Mark 1 · KJV
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Mark 1

John the Baptist prepares the way

The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judæa, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. And John was clothed with camel’s hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.

Mark begins with no account of Jesus' birth. After a one-line heading, he introduces John, a prophet-like figure who baptizes crowds from Judea and Jerusalem in the Jordan River and announces that someone mightier is coming after him.

  • Scripture connection · Quotation

    Mark 1:2–3 quotes Malachi 3:1 · Isaiah 40:3 · Exodus 23:20

    Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
    Malachi 3:1 · KJV
    The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
    Isaiah 40:3 · KJV
    Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
    Exodus 23:20 · KJV

    Mark opens by combining Malachi and Isaiah. Many ancient manuscripts introduce both as from 'Isaiah the prophet'; the KJV follows manuscripts that read 'the prophets'.

What does this mean?

'Gospel' (WEB 'Good News') translates the Greek euangelion, a word also used in the Roman world for public announcements such as an emperor's birthday or victory. 'Christ' is the Greek equivalent of the Hebrew 'Messiah', meaning 'anointed one'. 'Remission' (KJV) means forgiveness. A 'girdle' (KJV) is a belt; the 'latchet' is a sandal strap, and untying sandals was a slave's task.

Historical context

John's camel-hair clothing and leather belt recall the prophet Elijah, described the same way in 2 Kings 1:8. The Jewish historian Josephus also describes John as a popular preacher who baptized. Some early manuscripts of verse 1 lack the words 'the Son of God'.

Why does it matter?

The book names no author; second-century tradition linked it to Mark, a companion of Peter. Many scholars think it is the earliest of the four Gospels, written around 65–75 CE.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Mark has no birth or childhood story and opens directly with John. His John says nothing of judgment by fire, axes or chaff and gives no moral instruction, as he does in Matthew and Luke; his message is wholly about the mightier one to come. Only Mark has John say he is unworthy to 'stoop down' to untie his sandals.

The baptism of Jesus

And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.

Jesus comes from Nazareth in Galilee and is baptized by John in the Jordan. Coming out of the water, he sees the heavens split open and the Spirit come down on him like a dove, and a voice from heaven calls him God's beloved Son.

What does this mean?

'The Spirit' is the Spirit of God, in Jewish scripture the power by which God acts and inspires prophets. 'Beloved Son' marks a unique relationship; many interpreters hear echoes of Psalm 2:7, where God addresses Israel's king as his son, and Isaiah 42:1, about God's chosen servant. 'Straightway' (KJV) means immediately.

Historical context

Nazareth was a small village in the hills of lower Galilee, never mentioned in the Jewish scriptures. Galilee was then ruled by Herod Antipas, a son of Herod the Great, under Roman oversight.

Why does it matter?

Mark lets the reader know who Jesus is from the start, while the people in the story struggle to recognise him. The Greek verb for the heavens 'tearing' (KJV 'opened') is used in Mark only once more, when the temple curtain tears at Jesus' death (15:38); many readers see the two moments as deliberately paired.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

In Mark the experience is Jesus' own: he sees the heavens 'torn', a more violent verb than the others' 'opened'. As in Luke, the voice speaks to him directly ('You are'), where Matthew has 'This is'. Mark has no exchange with John about who should baptize whom (Matthew) and does not mention prayer (Luke).

John's Gospel gives the Baptist's testimony about the Spirit descending rather than narrating the baptism itself.

Jesus is tested in the wilderness

And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.

Straight after his baptism the Spirit drives Jesus into the wilderness. He spends forty days there being tested by Satan, among wild animals, with angels attending to him.

What does this mean?

'Tempted' translates a Greek word that also means 'tested'. 'Satan' is a Hebrew word meaning 'adversary' or 'accuser'; in Jewish writings of the time it had become the name of the chief spiritual opponent of God. 'Ministered' (KJV) means served or cared for.

