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The Temptation of Jesus
12 yThe Spirit immediately drove him out into the wilderness. 13 yAnd he was in the wilderness forty days, being ztempted by aSatan. And he was with the wild animals, and bthe angels were ministering to him. Jesus Begins His Ministry
14 cNow after John was arrested, Jesus dcame into Galilee, proclaiming the gospel of God, 15 
and saying, e“The time is fulfilled, and fthe kingdom of God is at hand;5 grepent and believe in the gospel.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:12–15.

12절) 성령이 곧 예수를 광야로 몰아내셨다. 예수님의 시험 당하심에 있어서 궁극적인 주체는 성령 하나님이시다. 사탄이 시험을 한 것이 사실이지만 그 시험의 자리, 광야로 나아가신 것은 성령에 의해서 였던 것이다. 본문의 몰아내다라는 단어는 ‘엑발로’라는 단어로 마가복음에서 18번 등장하는 단어로 귀신을 쫓아낼때 주로 사용하던 단어이다. 
- This time (contrast v. 10) the NIV translates the word meaning “at once” or “immediately” (euthys). Mark used the verb ekballō a total of seventeen times, most often about exorcisms so that something stronger than “sent … out” is needed, something like “drove … out” (RSV, NRSV, REB) or “impelled” (NASB). The idea is that of divine necessity, not that Jesus was reluctant to go. The “desert” was the place of John’s preaching (vv. 3–4); it was also the place of Jesus’ temptation.
NIV New International Version
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 44.

13절) 광야에서의 40일, 하지만 마가는 이 광야에서의 시험을 매우 간략하게 기록하고 있다. 
- The “forty days” recalls Moses on the mountain (Exod 24:18; 34:28), Elijah’s journey to the sacred mountain (1 Kgs 19:8), Jesus’ instruction of his disciples (Acts 1:3), and perhaps even Israel’s forty years in the wilderness (especially Deut 8:2). The word translated “tempted” also means tested, and that is probably the primary idea here. “Satan” is the anglicized form of the Greek transliteration of a Hebrew word meaning adversary. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 44.

사탄에게 시험을 받으시고 들짐승과 함께 계심. 
- Mark’s inclusion of wild animals in the temptation story is variously explained as an allusion to Jesus as the second Adam (Waetjen 1989:75–76) or to the persecution that Christians in Rome experienced during Nero’s reign (Best 1965:8–9). Such interpretations should be regarded cautiously. While they are not implausible in themselves, there is little, if anything, in the rest of this Gospel to support them. The presentation of Jesus as the second Adam is a prominent theme in Luke, but there is no explicit depiction of Jesus in these terms in Mark. Furthermore, the wild animals appear only in this passage. They are not mentioned in the apocalyptic discourse of Mark 13 at all, where the testing of Jesus’ disciples is a central theme. On balance, it is better to take this reference as an indication that Jesus was alone, a theme that comes to a climax during the crucifixion. Except for the presence of the angels and wild animals Jesus was alone in his temptation (Lane 1974:61). There was no human comfort or support, and in that loneliness he was tempted by Satan. Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 40.

요한의 세례와 광야의 시험을 통과하신 이후에 이제 공식적인 사역의 시작을 알리시는 주님

14절) 요한이 잡힌 후, 본문은 신적 수동태의 형태를 띠고 있다. 이후 주님의 잡히심을 떠올릴 수 있다. 
- Mark placed the beginning of Jesus’ ministry after the imprisonment of John, although he did not describe John’s imprisonment and death until 6:14–29. Actually the word Mark used (paradidomi) means to hand over and is used to refer to the betrayal and arrest of Jesus in 9:31; 10:33; 14:21, 41. Its use with reference to John suggests that his death foreshadowed that of Jesus. The use of the passive voice implies that what was done was in accordance with God’s purpose.1
1 This use is called the “divine passive.” It probably had its origin in the reluctance of the Jews to use the sacred name Yahweh. It was one of many substitutes for the divine name.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 45–47.
이제 갈릴리에서 하나님의 복음을 전파하심, 그 하나님의 복음의 구체적인 내용이 바로 15절이다. 

