The Gospel of Mark, chapter 1

Preface/Introductions; Chapters: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 Click on TOC in this page to return to here.

See New Testament Table of Contents and Introductory notes here.

Mark - Preface to the Gospel According to St. Mark
With a Short Account of His LifeFor an explication of the word Gospel, and the title Saint, see the Preface to Matthew.

Mark. This person, the second in the commonly received order of the four evangelists, was named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, Acts 12:12. This very first mention of John Mark assures us of Peter’s intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, 1Pe. 5:13, is this evangelist, and that he is the same with him who is called sister’s son to Barnabas, Col. 4:10, and is supposed to have been converted by Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter’s own son. See his Primitive New Test. Notes at the end. He traveled from Jerusalem to Antioch with Paul and Barnabas, Acts 12:25, and some short time after he accompanied them to other countries as their minister, Acts 13:5. When they returned tothe continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, Acts 13:13. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Acts 15:36-41. Afterwards Paul and he were fully reconciled, as evidently appears from 2Ti. 4:11 : Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from Phm. 1:24, where Mark is styled Paul’s fellow-laborer; and from Col. 4:10, where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, a.d. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, etc.

How Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens, Alexandrinus, Irenaeus, Tertullian, Origen, Eusebius, etc., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew’s Gospel; and that it is not to be considered as an original work: - on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew’s Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, Mk. 6:27, one of the guard; κεντυριων, Mk. 15:39, Mk. 15:44, Mk. 15:46, a centurion, a captain of one hundred men; συσσημον, Mk. 14:44, a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men.

It may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned by Matthew and Luke.

1. The Preface, found in Luke and John, Luk. 1:1; Jn. 1:1.

2. The Conception of Elizabeth, Luke 1:5-25.

3. The Salutation of Mary, Luk. 1:26-38.

4. Mary’s Visit to Elizabeth, Luke 1:39-56.

5. John Baptist’s Birth, Luke 1:57-79.

6. The Angel’s Appearance to Joseph, Mat. 1:18-25.

7. The Birth of Christ, Mat. 1:25; Luk. 2:1-7.

8. The Genealogy of Christ, Matthew 1:1-17; Luke 3:23-38.

9. The Appearance of the Angel to the Shepherds, Luk. 2:8-20.

10. The Circumcision of Christ, Mat. 1:25; Luk. 2:21.

11. The Presentation of Christ in the Temple, Luke 2:22-38.

12. The Coming of the Magi, Mat. 2:1-12.

13. The Flight into Egypt, Mat. 2:13-15.

14. Herod’s Murder of the Innocents, Mat. 2:16-18.

15. The Return of the Holy Family from Egypt, Mat. 2:19-23; Luk. 2:39.

16. Christ’s Journey to Jerusalem when twelve years of age, Luk. 2:40-48.

From the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John, except the Preface; and that St. Luke is the most circumstantial.

For other particulars relative to this Gospel, see at the end of the last chapter. — Clarke

Introductions

Chapter 1

Mark - Book Introduction - Mark

Writer: The Writer of the second Gospel, Mark, called also John, was the son of one the New Testament "Marys", and nephew of Barnabas. He was an associate of the apostles, and is mentioned in the writings of Paul and of Luke Acts 12:12; Acts 12:25; Acts 15:37; Acts 15:39; Col. 4:10; 2Ti. 4:11; Phm. 1:24.

Date: The date of Mark has been variously placed between A.D. 57 and 63.

Theme: The scope and purpose of the book are evident from its contents. In it Jesus is seen as the mighty Worker, rather than as the unique Teacher. It is the Gospel of Jehovah's "Servant the Branch" Zec. 3:8 as Matthew is the Gospel of the "Branch. . .unto David" Jer. 33:15.

Everywhere the servant character of the incarnate Son is manifest. The key verse is Mk. 10:45. "For even the Son of man came not to be ministered unto, but to minister." The characteristic word is "straightway," a servant's word. There is no genealogy, for who gives the genealogy of a servant? The distinctive character of Christ in Mark is that set forth in Phil. 2:6-8.

But this lowly Servant, who emptied Himself of the "form of God," "and was found in fashion as a man," was, nevertheless, "the mighty God" Isa. 9:6 as Mark distinctly declares (Mk. 1:1) and therefore mighty works accompanied and authenticated His ministry. As befits a Servant-Gospel, Mark is characteristically a Gospel of deeds, rather than on words.

