How to Converse with God 

When I was a student in Bible college long ago, I was challenged to approach Bible reading with 3 questions.  

In this, or whatever, passage what does God want me: 

• to know 

• to do 

• to pray 

God is most certainly telling me something. He definitely wants me to do something. Consequently, I am to pray in response. 

If I approach my Bible reading by asking – “God, what do you want me to know, to do?” then read, think, even write my responses, and close with a prayer, “God help me to …” I am effectively having a conversation with God. The conversation usually breaks down when we, okay I, do not pause long enough to think about/listen to what God wants me to do. 

In this coming commentary, I will attempt to ask those three questions. I will, however, only give you some of my answers. I will also challenge you to ask, listen and respond. Only you will know whether you are doing that. 

Let’s dive in. 

Mark 1:1-8 – Paraphrase 

The good news about Jesus, the deliverer, the Son of God starts here, as it was told it would a long time ago by Isaiah: “I am going to send a pre-runner, he’ll prepare the way for you; you’ll hear him bellowing out from way out in the sticks, ‘Get ready for the Lord, give him a direct path to you and your heart.’” 

John the Baptist appeared out in those boonies, preaching a baptism for everyone to promise to turn theirr life around. People from all over the entire Judean countryside as well as folks from Jerusalem came out to John. They fessed up to their sins and were baptized in the Jordan River. 

John was decked out in clothes made from camel’s hair, with a leather belt wrapped around his waist, and he lived off of locusts and wild honey. 

What he said was, “Someone’s coming after me who is more powerful than I; I’m not worthy to get on my knees before him to latch or unlatch his sandals. I baptize you with water, but he baptizes with the Holy Spirit.” 

Mark 1:1-8 – Greek Word Studies 

The Greek often gives nuances that aren’t readily understood when reading English. 

Word Studies of Key Greek Terms: 

Ἀρχὴ (Archē) – “Beginning” (Verse 1) 

• Meaning: This word refers to the “beginning” or “origin.” In Greek, “archē” signifies not just the start of something but also its foundational principle or cause. Here, it implies more than just the first part of a story; it signals the beginning of a new era—the inauguration of the gospel message. 

• Insight: This word evokes the creation account in Genesis 1:1 (“In the beginning…”). The use of “archē” to start Mark’s Gospel reminds us that it all started at Creation. When Jesus comes there will be new creations. Jesus has good news, also. 

εὐαγγέλιον (Euangelion) – “Gospel” or “Good News” (Verse 1) 

• Meaning: “Euangelion” means “good news” or “gospel.” It was commonly used to announce a victory or the ascension of a ruler in the ancient world. In Mark, it refers specifically to the good news about Jesus Christ, who is a new ruler, a new king. 

• Insight: This term was politically charged, as it was often associated with proclamations about Roman emperors. By using “euangelion” for Jesus, Mark is presenting Jesus as the true King, challenging the political and religious systems of the time. 

Μετανοίας (Metanoias) – “Repentance” (Verse 4) 

• Meaning: “Metanoia” means “a change of mind” or “repentance.” It implies more than regret; it suggests a transformative change in one’s way of thinking and living. 

• Insight: John’s call to “repentance” is not just about feeling sorry for sins, but about turning around and embracing a new way of life aligned with God’s will. It’s a radical reorientation toward God’s kingdom. 

Ἄφεσις (Aphesis) – “Forgiveness” (Verse 4) 

• Meaning: “Aphesis” means “release” or “forgiveness,” particularly a release from bondage or imprisonment. In this context, it refers to the forgiveness of sins. 

• Insight: The word conveys the idea of being set free, not just from the guilt of sin, but from the power and bondage of sin itself. This freedom aligns with the new life offered through the gospel. 

Βάπτισμα (Baptisma) – “Baptism” (Verse 4) 

• Meaning: “Baptisma” refers to the act of immersion in water. In the context of John’s ministry, it was as a result of repentance and allowed for the recipient to enter the coming kingdom of God. 

