COMMENTARY ON MARK
LESSON NUMBER 1
THE GOSPEL OF JESUS CHRIST
“ Mark 1:1 The beginning of the gospel of Jesus Christ, the Son of God.” (Mark 1:1)
INTRODUCTION
It is interesting to note that the life and ministry of Jesus on earth is recorded four times – two by Apostles (Matthew and John), and two by non-Apostles (Mark and Luke). As for this Gospel, it was written by Mark, who was neither an Apostle, nor a appointed earthly companion of the Lord Jesus – although some early teachers said he was one of the “seventy.” “Mark” was his Gentile name, and “John” his Hebrew name – a practice that was quite common in those days. We read one “Joseph,” Hebrew who was surnamed “Barsabas,” Gentile and “Justus,” Gentile who was surnamed “Matthias” Hebrew (Acts 1:23). Jesus “surnamed” people according to their character. Thus He “surnamed” Simon “Peter” (Mk 3:16), and James and John “Boanerges,” which is “sons of thunder” (Mk 3:17). Judas as “surnamed Iscariot,” which means traitor (Lk 22:3). The Apostles gave Joses the surname of “Barnabas,” which means “the son of consolation” (Acts 4:36). In the case of this Gospelo, the writer was Mark, that was his “surname,” his natural name being “John” (Acts 12:12,25; 15:37). After Acts 15:37, he is never referred to as “John,” but always as “Mark.”
His mother’s name was “Mary,” who was prominent among early believers, and in whose house the disciples were praying when Peter was delivered from prison (Acts 12:12). It is generally understood that Mark is the “certain young man” who fled naked the night Jesus was betrayed (Mark 14:51-49) – an event that only Mark records. It is also assumed that he is the one referred to as “another disciple” who followed Jesus when he was led away to the “palace of the high priest” (John 18:15). His mother was the sister of Barnabas (Col 4:10). Barnabas and Saul took Mark on their mission trip (Acts 12:25). He was the one who left the work in Pamphylia, and was the one over whom Barnabas and Paul separated (Acts 15:37-40). Mark did recover, and was later “profitable” to Paul “for the ministry” (2 Tim 4:11). When Paul wrote Philemon, Mark was one of his “fellowlaborers” (Phile 1:24). Peter refers to Mark as his “son,” indicating that he was converted through Peter’s ministry (1 Pet 5:13). Thus Mark was especially close to both Peter and Paul – a most unusual circumstance. It is understood by early historians that he was Peter’s scribe, and that the Gospel of Mark was written under the eye of Peter, and with his approbation. We have in Mark an example of a young man raised in a surrounding of devotion to Christ – a home noted among holy people as a place of refuge and prayer. It is also of interest that, like Timothy, Mark’s father is never said to be a follower of Jesus – only his mother.
THE BEGINNING
“ Mark 1:1a The beginning . . .”
In regards to the Gospel, there are four references to “the beginning.” Luke associates “the beginning” with the “eyewitnesses” of Christ’s ministry, death, resurrection, and ascension (Lk 1:2). John uses the word “beginning” in reference to Christ’s heavenly existence prior to coming into the world (John 1:1-2). In Luke’s record of the choosing of one to take the place of Judas, Peter referred to the criteria as including being with the disciples “all the time the Lord Jesus went in and out among us, beginning with the baptism of John, unto the same day He was taken up from us” (Acts 1:21-22). Paul used the word “beginning” to refer to the first preaching of the Gospel among the Gentile nations (Phil 4:15). He also referred to Jesus Himself as “the Beginning” (Col 1:18). Jesus also referred to Himself as “the Beginning” (Rev 1:8; 21:6; 22:13), and “the Beginning of the creation of God” (Rev 3;14). John also uses the word “beginning” as the point at which the Son of God was first revealed (John 1:1-14). He also repeatedly uses this word to identify Jesus as He who is “from the beginning” (1 John 2:13,14).
