Sunday, May 28th, 2023
Garner-Howes Baptist Commentary Garner-Howes
These files are public domain.
Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
These files are public domain.
Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
Garner, Albert & Howes, J.C. "Commentary on Mark 1". Garner-Howes Baptist Commentary. https://studylight.org/
commentaries/ eng/ ghb/ mark-1.html. 1985.
Garner, Albert & Howes, J.C. "Commentary on Mark 1". Garner-Howes Baptist Commentary. https://studylight.org/
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INTRODUCTION TO MARK
Who Speaks or Writes?
John Mark wrote the Gospel according to Mark. His given name was "John," and his Latin surname was "Mark." Nothing is told of his father, but his mother was named Mary, a sister of Barnabas. She had a large home where she lived and where the church met for prayer in Jerusalem, Acts 12:12; Colossians 4:10. Barnabas, Mark’s uncle, was a Levite land or estate owner in Cyrus, Acts 4:37.
John Mark is believed to have been that anonymous young man who fled naked when about to be arrested in Gethsemane, during the seizure and arrest of Jesus, since Mark is the only one who told of this incident, Mark 14:51-52. His name first appears in the Bible at the time of James’ martyrdom and Peter’s arrest, Acts 12:12-17. He is believed to have been both a convert and later associate of Peter, because Peter referred to him as his own son, in the faith, as Paul did of Timothy, 1 Peter 5:13; 1 Timothy 1:2.
About A.D. 44 Mark went from Jerusalem to Antioch with Paul and Barnabas and later started with them on their first missionary journey, but he turned back in Pamphylia (Turkey), Acts 13:3. Later, about A.D. 50, Mark wanted to go with Paul and Barnabas on their second Missionary journey, but Paul firmly refused to let him go. Then Paul and Barnabas parted missionary company. Paul took Silas instead and went into Asia Minor, and to the European Continent, and Barnabas took his nephew, John Mark, and sailed for Cyprus, their native land, Acts 15:36-41.
About A.D. 62, Mark appeared with Paul in Rome, Colossians 4:10; Philemon 1:24, then some 4 or 5 years later, shortly before Paul’s martyrdom, he wrote Timothy in Ephesus, requesting that he bring Mark and come to him in Rome, "for he is profitable to me for the ministry," 2 Timothy 4:11.
Though John Mark was not an apostle, he was for much of his life, an associate of the Apostles Peter and Paul. Tradition states that Mark went to Alexandria, Egypt, established churches there, and died as a Christian Martyr under the reign of Nero.
To Whom Does He Speak or Write?
This Gospel by Mark was written to and for the Romans, men of actions, and presents Jesus as the Servant-Son of God; As a Servant, Jesus is presented as ministering, more than "being ministered to," Mark 10:45. Because men are not interested in the genealogy of a servant, no family lineage of Jesus is given by Mark.
Six reasons are suggested for the conclusion that Mark’s Gospel was written to and for the Gentile Romans, as Matthew’s was written for the Jews:
1) It appears that the Roman readers may not otherwise have known that Jordan was a river, as well as a land, Mark 1:5.
2) That the Pharisees fasted often, Mark 2:8.
3) That the Mount of Olives overlooked the temple area, Mark 13:3.
4) Mark translated several Aramaic terms for the benefit of the readers, Mark 3:17; Mark 5:41; Mark 7:34; Mark 14:36; Mark 15:34.
5) Latin terms (used by Romans) are peculiarly used throughout the book as follows:
a) "Modius" for bushel, Mark 4:21.
b) "Census" for tribute, Mark 12:14.
c) "Centurio" for centurion, etc. Mark 15:39; Mark 15:44-45.
Since there were good Greek equivalents for these words, it seems to be logically inferred that the Gospel record was written for the Romans, though the message was for the whole world.
6) And Mark only occasionally used a Latin term to explain a Greek word, Mark 12:42; Mark 15:16.
About What Does He Speak or Write?
He writes of "The Beginning of the Gospel of Jesus Christ," Mark 1:1, setting forth an inspired history of the public ministry of John the Baptist, the forerunner of Jesus Christ, and then the Servant-Son-Messiah ministry of Jesus Christ.
The two-fold ministry of Jesus (as Servant and Redeemer) is set forth Mark 10:45. The book is also divided in this two-fold manner, as follows:
1) The teaching, preaching, and healing ministry of Jesus, Mark chapters 1-10.
2) The events surrounding His redemptive death and resurrection, Mark chapters 11-16.
When Does He Speak or Write?
Mark seems to have been written near the end of Paul’s ministry, perhaps by Mark from Rome, while visiting Paul there, about A.D. 60-66. Because in Mark 15:21, "Simon a Cyrenian," the "father of Alexander and Rufus," is identified as the bearer of Jesus’ cross and Paul saluted Rufus in his letter, Romans 16:13, (if it is the same Rufus), it may be concluded that Mark wrote the letter to Gentile believers in Rome, where Rufus lived, or from Rome to readers who knew the family of Alexander and Rufus.
What Was the Occasion?
Because the Roman mind was interested in action and power; more than family lineage or genealogy, Mark omitted the birth and childhood of Jesus, and went directly to His miracle ministry to establish the Deity of the Master.
To appeal to the Gentile-Roman mind that was attuned to servants and servant-action, Mark is distinguished by its use of the Gk. adverb "euthus" forty two (42) times, more times than in all the rest of the New Testament, and is translated 1)Forthwith, 2) Immediately, 3) Straightway, 4) Anon, or 5) Suddenly. This is the way a servant is to serve or obey his master. And this is how nature responded to the voice of God’s Son-Servant.
DEITY OF JESUS DEMONSTRATED (in Four Realms of Miracles)
Thirty-five Miracles are described:
I. In Healing Physical Ills, (17) Examples:
1. The nobleman’s son, in Capernaum, John 4:46-54.
2. The infirm man of thirty-eight years, John 5:1-9.
3. Peter’s mother-in-law, Matthew 8:14-17; Mark 1:29; Mark 1:31; Luke 8:38-39.
4. The praying Leper, Matthew 8:2-3; Mark 1:40-45; Luke 5:12-15.
5. The paralytic, Matthew 9:2-8; Mark 2:3-12; Luke 5:17-26.
6. The man with a withered hand, Matthew 12:9-14; Mark 3:1-6; Luke 6:6-11.
7. The centurion’s servant, Matthew 8:5-13; Luke 7:1-10.
8. Two blind men, Matthew 9:27-31.
9. A deaf and dumb man, Mark 7:31-37.
10. The blind man at Bethsaida, Mark 8:22-26.
11. The blind man at Jerusalem, John 9:1-38.
12. The woman of 18 years’ bent-body made straight, Luke 13:10-17.
13. The woman of 12 years’ issue of blood, Matthew 9:20-22; Mark 5:25-34; Luke 8:43.
14. The man with dropsy, Luke 14:1-6.
15. The ten lepers, Luke 17:11-19.
16. Blind Bartimaeus, Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43.
17. The ear of Malchus, Luke 22:50-51.
II. In the Healing of the Demon Possessed, (6) Examples:
1. A Demon man in the Synagogue, Mark 1:21-28; Luke 4:31-37, In Capernaum.
2. A Blind and Dumb demoniac, Matthew 12:22; Luke 11:14.
3. The Gadara Demoniacs, Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39.
4. The Dumb Demoniac, Matthew 9:32-34.
5. The Syrophoenician’s daughter, Matthew 15:21-28; Mark 7:24-30.
6. The Epileptic lad, Matthew 17:14-21; Mark 9:14-29; Luke 9:37-43.
III. Miracles Over Natures Forces, (9) Examples:
1. The first, water turned to wine, John 2:1-11; In Cana of Galilee.
2. The draught (catch) of fishes near Capernaum, Luke 5:1-11.
3. Another draught of fishes, John 21:6.
4. The tempestuous storm stilled, Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25.
5. The 5,000 fed, Matthew 14:13-21; Mark 6:34-44; Luke 9:11-17; John 6:1-14.
6. Jesus walked on the water, Matthew 14:22-33; Mark 6:45-52; John 6:19.
7. The 4,000 fed, Matthew 15:32-39; Mark 8:19.
8. Tax money, Matthew 17:24-27.
9. Fig tree withered, Matthew 21:18-22; Mark 11:12-14; Mark 11:20-26.
IV. Miracles in Raising the Dead (3) Examples:
1. The daughter of Jarius, Matthew 9:18-26; Mark 5:22-43; Luke 8:41-56.
2. The widow’s son at Nain, Luke 7:11-15.
3. Lazarus at Bethany, John 11:1-44.
The miracles of Jesus were done by the power of God to authenticate His deity and mission to the world. They were done by the will of Jesus, or at His word, sometimes accompanied by a touch, or laying on of His hands, or the use of saliva, expressing His human as well as divine affections for needy men.’
