Mark

An Exegetical and Theological Exposition of Holy Scripture

James A. Brooks

• Éditeur: Holman Reference
• Année: 1991
• ISBN:
  9781433675614
• Sujet: Theologie & Religion
• Sous-sujet: Biblischer Kommentar

THE NEW AMERICAN COMMENTARY is for the minister or Bible student who wants to understand and expound the Scriptures. Notable features include: * commentary based on THE NEW INTERNATIONAL VERSION;* the NIV text printed in the body of the commentary;* sound scholarly methodology that reflects capable research in the original languages;* interpretation that emphasizes the theological unity of each book and of Scripture as a whole;* readable and applicable exposition.

SECTION OUTLINE

I. INTRODUCTION: THE BEGINNING OF THE GOOD NEWS (1:1–13)

1. The Preparation of John (1:1–8)

2. The Baptism of Jesus (1:9–11)

3. The Temptation of Jesus (1:12–13)

I. INTRODUCTION:
THE BEGINNING OF THE GOOD NEWS (1:1–13)

The introduction presents Jesus, the main character of the following narrative, as an extraordinary person who was proclaimed by a prophet whose mission had been foretold in Scripture, who at the beginning of his own ministry was commended by a voice from heaven, and who withstood the assaults of Satan. The three items in the introduction are linked by references to the Spirit.

The introduction also establishes the two levels on which the narrative is written, that of the readers and/or hearers¹ and that of the characters. From the beginning the readers/hearers know things the characters—specifically the disciples—did not. They know the true identity of Jesus, that he is the Son of God (v. 1). This implies that they were already Christians, as does the emphasis on discipleship. The time line of the characters ends with 16:8, but, as we will see, that of the readers/hearers continues beyond the close of the book.

1. The Preparation of John (1:1–8)

¹The beginning of the gospel about Jesus Christ, the Son of God. ²It is written in Isaiah the prophet:

“I will send my messenger ahead of you,

who will prepare your way”—

³”a voice of one calling in the desert,

‘Prepare the way for the Lord,

make straight paths for him.’”

⁴And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. ⁵The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River. ⁶John wore clothing made of camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. ⁷And this was his message:

“After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. ⁸I baptize you with water, but he will baptize you with the Holy Spirit.”

1:1 “The gospel about Jesus Christ” well describes the entire work. Mark did not intend it as a title of his book, however, because until about A.D. 150 the word “gospel” was used to refer to the Christian message, not to books that contained one aspect of that message, and because he preceded the expression with the word “beginning.” For Mark the beginning of the good news (the meaning of the Greek word euangelion translated “gospel”) about Jesus Christ was the preaching of John,² who is alluded to in the quotation in vv. 2–3 and explicitly referred to in vv. 4–8 (cf. Acts 1:22). This could better be seen if the NIV had placed a comma rather than a period at the end of v. 1 and had translated the Greek word meaning just as

at the beginning of v. 2. Mark may also have been thinking of a new beginning comparable to that of Gen 1:1. Of course the Greek words literally meaning gospel of Jesus Christ (euangeliou

Christou) could also refer to the message Jesus proclaimed, but there is comparatively little of that in Mark.

The “gospel” is an important subject in Mark. The word euangelion appears seven times (also 1:14–15; 8:35; 10:29; 13:10; and 14:9. Cf. also 16:15) versus only four times in Matthew and none in Luke and John (but Matthew has the cognate verb once and Luke ten times). By his frequent use of the term, Mark emphasized the freshness and even revolutionary character of the message of Jesus. This message offered hope to the neglected and oppressed.

The name “Jesus” is the Greek equivalent of the Hebrew “Joshua” (both words have been anglicized), which means Yahweh (or simply God) saves. As a common name in the first century, it was shared by two or three other persons who are mentioned in the New Testament: Barabbas (Matt 27:16–17, NRSV, NEB), Jesus Justus (Col 4:11), and Joshua (Acts 7:45; Heb 4:8, KJV; see explanation above). Josephus referred to about twenty different persons who had the name. Mark used it eighty times without stressing the theological significance of the name.

The Greek word “Christ” is the equivalent of the Hebrew “Messiah” (again both are anglicized) and is actually translated “Messiah” in some passages by the NRSV, NEB, REB, and GNB. Both mean the anointed one, i.e., a person commissioned by God for a special task. In the Old Testament priests (Exod 29:7, 21), prophets (1 Kgs 19:16), and kings (1 Sam 10:1) were anointed for special tasks. Mark did not describe Jesus as a priest, and he said very little explicitly about him as a prophet (cf. 6:4,15; 8:28); but in 15:2,9,12,18,26,32 he described him as the king of the Jews/Israel. In the first century some Jews looked forward to an anointed king who, they hoped, would restore the kingdom of David and consummate the age. The term “Christ” or “Messiah” was originally a title, but by Mark's day it was on the way to becoming a proper name (cf. 9:41). The word appears only seven times in Mark (here; 8:29; 9:41; 12:35; 13:21; 14:61; 15:32; also 1:34 as a variant reading), probably reflecting accurately the reluctance of Jesus to employ it or to accept it when used by others because of its nationalistic connotations. The only instance where Jesus used it with reference to himself is 9:41 and there in an oblique way. For Mark and his readers/hearers Jesus was the one above all others who was anointed by God for the greatest task of all times. Evidently at his baptism (1:9–11) Jesus was formally anointed for his special mission.

