Mark 1
AOSNAbout Mark.
The Gospel of Mark
Purpose
To relay the good news about Jesus, who is the Messiah (God's anointed one) and the Son of God
Author
John Mark, who according to early tradition wrote down the memories of the apostle Peter
Date
Likely written sometime during the late 60s AD
Setting
Written at a time in which Christians in the Roman world were facing persecution, which made it necessary for the gospel traditions to be written down, and when Jerusalem’s destruction was about to happen
In his opening verse, Mark gives his audience the main key to understanding his gospel. We can learn about the disciples and other characters. What matters most is what Mark teaches about "Jesus Christ, the Son of God" (Mark 1:1).
Setting
Most scholars agree that Mark was the first of the four canonical gospels to be written. Canonical means “belonging to the official list of books that the church accepts as Scripture.” Most scholars believe Mark was the first written gospel. Instead, people shared gospel stories out loud, guided by personal witnesses and ministers of God's word (Luke 1:2). As these personal witnesses began to die, it became important to write down the gospel stories.
Church tradition says the apostle Peter was killed for his faith in the mid-60s AD. The church in Rome asked John Mark to write down Jesus's life and teachings as Peter had told them. Thus, Mark was the first to create a written account of Jesus's life and teachings from oral stories.
Summary
The structure of Mark has its basis in geography:
The first nine chapters describe events in Jesus’s ministry in Galilee and nearby areas.
In 10:1–52, Jesus and the disciples travel from Galilee to Jerusalem.
The last chapters occur in and around Jerusalem (11:1–16:20). The earliest manuscripts and some other ancient witnesses do not have verses 9–20 of chapter 16. Matthew and Luke used this outline of geography in their gospels. But John organized his gospel differently.
Within the geographical outline, Mark arranged much of his material by topic. Mark includes collections of different kinds of stories. These include:
parables (symbolic stories with special meanings) (4:1–34), and
teachings about the end of time (13:5–37).
Some parts of the Gospel of Mark follow a timeline:
Jesus's ministry began with his baptism and temptation (1:2–11; see Acts 1:22; 10:37; Mark 1:12–13).
His suffering, death, and resurrection happened at the end (11:1–16:8).
A few individual accounts are linked in the order they happened. This includes: Peter’s confession of Christ at Caesarea Philippi and when Jesus "transfigured before them" (8:27–33; 9:1–13; see also 1:29, 35).
The major turning point in Jesus’s ministry occurs in 8:27–33, near the center of the book. At Caesarea Philippi, the disciples first confess their belief that Jesus is the Christ (8:29). After acknowledging this fact, Jesus begins to tell them about his coming death and resurrection (8:31; compare Matthew 16:21). Jesus’s death and resurrection are the main themes of 8:31–16:8.
Author
The earliest known mention of Mark as author of this gospel comes from Bishop Papias in the early second century AD. The early church historian Eusebius quotes Papias, saying, “Mark became Peter’s interpreter and wrote down everything he remembered accurately, though not in order, about the things said or done by the Lord. Mark had not heard the Lord or followed him, but later followed Peter” (Eusebius, Church History 3.39.16).
Early church tradition consistently identified John Mark as the author. It is unlikely that Papias and others would have credited this gospel to someone with a poor reputation, like a non-apostle, unless Mark was truly the author (see Acts 13:13; 15:36–41).
The author of this gospel knew two languages, as the Aramaic phrases in its Greek text suggest (for example, Mark 5:41; 7:34; 15:34). He was also Jewish, as he knew and explained various Jewish customs to his non-Jewish audience (for example, 7:3–4; 14:12). John Mark was a Jew raised in Jerusalem (Acts 12:12). He knew Aramaic, the native language of Judea, and was familiar with Jewish customs.
Some people argue that this gospel does not obviously show a link between Mark and Peter. They also say it seems more skilled than expected from Peter's direct testimony. However, if Mark wrote this gospel near or after Peter's death (see "Date" below), Peter had been sharing these stories for over thirty years. By recounting them often, his story would have become uniform.
There are also mentions of Peter in this gospel that might be due to Mark's personal connection with him (for example, Mark 1:16–20; 8:32–33; 9:5–6; 14:28–31, 66–72). It makes sense to consider this gospel as written by John Mark, the cousin of the apostle Barnabas, based on Peter's accounts.
Date
John Mark probably wrote down Peter’s teachings about Jesus around the time of Peter’s death. Peter died in Rome around AD 64 during Nero's persecution of Christians. Mark probably wrote this gospel in the late 60s AD.