In addition to the thirty-five (35) miracles recounted above, the following passages describe the nature and purpose of the miracle ministry of our Lord:
John 2:23 declares: "Now when He was in Jerusalem at the passover, in the feast day, many believed in His name, when they saw the miracles which He did."
Matthew 4:23; Matthew 9:35 states, "Now Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, healing all manner of diseases among the people. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people."
Matthew 4:24 recounts, "And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and He healed them."
Luke 4:40 asserts, "Now when the sun was setting, all they that had any sick with divers diseases brought them unto Him; and He laid His hands on everyone of them, and healed them."
Matthew 15:30-31 reports, "And great multitudes came unto Him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and He healed them. Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel."
Mark 6:53-56 reads, "And when they had passed over, they came into the land of Gennesaret, and drew to the shore.
And when they were come out of the ship, straightway they knew Him, And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard He was.
And whithersoever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole."
Matthew 19:1-2 states, "And it came to pass, that when Jesus had finished these saying, He departed from Galilee, and came into the coasts of Judea beyond Jordan;
And great multitude’s followed Him, and He healed them there."
Mark 1:32-34 reads, "And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door.
And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him."
John 21:25 summarizes, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written."
John 20:30-31 reaffirms the Divine purpose of these miracles,
"And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name."
APPROX. CHRONOLOGY OF PUBLIC LIFE OF JESUS
26 A.D. Fall or Early Winter;
a) Baptism in Jordan, near Jericho, Matthew 3:13; Mark 1:5; Mark 1:9; Luke 3:9.
b) Temptation in high mountain nearby, Matthew 4:1; Mark 1:12-13; Luke 4:1-2.
c) First Disciples, in lower Jordan, Mark 1:4-5; John 2:23.
d) First miracle in Cana of Galilee, John 2:1-11.
27 A.D. Passover:
a) Cleansed temple in Jerusalem, John 2:13-22.
b) Early Judean ministry in lower Jordan . . . about 8 months, John 2:23; John 3:22-36.
a) Return thru Samaria, John 4:1-5.
b) Galilean ministry begins . . . last’s about 2 years, Luke 9:51; Joh
28 A.D. Passover:
a) Jerusalem visit, John 5:1; John 6:4.
b) Summer: ’
1) The twelve apostles chosen, Mark 3:13-19.
2) The sermon on the Mount, Matthew 5:1 to Matthew 7:29.
29 A.D. February:
a) The twelve sent forth, Mark 6:7-13; Luke 6:20-49.
b) John the Baptist beheaded, Matthew 14:1-12; Mark 6:14-29.
c) The twelve return, Mark 6:30-31; Luke 10:18-20.
d) Passover . . . the 5,000 fed, Mark 6:30-52.
e) October, visited Jerusalem, John 7:2; John 7:10.
f) November, the transfiguration, Matthew 17:1-13; Mark 9:2.
g) December, ending of Galilean ministry, Luke 9:51.
h) Again visits Jerusalem, John 10:22.
i) Judean and Perean ministry about 4 months, Mark 10:1-52; John 4:43-45.
30 A.D. Passover:
Crucifixion and resurrection. In Jerusalem area, Matthew 27:32-60; John 19:38-42.
OUTLINE OF MARK
I. INTRODUCING JESUS THE SERVANT: (Mark 1:1-13.)
1) His forerunner, John the Baptist, v. 1-8. `
2) His Baptism, by John the Baptist, v. 9-16.
2) His Temptation, by the Devil in the Mount, v. 12, 13.
II. THE MINISTRY OF JESUS THE SERVANT, (Mark 1:14 to Mark 5:43.)
1) Beginning in Galilee, by the Seashore, v. 14.
2) Calling the Disciples, v. 15-20.
3) Begins Miracle Ministry, v. 21-28.
4) Peter’s Wife’s Mother Healed, v. 29-31.
5) A Sunset Mass Healing, v. 32-34.
6) First Preaching Tour Preceded by Solitary Prayer, v. 35-39.
7) Cleansing and Change of a Leper, y. 40-45.
8) Palsy Man Healed, (Mark 2:1-12.)
9) The Call of Matthew (Levi), Pharisee Criticism, v. 13-22.
10) Lord of the Sabbath Defends His Disciples, v. 23-28.
11) Withered Hand Restored, (Mark 3:1-5.)
12) The Multitudes (Masses) Healed, v. 6-12.
13) The Call to, and Ordination of the Twelve Apostles, v. 13-21 .
14) Blasphemy - - Unpardonable Sin, v. 22-30.
15) The New Relationship in Christ, v. 31-35.
16) Parable of the Sower, (Mark 4:1-12.)
17) The Sower Parable Explained, v. 13-20.
18) Parable of the Candle, v. 21, 25.
19) The Mysterious Seed Growth, v. 26-29.
20) The Mustard Seed Parable, v. 30-34.
21) Jesus Stilled the Storm, v. 35-41.
22) Maniac of Gadara, Made Whole, Set Free, (Mark 5:1-20).
23) Jairus’ Plea for Healing of His Daughter, v. 21-24.
24) Woman Healed of Issue of Blood, v. 25-34.
25) Jairus’ Daughter Raised from Death, v. 35-43.
III. OPPOSING JESUS THE SERVANT, (Mark 6:1 to Mark 8:26)
1) Jesus Again in Nazareth, Meets Skepticism, v. 1-6.
2) Call and Sending Forth of the Twelve, v. 7-13.
3) Herod’s Murder of John, Tormented Conscience, v. 14-29.
4) Return, Report, and Rest of the Twelve, v. 30, 31 .
5) Five Thousand Fed, Fragments Taken Up, v. 32-44.
6) When Jesus Walked on the Sea Waters, v. 45-52.
7) Jesus Healed Masses in Gennesaret Area, v. 53-56.
8) Tradition of Pharisees, Chided (Rebuked), (Mark 7:1-23).
9) What Defiles a Man, v. 15-23.
10) Syrophenician Woman’s Daughter Healed, v. 24-30.
11) A Deaf and Dumb Man Healed, v. 31-37.
12) Four Thousand Hungry Are Fed, (Mark 8:1-9).
13) The Pharisees Ask for a Sign, v. 10-13.
14) The Leaven (Putrefaction) of the Pharisees, v. 14-21.
15) Blind Man Healed Near Bethsaida, v. 22-26.
IV. THE INSTRUCTION OF JESUS THE SERVANT, (Mark 8:27 to Mark 10:52).
1) Peter’s Confession of Faith, v. 27-33.
2) Four Things Jesus Taught Them, v. 31-33.
3) Following Jesus, Discipleship, True Value of a Soul, v. 34-38.
4) His Transfiguration Witnessed, (Mark 9:1-13).
5) Powerless Disciples - - The Mighty Christ, v. 14-29.
6) Jesus Foretells His Death and Resurrection, v. 30-32.
7) Dispute Over Who Shall Be Greatest, v. 33-37.
8) Rebuke of Sectarianism, v. 38-41 .
9) Jesus’ Solemn Warning About Hell, v. 42-50.
10) Jesus’ Words Regarding Law of Divorce, (Mark 10:1-12).
11) Jesus Blessed Little Children, v. 13-16.
12) The Rich Young Ruler, v. 17-22.
13) The Warning Regarding Riches, v. 23-31.
14) Jesus Again Foretold His Death and Resurrection, v. 32-34.
