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Mark 1

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Verses 1-8

Mar 1:1-8

Commentary On Mark 1:1-8

J.W. McGarvey

John’s Ministry Described, Mark 1:1-8. (Matthew 3:1-12; Luke 3:1-18)

Mark 1:1. The beginning of the gospel.—Not the beginning absolutely considered, but Mark’s beginning, each of the other historians having a beginning different from this. Matthew begins with the genealogy and birth of Jesus; Luke, with the announcement to Zachariah concerning the birth of John; John, with the preexistence of the Word and the testimony of John the Baptist; Mark, with a brief account of John’s ministry introductory to the baptism and the ministry of Jesus.

the Son of God.—Unlike Matthew, who introduces Jesus first as "Son of David, son of Abraham" (Matthew 1:1), Mark introduces him at once as "the Son of God." With a view to Gentile readers, he emphasizes the relation of Jesus to God rather than that to Abraham and the Jewish people.

Mark 1:2-3. in the prophets.—Two prophets are here quoted; the passage beginning, "Behold, I send my messenger," being taken from Malachi 3:1; and that beginning, "The voice of one crying," being taken from Isaiah 40:3. If the reading, "in the prophets," be retained, there is no difficulty in the passage; but if the reading, "in the prophet Isaiah," which is preferred by the critics, be substituted, it presents the difficulty of two passages from two different prophets being both apparently referred to one of them. Besides the great weight of authority exhibited by the critics in favor of the latter reading, it has in its favor the consideration that it is less likely to have been the result of a change. If it had been the original reading, there would have been a temptation to substitute "in the prophets," in order to get rid of the difficulty just stated; whereas, if "in the prophets" had been the original, there would have been not only no temptation to make the change, but a reason for not making it. We accept, therefore, the corrected reading, and suppose that "in the prophets" was adopted by transcribers in order to avoid the difficulty, and because they thought that a mistake had been made by former copyists. We suppose also that Mark’s reason for mentioning Isaiah and omitting the name of Malachi, was that the essential part of the quotation was that taken from the former prophet. (Comp. Lange in loco.)

my messenger.—The passage in Malachi (Malachi 3:1-6) from which this is an extract, has unmistakable reference to the Messiah, and the messenger to be sent before his face can be no other than John. We can see for ourselves that Mark’s application of the words is correct.

The voice.—See note on Matthew 3:3.

Mark 1:4. baptism of repentance.—The exact meaning of this expression is to be ascertained by considering the relation between John’s baptism and repentance. That relation is indicated by the fact that men were required to repent as a condition of being baptized. (Matthew 3:8-9.) Repentance was the one antecedent condition of baptism; for although none were baptized who were not believers in the true God, this was because John preached only to Jews who were believers before his preaching began. As regards faith in Christ, this was enjoined as a duty which was to follow baptism and to be performed when the Christ should make his appearance. (Acts 19:4.) John’s baptism was called "the baptism of repentance," then, because it was necessary for a man to repent in order that he might be baptized, and because this was the only condition enjoined. If the baptism of the new covenant were designated after the same manner, it would be called the baptism of faith, because faith, though not the only prerequisite, is the chief of all.

