RSV ~ Mark 1 Notes
Mk 1:1 | ISB Notes
The beginning: The opening verse is a title for the entire Gospel.
the gospel: The âgood newsâ that Christ has come to rescue all nations from sin, selfishness, and Satan and to reveal the inner life of God to the world. This is accomplished as Jesus inaugurates the kingdom of God (1:15).
the Son of God: The predominant title for Jesus in Mark (1:1; 3:11; 5:7; 9:7; 12:6; 14:61; 15:39; CCC 422, 515). Both the works (miracles) and words (teaching) of Jesus substantiate this claim to divine Sonship, while the Father announces it publicly at his Baptism (1:11) and Transfiguration (9:7).
Mk 1:2-3 | ISB Notes
Mark outlines the mission of John and Jesus by splicing together three OT passages: Is 40:3, Ex 23:20, and Mal 3:1.
⢠The Exodus passage recalls how Yahweh appointed a messenger (angel) to lead Israel from the slavery of Egypt to the safety of the Promised Land. Isaiah projects this memory from the distant past into the future, announcing that both Israel and the nations will experience a New Exodus in the messianic age. Preparations are in order for a new Deliverer, the Suffering Servant, who will bring the nations from the darkness of sin and idolatry to the light of Mt. Zion. Malachiâs oracle presents the dark side of this scenario, warning Jerusalem that the coming of the messianic Lord will mean disaster if the shepherds of Israel are unprepared to welcome his arrival. For Mark, these passages are linked together by a common call to prepare the âwayâ of the Lord: John is the herald who points out the âwayâ of this New Exodus, while Jesus is the âLordâ and Suffering Servant who accomplishes it. This is the only time Mark quotes directly from the OT as the Gospel narrator. See note on Mk 8:27-10:52.
Mk 1:5 | ISB Notes
baptized by him: The baptism of John signified the need for inner purity but did not effect this in a sacramental way. John was fully aware that his disciples must also receive the greater Baptism of the Messiah, which both signifies and effects spiritual cleansing. Only the Christian sacrament washes the soul of sin, infuses the grace of divine sonship, and regenerates the believer in the Holy Spirit (Jn 3:5; Acts 2:38; Tit 3:5; CCC 718-20).
in the river Jordan: The main river in Palestine and a suitable location to baptize large numbers.
⢠The Jordan is linked with stories of deliverance in the OT. Here the Israelites crossed over to inherit the Promised Land (Josh 3:1417). Here too Naaman the Syrian (a Gentile) was cleansed of leprosy (2 Kings 5:14). Against this twofold background Johnâs ministry at the Jordan prepares for the salvation of Israel and the Gentiles by the Messiah.
Mk 1:6 | ISB Notes
John was clothed: Garments of animal skin were the distinctive attire of OT prophets (Zech 13:4).
⢠Johnâs appearance recalls that of Elijah (2 Kings 1:8), and his presence at the Jordan recalls the site where Elijah departed into heaven (2 Kings 2:6-11). See note on Mk 9:11.
ate locusts: One of a few clean (kosher) insects that God permitted the Israelites to eat under the Old Covenant (Lev 11:22). This detail portrays John as faithful to the Torah and highlights his renunciation of worldly comforts. His disciplined life-style also included fasting (2:18).
Mk 1:7 | ISB Notes
I am not worthy: Evidence of Johnâs humility. Removing and carrying sandals was a menial task reserved for slaves serving their master. John regards himself as unworthy to perform even a slaveâs task for the Messiah.
⢠Allegorically (St. Gregory the Great, Hom. in Evan. 7): Jesusâ sandals, made from the skins of dead animals, represent mankind dead in sin. Once Christ clothed himself with our nature in the Incarnation, the miracle proved so profound that not even John was able to unfasten or explain this mystery of God-made-man.
Mk 1:9-11 | ISB Notes
The Baptism of Jesus. As One who is sinless, Jesus has no actual need for repentance (Heb 4:15; 1 Pet 2:22). He nevertheless receives Johnâs baptism to identify with sinners as part of the Fatherâs plan to save them (CCC 536). The voice of the Father, the Baptism of the Son, and the descent of the Spirit mark this episode as a revelation of the Blessed Trinity. See note on Mt 3:15.
