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(1:2) As, kathōs (καθως), “according as, even as, just as;” the Greek word is stronger than the English adverb, emphasizing an accurate reproduction of what one has spoken or written.
It is written, gegraptai (γεγραπται); the perfect tense, speaking of an act completed in past time having present results, is used here to emphasize the fact that the Old Testament records were not only carefully preserved and handed down from generation to generation to the first century, but that they are a permanent record of what God said. They are, in the language of the Psalmist, “forever settled in heaven.” One can translate, “It has been written, with the present result that it is on record,” or, “it stands written.”
In the prophets. The best Greek texts have “in Isaiah the prophet.” The quotation is from Malachi 3:1 and Isaiah 40:3. As to the apparent discrepancy here, Robertson says that it was common to combine quotations from the prophets. Bruce, in Expositor’s Greek Testament, says, “An inaccuracy doubtless, but not through error of memory, but through indifference to greater exactness, the quotation from Isaiah being what chiefly occupied the mind. It is somewhat analagous to attraction in grammer.”
Behold, idou (ἰδου), a word used to give a pecular vivacity to the style by bidding the reader or hearer to attend to what is said.
I send, apostellō (ἀποστελλω), literally, “to send someone off” from one’s self; The word is used in an early secular document in the clause, “to proceed with the officers sent for this purpose.1” The sense here is that the officers were commissioned to do something. In Herodotus and the LXX, the noun form of this word is used for an ambassador or an envoy. Thus, the Baptist was an ambassador or envoy representing God, and sent on a commission to perform certain duties.
Messenger, aggelos (ἀγγελος); in a 2 b.c., manuscript, envoys, whose names are given; the verb form means “to proclaim.” Thus, the word refers to a messenger who is an envoy bearing a message. The Greek word comes into English in the word “angel,” and is so given in its proper context in the New Testament.
“Which” is a masculine relative pronoun in the original. Translate “who.”
Prepare, kataskeuazō (κατασκευαζω), used in the papyri with reference to the visit of a Roman senator to the Fayum. Directions are given for his welcome; “take care that at the proper places the guest-chambers be got ready.”2 The verb means, “to furnish, equip, prepare, make ready.”
Way, hodos (ὁδος), “a travelled way, a road.” The idea would be clearer if one translated by the word “road.”
The pronouns “they” and “thee” refer, in Isaiah 40:3 to “our God,” and in Malachi 3:1 to “the Lord.” In the coming of God the Son, Messiah of Israel is referred to, John the Baptist, his forerunner.
Translation. Behold, I will send my envoy on a commission before your face, who will make ready your road.
(1:3) The voice; no definite article in the Greek text. The Baptist was not the only mouthpiece of God sent to Israel. John only claimed to be “a voice,” not “the voice” (John 1:23). The One for whom he made ready the road, was the Son of God, the unique Son, Himself, Very God.
Of one crying, boaō (βοαω), “to cry aloud, to shout, to speak with a high, strong voice.” Kaleō (Καλεω) in classic usage meant “to cry out” for a purpose, boaō (βοαω) “to cry out” as a manifestation of feeling. The preaching of the Baptist was full of emotion, of feeling. It came from the heart, and was addressed to the heart. John said, “I am a voice of One shouting out in the wilderness” (John 1:23). The One shouting out was God. John was His mouthpiece. Back of John’s preaching to Israel, and in and through it, was the infinite longing of the God of Israel for His chosen people. The heart of God was in that message, full of pathos and love and entreaty. In the wilderness, erēmos (ἐρημος); the word signifies “a solitary, lonely, desolate, uninhabited place.” Here it refers to the uncultivated regions fit for pasturage in Judaea.
Prepare, hetoimazō (ἑτοιμαζω), “to make ready, prepare.” Thayer says when it is used as here to prepare the way (hodos (ὁδος) road) of the Lord, it is used as a figure “drawn from the oriental custom of sending on before kings on their journeys persons to level the roads and make them passable,” thus, “to prepare the minds of men to give the Messiah a fit reception and secure His blessings.” The verb is in the plural number, thus addressed to Israel. It is aorist in tense and imperative in mode, thus, issuing a summary command given with military snap and curtness, and was a command to be obeyed at once. That was the character of the preaching of the Baptist. His was no pussy-footing, no beating about the bush, no smooth, oily, namby-pamby preaching. The Baptist was a man among men, and his preaching was straight from the shoulder.
