a pastor I wish I had more information on this subject. Here are some books I trust. 1. Christian Counseling and the Occult, Kurt E. Koch 2. Demons in the World Today, Merrill F. Unger 3. Biblical Demonology, Merrill F. Unger 4. Principalities and Powers, John Warwick Montgomery 5. Christ and the Powers, Hendrik Berkhof 6. Three Crucial Questions About Spiritual Warfare by Clinton Anton It surprises me that exorcism is not listed as one of the spiritual gifts and that the subject is not addressed in the Apostolic letters. I believe in a biblical world view which includes the spiritual realm (i.e., good and evil), present and active in the physical realm (i.e., Job 1-2; Daniel 10; Eph. 6:10-18). However, God has chosen not to reveal the specifics. As believers we have all the information we need to live godly, productive lives for Him! But some subjects are not revealed or developed.

1:26 Several physical manifestations of an unclean spirit leaving a person are recorded (cf. 1:26; 9:26; and Luke 9:39). This may have been a way of confirming that the spirit had truly left.

This first sign of power clearly shows the Messianic implications of Jesus. The OT title (cf. Ps. 16:10) by which the demons acknowledge Him and His power to control and judge them clearly reflects the spiritual authority of Jesus of Nazareth (cf. v. 27c). This account is paralleled in Luke 4:31-37.

1:27 “‘What is this? A new teaching with authority’” This Greek word for “new” (i.e., kainos) means “new in point of quality,” not “new in point of time.” The phrase “with authority” can refer to Jesus’ teaching (cf. Matt. 7:29; NASB, NRSV, NJB) or to Jesus’ commanding (cf. Luke 4:36; NKJV, TEV). Since Luke 4:36 is a direct parallel, the second option seems best.

The source of Jesus’ authority would become the central issue between Jesus and the Jewish leaders (cf. 11:28; Matt. 21:23; Luke 20:2). They could not deny His power so they impugned its source. This is the unpardonable sin!

1:28 “immediately” See note at 1:10.

• “the news about Him spread everywhere” Such a public exorcism would have been told and retold repeatedly.

Text: Mark 1:29-31

²⁹And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John. ³⁰Now Simon’s mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her. ³¹And He came to her and raised her up, taking her by the hand, and the fever left her, and she waited on them.

1:30 “Simon’s mother-in-law” This shows that Peter was married. His wife is never mentioned in the NT. She may have been dead, but I Cor. 9:5 implies she traveled with Peter. This account is paralleled in Luke 4:31-37 and Matt. 8:14-17.

• “was lying sick” This is an imperfect tense which shows continuous action in past time. She had been sick for some time.
• “with a fever” This literally means “fever-stricken.” This is a present tense, which implies an ongoing problem. Notice this illness was not linked to demon possession (cf. v. 32). Jesus’ power over sickness is another sign of His person and Messianic mission. As often in the Gospels Jesus’ miracles were as much for the disciples as for the recipient. Jesus is clearly revealing Himself to His newly chosen Apostles. Here He acts in compassion on the Sabbath. This would have been shocking to these Jewish men.

Text: Mark 1:32-34

³²When evening came, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. ³³And the whole city had gathered at the door. ³⁴And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was.

1:32 “When evening came” Apparently this was after twilight, so the Sabbath was officially over and physical healings were now rabbinically legal.

• “bringing to Him” This is an Imperfect tense which means “continually carrying.” Jesus did not want to be known as a miracle worker, but a proclaimer of truth (cf. Luke 4:43), yet the word was out (cf. v. 28).
• “ill” Verse 32 implies that “all” who were sick or demon possessed in the entire town were brought to Jesus. Verse 34 states that He healed or delivered “many” of them, but not everyone. It is interesting that the terms “all” and “many” are often used synonymously in the Bible (cf. Isaiah 53:6 vs. 53:11,12 and Rom. 5:18. vs. 19). It is uncertain whether Jesus healed everyone brought to Him or many of them. At the pool of Bethesda in Jerusalem, it is recorded that Jesus only healed one of many sick persons. Jesus did not go out of His way to heal, but if the situation presented itself (i.e., a teaching moment for the disciples plus Jesus’ compassion for the hurting and needy) He acted in power. He did go out of His way for the purpose of evangelism (i.e., the Samaritan woman, cf John 4, especially v. 4). Healing was a sign, but evangelism was the purpose and focus of His ministry.

There is some confusion about Jesus’ methodology in healing; sometimes it is dependent on the faith response of the sick person, sometimes on the faith of one of their friends or loved ones and often for the purpose of showing His power, unrelated to faith on the receiver’s part. Salvation did not automatically accompany physical deliverance or healing.

• “these who were demon possessed” Notice the distinction between illness and demon possession.

1:33 These townspeople were curious and some were desperate for physical health and spiritual wholeness.