15) James and John Rebuked for Selfish Desire, v. 35-45.
16) Healing and Salvation of Blind Bartimaeus, v. 46-52.
V. OFFICIAL PRESENTATION AND REJECTION OF JESUS THE SERVANT, (Mark 11:1 to Mark 12:44)
1) Triumphal Presentation of Servant-King, (Mark 11:1-11).
2) Barren Fig Tree Cursed, v. 12-14.
3) Jesus Purifies the Temple, v. 15-21 .
4) Instructions on Prayer and Faith, v. 22-26.
5) Authority of Jesus Questioned, v. 27-33.
6) Demand of Householder of Vineyard man, (Mark 12:12).
7) The Question about Paying Tribute, v. 13-17.
8) Jesus Answers the Sadducees, v. 18-27.
9) The Two Great Commandments, v. 28-34.
10) Jesus Questions Pharisees about the Messiah, v. 35-40.
11) Jesus Teaches about the Widow’s Mite, v. 41-44.
VI. PROPHECIES OF JESUS THE SERVANT, (Mark 13:1-37)
1) Olivet Discourse, Three Questions of the Future, v. 1-4.
2) Signs of His Coming Set Forth, v. 5-13.
3) The Great Tribulation for Israel Described, v. 14-23.
4) The Lord’s Return in Glory Described, v. 24-27.
5) The Fig Tree Parable, v. 28-33.
6) Obligation to Watch for Return of Jesus, v. 34-37.
VII. THE PASSION (SUFFERING) OF JESUS THE SERVANT, (Mark 14:1 to Mark 15:47)
1) The Plot (or Conspiracy to Put Jesus to Death, v. 1, 2.
2) Mary Anoints Jesus in Bethany, v. 3-9.
3) Judas Covenants to Betray Jesus, v. 10, 11 .
4) Preparation of the Annual Passover, v. 12-16.
5) The Last Passover, v. 17-21 .
6) Our Lord Institutes the Lord’s Supper, v. 22-25.
7) Peter’s Denial of Jesus Foretold, v. 26-31 .
8) Agony in the Garden, v. 32-34.
a) The First Garden Prayer, v. 35-38.
b) The Second Garden Prayer, v. 39, 40.
c) The Third Gethsemane Prayer, v. 41, 42.
9) The Betrayal and Arrest of Jesus, v. 43-46.
10) Peter Smites With Sword, Follows Afar Off, v. 47-52.
11) Jesus Hailed Before the High Priest and Sanhedrin, v. 53-65.
12) Peter’s Denial of Jesus - - the Cock Crows, v. 66-72.
13) Jesus Sent for Trial before Pilate, (Mark 15:1-6)
14) Barabbas, Not Jesus, Released, v. 7-15.
15) Jesus Mocked and Crowned with Thorns, v. 16-23.
16) Jesus Crucified, v. 24-41.
17) The Burial or Entombment of Jesus, v. 42-47.
VIII. THE RESURRECTION OF JESUS THE SERVANT, FOLLOWING DAY EVENTS, (Mark 16:1-16)
1) The Resurrection Announcement, v. 1-8.
2) First Day Appearance of Jesus, v. 9-14.
3) Jesus Gives the Great Commission, v. 15-20.
VERSE BY VERSE COMMENTS ON MARK:
MARK THE INTRODUCTION OF THE SERVANT, V. 1-13 BY JOHN THE BAPTIST, HIS FORERUNNER, V. 1-8
1) "The beginning," (arche) "(The) beginning, or origin, or fountainhead." The idea is that here begins Mark’s account of the gospel concerning or relating to Jesus Christ the Son-Servant of God, Matthew 1:1; Luke 1:1-4; John 1:13. He wrote for Romans and Gentiles about Christ as a servant, therefore omitted the genealogy of Jesus, since none is interested in a servant’s family lineage.
2) "Of the gospel of Jesus Christ," (tou evangelliou lesou Christou) "Of the gospel (good news) of Jesus Christ," which is the "spirit of prophecy, " Revelation 19:10. The term "Christ,’ here appears as a proper name. The gospel that Mark therefore recounts is a personal gospel, apart from which person, no salvation exists, John 14:6; Acts 4:12; Romans 1:16.
3) "The Son of God;” (though omitted from most early manuscripts the idea is implicit in the title "Christ," John 3:16; John 20:21; Galatians 4:4-5. He came to do and finish the work His Father sent Him to do, Luke 19:10; John 17:1-5.
"The Gospel is an anthem from the harps of heaven; the music of the River of Life washing its shores on high, and pouring in cascades upon the earth. Not so cheerful was the song of the morning stars; nor the shout of the sons of God so joyful. Gushing from the fountains of eternal harmony, it was first heard on earth in a low tone of solemn gladness, uttered in Eden by the Lord God Himself. This gave the key-note of the Gospel-song. Patriarchs caught it up, and taught it to the generations following. It breathed from the harp of the Psalmist, and rang like a clarion from tower and mountain top, as prophets proclaimed the year of jubilee. Fresh notes from heaven have enriched the harmony, as the Lord of hosts and His angels have revealed new promises, and called on the suffering children of Zion to be joyful in their King." - Dr. Hoge
1) "As it is written in the prophets," (kathos gegraptai en to Esaia to prophete) "Just as or even as it has been (inscribed) or written in Isaiah the prophet," that it would occur or come to pass, Isaiah 40:3, even as it was foretold, Psalms 119:160.
2) "Behold I send my messenger before thy face," (idou apostello ton angelon mou pro proposopou sou) "Behold I send, commission, or mandate my messenger (to go) before thy face (appearance)." The word (apostello) "send" means, by and with Divine authority, to deliver a message and do a special work, Malachi 3:1; John 5:39.
3) "Which shall prepare thy way before thee." (hos kataskeusaie ten hodon sou) "Who will prepare thy way," or make ready for thy appearance, saying, "get ready," Isaiah 40:3; Malachi 3:1.
1) "The voice of one crying in the wilderness," (phone bontos en te eremo) "A voice of one crying aloud, resounding, or bellowing (like an ox) in the desolate place," the desert or wilderness, Matthew 3:1-3; Matthew 11:10. This prophecy was certified as fulfilled by the coming of John the Baptist.
2) "Prepare ye the way of the Lord," (hetoimaste ten hodon kuriou) "Prepare ye or make ye ready the way (road, path, or entrance) of the Lord," Luke 1:76-79; Luke 7:27. The long awaited, promised Messiah was now at hand.
3) "Make his paths straight." (eutheias poieite tas tribous autou) "Make ye straight his path," or pathway, Luke 3:4. Mark thus certified that John the Baptist was: 1)a forerunner of Jesus Christ the Son of God; 2)Who fulfilled Old Testament prophecies in both what he said, and did, as Divinely sent from heaven, John 1:6; John 1:23; John 1:28-34.
1) "John did baptize in the wilderness," (egeneto loannes ho baptizon en te eremo) "John, who baptized in the desert, wilderness, or desolate area, did come;" He was known as "The baptizing" or immersing one, in preparing a people for Jesus, for His name’s sake, Isaiah 40:3; Acts 15:14.
2) "And preach the baptism of repentance," (kerusson baptisma metanoias) "Proclaiming, heralding, or setting forth a baptism of repentance," a baptism "of" repentance means originating out of repentance, that implied and entailed forgiveness of sins, Matthew 3:2; Mark 2:17; Acts 17:30.
3) "For the remission of sins." (eis aphesin hamartion) "With reference to remission of sins," as a testimony of sins pardoned or forgiven, not to obtain pardon, forgiveness, or remission of sins, Matthew 3:7-9; Acts 3:19; Acts 11:18.
1) "And there went out unto him all the land of Judea," (kai eksepoteueto pros a uton pasa he loudsia chora) "And all the Judean country (people) from all walks of life went out of their own will, choice, or accord to meet him;" This indicates the wide geographical character of John’s ministry, much as recounted by Matthew, except Judea comes before Jerusalem, and Jordan is not mentioned by Mark.
2) "And they of Jerusalem," (kai hoi lerosolumitai) "And they, who were Jerusalemites," they who resided in the Jerusalem area, Matthew 3:5-6.