The way of the Lord; “way” is again hodos (ὁδος), a road. “Lord” is kurios (κυριος), used of a person who is the possessor and disposer of a thing, the master. It is the word used in the LXX3 to translate the august title of God which we know as Jehovah. The Ancient of Days was to incarnate Himself in humanity, grow up from a little child to manhood, and offer Himself to Israel as its Messiah, its King. His road needed to be prepared, that is, the hearts of His Chosen People must be ready. John’s ministry was to see to it that Israel was ready to welcome its Messiah. The word “Lord” is without the article, the emphasis being upon character or quality. The road is a Lord’s road, of such a quality as would belong to Jehovah.
Make His paths straight. The verb “make” is present imperative, issuing a command to be obeyed continuously. It should be a habit with Israel, a constant attitude, not a formal. abrupt welcome and that is all, but a welcome that would extend on and on, an habitual welcome that would be the natural expression of the heart. “Straight” is euthus (εὐθυς), meaning “straight, level.” Robertson speaks of the wonderful Persian roads made for the couriers of the king, and then for the king himself, and of the Roman Empire, knit together by roads, some of which are in existence today. This word is not only used of straight and level roads, but also of a right way of life, as in II Peter 2:15, where the word is used with hodos (ὁδος) (road). “Paths” is tribolos (τριβολος), “a worn path, a path.” The expression does not refer to a literal path or road down which the Lord would travel, but to the hearts of the people of Israel, and His entrance among them.
Translation. A voice of One shouting out in the uninhabited place, Prepare the Lord’s road. Straight and level be constantly making His paths.
(1:4) Egeneto (Ἐγενετο), second aorist verb of ginomai (γινομαι), literally, “to become.” Used of a person’s appearance on the stage of history. Not handled by the a.v. “There arose John,” in accordance with and in fulfilment of the prophecies mentioned in verses 2 and 3. The verb is used here to show that the appearance of the Baptist was not a mere event in history, but an epoch, ushering in a new regime or dispensation of God’s dealings with mankind.
Did baptize, ho baptizōn (ὁ βαπτιζων), an article and participle, literally, There arose John “the one who baptizes,” the latter phrase being the particular description by which he would be known. Thus we have John the Baptist. For a study of the Greek word “baptize,” see the author’s book, Studies in the Vocabulary of the Greek New Testament, pages 70–76. Here the classical usage is presented, and the koine (κοινε) usage in the LXX, papyri, and New Testament. For our purpose here we might say that the word has three usages in the New Testament, a ceremonial one, where the saved person is baptized as a testimony of his salvation, such as I Corinthians 1:14, 16, and we would call that water baptism; then, a mechanical one, where a person or thing is introduced or placed into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition, such as I Corinthians 12:13; Romans 6:3, which we would call Spirit baptism, and a metaphorical use such as Matthew 20:22, 23. The general and common use of the word was that of placing a thing into a new environment, into something else. The word means literally, “to place into.” Since the ritual of water baptism involved that action, the Greek word meaning “to place into,” came to signify also what we mean by the act of administering the rite of water baptism. Thus, John came to be called, “The one who baptizes,” or in short, “The Baptist.”
It will be helpful to trace briefly the idea of baptism from the Old Testament into the New. The ceremonial washings of the Levitical ordinances were in the LXX referred to by the word louō (λουω). This Greek word is found in Acts 22:16 in connection with the word baptizō (βαπτιζω) in the expression “Be baptized and wash away thy sins.” In Mark 7:4, Luke 11:38, and Hebrews 9:10, the ceremonial washings referred to were designated as baptizō (βαπτιζω), and the word translated “wash.” The word baptizō (βαπτιζω) was thus not unknown to the Jews. It represented or was symbolic of the cleansing from sin which followed the offering of an expiatory sacrifice. But with the coming of John, a radical change took place. While the ceremonial washings of Leviticus were performed by the person himself, with one exception, and that was where Moses in installing Aaron and his sons, himself washed them (Lev. 8:6), John baptized his converts. We must be careful to note that the baptism of which we are now speaking, is not Christian baptism, but a baptism connected with Israel and its acceptance of its Messiah.
One needs to be careful as to the exact import of this baptism. John’s words as given in the a.v. of Matthew 3:11, “I indeed baptize you with water unto repentance,” make the rite the cause of repentance in the heart of the individual who is baptized. This is due to an unfortunate translation of eis (εἰς) which has various uses. A comparison of this passage with Matthew 12:41 where the same preposition eis (εἰς) is translated “at,” namely, “the men of Nineveh repented at, (because of) the preaching of Jonah,” makes it clear that John said, “Repent, and be baptized because of the remission of sins.” The same holds true of Peter’s words in Acts 2:38, where the same preposition is used. This is confirmed by the context in Matthew (3:7–9) where John refuses to baptize the Pharisees and Sadducees because they did not show evidence of repentance. This is also shown to be the correct interpretation and translation of eis (εἰς) here, by the testimony of Josephus who declared that John taught the Jews that the rite of baptism would not wash away sins, but was for those who had already had their souls purified beforehand. Thus, we have here the import of water baptism. Submission to this rite is the testimony of the person to the fact that he has been saved.
