Mark 1:1-15
Mark 1:1
“The beginning of the Gospel of Jesus Christ, the Son of God.”
Right from the start, Mark tells us three things:
His account is only the beginning of Jesus’ movement.
This is a “gospel” story—Jesus has defeated His enemies, and Mark is here to tell us about it.
This Jesus is the Anointed One of God—His very Son.
For the next 16 chapters, Mark will unfold what these truths mean. But already, the reader is given a preview.
Mark 1:2–3
“As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: “Prepare the way of the Lord, make his paths straight.”’”
Mark justifies his claims with prophecy.
A textual note: some manuscripts read “in Isaiah the prophet,” others “in the prophets.” Mark’s Gospel begins with a quotation that combines Malachi 3:1 and Isaiah 40:3, though only Isaiah is mentioned by name. Conflating texts from multiple sources was common practice. Mark likely names Isaiah because he is the earlier and more prominent prophet, and Mark quotes Isaiah more than others in his Gospel.
This opening citation introduces John the Baptist as the messenger who prepares the way for Jesus—whom Mark equates with God. It nurtures the expectation of a new exodus and return from exile, fulfilled through the ministries of John and Jesus. (Logos Notes)
We have a quotation from both Malachi and Isaiah. These verses are not about Jesus but about the one who prepares His way: John the Baptizer.
John D. Barry, Faithlife Study Bible:
“Mark’s quotation echoes Exod. 23:20, where an angel is described as protecting God’s people during their wilderness journey and fighting on their behalf (Exod. 23:21–23). The people are commanded to listen to this angel and not rebel against him. Likewise, John the Baptist presents the very truths of God and acts as the advocate for God’s ministry in Jesus.”
Lenski notes:
“This is the only part of the Gospel in which Mark on his own account introduces an Old Testament quotation.”
Mark 1:4
“John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.”
The preacher of the Lord must never change the message—by alteration, omission, or addition.
Luther called John the Baptist:
“the fiery angel (messenger) St. John, the true preacher of repentance.”
The Jews expected a Messiah who would free them from Rome. John’s message of repentance and forgiveness was not what they had anticipated.
Wilderness: places John in line with the prophets of old.
Baptizing: in first-century Judaism, ritual washings existed, but usually for Gentiles converting to Judaism. John’s baptism was radical—it called Jews themselves to repent.
Repentance: a public confession of sins, preparing hearts for the Messiah.
Forgiveness of sins: here is the heart of the gospel. John’s baptism prepared people for Christ; we receive His Word today for the forgiveness of sins.
Mark echoes the Exodus: a preacher in the wilderness, baptizing people to serve the Lord.
Did John’s baptism itself forgive sins? Some said yes, others no.
It is no accident that Mark begins with baptism, for the Christian life begins at the font. Traditionally, many Lutheran churches placed the baptismal font at the front of the church.
Mark 1:5
“And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins.”
Crowds flocked to John because they believed the Messiah was near.
The Jordan River was humbling and unimpressive, yet symbolic: Israel crossed it to enter the Promised Land (Joshua 3).
In Judaism, ritual washings were originally about purity (menstruation, contact with death, and other impurities). Over time, baptism developed as an initiatory rite for proselytes, particularly after the destruction of the Temple. (Logos Notes)
The Greek word baptizō denotes applying water in different ways. From Old Testament passages (Lev. 14; Num. 8; Exod. 19; Lev. 15, 16, 17, 22; Deut. 23) to New Testament references (Mark 7; Heb. 6) to the writings of the Fathers, the Church has consistently recognized any mode of baptism as valid.
Mark 1:6
“Now John was clothed with camel’s hair and wore a leather belt around his waist and ate locusts and wild honey.”
John was a striking, even strange figure.
Clement of Alexandria writes:
“The blessed John disdained hair obtained from flocks of sheep as smelling of luxury. Instead he chose camel’s hair, making his life’s pattern one of simplicity and frugality. For he also ‘ate locusts and wild honey,’ sweet and spiritual food, preparing for the humble and self-controlled ways of the Lord.”
Chrysostom explains:
“It was necessary that the precursor of the One who was to undo the age-long burdens of men, such as toil, malediction, pain and sweat, should in his own person give some token of the gifts to come, so as to stand above these tribulations. And so it was that he neither tilled the earth, nor plowed the furrow, nor did he eat bread of his own sweat, for his table was easily prepared, and his clothing more easily than his table, and his dwelling more easily than his clothing. For he had need neither of roof, nor bed, nor table, nor any such thing. But even while still within this flesh of ours he lived an almost angelic life. His clothing was put together from the hair of camels, so that even from his garments he might teach us that we free ourselves of human needs, and need not be bound to this earth, but that we may return to the pristine dignity in which Adam first lived, before he had need of garments or of clothing.” (The Gospel of St. Matthew, Homily 10)
John did not use any clever marketing strategy. His odd appearance made it harder to hear his message—but that was precisely the point. The freedom Jesus brings is different from worldly freedom.
Mark 1:7–8
“And he preached, saying, ‘After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. I have baptized you with water, but he will baptize you with the Holy Spirit.’”
