Mark 1

Mark 1 is the first chapter of the Gospel of Mark in the New Testament of the Christian Bible. It recounts the proclamation of John the Baptist, the baptism of Jesus Christ, his temptations and the beginning of his ministry in Galilee. in Codex Gigas (13th century) , from The Gospel of Mark. Trinity College Dublin.

Mark 1 is the first chapter of the Gospel of Mark in the New Testament of the Christian Bible. It recounts the proclamation of John the Baptist, the baptism of Jesus Christ, his temptations and the beginning of his ministry in Galilee. in Codex Gigas (13th century)]] , from The Gospel of Mark. Trinity College Dublin.]]

Textual witnesses

Some early manuscripts containing the text of this chapter are: Papyrus 137 (2nd/3rd century; extant verses 7–9, 16–18) Codex Vaticanus (325–350; complete) Codex Sinaiticus (330–360; omit verse 33) Codex Bezae (~400; complete) Codex Washingtonianus (~400; complete) Codex Alexandrinus (400–440; complete) Codex Ephraemi Rescriptus (~450; extant verses 18–45)

Opening (verse 1)

The beginning of the gospel of Jesus Christ, the Son of God; The opening verse of the Gospel of Mark sets out Mark's belief right from the start: Anglican Bishop Tom Wright describes this verse as "a great way to start". American academic Robert J. Miller translates it as "The good news of Jesus the Anointed", on the basis that χριστοῦ means "anointed" and the phrase υἱοῦ τοῦ θεοῦ is not present in some early manuscripts. Some older manuscripts (such as Codex Koridethi (Θ; 038), Minuscule 28) omit "Son of God", but Swedish theologian Tommy Wasserman through research concludes that the omission was accidental. The "beginning" could refer to the beginning of the book, or the next verse, or the beginning of the story of Jesus, as Mark is only beginning to tell the reader about Jesus' life, not writing his entire biography. By saying he is the anointed, Mark is declaring Jesus the Messiah, the successor to King David. Mark always uses "Christ" which is derived from the Greek translation, he never uses "Messias" ( ) which is derived from the Greek transliteration of the Aramaic word for "Messiah". "Son of God" can be seen as synonymous with a political messiah, in this case the King of the Jews, but can also be seen as expressing divinity, as in the phrase "God the Son". Only the demonic opponents of Jesus call him this in Mark until the centurion in . The "good news" could refer to the news about Jesus or from Jesus or Jesus as the good news or a combination of them all. Henry Barclay Swete's Introduction to the Old Testament in Greek, pages 456–457 states: " [Good news or Gospel] in the LXX occurs only in the plural, and perhaps only in the classical sense of 'a reward for good tidings' ( [also , , , ]); in the NT it is from the first appropriated to the Messianic good tidings (Mark 1:1, ), probably deriving this new meaning from the use of in , , 60:6, 61:1." St Bede remarks on the contrast between Mark's opening verse and Matthew's first verse, where Jesus is described as "Jesus Christ, the Son of David, the Son of Abraham". Here he is called "the Son of God", but "from both we must understand one Lord Jesus Christ, Son of God, and of man".

Announcement of the prophets

Verses 2–3

As it is written in the Prophets: "Behold, I send My messenger before Your face, Who will prepare Your way before You." "The voice of one crying in the wilderness: "Prepare the way of the Lord; Make His paths straight.'" In the Greek texts of Mark edited by Westcott and Hort, Samuel Prideaux Tregelles and the Society of Biblical Literature, the prophecies quoted are described as being written "ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ" (en tō Ēsaia tō prophētē, "in the prophet Isaiah"), as they are in manuscripts B, D, L, Δ and א, whereas the Textus Receptus reads "ἐν τοῖς προφήταις" (en tois prophētais, "in the prophets") in line with many other ancient manuscripts and patristic writings. Some think this might indicate that Mark did not use a complete Jewish Bible but instead used a general collection of quotations from them. Protestant theologian Heinrich Meyer suggests that the reference to Isaiah is authentic but it was a "mistake of memory". The quote appears to be a composite from the books of Exodus ( ), Malachi (3:1) and Isaiah (40:3), linking the gospel of Jesus with a fulfillment of the "Old Testament". Mark assumes they refer to John the Baptist or applies them to him. The passage from Malachi describes one who will prepare the way of God for God. Mark has changed the statement of Malachi, which refers to Elijah returning to prepare God's way, to one in which John is seen as Elijah, because the spirit of Elijah rested on him and "my" way has been changed to "your" way, i.e. Jesus' way. Mark thus might be equating Jesus with God. In more detail, it appears Mark has taken part of Exodus 23:20 of the Septuagint: (Brenton Ex 23:20: "behold, I send my angel before thy face") and combined it with part of Malachi 3:1 of the Septuagint: (Brenton Mal 3:1: "survey the way") to create in the Westcott-Hort Greek NT: . The significant differences are ("survey" – Brenton) is replaced with ("prepare" – NRSV) and a final ("your" – NRSV) has been added: "See, I am sending my messenger ahead of you, who will prepare your way" ( in the NRSV). The following quote of Isaiah 40:3 is specifically from the Septuagint, compare Brenton Isa 40:3: "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God." to the Masoretic Text : "Hark! one calleth: 'Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." or the NRSV : "A voice cries out: ‘In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God." or the new JPS Tanakh (1985) 40:3: "A voice rings out: Clear in the desert A road for the Lord! Level in the wilderness A highway for our God!" All four gospels use the quote from Septuagint Isaiah: it is in Luke in , Matthew in Matthew 3:3, and John in . This section of Isaiah is about the return journey home from the Babylonian captivity and was a passage Jews often used as a way of expressing the help of God. Isaiah probably uses this passage symbolically to describe moral cleansing and renewal. Thus John is linked to Isaiah as well and once again Mark equates the lord of this passage, Yahweh, with Jesus.