In the wilderness. Same word as in 1:3, speaking of the deserted region of Judaea, the place being the Jordan River.
Preach, kērussō (κηρυσσω), “to be a herald; to officiate as a herald; to proclaim after the manner of a herald;” Thayer says, “Always with a suggestion of formality, gravity, and authority which must be listened to and obeyed.” It means generally, “to publish, proclaim, proclaim openly.” It is used in the New Testament of the public proclamation of the gospel and material pertaining to it, made by John the Baptist, our Lord, the apostles and other Christian leaders. The noun, kērux (κηρυξ), means “a herald, a messenger vested with public authority who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand.” The English word “preach” brings to our mind, a minister of the gospel in his pulpit expounding the Word of God. But the word Mark uses here, pictures John as a herald with an official proclamation from a coming King, the Messiah of Israel. He acted as one, making a public proclamation of the news of the advent of the Messiah with such formality, gravity, and authority as must be listened to and obeyed. The coming of the forerunner and then of the King, had to Israel the atmosphere of the words kērussō (κηρυσσω) and kērux (κηρυξ) about them (Matt. 21:1–11). It is interesting to note the words having to do with an official herald, envoy, and ambassador which Mark uses of John, kērussō (κηρυσσω), aggelon (ἀγγελον), and apostellō (ἀποστελλω).
The baptism of repentance. No article in Greek. Should be “a baptism of repentance.” The latter word is a genitive of description, indicating what kind of a baptism is meant. It was a baptism connected with the repentance of the individual. The word is metanoia (μετανοια), made up of a preposition which when prefixed to a word signifies a change, and the Greek word for “mind.” It thus means “a change of mind” as it appears in a person who repents of a purpose he has formed or something he has done. Robertson quotes Broadus as saying that this is the worst translation in the New Testament. “Repent” he says, “means to be sorry again.” John did not call on Israel to be sorry, but to change their mental attitude and conduct. The word for “sorry” in Greek is metameleomai (μεταμελεομαι), and is used of Judas (Matt. 27:3). The word used here (metanoia (μετανοια)) means “a change of mind and thus of action consequent upon the realization that one has sinned and that sin is wrong.” Metamelomai (Μεταμελομαι) is sorrow for sin because of its evil consequences. This is remorse. Vincent, commenting on this phrase, says, “A baptism the characteristic of which was repentance, which involved an obligation to repent.”
For the remission of sins. “For” is the translation (a.v.) of eis (εἰς), a preposition which has various meanings in different contexts. The word “for” makes the contents of verse 4 mean that the individual’s sins were remitted as a result of his submission to John’s baptism. But it has been made clear from our previous study, that the only proper subject of baptism, is the one who has already repented of his sins, and that John was careful to baptize only those who showed the work of salvation in their lives. Remission of sin is part of the salvation which God gives the believing sinner when he places his faith in the Lord Jesus. Therefore, remission of sins cannot be the result of baptism, but rather, its occasion. Baptism is the believer’s testimony to the fact that his sins are remitted. Since that is the case, we must study eis (εἰς) in its other usages. Dana and Mantey give as one of the New Testament usages of eis (εἰς) the meaning, “because of,” citing Matthew 12:41 as an example, where the men of Nineveh repented because of the preaching of Jonah. Here the baptism is because of the fact that the recipient’s sins have been remitted. The word “remission” in the Greek text is aphesin (ἀφεσιν). The verb form of this word (aphiēmi) ((αφιημι)) means “to send from one’s self.” It refers to the act of putting something away. God did that at the Cross when He put sin away by incarnating Himself in humanity in the Person of His Son, stepping down from His judgment throne, assuming the guilt of man’s sin, and paying the penalty, thus, satisfying His justice, and making possible an offer of mercy on the basis of justice satisfied. When a sinner avails himself of the merits of that atoning sacrifice, he thus puts himself within the provision God made. His sins were put away at the Cross, and he comes into the benefit of that when he believes. His submission to water baptism is his testimony to the latter fact, not only that all sin has been put away, but that he has taken advantage of that fact.
Translation. There arose John, the baptizer, in the uninhabited region, making a public proclamation of a baptism which had to do with a change of mind relative to the previous life an individual lived, this baptism being in view of the fact that sins are put away.
