Why does the Gospel of Mark use the term immediately so often?

There is also the witness of His works as well as that of His words and walk. The Gospel of Mark shows us the Divine Servant diligently working in this world for God’s glory and man’s blessing. Unlike the other Gospels which introduce us to our Lord Jesus Christ in some special way previous to His public service, Mark shows Him to us straightway taking up the work of God. The use of the word Eutheos (which is variously translated ‘straightway’, ‘immediately’, and ‘forthwith’) some forty-nine times, shows with what perfection of energy Mark sees His labours carried through.

Now for a few moments more, just look at what we may call the attendant circumstances. I will not dwell long upon some of them, because we have already had them before us, but we get the word "immediately." I have pointed out before how that is the characteristic word of the Gospel of Mark, occurring frequently under different names, not always translated "immediately," but "instantly," or "quickly," or "at once." But it is the urgency and the absence of all delay in the rendering of service, or in the effect of the works of mercy, whichever it may be. And so in this case, "Immediately the leprosy departed from him and he was cleansed." As I was saying on a previous occasion, man is very well up in the healing art now, but he cannot do this, he cannot bring about a result like this at once. There are stages of cure, and progress, just as there are stages of disease; but instantaneously the whole order of things changed — that is the mighty power of God. And that is what this word "immediately" brings before us.

Now let us look for a little to-night at what we may call in these verses the ministry proper; we have reached the ministry proper now. And the first thing you find here is the directness, the rapidity, the quickness, the absence of all delay, that characterised Him as the great servant of Jehovah. And hence you find that word that we have seen is continually used all through this gospel of Mark, that is to say, "straightway," "directly," "immediately," "quickly" — there is only one word in the original, but it is translated in many ways; but it all points to no lingering, no hesitation, no procrastination, but to the quickness, the rapidity, so to speak, the directness of the true servant, whose whole thought, and mind, and heart is bent upon the service to be performed. And so we are told here that immediately He enters into the synagogue and teaches.

Coming to Mark, as has been said, while he largely parallels Matthew in his narrative, his theme is not so dispensational. There is, however, at least one word which is so frequent in its occurrence that we cannot fail to notice it. It is the word translated "straightway" or "immediately," and suggests the readiness, promptness and capacity for service which marked our blessed Lord in His path here.

The first action of the Spirit in His case comes before us in verses 12 and 13. Coming forth to serve the will of God, He must be tested, and the Spirit thrusts Him forth to this. Here for the first time we find the word "immediately" which occurs so often in this Gospel, though it is sometimes rendered as "anon," "forthwith," "straightway." If service be rendered rightly it must be characterised by prompt obedience, hence we see our Lord as One who never lost a moment in His path of service.

The earnestness of His service is marked by the frequency of the word "immediately" occurring in connection with it. Half of all the occurrences in the New Testament (40 out of 80) are found in Mark, but these, of course, in various connections, the enemies of His Person and work being busy also. The singleness of His service is seen in that characteristic word of His (Mark 13:32) which must be read in the light of John 15:15, to be understood aright. Even the Son as Servant knows nothing of His Father's business, save that which is given Him to communicate. Again what tenderness is seen in all the details of His service as Mark dwells upon them: how His heart, His lips, His hands, moved sympathetically in the relief of all manner of human need. Here, too, as in Luke, the ascension is given as the fitting close to His path of humiliation, and this is marked as to the place of power, "the right hand of God": which does not change the unwearied Worker, but puts as it were afresh into His hand the power to serve: for immediately we read: "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following."

We need not wonder if, in connection with this we find hints of another, if not a larger audience being addressed than in Matthew's Hebraistic gospel. Mark's on the contrary, as it abounds in Latinisms, has been even affirmed (though without ground) to have been written in Latin yet scholars pronounce it "still much more akin to the Hebraistic diction of St. Matthew than to the purer style of St. Luke." (Thomson, in Smith's Dictionary). Yet the contrast with Matthew is decided: he never himself appeals to the Old Testament he never names the Law he describes Jewish customs as if writing to strangers; terms that would be offensive to the Gentiles are omitted, and the grace to them more dwelt upon. Even the temple they are reminded was to be called "a house of prayer for all nations;" and in the closing commission, the disciples are bidden, "Go into all the world, and preach the gospel to every creature," even "the Jew first" being entirely omitted.

Mark's gospel, which seems in some respects almost an abridgment of Matthew, is nevertheless, in the view of His person, in entire contrast. He is at the very outset declared to be the "Son of God," but this to give its character to the lowly service in which throughout He is found. The "kingdom of God" we have still, but now never "of Christ" or "of the Son of Man." Save as accusation on the cross, He is never even "King of the Jews." His title of "Lord" is very seldom taken. But He is the Son of God in service, with divine power and riches in His hand, serving in love, which requires nothing but power to entitle it to serve. There need be, and is, therefore, no genealogy. The earnestness of His service is marked by the frequency of the word "immediately." Half of all the occurrences throughout the New Testament of the Greek word which this translates are found in this gospel. The singleness of His service is seen in His knowing nothing of His Master's business save that which is given Him to communicate (Mark 12:32). The tenderness of it is found in all the smaller features of His ministry: how "He was moved with compassion;" how He was "grieved with the hardness of their hearts" how He touched one lifted up another; how "He marveled because of their unbelief." Here too, as in Luke, the ascension is given as the fitting close to His path of humiliation, — "the right hand of God;" even then His service being unceasing as His love, so that we read, "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following."

The characteristic word of the Gospel of Mark is the word "straightway." The Greek word has also been translated "forthwith" and "immediately." It occurs some 40 times in this little Gospel and is the Servant's word.

This Gospel has a beauty peculiar to itself, though it compares with Matthew in much of its content, and with both Matthew and Luke in its being synoptic of the Lord's activities , in contrast to John's more extensive record of His words. But it is the briefest of all the Gospels, for it emphasizes the service of the Lord Jesus. The circumstances of His birth are therefore omitted. These were needed in Matthew to establish His right to the throne of Israel (as King) and in Luke to show the reality of His Manhood; not in John however, for His birth has nothing to do with His eternal Godhead. Yet Mark makes it clear from the beginning that this perfect Servant of God is no less than the Son of God Himself. The history is concise and rapid, the words "straightway," "forthwith," "immediately" and "anon" being characteristic of His diligent labors continuing consistently. Fittingly, it is Mark, the servant who had once sadly failed in service (Acts 13:13) yet later restored (2 Tim.4:14) whom God chooses to write the record of the perfect Servant.

(1) "Immediately the Spirit drives him forth into the wilderness." The phrase is one expressive of intense energy and instant action. The Father had bestowed the Holy Spirit upon Him "without measure," and Jesus, in the plenitude of that Spirit, took the pathway which led into the wilderness. In that He was driven forth, it is proved how perfectly and fully He was possessed of the Spirit; in that this was done immediately, it is proved how swift was the Lord's response to Him by whom He had been anointed for service. There are two marks of perfection in service — complete, unrestricted obedience, and also ready, unhesitating obedience. They both characterise the Lord at the beginning of His service; they are not less conspicuous at its close.