Gospel of Mark Chapter 1 Vs. 15

 Jesus Begins His Ministry

Mark 1:15 “And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”

The time is... There are 12 major events fulfilled at this time in God’s plan.

The Time Is Fulfilled For

1. The coming of the Messiah (Gen. 3:15; Dan. 9:24-26; Isa. 9:6-7)

2. The fullness of time (Gal. 4:4-6)

3. The last dispensation or probationary period before God takes over the kingdoms of this world (Mat. 13:1-58; Mat. 24-25; Rev. 11:15; 19:11-21; 20:1-10)

4. The final opportunity for Israel to prove herself worthy of God’s trust (Mat. 21:43; Rom. 9-11)

5. The fullness of grace and truth (John 1:16-17; 1Pet. 1:10-12)

6. The times of ignorance of God to cease (Acts 17:30)

7. The kingdom of heaven to be offered (Mat. 3:2; 4:17)

8. The full demonstration of the kingdom of God among men (Mat. 12:28; Acts 10:38; John 10:10; 2Cor. 4:1-18:20)

9. The acceptable year of God (Isa. 61:1-2; Luke 4:16-21; John 10:10)

10.The building of a church of both Jews and Gentiles (1Cor. 12:13; Eph. 2:14-15; 3:1-6)

11. Evangelization of the world (Mat. 28:19-20; Mark 16:15-20; Luke 24:47; Acts 1:4-8; 10:43)

12. Blotting out of the old covenant (Col. 2:14-17). For other points see, John 19:30.

The time (ὁ καιρὸς)

That is, the period completed by the setting up of Messiah's kingdom. Compare the fullness of the time, Gal. 4:4.

is at hand... Because the King was present.

repent ye, and... This was the message of John (Mat. 3:2), Jesus (Mat. 4:17), the apostles (Mat. 10:7-10; Mark 6:7-13), and the gospel preachers following them. It was not to be for Jews or the early church days only (Luke 13:1-5; Acts 2:38-39; 3:19; 17:20; 19:8; 20:25; 28:23, 28:31; 1Cor. 4:20). Repentance (see verse 4), and faith (see Rom. 1:16), are man’s required responses to God’s gracious offer of salvation (Acts chapters 20-21).

Repent (μετανοεῖτε)

A word compounded of the preposition μετά, after, with; and the verb νοέω, to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Μετάνοια repentance is therefore, primarily, an after-thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice. Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word. Paul distinguishes between sorrow (λύπη) and repentance (μετάνοια) and puts the one as the outcome of the other. Godly sorrow worketh repentance (2Cor. 7:10). Mark adds and believe in the Gospel.

believe the gospel... Two things one must do to be saved:

1. Repent (Mat. 4:17; Luke 13:1-5; Rom. 10:9-10; 1Jhn. 1:9)

2. Believe (and obey) the gospel (Mark 16:15-16; Rom. 1:16; 8:12-13; Col. 3:6)

Not time in a chronological sense, but the time for decisive action on God’s part. With the arrival of the King, a new era in God’s dealings with men had come (see Gal. 4:4).

Jesus’ proclamation stresses the importance of that present time. The sphere of God’s sovereign rule is extending into humanity with new intensity. All, even Israel, are to repent by God’s grace, turning from sin and to righteousness, not just outwardly but with the heart.

Along with repenting must come believing, putting trust in Jesus’ message and thus right from the start, to some extent, in Jesus Himself.

There was a gap of time here between the temptation and the time Jesus came into Galilee. This John spoken of here, is John the Baptist. He was imprisoned because he spoke out against Herod marrying his sister-in-law, Herodias. This is found (in Mark 6:18-19).

When Jesus came into any area, it was for a purpose. Here we see Him coming into Galilee, to preach the gospel of the kingdom of God. The purpose of preaching is to change people, to cause them to begin again in Jesus. The gospel as we have said before, is good news. Believers are not like the world that has no hope. We have hope of an everlasting kingdom, if we believe in Jesus.

