THE GOSPEL ACCORDING TO MARK
PREFACE
Of Mark, the writer of this gospel, little is certainly known. He is
commonly supposed to be the same that is several times mentioned
in the New Testament. He was not an apostle, or companion of the
Lord Jesus, during his ministry, though some of the Fathers affirm
that he was one of the seventy disciples. This is improbable, as he
is mentioned by Peter (1 Peter 5:13) as his son; from which it is
supposed that he was converted by the instrumentality of Peter.
From the New Testament, we learn that he was sister's son to
Barnabas, (Colossians 4:10;) and that his mother's name was Mary, a
pious woman in Jerusalem, at whose house the apostles and primitive
Christians often assembled, Acts 12:12.
His Hebrew name was John, (Acts 12:12,) and it is probable that
he adopted a name better known, or more familiar, when he visited
the Gentiles, a practice not uncommon in that age. He was at first
the companion of Paul and Barnabas, in their journeys to propagate
Christianity, Acts 13:5. He chose not to attend them through
their whole journey, but left them in Pamphylia, and probably
returned to Jerusalem, Acts 15:38. Probably at this time he was
the companion of Peter, and travelled with him to Babylon,
1 Peter 5:13. Afterwards he went with Barnabas to Cyprus, Acts 15:39.
Subsequently he went to Rome, at the express desire of Paul, in
company with Timothy, 2 Timothy 4:11. He remained at Rome while
Paul was a captive there, but how long is uncertain, Colossians 4:10;
Philemon 1:24. From Eusebius, Epiphanius, and Jerome, we hear that
Mark went from Rome to Alexandria, in Egypt, where he planted a
church, and died and was buried in the eighth year of the reign of
Nero, A.D. 64.
The time when this gospel was written is not certainly known. It is
supposed to have been between the years 56 and 63. It is allowed by all
that it was written at Rome; of course, it was during the latter years
of his life, after the apostles had left Judea, Mark 16:20. Mark was,
for a considerable time, the companion of Peter. Though he had not
himself been with the Saviour in his ministry, yet, from his long
acquaintance with Peter, he was familiar with the events of his life,
and with his instructions. The uniform testimony of the Fathers is, that
he was the interpreter of Peter, and that he wrote this Gospel under
the eye of Peter, and with his approbation. It has come down to us,
therefore, with the sanction of Peter's authority. Its right to a place
among the inspired books has never been questioned. That it was written
by Mark; that it was with Peter's approbation; that it was a record of
the facts which Peter stated in his ministry; and that it was,
therefore, an inspired book has never been questioned.
MARK CHAPTER 1
Verse 1. The beginning of the Gospel. The word gospel literally
signifies good tidings, and particularly the good tidings respecting the
way of salvation by the Lord Jesus Christ. Some have understood the
word gospel here to mean, history or life--the beginning
of the history, etc. But Mark says nothing of the early life of the
Saviour. It has reference rather to the preaching of John, an account of
which immediately follows, and means the beginning of the good news, or
annunciation, respecting the Messiah. It was very customary thus
to prefix a title to a book.
The Son of God. This title was used here to attract attention, and
secure the respect of those who should read this gospel. It is no common
history. It does not recount the deeds of man--of a hero, or philosopher--
but the doctrines and doings of THE SON OF GOD. The history, therefore,
commands respect.
{a} "the Son of God" Hebrews 1:1,2
Verses 2,3 As it is written in the prophets. He mentions
prophets, here, without specifying which. The places are found in
Malachi 3:1; and in Isaiah 40:3. See Barnes "Matthew 3:3".
{b} "in the prophets" Malachi 3:1
Verse 3. No Barnes text on this verse.
{c} "The voice" Isaiah 40:3
Verse 4. No Barnes text on this verse.
{d} "John did" Matthew 3:1; Luke 3:3; John 3:23
{1} "baptism of repentance" or, "unto repentance"
{e} "remission of sins" Acts 22:16
Verse 5. No Barnes text on this verse.
{f} "confessing their sins." Leviticus 26:40-42; Psalms 32:5; Proverbs 28:13
1 John 1:8-10
Verse 6. No Barnes text on this verse.
{g} "locusts" Leviticus 11:22
Verse 7. No Barnes text on this verse.
{h} "There cometh" Matthew 3:11; John 1:27; Acts 13:25
Verse 8. No Barnes text on this verse.
See Barnes "Matthew 3:3", also Matthew 3:4-6,11.
{i} "baptize you with" Joel 2:28; Acts 1:5; 2:4; 10:45; 11:15,16; 1 Corinthians 12:13
Verse 9. No Barnes text on this verse.
{k} "baptized of John" Matthew 3:13; Luke 3:21.
