Commentari biblici

The beginning (αρχη). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (ευαγγελιον) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (αρχη). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Philippians 4:15). The Son of God (Hυιου θεου). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have υιου του θεου. If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God." If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.

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In Isaiah, the prophet (εν τω Εσαια τω προφητη). The quotation comes from Malachi 3:1 and Isaiah 40:3. The Western and Neutral classes read Isaiah, the Alexandrian and Syrian, "the prophets," an evident correction because part of it is from Malachi. But Isaiah is mentioned as the chief of the prophets. It was common to combine quotations from the prophets in testimonia and catenae (chains of quotations). This is Mark's only prophetic quotation on his own account (Bruce).

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The voice of one crying (φονη βοωντος). God is coming to his people to deliver them from their captivity in Babylon. So the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John 1:23). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. Paths straight (ευθειας τας τριβους). Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah.

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John came (εγενετο Ιωανης). His coming was an epoch (εγενετο), not a mere event (ην). His coming was in accordance with the prophetic picture (καθως, Mark 1:2). Note the same verb about John in John 1:6. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as the baptizing one (ο απτιζων) in the wilderness (εν τη ερημω). The baptizing took place in the River Jordan (Mark 1:5; Mark 1:9) which was included in the general term the wilderness or the deserted region of Judea. Preached the baptism of repentance (κηρυσσων βαπτισμα μετανοιας). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on Matthew 3:2 for discussion of repent, an exceedingly poor rendering of John's great word μετανοιας. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (εξομολογουμενο τας αμαρτιας αυτων). See Matthew 3:16. The public confessions produced a profound impression as they would now. Unto remission of sins (εις αφεσιν αμαρτιων). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of εις which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in Matthew 10:41 and Matthew 12:41. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans 6:4), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

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Then went out unto him (εξεπορευετο προς αυτον). Imperfect indicative describing the steady stream of people who kept coming to the baptism (εβαπτιζοντο, imperfect passive indicative, a wonderful sight). In the river Jordan (εν τω Ιορδανη ποταμω). In the Jordan river, literally.

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Clothed with camel's hair (ενδεδυμενος τριχας καμηλου). Matthew (Matthew 3:4) has it a garment (ενδυμα) of camel's hair. Mark has it in the accusative plural the object of the perfect passive participle retained according to a common Greek idiom. It was, of course, not camel's skin, but rough cloth woven of camel's hair. For the locusts and wild honey, see on Matthew 3:4. Dried locusts are considered palatable and the wild honey, or "mountain honey" as some versions give it (μελ αγριον), was bountiful in the clefts of the rocks. Some Bedouins make their living yet by gathering this wild honey out of the rocks.

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Mightier than I (ο ισχυροτερος μου). In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John's part and he gives a reason for it. The Latchet (τον ιμαντα). The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch.

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With water (υδατ). So Luke (Luke 3:16) the locative case, in water . Matthew (Matthew 3:11) has εν (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus.

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