From: Over 50 Interpreters Explain the Gospel of
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By
Roland H. Worth, Jr. © 2013
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CHAPTER 1:
1:1 Translations
Weymouth: The beginning
of the Good News of Jesus Christ the Son of God
WEB: The
beginning of the Good News of Jesus Christ, the Son of God.
Young’s: A beginning of the good news of Jesus
Christ, Son of God.
Conte (RC): The beginning of the
Gospel of Jesus Christ, the Son of God.
1:1 The beginning.
This is regarded by some as the title of the whole book: here begins the Gospel. But the word "gospel" in the New
Testament is not applied to a book.
Others more properly refer the verse to this section alone, which gives
the events forming the beginning of the gospel.
A period has been placed at the close of the verse to indicate that it
is a title. Some, however, connect it
with verse 2: The beginning, etc., as it
is written. Others again, with verse 4: The beginning of the gospel (was this): John did baptize etc. Still another view puts a period at the close
of this verse, but refers it to the ministry of John, taking verses 2-3 as a
second confirmatory title. [11]
of the gospel. The law of Jesus Christ alone is called
"gospel," that is to say, good news, because therein the incarnation
of the Son of God, the birth of the expected Saviour,
the remission of sins, the kingdom, and the enjoyment of things eternal, are
declared to us. What better news could
we possibly expect? [20]
of Jesus
Christ. Jesus ("saviour") is the personal name and Christ
("anointed") is the official title; but the two form in Scripture
virtually a double name. It is a very
significant fact that His religion has taken its name, "Christian,"
from His official title, and not from His personal name. [23]
the Son of
God. Matthew (1:1),
writings for the Jews, says: "the
Son of David, the Son of Abraham;" but Mark, writing for Gentile
Christians, adds this title, the meaning of which is most fully brought out in
the prologue to the Gospel according to John.
[11]
1:2 Translations
Weymouth: As it is written in Isaiah the Prophet, "See, I am
sending My messenger before Thee, Who will prepare Thy way";
WEB: As it is
written in the prophets, "Behold, I send my messenger before your face,
who will prepare your way before you.
Young’s: As it hath been written in the prophets, 'Lo, I send My
messenger before thy face, who shall prepare thy way before thee,' --
Conte (RC): As it has
been written by the prophet Isaiah: "Behold, I send my Angel before your
face, who shall prepare your way before you.
1:2 As it is
written. This declares
John as having come according to the Old Testament Scriptures, and as being the
forerunner who was to come. [19]
Only here and in chapter 15:28 (the
genuineness of which is doubtful) does Mark himself quote from the Old
Testament. In chapters 4:12, 7:6, 11:17,
14:27, he places on record quotations made by Jesus. [10]
in the prophets.
Nearly all modern translations adopt the Greek reading “Isaiah.” See “In Depth,” below. [rw]
Behold. A word that emphasizes the
importance of what is to occur.
It is not merely going to be a event in
the working out of salvation history, but an extremely important one. [rw]
I send. It will be a personal decision by Jehovah
Himself and the only way for the person described to have been certain that
he was that individual, was for the Lord to have spoken directly with
him. [rw]
My
messenger. John was the messenger of whom Malachi
spoke. It was the office of a messenger
to proclaim the decrees of a king to distant provinces (1 Samuel 11:7; 2
Chronicles 36:22; Amos 4:5)
[19]
before thy face which shall prepare thy way before thee. As
the way-preparer for the Messiah, vital initiatory work will be done. Yet John’s role is, ultimately, only to
begin; it will be Jesus’ to bring it to a culmination. [rw]
In depth: Why is
Isaiah quoted when the words of Malachi are used [10]? If the reading of the Revised Version, accepted by the latest
critics of the sacred text, "Isaiah the prophet," be adopted, there
is a difficulty calling for explanation.
The quotation in this verse is from Malachi [3:1], and only that of the
next from Isaiah [40:3]. This may be
explained, either by supposing that "Isaiah the prophet" was used to
designate "the latter prophets," of which his book was first in
order, and thus included Malachi; or more probably, the prophecy quoted from
Malachi was founded on the older prophecy of Isaiah, and therefore the whole is
spoken of as being in the earlier prophecy.
Or: He names only [Isaiah] because the second
quotation is of chief importance and also, possibly, because Mark has ever in
mind the portrait which Isaiah drew of the mighty "Servant of
Jehovah." [14]
1:3 Translations
Weymouth: "The
voice of one crying aloud: 'In the Desert prepare a road for the Lord: Make His
highways straight.'"
WEB: The voice
of one crying in the wilderness, 'Make ready the way of the Lord! Make his
paths straight!'"
Young’s: 'A voice
of one calling in the wilderness, Prepare ye the way of the Lord, straight make
ye his paths,' --
Conte (RC): The voice of
one crying out in the desert: Prepare the way of the Lord; make straight his
paths."