1:34 “He healed many” This verse is the first of many in Mark (cf. 1:34,43-44; 3:12; 4:11; 5:43; 7:24,36; 8:26,30; 9:9) which have often been referred to as “Mark’s Messianic Secret.” Jesus tells the disciples and those He heals not to tell about His healing acts. Jesus did not want to be known merely as a healer or miracle worker. These were only signs that pointed to His Messiahship, which at this point in His life had not been fully revealed. Jesus came to (1) reveal the Father; (2) give Himself as a sacrifice for sin; and (3) give believers an example to follow. The healings and deliverances were only signs of His compassion for the weak, sick, and outcast. This was also an OT predicted sign of the ministry of the Messiah (cf. Isa. 61:1).

• “was not permitting the demons to speak” This is imperfect tense, implying several exorcisms (cf. v. 24). See Special Topic on the Demonic at 1:24.

Text: Mark 1:35-39

³⁵In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there. ³⁶Simon and his companions searched for Him; ³⁷they found Him, and said to Him, “Everyone is looking for You.” ³⁸He said to them, “Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for.” ³⁹And He went into their synagogues throughout all Galilee, preaching and casting out the demons.

1:35 “In the early morning, while it was still dark” This refers to last watch of the night, sometime between 3:00 and 6:00 a.m.

• “was praying there” This is imperfect tense which shows Jesus’ regular prayer life. In Luke’s Gospel this emphasis is often repeated. In Mark there are only three examples of Jesus praying: here, the feeding of the five thousand (cf. 8:6), and in Gethsemane (cf. 14:32-42).

1:37-39 The people were looking for Jesus because He healed them, not because of His teaching (cf. Luke 4:43). Jesus was continually on the move because (1) He wanted all to hear His message and (2) His mission was misunderstood.

1:38
NASB “for that is what I came for”
NKJV “because for this purpose I have come forth”
NRSV “for that is what I came out to do”
TEV, NJB “because that is why I came”

Jesus felt deeply that He had been sent (cf. Luke 4:43) to proclaim the gospel of God (cf. 1:14-15). He sensed that He was not sent as a miracle worker or healer, but as the establisher of a new day, a new relationship with the Father, the inauguration of the kingdom of God! The centrality of His person, the content of His message, His redemptive acts, and His glorious resurrection and ascension were the focus of His message. Mark’s Messianic Secret is a literary way of asserting that these things would not be fully understood or revealed until years in the future.

1:39 There is a textual variant in v. 39. Some ancient Greek manuscripts have “he went” (cf. À, B, L, the Palestinian Syriac, and the Coptic translations, also NASB, NRSV, TEV, NJB), while the Greek uncial manuscripts A, C, D, W, the Vulgate, and Peshitta translations as well as the Greek text used by Augustine have “he was” (cf. NKJV). The Textual Commentary on the Greek New Testament by Bruce Metzger, pp. 75-76, asserts that a copyist changed “he went” to match Luke 4:44. This is a good example of the fact that most Greek manuscript variations make no significant theological or historical difference as to the overall meaning of the account.

Text: Mark 1:40-45

⁴⁰And a leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, “If You are willing, You can make me clean.” ⁴¹Moved with compassion, Jesus stretched out His hand and touched him, and said to him, “I am willing; be cleansed.” ⁴²Immediately the leprosy left him and he was cleansed. ⁴³And He sternly warned him and immediately sent him away, ⁴⁴and He said to him, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them.” ⁴⁵But he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere.

1:40 “a leper” This is paralleled in Matt. 8:2-4 and Luke 5:12-16. Judaism saw leprosy as an illness inflicted by God (cf. II Chr. 26:16-21). Contact with the leper would make one ceremonially unclean. This disease meant total social alienation! It is culturally surprising that this socially ostracized person approached Jesus and that Jesus would touch him (cf. v. 41). The OT disease called leprosy, discussed in Lev. 13-14, describes many types of skin diseases, all of which excluded one from worship.

• “on his knees” In Luke 5:12 it says he fell prostrate before Jesus. Jesus was not like the other rabbis. He took time to care for the outcast and ostracized.
• “‘If you are willing, You can make me clean’” This is a third class conditional sentence which means potential action. He was not doubting Jesus’ power (i.e., the leper calls Jesus “Lord” in Matt. 8:2), but His desire to act.

1:41 “Moved with compassion” Jesus cares for humanity made in the image of God. The Western Text, MS D, has “indignant,” but MSS À, A, B, and C have “pity.” The words are similar in Aramaic. Although the oldest and best manuscripts have “pity” the most unusual reading would have been “indignant” or “angry.” See Appendix Two on Textual Criticism. There are several other places in Mark where Jesus’ anger is recorded in unexpected contexts (cf. 1:43; 3:5 and 10:14; also one in John 11:33, 38). His anger may have been directed at the disease or the evil of this age.

Mark portrays Jesus as fully human, feeling and expressing the full range of human emotions, for Himself as well as others.