The kingdom of God is actually everything that exists. The whole universe is His kingdom. A really good way to say this would be that Jesus was preaching the good news that God is King of everything. And we are part of that kingdom, if we repent of our sins and make Jesus Christ Savior and Lord of our lives.

In (verse 15), the time is fulfilled, just means that the fulfillment of the Old Testament prophecies that Messiah will come, had happened. Jesus fulfilled these prophecies. Christians should not dread death of the body; we should look forward to the everlasting life of the Spirit.

Rom. 10:9 tells us what this good news really is:

Rom. 10:9 “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved”. Amen

The time is fulfilled, and the kingdom of God is at hand: repent ye and believe in the gospel.

Jesus’ two declarations and two commands summarize His message. The first declaration, the time has come, emphasizes the distinctive note of fulfillment in Jesus’ proclamation (cf. Luke 4:16-21). God’s appointed time of preparation and expectation, the Old Testament era, now stood fulfilled (cf. Gal. 4:4; Heb. 1:2; Heb. 9:6-15).

The second declaration, the kingdom of God is near, presents a key feature of Jesus’ message. Kingdom (basileia) means kingship or royal rule. Involved in the term is the sovereign authority of a ruler, the activity of ruling, and the realm of rule including its benefits. Thus, the kingdom of God is a dynamic not static concept that refers to God’s sovereign activity of ruling over His Creation.

This concept was familiar to the Jews of Jesus’ day. In light of Old Testament prophecy (cf. 2Sam. 7:8-17; Isa. 11:1-9; 24:23; Jer. 23:4-6; Mic. 4:6-7; Zec. 9:9-10; 14:9) they were expecting a future messianic Davidic kingdom to be established on earth (cf. Mat. 20:21; Mark 10:37; 11:10; 12:35-37; 15:43; Luke 1:31-33; 2:25, 2:38; Acts 1:6). So, Jesus’ hearers naturally understood His reference to the kingdom of God to be the long-awaited messianic kingdom.

Jesus said God’s rule is near (ēngiken, has come near or has arrived; cf. same verb form in Mark 14:42 [Here comes]). But it was not near in the form the Jews expected. Rather it had arrived in the sense that Jesus, the Agent of God’s rule, was present among them (cf. Luke17:20-21). This was the good news from God.

The required response to which Jesus summoned His hearers was a double command: Repent and believe the good news! Repentance and faith (belief) are bound together in one piece not temporally successive acts. To repent (metanoē cf. Mark 1:4) is to turn away from an existing object of trust (e.g., oneself). To believe (pisteuō, here pisteuete en, the only NT appearance of this combination) is to commit oneself wholeheartedly to an object of faith. Thus, to believe in the good news meant to believe in Jesus Himself as the Messiah, the Son of God. He is the content of the good news (cf. Mark 1:1). Only by this means can one enter into or receive as a gift the kingdom of God (cf. Mark 10:15).

As a nation Israel officially rejected these requirements (cf. Mark 3:6; 12:1-12; 14:1-2, 14:64-65; 15:31-32). Furthermore Jesus taught that His earthly Davidic reign would not come immediately (cf. Luke 19:11). After God completes His present purpose of saving Jews and Gentiles and building His church (cf. Rom. 16:25-27; Eph. 3:2-12), Jesus will return and set up His kingdom on this earth (Mat. 25:31, 25:34; Acts 15:14-18; Rev. 19:15; 20:4-6). The nation of Israel will be restored and redeemed (Rom. 11:25-29).

So, the kingdom of God has two aspects, both centering in Christ (cf. Mark 4:13-31): (1) It is already present, though veiled, as a spiritual realm (Mark’s emphasis; cf. Mark 3:23-27; 10:15, 10:23-27; 12:34). (2) It is still future when God’s rule will be openly established on earth (cf. Mark 9:1; 13:24-27).

