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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 1:9–13. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here a brief account of Christ's baptism and temptation, which were largely related Mt. 3 and 4.
I.His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth.
O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was.
1.See how humbly he owned God, by coming to be baptized of John; and thus it became him to fulfil all righteousness. Thus he took upon him the likeness of sinful flesh, that, though he was perfectly pure and unspotted, yet he was washed as if he had been polluted; and thus for our sakes he sanctified himself, that we also might be sanctified, and be baptized with him, Joh 17:19.
2.See how honourably God owned him, when he submitted to John's baptism. Those who justify God, and they are said to do, who were baptized with the baptism of John, he will glorify, Luk 7:29, Luk 7:30.
(1.)He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too.
(2.)He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat.
(3.)He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still." [2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him.
II.His temptation.
The good Spirit that descended upon him, led him into the wilderness, Mar 1:12. Paul mentions it as a proof that he had his doctrine from God, and not from man - that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal 1:17. Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. 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. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among - no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness,
1.The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted.
2.The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so born of God, that, as far as they are so, the evil one toucheth them not, much less shall be triumph over them.
Historical interpretation
Three Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Morally also it may be interpreted; we also, drawn aside from the fleeting world by the smell and purity of flowers, run with the young maidens after the bridegroom, (v. Cant. 1:2. 3.) and are washed in the sacrament of baptism, from the two fountains of the love of God, and of our neighbour, by the grace of remission, and mounting up by hope gaze upon heavenly mysteries with the eyes of a clean heart. Then we receive in a contrite and lowly spirit, with simplicity of heart, the Holy Spirit, who comes down to the meek, and abides in us, by a never-failing charity. And the voice of the Lord from heaven is directed to us the beloved of God; Blessed are the peacemakers, for they shall be called the sons of God; (Matt. 5:9) and then the Father, with the Son and the Holy Spirit, is well-pleased with us, when we are made one spirit with God.
Or, then the beasts dwell with us in peace, as in the ark clean animals with the unclean, when the flesh lusts not against the spirit. After this, ministering Angels are sent to us, that they may give answers and comforts to hearts that watch.
(Hom in Matt. xiii) Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater temptations after His baptism, nor be troubled, as if this which happened to Him was contrary to His expectation, but might bear up against all things, and come off conqueror. For although God allows that we should be tempted for many other reasons, yet for this cause also He allows it, that we may know, that man when tempted is placed in a station of greater honour. For the Devil approaches not save where he has beheld one set in a place of greater honour; and therefore it is said, And immediately the Spirit drove him into the wilderness. 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 shows, 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.
(in Mat. Hom. xiii) But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil thrust himself in, when he sees men remaining solitary.
You see how the Spirit led him, not into a city or public arena, but into a wilderness. In this desolate place, the Spirit extended the devil an occasion to test him, not only by hunger, but also by loneliness, for it is there most especially that the devil assails us, when he sees us left alone and by ourselves. In this same way did he also confront Eve in the beginning, having caught her alone and apart from her husband. THE GOSPEL OF ST.
(Vict. Ant. e Cat. in Marc.) But He says this to show of what nature was the wilderness, for it was impassable by man and full of wild beasts. It goes on; and angels ministered unto him. For after temptation, and a victory against the devil, He worked the salvation of man. And thus the Apostle says, Angels are sent to minister for them who shall be heirs of salvation. (Heb. 1:14) We must also observe, that to those who conquer in temptation angels stand near and minister.
It is often doubted by some by what spirit Jesus was led into the desert. This question is properly understood if we believe he was led into the desert by the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would then find him to tempt him.
Therefore it is not unworthy of our Redeemer that he willed to be tempted, he who had come to be killed. For it was just that he should overcome our temptations by his temptations, just as he had come to conquer our death by his death.
But we should know that temptation occurs in three ways: by suggestion, by delight, and by consent. And when we are tempted, we frequently fall into delight or even into consent, because having been propagated from the sin of the flesh, we bear within ourselves that from which we endure struggles. But God, who was incarnate in the womb of a Virgin and came into the world without sin, tolerated no contradiction within himself. Therefore he could be tempted through suggestion, but the delight of sin did not bite his mind. And so all that diabolical temptation was external, not internal.
