---
title: "Clarke"
description: "Verse Mark 1:1. The beginning of the Gospel — It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptis"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1"
---

Verse [Mark 1:1](../../../kjv/mark/1/1). ***The beginning of the Gospel*** — It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptist, he being the *forerunner* of Jesus Christ, and the first proclaimer of the incarnated Messiah. *Gospel*-for the meaning of the word see the preface to Matthew. [Matthew 1:1](../../../kjv/matthew/1/1)
***Son of God*** — To point out his Divine origin; and thus glancing at his miraculous conception. This was an essential character of the Messiah. See [Matthew 16:16](../../../kjv/matthew/16/16); [Matthew 26:63](../../../kjv/matthew/26/63); [Luke 22:67](../../../kjv/luke/22/67), &c.

Verse [Mark 1:2](../../../kjv/mark/1/2). ***As it is written in the prophets*** — Rather, *As it is* *written by Isaiah the prophet*. I think this reading should be adopted, instead of that in the common text. It is the reading of the *Codex Bezae, Vatican*, and several other MSS. of great repute. It is found also in the *Syriac, Persic, Coptic, Armenian, Gothic,* *Vulgate*, and *Itala* versions, and in several of the *fathers*. As this prophecy is found both in *Isaiah* and *Malachi*, probably the reading was changed to ταιςπροφηταις, *the prophets*, that it might comprehend both. In one of ASSEMAN'S Syriac copies, both *Isaiah* and *Malachi* are mentioned. See all the authorities in *Griesbach*, 2d edit.; and see the parallel place in Matthew, [Matthew 3:3](../../../kjv/matthew/3/3), where the Prophet *Isaiah* is mentioned, which seems fully to establish the authority of this reading.

Verse [Mark 1:3](../../../kjv/mark/1/3). ***The voice of one crying*** — See Clarke on [Matthew 3:1-3](../../../kjv/matthew/3/1-3).

Verse [Mark 1:4](../../../kjv/mark/1/4). ***John*** — The original name is *nearly* lost in the Greek ιωαννης, and in the Latin *Johannes*, and almost *totally* so in the English *John*. The original name is יהוחנן *Yehochanan*, compounded of יהוה חנן *Yehovah chanan*, the *grace* or *mercy of Jehovah*: a most proper and significant name for the forerunner of the *God of* ALL GRACE. It was John's business to proclaim the *Gospel of the* *grace of God*, and to point out that *Lamb* or *sacrifice of God* *which takes away the sin of the world*.
***For the remission of sins.*** — Or, *toward the remission*- εις αφεσιν. They were to repent, and be baptized in *reference* to the remission of sins. REPENTANCE *prepared* the soul for it, and BAPTISM was the *type* or *pledge* of it. [Matthew 3:2](../../../kjv/matthew/3/2).

Verse [Mark 1:5](../../../kjv/mark/1/5). ***All the land*** — See on [Matthew 3:4-6](../../../kjv/matthew/3/4-6).
***Confessing their sins.*** — It was an invariable custom among the Jews to admit no proselyte to baptism, till he had, in the most solemn manner, declared that he forever had renounced all idolatrous worship, all heathenish superstitions, and promised an entire and unreserved submission to the law of Moses. This was necessary for a *proselyte adult*- a *child* dedicated to God by baptism must be *brought up* in this faith.

Verse [Mark 1:6](../../../kjv/mark/1/6). ***John was clothed***, &c.] [Matthew 3:4](../../../kjv/matthew/3/4); [Matthew 3:4](../../../kjv/matthew/3/4).

Verse [Mark 1:7](../../../kjv/mark/1/7). ***The latchet of whose shoes*** — The *shoe* of the ancients was properly only a *sole* tied round the foot and ankle with *strings* or *thongs*. [Matthew 3:11](../../../kjv/matthew/3/11); [Matthew 3:11](../../../kjv/matthew/3/11).

Verse [Mark 1:8](../../../kjv/mark/1/8). ***I indeed have baptized you with water*** — As if he had said: This baptism is not to be rested in; it is only an *emblem* of that which you must receive from him who is mightier than I. It is he only who can communicate the Holy Spirit; and water baptism is nothing, but as it points out, and leads to, the baptism of the Holy Ghost. The subject of these two verses is not found in Matthew nor John; but is mentioned with some varying circumstances by Luke, [Luke 3:16](../../../kjv/luke/3/16).