Book of Hosea Chapter 12 Vs. 10

 The Lord's Indictment of Israel and Judah

I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hos. 12:10

by the prophets, ... Three ways that God has spoken:

1. By the prophets (Heb. 1:1)

2. By visions (Gen. 46:2; Eze. 1:1-28)

3. By similitudes

I have also... Here is an aggravation of their guilt, that it was not through ignorance that they sinned, but in defiance of God’s revealed Word.

The prophets did not speak their own words. They spoke the words God put into their mouths. God had given visions to warn them as well. The similitudes in the ministry of the prophets were things like Isaiah walking naked and barefoot in the street. The prophet was showing in the physical, the spiritual condition of the people.

by the ministry... Another very good example of that was Jeremiah wearing the yoke around his neck, when he ministered. The similitudes could be also speaking of the parables of things, like the vineyard that were given. God had used everything within His power to reach them, before it was too late.

And I spake to the prophets: it was I who multiplied vision, and by the hand of the prophets gave parables.

Though the Lord had communicated His will to Israel through the prophets, the people had repudiated those messages (cf. Hos. 9:7 and Hos. 11:2).

Gospel of Mark Chapter 1 Vs. 14

Jesus Begins His Ministry

 

Mark 1:14 “Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,”

John was put... He was incarcerated for rebuking Herod Antipas over his incestuous marriage to his niece, Herodias (see 6:17-27).

put in prison... And he sent, and beheaded John in the prison. After he had heard and obeyed many things John told him (Mark 6:20). John spent about 18 months in prison. Mat. 11:2; 14:1-12; John 3:24.

Jesus came into... From Judea (Mat. 4:12; Luke 4:13; John 4:3). Mark, along with Matthew and Luke, passes directly from the temptation to the beginning of the Galilean ministry, skipping Jesus’ intervening ministry in Judea (John 2:13 – 4:4). Galilee was the northernmost region of Palestine, and the most heavily populated.

the gospel of... Matthew says, "preaching, teaching, and healing" (Mat. 4:23; 9:35). The good news of salvation both about God and from Him (see Rom. 1:1; Rom. 15:16; 1Thes. 2:2, 8-9; 1Tim. 1:11, 1Pet. 4:17).

Kingdom of God... The earthly aspect of the kingdom of God (Mat. 4:17; 19:24).

Jesus’ public ministry in Galilee gets underway.

THE EARLY PREACHING AND THE FIRST DISCIPLES

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

Jesus’ Early Galilean Ministry (1:14-3:6)

The first major section of Mark’s Gospel includes a summary statement of Jesus’ message (Mark 1:14-15); the calling of the first disciples (Mark 1:16-20); Jesus’ exorcising and healing ministry in and around Capernaum (Mark 1:21-45); five controversies with Jewish religious leaders (2:1-3:5), and a plot by the Pharisees and Herodians to kill Jesus (Mark 3:6). Throughout the section Jesus demonstrated His authority over all things both by His words and deeds.

Introductory summary: Jesus’ message

Jesus began His ministry in Galilee (cf. Mark 1:9) after John the Baptist was arrested by Herod Antipas (see chart on the Herods at Luke 1:5) for the reason stated in Mark 6:17-18. Before entering Galilee, Jesus ministered in Judea for about a year (cf. John 1:19-4:45), which Mark did not mention. This shows that Mark’s purpose was not to give a complete chronological account of Jesus’ life.

The words was put in prison translate to paradothēnai from paradidomi, deliver up or hand over. The verb is used of Jesus’ betrayal by Judas (Mark 3:19), suggesting that Mark set up a parallel between John’s and Jesus’ experiences (cf. Mark 1:4, 1:14). The passive voice without a stated agent implies that God’s purpose was being fulfilled in John’s arrest (cf. parallel to Jesus, Mark 9:31; 14:18) and that the time for Jesus’ ministry in Galilee had now come (cf. Mark 9:11-13).