for the remission of sins.—Remission of sins is but another expression for pardon, or the forgiveness of sins. "For the remission of sins" declares the object for which the baptism of repentance was administered; or, in other words, it points out the blessing to be enjoyed by the penitent Jew when baptized. This would need no argument to an unprejudiced mind; for it is the natural and obvious meaning of the words. But those who have been taught to deny the divinely established connection between baptism and remission of sins, have resorted to various ingenious devices in order to put a different meaning on passages like this. One of these devices is the assumption that the preposition "for" connects "remission," not with the term baptism, but with the term repentance; and that repentance, not baptism, is declared to be for the remission of sins. According to this assumption, "repentance for the remission of sins" is an adjunct of ’baptism," showing what baptism John preached—a baptism preceded by repentance for remission of sins. But this is a forced construction of the sentence, and it bears all the marks of having been invented for a purpose. By the natural and grammatical construction, "of repentance" must be regarded as an adjunct of "baptism," showing that it is a baptism of repentance, while "for the remission of sins" declares the object of this baptism. We have examples of the same construction, in both English and Greek, in the following places: "Christ is the end of the law for righteousness." (Romans 10:4.) "He (the civil ruler) "is the minister of God to thee for good." (Romans 13:4.) In each of these examples the preposition "for" connects its object with the leading substantive of the sentence, while the subordinate substantive with its preposition "of" constitutes an adjunct of the principal subject. So, in the instance before us, "for" connects "baptism" with "remission of sins, while "of repentance" is an adjunct of "baptism." Another device has been to assign to "for," the meaning, "on account of;" thus making the passage mean that John preached the baptism of repentance on account of the remission of sins which had already taken place. But this is assigning to the Greek preposition (ἔις) rendered "for" a meaning which it never bears, and it makes John announce as a reason for baptism that which could not be a reason for it. How could the fact that a man’s sins had already been forgiven be a reason why he should be baptized? Even if forgiveness had preceded baptism, baptism would still have an object of its own, as it has in the system even of those who accept this interpretation, and for this object it would be administered. The course which candor and fair dealing with the word of God requires, is to accept the meaning which the inspired writer has left on the very surface of the passage, and not to seek for forced interpretations in order to save a theory which must be false unless it can find better support than this. It follows, that in addition to the animal sacrifices for sin which the law still required, John commanded the Jews to be also baptized for the same purpose, and thus his baptism served as a transition from the Jewish law of pardon to that which prevails under the reign of Christ.

Mark 1:5-8.—In these verses Mark employs phraseology almost identical with that of Matthew, but he presents the thoughts more briefly, and arranges them in a different order.

(For special remarks, see the notes on Matthew 3:4-6; Matthew 3:11-12.)

The Baptism of Jesus, Mark 1:9-11. (Matthew 3:13-17; Luke 3:21-23)

Verses 9-11

Mar 1:9-11

Commentary On Mark 1:9-11

J.W. McGarvey

Mark 1:9. came from Nazareth.—That Jesus "came from Nazareth of Galilee," to be baptized by John, shows that he had continued to make his home at Nazareth until the time of his baptism.

in Jordan.—The preposition here rendered "in" (ις) means into, and it represents the passage of the person of Jesus into the water as the act of baptism took place. "Baptized in the Jordan" would not be ambiguous or obscure; but "baptized into the Jordan" is more expressive, and is the correct rendering.

Mark 1:10. out of the water.—The Greek text from which our version was made has here the Greek preposition apo (π), rendered "out of;" but all of the more recent critics unite in regarding ek (κ) as the true reading. So depose Lachmann, Meyer, Tischendorf, Alford, Green, Tregelles. This is the reading of the Sinaitic, the Vatican, and many other less authoritative manuscripts, and the question is settled beyond all reasonable doubt. This question being settled, the question as to the immersion of Jesus is also settled: for if he came up out of the water, as ἐκ necessarily implies, he had gone down into it; and if he went down into the water to be baptized, there is no room for an honest doubt that he was immersed. the Spirit like a dove.—See note on Matthew 3:16.

Mark 1:11. a voice from heaven.—On the import of the words uttered by this voice, see the note on Matthew 3:17. Mark’s report of it, as Luke’s also, differs from Matthew’s in representing the words as addressed to Jesus in the second person. It is most likely that Mark and Luke give us the words in their exact form, while Matthew adopts the less definite form of the third person, because his mind was chiefly directed to the effect of the speech on the bystanders, or because he is given to the less definite forms of speech.

Verses 12-13

Mar 1:12-13

Commentary On Mark 1:12-13

J.W. McGarvey

The Temptation of Jesus, Mark 1:12-13. (Matthew 4:1-11; Luke 4:1-13)

Mark 1:12. driveth him.—While Matthew says that Jesus was "led" by the Spirit into the wilderness, Mark says "the Spirit driveth him," using a much more forcible term, and indicating still more clearly that it was not at the volition of Jesus that he entered into the temptation. (Comp. Matthew 4:1.)