Verse [Mark 1:9-11](../../../kjv/mark/1/9-11). See the subject of these verses which contain the account of our Lord's baptism, explained. [Matthew 3:13-17](../../../kjv/matthew/3/13-17).

Verse [Mark 1:10](../../../kjv/mark/1/10). [Mark 1:9](../../../kjv/mark/1/9); [Mark 1:9](../../../kjv/mark/1/9).

Verse [Mark 1:11](../../../kjv/mark/1/11). [Mark 1:9](../../../kjv/mark/1/9); [Mark 1:9](../../../kjv/mark/1/9).

Verse [Mark 1:12](../../../kjv/mark/1/12). ***The Spirit driveth him*** — εκβαλλει, *putteth him* *forth*. St. Matthew says, [Matthew 4:1](../../../kjv/matthew/4/1), ανηχθη, *was brought up*. See this important subject of our Lord's temptation explained at large, [Matthew 4:1-11](../../../kjv/matthew/4/1-11).

Verse [Mark 1:13](../../../kjv/mark/1/13). ***With the wild beasts*** — This is a curious circumstance, which is mentioned by none of the other evangelists; and seems to intimate that he was in the most remote, unfrequented, and savage part of the desert; which, together with the diabolic influence, tended to render the whole scene the more horrid. Perhaps this very circumstance is mentioned, as emblematical of that *savage* and *brutal cruelty* with which he was persecuted to death by the *Jews* and *Gentiles*, instigated thereto by the malice of *Satan*.

Verse [Mark 1:14](../../../kjv/mark/1/14). ***Preaching the Gospel of the kingdom*** — [Matthew 3:2](../../../kjv/matthew/3/2); [Matthew 3:2](../../../kjv/matthew/3/2); and on the office of the *preacher*, or *herald*, at the end of that chapter.

Verse [Mark 1:15](../../../kjv/mark/1/15). ***The time is fulfilled*** — That is, the time appointed for sending the *Messiah*; and particularly the time specified by Daniel, [Daniel 9:24-27](../../../kjv/daniel/9/24-27). Here are *four* points worthy of deep attention, in the preaching of the Son of God.
1. Every thing that is done is according to a plan laid by the Divine wisdom, and never performed till the time appointed was *filled up*.
2. That the kingdom and reign of sin are to be destroyed, and the *kingdom* of grace and *heaven* established in their place.
3. That the kingdom of God, and his reign by grace, begins with *repentance* for past sins.
4. That this reign of grace is *at hand*; and that nothing but an obstinate perseverance in sin and impenitence can keep any soul out of it; and that now is the accepted time to enter in.

Verse [Mark 1:16](../../../kjv/mark/1/16). ***As he walked by the sea***, &c.] See Clarke on [Matthew 4:18-22](../../../kjv/matthew/4/18-22).
***Andrew his brother*** — Instead of the common reading, αδελφον αυτου, *his brother*, the best MSS. and versions have αδελφουτου σιμωνος, *the brother of Simon*, which should be received into the text. The most eminent critics approve of this reading.

Verse 21. ***Capernaum*** — See [Matthew 4:13](../../../kjv/matthew/4/13).
***He entered into the synagogue*** — Their synagogues - εν ταις συναγωγαις αυτων, according to the *Syriac*, which has the word in the *plural*.

Verse 22. ***As one that had authority*** — From God, to do what he was doing; and to teach a pure and beneficent system of truth.
***And not as the scribes.*** — Who had no such authority, and whose teaching was not accompanied by the power of God to the souls of the people:
1. because the *matter* of the teaching did not come from God; and
2. because the teachers themselves were not commissioned by the Most High. [Matthew 7:28](../../../kjv/matthew/7/28).

Verse 23. ***A man with an unclean spirit*** — This demoniac is only mentioned by Mark and Luke, [Luke 4:33](../../../kjv/luke/4/33). It seems the man had lucid intervals; else he could not have been admitted into the synagogue. *Unclean or impure spirit*- a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with LASCIVIOUS *thoughts, images, desires*, and *propensities*. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.