Jesus came into Galilee proclaiming (kēryssōn cf. Mark 1:4) the good news (euangelion; cf. Mark 1:1) of (from) God. Possibly the words of the kingdom (KJV) should be included before of God because of their presence in many Greek manuscripts.

Book of Hosea Chapter 12 Vs. 9

 The Lord's Indictment of Israel and Judah

And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast. Hos. 12:9

And I that... The 17th prophecy in Hosea (Hos. 12:9, unfulfilled). Next, Hos. 12:14. Ephraim is yet to be converted and dwell in tabernacles, as in the days of the solemn feast. All Israel will be converted at the second coming of Christ (Zech. 12:10-13:1; Rom. 11:26; Isa. 66:8).

as in the... At the annual Feast of Booths, or Tabernacles (Deut. 16:13-15; Num. 29:12-38), Israel dwelt in tents to commemorate her 40 years of wilderness wanderings. In captivity, she would be forced to live in them permanently.

During the time of the solemn feast, they dwelt in tabernacles. Sometimes, they are called booths. This could also be speaking of them dwelling in tents. This is just indicating an uncertain dwelling place. Abraham gave up his house and dwelt in tents. He was looking for a city whose maker was God, which will be revealed in the New Jerusalem.

But I, Jehovah thy God from the land of Egypt-I could make thee dwell in tents again, as in the days of the Assembly in Horeb-I could destroy all this commercial civilization of thine and reduce thee to thine ancient level of nomadic life.

The Lord, however, would not overlook such blatant disobedience and ingratitude. As their God, He had guided the nation since her days in Egypt, leading her through the wilderness to the Promised Land. As part of His coming judgment, He would bring Israel into the wilderness again, making her live in tents. The wilderness experience, which the people commemorated in the Feast of Tabernacles (cf. Lev. 23:33-43), would be realized once more in the Exile.

Gospel of Mark Chapter 1 Vs. 13

 The Temptation of Jesus

Mark 1:13 “And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.”

wilderness forty days... Perhaps reminiscent of Israel’s 40 years of wandering in the wilderness (Num. 14:33; 32:13). Matthew and Luke add that Jesus went without food during this time. Moses (twice, Deut. 9:9, 18) and Elijah (1Kgs. 19:8) also fasted for that length of time.

tempted of Satan... From a Hebrew word meaning adversary. Since He had no fallen nature, Jesus’ temptation was not an internal emotional or psychological struggle, but an external attack by a personal being.

the wild beasts... An additional detail not mentioned by any other writer. He not only became Master of Satan, demons, and all their works, but also became Master of the animals and had immunity from their poisons. All this He promised believers (Mark 16:17-18; Luke 10:19; Psm. 91:1-16). A detail unique to Mark’s account, stressing Jesus’ loneliness and complete isolation from other people.

The temptation is portrayed as lasting throughout the forty days. But so is the sustaining ministration of God’s angels. Wild beasts underscore the loneliness and hostility of the surroundings.

With the wild beasts

Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc.

Here in Mark, we see a very short statement. This is covered in detail (in Mat. 4:1-11), and again (in Luke 4:1-13). I would suggest that you read both of those accounts several times along with this to get the full message. I will touch on just one or two items here.

The Spirit driveth him into the wilderness is a shortened statement. The true meaning, I believe, is found in Luke:

Luke 4:1 “And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,”

We see a similar statement (in Mat. 4:1), “Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.”

We see here, a perfect example of cross references of Scriptures which interpret themselves. We see from this, that Jesus was so full of the Holy Ghost and its power, that He was led by the Spirit. It is one thing, I have said before, to be saved; but it is an entirely different thing to have Jesus as your Lord.