A couple of things support this theory:
The focus on remaining loyal to God during persecution suggests he wrote it during or shortly after Emperor Nero’s persecution in the mid-60s (4:17; 8:34–38; 10:30; 13:9–13).
Jesus's speech in chapter 13 suggests the destruction of Jerusalem was near, probably after the Jewish revolution had started in AD 66.
Audience
According to tradition, Mark wrote his gospel for the church in Rome. The original audience were Greek-speaking gentiles (non-Jews). The author explains Jewish customs and distinguishes the audience from “the Jews” (for example, 7:3–4; 14:12; 7:3).
The original audience was made up of Christians. Because they knew the gospel stories well, the author does not explain:
various Old Testament references (2:25–26),
who John the Baptist was (1:2–8),
who Isaiah the prophet was (1:2), or
who the Pharisees and teachers of religious law were (7:1).
The audience was probably made up of Romans. This is because of the Latin terms used in Mark. In 6:27, he uses a Latin word for "soldier." In 12:42, he refers to a Roman coin, the quadran, to explain "two lepta," which were Greek coins. In 15:39, 44–45, he uses the Latin word "centurion" (officer in charge of 100 soldiers) instead of the Greek word that Matthew and Luke use.
Literary Features
Mark's editorial work is most evident in:
His explanations (for example, 1:16; 2:15; 5:8, 28, 42; 6:14, 17, 20, 52; 7:3–4).
His summaries (for example, 1:14–15, 34, 39; 3:7–12; 6:53–56).
Mark uses terms like “suddenly,” “at this,” and “immediately” to show progress (for example, 1:23; 3:6; 6:45). He uses the Greek present tense instead of the past tense to create an urgent sense (for example, 1:12, 21, 38, 40, 44; 2:3; 3:13). Mark often places one story inside another (for example, 3:22–30 within 3:20–21, 31–35; 5:25–34 within 5:21–24, 35–43; 11:15–19 within 11:12–14, 20–26).
In the last example, this technique shows that the middle part relates to the surrounding story (compare 11:15–19, "the cleansing of the temple" with 11:12–14, 20–26, "the cursing of the fig tree"). When Jesus cleared out the things polluting the temple, it was a symbolic act of judgment (compare 13:3–37). Thus, Mark’s editing connects different events and shows their importance.
Meaning and Message
The Person of Christ
Mark's main religious or theological focus is on the identity of Jesus of Nazareth. This focus is evident from the first verse of the gospel. Mark wanted his audience to know that Jesus of Nazareth is "the Christ, the Son of God."
The title "Son of God" appears often in Mark, with various witnesses to Jesus's status as God's son:
Other titles for Jesus appear in Mark's Gospel, including Jesus's own favorite, "Son of Man" (for example, 2:10). However, in Mark's Gospel, all these titles and his actions emphasize his identity as the Christ, the Son of God (for example, 1:22; 4:41).
During his life, the Son of God protected himself and his followers from misunderstandings about the term “Christ” (or Messiah) (see “The Secret of the Messiah” below). Jesus’s main mission as the Son of God is shown through his death, where he gave his life as a "ransom for many" (Mark 10:45). The call to be a disciple or learner of Christ is a call to follow the Christ, the Son of God. This especially refers to his service and sacrifice. Jesus’s work as the Son of God on earth also points to his return as the ruler of God’s kingdom.
The Death of Jesus
The Gospel of Mark focuses on Jesus’s suffering and death (passion), as well as resurrection. The gospel frequently mentions the death of Jesus (2:19–20; 3:6; 8:31; 9:9, 12, 31; 10:33–34, 45; 12:1–11; 14:1–11, 21, 24–25, 36, 14:64–15:47). Mark emphasizes that the death of Jesus was part of God's plan. His death was necessary (8:31).
This was because God planned it (10:45; 14:36). The Old Testament also prophesies the death of the Christ (see 9:12; 14:21, 27, 49). Jesus came "to give His life as a ransom for many" (10:45). He also shed his blood to create a new covenant (special agreement) (14:24).
Christian Discipleship
Mark emphasizes the importance of following Jesus by denying one's desires and carrying one's cross (see 8:34). Being a disciple or "following Christ" (discipleship) requires full commitment. It means being willing to leave everything to live for Jesus (1:18, 20; 10:21, 29). It may lead to persecution and death (13:9–13a). But God promises Christians that enduring in faith leads to salvation and eternal life (13:13; 10:30).