15절) 때가 찼다. 하나님 나라가 가까이 왔다. 회개하고 복음을 믿어라. 
본문의 때는 크로노스가 아니라 카이로스이다. 또한 하나님 나라는 복음서에서 매우 중요한 주제인데 마태의 경우 하나님이라는 단어를 사용하지 못해서 천국이라고 표현하기도 했다. 1세기 유대인들은 하나님 나라의 미래적 성격을 강조한데 반하여 마가는 하나님 나라의 현재적 성경을 강조한다. 마가의 표현은 사람들의 마음에 대한 왕의 다스림, 통치, 지배, 하나님의 주권을 암시한다. 
- The word translated “time” (kairos) means a favorable, opportune, or significant time as opposed to mere chronology. Here Mark referred to the time appointed by God for the fulfillment of his promises. The period of preparation, that of ancient Israel and John, was complete. The divinely appointed time had come. The prophecies were being fulfilled in Jesus.
The expression “kingdom of God” appears fourteen times in Mark (also 4:11, 26, 30; 9:1, 47; 10:14, 15, 23, 24, 25; 12:34; 14:25; 15:43). According to the Synoptic Gospels, it was the major subject of Jesus’ message. In first-century Judaism it described a future, earthly kingdom in which God through Israel would rule over the nations. With the possible exceptions of 14:25 and 15:43, however, in Mark it refers to a present, spiritual kingdom rather than a future, earthly one. Therefore the expression refers to the kingly rule, the reign, the dominion, the sovereignty of God in the hearts of people. “Realm” in the sense of sphere of influence might be a better translation, but it too is subject to misunderstanding. “Reign” probably is the best translation.
Jesus claimed that the kingdom, which to most Jews seemed far in the future, had drawn near with his appearance. On linguistic grounds either “is near” or “is at hand” (RSV, NASB) or “has come near” (NRSV) is a better translation than “has come” (cf. use in 14:42). One of the former alternatives is preferable on theological grounds as well. The reign of God began to take place in the life and ministry of Jesus, but it was not fully manifested then and will not be until Jesus returns. Therefore a present, mystical kingdom does not rule out the possibility of a future, earthly one. Mark, however, says little about that. Jesus, like John (cf. v. 4), preached repentance, but the distinctive element in his message was faith or commitment or trust. The necessity of faith is a major subject in Mark, underscoring the theological motivation of the writing. Note especially the commands to believe in 1:15; 5:36; 11:22, 24 and the rebuke of unbelief in 4:40; 6:6; 9:19. Note also how faith is commended in 2:5; 5:34; 9:23; 10:52; 11:23.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 47.

