Mark 1_1_13 Clippings

Mark 1:1-13

IVPBBCNT: 1:1–15—Introduction of the One Who Brings the Spirit

Ancient writers often mentioned the main themes of their works in their introductions. The opening of the Gospel of Mark introduces Mark’s presentation of Jesus as the proclaimer and bringer of God’s kingdom. In this passage Jesus, endowed with the Spirit, enters into conflict with Satan and defeats him; in the rest of the Gospel Jesus drives out demons and heals the sick, is opposed by Satan’s religious and political agents, and ultimately overcomes Satan’s opposition by the resurrection. This passage promises that Jesus endows his followers with this same Spirit for the same conflict they must face in proclaiming God’s kingdom.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: InterVarsity Press, 1993.

IVPBBCNT:

1:1–15—Introduction of the One Who Brings the Spirit

1:2–3. Jewish teachers often combined several texts or parts of texts, especially if they had a key word or words in common (here, “prepare the way”). Because they were so learned in the Scriptures, they did not have to say which texts they were quoting and often assumed the context without quoting it. Thus Mark cites both Isaiah (40:3) and Malachi (3:1) here, although he mentions only Isaiah. Isaiah refers to preparing the way for God, who is coming to restore his people; Malachi refers to God coming in judgment to set matters straight among his people. Mark applies these texts about God to Jesus.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: InterVarsity Press, 1993.

IVPBBCNT: 1:1–15—Introduction of the One Who Brings the Spirit

1:4–5. Like many other ancient peoples, Jewish people practiced ceremonial washings. Their only once-for-all ceremonial washing, however, was the immersion that non-Jews had to go through when they converted to Judaism. Non-Jews who were converting to Judaism would immerse themselves in water, probably under the supervision of a religious expert. John’s baptizing activity fits this model.

Jewish people also practiced “repentance” when they did something wrong, asking God’s forgiveness and determining to change. (The Old Testament prophets often used this Hebrew idea of “turning” from sin; it involves more than just a “change of mind,” which is the literal sense of the Greek term used here.) But the ultimate example of repenting, or turning from a wrong way of living to a right way of living, was when a non-Jew decided to obey the teachings of Israel’s God.

To tell Jewish people that they had to be baptized or repent the same way non-Jews did would have been offensive, because it challenged the prevalent Jewish belief about salvation. Most Jewish people thought that if they were born into a Jewish family and did not reject God’s law, they would be saved; John told them instead that they had to come to God the same way that non-Jews did. The point of John’s baptism is that everyone has to come to God on the same terms.

The Jordan River was the most natural place for John to have the people immerse themselves, but this location may have also evoked Israel’s history of salvation (Josh 3–4). John’s coming in the “wilderness” could evoke Israel’s history, too, especially because Isaiah 40:3 predicted the herald of a new exodus there, and many Jewish people expected the Messiah to come as a new Moses there.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downers Grove, IL: InterVarsity Press, 1993.

WPNT: Mark 1:4

Paul later explained (Rom. 6:4), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

Robertson, A.T. Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1933.

BEC: Chapter One: God’s Servant Is Here! (Mark 1)

The words messenger and voice refer to John the Baptist, the prophet God sent to prepare the way for His Son (Matt. 3; Luke 3:1–18; John 1:19–34). In ancient times, before a king visited any part of his realm, a messenger was sent before him to prepare the way. This included both repairing the roads and preparing the people. By calling the nation to repentance, John the Baptist prepared the way for the Lord Jesus Christ. Isaiah and Malachi join voices in declaring that Jesus Christ is the Lord, Jehovah God.

Wiersbe, Warren W. The Bible Exposition Commentary. Vol. 1. Wheaton, IL: Victor Books, 1996.

BBC: B. The Forerunner Baptizes the Servant (1:9–11)

There He was baptized by John. In His case, of course, there was no repentance because there were no sins to confess. Baptism for the Lord was a symbolic action picturing His eventual baptism into death at Calvary and His rising from the dead. Thus at the very outset of His public ministry, there was this vivid foreshadow of a cross and an empty tomb.

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

BBC: B. The Forerunner Baptizes the Servant (1:9–11)

There never was a time in the life of our Lord when He was not filled with the Holy Spirit. But now the Holy Spirit came upon Him, anointing Him for service and enduing Him with power. It was a special ministry of the Spirit, preparatory to the three years of service that lay ahead. The power of the Holy Spirit is indispensable. A person may be educated, talented, and fluent, yet without that mysterious quality which we call “unction,” his service is lifeless and ineffective. The question is basic, “Have I had an experience of the Holy Spirit, empowering me for the service of the Lord?”

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.