Mk 1:10 | ISB Notes
the heavens opened: The underlying expression is more dramatic than the translation, since the Greek verb schizo means to âripâ or âtearâ. Heaven was thus âtorn openâ at the sound of Godâs voice and the descent of the Spirit (Is 64:1). Elsewhere in Mark this same verb depicts the tearing of the Temple veil (15:38), an episode similarly accompanied by a declaration of Jesusâ Sonship (15:39).
a dove: An image with various associations in the Bible (Song 1:15; 6:9; Hos 11:11; Mt 10:16).
⢠A close connection between the Spirit and a dove is found in Genesis: as the âSpirit of Godâ hovered over the waters at creation (Gen 1:2), so Noah sent forth a âdoveâ to hover over the flood waters once creation was cleansed and renewed (Gen 8:10-12). Jesusâ Baptism likewise inaugurates a new beginning for the world through the Spirit and prefigures our own cleansing through Baptism (1 Pet 3:18-22; CCC 536, 694, 701). .
Mk 1:11 | ISB Notes
my beloved Son: The Fatherâs announcement echoes several OT passages.
⢠(1) Isaiah 42:1 prophecies the coming of Godâs pleasing Servant, who will rescue Israel (Is 42:7) and be a âlight to the nationsâ (Is 42:6). Jesus fulfills this role as the Suffering Servant (10:45) and light of the world (Jn 8:12). (2) Psalm 2:7 portrays King David as the anointed son of God. Jesus is here the royal Son anointed by the Spirit (Lk 4:18; Rom 1:3). (3) The same title was once given to Isaac, where the Greek OT translates âonly sonâ in Gen 22:2, 12, as âmy beloved sonâ. As Abrahamâs near-sacrifice of Isaac procured a divine oath of worldwide blessing (Gen 22:16-18), so Jesus is sent by the Father to fulfill this covenant oath and unleash the blessings promised to the patriarch (Jn 3:16; Rom 8:32).
Mk 1:12-13 | ISB Notes
An abridged account of Jesusâ temptation. 5
⢠Jesus faces the same ordeal that Adam and Israel endured in the OT (CCC 538-540). He is thus tempted by Satan among the wild beasts, as the first Adam was tempted amid the beasts in paradise. He likewise retraces the steps of Israel, being led into the wilderness by the Spirit and tested for forty days as the Israelites marched in the desert for 40 years of testing. In the end, Jesus succeeds where Adam and Israel failed by resisting the devil and proving his filial love for the Father. This initiates an extended campaign against demons, death, and disease throughout the Gospel (1:25, 31, 34; 2:11; 3:5; 5:13, 39-41). See note on Mt 4:1-11.
⢠Morally (St. John Chrysostom, Hom. in Matt. 13): Jesus endured temptation to train his disciples how to overcome the devil. No one should be surprised, then, that after our own Baptism the tempter assails us more aggressively than before. Victory is assured if, like Jesus, we commit ourselves to fasting, wait upon the Lord with patience, and have no desire for things beyond our need.
Mk 1:14 | ISB Notes
John was arrested: A pivotal event turning the focus of Jesusâ ministry to Galilee. Prior to this, Jesus had an earlier ministry in Judea that overlapped with Johnâs (Jn 3:23). See note on Mt 4:12.
Mk 1:15 | ISB Notes
the kingdom of God: Godâs sovereign rule over all nations through Jesus.
⢠The kingdom of Christ is closely linked with the ancient kingdom of Israel that flourished under David and Solomon. Although Davidâs empire soon collapsed, for a brief time it foreshadowed the glory of Christâs reign over the tribes of Israel (2 Sam 5:1-5; Mt 19:28) and other Gentile nations (1 Kings 4:20-21; Mt 28:18-20). The international kingdom of old is now resurrected and transfigured in the Church, where Christ rules as Davidâs rightful heir (Mt 1:1; Lk 1:32-33) enthroned in heaven (Mk 16:19; Heb 8:1-2).