(1:5) There went out to him. The verb, ekporeuomai (ἐκπορευομαι), is in the imperfect tense which speaks of continuous action. What a picture it draws here. There kept on constantly going out to John in a steady stream, all the people of the surrounding inhabited places in Judaea and from Jerusalem. The tense of the verb shows the widespread character of the movement. “Unto” is pros (προς), a preposition not only speaking of direction and ultimate destination, but of a contact of persons, face to face. It indicates that those who came to John, came because of who he was and what he proclaimed. It was not a blind indiscriminate movement of a mass of people, but the deliberate act of each one, transacting real business with a God against whom they had sinned.
Baptized of him in the river Jordan. The verb is also imperfect. Answering to the continuous coming of the people, was the continuous baptizing of John, one after another. “Baptized in the river” is literally, “placed in the river.” The preposition is en (ἐν) (in), not eis (εἰς) (into), completing the picture, showing submersion in the river.
Confessing their sins. The word “confess” is a present participle. The rule of Greek grammar that applies here is that the action of a present tense participle goes on at the same time as that of the leading verb. The leading verb here is “baptized.” Thus, the act of baptism and that of confessing sin, went on at the same time. But that means that the recipient of baptism had already repented of his sins before he came to John for baptism. His confession was the outward indication of that repentance. The preposition prefixed to the participle (ek (ἐκ), out) shows that this confession was an open one to those who were also waiting for baptism, not a private one to John. The word “confess” is homologeō (ὁμολογεω), made up of legō (λεγω) “to speak,” and homos (ὁμος), “the same,” the compound word meaning “to speak the same thing that another speaks,” thus, “to agree with someone else.” Thus, confession of sin is more than a mere acknowledgment of sin in the life. It is an agreeing with God as to all the implications that enter into the fact that one has sinned. It is looking at sin from God’s point of view, and acting accordingly. It means the putting away of that sin. It means the determination to be done with that sin.
Translation. And there kept on continuously proceeding out to him in a steady stream all the Judaean region and all the people of Jerusalem. And they were being baptized by him in the Jordan River as they were confessing their sins.
(1:6) Clothed with camel’s hair. “Clothed” is a perfect participle, indicating that this garb of John’s was not a uniform or affectation put on for the occasion, but his usual mode of clothing himself. Robertson says that this was probably a necessity with John, and not an affectation, although Elijah wore rough sack cloth woven from the hair of camels (II Kings 1:8). He quotes Plummer as holding that “John consciously took Elijah as a model.” “Hair” is plural in the Greek text. John’s garment was not made of the skin of a camel, but was a rough cloth woven of camel’s hairs.
Wild honey. Vincent quotes Tristram in Land of Israel; “The innumerable fissures and clefts of the limestone rocks, which everywhere flank the valleys, afford in the recesses secure shelter for any number of swarms of wild bees; and many of the Bedouin, particularly about the wilderness of Judaea, obtain their subsistence by bee-hunting, bringing into Jerusalem jars of that wild honey on which John the Baptist fed in the wilderness” This, together with dried locusts which were considered palatable, was the chief source of John’s food.
Translation. And there was this John, clothed habitually in a camel’s hair garment, and with a leather belt about his loins, and he customarily ate locusts and wild honey.
(1:7) Preached, again kērussō (κηρυσσω), used of a king’s forerunner who as an imperial herald, proclaims the coming of his sovereign. John followed this pattern in a grave, formal, and authoritative manner of delivery which must be listened to and heeded.
There cometh one mightier than I. The definite article is used. There cometh “the One,” not merely “one.” It was a distinctive, unique, outstanding Person, even the Jehovah of the Old Testament who was to come.
The latchet of whose shoes. “Latchet” is himas (ἱμας), the thong of the sandal which held it together. “Shoes” is hupodēma (ὑποδημα), literally, “that which is bound under,” namely, a sole which is bound under the foot with thongs, thus, a sandal.
I am not worthy to stoop down and unloose. This was the menial task of a slave in an oriental household who took off the guest’s sandals and washed their feet as they entered the home. John was anxious that men would not form a wrong impression of him and his ministry. He took a place beneath that of an oriental slave. This is the man who said of the King whom he was proclaiming, “He must increase, but I must decrease” (John 3:30). “Increase” is the translation of auxanō (αὐξανω) “to become greater,” “decrease,” the translation of elattaō (ἐλατταω) “to be made less” in dignity, authority, and popularity. “Must” is dei (δει), “it is necessary in the nature of the case.” What John said in its fulness was, “It is necessary in the nature of the case for that One to be constantly growing greater, but for me to be constantly growing inferior in dignity, authority, and popularity.” The necessity in the nature of the case was that John was only the herald, Jesus, the King whom he announced. The former must constantly be fading away into the distance, while the latter must increasingly be coming into the foreground.