And immediately the Spirit drove him out into the desert, etc. Similarly, Matthew, after describing the Lord's baptism and the voice from the heavens saying, "This is my beloved Son, in whom I am well pleased," immediately added: "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" (Matt. IV). However, lest anyone come into doubt as to by which spirit he was led or driven into the desert, Luke first wrote that Jesus, full of the Holy Spirit, returned from the Jordan; and then he added: "And was led by the Spirit into the desert," so that it might not be thought that the unclean spirit had prevailed against him, who, full of the Holy Spirit, went about where he wished and did what he wished. The forty days and nights during which he was tempted represent the entire time of this age, during which his members, namely, the holy Church, are never ceased to be tempted. For the world is divided into four parts, in which we serve the Lord. There are also ten commandments, by whose observance we, serving the Lord, strive against the unceasing malice of the enemy. Ten times four make forty. Therefore, the whole time of our military service is aptly contained in the number of forty days and nights. Thus, the Lord, after being baptized, is driven by the Spirit into the desert and is tempted by Satan, to provide a model of life for his faithful, who, after the remission of sins received in baptism, should not only be prepared to perform works of virtue, but also to endure persecution for righteousness' sake. He thus withdraws into the desert to teach us to forsake the allurements of the world and the company of the wicked, and to serve the divine commandments in all things. He is tempted alone by the devil to signify that all who desire to live piously in Christ suffer persecution, and that through many tribulations we must enter the kingdom of God (Acts XIV). He is tempted for forty days and forty nights to indicate that as long as we live here serving the Lord, whether favorable times entice us (which corresponds to the days), or adversities strike us (which corresponds to the figures of the night), the adversary, who walks through the whole world, is always present attempting to hinder our journey. And he was with the wild beasts, and the angels ministered to him. He dwells among the beasts as a man, but uses the ministry of angels as God. So too, when we, in the desert of holy conversation, endure the bestial behaviors of men with a pure mind, we merit the ministry of angels, by whose service we are transferred from the body to eternal joys in heaven.
(in Marc. i. 5) And that no one might doubt, by what spirit he said that Christ was driven into the wilderness, Luke has on purpose premised, that Jesus being full of the Spirit returned from Jordan, (Luke 4:12) and then has added, and was led by the Spirit into the wilderness; lest the evil spirit should be thought to have any power over Him, who, being full of the Holy Spirit, departed whither He was willing to go, and did what He was willing to do.
(ubi sup.) But He retires into the desert that He may teach us that, leaving the allurements of the world, and the company of the wicked, we should in all things obey the Divine commands. He is left alone and tempted by the devil, that He might teach us, that all that will live godly in Christ Jesus shall suffer persecution; (2 Tim. 3:12) whence it follows, And he was in the wilderness forty days and forty nights, and was tempted of Satan. But He was tempted forty days and forty nights, that He might show us, that as long as we live here and serve God, whether prosperity smile upon us, which is meant by the day, or adversity smite us, which agrees with the figure of night, at all times our adversary is at hand, who ceases not to trouble our way by temptations. For the forty days and forty nights imply the whole time of this world, for the globe in which we are serving God is divided into four quarters. Again, there are Ten Commandments, by observing which we fight against our enemy, but four times ten are forty.
There follows, and he was with the wild beasts.
(ubi sup.) 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.
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Summary
Mark 1:12 immediately follows Jesus' baptism and the descent of the Holy Spirit, marking a pivotal moment where the Spirit actively compels Jesus into the wilderness. This abrupt transition initiates a period of intense spiritual preparation, testing, and direct confrontation with evil, essential before the commencement of His public ministry. It underscores the divine urgency and purposeful leading of Christ into a season of isolation and trial, setting the stage for His messianic work.
Context
Literary Context
This verse is deeply embedded within the opening narrative of Mark's Gospel, which is characterized by its rapid pace and emphasis on action. Immediately prior to Mark 1:12, Jesus has just been baptized by John in the Jordan River, an event that culminates in the heavens being torn open, the Holy Spirit descending upon Him like a dove, and a divine affirmation from the Father: "You are my beloved Son; with you I am well pleased" (Mark 1:10-11). The "immediately" (Greek: euthýs) that begins verse 12 signifies a direct, swift consequence of this anointing, linking the Spirit's descent directly to His forceful leading into the wilderness for temptation. This narrative flow establishes the divine authority and empowerment behind Jesus' subsequent trials and ministry.
