Mark1
English Standard Version
1The of the of , the of .
2 it is Isaiah the , , I , will ,
3the of the : the of the , ,
4 , the a of the of .
5 the of were going were being the , .
6 with wore a .
7 he , , he who is , the of I to and .
8 have with , will the .
9 of was the .
10 when he came out the , he the being the a .
11 a , ; I am .
12The out the .
13 he the , being . he the , the were to .
14 was , , the of ,
15 , The is , the of is at ; the .
16 the of , he the of a the , they .
17 to , , I will of .
18 they their and .
19 a , he the of , were their the .
20 he , they the the and .
21 they , on the he the and was .
22 they were , he one who , the .
23 immediately there a an . he ,
24 have to with , of ? Have you to ? I — the of .
25 , , Be , out !
26 the , with a , out .
27 they , so they , , ? A ! He the , they .
28 at everywhere the region of .
29And he the and the of , .
30 -in-law ill with a , they .
31 he and her by the and , the , she .
32That they were .
33 the the .
34 he who with , . And the to , they .
35 early in the , while it was , he a , and he .
36 those who were for ,
37 they to , is .
38 he to , Let us on the , I may , that is .
39 he , .
40 a , , to , you , you .
41Moved with , he his and him to , I ; be .
42 the , he was made .
43 Jesus and at ,
44 to , that you to , , to the , a to .
45 he and to about it, to the , so no a , , people were from every .
Study Guide
Public-domain commentary and original-language notes for Mark 1.
Chapter Summary
In this chapter: The office of John the Baptist. (1–8). The baptism and temptation of Christ. (9–13). Christ preaches and calls disciples. (14–22). He casts out an unclean spirit. (23–28). He heals many diseased. (29–39). He heals a leper. (40–45).
vv1-8
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.
vv9-13
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, Joh 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.
vv14-22
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.
Key Words
ἀρχή (archḗ): (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank)
εὐαγγέλιον (euangélion): a good message, i.e. the gospel
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
υἱός (huiós): a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship
θεός (theós): figuratively, a magistrate; by Hebraism, very
ὡς (hōs): which how, i.e. in that manner (very variously used, as follows)
γράφω (gráphō): to "grave", especially to write; figuratively, to describe
ἐν (en): "in," at, (up-)on, by, etc.
προφήτης (prophḗtēs): a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet
Cross References
Mark 1Directly quoted as 'it is written in the prophets' regarding the messenger preparing the way.
Supported by Matthew Henry, Matthew Poole, JFB
Directly quoted as the voice of one crying in the wilderness preparing the Lord's way.
Supported by Matthew Poole, JFB
Christ's explicit application of the Malachi 3:1 messenger prophecy to John the Baptist.
Supported by Matthew Poole, JFB
Matthew's parallel application of the Isaiah 40:3 prophecy to John the Baptist.
Supported by Matthew Poole, JFB
John's camel's hair clothing and leather girdle directly echo the garb of Elijah.
Supported by Matthew Poole
Matthew's parallel description of John's distinctive ascetic clothing and wilderness diet.
Supported by JFB
Luke's close parallel recording Jesus entering Capernaum and teaching on the Sabbath.
Supported by JFB
Matthew's identical observation that Jesus taught with authority, unlike the scribes.
Supported by JFB
Parallel demoniac confession: 'What have we to do with thee, Jesus of Nazareth?'
Supported by Matthew Henry
Matthew's parallel account of Jesus entering Peter's house and healing his mother-in-law.
Supported by JFB
Matthew's detailed, parallel account of Jesus' forty-day wilderness temptation by Satan.
Supported by Matthew Henry, JFB
Matthew's parallel account of the call of Simon, Andrew, James, and John.
Supported by JFB
The Mosaic law governing the ritual cleansing and priestly inspection of a healed leper.
Supported by Matthew Poole
Messianic title 'Holy One' used by the demon echoes this Davidic prophecy.
Supported by Matthew Poole
Paul's later historical corroboration that Peter (Cephas) was indeed married.
Supported by Matthew Henry