Translation. And he made proclamation, saying, There comes the One who is mightier than I after me, the thong of whose sandal I am not worthy to stoop down and unloose.
(1:8) In this verse, John’s chief purpose is to contrast his baptism with that of the Messiah. This is shown by the use of the personal pronoun egō (ἐγω) which lends emphasis here, by the use of the personal pronoun autos (αὐτος), in connection with Jesus. It is, “As for myself,” and “He Himself.” The word “water” has the case ending of the locative, instrumental, and dative cases. Since John’s purpose is contrast, identity is in view. The dative of reference would be the logical choice. The Greek could be rendered, “As for myself, I baptized you with reference to water. But He Himself will baptize you with reference to the Holy Spirit.” That is, John’s baptism had to do with water, Messiah’s with the Holy Spirit. John’s, was ceremonial, Messiah’s, supernatural. But we are not to understand that as John applied water to the recipient of his baptism, so Messiah applies the Holy Spirit to the recipient of His baptism. A parallel passage (Matt. 3:11) will help us here. John baptized en (ἐν) (in) water. Messiah will baptize en (ἐν) (in) the Holy Spirit. The preposition en (ἐν) (in) is used in both instances, and with the locative case. In the case of John, we have a classification called the locative of place, where the limitations are spatial, the Jordan River. In the case of Messiah, the classification is locative of sphere where the limitations are logical, one idea being confined within the limits of another. Water was the element with which John baptized. But the Holy Spirit is not the element with which Jesus baptizes. The baptism connected with Messiah is the act of the Holy Spirit Himself baptizing (placing) the believing sinner into Christ (Rom. 6:3, 4), and thus into the Body of Christ (I Cor. 12:13). John’s baptism was water baptism, Messiah’s, Spirit-baptism. For a more extended discussion of this subject based on the rules of Greek grammar and syntax, see the author’s book Untranslatable Riches from the Greek New Testament. The fulfillment of John’s words is Pentecost, where individual Jewish believers were baptized by the Holy Spirit into the Body of Christ, formed that day.
Translation. As for myself, I baptized you with water. But He Himself will baptize you with reference to the Holy Spirit.
(1:9) Was baptized of John in Jordan. “In” is eis (εἰς), the meaning of which is “into.” It is a preposition of motion. “Baptized” is literally “placed.” Clearly, immersion is in view here. In the next verse ek (ἐκ) (out) is used, literally, “out from within.” Jesus was baptized into the river and then came up out of the water. Messiah, though He had no sins to confess, nevertheless took His place with the righteous of Israel, submitting to the baptism of John. Had He not done so, He would have been misunderstood. No expanded translation needed. Authorized Version clear enough.
(1:10) Heavens opened. “Opened” is schizō (σχιζω), “to cleave asunder, to divide by rending.” “He saw the heavens being rent asunder.” What a close connection there was between the Father and the Son, between heaven and earth, during the earthly life of our Lord.
The Spirit like a dove descending upon Him. “Upon” is eis (εἰς), literally “into.” Epi (Ἐπι) (upon) is not used here. This was the act of the Holy Spirit taking up His residence in the Messiah. This was the anointing with the Spirit for His three-fold ministry of Prophet, Priest, and King, the dynamic equipment which would enable the Messiah to discharge the duties connected with these offices (Luke 4:16–19). For a discussion of the anointing with the Spirit, based upon the papyri usage of the particular Greek word used in connection with this subject, see the author’s book Untranslatable Riches.
(1:11) From heaven. The preposition is ek (ἐκ), not apo (ἀπο). The latter means “from the edge of,” the former, “out from within.” In the previous verse we had, “He saw the heaven being rent asunder.” Here we have “There came a voice out from within the heavens.” Heaven is a place. It has boundaries. It can be opened and closed.
Thou art my beloved Son. The Greek has the pronoun of the second person su (συ). Literally, “As for you, in contradistinction to all others.” Messiah is the unique Son of God. Believers are sons of God, but they sustain a different relationship to the Father than the Son does. Messiah claimed to be the Son of God in a unique way, for He said that God was His own private, personal, unique Father (His, not the personal pronoun of the third person (autos (αὐτος)), but idios (ἰδιος), the latter word speaking of what is one’s own private, unique, absolute possession (John 5:18). The order of the Greek words are, “as for you, you are my Son, the beloved One.” Here, equal emphasis is laid upon the fact that Messiah is the Son of God, and that He is the beloved Son. The particular word for “love” here is agapē (ἀγαπη) which in the classics spoke of a love called out of one’s heart by the preciousness of the object loved. The Son of God is infinitely precious to God the Father. This love is called out of the Father’s heart by the preciousness of the Son.