The best preparation of the heart for the study of Mark is the prayerful reading of Isa. 42:1-21; Isa. 50:4-11; Isa. 52:13-15; Isa. 53:1-12; Zec. 3:8; Phil. 2:5-8.

Mark is in five principal divisions:

1. The manifestation of the Servant-Son (Mark 1:1-11).

2. The Servant-Son tested as to His fidelity (Mark 1:12-13).

3. The Servant-Son at work (Mark 1:14 - 13:37).

4. The Servant-Son "obedient unto death," (Mark 14:1 - 15:47).

5. The ministry of the risen Servant-Son, now exalted to all authority (Mark 16:1-20).

The events recorded in this book cover a period of 7 years. — Scofield Reference Notes (1917 Edition)

Mark - The Gospel According to Mark

Introduction

Mark the Evangelist is, by the best authorities, identified with John Mark, the son of Mary. The surname Mark was adopted for use among the Gentiles; Mark (Marcus) being one of the commonest Latin names (compare Marcus Tullius Cicero, Marcus Aurelius), as John was one of the commonest Hebrew names. Mark was a cousin of Barnabas, and was, from a very early period, the intimate friend and associate of Peter (Acts 12:11-17), who affectionately refers to him as “my son” at the close of his first epistle. The general opinion of the fathers, as well as that of modern authorities, is that Mark drew the great mass of his materials from the oral discourses of Peter. This opinion was perpetuated in Christian art, in representations of Peter seated on a throne with Mark kneeling before him and writing from his dictation; Mark sitting and writing, and Peter standing before him, with his hand raised, dictating; and Peter in a pulpit, preaching to the Romans, and Mark taking down his words in a book (see Mrs. Jameson, “Sacred and Legendary Art,” 1:149).

This opinion finds support in the evidences of Peter's influence upon the style of this Gospel. The restlessness and impetuosity of Mark's disposition, of which we have hints in his forsaking Paul and Barnabas at Perga (Acts 13:13; Acts 15:38), in his subsequent readiness to join them on the second missionary journey (Acts 15:39), and, if the tradition be accepted, in his rushing into the street on the night of Christ's arrest, clad only in a linen sheet (Mk. 14:51, Mk. 14:52), would naturally be in sympathy with the well-known character of Peter. Peter was a man of observation and action rather than of reflection; impulsive and impetuous. “When we assume,” says Dr. Morison, “that Mark drew directly from the discoursings of St. Peter, then we understand how it comes to pass that it is in his pages that we have the most particular account of that lamentable denial of his Lord of which the apostle was guilty. On no other person's memory would the minute particulars of the prediction, and of its unanticipated fulfilment, be so indelibly engraven. It is also noteworthy that, while the very severe rebuke which our Lord administered to St. Peter in the neighborhood of Caesarea Philippi is faithfully and circumstantially recorded in Mark's pages, the splendid eulogium and distinguishing blessing, which had been previously pronounced, are, as it were, modestly passed by. Doubtless the great apostle would not be guilty of making frequent or egotistic references to such marks of distinction” (“Commentary on Mark”).

Unlike the other gospels, Mark's narrative is not subordinated to the working out of any one idea. Matthew's memoirs turn on the relation of Christ to the law and the prophets. He throws a bridge from the old economy to the new. His is the Gospel as related to the past, the Gospel of Christianity regarded as the fulfilment of Judaism. Luke exhibits Jesus as a Saviour, and expounds the freeness and universality of the Gospel, and the sacredness of humanity. John wrote that then might believe that Jesus is the Christ, and might have life in him. While Matthew and Luke deal with his offices, John deals with his person. John carries forward the piers of Matthew's bridge toward that perfected heavenly economy of which his Apocalypse reveals glimpses. In Matthew Jesus is the Messiah; in John, the Eternal Word. In Matthew he is the fulfiller of the law; in John he foreshadows the grander and richer economy of the Spirit.

Mark, on the other hand, is a chronicler rather than a historian. His narrative is the record of an observer, dealing with the facts of Christ's life without reference to any dominant conception of his person or office. Christ's portrait is drawn “in the clearness of his present energy;” not as the fulfilment of the past, as by Matthew, nor as the foundation of the future, as by John. His object is to portray Jesus in his daily life, “in the awe-inspiring grandeur of his human personality, as a man who was also the Incarnate, the wonder-working Son of God.” Hence his first words are the appropriate keynote of his Gospel: “The beginning of the Gospel of Jesus Christ, the Son of God.”