1. pity or anger (1:41; 3:5)

2. physical hunger (2:25)

3. deep sigh (7:34, 8:12)

4. indignance/sternness (10:14)

5. love (10:21)

6. grief/trouble (10:33-34)

7. desertion (15:34)

8. thirst (15:36)

• “touched him” This was a ceremonial “no! no!” Jesus touching people is a common occurrence in the Gospels (cf. 7:33; 8:22; 10:13; also several times people touched Jesus, e.g. 3:10; 5:22-28,30,31; 6:56) as a gesture of personal care and concern.
• “‘be cleansed’” This is an aorist passive imperative. Jesus heals with the same personal authority by which He expels demons.

1:43 “sternly warned him” Literally this is “snorted,” which means an inarticulate groan. This reflects Mark’s Messianic Secret. The Gospel was not yet finished, and the message was still incomplete. Jesus did not want to be known as a miracle worker.

• “immediately sent him away” This is the same strong word used of the Spirit driving Jesus into wilderness (cf. Mark 1:12).

1:44 “‘offer for your cleansing what Moses commanded’” This requirement related to the healing of leprosy (cf. Lev. 13, 14; Deut. 24:8). Jesus did not reject the OT (cf. Matt. 5:17-19), but the oral traditions that had developed within Judaism (cf. Matt. 5:21-48). Possibly this was also for a witness to the priests.

1:45 “proclaim” This is a present infinitive. This was in direct disobedience to Jesus’ strong request (cf. vv. 43-44).

• “stayed out in unpopulated areas” This referred to the uninhabited pasture lands like v. 3.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Mark begin with John the Baptist’s ministry? Who does he represent?

2. Does baptism impart or symbolize forgiveness?

3. Why was Jesus baptized? Was He sinful and in need of repentance?

4. Where in this section is evidence for the Trinity implied?

5. Why was Jesus tempted? In what areas of His life did the temptation come?

6. Is God’s kingdom here or is it future?

7. Does Mark 1 describe the first encounter between Jesus and the fishermen?

8. Why were the people in the synagogue in Capernaum so surprised at Jesus’ teaching?

9. Is demon possession a reality or a cultural superstition?

10. Why did the demons reveal who Jesus really was?

11. Why is cleansing the leper so significant?

12. Why did Jesus command the leper to tell no one what had happened to him?

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¹ Although they are not inspired, paragraph divisions are the key to understanding and following the original author’s intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought.

Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author’s intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.

Paragraph Divisions Of Modern Translations¹

UBS4	NKJV	NRSV	TEV	NJB
The Preaching of John the Baptist	John the Baptist Prepares the Way	Activity of John the Baptist	The Preaching of John the Baptist	The Proclamation of John the Baptist
1:1-8	1:1-8	1:1-8	1:1-3	1:1-8
			1:4-5
			1:6-8
The Baptism of Jesus	John Baptizes Jesus	Jesus’ Baptism	The Baptism and Temptation of Jesus	Jesus Is Baptized
1:9-11	1:9-11	1:9-11	1:9-11	1:9-11
The Temptation of Jesus	Satan Tempts Jesus	Jesus’ Temptation		Testing in the Desert
1:12-13	1:12-13	1:12-13	1:12-13	1:12-13
The Beginning of the Galilean Ministry	Jesus Begins His Galilean Ministry	Beginning of Jesus’ Activity in Galilee	Jesus Calls Four Fishermen	Jesus Begins to Proclaim the Message
1:14-15	1:14-15	1:14-15	1:14-15	1:14-15
The Calling of Four Fishermen	Four Fishermen Called as Disciples			The First Four Disciples Are Called
1:16-20	1:16-20	1:16-20	1:16-18	1:16-18
			1:19-20	1:19-20
The Man With An Unclean Spirit	Jesus Cast Out An Unclean Spirit		A Man with An Evil Spirit	Jesus Teaches in Capernaum and Cures A Demonic
1:21-28	1:21-28	1:21-28	1:21-22	1:21-22
			1:23-24	1:23-28
			1:25
			1:26-27
			1:28
The Healing of Many People	Peter’s Mother-in-Law Healed		Jesus Heals Many People	Cure of Simon’s Mother-in-Law
1:29-34	1:29-31	1:29-31	1:29-31	1:29-31
	Many Healed After Sabbath Sunset			A Number of Cures
	1:32-34	1:32-34	1:32-34	1:32-34
A Preaching Tour	Preaching in Galilee		Jesus Preaches in Galilee	Jesus Quietly Leaves Capernaum and Travels Through Galilee
1:35-39	1:35-39	1:35-39	1:35-37	1:35-39
			1:38
			1:39
The Cleansing of a Leper	Jesus Cleanses a Leper		Jesus Heals a Man	Cure of a Man Suffering From a Virulent Skin Disease
1:40-45	1:40-45	1:40-45	1:40	1:40-45
			1:41-44
			1:45