• Insight: Baptism here is deeply connected to repentance and the forgiveness of sins. It is the washing away the old life and entering into a new one prepared for the coming of Christ. 

Ἱκανός (Hikanos) – “Worthy” (Verse 7) 

• Meaning: “Hikanos” means “sufficient” or “worthy.” In Mark 1:7, John the Baptist uses this word to express his unworthiness compared to the coming Messiah. 

• Insight: John uses this term to show extreme humility. Despite his important role, he recognizes that he is not even worthy to perform the lowly task of untying Jesus’ sandals, an act normally done by the lowest servant. 

These Greek words highlight deeper layers of meaning in the text. For example, “archē” connects the beginning of the Gospel to the creation, emphasizing the cosmic scope of Jesus’ mission. “Metanoia” shows that repentance is a profound transformation, not merely an emotional response and is the first step to enter the new creation. 

Mark 1:1-8 – Key Points 

When teaching Mark 1:1-8, several key insights from both Biblical and secular commentaries help unpack the deeper meaning of this passage: 

1. The Prophetic Fulfillment in John the Baptist: John the Baptist is often presented as fulfilling the prophecy of Isaiah (Isaiah 40:3), acting as the “voice crying in the wilderness” and preparing the way for Jesus. His ministry in the wilderness carries deep significance, symbolizing a return to the place where Israel became a nation and was led by God (Exodus). The wilderness also echoes themes of spiritual testing, repentance, and renewal 

1. John as the New Elijah: John’s appearance and actions reflect those of the prophet Elijah, particularly his simple clothing and wilderness ministry (2 Kings 1:8). John’s role as a forerunner to Jesus aligns with prophecies such as Malachi 4:5, which foretold the return of Elijah before the coming of the Messiah. His call to repentance was not just for the Gentiles, as traditional Jewish rituals like proselyte baptism would suggest, but was directed at the Jews themselves. This bold message indicated that even they needed spiritual renewal, just as much as Gentile converts 

1. Repentance and Baptism: John’s baptism was a unique combination of Jewish ritual washings and proselyte baptism, yet it introduced a new element. Unlike traditional Jewish cleansings, which were often repeated, John’s baptism was a one-time act symbolizing complete repentance (metanoia, meaning “change of mind”). This baptism pointed forward to the greater baptism that Jesus would offer—baptism by the Holy Spirit. John made it clear that his baptism was preparatory, leading people to the deeper transformation that Christ would bring

1. The Emphasis on Action in Mark’s Gospel: Mark’s Gospel is action-packed, with Jesus constantly moving and performing deeds of service. It highlights the immediate and active nature of Jesus’ ministry. In the introduction, John’s role in preparing the way sets the stage for this action, and Mark wastes no time introducing Jesus as the one with authority and power, greater than John, who will baptize with the Holy Spirit

These points emphasize John’s role as both a forerunner and a bridge between the Old and New Testaments. His ministry prepares the way for Jesus’ transformative work, setting up themes of repentance, baptism, and divine fulfillment. 

The Kingdom of God is coming and we must meet the King. In the first century a forerunner was sent to announce good news about what was going on with the king, or the emperor. John was the forerunner for a new king in a new kingdom – a new creation. 

Mark 1:1-8 – Deep Insights 

To explore Mark 1:1-8 more deeply, it is important to focus on the theological and literary context, exploring the implications of John’s role, the prophetic fulfillment, the nature of baptism, and the Messianic expectations embedded in this text. 

1. Theological Depth: The Gospel’s Beginning as New Creation 

The opening phrase, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1), carries immense theological weight. The word “Ἀρχὴ” (Archē, “beginning”) mirrors Genesis 1:1, suggesting that just as creation began with God’s word, so does the new creation begin with the revelation of Jesus as the Messiah. Jesus is the Word of God made flesh. Theologically, this positions Jesus as the agent of a new order, where God’s kingdom is being inaugurated, echoing themes of new creation. We learn (see 2 Corinthians  5:17) – “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” And again (see Galatians 6:15) – “Neither circumcision nor uncircumcision means anything; what counts is the new creation.” 