Historical & Cultural Context
The "wilderness" (Greek: erēmos) in biblical tradition is not merely an uninhabited desert but a significant theological space. It was the place where Israel wandered for forty years, undergoing testing and formation before entering the Promised Land (Deuteronomy 8:2-3). It was also a place of refuge and divine encounter for prophets like Elijah (1 Kings 19:4-8) and where John the Baptist prepared for his ministry (Mark 1:4). For Jesus, entering the wilderness echoes these Old Testament precedents, signifying a period of intense spiritual discipline, isolation, and direct confrontation with the forces of evil, mirroring Israel's testing but culminating in perfect obedience.
Key Themes
Mark 1:12 contributes significantly to several key themes within the Gospel. Firstly, it highlights Divine Leading and Empowerment, demonstrating the active role of the Holy Spirit in directing Jesus' messianic mission from its very outset. The Spirit, having just anointed Jesus, now powerfully guides His next crucial step. Secondly, it underscores the theme of Preparation for Ministry. Before embarking on His public work of teaching, healing, and proclaiming the Kingdom of God, Jesus undergoes a period of intense spiritual discipline and direct confrontation with evil, illustrating that even the Son of God required a season of proving. Thirdly, the Wilderness as a Place of Testing is central, emphasizing that this desolate environment is where Jesus faces profound spiritual battles and temptations, a narrative detailed more extensively in Matthew 4:1-11 and Luke 4:1-13. Finally, the characteristic Markan theme of Immediacy is powerfully present, with the word "immediately" (Greek: euthýs) signaling the swift, decisive, and urgent unfolding of God's redemptive plan through Jesus' actions.
Exposition and Analysis
Key Word Analysis
This adverb, derived from a root meaning "straight" or "at once," emphasizes the rapid succession of events in Mark's Gospel. Here, it denotes that Jesus' entry into the wilderness was a direct and immediate consequence of His baptism and the Spirit's descent, highlighting the urgency and divine impetus behind this transition. It is a hallmark of Mark's narrative style, contributing to its dynamic and action-oriented pace.
This term refers to a "current of air," "breath," or "breeze," and by extension, a "spirit." In this context, it unequivocally denotes the Holy Spirit, the third person of the Trinity, who had just descended upon Jesus. The Spirit is presented as the active agent, possessing the power and authority to "drive" or compel Jesus, underscoring the divine initiation and guidance of Jesus' wilderness experience.
Composed of ek (out of) and bállō (to cast), this verb literally means "to cast out," "eject," or "expel." While often used in Mark for casting out demons, its application here to the Spirit's action upon Jesus conveys a strong, compelling, and forceful sending forth rather than a reluctant or violent expulsion. It signifies a powerful divine imperative, a purposeful spiritual impetus that propels Jesus into this crucial period of testing and preparation, demonstrating the Spirit's decisive and authoritative leading.
This noun refers to a "lonesome," "waste," or "desolate" place, typically an uninhabited region. The term carries significant theological weight, often symbolizing a place of isolation, testing, spiritual encounter, and preparation in biblical narratives. For Jesus, it is the setting for His confrontation with Satan, a place where He would rely solely on God, mirroring and ultimately succeeding where Israel had failed.
Verse Breakdown
"And immediately"
This opening phrase, characteristic of Mark's Gospel, signals the swift and direct transition from Jesus' baptism and divine affirmation to His next significant act. It emphasizes the seamless and urgent progression of God's plan, indicating that the Spirit's leading was not delayed but instantaneous following His anointing.
"the Spirit driveth him"
This clause highlights the active and compelling agency of the Holy Spirit. The verb "driveth" (Greek: ekbállō) conveys a powerful, almost forceful, divine impulse. It suggests that Jesus was not merely suggested to go, but divinely compelled and directed by the Spirit's power, signifying the Spirit's authoritative role in guiding the Son's messianic journey.
"into the wilderness"
This specifies the destination, a desolate and uninhabited region with profound biblical significance. This is not a random location but a divinely appointed arena for spiritual testing and preparation. It sets the stage for Jesus' direct confrontation with Satan, a crucial prelude to His public ministry, demonstrating His identification with humanity's struggles and His reliance on God in the face of temptation.