Historical context

The number forty recalls Israel's forty years in the wilderness and Moses' forty days on the mountain of God and Elijah's forty-day journey to it (Exodus 34:28; 1 Kings 19:8). The Judean wilderness, between Jerusalem and the Dead Sea, is dry, rugged and sparsely inhabited.

Why does it matter?

Mark gives no details of the testing or its outcome. Interpreters differ on the wild animals: some see them as part of the danger, others as a picture of peace restored between humans and creation, as in Isaiah 11:6–9. The struggle with Satan continues through Mark in Jesus' encounters with unclean spirits.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark's account is only two verses. He uses a forceful verb — the Spirit 'drove' Jesus out — and alone mentions the wild animals. He describes no fasting, no three temptations and no exchange of scripture quotations with the devil, all of which Matthew and Luke include.

Jesus begins preaching in Galilee

Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

After John is arrested, Jesus goes to Galilee announcing that the time has come and God's kingdom is near, and calling people to repent and believe the good news.

What does this mean?

'The kingdom of God' means God's rule or reign rather than a territory — the hope, rooted in the Jewish prophets, that God would act decisively to set the world right. 'At hand' means near or arriving. 'Repent' translates a word meaning to change one's mind and direction of life.

Historical context

John's arrest by Herod Antipas is narrated later (6:17–29). Galilee, the northern region where Jesus grew up, was a largely Jewish area of farming villages and fishing towns around the Sea of Galilee.

Why does it matter?

These two verses summarise Jesus' message in Mark. The kingdom of God becomes the subject of his parables in chapter 4, and 'the time is fulfilled' sets the urgent tone that runs through the Gospel.

Editorial notes, not scripture.

Jesus calls four fishermen

Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they forsook their nets, and followed him. And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

Walking by the Sea of Galilee, Jesus calls two pairs of brothers — Simon and Andrew, then James and John — to follow him. They leave their nets, their boat and their father at once.

What does this mean?

'Fishers of men' plays on their trade: they will now gather people. To follow a teacher meant travelling with him and learning his way of life. The KJV's 'ship' means a fishing boat.

Historical context

The Sea of Galilee is a freshwater lake about 21 km (13 miles) long, and fishing was an important industry there; fish were salted and traded. The 'hired servants' suggest Zebedee ran a family business with employees. It is often noted that students normally sought out a teacher; here Jesus takes the initiative.

Why does it matter?

Simon (later called Peter), James and John become Jesus' closest circle, present at key moments (5:37; 9:2; 14:33). Mark's frequent 'immediately' — over forty times in the Gospel — gives the story its brisk pace.

Editorial notes, not scripture.

Told in two Gospels

How Mark tells it

Mark's account is very close to Matthew's. Only Mark mentions the hired servants whom James and John leave in the boat with their father, a detail implying a business of some size. As often, Mark marks the response with 'immediately'. Luke tells a different calling story, with a miraculous catch of fish (Luke 5:1–11).

Jesus drives out an unclean spirit

And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. And there was in their synagogue a man with an unclean spirit; and he cried out, Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. And immediately his fame spread abroad throughout all the region round about Galilee.

In the synagogue at Capernaum on the Sabbath, Jesus teaches with striking authority. A man with an unclean spirit cries out that he knows who Jesus is; Jesus silences the spirit and orders it out, and news of him spreads through Galilee.

What does this mean?

An 'unclean spirit' (KJV also 'devil', meaning demon) is an evil spiritual being believed to possess and harm a person; 'unclean' is the language of ritual impurity. 'Doctrine' (KJV) means teaching. 'Holy One of God' is a title for someone set apart by God. 'Torn' (KJV) means convulsed.

Historical context

Capernaum was a fishing town on the north shore of the Sea of Galilee and becomes Jesus' base. A synagogue was a local Jewish meeting place for prayer and for reading and teaching scripture. The Sabbath is the weekly day of rest, from Friday sunset to Saturday sunset. Scribes were trained experts in the Jewish law who usually taught by citing scripture and earlier authorities.

Why does it matter?