Mark 1:13. forty days tempted.—While Mark states that Jesus was tempted forty days, Matthew represents that at the end of the forty days "the tempter came to him." Luke’s statement is like Mark’s. (Luke 4:2.) I think the best explanation of this is that Mark and Luke regarded the forty days’ fast as a part of the temptation; and rightly so, because it was a necessary preparation for the trial in regard to bread. Had it not been for the hunger superinduced by the fast, the suggestion, "Turn these stones into bread," would have had no force.

with the wild beasts.—Mark is alone in mentioning the presence of wild beasts. Their presence added materially to the dreariness of the forty days of fasting, and was calculated to make Jesus impatient of the long detention.

angels ministered.—This is the ministering mentioned by Matthew as occurring after Satan had left Jesus. (Matthew 4:11.)

Mark’s account of the temptation is exceedingly brief. He barely mentions the fact as he hurries on to the chief theme of this part of his narrative, the ministry of Jesus in Galilee.

Argument of Section 1

In this section (Mark 1:1-13) Mark has set forth three facts which have an important bearing on his proposition that Jesus is the Son of God: first, that the prophet John, with direct allusion to him. announced the speedy appearance of one so much more exalted than himself, that he was not worthy to stoop down and loosen his shoe; second, that when Jesus was baptized, God himself, in an audible voice, proclaimed him his Son; and third, that immediately after this proclamation, Satan commenced against him such a warfare as we would naturally expect him to wage against God’s Son in human flesh.

Verses 14-15

Mar 1:14-15

Commentary On Mark 1:14-15

J.W. McGarvey

Time and Theme of His Preaching, Mark 1:14-15. (Matthew 4:13-17, Luke 4:14-15; John 4:1-3)

Mark 1:14. after John was put in prison.—The imprisonment of John is the only event named in the gospels to fix the time when the Galilean ministry of Jesus began. (Comp. Matthew 4:12). An account of the imprisonment is given in Mark 6:17-20.

Mark 1:15. The time is fulfilled.—The time fixed in the writings of the prophets and in the purpose of God, for the long expected Messiah to make his appearance, and for the kingdom of heaven to be at hand.

repent ye, and believe.—Jesus was preaching to persons who already believed in the true God, and in the revelation which God had already made, and his object, at this stage of his ministry, like that of John, was to bring them to repentance as a preparation for faith in himself and his kingdom. This accounts for the order in which repentance and faith are here mentioned. To repent toward the God in whom they already believed, but whose revealed will they were violating, naturally and properly took precedence over believing in him whom God was about to reveal. It was not a necessary order, for some who had not repented toward God, might have been induced to believe in Jesus; but it was the more practicable order, and it enabled Jesus to begin his argument on common ground with his hearers. At the same time, a penitent state of heart was the best possible preparation for considering favorably the claims of Jesus, and for ready faith in him.

Verses 16-20

Mar 1:16-20

Commentary On Mark 1:16-20

J.W. McGarvey

Call of the Four Fishermen, Mark 1:16-20. (Matthew 4:18-22; Luke 5:1-11)

This paragraph is almost identical with the parallel in Matthew, differing from it chiefly in some forms of expression, which show that Mark did not copy from Matthew. The human sources of information enjoyed by the two must have been the same.

Mark 1:20. with the hired servants —The presence of hired servants is the only item added by Mark to those given by Matthew. The fact that the four partners (Luke 5:10), Simon and Andrew, and James and John, with Zebedee, the father of the latter two, had hired servants in their employ, shows that they were conducting a business of respectable proportions. Though their capital was probably very small, they were enterprising business men.

Verses 21-28

Mar 1:21-28

Commentary On Mark 1:21-28

J.W. McGarvey

A Demon Cast Out, Mark 1:21-28. (Luke 4:31-37)

Mark 1:21. the synagogue.—For an account of the Jewish synagogues, see note on Matthew 4:23.

Mark 1:22. astonished at his doctrine.—Not at the subject-matter of it, but because "he taught them as one that had authority, and not as the scribes." They had not yet believed in his divinity, and they could not reconcile his tone of divine authority with his human nature and his humble position in human society. (Comp. note on Matthew 7:28-29.)