PREPARING THE WAY
"When a man of rank has to pass through a town or village, a messenger is dispatched to tell the people to prepare the way, and to await his orders. Hence may be seen some sweeping the roads, others who ’spread their garments in the way,’ and some who are cutting ’down branches from the tree,’ (Matthew 21:8) to form arches and festoons where the great man has to pass."
- Sel. Anon.
3) "And were all baptized of him in the river of Jordan," (pantes kai ebaptizonte hup’ autou en to lordan potarno) "And they were all baptized by him in the Jordan River,’’ as many as repented and gave fruitful evidence of remission of sins, or an inward spiritual change, Matthew 3:7-9.
4) "Confessing their sins.’’ (ekshomologomenoi tas hamartias auton) "That is those who were publicly confessing their sins," were baptized to announce it. They were baptized to identify themselves, First, as followers of John the Baptist who had been sent from God, not any longer followers of the Pharisees, Scribes, and Sadducees. Second, their scriptural baptism by this heaven-sent John the Baptist preacher prepared them also later to become followers of Jesus Christ, from the beginning of His ministry, and members of His church, John 1:29-34; John 15:16; John 15:26-27. Only such disciples as had companied with our Lord "from the beginning" or origin of His church, who had been baptized by heaven’s first sent baptizer, John the Baptist, could be one of the Twelve Apostles, Acts 1:20-22.
1) "And John was clothed with camel’s hair," (kai en ho loannes endedumenos trichas kamelou) "And John was dressed, or having been clothed, with camel’s hair clothing," or was wearing clothes made of camel’s hair, a Bedouin’s dress. The material is firm and turns the rain on both garments and tents.
2) "And with a girdle of a skin about his loins;" (kai zonen dermatinen peri ten osphun autou) "And with a leather or animal skin girdle around his loins," as also described Matthew 3:4; Matthew 11:8-9. Such is still worn in the Middle East.
3) "And he did eat locusts and wild honey;" (kai esthon akridas kai meli agrion) "And was continually eating locusts and wild honey," as a daily diet, or for his daily food, not at banquet tables. This describes John’s simple way of life, as he secured his food from the wilds of woods and fields, even from bees and locust insects, high in protein, and some believe the term locusts refers to the lotus bean on a specie of the thorn bush.
1) "And preached, saying," (karekerussen legon) "And he preached, repeatedly saying;" He kept saying, anxious to make clear that his ministry was much less than that of Jesus who was soon to come.
2) "There cometh one mightier than I after me,’’ (erchetai ho ischuroteros mou opisa (mou)) "There comes one stronger than I after (following) me;" One much mightier than 1, in words, deeds, offices: mission and works, is soon to follow me, Matthew 3:11; Luke 3:15-16.
3) "The lachet of whose shoes," (ton himanta ton hupodematon autou) "The fastener, latch, or thong, of whose sandals;" John sought to prevent men forming a wrong impression of his position or relationship to Jesus, John 3:27-28; John 3:30.
4) "I am not worthy to stoop down and unloose." (hou ouk eimi hikanos kupsas lusai) "I am not worthy (competent) to (even) stoop and loosen." He asserted that he was inferior to Jesus, John 1:15; John 1:26; John 1:33-34.
1) "I indeed have baptized you with water:" (ego ebaptisma humas hudati) "I baptized you all in water: The idea is that both in and with water I immersed or sub merged you all, all to whom he was speaking, who had repented and shown fruit for remission of sins, and become disciples or followers of him (of John).
2) "But He shall baptize you," (autos de baptisei humas) "But He will baptize you all," you who are my disciples, who will become His disciples, His Bride, or His Church, John 3:27-29; Matthew 16:18-19; John 15:16-17; John 15:27; John 20:21.
3) "With the Holy Ghost." (pneumati hagio) "in (the) Holy Spirit," and "with the Holy Spirit- To this "you all" group of disciples whom Jesus had chosen, and who had companied with Him, "from the beginning of His ministry," from Gallilee, Jesus prayed to the Father who sent and baptized them with the Holy Spirit, as a church, company, or institution, once for all, on Pentecost, John 14:16-17; John 16:1-14; Luke 24:46-49; Acts 1:4-5; Acts 1:8; Acts 2:1-4.
THE BAPTISM OF JESUS BY JOHN, V. 9-11
1) "And it came to pass in those days," (kai egeneto en of ekeinais tais hemerais) "And it occurred in those days," an indefinite period of time, after John had come from heaven, preached in wide areas of Judea and in the Jerusalem, and had baptized many who had repented, and given evidence of regeneration, Mark 1:5; Matthew 3:5-6.
2) "That Jesus came from Nazareth of Galilee," (elthen iesous apo Nazareth tes Galilaias) "Jesus came, of His own choice, from Nazareth of Galilee," from Nazareth in Galilee of the Gentiles, from a distance of near 60 miles, Matthew 3:13; Matthew 4:15-16; Acts 10:37. He had come from the State of Galilee, and His home, to the State of Judea, to receive heaven sanctioned baptism from John the Baptist.
3) "And was baptized of John in Jordan." (kai ebaptisthe eis ton lordanen hupo loannou) "And was baptized into (the) Jordan (river) by John," near Bethabara where John was baptizing, Mark 1:5; Matthew 3:13-17; Luke 3:21-23; John 1:28-34. Among the things John the Baptist was sent, mandated from heaven to do, was to baptize Jesus Christ, Matthew 3:15-17; John 1:30-34.
1) "And straightway coming up out of the water," (kai euthus anabainon ek tou hudatos) "And immediately while going or coming up out of the water," out of and away from the water where John had baptized (immersed or buried) Him. The term "straightway" or "immediately" means "as soon as," without delay.
2) "He saw the heavens opened,"(eiden schizomenous tous ouranous) "He perceived the heavens being rent asunder, or having been opened," the shutters of heaven were pulled back at once. The "He" who saw this was John the Baptist, as he lifted Jesus up from immersion, in the waters of baptism, Luke 3:21-22.
3) "And the Spirit like a dove descending upon Him:(kai to pneuma hos peristerarn katabainon eis auton) "And the Spirit as or like a dove coming down gently upon Him," upon Jesus. This, John saw, and later related, as affirmed by both Matthew and John the Evangelist, Matthew 3:15-17; John 1:28-34; Luke 3:21-22.
Our Lord prepared for Special events in His ministry preceded by solemn prayer at:
1) His baptism, Luke 3:21-22.
2) His ordination and call of the twelve, Luke 6:12.
3) His transfiguration, Luke 9:29.
4) His agony in the Garden, Matthew 26:39.
1) "And there came a voice from heaven, saying," (kai phone (egeneto) ek ton outanon) "And an audible voice came out of and from heaven," giving Divine sanction to the baptism of Jesus at the hand of John the Baptist, Matthew 3:16-17; Luke 3:21-22. The audible voice said to Jesus:
2) "Thou art my beloved Son," (su ei ho huios mou ho agapetos) "Thou art the beloved Son of me." Baptism did not make Jesus the Son of God. He was that, by begettal of the Holy Spirit; Neither does baptism make anyone on earth become a child of God. Baptism is a symbol of Divine Sonship and voluntary service, Luke 1:35; John 6:63; 1 John 5:1.
3) "In whom I am well pleased." (en soi eudokesa) "in whom I was well pleased," when you were baptized, and as you set forth to do my will, Mark 8:34-35; Luke 9:23; John 14:15; John 15:14; Matthew 28:18-20. God the Father acknowledged, sanctioned, and encouraged His Son in this beginning act or declaration of His public ministry, preparation, and identity, John 1:30-34.
TEMPTATION OF JESUS IN THE MOUNT, V. 12, 13
1) "And immediately the Spirit," (kai eutus to pneuma) "And immediately, straightway, forthwith, or suddenly the Spirit," that had lighted upon Him like a dove, Mark 1:10; Matthew 3:16-17; John 1:30-34.
2) "Driveth Him into the wilderness." (auton ekballei eis ten eremon) "Thrust Him forth, or out, into the wilderness, desert, or uninhabited place," as also recounted by Mt 41; Luke 4:1, as He was being further prepared for His Servant-Son ministry.
