←Mark 1→BSB

• Mark opens with an introduction. This Gospel is about Jesus. With every account in Mark, one should ask, “What is Mark teaching about Jesus in this passage?”
• Good News, a frequent term in Mark (see 1:14–15; 8:35; 10:29; 13:10; 14:9), is frequently translated gospel. See study note on Mark 1:15.
• The Hebrew word mashiakh (Messiah) is equivalent to the Greek term christos (Christ). Both words mean “anointed.” In the Old Testament, priests (Exod 28:41; Lev 16:32; 21:10), kings (2 Sam 1:14, 16; 19:21; Ps 2), and prophets (1 Kgs 19:16) were anointed with oil to indicate the Lord’s presence, blessing, and authority for the tasks to which God called them. As time went on, Israelites increasingly looked forward to the coming of the Messiah, “the Anointed One,” a descendant of David who would be Israel’s king. The first-century political connotations of this title were such that Jesus avoided openly declaring that he was 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 Jesus’ unique relationship with God the Father (Mark 1:11; 9:7; 12:4–6; 14:61–62).

John the Baptist was the voice shouting in the wilderness for people to prepare the way for the Lord’s coming. In Isaiah, this prophecy refers to 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,” probably in reference to this promise (see Acts 9:2; 19:9, 23; 22:4; 24:14, 22; cp. Acts 2:28; 18:25–26; Rom 2:20; 2 Pet 2:2, 21).

• John’s mission as the Lord’s messenger was to prepare people for the Messiah’s coming (see Luke 1:76–77) by instructing them to confess their sins, turn to God for forgiveness, and be baptized. Those who did this were prepared to receive Jesus’ message (see Luke 7:29–30).
• That John was in the wilderness, probably the desert area around the Jordan River north of the Dead Sea, shows that he was the “voice” of whom Isaiah had spoken (Mark 1:3).
• be baptized: The exact origin of John’s baptism is unclear. The Qumran community had an initiatory “baptism” which was repeated regularly, but John’s baptism was once for all. Jewish proselyte baptism has also been seen as a possible source, but it is more likely that such baptisms were not practiced until after John’s ministry.

All of Judea: John the Baptist created a lot of interest. It was generally believed that there had been no prophet for over 400 years, so prophets were associated with Israel’s past and with the future reign of the Messiah. John preached repentance like the ancient prophets, and he dressed like the great prophet Elijah (1:6), who was predicted to return in the last days (Mal 4:5).

• camel hair . . . leather belt: Cp. Elijah (2 Kgs 1:8).
• For food John ate what was available in the wilderness; locusts were allowed as food (cp. Lev 11:20–24).

Someone is coming: John knew that he was preparing for the Messiah’s coming, but he did not yet know that Jesus was he (cp. Luke 7:18–23).

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 (Rom 8:15–16; 1 Cor 12:13; Gal 4:6).

• Jesus’ home at this time was in Nazareth, a small town in lower Galilee (Matt 2:19–23; Luke 2:39). Jesus soon left Nazareth for Capernaum, a city on the Sea of Galilee (Matt 4:13).
• John baptized him: Jesus’ reason for receiving the baptism of repentance is explained in Matt 3:14–15.

• The expression the heavens splitting apart indicates Jesus’ unique access to God the Father; in 15:38, the same verb includes believers in that access through Jesus’ death.
• All four Gospels refer to the Spirit descending on him like a dove. The Spirit, who was involved in the first creation, acted with Jesus in bringing the new creation (Gen 1:2; Rom 8:15–17; 1 Cor 6:11; Eph 1:13–14; 2 Thes 2:13).

You are my dearly loved Son: By age twelve, Jesus was aware of his unique relationship with God the Father (Luke 2:49).

Jesus’ ministry is described as beginning after John was arrested. There was some overlap (John 3:22–24; 4:1–2), but most of Jesus’ ministry occurred after John’s. John also belongs primarily to the old order (Matt 11:7–14), while Jesus belongs primarily to the new. Both men fulfilled God’s plan through being arrested and executed (Mark 6:14–29; 9:31; 10:33). Jesus began preaching in Galilee at this time, but John 2:13–4:43 suggests that Jesus had had an earlier ministry in Judea.

• Jesus’ preaching is summarized by his announcement that the Kingdom of God had come, and that people needed to repent and believe the Good News about the Messiah (1:1).
• The Kingdom of God is not tied to a territory; it dynamically began in Jesus’ person and extended to his followers.
• In response to the arrival of God’s Kingdom, people are called to repent (to turn from sin and yield to God) and to have faith in God’s Good News. In Jesus’ time, the Good News was the arrival of God’s reign through the Messiah. For Mark’s later audience, it was the news of Jesus’ death, resurrection, ascension, and promised return (15:1–16:8). All people, Jews and Gentiles alike, need God’s forgiveness through repentance and faith in Jesus.

Mark uses Jesus’ invitation—Come, follow me (1:20; 8:34)—and the expression “to follow him” (1:18; 2:14–15; 3:7; 5:24) to indicate what it means to be a Christian (see “Following Jesus” Theme Note).

Mark introduces his first account of an exorcism with Jesus and his companions going into the synagogue in Capernaum. Jesus’ teaching in the synagogue suggests that he already had a reputation as a teacher and was therefore invited to speak (cp. Acts 13:15).

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 scribes’ authority was derived from quoting other scribes (cp. Matt 5:21–48). Jesus’ teaching caused amazement 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).

• Jesus did not need to shout or utter magic words. He simply spoke with the authority of the Son of God (1:1), and the evil spirit obeyed.
• Be quiet! Jesus commanded the evil spirit not to make him known. This is an instance of the “messianic secret,” an expression for passages in Mark in which Jesus commands demons or people not to reveal his identity (1:25, 34; 3:11–12; 8:30; 9:9).

The screams and convulsions caused by the evil (literally unclean; also in 1:27) spirit were its parting cries of defeat (5:13; 9:26; cp. 15:37).

Jesus healed Simon’s mother-in-law instantaneously (see also 1:40–45; 2:1–12; 3:1–6; 5:25–34; 7:31–37; 8:22–26; 10:46–52).

Jesus’ popularity among the crowds was growing (also in 1:37, 39, 45), as contrasted with the growing rejection by the leaders (2:1–3:6).

the demons knew who he was: See 1:23–25.

Despite Jesus’ busy ministry, he sought time to pray (6:46; 14:32–39). Mark emphasizes the importance of prayer in Jesus’ life (cp. Luke 3:21; 6:12; 9:18, 28–29; 11:1–4; 18:1; 22:32).

Leprosy refers to a number of skin diseases (or even mildew in a building). An infected person was considered unclean and was ostracized from family and society (Lev 13:45–46; Num 12:9–12; 2 Chr 26:16–21; Luke 17:12).

Jesus’ willingness to touch a ceremonially unclean leper reflects the new order of the Kingdom of God (1:15; 5:25–34; Luke 7:36–50; see Matt 10:8; 11:5).