The “Secret of the Messiah”
Throughout Mark’s Gospel, Jesus tells others not to reveal his true identity as the Messiah (or Christ). Scholars often call this the "Messianic Secret." Jesus likely does this because many people misunderstand who he is and what he came to do. Still, the secret cannot be kept (7:36). Jesus inspires such wonder and is so amazing that he cannot remain hidden. The characters in the story struggle to understand Jesus’s identity. Yet, Mark’s audience have the advantage of knowing the full story of Jesus’s identity through his death and resurrection.
The Coming of God’s Kingdom
The coming of God’s kingdom is central to Jesus’s message. People need to ask God to forgive them and believe the good news about Jesus because the kingdom of God "is near" (1:14–15). Old Testament promises are becoming fulfilled. Life in the kingdom is different from life before its arrival.
Mark 1:1
Mark begins with an introduction. This gospel is about Jesus. In each story in Mark, we should ask, “What is Mark teaching about Jesus in this passage?”
Gospel: This is a common term in Mark (see 1:14–15; 8:35; 10:29; 13:10; 14:9). It can also be translated as good news. The gospel is the good news about Jesus. See study note on Mark 1:15.
The Hebrew word mashiakh (Messiah) has the same meaning as the Greek term christos (Christ). Both mean “anointed one.”
In the Old Testament, the people of Israel anointed:
priests (Exodus 28:41; Leviticus 16:32; 21:10),
kings (2 Samuel 1:14, 16; 19:21; Psalm 2), and
prophets (1 Kings 19:16).
They anointed them with olive oil to show the Lord’s presence, blessing, and authority for the tasks God gave them.
Over time, Israelites increasingly anticipated the Messiah, “the anointed one.” He would be a descendant of King David, who would be Israel’s king. The political associations of this title in the first century led Jesus to avoid openly declaring himself as the Messiah (see Mark 3:11–12; 8:27–30; 14:61–63; 15:2, 26; John 4:25–26).
The Son of God: This title emphasizes the special relationship between Jesus and God the Father (Mark 1:11; 9:7; 12:4–6; 14:61–62).
Mark 1:2-8
This account does not focus mainly on John the Baptist, the messenger. Instead, it is about the one whom he announces as Jesus the Messiah, the Son of God (1:1).
Mark 1:2-3
Mark includes Old Testament prophecies (messages from God given long ago) to support his account of the good news about Jesus Christ. John the Baptist’s role as a prophet and messenger shows that Jesus is the promised Lord and king. He is the Christ (or Messiah, God’s chosen one) and the Son of God.
Isaiah: Mark follows the Jewish practice of mentioning only the best-known source in a quotation. Here he names Isaiah, even though the quotation also includes (Malachi 3:1; Isaiah 40:3).
Mark 1:3
John the Baptist was the voice of one calling in the wilderness, urging people to prepare for the Lord's coming. In the book of Isaiah, this prophecy speaks of the coming of the Lord, the God of Israel. Here, it refers to the Lord Jesus (see 12:35–37). The early church called itself "the Way," likely referring to this promise (see Acts 9:2; 19:9, 23; 22:4; 24:14, 22; compare Acts 2:28; 18:25–26; Romans 2:20; 2 Peter 2:2, 21).
Mark 1:4
John's mission as the Lord's messenger was to prepare people for the arrival of the Messiah (see Luke 1:76–77). He instructed them to confess their sins, seek God's forgiveness, and be baptized. Those who did this were ready to receive the message of Jesus (see Luke 7:29–30).
John was in the wilderness, likely the desert area around the Jordan River north of the Dead Sea. This shows he was the "voice" Isaiah mentioned (Mark 1:3).
preaching a baptism: The exact origin of John's baptism is uncertain. The Qumran community practiced a "baptism" when someone became a part of the community, which they repeated regularly. But John's baptism was a one-time event. Jewish baptism for those converting to Judaism is another possible source, but it is more likely that such baptisms were not practiced until after John's ministry.
Mark 1:5
All of … Judea: John the Baptist attracted a lot of attention. Many people believed that there had been no prophet for over 400 years. So, prophets were associated with Israel's past and the future reign of the Messiah.
John preached repentance (turning away from sin and returning to God), like the ancient prophets. He also dressed like the great prophet Elijah (1:6), whom God promised would return in the last days (Malachi 4:5).
Mark 1:6
camel’s hair, with a leather belt: Compare with Elijah (2 Kings 1:8).
John ate what was available in the wilderness. Locusts (a type of insect) were allowed as food by God’s law (compare Leviticus 11:20–24).
