I have been working on this study for several days. It gets a little detailed, but worth the read. I hope that you glean from it nuggets of value.

Mark 1

Who was Mark? Mark was not an apostle. Mark never claimed authorship to this book, this was ascribed at about 125 C.E. by historians. Mark is credited authorship because of an entry of an early church father Paipas,  Eusebius writes:

14 Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel.

15 It is in the following words: “This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not indeed in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.” These things are related by Papias concerning Mark.^[1]

This stand is also taken by other early church fathers. Mark shows up in Acts as “John Mark” or “John who is also called Mark” (Acts 12:12). History indicates that Mark was Peter’s scribe. He wrote down what Peter told. Mark gives an eye witness account through the eyes of Peter. The flip side of this coin could also be true. Mark is thought to have been present due to the intimacy of his knowledge. It is possible that he was one of the followers of Jesus even though he was not a disciple. The best view of the book is Mark giving Peter’s account of Yeshua.

Think about the spontaneity of Peter. He demonstrates through the Gospels that he is a reactive, in-your-face type of person. He reacts first and thinks later. This sense of urgency comes out strongly in Mark’s testimony. The word immediately is used at least 40 times in this gospel of 16 chapters, transmitting clearly to us that Yeshua’s task was urgent.

When we look at the Gospel of Mark, we may be looking at the story of Jesus the Messiah through the eyes of Peter. This is important to keep in mind. Through the Gospels we see Peter as reactive. Later though, his ministry changes when he is influenced by the vision of the sheets. Peter was the first one commissioned to reach out to the Gentiles (Acts 10-11:18). It is easy to misinterpret the vision of the sheet and animals to think it is focused upon clean and unclean food. Peter gives the interpretation of the vision as one which clarifies that the Gentiles are no longer to be declared unclean. They are to be reached with the Gospel and experienced the filling of the Holy Spirit as testimony (Acts 11:17-18).

Peter was the leader of the Apostles. We will be looking to see where this commentary goes as we explore Hebrew thinking, Biblical prophecy, and the view of Yeshua through the eyes of Mark. What will we see? Stay tuned and join me in the study.

Mark 1:1-3 Introduction by Mark

It may be easily construed that Mark made a mistake in his quote. The first two lines are from the book of Malachi, wile the second are from Isaiah. David Stern points out that it was a common practice for the Jewish sages to refer to the first page of a scroll as the reference. In this case, the scroll of the prophets began with Isaiah so the reference that is given is to the Isaiah scroll.[2]

With the Jewish writers, referring to one verse in a passage indicates that the entire passage is referred to. Part of understanding Jewish writing is to understand the teaching from the Old Testament from a Jewish perspective.

We established earlier that Peter was most likely the one who dictated this book to John Mark. If we consider this to be true, then Peter wrote from a devout Jewish perspective. We see Peter’s devotion to Torah demonstrated in Acts where he refuses to eat of the unclean animals even though he has been commanded three times to do so (Acts 11:1-10). Peter understood that the vision had a deeper meaning and refused to defile himself with unclean food. Peter brought with him a Jewish perspective and a determination to follow the instructions of Torah. When he taught, he also taught from the attitude of Torah.

Malachi 3:1 is quoted by Mark: John the Baptist cleared the way and prepared people for the message of Jesus. His job was to set up the Messiah. Read through Malachi 3, consider that the reference is not just to the single verse, but to the entire section. This chapter considers the Lord, His role and His book of remembrance (Mal 3:16-18). Let’s consider the first few verses of Malachi for a moment.

The messenger is sent to clear the way for Adonai (Lord). Who is Adonai? He is the YHVH (Lord) who comes to set things straight:

Malachi 3:1–7 (NET)

¹ “I am about to send my messenger, who will clear the way before me. Indeed, the Lord you are seeking will suddenly come to his temple, and the messenger of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all. ² Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, like a launderer’s soap. ³ He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. ⁴ The offerings of Judah and Jerusalem will be pleasing to the Lord as in former times and years past. ⁵ “I will come to you in judgment. I will be quick to testify against those who practice divination, those who commit adultery, those who break promises, and those who exploit workers, widows, and orphans, who refuse to help the immigrant and in this way show they do not fear me,” says the Lord who rules over all. ⁶ “Since, I, the Lord, do not go back on my promises, you, sons of Jacob, have not perished. ⁷ From the days of your ancestors you have ignored my commandments and have not kept them! Return to me, and I will return to you,” says the Lord who rules over all. “But you say, ‘How should we return?’

Isaiah 40:3 is quoted by Mark: This passage begins with comfort to Jerusalem. It is a promise that her sins will completely be forgiven through the Lord’s hand with a double blessing (Isa 40:1-2). The voice calling announces this magnificent prophecy coming into being. Reading through the rest of Isaiah 40 gives a clear picture of the Messiah. The end of the chapter establishes that the dumb idols that are made by human hands are worthless. The God who created and maintains the heavens and earth will watch over His people. The last verse of the chapter says this:

Isaiah 40:27–31 (NET)

²⁷ “Why do you say, Jacob, Why do you say, Israel, “The Lord is not aware of what is happening to me, My God is not concerned with my vindication”? ²⁸ Do you not know? Have you not heard? The Lord is an eternal God, the creator of the whole earth. He does not get tired or weary; there is no limit to his wisdom. ²⁹ He gives strength to those who are tired; to the ones who lack power, he gives renewed energy. ³⁰ Even youths get tired and weary; even strong young men clumsily stumble. ³¹ But those who wait for the Lord’s help find renewed strength; they rise up as if they had eagles’ wings, they run without growing weary, they walk without getting tired.”