In whom I am well pleased. The best manuscripts have the personal pronoun of the second person, not the relative pronoun which appears in some. It is, “In you I am well pleased.” The Greek language had no “thee” and “thou” form of address. The writer prefers to use the “thee” and “thou” when addressing God in prayer, since this form of address shows more reverence for Deity. But for the sake of accurate translation and a faithful reproduction of the Greek text, the word “you” is used, however, without any thought of irreverence. “Well pleased” is eudokeō (εὐδοκεω). The word is made up of dokeō (δοκεω) “to be of opinion, to think, suppose,” and eu (εὐ) which when prefixed to a word adds the idea of “good.” The noun form of this compound word means “delight, pleasure, satisfaction,” the verb, as it is used in the New Testament, “to be well pleased with, to take pleasure in.” The entire statement is therefore, “As for you in contradistinction to all others, you are my Son, the beloved One; in you I am well pleased.” This verb is in the aorist tense, which in the indicative mode speaks of a past action. The particular classification here is that of the constative aorist, which contemplates the action in its entirety, gathering it into a single whole, presenting a panoramic picture. This tense was used here rather than the present, because the aorist reaches back into the past, and in its constative classification, regards the Father as always having been pleased with the Son and as always being pleased with him. It is a delight that never had a beginning, and will never have an end.
Translation. And a voice came out from within heaven, As for you, you are my Son, the beloved One; in you I am well pleased.
(1:12) Driveth, ekballō (ἐκβαλλω), stronger than Matthew’s anagō (ἀναγω), “was led up,” and Luke’s agō (ἀγω), “was led;” literally, “to throw out from within, to cast out, to drive out.” It is used of our Lord’s expulsion of demons (Mark 1:34, 39). Expositor’s Greek Testament says; “The first thing the Spirit does is to drive Jesus into the wilderness, the expression not implying reluctance of Jesus to go into so wild a place (Weiss), but intense preoccupation of mind. Allowing for the weakening of the sense in Hellenistic usage (H. C.), it is a very strong word; and a second instance of Mark’s realism: Jesus thrust out into the inhospitable desert by force of thought. DeWette says that the ethical significance of the temptation is lost in Mark’s meager narrative, and that it becomes a mere marvelous adventure. I demur to this. The one word ekballō (ἐκβαλλω) tells the whole story, speaks as far as may be the unspeakable. Matthew and Luke have tried to tell us what happened, but have they given us more than a dim shadow of the truth?” Thus, the first act of the indwelling Holy Spirit was to bring Messiah to the place of testing and temptation.
Into the wilderness. Vincent says: “The place is unknown. Tradition fixes it near Jericho, in the neighborhood of the quarantonia, the precipitous face of which is pierced with ancient cells and chapels, and a ruined church is on its topmost peak. Dr. Tristram says that every spring a few devout Abyssinian Christians are in the habit of coming and remaining here forty days, to keep their Lent on the spot they suppose that our Lord fasted and was tempted.”
Translation. And immediately the Spirit thrusts Him out into the uninhabited place.
(1:13) Tempted of Satan. A present tense participle speaking of continuous action. Satan tempted Messiah constantly during the forty days. The three temptations which Matthew records at the end of the forty day period of temptation, merely indicate the additional intensity of the temptations as the period of temptation closes. Satan was attempting his worst, seeing that he had but a short time left. “Of” is the translation of hupo (ὑπο), the Greek preposition speaking of personal agency, showing the personality of Satan. The designation “Satan” is from a Hebrew word meaning “an adversary.” It answers to the other name this fallen angel has, the Devil, in Greek, diabolos (διαβολος), a noun form coming from the verb diaballō (διαβαλλω) “to traduce, calumniate, slander, accuse, defame.” The verb describes not only those who bring a false charge against one, but also those who disseminate the truth concerning a man, but do so maliciously, insidiously, with hostility. “Tempted” is peirazomai (πειραζομαι) which meant originally “to make an experience of, to pierce or search into.” It came next to mean “to try intentionally, and with the purpose of discovering what good or evil, power or weakness, was in a person.” It means therefore in its basic usage “to put to the test to see what good or evil there is in a person.” Then, since men so often break down under such a test and display the evil there is in them, the word came to mean “to tempt” in the sense of soliciting a person to do evil. The word is seen in its two uses here. The Last Adam was being put to the test to show that He was equipped and ready for His ministry as prophet, priest, and king. The universe was looking on, God the Father and the holy angels, the fallen angels, and the demons. What a battle royal was waged there. What tremendous things were at issue. But not only was He put to the test. He was solicited to do evil by Satan.