Such a narrative might have been expected from Peter, with his keen-sightedness, his habit of observation, and his power of graphically describing what he was so quick to perceive. There is, of course, less room for the exhibition of these traits in his epistles, though they emerge even there in certain peculiar and picturesque words, and in expressions which reflect incidents of his personal association with Christ. Those brief epistles contain over a hundred words which occur nowhere else in the New Testament. Certain narratives in the Book of Acts record incidents in which Peter was the principal or the only apostolic actor, and the account of which must have come from his own lips; and these narratives bear the marks of his keen observation, and are characterized by his picturesque power. Such are the accounts of the healing of the cripple at the temple-gate (3); of Ananias and Sapphira (5); of Peter's deliverance from prison (12); of the raising of Dorcas (9); and of the vision of the great sheet (10). In these, especially if we compare them with narratives which Luke has evidently received from other sources, we are impressed with the picturesque vividness of the story; the accurate notes of time and place and number; the pictorial expressions, the quick transitions; the frequent use of such words as straightway, immediately; the substitution of dialogue for narrative, and the general fulness of detail.

All these characteristics appear in Mark's Gospel, and are justly regarded as indicating the influence of Peter, though comparatively few of the same words are employed by both; a fact which may be, in great part, accounted for by the difference between a hortatory epistle and a narrative. The traces of Peter's quick perception and dramatic and picturesque power are everywhere visible in Mark. While Matthew fully records the discourses of our Lord, Mark pictures his deeds. Hence, while Matthew gives us fifteen of his parables, Mark reproduces only four, and that in a condensed form. “Mark does not wear the flowing robes of Matthew. His dress is 'for speed succinct.' Swift-paced, incisive, his narrative proceeds straight to the goal, like a Roman soldier on his march to battle.” His Gospel is the Gospel of the present, not of the past. His references to the Old Testament, with the exception of Mk. 1:2, Mk. 1:3, are quotations occurring in the discourses of Christ, or cited by others. They belong, as Canon Farrar observes, “to the narrative, not to the recorder” (Mk. 15:28 is an interpolation). The word νόμος, law, never occurs in Mark nor in Peter.

Mark's is, therefore, pre-eminently the pictorial Gospel: the Gospel of detail. “There is,” says Canon Westcott, “perhaps not one narrative which he gives in common with Matthew and Luke, to which he does not contribute some special feature.” Thus he adds to John the Baptist's picture of loosing the shoe-latchet another touch, in the words to stoop down (Mk. 1:7). He uses a more graphic term to describe the opening of the heavens at Christ's baptism. According to Matthew and Luke the heavens were opened (ἀνεώχθησαν); Mark depicts them as rent asunder (σχιζομένους; Mk. 1:10). Matthew and Luke represent Jesus as led (ἀνήχθη) into the wilderness to be tempted; Mark as driven (ἐκβα.λλει); adding, He was with the wild beasts; to which some detect a reference in Peter's comparison of the devil to a roaring lion (1Pe. 5:8). He gives a realistic touch to the story of James and John forsaking their employment at the call of Jesus, by adding that they left their father with the hired servants (Mk. 1:20). After the discourse from the boat to the multitude upon the shore, Mark alone tells us that the disciples sent away the multitude, and throws in the little details, they took him as he was; and there were with them other little ships (Mk. 4:36). His account of the storm which followed is more vivid than Matthew's or Luke's. He pictures the waves beating into the boat, and the boat beginning to fill; notes the steersman's cushion at the stern on which the sleeping Lord's head reposed (Mk. 4:37, Mk. 4:38); and throws the awaking by the disciples and the stilling of the tempest into a dramatic form by the distressful question, Master, carest thou not that we perish? and the command to the sea as to a raging monster, Peace! Be still! (Mk. 4:38, Mk. 4:39).