Mark 1:7
will come one: John knew he was preparing for the coming of the Messiah, but he did not yet know that Jesus was the Messiah (see Luke 7:18–23).
Mark 1:8
John’s baptism prepared people for God's kingdom by calling them to repentance. The baptism of Jesus brought the gift of the Holy Spirit, through whom sinful people become God’s children (Romans 8:15–16; 1 Corinthians 12:13; Galatians 4:6).
Mark 1:9
At this time, Jesus lived in Nazareth, a small town in lower Galilee (Matthew 2:19–23; Luke 2:39). Jesus soon left Nazareth for Capernaum, a city on the Sea of Galilee (Matthew 4:13).
was baptized by John: Matthew 3:14–15 explains the reason Jesus received the baptism of repentance.
Mark 1:10
The phrase the heavens breaking open shows that Jesus has a unique and direct relationship with God the Father. In Mark 15:38, the same verb shows that believers also gain access to God through the death of Jesus.
All four Gospels mention the Holy Spirit coming down on Jesus like a dove. The Spirit, who was active in the first creation, now works with Jesus to begin the new creation (Genesis 1:2; Romans 8:15–17; 1 Corinthians 6:11; Ephesians 1:13–14; 2 Thessalonians 2:13).
Mark 1:11
You are My beloved Son: By age twelve, Jesus was aware of his unique relationship with God the Father (Luke 2:49).
Mark 1:12-13
the Spirit drove Jesus (compare Matthew 4:1; Luke 4:1): he Spirit led Jesus into the wilderness. From the beginning of his ministry, Jesus defeated Satan and resisted temptation. His later acts of casting out demons (Mark 1:21–34; 3:11–12; 5:1–20; 9:14–27) show the results of that victory (see 3:27).
Jesus was tempted in the wilderness of Judea. In Scripture, the wilderness often has a sense of danger and evil because of Satan and wild animals (Isaiah 13:19–22; Ezekiel 34:25). These animals included dogs, wolves, leopards, jackals, and bears.
The forty days remind us of Israel's forty years of testing in the wilderness. Israel failed, but Jesus succeeded. He resisted temptation without sinning (Hebrews 2:18; 4:15; see also James 1:3, 12; 1 Peter 1:7; Revelation 2:10).
Mark 1:14-15
This summary introduces 1:14–3:6. Such summaries help hearers understand what follows (see also 3:7–12; 6:6). Most of Mark’s original audience would have heard the Gospel read aloud.
Mark 1:14
Jesus began his ministry after John was arrested by Herod Antipas (the ruler of Galilee). There was some overlap between their ministries (John 3:22–24; 4:1–2), but most of the ministry of Jesus happened after John’s.
John belongs mainly to the old order (the time before the full ministry of Jesus; Matthew 11:7–14), while Jesus brings the new. Both men carried out God’s plan, and both were arrested and put to death (Mark 6:14–29; 9:31; 10:33).
Jesus started preaching in Galilee after John's arrest. But John 2:13–4:43 suggests Jesus had an earlier ministry in Judea.
Mark 1:15
The preaching of Jesus is summarized in his announcement that the kingdom of God had come. He called people to repent (turn away from sin and turn to God) and believe the good news about the Messiah (1:1).
The kingdom of God is not associated with a place or land. It began with Jesus himself and continues through his followers.
Because the kingdom of God has come, people must repent and have faith in God's good news. In the time of Jesus, this good news meant that God’s reign had arrived through the Messiah. For Mark’s later audience, it also included the news of the death, resurrection, ascension of Jesus, and his promised return (15:1–16:8).
All people, both Jews and non-Jews (called Gentiles), need God's forgiveness through repentance and faith in Jesus.
Mark 1:16-20
The call of the two pairs of brothers (Simon and Andrew, and James and John) came after they had already met Jesus earlier (John 1:35–42).
Mark 1:17
Mark uses the invitation of Jesus, Come, follow Me (1:20; 8:34) and the repeated idea of people following him (1:18; 2:14–15; 3:7; 5:24) to describe what it means to be his disciple (see “Following Jesus” Theme Note).
Mark 1:19-20
James son of Zebedee and his brother John … left their father Zebedee: Jesus later taught that his followers would do similar things (8:34–35; Matthew 10:37–39).
Mark 1:21-28
Jesus driving out evil spirits shows who he is and his power over Satan (see study notes on Mark 1:12–13 and 3:27; see also 1:34, 39; 3:11–12, 22; 5:1–20; 6:13; 7:24–30; 9:14–29).
