Mark 1:1–15
1 The beginning of the gospel of Jesus Christ, the Son of God.1
2 As it is written in Isaiah the prophet,2
“Behold, I send my messenger before your face,
who will prepare your way,
3 the voice of one crying in the wilderness:
‘Prepare3 the way of the Lord,
make his paths straight,’”
4 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. 5 And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey. 7 And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. 8 I have baptized you with water, but he will baptize you with the Holy Spirit.”
9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. 11 And a voice came from heaven, “You are my beloved Son;4 with you I am well pleased.”
12 The Spirit immediately drove him out into the wilderness. 13 And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.
14 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand;5 repent and believe in the gospel.”
1 Some manuscripts omit the Son of God 2 Some manuscripts in the prophets 3 Or crying: Prepare in the wilderness 4 Or my Son, my (or the) Beloved 5 Or the kingdom of God has come near
Section Overview
Mark’s account introduces the main character of its narrative as one who arises from a large throng of people. Many Jewish people are coming to the Jordan in response to John the Baptist’s call to repentance before God. In rapidly moving segments Mark introduces John the Baptist as the messenger of a coming One, narrates the events surrounding the baptism of Jesus, and gives the reader a glimpse of Jesus’ temptation. This leads to the summarizing declaration of Jesus’ own call to repentance and his announcement of the nearness of the kingdom (or rule) of God (Mark 1:14–15). Simultaneously, this summary serves as the headline for the entire subsequent report of the public ministry of Jesus.
Mark thus begins his Christologically focused and action-packed account with the public ministry of John the Baptist, who prepares the way of Yahweh’s coming by serving, surprisingly, as the prophetic forerunner of Jesus (cf. Isa. 40:3; Mal. 3:1; 4:5–6). Mark does not mention the birth of John the Baptist or that of Jesus; neither does he provide genealogies or childhood stories of Jesus. While Matthew and Luke focus in their respective temptation accounts on Satan’s activity, Mark focuses on the fact that Jesus is in the desert as a place of temptation or testing, purification, and preparation (cf. comments on 1:2–5; 1:12–13; 1:35; 1:45; 6:31–32; 6:35–44). Both John and Jesus spend time in the desert (1:4; 1:12–13). At times, OT preachers speak in the desert (1 Kings 17:4, 9; 2 Kings 1:8). The people of Israel sojourned in the desert (Ex. 16:31; Deut. 8:16). The feeding of the five thousand (Mark 6:31–44) also occurs in a desolate place. As God provided manna in the desert (Ex. 16:31–35; cf. Pss. 78:18–30; 105:40), so Jesus provides food in a deserted and desolate place.
Since Mark addresses primarily Gentiles as his audience and readers, he provides the foundational redemptive-historical framework of God’s prophetic actions described in the OT, long anticipating Yahweh’s coming to his people. The fact that it is Jesus who comes could be a blasphemous stumbling block to Jewish hearers and misunderstood by Gentiles as the story of yet another god beside the many gods they already know. Attentive hearers of Mark’s introduction will notice that neither misunderstanding is warranted in the person of Jesus.
Already on the literary level there are striking parallels between John the Baptist and Jesus: both are endorsed by a word from the Lord (1:2–3//1:11), both spend time in the desert (1:4//1:12–13), both are described in their person and function (1:4–6//1:9–10, 12–13), and a summary of their respective proclamations concludes their respective introductions (1:7–8//1:14–15). Embedded within these parallels are striking contrasts: verses 7–8 describe the superiority of the “mightier” one over the Baptist, and verses 14–15 anticipate the death of the Baptist and summarize the greater message of Jesus.
Section Outline
I. Introduction (1:1–15)
A. Introduction to the Account (1:1)
B. Presentation of John the Baptist (1:2–6)
1. John the Baptist Fulfills the OT (1:2–3)
2. John the Baptist’s Circumstance and Message (1:4–5)
3. John the Baptist’s Clothing and Food (1:6)
C. John the Baptist and the Coming One (1:7–8; hinge)
D. Presentation of Jesus (1:9–13)
1. Introduction of Jesus (1:9)
2. Jesus’ Baptism (1:10–11)
3. Jesus’ Temptation in the Desert (1:12–13)
E. Summary of Jesus’ Message (1:14–15)
Response
The predominantly Gentile original hearers of Mark’s Gospel might not have been acquainted with the OT and God’s long-standing plan and story of redemption. Wherever a hearer might come from, Mark presents a worldview in which God, the Creator, exists and promises to restore what has been lost through the fall of mankind (Gen. 3:15; Rom. 5:6, 8, 10; 1 Pet. 3:18). The historical framework of promise and fulfillment is a watermark of God’s self-revelation in Scripture, in contrast to, for example, the Qur’an. The hearer is challenged to let go of an anthropocentric posture in exchange for seeing himself in the context of God’s redemptive actions in history and in personal lives.