The use of “gospel” (εὐαγγέλιον, euangelion) connects Jesus’ coming with the announcement of good news common in Roman political discourse, especially about the emperor. Mark’s use of this term reclaims its meaning to declare that Jesus, not Caesar, is the true King, marking the start of a new reign under God’s kingdom. Later Jesus’ disciples and many of his followers thought he was going to be a political leader. Perhaps the confusion is partially to be blamed on a misunderstanding of this term.  

The term “Son of God” not only affirms Jesus’ divine sonship but also is in direct conflict to Roman emperor worship, where emperors were often called “sons of gods”

2. John the Baptist’s Role as the Forerunner 

John the Baptist serves as the new Elijah (see Malachi 4:5-6) whose role was to prepare the way for the Messiah.  

John’s appearance and message are radical. His clothing—camel’s hair and leather belt—evokes the prophet Elijah (see 2 Kings 1:8). His diet of locusts and wild honey signifies his detachment from earthly concerns and his commitment to a prophetic mission. His baptism, rooted in repentance, underscores moral renewal. Repentance, as “μετάνοια” (metanoia), refers not merely to a change of behavior but a complete transformation of heart and mind, and a new life’s direction. 

3. The Nature of Baptism: Symbolism and Eschatology 

John’s baptism is not merely a Jewish purification rite, nor is it akin to proselyte baptism, which was used to initiate Gentiles into Judaism. His baptism symbolizes an eschatological preparation. This rite looks forward to the one who would baptize “with the Holy Spirit” (see Mark 1:8), emphasizing a transformation that goes beyond ritual cleansing to a radical spiritual renewal, a new creation brought by the Messiah. When Jesus’ ministry begins, the last days are entered into. 

John’s statement, “I baptize you with water, but he will baptize you with the Holy Spirit” (see Mark 1:8), marks a clear distinction between John’s preparatory ministry and the coming of the Kingdom of God. The “Holy Spirit” baptism is linked to prophetic fulfillment (see Joel 2:28-29 and Ezekiel 36:25-27), which speak of a future outpouring of the Spirit, bringing renewal and empowerment to God’s people in the last days. John’s water baptism is a prelude to the Messianic era, wherein the Holy Spirit would in people, bringing about a new covenant community. 

4. Messianic Expectation and Humility 

John’s humility is emphasized in his declaration that he is not even worthy to untie the sandals of the coming one (see Mark 1:7). In Jewish culture, untying sandals was a task reserved for the lowest servant. John’s refusal to claim any honor or position, even as a revered prophet, contrasts starkly with contemporary expectations of religious figures. This humility may point directly to Jesus’ own model of servanthood. 

John’s statement also draws attention to the immense authority and divinity of Jesus. As John, a figure of great spiritual authority, presents himself as unworthy, he highlights the unparalleled nature of Jesus’ ministry. This foreshadows the servant leadership Jesus himself would demonstrate, culminating in his ultimate act of humility—the cross. 

5. Prophetic Literature and Historical Context 

Mark’s use of Isaiah 40:3 demonstrates the fulfillment of Israel’s prophetic hopes. The call to “Prepare the way of the Lord” evokes imagery of a royal procession, where the path for a king would be cleared and made smooth. In an eschatological sense, this preparation points to spiritual readiness for God’s kingdom to come.   

6. Mark’s Unique Literary Style 

Mark’s Gospel is known for its sense of urgency and action, with the word “immediately” (εὐθὺς) recurring throughout. The rapid pacing reflects the intensity of Jesus’ mission and emphasizes the immediacy of God’s kingdom. John the Baptist’s ministry is the launching point for this ‘up there’ to come ‘down here.’ God’s kingdom come.