Verse 7

with modern straps, but of a similar style to the sandals worn in Roman times]] And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose." This expression "to stoop down" is peculiar to Mark's Gospel.

Verse 8

"I indeed baptized you with water, but He will baptize you with the Holy Spirit." Some see John's statement patterned on the Book of Exodus, in . Other books used this pattern to describe other prophets, such as Hosea in and . John refers to his baptism in the past tense (aorist), , but some versions translate this statement in the present tense, I baptize you. A 1980's theological collaboration called the Jesus Seminar concluded that this was one of the authentic ("red") acts of Jesus, recorded in , Matthew 3:1–12, , Gospel of the Ebionites 1, and which it calls "A voice in the wilderness".

Jesus' baptism and temptation

Jesus is one of the many who come to be baptised, in his case from Nazareth in Galilee. Since John, according to Mark, baptised repentance for the forgiveness of sins ( ) some have argued Jesus also is coming to be forgiven for his sins; but Mark notes that John says that he is unworthy (Mark 1:7–8). Mark also has John's function as preparing the way for Jesus, and some argue this baptism is meant to forward the fulfillment of Jesus' plan. has John say his baptism was his method of revealing Jesus to Israel. Perhaps Jesus is doing this to embrace the doctrine of baptism and repentance of sins and his oneness with those who embrace it. The Epistle to the Hebrews, in Hebrews 4:15, says Jesus was "just as we are — yet was without sin" and states: "...sin is lawlessness; ... and in him there is no sin". Mark introduces Jesus without a history or a description, suggesting the intended reader already has heard of him. Mark, like the other Gospels, gives no physical description of Jesus, unlike the short previous description of John. Mark's readers are assumed already to know about the two of them. John baptizes him and Jesus then sees a theophany. He sees "heaven being torn open" ( , schizomenous, rent open), "and the spirit descending on him like a dove", and hears a voice telling him that he is God's son, whom God loves, and with whom God is well pleased. The vision could be related to Psalm , as well as Isaiah 42:1. The "opening of the heavens" is often seen as the union and beginning of communication between God and the world. Whether anyone else besides Jesus saw this has been often debated: says the Spirit descended in "bodily" form; says John said he saw the Spirit descend onto Jesus. Some have speculated that this event may have been a story that has its origins in the Early Christian practice of baptism, although Franciscan theologian Robert J. Karris argues that this is unlikely. Some have argued that since Mark begins his story here, at the baptism, this could be seen as a form of adoption, as it is God's action which changed Jesus' life, although Mark is probably confirming their preexistent relationship. Jesus is never declared as God's adopted son anywhere in the book, but Mark does not exactly state how or when Jesus became God's son. Both Matthew and Luke use their infancy narratives to show that Jesus was God's son from the moment of conception, and John 1:1 has him as the word of God from the moment of creation. The voice from heaven calls Jesus "beloved". Some see a relationship between this description and that of Isaac in Genesis , where Abraham had shown his devotion to God by being willing to sacrifice his son, so God shows his love for humanity by actually sacrificing his son, see also Substitutionary atonement. There is also the possible link with this and the beloved servant of God in , , , and . The spirit then "at once", kai , sends him out into the desert to be tempted by Satan for forty days. Forty is a common numerological device in the Bible, such as the forty days of the flood in and the forty years of the Israelites wandering in the desert in Exodus. Elijah also spent forty days and nights travelling to Mount Horeb in . Unlike Matthew 4:1–11 and the number of temptations or what they were are not described. Mark does say that Angels came to minister to him. Karris argues that the angels and the wilderness are related to . John is put into prison, presumably by Herod Antipas. Mark uses the term to describe John being "turned over", which Mark also uses to describe Jesus being arrested during his Passion. Mark has already highlighted two themes, Jesus' power from and favor of God, contrasted with his confrontation with Satan and John being arrested, showing his power and mission have already encountered the most extreme challenges both from the authorities of this world and supernatural powers. The Jesus Seminar concluded that parts of these accounts were authentic ("red") acts of Jesus, specifically: "John baptizes Jesus": , Matthew 3:13–17, , Gospel of the Ebionites 4; and "Jesus proclaims the gospel": Mark 1:14–15.