Verse 24. ***What have we to do with thee*** — Or, *What is it to us* *and to thee*? or, *What business hast thou with us*? That this is the *meaning* of the original, τιημινκαισοι, Kypke has sufficiently shown. There is a phrase exactly like it in [2 Samuel 16:10](../../../kjv/2-samuel/16/10). *What have I to do with you, ye sons of Zeruiah*? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, *What business* *have ye with me*, or, *Why do ye trouble me, ye sons of Tseruiah*? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in *Hebrew*, or in the *Chaldeo-Syriac* dialect of that language, which was then common in Judea. [Matthew 8:29](../../../kjv/matthew/8/29).
***Art thou come to destroy us?*** — We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see *who thou art - the Holy One* *of God*, who art come to destroy *unholiness*, in which we have our *residence*, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.

Verse 25. ***And Jesus rebuked him*** — A spirit of this cast will only yield to the sovereign power of the Son of God. All *watchings, fasting*, and *mortifications*, considered *in themselves*, will do little or no good. Uncleanness, of every description, will only yield to the *rebuke* of God.

Verse 26. ***And when the unclean spirit had torn him*** — *And had* *thrown him down in the midst*, [Luke 4:35](../../../kjv/luke/4/35), και σπαραξαν, *and convulsed* him. Never was there a person possessed by an unclean spirit who did not suffer a *convulsion*, perhaps a total *ruin* of nature by it. Sins of *uncleanness*, as the apostle intimates, are *against the body*; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die *martyrs* to their lusts. When the propensities of the flesh are *most violent* in a person who is determined to serve God, it is often a proof that these are the *last efforts* of the impure spirit, who has great rages because he knows his time is but *short*.

Verse 27. ***What thing is this?*** — Words of surprise and astonishment.
***And what new doctrine*** — I have added the particle *and*, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See *Griesbach*.
***For with authority*** — They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to *men! - they* are brought into subjection by unclean spirits; this person subjects unclean spirits to *himself*.

Verse 28. ***And immediately his fame spread abroad*** — The miracle which he had performed was -
1. great;
2. evidenced much *benevolence* in the worker of it; and
3. was very *public*, being wrought in the synagogue.
The *many* who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land.
The word, ευθεως, *immediately*, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used *forsooth*, and such like words.

Verse 29. See this account of the *healing of Peter's* *mother-in-law* explained at large, [Matthew 8:14-17](../../../kjv/matthew/8/14-17).

Verse 32. ***When the sun did set*** — [Matthew 8:14](../../../kjv/matthew/8/14); [Matthew 8:14](../../../kjv/matthew/8/14).

Verse 34. ***Because they knew him*** — *To be the Christ*, is added here by several ancient and respectable MSS. and versions; but it appears to be only a *gloss*.

Verse 35. ***In the morning a great while before day*** — By πρωι, *the morning*, is to be understood the whole space of three hours, which finished the fourth watch of the night.
***And there prayed.*** — Not that *he* needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a *pattern* to us. Every thing that our blessed Lord did he performed either as our *pattern*, or as our *sacrifice*.

Verse 36. ***And Simon - followed after him.*** — κατεδιωξαν, *followed* *him eagerly*. They had now begun to taste the good word of God, and thought they could never hear too much of it. Many possess this spirit when first converted to God. O! what a pity that they should ever lose it! The soul that *relishes* God's word is ever growing in grace by it.

Verse 37. ***All*****men*****seek for thee.*** — Some to *hear*; some to be *healed*; some to be *saved*; and some, perhaps, through no *good* motive. There are all sorts of followers in the train of Christ; but how few walk *steadily*, and *persevere* unto the *end*!

Verse 38. ***The next towns*** — κωμοπολεις properly signifies such towns as resembled cities for *magnitude* and *number* of inhabitants, but which were not *walled* as were *cities*. The *Codex Bezae*, most of the versions, and all the *Itala*, read, *Let us go into the* *neighbouring villages*, AND INTO THE CITIES.
***For therefore came I forth.*** — εις τουτο, *for this purpose am I* *come forth*- to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The *towns* and the *villages* will not come to the preacher - the preacher *must go to* *them*, if he desires their salvation. In this, also, Jesus has left his ministering servants an *example*, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every *city* and *village* within his reach.