The central message of Mark 1:1–13 is that God brings his long-awaited redeeming work to an initial climax by sending his eternal Son (1:11; Heb. 1:1–3). God accomplishes what human beings are incapable of achieving by their own strength: (1) forgiveness for their rebellion and sinfulness against God and (2) provision of a reconciled relationship with God. Ever since the fall of Adam and Eve, mankind has awaited this redemption (cf. Gen. 12:1–3). Regardless of the level of success or brokenness in a human being’s life, there is great hope on account of God’s intervention. From God’s perspective, two truths and realities come into focus: (1) The fall’s defacing effect on his image bearers is so profound and pervasive that it cannot be averted by mere human effort, and this holds true even for circumcised Jews who seek to keep the Torah and who benefit from sacrifices for the forgiveness of particular trespasses. (2) Due to God’s holy mercy and righteousness, he pursues his image bearers in order to reconcile them with himself through Jesus’ life and death. To be restored to a righteous and lasting relationship with him lies at the heart of God’s love and grace. The true purpose of life opens up from this profound renewal.
Concretely, God sends John the Baptist to call all people to turn from their own ways and to embrace God’s mercy and purpose. Such a call to turn still reverberates today and is meant to reach every human being. The simple lifestyle of John the Baptist underscores the genuineness of his prophetic calling. He does not seek to take material or emotional advantage of his hearers; rather, he serves them sacrificially. The person who turns away from rebellious self-sufficiency and immorality finds Jesus as the uniquely authenticated eternal Son of God (Mark 1:11). The deep love God the Father has for his eternal Son is now shared with those who welcome Jesus’ sacrificial love.
The reader will learn from the entire story of Mark that the experiences of Jesus, such as his unique baptism (1:9–11) and temptation in the desert (1:12–13), affect him or her in the form of Christlike patterns. Note, e.g., that the disciples undergo a water baptism and are, at times, exposed to various temptations and desertlike times of purification. Initially, the followers of Jesus hear the good news of the present rule of God. Later, they will find out that Jesus is himself the eternal co-regent of that kingdom, together with his eternal Father. The followers of Jesus can thus rest in the fact that the triune God, who sustains the universe, also rules over their hearts. In order for this expansive rule to increase in and among his followers, they are called to a life of constant turning to God and his purposes. The selfish interest of human nature is thus challenged and redeemed. Restoration to a state of walking with God is the gift of Jesus, based on his atonement (10:45).
Some manuscripts omit the Son of God
Some manuscripts in the prophets
Or crying: Prepare in the wilderness
Or my Son, my (or the) Beloved
Or the kingdom of God has come near
1:1 Mark stresses the temporal sense of the “beginning” of the events surrounding Jesus’ ministry. The “gospel” (Gk. euangelion = “good news”; cf. comments on 1:14–15; 8:35; 13:10; 14:9) is the announcement of the fulfillment of God’s OT promises in the form of his own coming (1:14; cf. Rom. 1:1; 15:16, 19; Gal. 1:7). In the OT, “good news” is, at times, associated with the rescuing intervention of God. Note, for example, 2 Kings 7:9 (MT yom besorah, LXX hēmera euangelias = “a day of good news” or “a good message”) and Psalm 96:2 (MT basseru . . . yeshu’ato; LXX [95:2] euangelizesthe . . . to sōtērion autou = “proclaim the good news of his salvation”). Especially Isaiah 40:9; 52:7; 60:6; and 61:1 speak of the “good news” of God’s multifaceted redemption.
In the Greco-Roman world, on the other hand, “good news” could refer to a military victory or noteworthy events or deeds of a given emperor. The so-called Priene Calendar Inscription, dated 9 BC, identifies Emperor Augustus as a savior (sōtēra) whose birthday marks “the beginning of good news [euangelion]” for mankind. In contrast to this, the “gospel” is proclaimed by Jesus, the Anointed of God, the Messiah (i.e., “gospel of Jesus Christ”; compare this with euangelion theou [“gospel of God”] in Mark 1:14). In a secondary sense, the gospel also constitutes a report about Jesus. He is, eternally, the “Son of God” (see following comments).