In the narrative of the feeding of the five thousand, only Mark relates the Saviour's question, How many loaves have ye ? Go and see (Mk. 6:38). An oriental crowd abounds in color, and to Mark we are indebted for the gay picture of the crowds arranged on the green grass, in companies, like flower-beds with their varied hues. He alone specifies the division of the two fishes among them all (Mk. 6:39, Mk. 6:41). He tells how Jesus, walking on the sea, would have passed by the disciples' boat; he expresses their cry of terror at Christ's appearance by a stronger word than Matthew, using the compound verb ἀνέκραξαν where Matthew uses the simple verb ἔχραξαν. He adds, they all saw him (Mk. 6:48-50). When Jesus descends from the mount of transfiguration, it is Mark that fills out the incident of the disciples' controversy with the bystanders by relating that the scribes were questioning with them. He notes the amazement which, for whatever reason, fell upon the people at Jesus' appearance, their running to salute him, and his inquiry, What question ye with them? (Mk. 9:14, Mk. 9:16). Mark gives us the bystanders' encouragement of Bartimeus when summoned by Jesus, and tells how he cast off his outer garment and leaped up (Mk. 10:49, Mk. 10:50). He alone relates the breaking of the alabaster by the woman (Mk. 14:3), and Christ's taking the little child in his arms after he had set him in the midst (Mk. 9:36).

In the account of the two demoniacs of Gadara, Matthew (8) relates that they were met coming out of the tombs, and that they were exceeding fierce, so that no one could pass that way. Mark mentions only one demoniac, but adds that he had his dwelling in the tombs (κατοίκησιν εἶχεν, stronger than Luke's abode, ἔμενεν); that the attempt had been made to fetter him, but that he had broken the fetters; and that he was day and night in the tombs and in the mountains, crying and cutting himself with stones (Mk. 5:3-6). In the interview with the lawyer who desired to know what kind of a commandment was great in the law, Matthew (Mat. 22:34-40) ends the dialogue with Jesus' answer to this question. Mark gives the lawyer's reply and his enlargement upon Jesus' answer, the fact that Jesus observed that he answered discreetly, and his significant words, Thou art not far from the kingdom of God.

It is interesting to compare the account of Herod's feast and John the Baptist's murder as given by Matthew and Mark respectively. Mark alone mentions the great banquet and the rank of the guests. He adds the little touches of Salome's entering in and delighting the guests. He throws Herod's promise and Salome's request into dialogue. Where Matthew says simply, He promised with an oath, to give her whatsoever she should ask, Mark gives it, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, whatsoever thou shalt ask of me, I will give it thee, unto the half of ray kingdom. The whole narrative is more dramatic than Matthew's. Matthew says that Salome was put forward by her mother. Mark pictures her going out, and details her conversation with Herodias, and her entering in again with haste, and demanding the horrible boon forthwith. Mark also enlarges upon Herod's regret: he was exceeding sorry; and where Matthew notes merely his compliance with the damsel's request, Mark lets us into his feeling of unwillingness to refuse her. Mark, too, emphasizes the promptness of the transaction. Salome demands the Baptist's head forthwith; Herod sends the executioner straightway. Mark alone mentions the executioner. While the dialogue is not peculiar to Mark, it is to be noted that it is characteristic of Peter's style, so far, at least, as can be inferred from the stories in the book of Acts, of Ananias and Sapphira (Acts 5:3-9), Cornelius Acts 10:1), and Peter's deliverance from prison (Acts 12:1).

Mark is peculiarly minute and specific as to details of persons, times, numbers, and places; a feature in which, also, he resembles Peter (compare Acts 2:15; Acts 6:3; Acts 4:22; Acts 5:7, Acts 5:23; Acts 12:4). Thus, of persons, “They entered into the house of Simon and Andrew with James and John” (Mk. 1:29): “Simon and they that were with him followed after him” (Mk. 1:36): “In the days of Abiathar the high-priest” (Mk. 2:26): “The Pharisees took counsel with the Herodians” (Mk. 3:6): “The woman was a Greek, a Syro-Phenician by nation” (Mk. 7:26). Compare, also, Mk. 11:11; Mk. 13:3; Mk. 15:21. Of places: “A multitude from Galilee and Judaea,” etc. (Mk. 3:7, Mk. 3:8): The demoniac proclaimed his recovery in Decapolis (Mk. 5:20): Jesus departed “from the border of Tyre and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis” (Mk. 7:31). Compare Mk. 8:10; Mk. 11:1; Mk. 12:41; Mk. 14:68. Of number: The paralytic was “borne of four” (Mk. 2:3): The swine were about two thousand (Mk. 5:13): The twelve were sent out two and two (Mk. 6:7): The people sat down by hundreds and fifties (Mk. 6:40): “Before the cock crow twice thou shalt deny me thrice” (Mk. 14:30). Of time: Jesus rose up in the morning, a great while before day (Mk. 1:35): “The same day, when the even was come” (Mk. 4:35). Compare Mk. 11:11; Mk. 14:68; Mk. 15:25.

