The IVP Bible Background Commentary: New Testament

by Craig S. Keener

Mark (chapter 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.

Mark 1:1 The Greek term translated "gospel" refers to the good news a herald would bring, and the Greek translation of Isaiah used the related verb to refer to the good news that God was restoring His people and bringing the kingdom of God. (Because Jewish readers often named books for their first word or words, some scholars suggest that "the good news of Jesus Christ" is the title of Mark's Gospel; but these words are also simply a natural way to start off a book like this one.)

Mark 1:2-3 Jewish teachers often combined several texts or part 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.

Mark1:4-5 Like many other ancient peoples, Jewish people practiced ceremonial washings. Their only once-for-all ceremonial washing, however, was the immersion that non-Jews who were converting 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, 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.

Mark 1:6 Some other people in John's day dressed the way he did and ate locusts and honey (the Dead Sea Scrolls even give directions concerning the eating of locusts). But what is most important here is that the Old Testament emphasizes that Elijah dressed this way and, like John, did not depend on society for his sustenance (cf. 1 Kings 17:4,9). Elijah was expected to return before the end (Mal 3:1; 4:5-6). Many Jewish people believed that there had been no true prophets since Malachi and that prophets would not be restored till near the time of the end. But Mark wants us to understand that John is definitely a prophet.

Mark 1:7 Disciples often served their teachers in the same ways that slaves would serve their masters, except for the most menial chores like taking off their master's sandals. John feels unworthy even to be the Messiah's slave.

Mark 1:9-10 The tearing of the heavens may also indicate that the kingdom is near (Is 64:1; 65:17). Although ancient writers used the dove symbolically in many diverse ways, it may here allude back to God's promise of a new world (Gen 8:10-12).

Mark 1:12-13 It was commonly believed that demons were especially attracted to places like bathhouses, graveyards and deserts. Readers would thus sense the suspense as Jesus battled with Satan on Satan's own turf. Safety among beasts signified God's protection (Ezek 34:25; Dan 6:22)

Mark 1:14-15 The summary of Jesus' message may also be the summary of Mark's Gospel, or good news (1:1): people should turn their lives over to God if they believe the good news that God is getting ready to fulfill all His promises to His people. The Jewish people recognized that God ruled the universe in one sense now, but they prayed daily for the day when His kingdom, or rule, would be established over all peoples of the earth. Then, they believed, everyone would submit to God. Because the Gospels affirm that Jesus must come twice, they recognize that the kingdom comes in two stages: God's future rule is established in the lives of those who obey him in the present, and over all the world when Jesus returns. John, however, was not yet in a position to make this distinction.

Mark (chapter 1:16-20)

Downward Mobility and Jesus' Call

Ancient writers often liked to illustrate their teachings with examples, and Mark is no exception. After telling how Jesus summoned people to turn their lives over to God, he reports a particular example illustrating how some followers of Jesus did so. A few people in Jewish Palestine were rich; most were relatively poor. Some, like fisherman, tended to fall between the rich and the poor (distinctions were less clearly drawn in Galilee than in much of the empire). James and John were clearly not poor - they had "hired servants" (v.20), as only well-off people did (although the term could mean rented slaves, it most likely means free hired workers). Peter and Andrew were probably in business with James and John (Lk 5:7-10); we know of other fishing partnerships at that time. This text indicates that none of these disciples left their business behind because it was going badly; they left behind well-paying jobs. Many Jewish teachers in Jesus' day felt that the greatest commandment was to honor one's parents. To abruptly leave behind one's family and the family business was a great sacrifice that went against everything the culture taught. Disciples usually sought out their own teachers. Because discipleship often involved temporarily laying aside one's livelihood and being apart from one's wife and children, the decision to choose a teacher would have normally been made only after much deliberation, especially when the teacher traveled from place to place instead of staying in one town to teach.

Mark 1:21-28

Authority over Demons

The account of the fisherman demonstrates the claims Jesus' authority makes on His followers' lives, but the verses that follow it demonstrate His authority over evil spirits (cf. 1:12-13). The only recorded exorcist in the Old Testament was David (1 Sam 16:23). Although wandering demons appear frequently in Jewish literature, the only demons that appear in the Gospels (except Satan - Mk 1:13) are in people they possess (or, as a second choice, in pigs - 5:12). The place that Jesus encounters His first demon may shock Mark's readers: it is in a religious institution.

Mark 1:21 Most synagogues were community centers and places of prayer and study. When visiting teachers were present, synagogue leaders would invite them to lecture, especially on the Sabbath. Archaeologists have found the site of Capernaum's synagogue, which was first built from basalt blocks. Although later synagogues were more ornate, most people in this first-century Galilean synagogue probably sat on mats on the floor.

Mark 1:22 Synagogue services were conducted by priests or by what we would call "lay leaders," but those most skilled in the Scriptures undoubtedly contributed their share when the Old Testament was to be expounded. Many local teachers were village scribes who also wrote down and interpreted legal documents for their village; some of them taught children the Bible. Most teachers would try to expound the law (normally from Scripture reading) by explaining the proper way to translate and apply it or by appealing to their traditions. Jesus' teaching went quite a bit further than this kind of exposition.

Mark 1:23-24 Demons (also sometimes called "unclean spirits," e.g., Jubilees 10:1) were often associated with magic, and magicians tried to subdue other spiritual forces by invoking their names. If the demon here is trying to subdue Jesus in this way ("I know who you are" was used to subdue spiritual powers in magical texts), as some scholars have suggested, this ploy does not work. Ancients often recognized that demons had access to supernatural knowledge; it is not surprising that these demons perceive Jesus' true identity, which the people there still do not recognize. "Holy One of God" here probably means something like "God's right-hand agent"; in Jewish literature, demons recognized their inability to harm those who walked close to God.

Mark 1:25-27 Demons were rebuked and subdued with orders like "Be silent" (Testament of Solomon); rebukes in the New Testament and other ancient literature never involved a "formal" statement like "I rebuke you." Exiting demons usually caused a commotion to make clear that they were leaving, regardless of the person who was casting them out. Although exorcists - people who tried to chase demons out of other people - also occasionally used phrases like "Come out of so-and-so!" They used the phrases as parts of elaborate magical incantations. They had two main methods of expelling demons: (1) revolting or scaring the demon out (e.g., by putting a smelly root up the possessed person's nose in the hope that the demon would not be able to stand it); (2) invoking the name of a higher spirit to get rid of the lower one. The people are thus amazed that Jesus can be effective by simply ordering the demons to leave. Jewish tradition praised teachers who could draw special insights from the law and sometimes attributed miracle-working powers to popular teachers; but Jesus seems to earn a category by Himself ("new teaching").

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