1) "And He-was there in the wilderness," (kai en te eremo tesseralonta hemeras) "And He was (existed) in the desert, wilderness, or uninhabited, inhospitable place for a period of forty days," Matthew 4:2; Luke 4:2. Where Satan approached Him, suiting his temptation to the circumstance, but misapplying scripture to tempt Jesus, even as Satan’s prophets do today, 2 Corinthians 11:13-15.
2) "Tempted of Satan;"- (peirazomenos hupo tou satana) "Being in a state or condition of temptation by Satan," or being in a state of testing by Satan, all the time He was there, as we are, Hebrews 4:15; 1 Corinthians 10:13.
3) "And was with the wild beasts," (kai en meta ton therion) "And existed with (lived among) the wild beasts," among the wild varmints, day and night, even as Moses did in the Sinai for forty years, before leading Israel out of Egypt, Acts 7:29-34.
4) "And the angels ministered unto Him." (kai hou angelsi diekonoun auto) "And the angels ministered to Him," in His crisis, to meet His common needs, Hebrews 1:14; as they often did later, Matthew 26:53; John 1:51; Luke 22:43. The angels served as deacons to Him.
JESUS’ FIRST GALILEEAN MINISTRY, V. 14, 15
1) "Now after that John was put in prison," (kai meta to paraclothenai ton loarmen) "And after John was to be delivered," imprisoned, later to be given over to the murderous whim of Herodias.
2) "Jesus came into Galilee," (elthen ho lesous eis ten Galilaian) "Jesus came into Galilee," of His own choice, in the power of the Spirit, beginning in the synagogue of Nazareth, where He was brought up, Luke 4:14-21; fulfilling Isaiah 61:1-2; Matthew 4:12-22.
3) "Preaching the gospel of the kingdom of God." (kerusson to euangelien tou theou) "Proclaiming or heralding aloud the gospel (good news) of God." The term "kingdom" is not here used in the original. This begins His Galillean ministry, Acts 10:37.
1) "And saying, The time is fulfilled," (kai legon hoti peplerotai ho kairos) "And repeatedly affirming that the time, right time, (season) or era, has been fulfilled," the era of types and shadows of the Law, and the Redeemer was at hand, John 1:14; John 1:17; Luke 16:16.
2) "And the kingdom of God is at hand:"- (kai engeken he basileia tou theou) "And the kingdom of God has drawn near," the spiritual domain of His Son was at hand. The Son-Servant-Redeemer had now come, whom men should now heed, Matthew 3:17; Matthew 17:5; John 2:5; John 14:15; John 15:4.
3) "Repent ye, and believe the gospel." (netanoeite kai
pisteuete en to euangelio) "You all repent, and believe in the gospel, or good news," not in the law, and its ceremonies, rites, and traditions, John 8:24. This beginning of the Gospel preaching of Jesus was in and from Galilee of the Gentiles, not Jerusalem in Judea, Matthew 4:13-17; Acts 10:37.
THE CALL OF PETER AND ANDREW, V. 16-20
1) "Now as He walked by the Sea of Galilee," (kai paragon para ten thalassan tes Galilas) "And as He was passing along (alone) beside the Sea of Galilee," also known as the Sea of Gennesaret, Matthew 14:34; Mark 6:53; Luke 5:1.
2) "He saw Simon and Andrew his brother," (eiden Simona kai Andrean ton adelphon Simonos) "He recognized Simon and Andrew the fraternal brother of Simon," who were later known as two of the twelve apostles of our Lord, Matthew 4:18-22; Luke 5:10-39; Matthew 10:2-4.
3) "Casting a net into the sea:" (amphihallontas en te thalasse) "In the sea (away from shore) casting," casting a net for fish, fishing, casting, again and again, very busy men, not idle men, to do His work, to labor in His vineyard, John 4:34-39; John 9:4.
GOD CALLS AND USES BUSY MEN
(When God Called These)
1. Moses was busy tending flocks of Jethro
2. David was busy tending flocks of his father.
3. Nehemiah was busy as King’s cupbearer.
4. Peter and Andrew were busy casting nets.
5. James and John were busy mending nets.
6. Matthew was busy collecting taxes.
7. Paul was busy persecuting the church.
If you are lost, and too busy to obey the call of God, one day, like the rich man in hell, you may call for Him and He will be too busy to hear your call - - read the warnings, Proverbs 1:21-28; Luke 16:19-31.
How busy, really, is "too busy?" Too busy to play is too busy. Too busy to pray is too busy. Too busy to make friends is too busy. Too busy to love is too busy. Too busy to be loved is too busy. Too busy to write home is too busy. Too busy to attend church is too busy. Too busy to study the Bible is too busy. Too busy to be optimistic is too busy. Too busy to give thanks is too busy. Too busy to meditate is too busy. Too busy to eat slowly is too busy. Too busy to sleep enough is too busy. Too busy to read extra curricular is too busy. Too busy to visit friends is too busy. Too busy to appreciate is too busy. Too busy to confess is too busy. Too busy to have a hobby is too busy. Too busy to be master of self is too busy. Too busy to win a lost soul is too busy. Too busy to rejoice spiritually is just too busy.
1) "And Jesus said unto them," (kai eipen autois ho lesous) "And Jesus called out to them," for help, for service, as surely as God called Isaiah, Isaiah 6:8; and Samuel, 1 Samuel 3:4-10; and Moses, Exodus 3:1-12; and Abraham, Genesis 12:1-5.
2) "Come ye after me," (deute opiso mou) "You (two) come after (to follow after) me," to do my bidding. He still calls.
3) "And I will make you to become fishers of men," (kai poieso humas genesthia haleeis anthropon) "And I will make you all (both) to become fishers of men (of human beings)." The term "to become" implies a gradual process of training, Matthew 4:18-19; Luke 5:10-11.
1) "And straightway they forsook their nets," (kai euthus aphentes ta diktua) "And immediately, putting away or leaving the nets," when they had come to shore, Matthew 4:20; Luke 5:10-11. Without hesitation, delay, or looking back, they left their nets.
2) "And followed Him." (ekolouthesan autou) "They followed Him" where He led, in the will of His Father. In this spirit Paul later wrote, "Be ye followers of me, even as I also am of Christ," 1 Corinthians 11:1. The attitude of Paul, "Lord what wilt thou have me to do?" should be the daily attitude of every follower of Jesus Christ, even today, Acts 9:6. Every pastor must forsake self and sin to follow Jesus, though not necessarily abandon his business life to follow Jesus.
PRECEDE AND FOLLOW
It is observed of Caesar, that he never said to his soldiers "ite," go on, but "venite," come on, or follow me. So our great Exemplar, while He commands us to do duty, has shown us the way. "Follow me," is the Divine injunction,
RULES FOR FISHING
I watched an old man trout fishing the other day, pulling them out one after another briskly. ’’You manage it cleverly, old friend," I said; "I have passed a good many below who don’t seem to be doing anything." The old man lifted himself up, and stuck his rod in the ground. ’’Well, you see, sit, there be three rules for trout fishing, and ’tis no good trying if you don’t mind them. The first is, keep yourself out of sight; and the second, keep yourself further out of sight, and the third is, keep yourself further still out of sight. Then you’ll do it ... .. Good for catching men, too,’’ I thought. -Mark Guy Pearse
1) "And when He had gone a little farther thence," (kai probas holigon) "And passing on (going forward) a little," when He had gone on a little farther beside the Sea of Galilee, Mark 1:16, farther down the coast.
2) "He saw James the son of Zebedee," (eiden lakobon ton tou Zebedaiou) "He saw, that is, recognized James the (son) of Zebedee," Matthew 4:21-22, who also was or became one of the twelve apostles, Matthew 10:2. The other James of the New Testament was the son of Alphaeus and Lebbaeus, Matthew 10:3.
3) "And John his brother," (kai loannen ton Adelphon autou) "And John his fraternal brother," who also was or became one of the twelve apostles, Matthew 10:2. With-lames his brother and with Peter he was known as an intimate or inner-circle disciple of Jesus, Matthew 17:1; Mark 5:37; Mark 9:2; Mark 14:33.