Jesus in this case, had totally submitted His will to the Spirit. He gladly went to be tempted of the devil. God is not a tempter. The devil tempts through the lust of the flesh. When we are tempted, it is the lust of the flesh that causes the temptation. In Jesus’ case, He had no lust. The devil tried to cause Jesus to lust for the things of this world and failed.

and the angels... Mentioned here; Ending the temptations, which were:

1. Use Your miraculous powers to supply ordinary and personal needs at my command.

2. Prove Your Sonship by a special demonstration of God’s protection; be reckless and make a spectacle of Your power.

3. Use my power, influence, worldly organizations and kingdoms and become great among men whom You seek to get power over. Luke 22:43.

Note here that the angel strengthened Him to endure His agony (cp. Mat. 4:11). Perhaps the ordinary human strength could not have endured the agony, the bloody sweat, and the terrible struggle in the garden when Satan and all his forces sought to kill Him before He could get to the cross (Heb. 5:7). We have no way of knowing the terribleness of this conflict. The whole plan of God was at stake. If Satan could have succeeded here or on previous occasions to kill Christ, he could have averted his own doom and kept control of the earth indefinitely. It was imperative that God be victor and Christ get to the cross to pay the penalty for sin and conquer Satan forever (Col. 1:20; 2:14-17; Heb. 2:14-15).

Another point we must make here, is that the angels of God did not minister unto Jesus, until He had been tempted and overcame the temptation. Then they ministered to Jesus (Psm. 91:11-12). The tense of the Greek verb, to minister, suggests the angels ministered to Jesus throughout His temptation.

For he shall give his angels charge over thee, to keep thee in all thy ways.

Partially quoted by Satan in Mat. 4:6; Luke 4:10. Satan omitted the phrase in all thy ways, but added the phrase at any time, showing how he misquotes and misapplies Scripture. Also, Psm. 91:13 is omitted by Satan, because it predicts his own crushing defeat (Gen. 3:16; Luke 10:19). The verse has a double reference.

Forty throughout the Bible is symbolic of trials and testing. These forty days were no exception. We will find in our Christian walk that we too, have times of testing. We too must withstand the devil with the Word of God and in the name of Jesus.

In (Jas. 4:7), we read “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

Jesus was tempted in all ways as we are. He was first tempted in food, because He was hungry after forty days. He was tempted to tempt God and see if God would protect Him, and He was tempted to attain earthly fame. To read more in detail about this, you may read in the lessons on Matthew and Luke which deal with this same subject (in chapter 4), of both books.

As if Satan forgot the marvels of the sacred infancy. As if the spirits who attack all could have failed to identify, after thirty years of defeat, the Greater One whom the Baptist had everywhere proclaimed. No. But Satan admirably chose the time for a supreme effort. High places are dizzy, and especially when one has just attained them; and therefore, it was when the voice of the herald and the Voice from the heavens were blended in acclaim, that the Evil One tried all his arts. He had formerly plunged Elijah into despair and a desire to die, immediately after fire from heaven responded to the prophet’s prayer. Soon after this, he would degrade Peter to be his mouthpiece, just when his noblest testimony was borne, and the highest approval of his Lord was won. In the flush of their triumphs, he found his best opportunity; but Jesus remained unflushed, and met the first recorded temptation, in the full consciousness of Messiahship, by quoting the words which spoke to every man alike, and as man.

It is a lesson which the weakest needs to learn, for little victories can intoxicate little men.

It is easy then to see why the recorded temptations insist upon the exceptional dignity of Christ, and urge Him to seize its advantages, while He insists on bearing the common burden, and proves Himself greatest by becoming least of all. The sharp contrast between His circumstances and His rank drove the temptations deep into His consciousness, and wounded His sensibilities, though they failed to shake His will.

How unnatural that the Son of God should lack and suffer hunger, how right that He should challenge recognition, how needful (though now His sacred Personality is cunningly allowed to fall somewhat into the background) that He should obtain armies and splendor.