This is Jesus' first public act in Mark, pairing teaching with power over evil. The spirits recognise Jesus while people do not, and he silences them — the first of many commands to secrecy that scholars, following William Wrede (1901), often call the 'messianic secret'.

Editorial notes, not scripture.

Simon's mother-in-law is healed

And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.

Leaving the synagogue, Jesus goes to the house of Simon and Andrew, where Simon's mother-in-law is in bed with a fever. He takes her hand and raises her up; the fever leaves and she begins to serve them.

What does this mean?

'Ministered unto them' (KJV) means served them, probably as host providing a meal. The same Greek word describes the angels serving Jesus (1:13) and Jesus' own mission 'not to be served but to serve' (10:45). 'Anon' (KJV) means at once.

Historical context

Fevers were a common and sometimes deadly illness in the ancient world. Remains of a first-century house in Capernaum, later used for Christian gatherings, have been honoured since antiquity as Peter's house; the identification is traditional and cannot be proven.

Why does it matter?

Simon is married — Paul also mentions that Peter travelled with a wife (1 Corinthians 9:5). The healing takes place on the Sabbath; healing on that day later becomes a point of conflict (3:1–6).

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark ties the healing closely to the synagogue scene, notes that Andrew, James and John were there, and says 'they told him' about her. Jesus takes her by the hand and raises her — a gesture repeated with Jairus' daughter (5:41). In Luke, Jesus instead stands over her and rebukes the fever; Matthew says simply that he touched her hand.

Healing at sunset and a journey through Galilee

And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. And Simon and they that were with him followed after him. And when they had found him, they said unto him, All men seek for thee. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. And he preached in their synagogues throughout all Galilee, and cast out devils.

That evening the whole town brings the sick and possessed to the door, and Jesus heals many. Before dawn he goes off alone to pray; when Simon finds him and says everyone is looking for him, Jesus sets off to preach in other towns throughout Galilee.

What does this mean?

'Divers diseases' (KJV) means various diseases. A 'solitary place' (KJV) or 'deserted place' (WEB) is literally a wilderness place, recalling 1:12–13. 'For therefore came I forth' means 'this is why I came'.

Historical context

People waited until sunset because that ended the Sabbath, when carrying a sick person on a mat could count as work and was therefore avoided.

Why does it matter?

Mark shows Jesus withdrawing to pray at decisive moments (6:46; 14:32–42). Again he does not let the demons speak 'because they knew him'. Rather than staying where he is popular, Jesus keeps moving, describing preaching as the purpose of his coming.

Editorial notes, not scripture.

A man with leprosy is made clean

And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. And he straitly charged him, and forthwith sent him away; And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

A man with a skin disease kneels and asks Jesus to make him clean, if he is willing. Jesus touches him and he is healed. Jesus sends him to the priest, as the law requires, and tells him to say nothing; but the man spreads the news so widely that Jesus can no longer enter towns openly.

What does this mean?

'Leprosy' in the Bible covers a range of visible skin conditions, not only what is now called leprosy (Hansen's disease). To be 'clean' means fit to take part in community life and worship. 'Straitly charged' (KJV) means sternly warned; 'blaze abroad' means spread widely.

Historical context

Leviticus 13–14 required people with such conditions to live apart, and to be inspected by a priest and make an offering before being declared clean. Touching such a person would normally make the one who touched unclean. In verse 41 a few ancient manuscripts say Jesus was 'moved with anger' rather than 'with compassion'; scholars debate which is original.

Why does it matter?

Instead of becoming unclean by touching, Jesus makes the man clean. The man's disobedience reverses their positions: the outcast can now go into the towns, while Jesus must stay out in lonely places. Ignored commands to silence recur in Mark (7:36).

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Only Mark records Jesus' strong emotion — compassion, or anger in some manuscripts — and the stern warning as he sends the man away. Mark alone says the healed man himself spread the news, so that Jesus could no longer openly enter a town. Luke says only that reports spread; Matthew ends with the instruction to see the priest.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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Verse numbersSmall numerals within the text
About Mark