4) "Who also were in the ship," (kai autous en to ploio) "Who were also in the boat," apparently in the same boat.
5.) "Mending their nets." (kataritizontas ta diktua) "Mending, busy repairing the broken cast-nets," the nets they also cast in their fishing trade.
These four disciples of Galilee, fishermen by trade, former baptized disciples or followers of John the Baptist, obeyed the call of the Lord and seem to have been the first baptized, whom He called and used to institute organize, or constitute His church, as they, all four were later ordained and set in the office of apostleship in His church, having, as was required to be an apostle, come from the baptism of John, Acts 1:15; Acts 1:21-22.
1) "And straightway He called them:"- (kai euthus ekalesen autous) "And He immediately called them," to follow Him, as He had called Simon and Andrew, Mark 1:17; Matthew 4:18-21.
2) "And they left their father Zebedee," (kaiaphentes ton patera auton Zebedaion) "And leaving Zebedee, their father," Matthew 4:22. They did not leave their father alone, however, as indicated as follows:
3) "In the ship with the hired servants," (en to ploio meta ton misthoton) "in the boat with the hired hands," hired assistants, those paid to help them in the fish trade. They did not hesitate, look back, from the call and will of God for their lives. They were trustworthy decision makers, such as are needed in the work of the Lord, Luke 9:62.
4) "And went after Him."(apelthon opiso autou) "They went after Him, of their own choice or accord," without promise of pay (good wages), and without any threat or coercion from Jesus. They obeyed the call of Jesus, without consultation with the flesh or relatives, or apparently without any detainment, even by their own father. The call of Jesus must have first place in the life of every person, regarding spiritual matters, Matthew 19:27-29; Luke 5:11; Mark 8:34-38; Galatians 1:15-20. These brethren left a thriving business, in which they had hired helpers, to follow their Lord, without showing disrespect to their father.
BEGINNING OF TEACHING AND MIRACLE MINISTRY OF JESUS IN CAPERNAUM,V. 21-28
1) "And they entered (together) into Capernaum," (kai eisporeuontai eis Kapharnanoum) "And they”, Jesus and His four new disciples, nucleus of His church, whom He chose, beginning in Galilee, John 15:15-17; John 15:26-27; Acts 1:20-23; Acts 10:37.
2) "And sabbath day," (kai euthus tois sabbasin) "And forthwith or immediately, (the next thing thereafter) on the sabbath day," after the five had entered into Capernaum, after He had journeyed from Nazareth, where He had announced His anointing of the Holy Spirit, Luke 4:16-21.
3) "He entered into the synagogue and taught." (eiselthon eis ten sunagogen edidasken) "Entering into the synagogue, of Capernaum, He taught," as His custom every sabbath day was, Luke 4:16; Luke 4:31; Matthew 4:23. His custom or habit was to attend the synagogue "every sabbath day," though He began teaching in them, only after His baptism.
1) "And they were astonished at His doctrine," (kai ekseplessonto epi te didache autou) "And they were astounded or amazed at His teaching," since the Spirit of the Lord had come down upon Him, at His recent baptism, Mark 1:9-11; Matthew 3:15-17; Luke 3:21-23; announced also in the Nazareth synagogue, Isaiah 61:1-2; Luke 4:16-21.
2) "For He taught them as one that had authority," (en gar didaskon autous hos eksousian echon) "Because He was teaching them repeatedly or continually as one possessing authority or administrative rights," in matters of teaching, worship, and Divine Service, as also asserted Matthew 7:28-29; Matthew 13:54; Luke 4:32.
3) "And not as the scribes." (kai ouch hos hoi grammateis) "And not (at all) like the scribes," taught, for His word, testimony "was with power," John 8:25-29; Luke 5:23-26; Luke 8:25.
His teaching was not in the synagogues only. Tho Mark does not relate His teaching that He did in the Sermon on the Mount, Matthew 5:1 to Matthew 7:29, he seems to have alluded to it, by which the people were astounded, Matthew 7:28-29.
1) "And there was in the synagogue a man with an unclean spirit;”- (kai euthus hen en te sunagoge auton anthropos en pneumati akatharto) "And suddenly or immediately there was a man in their synagogue a man in an unclean spirit," a subject of Satan in the house of God, in the clutches or shackles of an unclean spirit, with which Jesus was confronted as He taught.
2) "And he cried out," (kai anekraksen) "And he cried out," with a rising voice. What Matthew refers to as unclean or deranged, depraved spirits. Three features to be noted in the Galileean ministry of Jesus are: 1) His preaching, 2) His teaching, and 3) His miracle ministry here begun, as recounted through chapter 10.
1) "Saying, let us alone;- (legon) "Repeatedly saying, crying aloud." The demon possessed, diseased, deranged man spoke aloud for the demons in him.
2) "What have we to do with thee, thou Jesus of Nazareth?" (ti hemin ksi soi, lesou Nazarene) "What are you to us, what are we to you, Jesus, a Nazarene?" The demon-possessed man- then-spoke for the fraternity of fallen, unclean deranged spirits, rebels against and enemies of God and men. This is the first intimation in Mark that Jesus was of Nazareth, established by testimony, even of Demons; See also, Matthew 2:23; John 1:45-46.
3) "Art thou come to destroy us?" (elthes apolesai hemas) "Are you come, or have you come to destroy us?" to drive us from our habitation in this man, right here in the synagogue? Luke 8:26-32,
4) "I know thee who thou art, the Holy One of God." (oida se tis ei ho hagios tou theou) "I know (perceive) you, who you are, the prophetic, Holy One of God," of the trinity. This "Holy One," Jesus, is contrasted with the unclean spirit one. Demons recognized who Jesus was, so must fallen man, in order to be saved, delivered from sin and hell, Mark 1:34; James 2:19; John 8:24; John 3:18; John 3:36.
1) "And Jesus rebuked him, saying," (kai epetimesen auto ho lesous legon) "And Jesus rebuked or chided him repeatedly saying," saying again and again, as in Mark 1:34; Mark 3:12; Mark 4:41.
2) "Hold thy peace," (phimotheti) "Be quiet," or be muzzled, be under control of thyself, keep your voice or cry down, Matthew 22:12; Romans 3:19. Be muzzled like an ox, 1 Timothy 5:18.
3) "And come out of him." (kai ekseltheeks autou) "And come out of him," much as He did to the demons of the demon-obsessed man of Gadara, Luke 8:29.
1) "And when the unclean spirit had torn him," (kai spatksan auton to pneuma to akatharton) "And throwing him (down) into a spasm, the unclean spirit;- When the unclean epileptic spirit had caused the obsessed man in the synagogue to be so violently convulsed, and torn within; So that he was thrown upon the floor in a convulsion. What Satan can’t hold he will try to damage.
2)."And cried with a loud voice " (kai phonesan pone megale) "And while shouting with a loud voice," in rebellion against Jesus, as a final fit, before recovery or surrender to the voice and command of Jesus Christ.
3) "He came out of him." (ekselthen eks autou) "He came out of him," out of the man he had possessed, out from obsession and possession of the man’s life. The demons obeyed Jesus, because they had to do so. 0 that demon possessed, unsaved, fallen men might voluntarily obey His voice and Spirit when He calls them from sin to salvation, Hebrews 3:7; Hebrews 4:7.
1) "And they were all amazed," (kai ethambethesan hapantes) "And they (of the synagogue) were all astounded," all who heard and saw what Jesus said and did in the synagogue that Sabbath day.
2) "Insomuch that they questioned among themselves, saying," (hoste suzetein autous legontas) "So that they debated among themselves, repeatedly asking, inquiring;" It appears that both the Jewish laity and the official Synagogue attendants and interpreters of the law of Moses, from among the Pharisees, Sadducees, and Scribes, were dumbfounded.
3) "What thing is this? What new doctrine is this?" (ti estin touto; didache kaine) "What new thing or new teaching (doctrine) is this?" It was the Father of Jesus, bearing witness of the Divinity of Jesus, through the power of miracle deeds which He gave to Him to do, John 4:36. That Jesus was Imperial King, Ruler over fallen spirits, was new to them.