Mark 1:23. an unclean spirit.—The uncleanness of the Mosaic law, which excluded persons affected by it from the congregation, was so striking a type of sin, that it came to be almost synonymous with sin in the Jewish mind. Consequently the spirit in this demoniac was called, on account of his wickedness, an "unclean spirit." It is singular that this wicked spirit, whose eternal doom had been fixed, should resort to a worshiping assembly where prayer was offered, the Scriptures were read, and men were exhorted to avoid all sin.

Mark 1:24. Let us alone.—This outcry was a disturbance of the quiet which should reign in a religious assembly, and the thoughts to which it gave utterance were very startling. The spirit’s recognition of Jesus as "the Holy One of God," and the fear which he manifested that Jesus had come to destroy him and his fellows, must have made a deep impression on the people.

Mark 1:25. Jesus rebuked him.—This was probably the first demon which Jesus had encountered; at least, it is the first in point of time mentioned by any of the historians. We see, then, that from the beginning of his encounters with these beings he rebuked them for speaking of him, and commanded them to hold their peace and depart from their victims. It was important that he should do this for two reasons: first, that the faith of those who believed in him should not rest even in part on the testimony of evil spirits; second, that he should not appear to sustain friendly relations with these evil beings, and with Satan who ruled over them. In spite of all his precautions the charge was made that he cast out demons by the power of Satan (Mark 3:22-26); and it was perhaps for the very purpose of giving apparent ground for this charge, that Satan prompted the demons to testify as they did.

Mark 1:26. had torn him.—Had convulsed him (σπαρξαν). The demon, on leaving the man, gave expression to his impotent rage and malignity, by throwing his victim into a convulsion, and by uttering a loud outcry through the unfortunate man’s lips.

Mark 1:27. they were all amazed.—They expressed their amazement by the remark, "with authority he commandeth even the unclean spirits, and they do obey him." The power to command disembodied spirits is more surprising, because it is more mysterious than the power to work physical miracles. The authority with which he taught had first surprised them (Mark 1:22) but the authority with which he commanded the demons was more surprising still, and it confirmed the authority of his teaching.

Mark 1:28. his fame spread abroad.—This was a necessary consequence of the excitement created in Capernaum. Any community, whether intelligent or ignorant, and whether of ancient or of modern times, would go wild over such exhibitions of power and authority.

Verses 29-31

Mar 1:29-31


Mark 1:29-31

(Matthew 8:14-15; Luke 4:38-39)

29 And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John.--These are specially mentioned as guests. Simon, together with Andrew his brother, had lived at Bethsaida, and had also removed to Capernaum with Jesus.

30 Now Simon’s wife’s mother--A conclusive proof that Peter was a married man. Roman Catholics claim Peter is the head of the church, and the vicegerent of Christ. The Pope, according to their views, is the successor of Peter. On what pretense do they claim that it is wrong for priests to marry? Why did Christ not at once reject Peter from being an apostle for having a wife?

lay sick of a fever; and straightway they tell him of her:--Luke (Luke 4:38) says: "Holden with a great fever," indicating length and severity. How long she had been confined to her bed we have no means of knowing.

31 and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.--Matthew interjects "and she arose," which Luke intensified with "immediately."

The completeness of the restoration is seen by her returning to her ordinary household duties, so that she, who a moment before, lay helpless in their presence, was now serving them. The fever did not leave her weak and exhausted; she was raised to her full strength and to perfect health.

Verses 29-34

Mar 1:29-34

Commentary On Mark 1:29-34

J.W. McGarvey

Cures at Simons House, Mark 1:29-34. (Matthew 8:14-17; Luke 4:38-41)

Mark 1:29. And forthwith.—They went immediately from the synagogue to the "house of Simon and Andrew, with James and John." If this house was in Bethsaida, the home of these brethren previous to their call (John 1:45), this village must have been a suburb of Capernaum; for below (Mark 1:33) it is said that the whole city was gathered together at the door, and the only city mentioned in the context is Capernaum. (Mark 1:21.)