1:2–3 John the Baptist is described as the one who is to “prepare” the people for Yahweh’s coming: “Make straight the way of the Lord” (cf. John 1:23). Note the subsequent references to “prepare” in Mark 14:12–16,where some of the disciples are to prepare the Passover meal for Jesus and the Twelve. The mixed citation of authoritative Scripture texts (“it is written”), namely Malachi 3:1 and Isaiah 40:3 (cf. Ex. 23:20), is best taken as a string of texts connected by catchword association. Here the catchword association is “prepare a path.” Such strings are, at times, named after their key text; in this case it is Isaiah.
Tellingly, the Qumran community also understood itself as “prepar[ing] the way of the Lord” (Isa. 40:3), albeit by means of rigorous implementation and keeping of the law. John the Baptist, who preaches repentance, will later be acknowledged by Jesus as the one who comes “in the spirit and power of Elijah,” thus disqualifying Qumran’s merely law-focused approach to preparing the way of Yahweh (Luke 1:17; cf. Mal. 4:5; Mark 9:11–13; John 3:28). The context of Isaiah 40:3 describes the anticipation of the glory and shepherd-like reign of God. As John the Baptist prepares the “way” for Yahweh’s visitation (LXX kyrios meta ischyos erchetai, “the Lord comes with power”; Isa. 40:10) it is surprising that Jesus of Nazareth arrives (cf. Mark 1:7). The subsequent Gospel account testifies to the fact that Jesus, the Messiah, is indeed a member of the eternal Godhead as the Son.
Thus it is truly Yahweh incarnate, the second person of the Trinity, who comes to fulfill these varied OT texts. Already Malachi 3:1 suggests that the Lord (Adonai) who “will suddenly come to his temple” (cf. Mark 11:15–17) is none other than the “messenger of the covenant.” The entire following narrative of Mark will demonstrate that Jesus qualifies as Yahweh coming to his people and his temple as the “messenger of the covenant” (cf. Mic. 5:4). The eternal Father sends his eternal Son as the messenger of the covenant (Mark 12:1–10), representing the coming of Yahweh to his people and his temple. Besides providing a new covenant (Mark 14:24; Luke 22:20; cf. Jer. 31:31–34), this unique “messenger of the covenant” will bring purification through cleansing fire to those who are being purified (Mal. 3:2–4) and judgment to those who are being judged (Mal. 3:5, 6–15; cf. [Mark 16:16]). The fire of cleansing, however, is first benevolent; it is grace-filled, not damning (cf. Mark 8:34; 9:49–50; 10:39, 45).
1:4–5 John the Baptist prepares the way for Yahweh by means of calling God’s people to “repentance.” Note also Jesus’ call to repentance in 1:15. John’s call is similar to the OT prophets’ call, who urge the people of Israel to abandon their self-assured ways and return to dependence upon God (Neh. 9:6–38). This occurs especially in the face of impending judgment (e.g., Jeremiah 3–4). Such repentance means seeking God’s “forgiveness” for one’s sinful and autonomous rebellion against him (e.g., 2 Kings 17:7–23, esp. vv. 13–14). God determines the means for such divine forgiveness. Even the covenant people of Israel cannot assume that they belong to him merely by reason of descent, circumcision, or community association (John 8:39). Unless their hearts are truly cleansed by—and re-devoted to—God (“circumcision . . . of the heart”; Rom. 2:29), they are not his (Rom. 2:25). They thus need to undergo an inner repentance associated with the external sign of washing with water.
Zerwick believes that the Greek phrase baptisma metanoias means “a baptism which . . . expressed repentance.” Wallace is wise to note that the expression can also convey a “baptism that is based on repentance,” thus concluding, a bit more tentatively than Zerwick, that it is a baptism associated with repentance. Such a baptism was usually reserved for Gentiles intending to become proselytes, that is, converts to the Jewish faith. For Jews it must have been a very humbling experience to undergo a repentant baptism of returning to God. Nevertheless, this is the way they are meant to prepare for Yahweh’s coming (cf. Acts 10:37). Note the context of Isaiah 40:3 to indicate that preparing for God’s coming involves both the humbling and the uplifting of the human heart in anticipation of God.
The activity of preparing can imply a rich cluster of motifs. John the Baptist himself, tellingly, labors in the “wilderness” as a place of purification, testing, and preparation. As an OT example, note the exodus of Israel. In the present case, wilderness (erēmos) refers to “the Judean wilderness, the stony, barren eastern declivity of the Judaean mountains toward the Dead Sea and lower Jordan Valley” (BDAG). The crowd keeps coming to John (durative imperfect exeporeueto; cf. Josephus, Antiquities 18.116–119). It is likely that the people are “confessing their sins” publicly. Note here the rare word exomologeō (“I admit openly”), which occurs nine times in the NT.