This explains the possibility of temptation in a sinless nature, which indeed can only be denied by assuming that sin is part of the original creation. Not because we are sinful, but because we are flesh and blood (of which He became partaker), when we feel the pains of hunger we are attracted by food, at whatever price it is offered. In truth, no man is allured by sin, but only by the bait and bribe of sin, except perhaps in the last stages of spiritual decomposition.

Now, just as the bait allures, and not the jaws of the trap, so the power of a temptation is not its wickedness, not the guilty service, but the proffered recompense, and this appeals to the most upright man, equally with the most corrupt. Thus, the stress of a temptation is to be measured by our gravitation, not towards the sin, but towards the pleasure or advantage which is entangled with that. And this may be realized even more powerfully by a man of keen feeling and vivid imagination who does not falter, than by a grosser nature which succumbs.

Now Jesus was a perfect man. To His exquisite sensibilities, which had neither inherited nor contracted any blemish, the pain of hunger at the opening of His ministry, and the horror of the cross at its close, were not less intense, but sharper than to ours. And this pain and horror measured the temptation to evade them. The issue never hung in the scales; even to hesitate would have been to forfeit the delicate bloom of absolute sinlessness; but none the less, the decision was costly, the temptation poignant.

St. Mark has given us no details; but there is immense and compressed power in the assertion, only his, that the temptation lasted all through the forty days. We know the power of an unremitting pressure, an incessant importunity, a haunting thought. A very trifling annoyance, long protracted, drives men to strange remedies. And the remorseless urgency of Satan may be measured by what St. Matthew tells us, that only after the forty days Jesus became aware of the pains of hunger. Perhaps the assertion that He was with the wild beasts may throw some ray of light upon the nature of the temptation. There is no intimation of bodily peril. On the other hand, it seems incredible that what is hinted is His own consciousness of the supernatural dignity from which.

The fiery serpent fled, and noxious worm.

The lion and fierce tiger glared aloof.

Such a consciousness would have relieved the strain of which their presence is evidently a part. Nay, but the oppressive solitude, the waste region so unlike His blooming Nazareth, and the ferocity of the brute creation, all would conspire to suggest those dread misgivings and questionings which are provoked by the something that infects the world.

Surely, we may believe that He Who was tempted at all points like as we are, felt now the deadly chill which falls upon the soul from the shadow of our ruined earth. In our nature He bore the assault and overcame. And then His human nature condescended to accept help, such as ours receives, from the ministering spirits which are sent forth to minister to them that shall be heirs of salvation. So perfectly was He made like unto His brethren.

Jesus was in the desert for 40 days. Despite possible appeal to various Old Testament verses (Exo. 34:28; Deut. 9:9, 9:18; 1Kgs. 19:8), the closest parallel is that of the victory of David over Goliath who had opposed Israel 40 days (1Sam. 17:16).

Jesus was being tempted by Satan. Tempted is a form of peirazō which means put to the test, make trial of in order to discover the kind of person someone is. It is used either in a good sense God’s testing, e.g., 1Cor. 10:13; Heb. 11:17) or in a bad sense of enticement to sin by Satan and his cohorts. Both senses are involved here. God put Jesus to the test the Spirit led Him to it to show He was qualified for His messianic mission. But also, Satan tried to draw Jesus away from His divinely appointed mission (cf. Mat. 4:1-11; Luke 4:1-13). Jesus’ sinlessness does not rule out the fact that He was actually tempted; in fact, it bears witness to His true humanity (cf. Rom. 8:3; Heb. 2:18).

The tempter was Satan, the adversary, the one who opposes. Mark did not use the term the devil slanderer, Mat. 4:1; Luke 4:2. Satan and his forces are in constant, intense opposition against God and His purposes, especially Jesus’ mission. Satan tempts people to turn aside from God’s will, accuses them before God when they fall, and seeks their ruin. Jesus encountered the prince of evil personally before confronting his forces. He entered on His ministry to defeat him and set his captives free (Heb. 2:14; 1Jhn. 3:8). As the Son of God, He battled Satan in the desert, and the demons confessed Him as such (cf. Mark 1:24; 3:11; 5:7).

