Mark 1

THAT this was the first of the Four Gospels in point of time is generally agreed. The date is not later than A.D. 70, or earlier than A.D. 63, and is most probably 65 or 66. A very early Christian tradition traces it to Mark’s connexion with Peter.

The author’s full name was John Mark, and it was to his mother’s house that Peter went on his deliverance from prison (Acts xii. 12). He accompanied Barnabas and Paul on their first missionary journey (Acts xiii. 5), having been taken with them from Jerusalem to Antioch (Acts xii. 25). His action in leaving them at Perga (Acts xiii. 13), due either to fear of the dangers of the mountainous interior of Asia Minor or to domestic claims, was the cause of sharp division between Barnabas and Paul (Acts xv. 36-40). But the breach was afterwards healed, and Paul speaks in affectionate terms of Mark (Col. iv. 10, 11; Philem. 24; 2 Tim. iv. 11).

In contrast with St. Matthew, it is evident that St. Mark wrote primarily for Gentiles. Thus he gives explanations of words like “Boanerges,” “Talitha cumi,” “Bartimæus”; of Jewish customs (vii. 3; xiv. 12; xv. 42) and of localities (xiii. 6, etc.) which would not be familiar to Gentile readers. He makes no reference to the Jewish Law.

Perhaps the most notable feature of this Gospel is the vividness with which incidents are described. Graphic details are given, such as must have been observed by an eyewitness. Such are the look and gesture and the actual Aramaic words of our Lord (e.g., iii. 5, 17, 34; v. 32; vii. 34; ix. 35; x. 23); xiv. 36). “Straightway” (“immediately” or “at once”) is a favourite word of St. Mark’s, occurring about twenty-seven times in the Gospel. More than in any other Gospel, we find descriptions of the impression produced upon the disciples and the people by the words and actions of our Lord (e.g., i. 22, 27; ii. 12; iv. 41; vi. 2, 51; x. 24, 26, 32). All these, and many other details, combine to produce a conviction of reality and truthfulness.

1. Jesus Christ. An expression not elsewhere found in the Gospels, except in the introductory words of St. Matthew. “Jesus in His humanity, Christ in His office, Son of God in His eternal nature” (Speaker’s Comm.).

2 in the prophets. Some of the best manuscripts and versions read, “Esaias the prophet” (so R.V.); the name of the principal prophet quoted being mentioned alone, although there is also a quotation from Malachi.

4. John did baptise, etc. More literally, “John arose, baptising,” or “who baptised”: see R.V.

for (unto) the remission of sins. “He enforced repentance, and baptism as the sign and proof of it; and both had respect to the forgiveness of sins; for which, however, his dispensation made no new provision, gave in fact no new promise; but the penitent were referred to Him who was to come after John.”

7 one mightier than 1. Here is the encouragement of every preacher.

latchet (dimin. of latch=“fastener”). The strap which passed over the instep, and fastened the shoe or sandal: see Matt. iii. 11.

10. He saw. Jesus saw: see Luke iii. 21. opened. R.V., “rent asunder.”

12 the wilderness. The scene of our Lord’s fasting and temptation is not known. Some think it was the wilderness of Sinai, where Moses and Elijah fasted. Tradition has fixed on a mountain above Jericho, and given it the name of Quarantania (“the hill of the forty days”).

13 forty days. It seems that our Lord was tempted during the whole of the forty days (see Luke iv 2), but that the most urgent assaults of the tempter were made at the end of that time.

15. The time (period or era) is fulfilled. These words, recorded by Mark alone, bring before the mind the long bygone ages of preparation for the coming of “the kingdom of God”: during which full proof had been afforded of the greatness of man’s wants, and of his own inability to supply them. This preparation had now been completed by the short ministry and the speedy withdrawal of John, who had pointed to Jesus as the expected Saviour.

and believe (in) the gospel. John had preached “repentance.” To this our Lord adds faith in “the good tidings”: comp. Acts xx. 21.

19. James. Evidently the elder brother.

20 with the hired servants. A point noted by Mark only. They were not called to leave their father without help.

22 astonished at His doctrine (teaching). See Matt. vii. 28, 29. Our Lord began to teach “immediately,” and continued teaching frequently (Luke iv. 31) in the synagogue at Capernaum.

not as the scribes. They simply taught the traditions they had received.

24. Let [us] alone. The word is rather an exclamation, Ah! the cry of the evil spirit. But the best editors omit it here. It occurs Luke iv. 34.

I know Thee who Thou art, etc. This testimony was not that of believing confidence, which Jesus delights to receive. The demons knew Him to be “the Son of God” (Luke iv. 41). But our Lord, by His command, “Hold thy peace,” shows that He would reserve in His own hands the publication of this fact: revealing it to His immediate disciples first.

26 had torn him. Or, “had convulsed him”; though without being allowed permanently to injure him (Luke iv. 35).

31 she ministered. Having none of that protracted weakness which attends a natural recovery from severe fever. The preceding descriptive details, “He came and took . . . and lifted her up,” are all peculiar to Mark.

32 when the sun did set. They waited till sunset, when the sabbath ended (21), before they brought their sick. All the three evangelists who relate this mention the great numbers that came and were healed at the close of this first sabbath spent in Capernaum. Only Mark records, in his graphic way, that “all the city was gathered together at the door” (33). He also alone notices the presence of those “possessed.”

35. He went out. That is, out of Peter’s house (29). For His return, see ii. 1. There were many “solitary” (R.V., “desert”) places on the bare hills, or in the ravines bordering the lake.

and there prayed. It appears to have been our Lord’s habit to prepare for the activities of the day by giving part of the night to prayer: thus in His life showing “that union of energy and rest, of active labour and deep devotion,” which He would like to characterise His followers (Stanley).

36 followed after Him. Emphatic in original; “pursued Him eagerly”; “hunted him out and discovered him” (Moffatt).

37. All men seek for Thee. Many of the people came also, and entreated Him to remain with them (Luke iv. 42). All this portion of the narrative shows His great popularity at the beginning of His work in Galilee (see ver. 45).

38 towns. A word used only here, meaning literally, “village-towns,” with which parts of the Gennesaret district were thickly studded: Joseph. Ware, iii. 3, § 2.

therefore came I forth. Some take the Saviour to mean “into this world”: as in Luke iv. 43;

John xvi. 28. But others think that He referred to His coming forth from Capernaum.

40 a leper. Respecting the leprosy, see notes on Lev. xiii., xiv. For the incident, comp. Matt. viii. 1-13.

beseeching Him, and kneeling down to Him. Peculiar to Mark.

43 straitly charged him. The word employed denotes a strong, peremptory command. R.V. marg. has “sternly.”

44 say nothing to any man. Our Lord appears to have frequently given such prohibitions as this; for which He might have various reasons. In this instance He probably desired that the cure should be acknowledged by the priest, the appointed judge in such matters, before anything could occur to create a prejudice.

for a testimony unto them. That this cure would be to the priests who saw and acknowledged it a testimony of the Messiahship of Jesus, which would condemn their unbelief.

45 the (a) city. That is, any city. The result of the man’s publication of the cure showed the wisdom of our Lord’s prohibition.