The Gospel According to Mark Chapter 1
Originally posted Thursday, February 7, 2008
General Comment: As we read through Mark's Gospel we will notice that much of the material repeats what we read in the Matthew chapters. The reason for this similarity is that Matthew (and Luke) had a copy of Mark of which Matthew used approximately 80% in his own writing. Matthew adapted the material for his own community's interests and situation. You will notice great differences in style and the absence of large sections such as the genealogy, birth narrative and Sermon on the Mount. Mark's Gospel is much shorter and reading it gives the impression of a fast paced movement from Galilee to Jerusalem. One of Mark's favorite words is "immediately." He uses this word 41 times (out of 51 in the entire NT). The word implies that divinely directed events are about to happen. Other major differences include the presence of only three parables, a rougher treatment of the disciples, the absence of a birth story and any resurrection scenes.
Mark is the oldest of the four Gospels and much of his material is from earlier sources than the other Gospels. It was written in its final form just before the destruction of the Temple in 70 CE. However there are hints to the nearness of that event. The Writer is most likely a Gentile, not an eyewitness, who has limited contact with Jewish customs. The community of the Gospel is generally considered to be overwhelmingly Gentile. It was most probably located in Rome, and had experienced recent persecution. The material is a compilation of the preaching, teaching and prophecies of early evangelists, missionaries and Christian prophets.
Mark Chapter 1:18 John the Baptist. [MT 3:1-12]
In the introduction verse we become aware of the purpose of Mark's Gospel. It is the beginning of The Good News about Jesus Christ. The Good News is the message of the return of the victorious army. One might interpret its use here as an opening statement reporting the victory already being won by the appearance of Jesus, and the Gospel being the report of the victory.
The use of Jesus Christ does not necessarily imply an emphasis on Jesus as the Messiah. By the time of Paul's major epistles Christ had become a surname. Unlike Matthew, Mark's audience was essentially all Gentile, and the concept of a Jewish Messiah would have been lost on them. As you read Mark you may note that the idea of Jesus being the Messiah is minimalized to the degree that some writers see it as Mark's Messianic secret. The preferred title for Jesus, and one Gentiles could relate to is Son of God. Gentiles were used to the concept of a deified Emperor and the gods as divine men with certain powers. "Son of God" appears in the first verse of some translations, but is not part of the oldest manuscripts and was more likely added by later Christian copyists who edited originals to emphasize Jesus' divinity.
In verse 2 and 3 Mark uses a combination of the Mal. 3:1 reference to Elijah ("See, I am sending my messenger to prepare the way before me...") and Isa. 40:3 ("A voice cries: 'In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God."). Mark uses the Greek Old Testament for his citations. Both refer to the appearance of John the Baptizer. That John is in the wilderness is a reference to the 40 year wilderness experience of the Israelites. The wilderness carries symbolic importance as the place of waiting for salvation and deliverance (see Exod. 30:3). The angel is a messenger as is John in the wilderness, offering baptism). John's baptism is specifically one requiring repentance (confessing sin and turning toward God) which then leads to God's forgiveness of one's sins. Note in Mark, John refers to the "...one who is more powerful than I...) who will baptize with (in) the Holy Spirit. Matthew adds "and fire" to emphasize the idea of purification. John's clothing represents the traditional garb of a prophet (2 Kings 1:8also referring to Elijah).
Mark Chapter 1:9-13 Jesus' Baptism and Temptation [MT 3:13-4:11]
The baptism would have been by immersion since purification involved the whole person, as with a bath. Most of the paintings of this scene show John pouring water out of a large shell onto Jesus' head. These are representations of the Middle ages when Baptism had already become the pouring of water (sprinkling) on the head.
In the description of Jesus coming up out of the water, Matthew reads, "...suddenly the heavens were opened..' Mark's original, patterned on Isa. 64:1,reads, "the heavens were torn apart..." In this more dramatic depiction, Mark has given a subtle suggestion regarding Jesus' relationship with God and thereby, God's new relationship with humankind. We are no longer separated from God by the restrictions of the Heavens as distant and unapproachable. Now, through Jesus, a new relationship is possible, one mediated by Jesus' presence among us. This is Mark's version of Emmanuel, God with us and John's Word made flesh. It is on this foundation that Jesus was understood as God's Son. "You are my Son, the beloved, this day I have begotten you" (Ps. 2:7). With the words from God and the descent of the Spirit, Jesus becomes the divine Son of God.
The same gentle Spirit that is present in baptism now "casts him out" into the wilderness, the place of testing. Look back at MT 4:1-11 for Matthew's version. Matthew's added material is from a separate source called "Q," also used by Luke. John has no temptation story.