Mark 1:30-31. Simon’s wife’s mother.—From this expression it appears that Simon, unlike his so-called successors, the Popes of Rome, was a married man. For the two reasons, that she was suffering, and that her services were needed for the proper entertainment of the company, she was healed, and "she ministered to them."

Mark 1:32. when the sun did set.—It was the Sabbath-day; for the company in Simon’s house had come immediately from the synagogue when the assembly had adjourned. (Mark 1:29.) The healing of Simon’s mother-in-law, the first cure of the kind effected in Capernaum, was the signal for a general rush of the people to secure the healing of their sick. But the traditional interpretation of the Sabbath law, which prohibited the bearing of burdens on the Sabbath-day (John 5:10), restrained them until after sunset, when, the Sabbath being over, they were at liberty to engage in any kind of labor. That was a night of joy in the city. Jesus was bestowing his blessings on them, and had as yet said little or nothing to them in regard to their sins. They were now like the seed that fell on the stony ground.

Mark 1:34. suffered not the devils to speak.—See the notes on verse 25 and Matthew 8:16.

Verses 32-34

Mar 1:32-34


Mark 1:32-34

(Matthew 8:16-17; Luke 4:40-41)

32 And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with demons.--[These miracles occurred on the Sabbath day. There was a feeling against even the healing of the sick on the Sabbath. Jesus, from the beginning, healed as occasion offered on the Sabbath, and spoke not a word during his ministry urging the observance of the Sabbath. Many of the Jews, especially the scribes and Pharisees about Jerusalem, insisted rigidly on the observance, and as the Sabbath ended at six o’clock in the evening, it is generally thought that those sick were not brought until this hour to avoid breaking the Sabbath, or to avoid the condemnation of the scribes and Pharisees. But it is certain that those living in Galilee did not so sacredly observe the day as did the Jews. In Galilee they had failed to retain the strong religious feelings of the Jews. So while this feeling may have influenced them it is probable that the sun was hot, and they waited until the setting of the sun and the cool evening shadows made it more favorable to bring them out. Whatever the cause, all that were sick in Capernaum and many possessed of evil spirits at even were brought unto him.]

33 And all the city was gathered together at the door.--[All the well were gathered at the door, curious and interested to see what they could of his wonderful deeds in healing the diseased and casting out the evil spirits. Many followed him from curiosity and to see and hear something wonderful.]

34 And he healed many that were sick with divers diseases, and cast out many demons; and he suffered not the demons to speak, because they knew him.--They knew him as the Holy One of God (Luke 4:41), but he adhered to his steady purpose to accept no testimony from them. Mark 3:22 and its parallels show how ready the scribes, etc., were to ascribe these miracles to a compact with Beelzebub. To such a charge Jesus will furnish no help. [Luke (Luke 4:40) says, "He laid his hands on every one of them, and healed them." The persons were many, the diseases were manifold. He laid his hands on everyone suffering and healed them. He cast out the demons from all that were possessed with them, and suffered not the devils to speak because they knew him. If they spoke they would declare who he was, and he would not permit this.]

Verses 35-39

Mar 1:35-39

Commentary On Mark 1:29-34

J.W. McGarvey

Prayer and Departure, Mark 1:35-39. (Luke 4:42-44)

Mark 1:35. a great while before day.—This is Mark’s first allusion to the prayerfulness of Jesus. There are two circumstances connected with this prayer that are worthy of note: first, the very early hour—"a great while before day"—at which he arose and went out to the solitary place where he prayed; and second, his abrupt departure when he learned (Mark 1:37-38) that the people were seeking for him. The unbounded admiration with which the people were regarding him might have swelled him with vanity, had not some means been employed to guard against this weakness. The means employed were prayer and flight. Jesus lived a spotless life, not merely because he was the Son of God, but because he used, with unfailing success, the means of resisting and of avoiding temptation. What an example for us who by nature are so weak! When temptation draws near, let us pray, and rise up, if need be, "a great while before day," that we may pray in solitude while all the world is wrapt in slumber. And if the temptation still draws near, let us flee from its presence. This prayer and flight occurred on Sunday morning. (Comp. Mark 1:29; Mark 1:32; Mark 1:35.)