The point to be seen is that the era of Jesus marked the START of something: a “beginning” – a commencement, initiation, launching, and start. To view it from another point of view, it marked the cessation, conclusion, finish, and termination of something – a time when the inferior gave way to the superior, the shadow yielded to substance, and the preparatory conceded to the established and eternal purpose of God. The time of Jesus is the time of newness and change. It is a time of freshness. Just as “the beginning” of creation ended a period of darkness, chaos, and preparation(Gen 1:1-5), so the entrance of Jesus into the world brought an end to the reign of moral and spiritual darkness. A ray of glorious light penetrated into the domain of spiritual ignorance, and “the people who sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up” (Matt 4:16).
Just as the Lord provides a reference point for the heavens and the earth – “the beginning” (Gen 1:1; Heb 1:10) – so “the day of salvation” is noted for its “beginning.” The beginning of creation is referred to as “the foundation of the world” (Matt 13:35; John 17:24; Eph 1:4; Heb 4:3; 1 Pet 1:20; Rev 13:8). It is a point from which a valid understanding of life and its purpose proceeds. It is the point from which sound general reasoning begins. So it is with the “great salvation” of God. We are given a clear beginning point.
There is a point from which valid Kingdom thought proceeds – a particular time during which specific preparations had their genesis, and unparalleled light was shed upon the subject of man’s rescue from sin. It is the point at which Divine purpose began to be more precisely and exactly revealed. This point in time will clarify HOW God had purposed to bruise the head of the serpent (Gen 3:15). It will illuminate precisely what was involved in blessing “all families of the earth” (Gen 12:3). This is the time when God will more particularly reveal what is resolved in raising a valley of dry bones (Ezek 37:4-14), turning the hearts of both fathers and children (Mal 4:5-6), giving people a new heart and spirit (Ezek 36:26), causing them to walk in His statutes and keep His judgments (Ezek 36:27).
Just as men cannot begin by ignoring the Genesis record of creation, and come to a valid knowledge about natural origins, so it is not possible to begin any other place than the Gospel, and come to proper conclusions about “the salvation of God.” When it comes to comprehending “with all saints the breadth, and length, and depth, and height; and to know the love of Christ which passeth all knowledge” (Eph 3:18-19), we must “begin” at the right place. It is a place where we will get our spiritual bearings. It is a place where we will come to see something of the depths to which sin caused mankind to plummet. In this “beginning,” we will be exposed to the nature of our adversary, and will hear some exposition of his person and ways. There will be a delineation of what was involved in preparing “the Lamb of God” for the sacrifice He was to make, and how the adversary sought to oppose and abort that preparation. The impossibility of man saving himself will be clearly expounded and demonstrated in this “beginning.” The vanity of a religion in which darkness prevails will be seen. What is really required for men to be saved will be declared and illustrated by miraculous works.
It should be apparent that “the beginning” is not something addressed by speculation. Revelation and understanding are imperative. Men may imagine they can entertain theories about how the universe was formed, and how life began, but there can be no speculation about spiritual beginnings. A proper understanding of God and His salvation demands an accurate perception of how things got started – of “the beginning.” The house of comprehension must be built on the proper foundation – “the beginning.”
THE GOSPEL
“ 1b . . . of the gospel . . . ” Other versions read, “the good news,” NRSV and “the glad tidings.” DARBY
The word “Gospel” means “good tidings.” THAYER or “good news.” FRIEBERG More specifically, it is the content of the good news – a message, or word, that is declared. That word is essentially “good” – i.e. generous, beneficial, pleasant, and upright. It is “good” in both its contents and its effects. For example, from an earthly point of view, it is possible to produce good results with something that is not pleasant: like ingesting medicine that is either bitter or offensive to the palate. Sinners also seek, what they conceive to be, good effects by wicked means, like taking drugs or consuming liquor.