Mark Chapter 1:14-15 The Galilean Ministry Begins [MT 4:12-17]
We do not know how long Jesus stayed with John and participated in the ministry of baptism. It is very apparent in the Gospel record that Jesus' ministry and message will become quite different than John's. In any case, Mark gives us a brief view of the content of that message in vs.14-15. "The time is fulfilled." Everything that has come before, the words of Scripture regarding God's future deliverance of Israel, are now fulfilled in Jesus' appearing, and the promised Reign of God has come near. To be prepared for that Reign, that Kingdom, Jesus invites his listeners (and readers) to turn toward God in repentance (change one's world view) and to believe in the good news of God (v. 14). Now the good news represents the nearness of God's Reign, and so the need for repentance.
Mark Chapter 1:16-20 The First Disciples [MT 4:18-22]
Matthew has used all of Mark's text. See MT 4:18-22. Of interest is the act of calling disciples. The Rabbis did not call disciples. Those who wished to study under a Rabbi sought one out. Rabbis would have a number of disciples, depending on how well quoted they were. Famous Rabbis such as Hillel and Shammai had many disciples and their decisions on Torah have been extensively recorded in the Mishnah. The first disciples were fishermen on the Sea of Galilee (actually an inland lake). From this saying the use of the fish as a symbol of Christian identification was derived. Also, one Greek word for Fish is Ichthus, which is an acronym for Jesus (I) Christ (CH) God's (TH) Son (US).
Mark Chapter 1:21-34 An Exorcism and Healings [MT 4:23-25; 8:14-17]
Jesus begins his ministry in Capernaum the home of the first disciples. Attending the Synagogue, he is invited to teach and the audience is amazed because he taught "as one having authority," which means he did not quote as precedent the interpretations of other teachers. His teaching was authentically his. In this Synagogue Jesus' first healing is an exorcism of a demon possessed man. The demon (an unclean spirit) knows who Jesus is. With a sharp rebuke the demon comes out of the man. The Sabbath audience is not only amazed at his teaching, they now see a demonstration of another type of authority, over the unclean spirits that obey him. Later on this obedience to Jesus' command by demons will be a cause of Pharisaic opposition.
"At sundown" (the day ended at sundown and the next day began) Jesus is in Peter's home. Jesus' fame has already become the talk of the town. After healing Peter's Mother-in-Law he spends the evening tending to the needs of the sick and demon possessed. As with the demon in the Synagogue who knew who Jesus was, he would not permit the demons to speak, because they knew him. In both cases, Mark sets up what we mentioned while reading Matthew. There are two Kingdoms locked in a cosmic battle. The demons - of the Kingdom of Satan, easily recognize that Jesus' power is derived from the Kingdom of God. One spiritual being recognizes another.
What has been described by some scholars as the "Messianic Secret" arises from these examples. There was a strand of Jewish Messianic thinking that referred to the Hidden Messiah. There is also the consideration that Jesus did not wish to be labeled with a title he had no intention of owning, at least not without reshaping its nationalistic understanding.
Mark Chapter 1:35-39 A Preaching Tour
This is a defining text for understanding Jesus' approach to his ministry. Jesus has left the house well before sunrise (very dark) so that he could pray alone without the distractions that would surely occur. As the sun rose the crowds did gather around Peter's house and the disciples began to search for Jesus. This event shows the disciples' lack of understanding of Jesus' plan for carrying out God's mandate, to spread the good news of the Kingdom that has come near. The disciples see Jesus in the Pharisaic style of residing in one place and having everyone seek him. Jesus understands that God's people are widespread, and if he is to do what he has been called to do he must go where they are, and so must his disciples. He is not setting up a franchise operation in Capernaum for God, inc. As the disciples' mission is stated by the resurrected Jesus in Matthew, his work, their work is to go to all the nations of the world.
Mark Chapter 1:40-45 Jesus Cleanses a Leper [MT8:1-4]
Matthew uses this story but leaves out two parts. First, in Mark v.43 Jesus "sternly" warns the man not to tell anything to anyone, but to go show the priest and make a thank offering. Matthew tends to soften Jesus' words when they seem out of place. However, it seems reasonable that Jesus would want the man to be inspected and released by the priest as soon as possible so that he could reclaim his place within the community.
Second, Matthew omits the last part related to the Leper ignoring Jesus' warning and telling everyone he met, resulting in even more fame spread about, and more crowds seeking him out. One could hardly chastise the leper who has now been made clean. I can see him running down the road shouting, "Look at me! Look at me!."
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1) The source "Q" (stands for Quelle, German for source) was an early collection of Jesus' sayings which is used by Matthew and Luke.
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