Mk 1:16-20 | ISB Notes
The first disciples respond to Jesus immediately (1:18, 20). His compelling invitation to follow as a disciple is Jesusâ initial step toward sending missionaries into the world as fishers of men (Mt 28:18-20). Christ chooses men of modest education to demonstrate to the world that the wisdom of the gospel stems directly from God and not the ingenuity of man. See chart: The Twelve Apostles at Mk 3.
Mk 1:20 | ISB Notes
left their father: Such an abrupt break with family and livelihood was extraordi
nary then as now. The impulse to abandon everything and follow Jesus highlights the surpassing excellence of Christian discipleship over every worldly pursuit. hired servants: Suggests that the fishing enterprise of Zebedee and his sons was prospe
rous.
Mk 1:21 | ISB Notes
Capernaum: Jesusâ new home and headquarters in Galilee (2:1; Mt 4:12-13). It is located on the northern shore of the Sea of Galilee. on the sabbath: The seventh day of the Jewish week set aside for worship and
rest (Gen 2:3; Ex 20:811; CCC 2168-73). Since Jews number the days from sunset to sunset, the Sabbath begins every Friday evening and ends at sundown Saturday. synagogue: A small building used as a gathering place for prayer, worship, and instruction in the Scriptures. See note on Mt 4:23.
Mk 1:23 | ISB Notes
an unclean spirit: A demon or fallen angel (3:11; 5:2; 6:7; 9:25). He confesses that Jesus is the âHoly Oneâ (1:24) out of fear, not genuine faith (cf. Jas 2:19).
Mk 1:27 | ISB Notes
With authority: Divine power is displayed through Jesusâ word. While most exorcists of the day recited lengthy incantations or used odorous roots to expel demons, Jesus simply commands the spirits and they leave (CCC 550). The demonsâ inability to resist him is shown by their dramatic exhibition of âconvulsingâ and âcryingâ (1:26).
Mk 1:32 | ISB Notes
That evening: i.e., after sunset on the Sabbath (Saturday). Bringing the sick and demon-possessed to Jesus was laborious and thus unlawful before the Sabbath day ended. .
Mk 1:35 | ISB Notes
in the morning: Following Markâs chronology, Jesus prayed early Sunday morning following the Sabbath. His practice anticipates the liturgical prayer of the Church early on the first day of the week (CCC 2174). Jesus also practices what he preaches on the propriety of solitary prayer (Mt 6:5-6; CCC 2602). See note on Mk 1:32.
Mk 1:40 | ISB Notes
a leper: Leprosy was a skin disease that made victims unclean, i.e., unfit to participate in the liturgical life of Israel (Lev 13:1-8). Because ritual uncleanness was considered contagious under the Old Covenantâinfecting everyone who came in contact with itâlepers were isolated from society to keep those who were clean separated from those who were unclean (Lev 13:45-46). Jesus reaches across this divide when he touches the leper, and though others would be defiled by such contact, he conquers the uncleanness by the greater power of his holiness (1:41; CCC 1503-5). See note on Mt 8:1-9:38.
Mk 1:44 | ISB Notes
say nothing to any one: The âmessianic secretâ is a leading theme in Mark. Jesus frequently enjoins silence on demons (1:25, 34; 3:12) and men (5:43; 7:36; 8:30; 9:9) to conceal his identity as the Messiah (CCC 439). Several considerations account for this strategy. (1) Jesus wanted to avoid a sensationalist reputation of being no more than a wonderworker. Publicizing his deed
s by word of mouth comes w
ith the danger that rumors will begin to disconnect his miracles from his saving message. (2) He wanted to sidestep popular expectations that the Messiah would be a political and military leader. (3) He did not wish to ignite the wrath of his enemies before the appointed time of his Passion. See introduction: Themes. show yourself: The Mosaic Law required Levitical priests to inspect lepers and determine their status as clean or unclean (Lev 14:1-32). With approval, an individual pronounced clean would offer sacrifices at the Temple to be reinstated in the worshiping community of Israel. See note on Mt 8:4.