Literary Devices
Mark 1:12 employs several potent literary devices. The most prominent is Immediacy, conveyed by the adverb "immediately" (euthýs), which is a hallmark of Mark's narrative style. This device creates a sense of urgency and rapid progression, underscoring the decisive and unhesitating unfolding of God's plan through Jesus' actions. The Personification of the Spirit, who "drives" Jesus, emphasizes the active and compelling agency of the Holy Spirit in directing Jesus' path, portraying the Spirit not as an abstract force but as a dynamic, purposeful guide. Furthermore, the Symbolism of the "wilderness" is profound. It serves as a symbolic arena for spiritual battle and preparation, echoing Old Testament narratives of testing and purification. This setting is not merely geographical but functions as a crucible for Jesus' messianic identity and mission, where He confronts evil and demonstrates His perfect obedience to God.
Theological and Thematic Connections
Mark 1:12 powerfully illustrates the divine orchestration of Jesus' ministry, emphasizing the Holy Spirit's active role in leading Christ into a period of intense spiritual testing. This wilderness experience, following His baptism and anointing, underscores the necessity of preparation and reliance on God even for the Son of God. It sets a precedent for believers, showing that divine leading often includes seasons of trial and isolation designed to strengthen faith, refine character, and equip for greater service. The immediate transition also highlights the urgency and purposefulness of God's redemptive plan, moving swiftly from anointing to confrontation with evil, demonstrating that the Spirit empowers for both ministry and spiritual warfare.
Reflection and Application
Mark 1:12 offers profound insights into the nature of spiritual preparation and the reality of divine guidance. Just as Jesus, immediately after receiving the Spirit, was led into a period of intense testing, believers can expect that seasons of spiritual growth and anointing may be followed by trials. These wilderness experiences, though challenging, are often divinely appointed for our refinement, to deepen our dependence on God, and to prepare us for the work He has called us to do. Jesus' example teaches us that preparation for significant ministry often involves a direct confrontation with spiritual opposition and a reliance on God's Word in solitude. Rather than fearing such seasons, we are encouraged to embrace them as opportunities for profound spiritual formation, trusting that the same Spirit who led Christ will empower us to endure and overcome.
Questions for Reflection
FAQ
Why did the Spirit "drive" Jesus into the wilderness instead of gently leading Him?
The Greek word ekbállō (translated "driveth" or "cast out") conveys a strong, compelling force, indicating a powerful divine imperative rather than a gentle suggestion. This emphasizes the Holy Spirit's authoritative and purposeful role in initiating Jesus' period of testing. It highlights the urgency and necessity of this experience as a crucial part of Jesus' preparation for His messianic mission. It was not a reluctant or forced action on Jesus' part, but a demonstration of the Spirit's decisive guidance in the unfolding of God's redemptive plan. The divine "drive" underscores the significance of this wilderness encounter.
What was the purpose of Jesus' time in the wilderness?
Jesus' time in the wilderness served multiple crucial purposes. Primarily, it was a period of intense spiritual preparation and testing before He began His public ministry. Here, He directly confronted Satan, demonstrating His perfect obedience to God and His triumph over temptation, where Israel had previously failed (Deuteronomy 8:2-3). This experience solidified His identity as the Son of God and equipped Him spiritually for the immense challenges of His earthly mission. It also allowed Him to identify deeply with humanity's struggles against sin and temptation, making Him a sympathetic High Priest (Hebrews 4:15).
Christ-Centered Fulfillment
Mark 1:12, with its depiction of the Spirit compelling Jesus into the wilderness, finds profound Christ-centered fulfillment in several ways. Firstly, Jesus' forty days of temptation in the wilderness, as detailed more fully in Matthew 4:1-11 and Luke 4:1-13, directly parallels and ultimately reverses the failures of Old Testament Israel, who wandered and failed in their wilderness testing (Numbers 14:33-34). Where Israel succumbed to idolatry and disobedience, Jesus, the true Israel, perfectly obeyed God, demonstrating His sinless nature and qualifying Himself as the spotless Lamb of God (John 1:29). Secondly, this wilderness experience underscores Jesus' full identification with humanity. He, though divine, submitted to the trials common to human experience, including temptation, yet without sin (Hebrews 4:15). His victory over Satan in the wilderness foreshadows His ultimate triumph over sin and death on the cross, establishing Him as the victor over the powers of darkness (Colossians 2:15). Thus, the Spirit's driving of Jesus into the wilderness is not merely a biographical detail but a foundational act in God's redemptive plan, setting the stage for Christ's perfect life, atoning death, and glorious resurrection, which secure salvation for all who believe.