But Mark does not confine himself to mere outward details. He abounds in strokes which bring out the feeling of his characters. He uses six different words expressive of fear, wonder, trouble, amazement, extreme astonishment. The compound ἐκθαμβεῖσθαι, greatly amazed, affrighted (Mk. 9:15; Mk. 16:5, Mk. 16:6) occurs nowhere else in the New Testament. Thus the look and emotion of our Lord are portrayed: “He looked round about on them with anger, being grieved at the hardness of their heart” (Mk. 3:5): “He looked round about on them which sat round about him, and said, Behold my mother,” etc. (Mk. 3:34): “He looked round about” to see who had touched him in the crowd (Mk. 5:32): “He marvelled because of their unbelief” (Mk. 6:6): He looked on the young ruler and loved him (Mk. 10:21): He was moved with compassion toward the leper (Mk. 1:41): He sighed deeply in his spirit (Mk. 8:12).

Similarly Mark depicts the tender compassion of the Lord. A beautiful hint of his delicate and loving appreciation of an ordinary need closes the story of the healing of the ruler's daughter. In their joy and wonder at her miraculous restoration, the friends would naturally forget the immediate practical demand for food, of which the Lord promptly reminds them by his command that something should be given her to eat (Mk. 5:43). Luke notes the same circumstance. In like manner his appreciation of his disciples' weariness appears in the words, “Come ye yourselves apart into a desert place and rest awhile” (Mk. 6:31). He is moved with compassion toward the multitude because they are as sheep without a shepherd (Mk. 6:34): he is touched with the need and fatigue of the many who had come from far (Mk. 8:3): he shows his interest in the condition of the epileptic lad by inquiring into the history of his case (Mk. 9:21): he is much displeased at the disciples' rebuke of those who are bringing the young children to him (Mk. 10:14).

In like manner Mark describes the mental and emotional states of those who were brought into contact with Christ. Those who witnessed the miracle of the loaves understood not, and their heart was hardened (Mk. 6:52): the disciples were perplexed, questioning among themselves what the rising again from the dead should mean (Mk. 9:10): they were amazed at his words about a rich man entering into the kingdom of heaven (Mk. 10:24): a sudden and mysterious awe fell upon them in their journey to Jerusalem (Mk. 10:32): Pilate marvelled at Jesus being already dead, and sent for the centurion in order to ask whether he had been any while dead (Mk. 15:44). Compare Mk. 1:29, Mk. 1:27; Mk. 5:20, Mk. 5:42; Mk. 6:20; Mk. 7:37; Mk. 11:18. He depicts the interest excited by the words and works of Christ; describing the crowds which flocked to him, and their spreading abroad the fame of his power (Mk. 1:28, Mk. 1:45; Mk. 2:13; Mk. 3:20, Mk. 3:21; Mk. 4:1; Mk. 5:20, Mk. 5:21, Mk. 5:24; Mk. 6:31; Mk. 7:36).

We find in Mark certain peculiarly forcible expressions in our Lord's language, such as, “To them that are without” (Mk. 4:11); “Ye leave the commandment of God, and hold fast the tradition of men” (Mk. 7:8); “This adulterous and sinful generation” (Mk. 8:38); “Be set at nought” (Mk. 9:12); “Quickly to speak evil of me” (Mk. 9:39); “Shall receive brethren and sisters and mothers,” etc., “with persecutions” (Mk. 10:30).