- 하나님이 복음이 전파되는데 그 때가 요한이 잡힌 후였다. 하나님 나라가 이미 임했는데 여전히 무고한 자가 잡히고 죽임을 당하는 상황이 벌어진다. 이는 지금 하나님 나라가 이미와 아직의 팽팽한 긴장감 속에 확장되고 있기 때문이다. 하나님 나라의 현재적 의미와 종말적인 의미를 우리는 모두 명심해야 할 것이다. 본문의 '가까이 왔다’라는 표현이 바로 이미와 아직의 이중적 의미를 모두 보여준다. 예수의 초림으로 이미 임했지만 아직 임하지 않은 재림을 기다리는 우리들을 말하는 것이다. 하나님 나라의 복음은 개인적인 버전과 사회적인 버전을 서로 나눌 수 없을 정도로 긴밀하다. 개인적 회심과 사회적 회심을 우리는 생각할 수 있다.
- The kingdom of God expresses the hope for a world in which the powers of sin, death and darkness are replaced by peace, justice and the worship of the one true God. In essence, it is the hope that the rule of God would be restored over all of creation.
Yet here at the beginning of Jesus’ ministry we encounter a disturbing paradox. If, as Jesus proclaimed, the kingdom of God is near, how is it that John the Baptist, who appeared as the herald of Jesus’ message, was arrested and eventually put to death? According to Mark 1:14 it was not the forty days in the wilderness, but John’s arrest that marked the start of Jesus’ ministry. If the rule of God were about to be restored over creation, we would expect things to work out differently.
The Greek verb translated “is near” can mean either “has arrived” or “has almost arrived.” Since either translation is possible, we must look at the context for clues that point to Mark’s meaning. The first one is found in Jesus’ announcement that the time has come (or is fulfilled). The time that is fulfilled is the time of waiting, and this observation implies that the kingdom of God is actually here (Beasley-Murray 1986:73). If the kingdom were not here, the time of waiting would not be over.
On the other hand, John’s arrest is a precursor of Jesus’ death. That is to say, if the kingdom of God is really present, how is it possible that innocent people still suffer and die? This observation suggests that the kingdom is either not present or not completely present. If we take both statements seriously, that is, without allowing either one to negate the other, then we arrive at the conclusion that the kingdom of God has actually come into history, although we are still waiting for its complete realization (Schnackenburg 1971:141–42). As we look more closely in the following sections at Jesus’ ministry, we will try to figure out inductively what it means to affirm that the kingdom of God is actually, though not completely, here.
For this reason Jesus called people to repent and believe. John had called people to embrace the new thing God was doing. With Jesus, embracing this new thing becomes even more complex for he invites us to turn away from our expectations about how the rule of God comes. Believing the gospel means affirming what God does, particularly when our expectations are not met. There is a fundamental tension between the hopes that Jesus’ ministry generated and the course of events as they unfolded according to God’s will. The need for repentance did not disappear when John’s ministry came to an end. On the contrary, the call to repent and believe was essential to Jesus’ ministry.
Repenting and believing are as important for Jesus’ modern followers as they were for his first ones. Jesus’ gospel was not packaged into a personal version for those who seek inner peace and a social version for those who want to change the world. In Mark the personal and social dimensions of the gospel are inseparable. The kingdom of God addresses us personally, just as it addresses the structures of our life together. Picking and choosing the aspects of the gospel we like is a matter for repentance, just as embracing those aspects of the gospel that make us anxious is a matter for faith.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 41–42.


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The Baptism of Jesus
9 rIn those days Jesus scame from Nazareth of Galilee and was baptized by John in the Jordan. 10 And when he came up out of the water, immediately he tsaw uthe heavens being torn open vand the Spirit descending on him like a dove. 11 
And wa voice came from heaven, x“You are my beloved Son;4 with you I am well pleased.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:9–11.

특별히 마가복음은 일반적으로 다른 복음서에서 예수의 출생이나 족보에 대해서 기록하는것과 달리 이런 언급(출생, 유년시절, 가족)이 없이 바로 예수의 사역에 집중한다. 

10-11절) 곧(immediately-유티스)은 마가복음에서 매우 자주 사용되는 단어로 신속함, 긴급성을 나타내는데 마가는 어떤 사건으로 갑자기 관심이 바뀔때 주로 이 단어를 사용했다.(42번 사용) 
- Immediately is a favorite word of Mark’s (he uses Gk. euthys, “immediately, at once,” 41 times). It imparts a sense of speed and urgency and often introduces a new incident or a surprising turn of events within an   p 1894  incident. The Spirit of God descends upon Jesus in his baptism (see notes on Matt. 3:16; Luke 3:22). Jesus is thus commissioned for a unique service (cf. Isa. 11:2; 42:1; 61:1). Mark’s allusions to the OT here involve Jesus’ claim to be the Son of God (Ps. 2:7) and the servant of God (Isa. 42:1). The heavenly voice confirms the eternal, love-filled Sonship of Jesus (see note on Matt. 3:17). Note that all three persons of the Godhead—the Spirit, the Father, and the Son—are involved here. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1893–1894.

주님께서 요한으로부터 세례를 받으시고 물에서 올라오실때 하늘이 갈라지고 성령이 비둘기 같이 예수님께 임하였다. 이처럼 하늘이 갈라지는 것은 이제 침묵의 시대를 종결하고 새로운 시대가 임한다는 것을 가시적으로 보여주는 것이다.(사 64:1) 이는 새로운 시대를 알리는데 이후 막 15:38을 통해서 주님이 십자가에서 죽으실때 성소의 휘장이 갈라지는 것과 유사하다. 
- Inasmuch as the word “baptize” means to immerse, the expression “coming up out of the water” almost certainly refers to from beneath the water rather than upon the bank. In the latter part of v. 10 and in v. 11 Mark’s theological concern becomes apparent. First, by implying that Jesus alone saw and heard the supernatural manifestations, Mark provided the first intimation of his secrecy motif. The true identity of Jesus is concealed from the characters of the story, but not from the readers/hearers. Second, by using the expression “heaven being torn open,” he suggested divine intervention and new revelation after a period of silence (cf. Isa 64:1). The expression seems to imply the advent of a new age in which things will be quite different from the old. The same word with the same implication is used again in 15:38 in connection with the tearing of the temple curtain. The dramatic opening of heaven may suggest further that God is accessible to an extent not previously known. The descent of the Spirit is suggested by Isa 61:1, but the source of the comparison of the Spirit to a dove is uncertain because the Old Testament never, and rabbinic literature but rarely, makes the association. Perhaps the source is meditation upon Gen 1:2. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 42–43.