1:6 John the Baptist’s clothing and nourishment is similar to that of other prophets in the desert (1 Kings 17:4, 9; 2 Kings 1:8; Zech. 13:4).
1:7–8 John the Baptist’s reference to a “mightier” one is associated with Isaiah 40:3. Surprisingly, the coming one (Isa. 40:3) is both human (“sandals,” Mark 1:7; cf. 1:13–15) and divine (the coming of Yahweh; Isa. 40:3). Note the unique “messenger of the covenant” in Malachi 3:1 (cf. Mic. 5:4) who “will baptize you with the Holy Spirit” (Mark 1:8) as an act of God (cf. Joel 2:28–29; John 1:26–33; Acts 2:33). Note also the addition of purifying “fire” in Matthew 3:11; Luke 3:16 (compare with Isa. 44:3). Mark thus states, simply and profoundly, that the anticipated coming of Yahweh is fulfilled in Jesus’ arrival. The combination between this significant and eschatological coming of Yahweh and the expected outpouring of the Holy Spirit is emphasized in Joel 2:28–29. The coming of Yahweh in the person of Jesus is underlined by the astounding fact that it will be he who baptizes with the Holy Spirit (Mark 1:8). Untying straps of sandals was often the duty of a slave in the ancient world.
1:9 Jesus comes from “Nazareth of Galilee.” At this point it is helpful to gain a perspective on Galilee at the time of Jesus. Galilee was not as thoroughly a Jewish region as was Judea at that time. In the wake of the Maccabean conquest, however, Jews did increasingly resettle there, especially during the first half of the first century BC. Later, such settlements were further encouraged, by, e.g., Herod the Great. On the other hand, Hellenistic influences can be traced at various times prior to—and at—the time of Jesus. To a lesser degree, this also holds true for Judea. While Capernaum, e.g., appears to have been under more Jewish influence at the time of Jesus, Galilean towns such as Sepphoris and Tiberias were more hellenized. The latter also applies, e.g., to Bethsaida, situated on the border between Galilee and the hellenized Decapolis. In contrast to Judea, Galilee was governed by the client king Herod Antipas, thus not directly operating under Roman rule.
After traveling from Galilee to the place where John the Baptist ministers, Jesus joins the Spirit-led movement of repentance before God. Because the following account leaves no doubt about the absence of sin in the life of Jesus (Mark 2:5–12; 7:14–23; 10:45; 14:22–25), the question of why Jesus joins the crowd in repentance arises from the outset. Already at this early stage in the account there may be the suggestion of a representative confession of sin, anticipating substitutionary atonement (10:45). By undergoing baptism, Jesus identifies with the sins of his people (cf. Dan. 9:5–10).
1:10–11 The “Spirit” of God comes upon Jesus at his baptism. His baptism represents a form of substitutionary repentance on behalf of the people of Israel (cf. Acts 10:38). Jesus is thus appointed to a unique and particular mission (Isa. 11:2; 42:1; 61:1). The heavenly “voice” of God the Father (cf. Mark 9:7; compare with 12:1–6 and Matt. 3:14) affirms the love-filled relationship with his eternal “Son,” Jesus (John 1:34; 12:28). This event might also allude to Psalm 2:7, where, however, “Son” probably does not refer to eternal sonship. The baptism of Jesus thus affords a glance into the eternal nature of the triune God as the Spirit, the Father, and the Son.
1:12–13 At the beginning of Jesus’ Spirit-filled, public ministry God the “Spirit” surprisingly and tellingly “drove” (a rather strong verb) Jesus toward the deserted place to be “tempted by Satan” for forty days (cf. Ex. 24:18; 1 Kings 19:8). Note the number forty as an OT measure of testing and punishment.Here, the Greek participle peirazomenos (peirazō, “I test,” “I tempt,” or “I put to the test”) is in the ongoing present tense, that is, “he kept being tempted.” When, according to the NT, Satan or human enemies seek to tempt (peirazō), the aim is always to bring the exposed person to fall (cf. comments on 8:11; 10:2–12; 12:15; 14:37–40). When, however, God is the one who tests (peirazō), the aim is always to test the person in order to approve and to affirm.
Jesus undergoes this severe temptation in the desert because Satan, the powerful, fallen “angel of light” (2 Cor. 11:14), intends to usurp God’s purposes of working redemption and reconciliation. Satan seeks to maintain influence over mankind and thus to reinforce human resistance to—and alienation from—God (cf. Rom. 16:20). This indicates that there exists a power struggle between God and Satan, in which God’s “kingdom” and dominion are extended to the degree that Jesus’ power is expanded (Mark 1:14–15; 14:25). During his life, Jesus persistently overcomes Satan by depending on his eternal Father’s will, including during his chief temptation and trial in Gethsemane. Jesus’ decisive battle against satanic powers has thus already begun. Consider a similar pattern of anointing and subsequent opposition in David’s life (2 Sam. 5:17; 1 Chron. 14:8). In David’s case, however, it was primarily human opposition.