Mark 1:21
Mark begins his first account of an exorcism (driving or casting out an evil spirit) with Jesus and his companions going into the synagogue in Capernaum. Jesus teaching there suggests that he was already known as a teacher, so he was invited to speak (compare Acts 13:15).
Mark 1:22
The teachers of religious law were professional scribes (scholars who taught, copied, and interpreted Jewish law for the people). They were primarily associated with the Pharisees. The authority of the scribes came from quoting other scribes (compare Matthew 5:21–48). When Jesus taught, the people were amazed because he spoke and acted with real authority (see Mark 1:27; 5:20; 6:2; 7:37; 10:24–32; 11:18; 15:5).
Mark 1:23-24
The demon spoke through the man who was possessed by an evil spirit (1:24). In the Gospels, demons are often associated with disease (9:17, 27; Matthew 17:15) and self-destructive behavior (Mark 1:26; 5:2–5; 9:17–18, 20–22).
Demons know who Jesus is (1:34). They constantly identify him as the Holy One of God (for similar phrases see 3:11; 5:7).
In saying us, the evil spirit spoke on behalf of all demons. It recognized that Jesus has full authority and understood that he had come to oppose and destroy evil.
Mark 1:25
Jesus did not need to shout or use magic words. He spoke with the authority of the Son of God, and the evil spirit obeyed (1:1).
Be silent!: Jesus commanded the evil spirit not to reveal his identity. This is an example of the “messianic secret.” This term describes places in Mark where Jesus tells demons or people not to reveal who he is (1:25, 34; 3:11–12; 8:30; 9:9).
Mark 1:26
The loud shriek and convulsions caused by the unclean spirit were cries of defeat as it left the man (see also 1:27; 5:13; 9:26; compare 15:37).
Mark 1:27-28
The amazement caused by this exorcism quickly led to the spread of the news about Jesus.
What is this? A new teaching with authority!: People saw the healings and exorcisms that Jesus did as being part of his teaching (1:21–22, 27; compare 1:38–39; 3:14–15; 6:2, 5, 12–13, 30).
Mark 1:29-30
Simon, also called Peter, was married (see 1 Corinthians 9:5).
Mark 1:31
Jesus healed Simon’s mother-in-law immediately (see also 1:40–45; 2:1–12; 3:1–6; 5:25–34; 7:31–37; 8:22–26; 10:46–52).
Mark 1:32-34
These public healings happened after sunset, following the Sabbath day (1:21, 29). Many people witnessed them (see also 1:39; 3:10–11; 6:5, 53–56).
Mark 1:33
Jesus became more popular with the crowds (also in 1:37, 39, 45). Meanwhile, the leaders increasingly rejected him (2:1–3:6).
Mark 1:34
they knew who He was: See 1:23–25.
Mark 1:35
Despite his busy ministry, Jesus made time to pray (6:46; 14:32–39). Mark emphasizes how important prayer was in the life of Jesus (see also Luke 3:21; 6:12; 9:18, 28–29; 11:1–4; 18:1; 22:32).
Mark 1:38-39
Prayer equipped Jesus to preach, teach, heal, and drive out demons (1:35).
The mission of Jesus in Galilee focused on preaching in the synagogues, where he took the opportunity to speak (1:21; Luke 4:16–30). The apostle Paul later took advantage of this same opportunity (Acts 13:5, 14–15; 14:1; 16:13; 17:1).
Jesus relied on the Jewish practice of kindness to strangers when he traveled (compare Mark 6:10; Genesis 18:1–8; 19:1–8; Luke 10:7; Hebrews 13:2; 3 John 1:5–8).
The region of Galilee measured about 65 kilometers (40 miles) north to south and 40 kilometers (25 miles) east to west. In the time of Jesus, Galilee was ruled by Herod Antipas.
Mark 1:40
Leprosy refers to several skin diseases (or even mildew in a building). An infected person was considered ceremonially unclean and was excluded from family and society (Leviticus 13:45–46; Numbers 12:9–12; 2 Chronicles 26:16–21; Luke 17:12).
Mark 1:41
Jesus was willing to touch a ceremonially unclean leper. This act shows the new order of the kingdom of God (1:15; 5:25–34; Luke 7:36–50; see Matthew 10:8; 11:5).
Mark 1:43-45
Jesus instructed the man to visit the priest to confirm his healing and make the required sacrificial offering. This would act as public proof of his healing.
Despite the severe warning Jesus gave, the man went and told people what happened to him. As a result, Jesus could not enter the town and had to preach in more remote places. Jesus became widely known, and people from many places came to see him (3:7–8).
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.