본문에서 말하는 하늘은 일반적으로 하나님께서 말씀하시는 것의 대체어이다. 본문의 ‘내 사랑하는 아들’이라는 표현은 이스라엘 왕의 대관식에서 사용하는 표현으로 이는 예수가 하나님의 아들로 하나님의 새로운 백성들즉 새로운 이스라엘, 이후에 교회로 불리울 이들의 진정한 왕임을 선포하는 것이다. 
- Here the word “heaven” exemplifies the Jewish practice of using substitutes for the divine name. God himself spoke!5 The first part of the heavenly pronouncement reflects Ps 2:7, an enthronement psalm used for the coronation of kings of Israel. There may also be an allusion to the beloved son Isaac, who was intended for a sacrificial death (Gen 22:2). By identifying Jesus as God’s Son, Mark recognized him as the true King of the new people of God, the new Israel, which was later called the church. The second part alludes to Isa 42:1, which is part of the first of the Servant Songs, the most famous of which is 52:13–53:12. Therefore Mark also recognized Jesus as the true Servant of the Lord.
Mark’s treatment of the baptism, though very brief, is important from a theological standpoint. The Gospel opens with a statement that Jesus is the Son of God. At the baptism God himself affirmed that Jesus is his Son. The purpose of both passages—and especially the second—is to inspire the readers/ hearers to acknowledge Jesus as Son of God and to love and take pleasure in him.

5 Some, however, have claimed that it was the Bath Qol, the “daughter of the voice,” a mere echo of the divine voice during the period after prophecy had ceased. With the appearance of John and Jesus, however, prophecy revived.
 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 43.

하나님께서 이 요한의 세례를 통해서 예수님께서 하나님의 아들이심을 또한 그분을 기뻐하신다는 사실을 확증하고 계신 것이다. 이처럼 이 세례를 예수님의 사역의 시작을 공식적으로 선포하는 중요한 의식이었다. 

그러면 왜 하나님의 아들이신 예수님이, 죄가 없으신 분이 요한의 세례를 받으셨을까? 세례는 교회 공동체 앞에서 죄에 대해서 죽고 의에 대해서 다시 살아난다는 것을 선언하는 것이다. 그런데 죄 없으신 분이 요한의 세례를 받으셨다. 이는 그분이 요한(대제사장 스가랴의 아들-레위 지파의 후손)의 사역을 인정하셨고, 공식적으로 자신의 사역의 시작을 알리기 위해서이다. 주님은 자신이 세례를 받으심으로 말씀하셨던 바 ‘모든 의를 이루는 것이 합당하니라(마 3:15)’는 말씀을 이루기 원하셨다. 


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4 fJohn appeared, baptizing in gthe wilderness and proclaiming ha baptism of irepentance jfor the forgiveness of sins. 5 And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, kconfessing their sins. 6 Now John was lclothed with camel’s hair and lwore a leather belt around his waist and ate mlocusts and nwild honey. 7 And he preached, saying, o“After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie. 8 pI have baptized you with water, but qhe will baptize you with the Holy Spirit.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:4–8.