His narrative runs. His style abounds in quick transitions. The word εὐθέως, straightway, occurs in his Gospel something like forty times. He imparts vividness to his narration by the use of the present tense instead of the historic (Mk. 1:40, Mk. 1:44; Mk. 2:3, sq.; Mk. 11:1, Mk. 11:2, Mk. 11:7; Mk. 14:43, Mk. 14:66). He often defines his meaning by coupling similar words or phrases. Beelzebub is called by two names (Mk. 3:22), and by a third (Mk. 3:30): The sick are brought at even, when the sun did set (Mk. 1:32): The blasphemer hath no more forgiveness, but is guilty of an eternal sin (Mk. 3:29): He spake with many parables, and without a parable he spake not (Mk. 4:33, Mk. 4:34). Compare Mk. 3:5, Mk. 3:27; Mk. 5:26; Mk. 6:25; Mk. 7:21. He employs over seventy words which are found nowhere else in the New Testament. We find him preserving the identical Aramaic words uttered by the Lord. In his Gospel alone occur Boanerges (Mk. 3:17); Talitha cumi (Mk. 5:41); Korban (Mk. 7:11); Ephphatha (Mk. 7:34): and Abba (Mk. 14:36). Writing for Romans we find him transferring certain Latin words into Greek, such as legio, legion (Mk. 5:9); centurio, κεντυρίων, centurion, which elsewhere is ἑκατόνταρχος - χης (Mk. 15:39); quadrans, farthing (Mk. 12:42); flagellare, to scourge (Mk. 15:15); speculator, executioner (Mk. 2:27); census, tribute (Mk. 12:14); sextarius, pot (Mk. 7:4); praetorium (Mk. 15:16). Three of these, centurio, speculator, and sextarius are found in his Gospel only. He always adds a note of explanation to Jewish words and usages.

His style is abrupt, concise, and forcible; his diction less pure than that of Luke and John. Besides irregularities of construction which cannot be explained to the English reader, he employs many words which are expressly forbidden by the grammarians, and some of which are even condemned as slang. Such are ἐσχάτως ἔχει, is at the point of death (Mk. 5:23); κράββατος, bed (Mk. 2:4, Mk. 2:9, Mk. 2:11, Mk. 2:12); μονόφθαλμος, with one eye (Mk. 9:47); κολλυβισταί, money-changers (Mk. 11:15); κοράσιον, maid (Mk. 5:41); ὁ ρκίζω, I adjure (Mk. 5:7); ῥάπισμα, a blow of the hand (Mk. 14:65); ῥαφίδος, needle (Mk. 10:25).

I have described the characteristics of Mark at some length, because they lie peculiarly in the line of the special purpose of this book, which deals with individual words and phrases, and with peculiarities of diction, rather than with the exegesis of passages. Of this Gospel it is especially true that its peculiar flavor and quality cannot be caught without careful verbal study. It is a gallery of word-pictures. Reading it, even in the familiar versions, we may discover that it is, as Canon Westcott remarks, “essentially a transcript from life;” but nothing short of an insight into the original and individual words will reveal to us that the transcript itself is alive.

List of Greek Words Used by Mark Only

— Vines TOC

Mark 1

¹ The beginning of the gospel of Jesus Christ, the Son of God; ² As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Mal 3:1; Matt 11:10; Luke 7:27; ³ The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Isa 40:3; Matt 3:3; Luke 3:4; John 1:23; ⁴ John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. Matt 3:1; Luke 3:3; John 3:23; ⁵ And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. Matt 3:5; Luke 3:7; ⁶ And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; 2Kgs 1:8; Matt 3:4; Lev 11:22; ⁷ And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. Matt 3:11; Luke 3:16; John 1:27; ⁸ I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. Matt 3:11; Acts 1:5; Acts 11:16; Acts 19:4; Isa 44:3; Joel 2:28; Acts 2:4; Acts 11:15;

⁹ And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. ¹⁰ And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: Matt 3:16; Luke 3:21; John 1:32; ¹¹ And there came a voice from heaven, [saying], Thou art my beloved Son, in whom I am well pleased. Ps 2:7; Isa 42:1; Matt 3:17; Matt 17:5; Mark 9:7; Luke 3:22; Luke 9:35; Col 1:13; 2Pet 1:17; ¹² And immediately the Spirit driveth him into the wilderness. Matt 4:1; Luke 4:1; ¹³ And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

¹⁴ Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, Matt 4:12; Luke 4:14; John 4:43; ¹⁵ And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. Isa 56:1; ¹⁶ Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. Matt 4:18; ¹⁷ And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. Jer 16:16; Ezek 47:10; ¹⁸ And straightway they forsook their nets, and followed him. Matt 19:27; Mark 10:28; Luke 5:11; Luke 18:28; ¹⁹ And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets. Matt 4:21; ²⁰ And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. ²¹ And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. Matt 4:13; Luke 4:31; ²² And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. Matt 7:28; Luke 4:32;

²³ And there was in their synagogue a man with an unclean spirit; and he cried out, Luke 4:33; ²⁴ Saying, Let [us] alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. ²⁵ And Jesus rebuked him, saying, Hold thy peace, and come out of him. ²⁶ And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. ²⁷ And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine [is] this? for with authority commandeth he even the unclean spirits, and they do obey him. ²⁸ And immediately his fame spread abroad throughout all the region round about Galilee.