The “Gospel,” however, is a message that is itself “good,” which also presumes that it is relevant. For those who recognize it as Gospel, there is nothing offensive about it. It fulfills the proverb of Solomon concerning a good word: “As cold waters to a thirsty soul, so is good news from a far country” (Prov 25:25). Again he wrote, “a good report maketh the bones fat,” producing inward heath and optimism, brightness and happiness(Prov 25:25). Speaking of the powerful effects of good news upon those who heard it, Isaiah prophesied, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Is 52:7). Paul confirmed this had reference to the Gospel of Christ (Rom 10:12-15). Nahum also spoke of “the feet of him who bringeth good tidings” (Nah 1:15). In the case of the Gospel, the “good tidings” both contains and brings “great joy” (Luke 2:10).
“The Gospel” is a message – more specifically news, or tidings, containing intelligent substance. It is the announcement of what IS, not what should be! It declares something that has either taken place already, or has already been determined by a Sovereign God. It is news that cannot be effectively changed or altered. It is a message that sheds refreshing light on a situation, brings hope of a successful resolution, and anchors one to reality.
The Law of God was good and holy, but it was not Gospel. It announced death and condemnation, not life and justification. The Gospel has more to do with Divine accomplishment and hope, than of the diagnosis of humanity and the declaration of requirements. The Law declared what men ought to do, then condemned them for not doing it (Rom 3:19). The Gospel announces what God has done, then justifies those who believe it (Acts 13:39).
The word “Gospel” is used in a variety of ways (none of them are found in Genesis through Malachi). The “gospel of the kingdom” is the announcement – a message – of an “everlasting kingdom” that dominates all others (Matt 4:23; Mk 1:15). The “gospel of the grace of God” is a word that declares Divine favor, preference, and a willingness to bless (Acts 20:24). The “gospel of God” is the good news of a satisfied and blessed, or happy, God (Isa 53:11; 1 Tim 1:11). The “gospel of your salvation” is a word that declares that God has successfully dealt with sin, making full provision for the reconciliation of sinners (Eph 1:13). The “gospel of peace” is the announcement that peace has been made, and the issues caused by sin resolved (Eph 6:15). The “glorious gospel of the blessed God” is the report that something has been accomplished in the behalf of fallen humanity that has pleased and blessed God Himself (1 Tim 1:11).
In each of these instances, as well as the text before us, “gospel” refers to an intelligent and uplifting message. It is not a word about obligation, but one of provision. It is the report of something that God has accomplished, through which He works and blesses. It is not a word of human speculation or possibilities, but of an effective and unalterable achievement.
A Divine message is at the core of all valid kingdom labors. That message is “the Gospel.” Mark describes his sixteen chapters, and over 16,000 words, as “the beginning of the gospel . . . ” His book contains commandments, but it is essentially a message. It includes certain commissions, but it is fundamentally a report. He will not hesitate to affirm requirements made by the Lord Jesus, but primarily his book is an announcement.
One of the great failings of the church of our time is its failure to have a message. This is precisely why “how-to” books, opinionated writings, and religious philosophy are so prominent in our country. Endless speculations and human interpretations are the direct result of not having a message – a powerful announcement or report through which the God of heaven effectively works. Until the church, which is “the pillar and ground of the truth” (1 Tim 3:15), takes up “the Gospel” as its fundamental and central word, it will remain weak and powerless. There is no other message through which salvation is realized (Rom 1:16).
THE SUBSTANCE OF THE GOSPEL
“ 1c . . . of Jesus Christ, the Son of God.”
Although we read of “the gospel of God,” “the gospel of the kingdom,” “the gospel of peace,” “the gospel of the grace of God,” and “the gospel of your salvation,” at its very heart, the Gospel is “the Gospel of Jesus Christ, the Son of God.” He is the One who is bringing us to God (1 Pet 3:18). He is the One who is administering “the Kingdom” (Eph 5:5; 2 Pet 1:11). He is the One who has “made peace” (Col 1:20). He is the One through whom grace is realized (2 Cor 13:14). He is the “Captain” of salvation (Heb 2:10). It is folly to attempt to speak or think about God independently of His Son, Christ Jesus. There is no valid thought concerning the kingdom of God that is not directly related to Jesus Christ. The peace of God becomes wholly irrelevant if it is not seen within the context of the Lord Jesus Christ. Apart from Jesus, the grace of God is beyond our reach, and can in no way be comprehended. There simply is no such thing as “your salvation” apart from the Son of God. In every way, whether by declaration, exposition, or personal perception, the Gospel concerns “Jesus Christ, the Son of God.”
The record of Christ’s earthly ministry is critical to an understanding of His Person. Until His ministry began at the age of thirty, His life was a holy preparation, given to growing in favor with both God and man (Lk 2:52). During His ministry, He prepared Himself for the real work He came to do – laying down His life and taking it up again (Lk 10:17-18). It was also a time when He chose twelve men “that they should be with Him, and that He might send them forth to preach” (Mk 3:14). The words He spoke were preparatory for the salvation He would effect, and therefore He only spoke only what His Father “taught” Him (John 8:28), and what He had “seen with” His Father (John 8:38).
Mark is very specific about how he refers to the Savior – the Substance of the Gospel. He does not call Him “Mary’s son” – a way in which His peers referred to Him (Matt 13:55; Mk 6:3). He does not refer to Him as a “great teacher,” or “rabbi” – a way in which Nicodemus referred to Him (John 3:2), as well as others (John 1:38,49; 6:25). He does not refer to him as a “miracle worker” – a view the Pharisees had of Him (John 11:47). He does not even refer to Him as one who possessed a great love for the people – although He was also seen by others in this manner (John 11:36).
To be sure, Jesus, in a very real way, was all of the above. However, that is not how He was primarily known. There must come a point in each person’s life where the Lord Jesus is seen in His primary and God-commissioned role. Mark begins by focusing on the basic and foundational perception of the Savior, and it is remarkably thorough.
“JESUS.” The word “Jesus” refers to His humanity. That was His “name” among men, and was Divinely given: “and thou shalt call His name JESUS: for He shall save His people from their sins” (Matt 1:21). The name “Jesus” is the Greek equivalent of the Hebrew name “Joshua.” It means “Jehovah is salvation.” Unlike Joshua, who successfully led the people into Canaan, Jesus saves “His people from their sins.”
The humanity of Jesus is critical to our salvation. Just as humanity fell through a man, so the reclamation had to come through a man (Rom 5:12-19; 1 Cor 15:21). In other words, the Savior had to partake of “flesh and blood” (Heb 2:14). It was imperative that a MAN defeat the devil (Heb 2:14), spoil principalities and powers (Col 2:15), take away the sin of the world (John 1:29), and make peace with God (Col 1:20).
“CHRIST.” “Christ” means “anointed one,” and accents the fact that He was chosen and commissioned by God to accomplish His great salvation (Isa 42:1; 1 Pet 2:4). He is the One to whom God gave “all things” (John 3:35). He is the One through whom God has chosen to speak (Heb 1:2). He is the One to whom “all power in heaven and earth” has been given (Matt 28:18; 1 Pet 3:22). He is the solitary One charged with the responsibility of bringing the sons to glory (Heb 2:10) – the One who ever lives to intercede for them (Heb 7:25).
“THE SON OF GOD.” This speaks of Christ’s origin and holy association with the Living God. He is the “only begotten of the Father” (John 1:14), and the One in whom it has pleased God for “all fulness” to dwell (Col 1:19; 2:9). He is the “express image” of God (Heb 1:3), and is the only One through whom God can be perceived, understood, or believed in (Acts 13:39; 1 Pet 1:21). Only the Son truly knows the Father (Matt 11:27; Lk 10:22), and therefore only He can make the Father known and bring us to Him (1 Pet 3:18).
From the heavenly viewpoint, the Gospel is “the record that God gave of His Son.” The eternal destiny of men hinges upon their belief of that record (1 John 5:10). Because that record is said to be “that God hath given to us eternal life, and this life is in His Son” (1 John 5:11), in writing of “the beginning of the Gospel of Jesus Christ, the Son of God,” Mark is expounding how the foundation of salvation was implemented.