4) "For with authority commandeth He even the unclean spirits," (kati eksousian kai tois pneumati tois akathartois epitassei) "Because as by administrative authority He commands the unclean spirits," something the Synagogue rulers could not and did not presume to do, Matthew 7:28-29; Luke 5:24.
5) "And they do obey Him." (kai abouousin auto) "And they do obey Him," respond to His mandate, immediately. Thus the miracle ministry of Jesus began with a public concession or admission of Synagogue attendants in Capernaum that this ministry of Jesus was superior to anything they had ever seen; John 3:2; John 20:30-31.
1) "And immediately His fame spread abroad," (kai ekselthen he aKon autou euthus) "And immediately the favorable report of Him went out," with lightening speed of gossip and rumor,, the report went out of what had happened in the Synagogue that sabbath day, Mark 1:21-28.
2) "Throughout all the region round about Galilee," (pantachou eis holen ten perichoron tes Galilaias) "Everywhere, into all the neighborhood of the Galileean area," in every direction where the people scattered, in the Capernaurn and immediate Galileean area, along the seashores and into the hill countries round about, that men might know who Jesus was, and that He had come from the Father, John 3:2; John 4:38; John 20:30-31.
THE MOTHER OF SIMON’S WIFE IS HEALED V. 29-31
1) "And forthwith when they were come out of the synagogue," (kai euthus ek tes sunagoges ekselthontes) "And immediately going forth (departing) out of the synagogue," at Capernaum, on the northwest seashore of Galilee, Mark 1:21.
2) "They entered into the house of Simon and Andrew," (elthon eis ten oikian Simonos kai Andreou) "They came into the residence (house) of Simon and Andrew," entered into their home, adjacent to the entrance to the Synagogue, accompanied by James and John, the other two disciples, recently called, Mark 1:16-20.
3) "With James and John." (meta lakobou kai loannou) "With (in company with) James and John," the apparent founders, charter members of our Lord’s new body, His church, which began in Galilee, Acts 10:37; Acts 1:21-22; John 15:16-17; John 15:26-27; John 20:21.
1) "But Simon’s wife’s mother lay sick of a fever," (he de penthera Simonos katekeito puressousa) "Now the mother-in-law of Simon (Peter) was laid aside, (laid up) fever stricken," feverish, perhaps a common malady near the marshy lowlands by the Lake. It was a great or hot, burning fever, Luke 4:38.
2) "And anon they tell him of her." (kai euthus legousin auto peri autes) "And immediately or forthwith they tell Him about or concerning her," concerning her illness, as one friend tells of another friend’s troubles. For they had learned that He was compassionate and did care about the physical as well as the mental and spiritual ills of men, Matthew 9:36; Matthew 14:14; Mark 6:34.
1) "And He came and took her by the hand," (kai proselthon auten kratesas tes chairos) "And approaching her, He took her by the hand," with a gesture of care or concern, without fear of infection or contraction of the fever.
2) "And lifted her up;" (egeiten) "He raised (lifted) her up," to restore her to her health and duties of family care. From both physical and spiritual falls and depressions, Jesus stands ready to lift men up for salvation and usefulness, even as He did David, Psalms 40:1-3.
3) "And immediately the fever left her," (kai apheken auten ho puretos) "And the fever went away instantly at the touch of Jesus." All this Jesus did that men might be convinced, believe in, or receive Him as the Son of God, Mark 2:5-14; John 20:30-31.
4) "And she ministered unto them." (kai diekonei autois) "And she served them," ministered to their common needs. She did what she could to help Jesus and the four new disciples (four new fishers of men) Mark 1:16-20, those who had begun to follow their Lord and Master to establish and maintain a "glory agency" of service and worship for their Lord, throughout all ages, world without end, Ephesians 1:22-23; Ephesians 3:21.
The church had been thus begun in the early Galileean ministry of Jesus Christ. And this seems to have been the first woman who prominently "ministered unto them," the Lord and His church brethren.
A SUNSET HEALING SERVICE, V. 32-34
1) ’’And at even, when the sun did set," (opsias de genomenes hote eclusen ho helios) "Then when evening came, when the sun set,’’ to avoid a breach of the sabbath law, when the sabbath had ended, Matthew 8:16-17; Luke 4:40-41.
2) "They brought unto Him all that were diseased,’’ (epheron pros auton pantas tous kakos echontas) "They brought to Him all those who were ill,"
3) "And them that were possessed with devils.’’ (kai tous diamonizomenous) "And those who were demon-possessed.’’ Distinction is here made between those that were physically sick and those who were demoniacs, the mentally and emotionally deranged by demon spirits, Matthew 7:22.
1) ’’And all the city was," (kai en hole the polis) "And all the city was," come to be together; an hyperbole meaning the masses from all parts of the whole city of Capernaum.
2) "Gathered together at the door." (episunegmene pros ten thuran) "Having been assembled at the door,’’ of Peter’s home, near the synagogue, when the sabbath day had ended, after six o’clock in the evening, Mark 1:29.
1) "And He healed many that were sick of divers diseases’’ (kai ’etherapeusen pollous kakos echontas poikilais nosois) "And He healed many who were ill with various (kinds of) diseases." Many were brought and all who were brought were healed, Matthew 8:16-17.
2) "And cast out many devils;- (kai diamonia polla eksebalen) "And He expelled or tossed out many demons;- The term "devils" is derived from the (Gk. daimonia) which means demons or deranged spirits. The root word for Devil is never in the plural in the Greek language of the New Testament. There is only one Devil, but there are innumerable demons.
3) "And suffered not the devils to speak," (kai ouk ephien lalein ta daimonis) "And He did not allow or permit the demons to speak,’’ He restrained them from uttering a word, for or against. They were muzzled, as fallen angels, or deranged spirits, 2 Peter 2:4.
4,) "Because they knew Him." (hoti edeisan auton) "Because they perceived Him," or knew who He was, evidently from their fall, as rebellious angels against God, Judges 1:6. These demon spirits still know Him and are at enmity with Him, as they await their judgement, serving Satan among men, Hebrews 2:2-3; Matthew 8:28-29.
FIRST PREACHING TOUR IN GALILEE PRECEDED BY PRAYER, V. 35-39
1) "And in the morning, rising up a great while before day," (kai proi ennucha lian anastas) "And rising up very early, in the night,’’ while it was yet night, before the dawn, Luke 4:42-44; Luke 5:16. He went away in the night to avoid the clamor of the multitudes.
2) "He went out, and departed into a solitary place," (ekselthen kai apelthen eis eremon topon) "He went out, by His own choice, and went away to a desert (uninhabited) place," a place of quietness or solitude, except the Father was with Him, John 8:16; John 16:32.
3) "And there prayed." (kakei proseucheto) "And out there He prayed," and through His prayers made the solitary place His temporary temple, Matthew 14:23; Luke 6:12; Luke 9:28; John 11:41.
1) "And Simon and they that were with Him," (kai Simon kai hoi met’ autou) "And Simon and those who were with Him,’’ at His residence; among them were Andrew, James and John who with Simon had left their nets to follow Jesus, Mark 1:16-20.
2) ’’Followed after Him." (katedioksen auton) "Hunted Him down," or pursued Him into the solitary place, as if He were a fugitive.
1) "And when they had found Him," (kai heuron auton) "And they found Him," located Him. The "they" were Simon, Andrew, James, and John, who found Him praying.
2) "They said unto Him," (kai legousin auto) "And they say to Him," or report to Him, what is happening concerning Him, early in the morning,
3) "All men seek for thee.’’ (hoti pantes zetousin se) "That all men (the people) are seeking you.’’ Early in the day the masses of the area were inquiring, or asking, "where is He?"
1) "And He said unto them, let us go into the next towns,"(kai legeiautois; agomenallachoueistas echomenas komopoleis) "And He says to them; Let us go elsewhere, into the neighboring towns," the small villages without walls, neighboring country, towns.
2) "That I may preach there also:- (hina kai ekei krouchso) "In order that I may preach there also preaching and teaching were priorities over healing and miracle working in our Lord’s ministry.