²⁹ And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. Matt 8:14; Luke 4:38; ³⁰ But Simon's wife's mother lay sick of a fever, and anon they tell him of her. ³¹ And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. ³² And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. Matt 8:16; Luke 4:40; ³³ And all the city was gathered together at the door. ³⁴ And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. ³⁵ And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. Luke 4:42; Matt 14:23; ³⁶ And Simon and they that were with him followed after him. ³⁷ And when they had found him, they said unto him, All [men] seek for thee. ³⁸ And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. Luke 4:43; Isa 61:1; Luke 4:18; ³⁹ And he preached in their synagogues throughout all Galilee, and cast out devils.

⁴⁰ And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. Matt 8:2; Luke 5:12; ⁴¹ And Jesus, moved with compassion, put forth [his] hand, and touched him, and saith unto him, I will; be thou clean. ⁴² And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. ⁴³ And he straitly charged him, and forthwith sent him away; ⁴⁴ And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. Lev 13:2; Lev 14:1; ⁴⁵ But he went out, and began to publish [it] much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. TOC

Commentary: Mark 1 - Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mk. 1:1-3), and by the history of him (Mk. 1:4-8). II. Christ's baptism, and his being owned from heaven (Mk. 1:9-11). III. His temptation (Mk. 1:12, Mk. 1:13). IV. His preaching (Mk. 1:14, Mk. 1:15, Mk. 1:21, Mk. 1:22, Mk. 1:38, Mk. 1:39). V. His calling disciples (Mk. 1:16-20). VI. His praying (Mk. 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mk. 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mk. 1:29-31). 3. His healing all that came to him (Mk. 1:32, Mk. 1:34). 4. His cleansing a leper (Mk. 1:40-45). — Henry

Mk 1:1-8

Isaiah and Malachi each spake concerning the beginning of the gospel of Jesus Christ, in the ministry of John. From these prophets we may observe, that Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. Such is the corruption of the world, that there is great opposition to his progress. When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, to prepare his way before him. John thinks himself unworthy of the meanest office about Christ. The most eminent saints have always been the most humble. They feel their need of Christ's atoning blood and sanctifying Spirit, more than others. The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them, is, they shall be baptized with the Holy Ghost; shall be purified by his graces, and refreshed by his comforts. We use the ordinances, word, and sacraments without profit and comfort, for the most part, because we have not of that Divine light within us; and we have it not because we ask it not; for we have his word that cannot fail, that our heavenly Father will give this light, his Holy Spirit, to those that ask it.

Mk 1:9-13

Christ's baptism was his first public appearance, after he had long lived unknown. How much hidden worth is there, which in this world is not known! But sooner or later it shall be known, as Christ was. He took upon himself the likeness of sinful flesh; and thus, for our sakes, he sanctified himself, that we also might be sanctified, and be baptized with him, Jn. 17:19. See how honourably God owned him, when he submitted to John's baptism. He saw the Spirit descending upon him like a dove. We may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us, is sure evidence of his good will towards us, and preparations for us. As to Christ's temptation, Mark notices his being in the wilderness and that he was with the wild beasts. It was an instance of his Father's care of him, which encouraged him the more that his Father would provide for him. Special protections are earnests of seasonable supplies. The serpent tempted the first Adam in the garden, the Second Adam in the wilderness; with different success indeed; and ever since he still tempts the children of both, in all places and conditions. Company and conversation have their temptations; and being alone, even in a wilderness, has its own also. No place or state exempts, no business, not lawful labouring, eating, or drinking, not even fasting and praying; often in these duties there are the most assaults, but in them is the sweetest victory. The ministration of the good angels is matter of great comfort in reference to the malignant designs of the evil angels; but much more does it comfort us, to have the indwelling of God the Holy Spirit in our hearts.