4절) 죄사함을 받게 하는 회개의 세례를 전파하는 세례 요한. 세례를 죄사함의 수단이 아니라 진정한 회개를 했다는 것을 표현하는 예식이다. 그러므로 반드시 세례에 앞서서 회개가 이루어져야 한다. 죄사함을 위해서는 반드시 회개를 해야하고 회개를 받은 사람만이 세례를 통해서 교회의 일원이 되는 것이다. 회개를 죄로부터 돌이켜서 죄 용서를 위해 하나님께로 향하는 것이다. 
- John prepares the way by calling people to repentance (see notes on Matt. 3:2; 3:5–6): turning away from sin and turning to God for forgiveness of sins. Repentance had to precede baptism, and thus baptism was not the means by which sins were forgiven but rather was a sign indicating that one had truly repented. John labors in the wilderness as a place of purification and fulfillment of prophecy (Isa. 40:3). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1893.

광야는 하나님을 만나는 곳, 하나님께서 자신을 드러내시고 시험하시고 그분의 백성을 구원하시는 곳이다. 
- The “desert” is a major theme in the introduction (vv. 3, 4, 12, 13). In the Bible it is more than a geographical place; it is the place where God meets, reveals himself to, tests, and saves his people. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 40.

- Baptism is not a major subject in Mark. Outside of the introduction, allusions to the baptism of John occur in 6:14, 24, 25; 8:28 (these allusions are clearer in Greek, where John is called “the Baptizer”), and a clear reference is in 11:30. The baptism of Jesus is briefly described in 1:9–10. Baptism symbolizes being overwhelmed by the Holy Spirit in v. 8 and by suffering and death in 10:38–39. But nothing corresponds to Matt 28:19 or John 4:1–2. Nor did Mark indicate how or when the prediction of v. 8 was fulfilled, though Mark’s readers would recognize Jesus as the more powerful, coming one who baptizes with the Spirit.
John’s message, like that of the prophets, consisted first of a call to repentance. The Greek word translated “repentance” literally means change of mind, but its New Testament meaning has been greatly influenced by that of several Old Testament words so that it refers to returning to God and changing one’s whole course of life. The word translated “forgiveness” means sending away or remission.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 41.
5절) 요단강에서 세례를 받는 이 모습은 이스라엘의 출애굽을 연상시킨다. 요단을 건너는 사건은 애굽의 죄로부터 죽고 새로운 하나님의 땅을 향해 나아가는 것인데 이처럼 요단에서 세례를 받음으로 죄에 대해서 죽는 것을 말한다. 


6절) 세례 요한의 복장과 삶 : 그는 낙타 털 옷을 입고 허리에 가죽띠를 띠었다. 그리고 그의 음식은 메뚜기와 석청이었다. 이 모습에서 우리는 특별히 엘리야 선지자를 떠올리게 된다.(왕하 1:8)

7-8절) 세례 요한은 물로 세례를 베풀었지만 세례 요한 뒤에 오시는 주님은 성령으로 세례를 베푸실 것이다. 
- John’s expectation of the mightier one is connected with Isa. 40:3. The coming one (Isa. 40:3; Mal. 3:1) is both human (sandals) and divine (“the Lord,” Isa. 40:3) and will baptize … with the Holy Spirit (see note on Matt. 3:11). Untying the straps of sandals can be the responsibility of a low servant, but it was something that a Jewish person was not supposed to do. The baptism with the Spirit represents the fulfillment of God’s promises in the OT (see Isa. 32:15; 44:3; Ezek. 11:18–19; Joel 2:28). Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1893.

- John’s message concerned not only a way of life and a rite symbolizing that way of life but a person. The concepts of a coming one and a powerful one have messianic implications. The concept of baptism “with the Holy Spirit” (v. 8) fulfills Isa 32:15; 44:3; Ezek 11:19; 36:26–27; 37:14; Joel 2:28–29. Mark never described Jesus as baptizing with the Spirit and elsewhere said comparatively little about the Spirit. Outside of the introduction, where the Spirit is mentioned three times, the only references are 3:29 (“blasphemes against the Holy Spirit”); 12:36 (“David … by the Holy Spirit declared”); and 13:11 (“it is not you speaking, but the Holy Spirit”). Presumably the reader is left to understand that the baptism with the Spirit takes place after the close of the narrative. At various places Mark’s account points beyond itself by leaving promises unfulfilled. Mark did not make a practice of reading into the life of Jesus things that took place or became prominent later. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 41.




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1 The beginning of the gospel of Jesus Christ, athe Son of God.1 
2 bAs it is written in Isaiah the prophet,2
c“Behold, I send my messenger before your face,
who will prepare your way,
3 dthe voice of one crying in the wilderness:
e‘Prepare3 the way of the Lord,
make his paths straight,’ ”


 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:1–3.