Despite his strangeness, John knew the truth. He was only the messenger. Salvation was not in him but in the One to come.
The power of baptism lies not in water alone, but in the Word of God.
Small Catechism:
“Certainly not just water, but the word of God in and with the water does these things, along with the faith which trusts this word of God in the water. For without God’s word the water is plain water and no Baptism. But with the word of God it is a Baptism, that is, a life-giving water, rich in grace, and a washing of the new birth in the Holy Spirit…”
Mark 1:9
“In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.”
Now Jesus appears. We already know Him as the Christ, the Son of God. Yet He comes humbly to be baptized.
Why?
To inaugurate His ministry (as Levites were cleansed, Num. 8).
To be anointed by the Spirit as Israel’s kings were.
To be affirmed by the Father, as prophets were.
To cleanse the waters for our baptisms.
The Flood Prayer in the Lutheran baptismal rite recalls Noah, the Red Sea, Israel’s crossing, and Christ sanctifying all waters in His baptism.
Mark 1:10–11
“And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, ‘You are my beloved Son; with you I am well pleased.’”
Here the Trinity is revealed: Father, Son, and Spirit.
The Father’s words echo Psalm 2. Many grow up never hearing such words from their fathers—yet God speaks them to His Son, and in baptism, to us.
Through baptism, what is true of Jesus becomes true for us: we are God’s beloved.
N. T. Wright:
“If we start the journey imagining that our God is a bully, an angry threatening parent ready to yell at us, slam the door on us, or kick us out into the street because we haven’t quite made the grade, we will fail at the first whisper of temptation. But if we remember the voice that spoke those powerful words of love we will find the way through.”
Hippolytus:
“So it happened not only that the Lord was being baptized—he also was making new the old creation. He was bringing the alienated under the scepter of adoption. For straightway ‘the heavens were opened to him.’ A reconciliation took place between the visible and the invisible.”
Origen:
“In the Jordan the Trinity was manifested to humanity. The Father bore witness, the Son received witness, and the Holy Spirit gave confirmation.”
Mark 1:12–13
“The Spirit immediately drove him out into the wilderness. And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.”
The Spirit drives Jesus into the wilderness, just as the prophets of old went out—and just as persecuted Christians were scattered.
The forty days recall Israel’s forty years, and they set the pattern for the forty days of Lent.
Jesus was tempted by Satan, fully man yet without sin (Heb. 4:15). Could He have sinned? No. Temptation came from outside, not from within.
The wild beasts reminded Christians of their persecution in the arena, but also pointed to the peace of the new creation.
Gregory the Great:
“Temptation is brought to fulfillment by three stages: suggestion, delight, consent. And we in temptation generally fall through delight, and then through consent; for being begotten of the sin of the flesh we bear within us that through which we suffer conflict. But God, incarnate in the womb of a virgin, came into the world without sin, and so suffers no conflict within himself. He could therefore be tempted by suggestion, but the delight of sin could never touch his mind. So all these temptations of the devil were from without, not from within Him.” (On the Gospel of the Sunday Sermon 16)
Mark 1:14–15
“Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’”
John is arrested, like the early Christians would be. His role is complete.
Now it is Jesus’ turn to preach—only after His testing.
Oratio — Meditatio — Tentatio.
The gospel is the Good News.
Alan Cole:
“One of the things that Mark is anxious to explain is that this coming of God’s kingdom was a silent one, unnoticed by most people, for the world was not changed dramatically overnight. This fact, and also the way that God chose to introduce his kingdom by the suffering of his Messiah, are two things that Mark wants to show us through his gospel. This is the ‘mystery of the kingdom’ which we cannot see until God reveals it to us. This too is the reason why Jesus could not declare his Messiahship openly—until they realized that the Messiah had to suffer, the people would expect him to act like a king of this world.”
The Good News is this: the kingdom of God is near. The call is clear: repent and believe.
Questions for Reflexion:
Why is it important to prepare for the coming of an influential person?
How was Isaiah’s prophecy fulfilled? (1:4)
What was the theme of John’s message? (1:7–8)
What does the message of Jesus offer to people?
In what ways can you prepare others for Christ?
What step could you take this week toward becoming a better witness for Christ?
With whom can you share God’s promise of forgiveness of sins? How?
Sources:
Martin Luther — Small Catechism
Martin Luther — Flood Prayer (from the Lutheran baptismal liturgy)
Clement of Alexandria — Miscellanies (comment on John’s clothing/diet)
John Chrysostom — Homily 10 on Matthew
Hippolytus — Homily on the Theophany (comment on baptism/new creation)
Origen — Commentary on the Gospel of John (Trinity at the Jordan)
Gregory the Great — On the Gospel of the Sunday Sermon 16
John D. Barry (ed.) — Faithlife Study Bible
R. C. H. Lenski — The Interpretation of St. Mark’s Gospel
N. T. Wright — Mark for Everyone (application of baptism/temptation)
Leo Sanchez — The Baptism of Jesus, in Larger Catechism Commentary
Alan Cole — The Gospel According to St. Mark (Tyndale New Testament Commentary)