The reference to wild animals is recorded only by Mark. In Old Testament imagery, the wilderness was the place of God’s curse - a place of desolation, loneliness, and danger where frightening, ravenous animals lived (cf. Isa. 13:20-22; 34:8-15; Psm. 22:11-21; 91:11-13). The presence of wild animals stresses the hostile character of the desert region as Satan’s domain.

In contrast with the dangerous wild animals is God’s protecting care through the angels who attended (lit., were serving, diēkonoun) Jesus throughout the temptation period though the verb could be rendered began to serve Him, i.e., after the temptation. They supplied general aid and the assurance of God’s presence. Mark did not mention fasting (cf. Mat. 4:2; Luke 4:2), probably because Jesus’ stay in the desert region clearly implied it.

Mark’s temptation account is brief in contrast with Mat. and Luke). He said nothing about the temptation’s content, its climactic end, or Jesus’ victory over Satan. His concern was that this began an ongoing conflict with Satan who kept attempting through devious means to get Jesus to turn aside from God’s will (cf. Mark 8:11, 8:32-33; 10:2; 12:15). Because of the vocation Jesus accepted in His baptism, He faced a confrontation with Satan and his forces. Mark’s Gospel is the record of this great encounter which climaxed at the Cross. At the outset Jesus established His personal authority over Satan. His later exorcisms of demons were based on His victory in this encounter (cf. Mark 3:22-30).

Book of Hosea Chapter 12 Vs. 8

 The Lord's Indictment of Israel and Judah

And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. Hos. 12:8

And Ephraim said... Literally, I am simply rich. As if he said, the only result of all this, with which the prophets charge me, is that 'I am become rich:' and since God thus prospers me, it is a sure proof that he is not displeased with me, that no iniquity can be found in me; the ordinary practical argument of men, as long as God withholds His punishments, that their ways cannot be so displeasing to Him.

I have found... The same thing, with a vain boast of what is not in his wealth and substance. If in his gain he assumed his own only to himself, it was praiseworthy; that is, if he took to himself with shame the sinful manner of acquiring it; but he takes the praise to himself, and forgets God; boasts of his wit, though he cannot of his honesty.

in all my... Finally, he hugs himself in the apprehension of close and crafty carriage of all his affairs, that no great fault, no crime, can be found in it to deserve a reproach or punishment. That he hath more reason to believe all is well since it doth prosper, than to suspect any great miscarriage which should deserve punishment. So, this people do at once flatter themselves into security, fearless of punishment, and into hardened obstinacy in sin incapable of amendment.

There is not one place in the verse above, that God is given credit for making Ephraim rich. Ephraim thinks he has done this himself.

Prov. 30:12 "[There is] a generation [that are] pure in their own eyes, and [yet] is not washed from their filthiness."

Ephraim thought he was perfect. He did not feel any guilt for the sins he committed. This is a dangerous place to be in. Those who know they are guilty of sin, seek a Savior.

Oppression (defraud), pride (Ephraim boasts), and insensitivity to her sin, thinking that her wealth would hide her sin.

For Ephraim said, ah, but I have grown rich, I have won myself wealth. None of my gains can touch me with guilt which is sin.

The nation’s pride.

Again, Israel’s repentance (Hos. 12:6) would necessitate a complete reversal in her dealings and attitudes. The nation was permeated by economic dishonesty (mirmâh; cf. Hos. 11:12 for the same word), oppression (defraud), pride (Ephraim boasts), and insensitivity to her sin, thinking that her wealth would hide her sin.

