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Mar_1:9-11. See on Mat_3:13-17; Luk_3:21 f.
εἰς τὸν Ἰορδάνην ] Conception of immersion. Not so elsewhere in the N. T.
εὐθύς ] usual form in Mark; we must, with Tischendorf, read it here also. It belongs to ἀναβ .: immediately (after He was baptized) coming up. A hyperbaton (Fritzsche refers εὐθ . to εἶδε ) just as little occurs here as at Mat_3:16.
εἶδε ] Jesus, to whom also ἐπʼ αὐτόν refers (see on Matt. l.c.). Mark harmonizes with Matthew (in opposition to Strauss, Weisse, de Wette), who gives a further development of the history of the baptism, but whose ἀνεῴχθησαν αὐτῷ οἱ οὐρ . presents itself in Mark under a more directly definite form. In opposition to the context, Erasmus, Beza, Heumann, Ebrard, and others hold that John is the subject.
σχιζομένους , conveying a more vivid sensuous impression than Matthew and Luke.
Lange’s poetically naturalizing process of explaining (L. J. II. 1, p. 182 ff.) the phenomena at the baptism of Jesus is pure fancy when confronted with the clearness and simplicity of the text. He transforms the voice into the sense of God on Christ’s part; with which all the chords of His life, even of His life of hearing, had sounded in unison, and the voice had communicated itself sympathetically to John also. The dove which John saw is held to have been the hovering of a mysterious splendour, namely, a now manifested adjustment of the life of Christ with the higher world of light; the stars withal came forth in the dark blue sky, festally wreathing the earth (the opened heaven). All the more jejune is the naturalizing of Schenkel: that at the Jordan for the first time the divine destiny of Jesus dawned before His soul like a silver gleam from above, etc. See, moreover, the Remark subjoined to Mat_3:17.