Verse 10. No Barnes text on this verse.
{1} "opened" or, "cloven", or "rent"
Verse 11. No Barnes text on this verse.
See Barnes "Matthew 3:13", also Matthew 3:14-17
{m} "my beloved Son" Psalms 2:7
Verses 12,13. Mark here relates concisely what Matthew has recorded,
more at length in Matthew 4.
The spirit driveth. The word driveth does not mean that he was
compelled forcibly against his will to go there, but that he was inclined
to go there by the Spirit, or was led there. The Spirit of God, for
important purposes, caused him to go. Comp. Matthew 9:25, where the
same word is used in the original: "But when the people were put forth"--
in Greek, all driven out.
And was with the wild beasts. This is added to show the desolation
and danger of his dwelling there. In this place, surrounded by such
dangers, the temptations offered by Satan were the stronger. Amidst
want, and perils, Satan might suppose he would be more easily
seduced from God. But he trusted in his Father, and was alike
delivered from dangers, from the wild beasts, and from the power of
temptation: thus teaching us what to do in the day of danger and
trial.
And the angels ministered unto him. From Luke 4:2, we
learn that in those days he did eat nothing. When Mark says,
therefore, that the angels ministered to him, it means after the days
of temptation had expired, as is said by Matthew, Matthew 4:11.
Verse 13. No Barnes text on this verse.
{n} "And he was" Matthew 4:1; Luke 4:1
Verse 14. Now after that John, etc. John was imprisoned by Herod,
\\Mt 14:3\\.
Jesus came into Galilee. He left Judea, and went into the more
retired country of Galilee. He supposed that if he remained in Judea,
Herod would also persecute him, and attempt his life. His time of death
had not come; and he therefore prudently sought safety in retirement,
hence we may learn, that when we have great duties to perform for the
church of God, we are not wantonly to endanger our lives. When we can
secure them without a sacrifice of principle, we are to do it.
See Matthew 24:16.
{o} "Jesus came" Matthew 4:23
{p} "The Gospel" Luke 8:1
Verse 15. The time is fulfilled. That is, the time for the appearance
of the Messiah. The time, so long foretold, has come.
The kingdom of God is at hand. See Barnes "Matthew 3:2".
Repent ye. Exercise sorrow for sins, and turn from them.
And believe the Gospel. Literally, trust in the gospel, or believe
the good tidings--to wit, respecting salvation.
See Barnes "Matthew 4:17".
{q} "time is" Daniel 2:44; 9:25; Galatians 4:4; Ephesians 1:10
{r} "repent ye" Acts 2:38
{s} "believe" Romans 16:26
Verse 16. No Barnes text on this verse.
{t} "Now as he" Matthew 4:18; Luke 5:4
Verse 17. No Barnes text on this verse.
Verse 18. No Barnes text on this verse.
Verse 19. No Barnes text on this verse.
Verse 20. No Barnes text on this verse.
Verses 21-27. See Luke 4:31-37
Verse 21. And they went into Capernaum. For the situation of
Capernaum, see Matthew 4:13.
Straightway. Immediately. On the following Sabbath.
The synagogue. See Barnes "Matthew 4:23".
And taught. In the synagogue, the presiding elder, after reading
the Scriptures, invited any who chose to address the people,
Acts 13:15. Though our Saviour was not a priest of the Levitical
order, or an officer of the synagogue, yet we find him often availing
himself of this privilege, and delivering his doctrines to the Jews.
Verse 22. He taught them as one that had authority, etc.
See Barnes "Matthew 7:29".
{u} "And they" Matthew 7:26
Verse 23. A man with an unclean spirit. See Matthew 4:24. It is
probable that this man had lucid intervals, or he would not have been
admitted into the synagogue. While there, one of his fits came on,
and he suddenly cried out.
{v} "And there was" Luke 4:33.
Verse 24. Let us alone. Though but one impure spirit is mentioned as
possessing this man, yet that spirit speaks also in the name of others.
They were leagued together in the work of evil, and this one knew
that if he was punished, others would also share the same fate.
What have we to do with thee? This seems to mean, "Have we
injured thee?" or, We have done nothing to injure thee. See
\\"1Ki 17:18"\\. By this the spirit meant to say, that if Jesus cast him
out, he would use an improper interference. But this was untrue. The
possession of the man was a direct assault on God and his works.
Jesus came to destroy the works of the devil, and he had a right,
therefore, to liberate the captive, and to punish him who had
possessed him. So Satan still considers it an infringement of his rights,
when God frees a sinner from bondage, and destroys his influence
over the soul. So he still pleads to be let alone, and to be suffered
to lead men captive at his will.