John the Baptist announced God becoming flesh and fulfilling the entire chapter of Isaiah 40.

Mark 1:1-8  John the Baptist.  Let’s take his name apart for a moment. John was his name, Baptist was his function or his definitive action. The Greek word for Baptist is “baptizo”. It carries the idea of plunging or immersing.  The idea does not carry a baptistic attitude. Many think that baptism or immersion is a new idea that started with John. This thinking does not take into account the Jewish idea of a mikvah, or immersion. The Jewish people used immersion from the beginning. It is intricately woven into temple practice and is a part of Torah. Washing with water has always been a symbol of turning from or “washing away” sin or uncleanliness.

John was preaching a unique message. The English translations mislead us a little bit. They say he was baptizing for the forgiveness of sin. In reality, He was immersing in order to “send a person away” from sin. The idea is to release, leave behind, or depart from something that has one in bondage. The English translators almost exclusively translate this word as “forgiveness” when in reality it has nothing to do with forgiveness. It has to do with leaving bondage behind. The word is a strange one since it also indicates remission or causing one to reject their former errors. When interpreting a word, you have to consider context.

In English the word “forgiveness” means to have been pardoned from a debt, insult, or offense. It carries the idea of being released from accountability. John did not have the power to release or pardon sin. Therefore, his usage of the word meant that he “turned people away” from sin.

Whittling this down a little further: Sin, in the biblical context means violating the instructions of God. Specifically, in the New Testament times, sin meant violating Torah, which is the personal instructions of God. Turning people away from sin meant turning people back to Torah. Or turning errant people who did not know Torah to Torah.

Christian evangelists today preach the same message. The difference is the wording. We preach that you have to turn people to Jesus. Literal forgiveness of sin is found in following Him and His instructions. The ability to avoid or stop sinning is the personal ability to follow the teachings of Jesus. Turning people away from sin who do not know God is to turn people toward Jesus. The bible teaches that Jesus is living Torah (John 1:1-14). The difference between John’s message and the message of Jesus is true redemption. Jesus paid the ultimate sacrifice for sin as the perfect Passover lamb and is able to completely cancel out the debt of sin (Col 2: 13-14).

John was a rugged prophet. He preached a simple message. That message was to be immersed to demonstrate turning from sin to God’s instructions. John carried a special office that everyone recognized. He was the forerunner of the Messiah.

Prior to the return of the Messiah, Elijah is prophesied to return. The Jewish people look for Elijah every year at the Passover Seder. There is an extra plate set at every Seder for Elijah. During the Seder a small child is sent to the door to see if Elijah is standing outside. When he is not outside, the child states that no one is there. Then the Jewish people respond, maybe next year…

Jesus said that John was Elijah (Matt 17:10-13). Malachi prophesied that Elijah would return to set hearts back to Torah prior to the day of the Lord. Let’s look at that prophecy:

Malachi 4:4–6 (NET)

⁴ “Remember the law of my servant Moses, to whom at Horeb I gave rules and regulations for all Israel to obey.⁵ Look, I will send you Elijah the prophet before the great and terrible day of the Lord arrives. ⁶ He will encourage fathers and their children to return to me, so that I will not come and strike the earth with judgment.”

John took on the attributes of Elijah by living in the wilderness. He also dressed like Elijah (2 Ki 1:8). Yeshua’s words about John helps us to understand that Elijah’s spirit was on John. The message that he gave is the same one we discussed above. John preached a return to Torah for avoiding sin. Jesus would soon impart the Holy Spirit on people so that they could live by Torah (Mark 1:8). The idea here is that just as John immersed people in water, Jesus would soon immerse people in the Holy Spirit.

We may see Elijah pop on the scene one more time. This is when the two witnesses are sent to declare the coming of the Messiah to judge the earth (Rev 11).  These two witnesses are not named. The nature of the witnesses compares to both Elijah and Elisha. There is a lot of debate on their identity. One other aspect of this possibility is the nature of Hebrew prophecy. Normally there is a “near” fulfillment of a prophecy and a “far” fulfillment. With Elijah, the “near” fulfillment was when John announced Jesus (Yeshua) the Messiah. The “far” fulfillment may be when he announces the wrath of the Messiah Jesus coming prior to the end of the age, also called “The Day of the Lord” (Mal 4:5).

^[1] Eusebius of Caesaria, “The Church History of Eusebius,” in Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine, ed. Philip Schaff and Henry Wace, trans. Arthur Cushman McGiffert, vol. 1, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1890), 172–173.

[2] David H. Stern, Jewish New Testament Commentary : A Companion Volume to the Jewish New Testament, electronic ed. (Clarksville: Jewish New Testament Publications, 1996), Mk 1:2.