Was with the wild beasts. The region abounded with boars, jackals, wolves, foxes, leopards, and hyenas. Expositors suggests that this description is “not merely pictorial or intended to hint danger; rather to indicate the uninhabited nature of the place; no supplies obtainable there, hunger therefore a part of the experience.” Alford commenting on this says, “Perhaps the being with the beasts may point to one form of temptation, that of terror, which was practiced on Him.” The first Adam fell into sin in an environment that was perfect and harmonious. The Last Adam maintained His sinlessness in an environment that was hostile.
The angels ministered unto Him. “Ministered” is diakoneō (διακονεω) “to minister to or serve one,” used especially of those who execute the commands of others. The definite article is used, not merely “angels ministered,” but “the angels ministered.” No human beings were near, only the angels. They were detailed to this work by God the Father, executing His commands to care for the Son. The verb is in the imperfect tense, indicating continuous action. All during the forty days of the temptation, the angels were continually ministering to the Messiah. Matthew says that after Satan left Him, angels came and went to ministering to Him. Both statements are true. They are not contradictory, but complementary. Since the ministry of the angels could not have included food for the body, it must have had to do with spiritual ministrations to the soul. Expositors says: “These few touches of Mark suggest a vivid picture of a spiritual crisis: intense preoccupation, instinctive retreat into uncongenial, grim solitudes, temptation, struggle, fierce and protracted, issuing in weakness, calling for preternatural aid.”
Translation. And He was in the uninhabited region forty days, being constantly tempted by Satan; and He was with the wild beasts; and the angels were constantly ministering to Him.
(1:14, 15) Preaching the gospel of the kingdom of God. “Preaching” is kērussō (κηρυσσω) “making proclamation as a herald.” The words “the kingdom of” are not in the best texts. “Gospel” is euaggelion (εὐαγγελιον), “good news.” “Of God” is subjective genitive, “the good news that comes from God.”
“Time” is kairos (καιρος), referring to a particular time marked by an epochal event, not chronos (χρονος), time as such. The older order was giving place to a new one, the dispensation of law to the announcement of the good news of God as later defined, the Kingdom of Heaven, namely, the Messianic earth-rule of Messiah. But that rejected by Israel, the gospel of grace and the Age of Grace would be brought in, with the Church, the Mystical Body of Christ functioning in the interim between the rejection of Israel and its dispersion a.d. 70, and its regathering for the Millennial Kingdom. It is like Paul’s “The fulness of times” of Galatians 4:4.
Is fulfilled, perfect passive, “has been fulfilled, with the present result that the time is ripe,” signifying that the change over is near at hand.
The kingdom of God is defined as God’s rule over all moral intelligences willingly subject to His will, including the holy angels, and all believers of all ages. The kingdom was announced as at hand in that events were at that time moving towards a speedy and final conclusion. The Age of Grace and the Millennial Kingdom would be followed by a perfect earth with the saved of the human race dwelling upon it for all eternity. This will be the answer of our Lord’s prayer, “Thy kingdom come, thy will be done on earth as it is in heaven.”
Translation. And after John was put in prison, Jesus came into Galilee, making a public proclamation of the good news of God and saying, The time has been fulfilled with the present result that the present moment is epochal in its significance, and the kingdom of God is near. Be having a change of mind regarding your former life, and be putting your faith in this good news.
(1:16) Walked by the sea. “By” is para (παρα) “alongside.” Mark uses this preposition twice here, drawing a realistic picture of Messiah walking along the seashore, near the edge of the water. That was the best way He could reach the men He was after, and whom He had observed often and studied, carefully, preparatory to making His choice of disciples. When God looks for someone to use in a special mission, He looks for the person who is already busy, the energetic individual.
Casting a net, amphiballō (ἀμφιβαλλω), ballō (βαλλω) “to throw” and amphi (ἀμφι) “on both sides,” thus, “to throw around, to cast to and fro, now to one side and now to the other.” This refers to fishing with a net, making a cast and then a haul.
Translation. And while He was walking along the Sea of Galilee, He saw Simon and Andrew the brother of Simon, casting about their net in the sea; for they were fishermen.
(1:17) Come ye after Me. “Come” is the translation of deute (δευτε) the word our Lord used when He said, “Lazarus, come forth.” It means, “come here, come.” “After,” opisō (ὀπισω), when used with deute (δευτε), has the idea of “after” in the sense of joining one’s party.
Make you to become. The addition of the words “to become,” indicates a long, slow process in making them soul winners.
Translation. And Jesus said to them, Come, after Me, and I will make you to become fishers of men.