Art thou come to destroy us? Implying that this could not be the
intention of the benevolent Messiah; that to be cast out of that man
would, in fact, be his destruction, and that therefore he might be
suffered still to remain. Or implying, as in Matthew 8:29, that the time
of their destruction had not come, and that he ought not to destroy them
before that.
I know thee, etc. Evil spirits seem to have been acquainted at once
with the Messiah. Besides, they had learned from his miracles that he
was the Messiah, and had power over them.
The Holy One of God. The Messiah. See Daniel 9:24. He is called
the Holy One of God, because,
1st, he was eminently pure;
2nd, because he was the only begotten Son of God--equal with the Father;
and,
3rd, because he was anointed, or set apart to the work of the Messiah,
the Mediator between God and man.
Verse 25. And Jesus rebuked him. Chode him, or commanded him, with
a threatening, to be still. This was not the man that he rebuked,
but the spirit, for he instantly commanded the same being to come
out of the man. In all this Jesus did not once address the man. His
conversation was with evil spirit; proving conclusively that it was
not a mere disease, or derangement---for how could the Son of God hold
converse with disease, or delirium?--but that he conversed with
a being, who also conversed, reasoned, cavilled, felt, resisted, and
knew him. There are, therefore, evil spirits; and those spirits have
taken possession of men.
Hold thy peace. Greek, Be muzzled. Restrain thyself. Cease from
complaints, and come out of the man. This was a very signal proof of the
power of Jesus, to be able by a word to silence an evil angel, and,
against his will, to compel him to leave a man whom he delighted to
torment.
Verse 26. And when the unclean spirit, etc. Still malignant, though
doomed to obey--submitting because he was obliged to, not because he
chose--he exerted his last power, inflicted all the pain he could, and
then bowed to the Son of God, and came out. This is the nature of an
evil disposition. Though compelled to obey, though prevented by the
command and Providence of God from doing what it would, yet, in
seeming to obey, it does all the ill it can, and makes even the
appearance of obedience the occasion for increased crime and mischief.
Verses 27,28. And they were all amazed, etc. The power of casting out
devils was to them new. It was done by a word. He did it in his
own name, and by his own authority. This proved that he was superior to
all the unclean spirits. In consequence, his fame spread throughout all
the country, and the impression became prevalent that he was the Messiah.
Verse 28. No Barnes text on this verse.
Verses 29-31. See Matthew 8:14,15
{w} "And forthwith" Matthew 8:14; Luke 4:38
Verse 30. No Barnes text on this verse.
Verse 31. No Barnes text on this verse.
Verses 32-34. See Matthew 8:16,17. And at even, when the sun did set.
See Barnes "Matthew 8:1", etc.
Verse 33. All the city. A great part of the city. A great
multitude from the city.
Verse 34. And suffered not the devils to speak, because they knew
him. They knew that he was the Messiah. If they had spoken, they would
have made that known to the people. Jesus was not desirous, at that
time, that that should be publicly known, or his name be blazoned
abroad. The time had not come when he wished it to be promulgated, and
he therefore imposed silence on the evil Spirits.
{1} "because they knew him" or, "to say that they knew him"
Verses 35-37. And in the morning, rising up a great while before day.
Luke says, (Luke 4:42,) it was day. The passage in Mark means, in
the original, not literally a great while before day, but very early,
or while there was yet much appearance of night. The place in Luke
means, at daybreak, at the beginning of day. Then, also, there is
much appearance of night; and Luke and Mark, therefore, refer to the same
time--before it was fully light, or just at daybreak.
And departed into a solitary place, and there prayed. Here observe,
(1.) that the Saviour, though perfectly holy, regarded the duty of secret
prayer as of great importance.
(2.) That he sought a solitary place for it--far away from the world, and
even his disciples.
(3.) That it was early in the morning--the first thing after rising--
always the best time, and a time when it should not be omitted.
(4.) If Jesus prayed, how much more important is it for us! If he did it
in the morning, how much more important is it for us, before the world
gets possession of our thoughts; before Satan fills us with unholy
feelings; when we rise fresh from beds of repose, and while the world
around us is still! David also thus prayed, Psalms 5:3. He that wishes
to enjoy religion will seek a place of secret prayer in the morning. If
that is omitted, all will go wrong. Our piety will wither. The world will
fill our thoughts. Temptations will be strong. And through the day we
shall find it impossible to raise our feelings to a state of proper
devotion. This will be found to be true, universally,
that the religious enjoyment through the day will be according to
the state of the heart in the morning; and can, therefore be measured
by our faithfulness in early secret prayer, how different, too, was
the conduct of the Saviour from those who spend the precious hours of the
morning in sleep! He knew the value of the morning hours; he rose
while the world was still; he saw when the light spread abroad in the
east with fresh tokens of his Father's presence, and joined with the
universal creation in offering praise to the everywhere present God.