Mk 1:14-22

Jesus began to preach in Galilee, after that John was put in prison. If some be laid aside, others shall be raised up, to carry on the same work. Observe the great truths Christ preached. By repentance we give glory to our Creator whom we have offended; by faith we give glory to our Redeemer who came to save us from our sins. Christ has joined these two together, and let no man think to put them asunder. Christ puts honour upon those who, though mean in this world, are diligent in their business and kind to one another. Industry and unity are good and pleasant, and the Lord Jesus commands a blessing on them. Those whom Christ calls, must leave all to follow him; and by his grace he makes them willing to do so. Not that we must needs go out of the world, but we must sit loose to the world; forsake every thing that is against our duty to Christ, and that cannot be kept without hurt to our souls. Jesus strictly kept the sabbath day, by applying himself unto, and abounding in the sabbath work, in order to which the sabbath rest was appointed. There is much in the doctrine of Christ that is astonishing; and the more we hear it, the more cause we see to admire it.

Mk 1:23-28

The devil is an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and by his suggestions defiles the spirits of men. There are many in our assemblies who quietly attend under merely formal teachers; but if the Lord come with faithful ministers and holy doctrine, and by his convincing Spirit, they are ready to say, like this man, What have we to do with thee, Jesus of Nazareth! No disorder could enable a man to know Jesus to be the Holy One of God. He desires to have nothing to do with Jesus, for he despairs of being saved by him, and dreads being destroyed by him. See whose language those speak, that say to the Almighty, Depart from us. This unclean spirit hated and dreaded Christ, because he knew him to be a Holy One; for the carnal mind is enmity against God, especially against his holiness. When Christ by his grace delivers souls out of the hands of Satan, it is not without tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. This put all who saw it upon considering, What is this new doctrine? A work as great often is wrought now, yet men treat it with contempt and neglect. If this were not so, the conversion of a notorious wicked man to a sober, righteous, and godly life, by the preaching of a crucified Saviour, would cause many to ask, What doctrine is this?

Mk 1:29-39

Wherever Christ comes, he comes to do good. He cures, that we may minister to him, and to others who are his, and for his sake. Those kept from public ordinances by sickness or other real hinderances, may expect the Saviour's gracious presence; he will soothe their sorrows, and abate their pains. Observe how numerous the patients were. When others speed well with Christ, it should quicken us in seeking after him. Christ departed into a solitary place. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired. Those who have the most business in public, and of the best kind, must yet sometimes be alone with God.

Mk 1:40-45

We have here Christ's cleansing of a leper. It teaches us to apply to the Saviour with great humility, and with full submission to his will, saying, “Lord, if thou wilt,” without any doubt of Christ's readiness to help the distressed. See also what to expect from Christ; that according to our faith it shall be to us. The poor leper said, If thou wilt. Christ readily wills favours to those who readily refer themselves to his will. Christ would have nothing done that looked like seeking praise of the people. But no reasons now exist why we should hesitate to spread the praises of Christ. — MHCC

Mk 1:1-8

We may observe here,

I. What the New Testament is - the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, Mk. 1:1. 1. It is gospel; it is God's word, and is faithful and true; see Rev. 19:9; Rev. 21:5; Rev. 22:6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ - that was but preliminary, this comes immediately to the business - the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain.

II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets (Mk. 1:2); for it saith no other things than those which the prophets and Moses said should come (Acts 26:22), which was most proper and powerful for the conviction of the Jews, who believed the Old Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original.

Quotations are here borrowed from two prophecies - that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John.

1. Malachi, in whom we had the Old Testament farewell, spoke very plainly (Mal. 3:1) concerning John Baptist, who was to give the New Testament welcome. Behold, I send my messenger before thy face, Mk. 1:2. Christ himself had taken notice of this, and applied it to John (Mat. 11:10), who was God's messenger, sent to prepare Christ's way.

2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ (Isa. 40:3); The voice of him that crieth in the wilderness, Mk. 1:3. Matthew had taken notice of this, and applied it to John, Mat. 3:3. But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howling wilderness as this is, have need to cry aloud, and not spare, and to lift up their voice like a trumpet.

III. What the beginning of the New Testament was. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luk. 16:16. Peter begins from the baptism of John, Acts 1:22. The gospel did not begin so soon as the birth of Christ, for he took time to increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the gospel day; for,

1. In John's way of living there was the beginning of a gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the beginning of the gospel of Christ in any soul, Mk. 1:6. He was clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a leathern girdle; and, in contempt of dainties and delicate things, his meat was locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ.