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Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).

Mark 1:1 mar 1:1 mar 1:1 mar 1:1The beginning of the Gospel of Jesus Christ,.... Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the , "the world to come", the kingdom of God, or Gospel state, took place. The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by "the beginning of the Gospel": he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than the Son of God; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah. Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, Act 9:20. Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.

As it is written in the prophets,.... Malachi and Isaiah; for passages out of both follow; though the Vulgate Latin, Syriac, and Persic versions read, "as it is written in the prophet Isaias"; and so it is in some Greek copies: but the former seems to be the better reading, since two prophets are cited, and Isaiah is the last; to which agree the Arabic and Ethiopic versions, and the greater number of Greek copies. The following citations are made to show, that according to the writings of the Old Testament, John the Baptist was to be the harbinger of Christ, to come before him, and prepare his way; and also the propriety of the method the evangelist takes, in beginning his Gospel with the account of John's ministry and baptism: the first testimony stands in Mal 3:1, and the words are the words of the Father to the son, concerning John, pointing out his character and his work: behold, I send my messenger before thy face, which shall prepare thy way before thee. John the Baptist is here called a messenger, and the message he was sent and came with, was of the greatest moment and importance, and required the closest attention to it; wherefore this passage is introduced with a "behold!" signifying that something momentous, and what should be strictly regarded, was about to be delivered: and indeed, the work of this messenger was no other, than to declare that the long expected Messiah was born; that he would quickly make his public appearance in Israel; that the kingdom of heaven, or the kingdom of the Messiah, was at hand; and that it became the Jews to repent of their sins, and believe in Christ: he is called the messenger of God, "my messenger"; because he was sent, and sanctified by him; he was called unto, and qualified for his work by him; see Joh 1:6, his father Zechariah says, he should be called the prophet of the Highest, Luk 1:76. The reason of his being called the messenger of God, may be observed in the text itself, "behold, I send": the words in Malachi are by us rendered, "behold, I will send", Mal 3:1, because this was at the time of the prophet's writing a thing future, but in the times of the evangelist a thing done: and indeed, it is a more literal version of the Hebrew text, to render it "I send", or "am sending"; and it is so expressed, to denote the certainty of it, and because in a little time it would be done: the words "before thy face", are not in the original text of Malachi, nor in the Septuagint version, but are inserted by the evangelist; who might do it with authority, since Christ had done it before him, Mat 11:10, and which, as Surenhusius (c) observes, is for the greater elucidation of the matter. The prophet does not say before whom he should be sent, though it is implied in the next clause, but here it is expressed: besides, this messenger had now appeared before the face of Christ, had prepared his way in the wilderness, and had baptized him in Jordan; all which is designed in the following words, "which shall prepare thy way before thee", by his doctrine and baptism: in the text in Malachi it is, "before me", Mal 3:1; which has made it a difficulty with the interpreters, whether the words in the prophet, are the words of Christ concerning himself, or of his Father concerning him. But sending this messenger before Christ, may be called by the Father sending him before himself, and to prepare the way before him; because Christ is the brightness of his glory, and the express image of his person, and is the angel of his presence, or face; besides, Jehovah the Father was greatly concerned, and the glory of his perfections, in the work the Messiah was to do, whose way John came to prepare. That the prophecy in Malachi here cited, is a prophecy of the Messiah, is owned by several Jewish writers (d); who expressly say, that those words which follow, "the Lord whom ye seek", are to be understood of the king Messiah: and though they are divided among themselves, who should be meant by this messenger; see Gill on Mat 11:10, yet some of them are of opinion, that Elias is intended, even Abarbinel himself: for though in his commentary he interprets the words of the prophet Malachi himself, yet elsewhere (e) he allows Elias may be intended: indeed he, and so most that go this way, mean Elijah the prophet, the Tishbite; who they suppose will come in person, before the Messiah appears: yet not he, but one in his Spirit and power is designed; and is no: other than John the Baptist, in whom the passage has had its full accomplishment. (c) Biblos Katallages, p. 229. (d) Kimchi & Ben Melech in Mal. iii. 1. Abarbinel, Mashmia Jeshua, fol. 76. 4. (e) Abarbinel, Mashmia Jeshua, fol. 76. 4.

How plainly does the beginning of the gospel focus upon the expectations of the holy prophets. At once it points out that the One whom they confessed as God and Lord, the Father of our Lord Jesus Christ, who had also made promise to him, would send his messenger before his face. This was John, crying in the wilderness, in “the spirit and power of Elijah,” “Prepare the way of the Lord, make his paths straight.” For the prophets did not announce first one God and then another, but one and the same God under complementary aspects, and with many various names.

Now he called him an “angel” on account of the great consequence of the mighty deeds which he was to accomplish, comparable to those mighty deeds of Joshua the son of Nun about whom you have read. John served in the office of a prophet to announce God’s will, as the forerunner of the Anointed One. The Spirit, speaking in the voice of the Father, called John an “angel” in accord with the promise declared by Malachi: “Behold, I send my messenger to prepare the way before me.” It is not a novelty that the Holy Spirit would call those he has appointed ministers of his power “angels.”

Now He called him an "angel," on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy"-that is, Christ's-"face, who shall prepare Thy way before Thee." Nor is it a novel practice to the Holy Spirit to call those "angels" whom God has appointed as ministers of His power.

He emerged from the desert clothed in a strange garment, refusing all ordinary social intercourse. He did not even share their common food. For it is written that from childhood John was in the deserts until the day of his public appearance to Israel. Indeed, his clothing was made of camel’s hair! His food locusts and wild honey! … It is understandable that they should have been alarmed when they saw a man with the hair of a Nazarite of God, and a divine face, suddenly appearing from the lonely wilderness dressed in bizarre clothing, who after preaching to them, he disappeared again into the wilderness, without eating or drinking or mingling with the people? Must they not have suspected that he was a little more than human? For how could a human being go without food? And so they understood him to be a divine messenger, the very angel foretold by the prophet.

(de Trin. iii. 11) He has testified, that Christ was the Son of God, not in name only, but by His own proper nature. We are the sons of God, but He is not a son as we are; for He is the very and proper Son, by origin, not by adoption; in truth, not in name; by birth, not by creation.

(ad Pammach. Epist. 57) But this is not written in Isaiah, but in Malachi, the last of the twelve prophets. By Malachi, therefore, the voice Πνεύμκτος Ἅγιου of the Holy Spirit resounds to the Father concerning the Son, who is the countenance of the Father by which He has been known.

The efficacy of John’s baptism is attested by the holy way he lived as a person. His baptism was in accord with the justice of a just man, yet still a mere man, but one who had received extraordinary grace from the Lord, a grace so great that he was deemed worthy to precede the final Judge of history, and to point him out with his finger, and to fulfill the words of that prophecy: “The voice of one crying out in the desert, prepare the way for the Lord.”

(Vict. Ant. c. Cat. in Marc.) But it may be said that it is a mistake of the writer. Otherwise it may be said, that he has compressed into one, two prophecies delivered in different places by two prophets; for in the prophet Isaiah it is written after the story of Hezekiah, The voice of one crying in the wilderness; but in Malachi, Behold, I send mine angel. The Evangelist therefore, taking parts of two prophecies, has put them down as spoken by Isaiah, and refers them here to one passage, without mentioning, however, by whom it is said, Behold, I send mine angel. (Vict. Ant. e. Cat. in Marc.) But the prophecy, by saying, In the wilderness, plainly shows that the divine teaching was not in Jerusalem, but in the wilderness, which was fulfilled to the letter by John the Baptist in the wilderness of Jordan, preaching the healthful appearing of the Word of God. (non occ.). The word of prophecy also shows, that besides the wilderness, which was pointed out by Moses, where he made paths, there was another wilderness, in which it proclaimed that the salvation of Christ was present.

Behold, I send my angel, etc. The angel is called John, not by the association of nature according to the heresy of Origen, but by the dignity of the office. For angel in Greek is called messenger in Latin. By which name, rightly, that man could be called who was sent by God to bear witness to the light (John I), and to announce to the world the Lord coming in the flesh. Nor should it be wondered at mystically that one who is greater than all born of women (Matt. XI) should be called an angel, when it is universally accepted that all who rightly perform the duty of the priestly rank can be called angels because of their duty to evangelize, as the prophet says: The lips of the priest shall keep knowledge, and they shall seek the law at his mouth, for he is the angel of the Lord of hosts (Mal. II).

(ubi sup.) Being about to write his Gospel, Mark rightly puts first the testimonies of the Prophets, that he might notify to all, that what he should write was to be received without scruple of doubt, in that he showed that these things were beforehand foretold by the Prophets. At once, by one and the same beginning of his Gospel, he prepared the Jews, who had received the Law and the Prophets, for receiving the grace of the Gospel, and those sacraments, which their own prophecies had foretold; and he also calls upon the Gentiles, who came to the Lord by publishing of the Gospel, to receive and venerate the authority of the Law and the Prophets; whence he says, As it is written in the prophet Isaiah, Behold, &c. (ubi sup.) Or otherwise, we must understand, that, although these words are not found in Isaiah, still the sense of them is found in many other places, and most clearly in this which he has subjoined, The voice of one crying in the wilderness. For that which Malachi has called, the angel to be sent before the face of the Lord, to prepare His way, is the same thing as Isaiah has said is to be heard, the voice of one crying in the wilderness, saying, Prepare ye the way of the Lord. But in each sentence alike, the way of the Lord to be prepared is proclaimed. It may be, too, that Isaiah occurred to the mind of Mark, in writing his Gospel, instead of Malachi, as often happens; which he would, however, without doubt correct, at least when reminded by other persons, who might read his work whilst he was yet in the flesh; unless he thought, that, since his memory was then ruled by the Holy Spirit, it was not without a purpose, that the name of one prophet had occurred to him instead of another. For thus whatsoever things the Holy Spirit spoke by the prophets, are implied each to have belonged to all, and all to each. (ubi sup.) But John is called an angel not by community of nature, according to the heresy of Origena, but by the dignity of his office; for angel in Greek is in Latin, nuntius, (messenger,) by which name that man is rightly called, who was sent by God, that he might bear witness of the light, and announce to the world the Lord, coming in the flesh: since it is evident that all who are priests may by their office of preaching the Gospel be called angels, as the prophet Malachi says, The lips of the priest keep knowledge, and they seek the law at his mouth, because he is the Angel of the Lord of hosts. (Mal. 2:7) (ubi sup.) But as John might be called an angel, because he went before the face of the Lord by his preaching, so he might also be rightly called a voice, because, by his sound, he preceded the Word of the Lord. Wherefore there follows, The voice of one crying, &c. For it is an acknowledged thing that the Only-Begotten Son is called the Word of the Father, and even we, from having uttered words ourselves, know that the voice sounds first, in order that the word may afterwards be heard. (ubi sup.) What he cried is revealed, in that which is subjoined, Prepare ye the way of the Lord, make his paths straight. For whosoever preaches a right faith and good works, what else does he but prepare the way for the Lord's coming to the hearts of His hearers, that the power of grace might penetrate these hearts, and the light of truth shine in them? And the paths he makes straight, when he forms pure thoughts in the soul by the word of preaching.

As for the testimony concerning the Forerunner, it is taken from two prophets — from Malachi: "Behold, I send My messenger, and he shall prepare the way before Me" (Mal. 3:1), and from Isaiah: "The voice of one crying in the wilderness" (Isa. 40:3) and so forth. These are the words of God the Father to the Son. He calls the Forerunner an Angel on account of his angelic and nearly bodiless life and on account of his announcing and pointing out the coming Christ. John prepared the way of the Lord, making ready the souls of the Jews through baptism for the reception of Christ. "Before Thy face" means that Thy Angel is close to Thee. By this is signified the kinship of the Forerunner to Christ, since before kings as well it is chiefly relatives who are honored.

The Forerunner of Christ, therefore, is called an angel, on account of his angelic life and lofty reverence. Again, where he says, Before thy face, it is as if he said, Thy messenger is near thee: whence is shown the intimate connection of the Forerunner with Christ; for those walk next to kings, who are their greatest friends. There follows, Who will prepare thy way before thee. For by baptism he prepared the minds of the Jews to receive Christ. Or, the way is the New Testament, and the paths are the Old, because it is a trodden path. For it was necessary to be prepared for the way, that is, for the New Testament; but it was right that the paths of the Old Testament should be straightened.

Or, the way of the Lord, by which He comes into men, is penitence, by which God comes down to us, and we mount up to Him. And for this reason the beginning of John's preaching was, Repent ye. But it is called the voice of one crying, for we are wont to use a cry to deaf persons, and to those afar off, or when we are indignant, all which things we know applied to the Jews; for salvation is far from the wicked, and they stopped their ears like deaf adders, and deserved to hear indignation, and wrath, and tribulation from Christ. Or else the voice and the cry is in the desert, because they were deserted by the Spirit of God, as a house empty, and swept out; deserted also by prophet, priest, and king. Or else, Prepare ye the way of the Lord, that is, act out repentance and preach it; make his paths straight, that walking in the royal road, we may love our neighbours as ourselves, and ourselves as our neighbours. For he who loves himself, and loves not his neighbour, turns aside to the right; for many act well, and do not correct their neighbour well, as Eli. He, on the other hand, who, hating himself, loves his neighbour, turns aside to the left; for many, for instance, rebuke well, but act not well themselves, as did the Scribes and Pharisees. Paths are mentioned after the way, because moral commands are laid open after penitence.

(Quæst. nov. et vet. Test. lvii.) For knowing that all things are to be referred to their author, he has brought these sayings back to Isaiah, who was the first to intimate the sense. Lastly, after the words of Malachi, he immediately subjoins, The voice of one crying in the wilderness, in order to connect the words of each prophet, belonging as they do to one meaning, under the person of the elder prophet.

The mission, preaching, and success of John Baptist, Mar 1:1-5. His manner of life, Mar 1:6. Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11. The temptation of Christ, Mar 1:12, Mar 1:13. John being put in prison, Christ begins to preach, Mar 1:14, Mar 1:15. He calls Andrew and Simon, Mar 1:16-18. James and John, Mar 1:19, Mar 1:20. Teaches in Capernaum, Mar 1:21, Mar 1:22. Casts out a demon, Mar 1:23-28. Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31. Heals many diseased persons, Mar 1:32-34. Goes to the desert, and is followed by his disciples, Mar 1:35-37. Preaches in different towns and synagogues of Galilee, and casts out devils, Mar 1:38, Mar 1:39. Cleanses a leper, who publishes abroad his miraculous cure, Mar 1:40-45.

As it is written in the prophets - Rather, As it is written by Isaiah the prophet. I think this reading should be adopted, instead of that in the common text. It is the reading of the Codex Bezae, Vatican, and several other MSS. of great repute. It is found also in the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of the fathers. As this prophecy is found both in Isaiah and Malachi, probably the reading was changed to τοις προφηταις, the prophets, that it might comprehend both. In one of Asseman's Syriac copies, both Isaiah and Malachi are mentioned. See all the authorities in Griesbach, 2d edit.; and see the parallel place in Matthew, Mat 3:3, where the Prophet Isaiah is mentioned, which seems fully to establish the authority of this reading.

PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) The beginning of the gospel of Jesus Christ, the Son of God--By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus--as if impatient to come to the Public Life of the Lord of glory--have often been noticed as characteristic of this Gospel--a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.

As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3).