Mark 1:36-38. All men seek for thee.—Simon and the other disciples were elated by the sudden popularity of their Master, and they thought they were bringing most welcome tidings, when, after a diligent search to find Jesus, they said to him, "All men seek for thee." What was their surprise when their announcement met with only this response: "Let us go into the next towns, that I may preach there also: for therefore came I forth."

Mark 1:39. in their synagogues.—Though Jesus preached much in the open air, especially during the secular days of the week, the synagogue was his constant resort on the Sabbath-day.

and cast out devils.—Mark singles out this species of miracles in his general statement of the labors of Jesus, not because other kinds of miracles were not wrought in the time referred to (see Matthew 4:23), but because this was the most surprising, and may stand as the representative of all.

Verses 40-45

Mar 1:40-45

Commentary On Mark 1:40-45

J.W. McGarvey

A Leper Cleansed, Mark 1:40-45. (Matthew 8:2-4; Luke 5:12-16)

Mark 1:40-43.—For remarks on this part of this paragraph, see notes on the parallel in Matthew.

Mark 1:44. for thy cleansing.—The man had already been cleansed in the sense of being cured of his unclean disease, but that cleansing is not the one here referred to. According to the law of Moses a leper was still unclean, in the legal sense of the term, after the leprosy had entirely departed from him. When the disease had departed he was to be examined by a priest, to see if this were a fact, and then he was to procure two birds, one of which was to be slain and its blood caught in a vessel of running water; he was to be sprinkled seven times with this bloody water; was to wash his clothes, shave off his hair, and bathe his body in water, both on that day and the seventh day thereafter; and after all this he was clean. He was then allowed to approach the altar, where certain other offerings were to be presented. (See Leviticus 14:1-20.) It is this legal cleansing that is referred to in the text, and the offerings were in order to this cleansing, not, as some have supposed, because of the cleansing which had been already effected by the touch and the word of Jesus.

for a testimony.—While the uncleanness from leprosy continued, the unfortunate victim of it was excluded from all society, and compelled to remain outside the camp or city. (See the law on the subject, Leviticus 13:45-46; and an example of its enforcement, 2 Kings 7:3-4). When the offerings were presented these were a testimony that the person had been pronounced by the priest both physically and legally clean.

Mark 1:45. could no more openly enter.—Every miracle which Jesus wrought of a kind different from those which had become somewhat familiar, increased the already intense excitement among the Galileans, and to such a pitch did the excitement now run, that the crowds became immense. This was unfavorable to calm thought, and therefore Jesus retired to desert places where comparatively few would follow him.

Argument of Section 2

In this section Mark has furnished a striking exhibition of both the divine authority and the divine power of Jesus. Such was the authority which he could exercise over men, that when he commanded the four fishermen to follow him, they left all they had on earth, without a question or a moment’s delay, and followed him. And such was the authority with which he commanded demons, that although these wicked spirits were not willingly obedient, they instantly departed from their victims at his bidding. Such, too, was his power, that at his touch the malignant fever, the incurable leprosy, and all the maladies which afflict the body, were instantly healed. Such, finally, was his unexampled meekness, that amid these displays of divine authority and power, when popular applause ran high, he retired by night to pray, or wandered away into desert places. His meekness was as high above the capacity of a merely human being, as were his miracles.

Difference from Matthew

One of the characteristic differences between Mark and Matthew, their difference in regard to arrangement, is conspicuous in their modes of treating the subject-matter of the preceding section. Mark uses almost the same material with Matthew, but how differently he arranges it! They both begin with the removal of Jesus to Galilee, after the imprisonment of John, and follow this with the call of the four fishermen; but Matthew next introduces the general statement of the preaching throughout Galilee (Matthew 4:23-25), which Mark reserves until after the cures at Simon’s house (Mark 1:39); he next devotes considerable space to the sermon on the mount, which Mark omits; then he introduces as his first mentioned miracle the cure of the leper (Matthew 8:1-4), which is the third miracle mentioned by Mark (Mark 1:40-45); his second miracle is the cure of the centurion’s servant (Matthew 8:5-13), of which Mark says nothing; his third is that of Simon’s mother-in-law, which is the second with Mark; and finally, they unite in following this last miracle with the cures at Simon’s door. This difference alone is sufficient proof that Mark’s narrative is not an abridgment of Matthew’s.