Gospel of Mark Chapter1 Vs. 12

 The Temptation of Jesus

Mark 1:12 “And immediately the Spirit driveth him into the wilderness.”

immediately the Spirit... Jesus’ temptation came right after His baptism.

driveth him into... By spiritual impulse, showing the manner of the leading of Mat. 4:1; Luke 4:1. Compelled by the Spirit, Jesus confronted Satan and took the first step toward over-throwing his evil kingdom (1Jhn. 3:8). Though God tempts no one (Jas. 1:13), He sometimes sovereignly permits Satan to tempt His people (e.g., Job; Luke 22:31-32).

Driveth him (ἐκβάλλει)

Stronger than Matthew's ἀνήχθη, was led up, and Luke's ἤγετο, was led. See on Mat. 9:38. It is the word used of our Lord's expulsion of demons, Mark 1:34, 1:39.

The verb driveth calls attention to the forcefulness of the Spirit’s urging. The wilderness is the desert waste of Palestine.

the wilderness... The exact location of Jesus’ encounter with Satan is unknown. It most likely would have been the same wilderness where John lived and ministered, the desolate region farther South, or the arid Arabian desert across the Jordan.

The Wilderness

The place is unknown. Tradition fixes it near Jericho, in the neighborhood of the Quarantania, the precipitous face of which is pierced with ancient cells and chapels, and a ruined church is on its topmost peak. Dr. Tristram says that every spring a few devout Abyssinian Christians are in the habit of coming and remaining here for forty days, to keep their Lent on the spot where they suppose that our Lord fasted and was tempted.

THE TEMPTATION

And straightway the Spirit driveth Him forth into the wilderness. And He was in the wilderness forty days tempted of Satan; and He was with the wild beasts; and the angels ministered unto Him. Mark 1:12-13 (R.V.)

ST. Mark has not recorded the details of our Lord’s temptations and lays more stress upon the duration of the struggle, than the nature of the last and crowning assaults. But he is careful, like the others, to connect it closely with the baptism of Jesus, and the miraculous testimony then borne to Him.

It is indeed instructive that He should have suffered this affront, immediately upon being recognized as the Messiah. But the explanation will not be found in the notion, which Milton has popularized, that only now Satan was assured of the urgent necessity for attacking Him:

"That heard the adversary . . . and with the voice Divine

Nigh thunderstruck, the exalted Man, to whom

Such high attest was given, awhile surveyed

With wonder."

As if Satan forgot the marvels of the sacred infancy. As if the spirits who attack all could have failed to identify, after thirty years of defeat, the Greater One whom the Baptist had everywhere proclaimed. No. But Satan admirably chose the time for a supreme effort. High places are dizzy, and especially when one has just attained them; and therefore, it was when the voice of the herald and the Voice from the heavens were blended in acclaim, that the Evil One tried all his arts. He had formerly plunged Elijah into despair and a desire to die, immediately after fire from heaven responded to the prophet’s prayer. Soon after this, he would degrade Peter to be his mouthpiece, just when his noblest testimony was borne, and the highest approval of his Lord was won. In the flush of their triumphs, he found his best opportunity; but Jesus remained unflushed, and met the first recorded temptation, in the full consciousness of Messiahship, by quoting the words which spoke to every man alike, and as man.

Jesus’ temptation by Satan

After His baptism Jesus went forward in the power of the Spirit and at once (euthys, immediately) the Spirit sent Him farther out into the desert region. The word sent is from a strong verb (ekballō) meaning drive out, expel, send away. Mark used it to denote the expulsion of demons (Mark 1:34, 1:39; 3:15, 3:22-23; 6:13; 7:26; 9:18, 9:28, 9:38). Here it reflects Mark’s forceful style (cf. led, Mat. 4:1; Luke 4:1). The thought is that of strong moral compulsion by which the Spirit led Jesus to take the offensive against temptation and evil instead of avoiding them. The desert (erēmos cf. Mark 1:4) region, dry uninhabited places, was viewed traditionally as the haunt of evil powers (cf. Mat. 12:43; Luke 8:29; 9:24). The traditional temptation site is northwest of the Dead Sea immediately west of Jericho.