The words “the Son of God” are omitted by one of the earliest and best Greek manuscripts, two other manuscripts of medium quality, two versions (translations) of medium value, and some nine early Christian writers who quote the verse. The textual evidence, however, heavily favors authenticity, and the omission may have been accidental due to six consecutive words in the Greek text having the same ending. Elsewhere Mark used the title at 3:11 and 5:7 in the confession of evil spirits and in 15:39 in the climactic confession of the centurion. To these ought to be added “Son of the Blessed One” in the question of the high priest in 14:61 and “Son” alone in the very important divine attestations of 1:11; 9:7.

Still further allusions to Jesus as Son occur in 12:6; 13:32. Although the demons confessed Jesus as Son of God in Mark, the disciples never did. Jesus did not explicitly refer to himself as Son, but the idea is implicit in 12:6; 13:32. Although not frequently used, the title comes at crucial points in the narrative and obviously is an important one, perhaps the most important one. That the title appears near the beginning and end of the Gospel, bracketing the entire book so as to emphasize this truth to the readers/hearers, is especially significant. Although used of angels (Job 1:6), the nation Israel (Hos 11:1), and Davidic kings (2 Sam 7:14) in the Old Testament and of rulers, deliverers, and healers in the Greco-Roman world, Mark doubtless used it to refer to the unique relationship of Jesus to the only true God.

The very first sentence therefore evidences that Mark's Gospel is more than a narrative of events. It is also a theology, primarily a Christology. Although the characters in the story struggle with Jesus' identity, the readers/hearers know from the beginning that he is the promised Messiah and the very Son of God.

1:2–3 “Isaiah the prophet” (40:3) supplies only that part of the quotation in v. 3. The part in v. 2 is from Mal 3:1, perhaps with an allusion to Exod 23:20 as well (the same word means angel and messenger). As a result many medieval scribes substituted “in the prophets.” This reading is found in the KJV and NKJV, which are based on the medieval Greek text rather than on the earliest and now regarded best manuscripts as is the NIV. Mark and other biblical writers simply did not employ the technical precision of modern research. It was not necessary for their purpose. Furthermore, both quotations are adapted in order to apply them to John. In Isaiah “the Lord” was God, but in Mark's quotation it is Jesus; Isaiah has “for our God,” but Mark substitutes “for him,” i.e., Jesus. Jesus and the New Testament writers often reinterpreted the Old Testament text in order to apply it to their own situation, in addition to quoting it loosely from memory. Malachi 4:5 probably identifies the “messenger” of Mal 3:1 as Elijah. Mark 9:11–13 almost certainly identifies John as the Elijah-like person who precedes Christ in his suffering. Also John's preaching of repentance in v. 4 (cf. 1 Kgs 18:37; Mal 4:6) and the description of him in v. 6 (cf. 2 Kgs 1:8) recall Elijah. The significance of the quotation is that both John and Jesus appeared as a result of divine providence. Mark quoted from the Old Testament infrequently, and elsewhere his citations are part of a quotation of one of his characters, usually Jesus.

“Lord” is not a major Christological title in Mark. Jesus is addressed as such only in 7:28, but there the word may mean nothing more than Sir (so NRSV, NEB, REB, GNB). Jesus probably alluded to himself as “Lord” in 11:3, although some think this refers to the owner of the colt or that the meaning there is teacher, and in 12:36–37, where he quoted and commented on Ps 110:1. The word also appears as a variant reading with fair attestation in 1:40 and 10:51. Mark's little use of the term probably indicates accurate reporting of the situation during Jesus' lifetime. Only after his resurrection was Jesus widely acclaimed as Lord. Elsewhere the word refers to God, various pagan gods, the master of slaves, managers, and the emperor. Therefore when Jesus is the referent, the term suggests his deity, dominion, and direction.

1:4 John is introduced abruptly. Certainly the original readers/hearers already knew something about him. The locale of his ministry was the “desert,” more specifically the uninhabited, barren gorge of “the Jordan River” (v. 5). The “desert” is a major theme in the introduction (vv. 3,4,12,13). In the Bible it is more than a geographical place; it is the place where God meets, reveals himself to, tests, and saves his people. The most distinct aspect of John's ministry was his baptism or immersion of those who had repented of their sins, confessed them (v. 5), and as a result received forgiveness. Obviously the baptism symbolized the cleansing from sin that repentance effects. Evidently it was a new rite. Unlike the self-baptism of Jewish proselytes, it was administered to Jews by another person. Unlike the washings of the Essenes at Qumran, it was not self-administered, repeated, or confined to those who were already pious.

Baptism is not a major subject in Mark. Outside of the introduction, allusions to the baptism of John occur in 6:14,24,25; 8:28 (these allusions are clearer in Greek, where John is called “the Baptizer”), and a clear reference is in 11:30. The baptism of Jesus is briefly described in 1:9–10. Baptism symbolizes being overwhelmed by the Holy Spirit in v. 8 and by suffering and death in 10:38–39. But nothing corresponds to Matt 28:19 or John 4:1–2. Nor did Mark indicate how or when the prediction of v. 8 was fulfilled, though Mark's readers would recognize Jesus as the more powerful, coming one who baptizes with the Spirit.

John's message, like that of the prophets, consisted first of a call to repentance. The Greek word translated “repentance” literally means change of mind, but its New Testament meaning has been greatly influenced by that of several Old Testament words so that it refers to returning to God and changing one's whole course of life. The word translated “forgiveness” means sending away or remission.

1:5–6 The first sentence in v. 5 admittedly exaggerates, but it does accurately reflect the popularity of John. (No early Christian would have invented that.) As already suggested, v. 6 connects John with the prophets in general and Elijah in particular (cf. 2 Kgs 1:8). Mark wanted to suggest as early as possible that discipleship involves withdrawal from the world and sacrifice.

1:7–8 John's message concerned not only a way of life and a rite symbolizing that way of life but a person. The concepts of a coming one and a powerful one have messianic implicati...