1절) 하나님의 아들, 예수 그리스도의 복음의 시작
마가는 자신의 복음서를 시작하면서 분명하게 이것이 예수의 이야기임을 밝히며 그 주인공이신 예수님께서 메시야(그리스도)이심을 또한 하나님의 아들이심을 밝힌다. 그리고 그분의 이야기가 바로 복음임을 힘주어 선포하면 자신의 복음서를 시작하고 있다. 본문의 등장인문들은 예수님이 누구신지에 대해서 분명히 알지 못했지만 이 책을 읽고 듣고 있는 이들은 이 복음서를 시작하면서 분명하게 그분이 누구이신지에 대한 마가의 선포를 듣고 있는 것이다. 
- The “gospel” is an important subject in Mark. The word euangelion appears seven times (also 1:14–15; 8:35; 10:29; 13:10; and 14:9. Cf. also 16:15) versus only four times in Matthew and none in Luke and John (but Matthew has the cognate verb once and Luke ten times). By his frequent use of the term, Mark emphasized the freshness and even revolutionary character of the message of Jesus. This message offered hope to the neglected and oppressed.
The name “Jesus” is the Greek equivalent of the Hebrew “Joshua” (both words have been anglicized), which means Yahweh (or simply God) saves. As a common name in the first century, it was shared by two or three other persons who are mentioned in the New Testament: Barabbas (Matt 27:16–17, NRSV, NEB), Jesus Justus (Col 4:11), and Joshua (Acts 7:45; Heb 4:8, KJV; see explanation above). Josephus referred to about twenty different persons who had the name. Mark used it eighty times without stressing the theological significance of the name.
The Greek word “Christ” is the equivalent of the Hebrew “Messiah” (again both are anglicized) and is actually translated “Messiah” in some passages by the NRSV, NEB, REB, and GNB. Both mean the anointed one, i.e., a person commissioned by God for a special task. In the Old Testament priests (Exod 29:7, 21), prophets (1 Kgs 19:16), and kings (1 Sam 10:1) were anointed for special tasks. Mark did not describe Jesus as a priest, and he said very little explicitly about him as a prophet (cf. 6:4, 15; 8:28); but in 15:2, 9, 12, 18, 26, 32 he described him as the king of the Jews/Israel. In the first century some Jews looked forward to an anointed king who, they hoped, would restore the kingdom of David and consummate the age. The term “Christ” or “Messiah” was originally a title, but by Mark’s day it was on the way to becoming a proper name (cf. 9:41). The word appears only seven times in Mark (here; 8:29; 9:41; 12:35; 13:21; 14:61; 15:32; also 1:34 as a variant reading), probably reflecting accurately the reluctance of Jesus to employ it or to accept it when used by others because of its nationalistic connotations. The only instance where Jesus used it with reference to himself is 9:41 and there in an oblique way. For Mark and his readers/hearers Jesus was the one above all others who was anointed by God for the greatest task of all times. Evidently at his baptism (1:9–11) Jesus was formally anointed for his special mission.
The words “the Son of God” are omitted by one of the earliest and best Greek manuscripts, two other manuscripts of medium quality, two versions (translations) of medium value, and some nine early Christian writers who quote the verse. The textual evidence, however, heavily favors authenticity, and the omission may have been accidental due to six consecutive words in the Greek text having the same ending. Elsewhere Mark used the title at 3:11 and 5:7 in the confession of evil spirits and in 15:39 in the climactic confession of the centurion. To these ought to be added “Son of the Blessed One” in the question of the high priest in 14:61 and “Son” alone in the very important divine attestations of 1:11; 9:7.
Still further allusions to Jesus as Son occur in 12:6; 13:32. Although the demons confessed Jesus as Son of God in Mark, the disciples never did. Jesus did not explicitly refer to himself as Son, but the idea is implicit in 12:6; 13:32. Although not frequently used, the title comes at crucial points in the narrative and obviously is an important one, perhaps the most important one. That the title appears near the beginning and end of the Gospel, bracketing the entire book so as to emphasize this truth to the readers/hearers, is especially significant. Although used of angels (Job 1:6), the nation Israel (Hos 11:1), and Davidic kings (2 Sam 7:14) in the Old Testament and of rulers, deliverers, and healers in the Greco-Roman world, Mark doubtless used it to refer to the unique relationship of Jesus to the only true God.
The very first sentence therefore evidences that Mark’s Gospel is more than a narrative of events. It is also a theology, primarily a Christology. Although the characters in the story struggle with Jesus’ identity, the readers/hearers know from the beginning that he is the promised Messiah and the very Son of God.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 38–39.