Questions by E.M. Zerr For Mark Chapter One

1. What beginning is about to be recorded?

2. Who is its author?

3. Tell whose son he is declared to be.

4. Whose writings are quoted?

5. Who is “thy” of 2d verse?

6. Tell what was to be sent before his face.

7. What was his work?

8. Describe his voice.

9. Tell what he was crying.

10. State the name of this person.

11. Where did he work?

12. What did he do?

13. Tell what he preached.

14. What was it for?

15. From where did he get his hearers?

16. What did they confess?

17. Describe John’s clothing.

18. Also his food.

19. Who was coming after him?

20. How did he compare him?

21. With what did John baptize?

22. How did this differ from the next baptizer ?

23. Who came from Nazareth?

24. In what section of the country was this? .

25. For what did he come?

26. Why did he come “up out of the water” ?

27. What was opened at this time?

28. And what could be seen?

29. Also what was heard?

30. Where did the voice come from?

31. To what place did Jesus now go?

32. What caused him to go there?

33. How long was he there?

34. What was he experiencing?

35. State what were his companions,

36. Who ministered to him?

37. What happened to John?

38. After that where did Jesus go?

39. Tell what he was doing.

40. What was he saying?

41. State what he bade the people do.

42. How could they repent before they believed?

43. Where did he walk ?

44. Whom did he see there ?

45. State their occupation.

46. What did he bid them do?

47. They were to be made what ?

48. Tell whether they obeyed.

49. When was a like call made ?

50. In doing so what did the brothers leave behind

51. Into what city did they go?

52. What building did they enter?

53. On what day was it?

54. What did Jesus do in this building?

55. How were the people affected ?

56. What was noted about his teaching?

57. Who was in there at this time?

58. Which spoke first, Jesus or the spirit ?

59. What did he say he knew ?

60. Was he telling the truth?

61. What did Jesus do about it?

62. Did the spirit obey?

63. How did he demonstrate his protest?

64. State the effect of this work on the people.

65. How far did this effect spread?

66. Into what house did Jesus next enter?

67. What did he see there?

68. How soon was it remedied ?

69. Who were brought in the evening?

70. Were they disappointed?

71. What knowledge did the devils have?

72. Were they permitted to confess it?

73. Why did Jesus rise early next morning?

74. Who followed him?

75. What was their report?

76. At this what did he propose?

77. For what reason?

78. Where did he operate?

79. What unfortunate man came to him?

80. With what result?

81. Tell what was then done with him.

82. State the charge given to him.

83. Why go to the priest?

84. Did the man obey?

85. This caused Jesus to do what?

Mark Chapter One

By Ralph L. Starling

The “Book of Mark” is likewise remarable

Dealing with Christ’s teachings and His miracles

He quickly reminds us about John’s preaching

That was to prepare us for Christ’s minstering.

We note that having been baptized by John

The life of Jesus was a busy one.

Traveling from city to city and town to town

His work was amazing people from all around.

Between Jesus and John many tried to choose

John said, “I’m unworthy to untie His shoes.”

When Jesus was baptized, God made His decree

“This is my beloved Son in whom I am well pleased.

After john was put in prison,

Jesus came preaching the Kingdom.

As He walked along by the sea

He call to four fishermen, “Come follow me.”

With this invitation they followed immediately

And the Lord’s work continued increasingly.

His teaching and His miracles were amazing

And His fame was spreading “like crazy.”

Mark tells about the man in Capernaum.

Christ drove an evil spirit out of him.

Later, Simon Peter’s mother-in-law was healed of a fever

And there was that leper—no problem either.

Bibliographical Information
"Commentary on Mark 1". "Old & New Testament Restoration Commentary". https://www.studylight.org/commentaries/eng/onr/mark-1.html.
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