3) "For therefore came I forth." (eis touto gar ekselthon) "For it was for this purpose I came forth;" Out of Capernaum, where He had been residing, Luke 4:23. Why I left Capernaum was that I might preach to sin-sick souls, not be given to an healing ministry only.
Our Lord performed miracles to attest His Deity, that He was the Son of God who loved and cared for all men, Mark 2:10-12; John 3:2; John 20:30-31.
1) "And He preached in their synagogues," (kai elthen kerusson eis tas sunagogas auton) ’’And He came preaching in their synagogues," or came into their synagogues ’’to preach," preaching, indicating that He had a style of forcefully declaring the gospel, that excelled the normal style.
2) ’’Throughout all Galilee,’’(eis holen ten Galilaian) "In all the Galileean areas,’’ This recounts a preaching tour Jesus made throughout all Galilee, from which no address He gave is recorded. Since the term synagogue means ’’assembly,’’ or an intimate gathering together, there may have even been local congregations of believers now assembling in church mission capacities.
3) ’’And cast out devils.’’ (kai ta daimonia ekballon) ’’And expelling the demons,’’ Matthew 7:22. Note that His preaching took first place, priority, or precedence over His 11 casting out demons,’’ or His healing and miracle ministries. His work was religious, not political, or merely social, as He preached to the assemblies, or congregations, in orderly assemblies, not in the market places where political rallies were held, Mt 12 17-21, Ac 1619.
A LEPER HEALED AND,CHARGED, V. 40-45
1) "And there came a leper to Him," (kai erchetai pros auton lepos) "And a leper comes to or toward Him;- The term "comes to Him," is a colloquialism of an "Historic past," presented as if it were "present active,’’ for purposes of story telling intimacy.
2) "Beseeching Him, and kneeling down to Him," (parakalon auton kai gonupeton) "Appealing to Him (to motivate Him) and failing on his knees," before Him, in His presence. He who comes to the Lord in a contrite way is never turned away, John 6:37; Psalms 51:17.
3) "And saying unto Him," (legon auto hoti) "Repeatedly saying to Him that," This is the cry of an outcast, a leper, who by the law was quarantined from public gatherings - - Where it occurred is not told, but perhaps by the roadside.
4) ’’If thou wilt, thou canst," (ean thelesdunasai) "If you are willing, you are able;- The cry, the prayer is that of a desperate soul, despairing of life itself, of isolation from home, from friends, and from society, a type of malady of sin in the sinner, Isaiah 1:4-6; Isaiah 1:18.
5) "Make me clean." (me katharisai) "To cleanse me," or to make me clean. It is a cry of desperation, yet one of faith. To such cries for deliverance from the malady of sin and its eternal consequence our Lord responds, as He did to David, Psalms 40:1-3; to the fallen Samaritan woman, John 4:15; John 4:26; John 4:41-42; and to Saul of Tarsus, Acts 9:4-6; Ps 14518, 19.
1) "And Jesus, moved with compassion," (kai aplogchmistheis) "And (Jesus) being filled with tenderness," or compassion, as He observed the physical, social, and spiritual plight of the leper, Hebrews 4:15.
2) "Put forth His hand, and touched Him," (ekteinas ten cheira autou epsato) "Stretching forth His hand He touched him," tenderly, compassionately, with understanding. To touch a leper was an Hebrew right that belonged only to a priest, that certified His exemption from ceremonial defilement, Leviticus 13:1 to Leviticus 14:57; Numbers 5:2-3.
3) "And saith unto him, I will;" (kai legei auto thelo) "And says to him I am earnestly willing;- The "I wills" of Jesus are blessed ones to those who call upon Him, before it is too late, and always a curse to those who do not.
I WILLS OF JESUS
Matthew 8:3, "I will; be clean." Matthew 11:28, "I will give you rest John 2:19, "I will raise it up." John 14:3, I will come again." John 17:24, "I will that they be with me." Each child of God is to be always willing to do as priority in life, the will of God FIRST. Read: John 7:17; 2 Corinthians 8:12; Ephesians 5:17.
4) "Be thou clean." (katharistheti) "Be thou cleansed," once for all, made whole, liberated from the slavery, isolation, plague and condemnation of all that separates you from man and God. What a declaration! Psalms 33:9; John 14:10.
1) "And as soon as He had spoken," (kai euthus) "And immediately, suddenly, or forthwith," that is, without delay.
2) "Immediately the leprosy departed from him," (apelthen ap’ autou he lepra) "The leprosy went away from him," left, vanished, or departed. As in the case of Naaman, what would have otherwise brought lingering death, was instantly cured, 2 Kings 5:14.
3) "And he was cleansed." (kai ekatheristhe) "And he was cleansed," in a cleansed state or condition, void of leprosy, and just as suddenly Jesus saves and cleanses sinners who come to Him by repentance and faith, Acts 16:31; Romans 1:16.
1) ’’And He straitly charged him," (kai embrimesamenos auto) "And sternly admonishing him," instructing or directing him; He charged the leper who had approached Him, Mark 1:40.
2) "And forthwith sent him away;" (euthus eksebalen auton) "He immediately tossed him out," or put him out, sent him away, to avoid an emotional scene and a clamoring multitude that would obstruct His preaching ministry and to avoid His being charged with a breach of Moses’ Law.
1) "And saith unto him, See thou say nothing to any man:" (kai legei auto hota medeni meden eopes) "And instructed him, see that you tell not a one, not even one person,’’ as you go from here, lest they be agitated or disturbed, Mark 5:43.
2) "But go thy way, show thyself to the priest,’’ (alla hupage seauton deikson to hiere) "But go (the first thing) and show yourself to the priest," which was the legal Mosaic Law procedure, in matters of leprosy healed.
3) "And offer for thy cleansing," (kai prosenegke peri tou katharismou sou) "And offer concerning your cleansing," as required by the Law of Moses. Christ came to fulfill and abide by the law, then leave a new order of worship and service, Hebrews 8:13; Hebrews 10:9.
4) "Those things which Moses commanded," (ha prosetaksen Mouses) "The things that Moses commanded, directed, or required in the law,", thus verifying His faith in the Old Testament Scriptures, Mark 7:8-13.
5) "For a testimony unto them." (eis martution autois) "With regards to a testimony to them," to the people. When one was healed from a curable strain or syndrome of leprosy, it was to be publicly declared by the priest of God, in connection with the offering of a sacrifice, by and on behalf of the one who was cured of the leprous skin and flesh disease, Leviticus 14:2-20.
1) "But he went out, and began to publish it much,"(ho de ekselthon erksato kerussein polla) "But going out, wherever he went, he began to herald or proclaim many things," about his healing. Tho he disobeyed Jesus in this matter, it demonstrates how hard it is for the truly healed one to keep it to himself, because of real gratitude.
2) "And to blaze abroad the matter," (kai diaphemizein ton logon) "And to broadcast the word," like a blaze across the prairie, the matter of his healing and what miracles Jesus was performing. Miracles were secondary, not priority evidence, that Jesus was the Savior, and were not intended to stir people against Him, to hinder His preaching.
3) "Insomuch that Jesus could no more openly enter into the city,"(hoste meketi auton dunasthia phaneros eis polin eiselthein) "So that He (Jesus)was no longer able to enter openly into (a) city," to let the people even get a glimpse of Him, lest the occasion should incite the Jewish officials and synagogue rulers against Him.
4) "But was without in the desert places:" (all’ ekso ep eremois topois en) ’’But He was outside(the city) in desert or sparsely inhabited areas," to avoid envy of the rulers of the synagogues, so that His "voice was not heard in the streets," Matthew 12:19-21.
5) "And they came to Him from every quarter." (kai erchonto pros auton pantothen) "And they (still) came to Him from all directions," and places into the desert areas, glad for His presence even there, Isaiah 35:1; Mark 6:30-34. Out of great need, men came to Jesus, not turned back by distance, circumstance, or the fear of man! 0 that men would still do that today, to find the cure or remedy for their spiritual needs; John 6:37; Revelation 22:17.