2-3절) 마가는 이 복음의 시작을 이사야의 예언의 성취라고 말한다. 이 예언은 사 40:3; 말 3:1에 이미 선포된 것이다. 특히 하나님께서 자신의 사자(천사)를 먼조 보내 준비한다라는 이 표현은 이미 출 23:20에 이미 선포된 내용을 말라기에서 3:1; 4:5-6에 기록한 내용이었다. 출애굽한 이스라엘이 약속의 땅을 차지하였지만 얼마지나지 않아 앗수르와 바벨론에게 멸망당해 버린다. 이후 이사야 선지자는 바벨론의 포로로부터 돌아와 회복될 것을 예언한다. 하지만 이 유다의 회복은 잠시, 주전 63년에 예루살렘은 로마에 의해서 다시 정복당하고 만다. 이러한 시대에 마가복음은 시작된다. 무자비한 헤롯에 의해서 새로운 성전이 건축중인 때였다. 
이렇게 또다시 로마의 지배하에 있던 때에 이사야와 말라기 선지자의 메시지가 선포되며 그분의 도래를 외치고 있는 것이다. 
- This reference to Isaiah, however, is not as simple and straightforward as it might first appear. In fact, the first part of Mark 1:2 does not come from Isaiah at all but from the Greek version of Exodus 23:20, where God promises to send an angelic messenger ahead of the twelve tribes to prepare the way for their entry into the Promised Land. Much later at the close of the prophetic era in Malachi 3:1 these words were used again to predict the appearance of another messenger whose task is to announce the coming of the Lord. And the last words of the book of Malachi (4:5–6) reveal that this messenger will be none other than Elijah, who did not die but was taken to be with God. In between the conquest of the Promised Land and the end of the prophetic era is the promise of Isaiah 40:3, quoted here in part in Mark 1:3, about a messenger who heralds the return of the Jewish exiles from Babylon.
These opening verses depict in broad strokes the entire sweep of Israel’s history after the exodus. The messenger of Exodus 23:20 had come, and over a period of two hundred years the people of Israel had gained control of the land. They lost the land in a series of wars with Assyria and Babylon in the sixth, seventh and eighth centuries b.c. In 587 b.c. Jerusalem was completely destroyed, and Babylon became the new cultural center for the people of Judah. The messenger of Isaiah 40 had prophesied that the exiles would return from Babylon, that Jerusalem would be restored and that God would once again become the king and protector of Judah. This prophecy was one of several that encouraged the hope that God would restore the sovereignty of the royal house and extend the borders of Judah to the boundaries of the kingdom of David. In 538 b.c. the first exiles returned to Jerusalem, but the people of Judah did not regain their independence until 140 b.c. They lost it again in 63 b.c., when Jerusalem surrendered to Roman General Pompey. Yet by the end of that century the work of rebuilding Jerusalem was complete except for the construction of a new temple on the scale of the one Solomon had built.
As Mark’s Gospel opens, a grand, new temple funded by the ruthless Herod the Great was still under construction. The people of Judah were once again subject to a foreign power, and the temple was being built from the fortune of a king whose only passion was power. The great promise of the messenger of Isaiah 40 had yet to be realized, and the messenger of Malachi 3:1 had not appeared in any sense.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 29–30.

결국 광야에서 외치는 자의 소리는 구약의 엘리야로 대표되는 세례요한이다. 그의 선포는 “주의 길을 준비하라 그의 오실길을 곧게 하라”였다. 이처럼 이스라엘을 향한 복음, 구원의 메시지는 구약으로부터 지속적으로 선포된 것의 완성으로 나아가는 것이다. 
이제 드디어 하나님의 때, 카이로스가 임한 것이다. 



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