The following narrative of Jesus’ work must be seen against this broader background of the battle between evil forces and God’s rule. Where God particularly manifests his presence, especially in his unique coming, evil opposes with particular force. This explains, at least partially, the unusual accumulation of the demonic during the time of Jesus’ public ministry. Surrounded by satanic powers and wild animals, he is nevertheless not deserted during his forty days “in the wilderness” on account of the Spirit and the “angels” (cf. Ps. 91:11). As noted above, the wilderness is a place of preparation, purification, and testing/temptation. OT preachers speak in the desert (1 Kings 17:4, 9; 2 Kings 1:8; Zech. 13:4), and the people of Israel sojourned in the desert (Ex. 16:31; Deut. 8:16). While Satan seeks to tempt (peirazō) Jesus in order to bring him to fall (see also Jesus’ opponents; Mark 8:11; 10:2; 12:15), Jesus’ enduring trust in his heavenly Father turns Satan’s temptation into a test toward approval. Jesus ushers in the powerful and eternal rule of God (1:15) by already suffering on behalf of his people (cf. Col. 1:13).
1:14–15 The shadow of death over John the Baptist’s life has already been cast. He will be “arrested” (Gk paradidōmi; “I hand over”) and beheaded (Mark 6:14, 24–25). Subsequently, Jesus will be betrayed and handed over (paradidōmi) to his enemies. Jesus’ followers will, likewise, be handed over (paradidōmi; cf. 13:9, 11–12) into evil hands. Despite the rejection of God’s respective messengers (12:1–10), the “gospel of God,” i.e., the good news of God’s redemption, must—and will—go out (6:12; 13:10) and cause the expansion of God’s eternal rule (cf. 14:25).
“The time is fulfilled” (peplērōtai, “it has been filled up, completed”; Mark 1:15). The redemptive-historical circumstance has been reached at which point God acts according to his promise (cf. 10:30; 13:33; 14:49). His rule is thus imminent, which gives rise to the expectation of the restoration of life to its state before the fall of mankind. It is yet to be seen (cf. comment on 14:25) how Jesus is associated with this progressing, direct kingdom rule of God. At this point, he is the one who merely announces the imminent rule. Due to the successful Maccabean uprising in the second century BC, expectations of God’s intervention became associated predominantly with a political, royal-Davidic messianic liberator, clustered around 2 Samuel 7.
The purification of the inner being and God’s global mission (cf. Dan. 7:13–27) were not central to such an expectation. In order to flourish under the messianic rule of God as proclaimed by Jesus, two dispositions of the heart are foundational: (1) ongoing repentance (“repent”), namely, turning from immoral autonomy to holistic dependence upon God (e.g., Hezekiah, “who turned to the Lord” [LXX hostis epestrepsen eis ton kyrion]; 2 Kings 23:25), and (2) ongoing trust (“believe”). Both verbs emphasize an enduring activity, due to the present durative tense of metanoeite (= “repent in an ongoing way”; cf. comments on 1:4–5; 6:12–13) and pisteuete (= “steadily believe” or “adhere to” the redeemer’s good news). As Mark will demonstrate, the consequence of hearing the reliable and good message is surrendered faith in Jesus as the eternal Son of God, and thus faith in the triune God.
At the center of such surrendered faith lies acceptance of Jesus’ substitutionary death (Mark 10:45; 14:22–24; cf. Isa. 52:13–53:12) as a necessary condition for reconciliation with God (Rom. 5:7–10; 1 Pet. 3:18). The essence of faith is to put personal, childlike trust in God’s existence, presence, and purpose. The opposite of such trust is fear (Mark 4:40; 5:36) rather than unbelief. Faith in the living God is also the antidote to the temptation to be intimidated and overwhelmed by darkness and opposition (13:11; 16:6). Healthy faith in God must be distinguished from credulity (13:21); true faith neither is dependent on mathematical proofs (15:32) nor rests on fiction or make-believe. Instead, it is based on credible and apostolic witness to God’s deeds in and through Jesus (16:1–8; [16:14]; cf. Acts 14:17). In contrast to the predominant messianic expectation at the time of Jesus, which focused on political and economic change, the messianic kingdom Jesus inaugurated began at the very heart of the human race: its enmity against God as creator.