Verse 39. ***And he preached*** — *He continued preaching*- ην κηρυσσων: this is the proper meaning of the words: he never slackened his pace-he continued proclaiming the glad tidings of salvation to all - there was no time to be lost - immortal souls were perishing for lack of knowledge; and the grand adversary was prowling about, seeking whom he might devour. This zealous, affectionate, and persevering diligence of Christ should be copied by all his servants in the ministry; it is not less necessary *now* than it was *then*. Thousands, thousands of *Christians*, so called, are perishing for lack of knowledge. O God, send forth more and more faithful *labourers* into thy vineyard!

Verse [Mark 1:40](../../../kjv/mark/1/40). ***There came a leper*** — See the notes on [Matthew 8:2](../../../kjv/matthew/8/2), c. Should any be inclined to preach on this cleansing of the leper, *Mark* is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke.
I. Consider this leper.
1. He *heard* of Jesus and his miracles.
2. He *came* to him for a cure, *conscious* of his disease.
3. He *earnestly besought* him to grant the mercy he needed.
4. He *fell down* on his *knees*, (with *his face to the earth*,
[Luke 5:12](../../../kjv/luke/5/12),) thus showing his humbled state, and the distress
of his soul.
5. He *appealed* to his love - *if thou wilt* with a full conviction
of his *ability - thou canst*; in order to get healed.
II. Consider Jesus.
1. He is *moved with tender compassion* towards him: this is the
*alone source* of all human salvation.
2. He *stretches forth his hand*, showing thus his *readiness* to
relieve him.
3. He *touches* him; though this was prohibited by the law, and
rendered him who did it in any common case legally unclean.
4. He proves at once his *infinite love* and *unlimited power*, by
his *word* and by his *act; I will - be thou cleansed*; and
*immediately* his leprosy was *removed*.
But [Matthew 8:2](../../../kjv/matthew/8/2).

Verse [Mark 1:43](../../../kjv/mark/1/43). ***Straitly charged*** — See the reason for this, [Matthew 8:4](../../../kjv/matthew/8/4). This verse is wanting in two copies of the *Itala*.

Verse [Mark 1:45](../../../kjv/mark/1/45). ***Began to publish it much*** — Began to publish πολλα, *many things*; probably all that he had heard about our Lord's miraculous works.
***And to blaze abroad the matter*** — That is, his own healing; thinking he could never speak too much, nor too well, of him who had thus mercifully and miraculously cleansed him.
***Jesus could no more openly enter into the city*** — A city of Galilee, probably Chorazin or Bethsaida, in which he did not appear, for fear of exciting the jealousy of the secular government, or the envy and malice of the Jewish rulers.
***And they came to him from every quarter.*** — So generally had the poor man, who was cleansed of his leprosy, spread abroad his fame. And can we suppose that, of all these people who came to him from all parts, and to whom he preached the glad tidings of the kingdom, by the power and authority of God, few or none were saved? This is a common opinion; but every person who seriously considers it must see that it is unfounded. Without doubt, Christ had thousands that were brought to God by his ministry; though, in general, only those are mentioned who were constant attendants on his person. It would be strange, if, while God manifested in the flesh was preacher, there should be few brought to the knowledge of themselves, and of the truth! In this respect he does not permit his faithful ministers to labour in vain. The Son of man sowed the seed of the kingdom; and it afterwards produced a plentiful harvest. Multitudes of Jews were converted by the preaching of the Gospel; and the first Christian Church was founded at Jerusalem.

```json
{"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/images/missing.jpg","contentUrl":"https://realbiblebelievers.com/images/missing.jpg","width":640,"height":370,"caption":"Clarke's Commentary -  Mark 1"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1#webpage","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1","name":"Clarke's Commentary -  Mark 1","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1#primaryimage"},"datePublished":null,"dateModified":null,"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"Verse Mark 1:1. The beginning of the Gospel — It is with the utmost propriety that Mark begins the Gospel dispensation by the preaching of John the Baptis","breadcrumb":{"@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries","url":"https://realbiblebelievers.com/commentaries","name":"Commentaries"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary","name":"Clarke's Commentary"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark","name":"Mark"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1","url":"https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/1","name":"1"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]}
```