1 The beginning of the Good News of Jesus Christ, the Son of God.
2 As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you:
3 the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’”
4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins.
5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
6 John was clothed with camel’s hair and a leather belt around his waist. He ate locusts and wild honey.
7 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 loosen.
8 I baptized you in water, but he will baptize you in the Holy Spirit.”
9 In those days, Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.
10 Immediately coming up from the water, he saw the heavens parting and the Spirit descending on him like a dove.
11 A voice came out of the sky, “You are my beloved Son, in whom I am well pleased.”
12 Immediately the Spirit drove him out into the wilderness.
13 He was there in the wilderness forty days, tempted by Satan. He was with the wild animals; and the angels were serving him.
14 Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of God’s Kingdom,
15 and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
16 Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen.
17 Jesus said to them, “Come after me, and I will make you into fishers for men.”
18 Immediately they left their nets, and followed him.
19 Going on a little further from there, he saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets.
20 Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.
21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
24 saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!”
25 Jesus rebuked him, saying, “Be quiet, and come out of him!”
26 The unclean spirit, convulsing him and crying with a loud voice, came out of him.
27 They were all amazed, so that they questioned among themselves, saying, “What is this? What can this new doctrine be? For with authority he commands even the unclean spirits, and they obey him!”
28 The report of him went out immediately into all the region of Galilee and its surrounding area.
29 Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John.
30 Now Simon’s wife’s mother lay sick with a fever, and immediately they told him about her.
31 He came and took her by the hand and raised her up. The fever left her immediately, and she served them.
32 At evening, when the sun had set, they brought to him all who were sick and those who were possessed by demons.
33 All the city was gathered together at the door.
34 He healed many who were sick with various diseases and cast out many demons. He didn’t allow the demons to speak, because they knew him.
35 Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.
36 Simon and those who were with him searched for him.
37 They found him and told him, “Everyone is looking for you.”
38 He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.”
39 He went into their synagogues throughout all Galilee, preaching and casting out demons.
40 A leper came to him, begging him, kneeling down to him, and saying to him, “If you want to, you can make me clean.”
41 Being moved with compassion, he stretched out his hand, and touched him, and said to him, “I want to. Be made clean.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:12And the reason why He does not simply say that He went into the wilderness, but was driven, is that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
And the reason why He does not simply say that He went into the wilderness, but was driven, is that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:12 (from Homily 13 on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:13Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:12–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:22–27The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, "It was said to them of old time, but I say unto you." … For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) "He was teaching them as one who had power," and now, as the crowd witnesses, "with power He commands the evil spirits, and they obey Him."
The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, "It was said to them of old time, but I say unto you." … For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) "He was teaching them as one who had power," and now, as the crowd witnesses, "with power He commands the evil spirits, and they obey Him."
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:22 and 1:27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:35After that the Lord had cured the sick, He retired apart. Wherefore it is said, "And rising very early in the morning, He went out and departed into a desert place." By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. It goes on, "and there prayed." … For He shews to us that we ought to attribute to God whatever we do well, and to say to Him, "Every good gift cometh down from above," … from Thee.
After that the Lord had cured the sick, He retired apart. Wherefore it is said, "And rising very early in the morning, He went out and departed into a desert place." By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. It goes on, "and there prayed." … For He shews to us that we ought to attribute to God whatever we do well, and to say to Him, "Every good gift cometh down from above," … from Thee.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:35; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 1:41By his word alone he might have healed the leper; but he applied, at the same time, the touch of his hand, to express the feeling of compassion. Nor ought this to excite our wonder, since he chose to take upon him our flesh, that he might cleanse us from our sins. The stretching out of his hand was therefore an expression and token of infinite grace and goodness. What we indolently read, and coldly pass by, cannot be duly weighed without great astonishment.
By his word alone he might have healed the leper; but he applied, at the same time, the touch of his hand, to express the feeling of compassion. Nor ought this to excite our wonder, since he chose to take upon him our flesh, that he might cleanse us from our sins. The stretching out of his hand was therefore an expression and token of infinite grace and goodness. What we indolently read, and coldly pass by, cannot be duly weighed without great astonishment.
John Calvin, Commentaries, on 1:40–45 (Harmony, on Matthew 8:3); Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 1:13Mark observes this circumstance of his being in the wilderness - that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies.
Mark observes this circumstance of his being in the wilderness - that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies.
Matthew Henry, Commentary on the Whole Bible, on 1:9–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 1:1The beginning of the Gospel of Jesus Christ - The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book.
The beginning of the Gospel of Jesus Christ - The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book.
John Wesley, Explanatory Notes upon the New Testament, on 1:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Mark 1:35He was about to begin His first preaching and healing circuit; and as on similar solemn occasions … He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him!
He was about to begin His first preaching and healing circuit; and as on similar solemn occasions … He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:35; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Mark 1
Mark 1:1–41, World English Bible
Mark 1 in the Bible · Told in the Story: Chapter 10, A Voice in the Wilderness, Chapter 11, The Baptism and the Testing, Chapter 16, The Year of the Lord’s Favor, Chapter 17, Fishers of People, Chapter 18, Through the Roof
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:12And the reason why He does not simply say that He went into the wilderness, but was driven, is that thou mayest understand that it was done according to the word of Divine Providence. By which also He shews that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:12 (from Homily 13 on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:13Consider also that Christ dwells among the wild beasts as man, but, as God, uses the ministry of Angels. Thus, when in the solitude of a holy life we bear with unpolluted mind the bestial manners of men, we merit to have the ministry of Angels, by whom, when freed from the body, we shall be transferred to everlasting happiness.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:12–13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:22–27The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, "It was said to them of old time, but I say unto you." … For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) "He was teaching them as one who had power," and now, as the crowd witnesses, "with power He commands the evil spirits, and they obey Him."
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:22 and 1:27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 1:35After that the Lord had cured the sick, He retired apart. Wherefore it is said, "And rising very early in the morning, He went out and departed into a desert place." By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. It goes on, "and there prayed." … For He shews to us that we ought to attribute to God whatever we do well, and to say to Him, "Every good gift cometh down from above," … from Thee.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 1:35; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 1:41By his word alone he might have healed the leper; but he applied, at the same time, the touch of his hand, to express the feeling of compassion. Nor ought this to excite our wonder, since he chose to take upon him our flesh, that he might cleanse us from our sins. The stretching out of his hand was therefore an expression and token of infinite grace and goodness. What we indolently read, and coldly pass by, cannot be duly weighed without great astonishment.
John Calvin, Commentaries, on 1:40–45 (Harmony, on Matthew 8:3); Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 1:13Mark observes this circumstance of his being in the wilderness - that he was with the wild beasts. It was an instance of his Father's care of him, that he was preserved from being torn in pieces by the wild beasts, which encouraged him the more that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies.
Matthew Henry, Commentary on the Whole Bible, on 1:9–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 1:1The beginning of the Gospel of Jesus Christ - The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book.
John Wesley, Explanatory Notes upon the New Testament, on 1:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Mark 1:35He was about to begin His first preaching and healing circuit; and as on similar solemn occasions … He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:35; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.