Verse 36. And Simon. Simon Peter.
They that were with him. The other disciples.
Verse 37. All men seek for thee. That is, many men, or multitudes.
The inquiry after him was general. They told him this evidently
with a view to induce him to leave his place of retirement, and to
prevail upon him to appear publicly, to instruct the multitudes.
Verse 38. And he said unto them, etc. This was said in answer to
their implied request, that he would go and meet the multitudes.
"Since the anxiety to hear the truth is so great; since such multitudes
are waiting to hear the word, let us go into the next towns," etc.
Next towns. Towns in the neighbourhood or vicinity of Capernaum. He
proposed to carry the gospel to them, rather than that multitudes
should leave their homes and attend him in his ministry.
Towns. The word here rendered towns denotes places in size
between cities and villages, or large places, but without walls.
For therefore came I forth. That is, came forth from God, or was sent
by God. Luke says, (Luke 4:43) "for therefore am I sent." Compare
John 16:28. "I came forth from the Father, and am come into the world."
The meaning of this verse therefore is--Since multitudes press to hear
the word, let us not remain here, but go into the neighbouring towns
also, for I was sent by God not to preach at Capernaum only, but
throughout Judea, and it is therefore improper to confine my labours
to this place.
{x} "therefore" Isaiah 61:1,2; John 17:8
Verse 39. And he preached in their synagogues. See Matthew 4:23.
All Galilee. See Matthew 2:22.
And cast out devils. See Barnes "Matthew 8:1-4".
Verses 40-45. And there came a leper, etc.
See Barnes "Matthew 8:1", and Matthew 8:1.
Kneeling down to him. He kneeled, and inclined his face to the
ground, in token of deep humiliation, and earnest entreaty. Compare
Luke 5:12.
If thou wilt. There was an acknowledgment of the almighty power of
Jesus, and an appeal to his benevolence.
Make me clean. Canst heal me of this loathsome and offensive
disease--in the eye of the law justly regarded as unclean--and render
me legally clean, and restore me to the privileges of the
congregation.
And Jesus--touched him. It was by the law considered as unclean
to touch a leprous man. See Numbers 5:2. The fact that Jesus
touched him was evidence that the requisite power had been already
put forth to heal him; that Jesus regarded him as already clean.
I will. Here was a most manifest proof of his Divine power.
None but God can work a miracle. Yet Jesus does it by his own will
--by an exertion of his own power. He was, therefore, Divine.
See thou say nothing to any man. The law of Moses required that
the man who was healed of the leprosy should be pronounced clean
by the priest, before he could be admitted again to the privileges of
the congregation, Leviticus 19:1, etc. Christ, though he had cleansed him,
yet required him to be obedient to the law of the land; to go at once
to the priest, and not to make delay by stopping to converse about
his being healed. It was also possible, that if he did not go at once,
evil-minded men would go before him and prejudice the priest, and
prevent his declaring the healing to be thorough because it was done
by Jesus. It was further of importance that the priest should
pronounce it to be a genuine cure, that there might be no cavils among
the Jews against its being a real miracle.
Offer--those things, etc. Two birds, and cedar-wood, and scarlet,
and hyssop. And after eight days, two he-lambs, without blemish, and one
ewe-lamb, and fine flour, and oil, Leviticus 14:4,10.
For a testimony unto them. Not to the priest, but to the people,
that they may have evidence that it is a real cure. The testimony of the
priest on the subject would be decisive.
{a} "those things" Leviticus 14:2-32
{b} "testimony" Romans 15:4; 1 Corinthians 10:11
Verse 41. No Barnes text on this verse.
Verse 42. No Barnes text on this verse.
Verse 43. No Barnes text on this verse.
Verse 44. No Barnes text on this verse.
Verse 45. Began to publish it much. That is, the subject of his own
cure. He was so deeply affected with it, and so much rejoiced, that he
followed the natural dictates of his own feelings, rather than the
command of the Saviour.
Jesus could no more openly enter into the city. The word could,
here, does not refer to any natural inability, or to any physical
obstacle in his way, but only denotes that there was difficulty, or
inconvenience, or impropriety, in his doing it then; that he judged it
best not then to enter into the city. The difficulty was, probably, that
his being in the city drew such crowds of people as rendered it difficult
to accommodate them, or so as to excite the opposition of civil rulers.
The city. The city, or large town, where the leper was cured. The
same reason for not entering that city applied also to others; so that
he remained in the deserts, where the multitudes could come to him
without any difficulty or opposition.
{c} "began to publish" Psalms 77:11,12; Titus 1:10
{c} "and they came to him" Mark 2:13
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