Verses 14–15

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." Mark explains the circumstances of John's imprisonment in . Jesus then goes into Galilee, preaching "The kingdom of God is near (ēngiken). Repent and believe in the gospel (euangelion)!" The "kingdom of God" is a major theme of Jesus' teaching and of subsequent debate among interpreters and scholars, with discussion often 'centering around the nature of the kingdom (whether earthly, heavenly, or both) and the kingdom's arrival (present, future, or both)', as well as the relationship between the kingdom of God and Jesus himself. The words "is at hand" may be read as "has drawn near" (NKJV), or "has come near" (ESV). The kingdom can be seen as a physical or spiritual place. It could also be translated as "God's imperial rule", indicating the power of God over all things. The gospel is seen as not just God's message but God's actions. Jesus here links the coming of God with the term ēngiken ( ), which some see as meaning "near" as in "upcoming in the future" but others argue it means "near" as in Jesus himself is near and the coming of God has arrived. These are then linked with repentance, a change of heart, and then belief. Belief and repentance are thus what Jesus says God desires. See also Justification (theology). Jesus goes to the Sea of Galilee and finds Simon (whom he will name Rock (Peter) in ) and his brother Andrew. They are fishing, a large business then in Galilee. He speaks the famous phrase: "Come, follow me,...and I will make you fishers of men." Some have argued their status as fishermen is metaphorical, based perhaps on , but Karris argues that their occupations as fishermen was historical and related by Mark to show the costliness of being a disciple, as they had to leave a presumably thriving business. Andrew was a disciple of John the Baptist according to John. He only appears three times in Mark, here, and in and . They follow him and then soon come upon James and John (whom he will name the Sons of Thunder in ), who also quickly join the group, "they left their father Zebedee in the boat with the hired men". Peter, James, and John will play a prominent part in several incidents in the Gospel. Mark does not relate that Jesus convinced them to follow him in any way: he simply has them follow him without question. Kilgallen argues that historically this calling was not so sudden, with perhaps a prior meeting, but Mark has shortened it for extra effect to emphasize total devotion to Jesus. John's Gospel relates Jesus convincing Nathanael to join this group in . Mark says they had nets in Mark 1:16 and they and their father, Zebedee, employed other men in . Karris argues this shows they had money and a high probability of being educated, with a knowledge of the Jewish Bible. Others point to to show that they were unschooled, but Karris argues against reading this too literally. has Andrew and someone else who are with John the Baptist follow Jesus after John calls him the Lamb of God. They then bring Simon to Jesus, who gives him the Aramaic name Cephas, meaning Rock (Peter). Philip and Nathanael are then called secondly, not James and John. The calling of disciples is also found in and Matthew 4:18–22.

Verse 16

And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen. Theologian Richard Bauckham makes several observations pertaining to the prominence of Simon Peter's name in the Gospel of Mark: The name is first mentioned in this verse. It is also the first among disciples' name to be noted Mark consistently uses 'Simon' until 3:16 when Jesus changes the name to 'Peter', which is since used more often until the last mention in Mark 16:7 The appearance of 'Simon' (first time) in this verse and 'Peter' (last time) in Mark 16:7 form a literary inclusio of eyewitness testimony to indicate Peter as the main eyewitness source.

Verse 45

The chapter ends with Jesus returning to the "deserted" or "lonely" places, ( , ep eremois topois), which have been mentioned throughout the chapter ( ), but the people follow him there too. Matthew records these events in Matthew 3–4 without an explicit mention of the exorcism and the curing of Peter's mother-in-law. The curing of the leper then appears in Matthew 8:1–4 after the Sermon on the Mount, along with the healing of Peter's mother-in-law in . Luke largely has the same order as Mark in except that Jesus calls his disciples after meeting Peter and curing his mother-in-law. Luke also has Jesus going to Nazareth after his temptation and arguing with the people there. Matthew says he left Nazareth and went to Galilee, but does not relate what happened there. John records Jesus' baptism and calling of disciples in John 1. John also has Jesus' disciples baptising at the same time as John the Baptist and so has more occur before John's arrest than in the synoptic accounts.

See also

John the Baptist

References

Sources

Bauer, Walter et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature University Of Chicago Press; 3rd edition (January 15, 2001). . Nestle, Eberhard; Nestle, Erwin; Åland, Kurt; Novum Testamentum Graece American Bible Society; 27th edition (June 1993). .

External links

Jewish Encyclopedia: Jesus: As Healer and Wonder-Worker Tabgha, traditionally considered the site of the calling of the fisherman King James Bible - Wikisource English Translation with Parallel Latin Vulgate Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English) Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.) NRSV New American Standard Bible 1881 Westcott-Hort Greek NT 1851 Brenton Septuagint in English

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