(1:18) They forsook their nets. “Forsook is aphiēmi (ἀφιημι), “to send from one’s self, to yield up, to leave.” The prefixed preposition implies a separation, here, a separation from the fishing business to the preaching of the Word of God. The participle is in the aorist tense, speaking of a once for all action. It was a complete break from their former life, and a permanent one.
Followed Him. “Followed” is akoloutheō (ἀκολουθεω) from a word meaning “to walk the same road.” The word is used with the associative-instrumental case, the idea being “to follow with” another. It implies fellowship, joint-participation, a side-by-side walking with another. Thus it has come to mean, “to join one as a disciple, to cleave steadfastly to one, conform wholly to his example, in living and, if need be, in dying.”
Translation. And immediately, having put off their nets, they followed with Him.
(1:19) In the ship. Not ploiarion (πλοιαριον), the rowboat attached to a large vessel, but the ploion (πλοιον), the large fishing boat itself.
Mending their nets. The word is katartizō (καταρτιζω), “to mend what has been broken or rent, to fit out, equip, put in order.” The word has in it the idea of equipping something or preparing it for future use.
Called, from kaleō (καλεω), “to call aloud, to utter in a loud voice …” This together with the fact that James and John were in the large boat which had to be moored some distance from shore unless there was a wharf there, indicates that our Lord called across a stretch of water in order to reach them.
(1:20) Went after Him. The verb is apēlthon (ἀπηλθον), “went off” after Him. Again, the prefixed preposition apo (ἀπο) shows separation.
(1:21) The entrance into Capernaum was not immediately after the call of these four men. The calling of the other apostles, the Sermon on the Mount, the healing of the leper and of the centurion’s servant, preceded this miracle in the Capernaum synagogue. The word “synagogue” comes from the Greek words agō (ἀγω) “to go,” and sun (συν) “with”, thus speaking of the act of a number of people “going with” one another, thus, congregating in one place. The Jewish synagogue was therefore the place of worship other than the Temple at Jerusalem where the Jews congregated for worship. The service consisted of prayer, praise, the reading of the Word of God, and an exposition by any rabbi or other competent person. The sacred record shows that our Lord and also Paul were invited to either read the Scriptures or address the people in the synagogue (Luke 4:16–21; Acts 13:14–43).
Taught, didaskō (διδασκω), the inchoative imperfect here, speaking of entrance into an activity. As soon as our Lord entered the synagogue, He went to teaching. The action of the imperfect is progressive, indicating that our Lord’s message was a discourse of some length. In other words, He did an extended piece of work in His teaching. Both kērussō (κηρυσσω) “to make a proclamation,” and didaskō (διδασκω) “to teach” are used of our Lord. He adapted His method of delivery to the place, time, audience, and subject matter.
(1:22) They were astonished, ekplēssō (ἐκπλησσω), a very strong word meaning, “to strike out, expel by a blow, drive out or away, to strike one out of self-possession, to strike with panic, shock” in a passive sense “to be struck with astonishment, amazed.” The verb is in the pictorial imperfect, describing the prolonged amazement of the audience. It is in the passive voice, showing that this amazement was caused by an outside influence, the tremendous impact that the Messiah made upon them by the new type of teacher and teaching that met their eyes and ears.
“Doctrine” is didachē (διδαχη) “teaching, that which is taught,” “doctrine” in the sense of a statement of belief consisting of formulated teaching.
He taught; the Greek has a periphrastic construction emphasizing action going on, continuous action. The translation should read, “for He was teaching them.”
Authority, exousia. (ἐξουσια.) The word means literally “to be out,” and was used of that authority which a person has which is delegated to him from someone else. The person delegating the authority is in a sense out of himself and acting in the person to whom he has delegated the authority. Thus, the word means “delegated authority.” The word means also “the power of authority and of right.” It was used in legal practice of delegated authority. Here it is used of our Lord as having that authority in Himself, not derived from others. The rabbis quoted from other rabbis and felt themselves to be expounders of tradition. The Messiah struck a new note here, and the people were quick to recognize it. They saw that here was a Teacher who spoke on His own authority. Robertson quotes Bruce; “Mark omits much, and is in many ways a meager Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few realistic touches (this one of them) the remarkable personality of Jesus.” He says: “At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.” Scribes, grammateus (γραμματευς), “a man learned in the Mosaic law and in the sacred writings, an interpreter, a teacher.”
Translation. And they were completely amazed at His teaching. For He was teaching them as one who possesses authority, and not as the scribes.
Wuest’s Word Studies in the Greek New Testament by Kenneth S. Wuest
Publisher:Eerdmans, 1984
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