This “exegetical observations” paper isolates and describes the most significant interpretive issues within a selected text. Look at the sample paper below and do with Mark 14:1-11 one page.
Exegetical Observations on Mark 1:1–15
1. Contextual and linguistic issues
A. One of the most striking aspects of the text is the way that it is suffused with the
language of the Old Testament. Beyond the two explicit quotations, the depiction of John (2 Kings 1), the announcement of the coming Holy Spirit (Ezek 36, inter alia), proclamation of “the gospel” (Isa 52:7; 61:1), the wilderness setting (Ex 13; Isa 40), the Jordan River (Josh 3), he “torn” heavens (Isa 64:1), Jesus as the Son of God (Ps 2:7; 2 Sam 7:14); Jesus as the “beloved” son (Gen 22:2). In light of these many references to the OT, I wonder:
a. What does this demand of the reader? What kinds of information are we meant
to have in mind (or be willing to track down)? What kinds of expectations and
worldviews does Mark presuppose or aim to nurture? What nuances stand out now
, and how will these be developed or deepened?
b. Mark’s opening quotation of Isaiah calls hearers to prepare the way for the Lord
(1:3; cf. Isa 40:3). In context, Isaiah 40 announces God’s rule as characterized by
both compassion and recompense (40:10–11).
Jesus’s ministry will likewise be
marked by compassion (e.g., 1:23–44) as well as judgment (e.g., the criticism of the Pharisees in 2:23–3:6). How does Mark think that a person prepares the way of
the Lord?
2. Observations on the Greek text
A. Technically, verse 1 is not a sentence. It introduces the subject of the book (similar to Rev 1:1) and immediately justifies this subject by transitioning into its Scriptural explanation (Καθὼς γέγραπται, Mk 1:2).
B. In Mark 1:1, “the gospel” is something about Jesus (objective genitive: “the gospel about Jesus Christ”; this sense is present in 1:14, too: “the Gospel about God,” cf. also 1:15; 8:32). On the other hand, Mark surely believes that Jesus bears this good news uniquely as its singularly important herald. Thus it is his, Jesus’, gospel (subjective genitive).
C. The narrative of the Gospel begins abruptly in 1:4: “John came…” (ἐγένετο Ἰωάννης). Mark is capable of smoother transitions (e.g., 1:14). The omission of one here reinforces the close connection between John’s ministry and the ministry of the one who prepares the way of the Lord in vv.1–2.
D. In v. 5, Mark uses a singular verb ( “[the whole region] was going out” ἐξεπορεύετο) and then switches to plural (ἐβαπτίζοντο, “they were baptized… confessing, etc.”). This move from collective to the plural subject may emphasize the many individual acts of repentance.
E. The time is “fulfilled” (πεπλήρωται, 3rd sing., per. pas. ind.). The perfect tense underscores that the effect of the action is ongoing. The time—the messianic age foretold by Isaiah—has come to pass.
The passive voice implies both divine agency as well as the way in which Jesus’s coming has brought about this state. How have you seen or can you imagine a church today cultivating this sense of living in the new age?
3. Theological and/or ethical issues raised by the text
A. Mark 1:1–15 displays the character of God in many ways: it presupposes the gracious redemption of God (v.2-3), but also calls for full repentance (v. 4). It alludes to a conflict with Satan (1:5, 13) and God’s election of Jesus(1:1[?], 11). But the son needs to be baptized (why?). Mark describes the (eschatological) gift of Spirit of God (1:8) descending as a dove (1:10; why a dove?) upon Jesus.
There is an implicit Trinitarian theology here, though it would likely miss the aim of the narrative to linger on it. Even so, What other aspects of God’s character do you see? How do we appreciate this complexity?