1:3 The voice of one.
This verse is from Isaiah 40:3.
It is a part of the words of consolation to Zion in her state of
mourning. [10]
John said of himself,
"I am the voice of one," etc. (John 1:23). [19]
Crying (preaching, NKJV). In 21st
century English, “crying” most naturally suggests sorrow. Hence the substitution of
“preaching,” “teaching,” or “proclaiming” in modern translations. At the time of the KJV version, and long
afterwards, the image would have been of the “town crier,” who announced the
hour of night or warned of events important or dangerous to the city in an
emergency. [rw]
in the
wilderness. That is, a rough, wild, and thinly populated
district, yet having scattered pastures (Matthew 3:1), referring here to the
wilderness of Judea or "the country around Jordan" (Luke 3:3). [19]
Prepare ye the way. He called upon the people to make ready for
Christ's coming after him--to remove obstacles out of the way--to be ready to
receive him. [19]
of the Lord. that is
Jehovah. "As this verse refers to
Christ it is proof of His deity."--Beza. [8]
make His paths straight. As an Oriental king sent his herald before
him, calling on all to make ready the way for his royal progress [through the
land] and to build or put in order the roads through the country that he must
pass, so the coming of the Messiah should be prepared by the summons to spiritual
readiness. [23]
1:4 Translations
Weymouth: So John the
Baptizer came, and was in the Desert proclaiming a baptism of the penitent for
forgiveness of sins.
WEB: John came
baptizing in the wilderness and preaching the baptism of repentance for
forgiveness of sins.
Young’s: John came
baptizing in the wilderness, and proclaiming a baptism of reformation -- to
remission of sins,
Conte (RC): John was in
the desert, baptizing and preaching a baptism of repentance, as a remission of
sins.
1:4 John.
John was the near kinsman of Jesus, six months his senior, whose office
it was (Luke 1:17) "to make ready a people prepared for the
Lord." This preliminary work he was
to accomplish by announcing the approach of the Messiah, calling the people to
repentance, and pledging them through baptism to a new and holy life. Josephus speaks of him under the name of John
the Baptist (Antiquities 18.5.2), saying of him, "He was a
righteous man, and called the Jews to be baptized and to practice virtue,
exercising justice to men and piety to God."23
did baptize. A
simple, direct, public act to demonstrate that one had accepted the message
being proclaimed. [rw]
in the
wilderness. "of Judea"
(Matthew). A rocky
region east of the Dead Sea. It
was not a desert in our sense, but a district little cultivated or inhabited. [11]
and preach. Proclaiming, publicly announcing. The idea of inviting and exhorting, though
implied, is not expressed. [3]
the baptism of
repentance. It demonstrated
that one had already made the vow to repent and was a public proclamation that
the recognition of one’s prior sins—and the determination to leave them
behind—would continue after s/he returned home.
[rw]
for the remission of sins. Repentance prepared the soul for
it, and baptism was the type or pledge of it.
[21]
A
baptism which expresses in outward act an outward repentance. [35]
1:5 Translations
Weymouth: There went
out to him people of all classes from Judaea, and the
inhabitants of Jerusalem of all ranks, and were baptized by him in the river
Jordan, making open confession of their sins.
WEB: All the
country of Judea and all those of Jerusalem went out to him. They were baptized
by him in the Jordan river, confessing their sins.
Young’s: and there
were going forth to him all the region of Judea, and they of Jerusalem, and
they were all baptized by him in the river Jordan, confessing their sins.
Conte (RC): And there
went out to him all the region of Judea and all those of Jerusalem, and they
were baptized by him in the river Jordan, confessing their sins.
1:5 And there went out unto
him. It was characteristic of John's ministry that he did not seek the
people but was sought by them. [3]
all the land. If all Judea and Jerusalem does
not mean every individual, it must at least mean something more than "many," namely the great bulk and body
of the population. Matthew's account of
the attendance on the ministry of John is equally emphatic, and perhaps still
more so, as it adds to the two terms employed by Mark, "all the country
about Jordan," which would seem to include at least a portion of Perea, the Greek name of the province lying eastward of the
river. [3]
of Judaea. The southern part of the Jewish people, the northern part being in
Galilee. Hence it appears to have
been a mainly regional phenomena—at least at this
stage. Perhaps since Jesus came from
Galilee, He could count on a certain inherent following developing while John’s
role was to prepare the rest of the people in the hope that they would embrace
Him as well. We know that Jesus,
Himself, went to be baptized but we have no idea of how many others from the
region did so as well. [rw]
and they of [those from, NKJV] Jerusalem. This expression is peculiar to Mark. These are made prominent among the
inhabitants of Judaea, since they lived in the
capital city. [11]
and were all
baptized. The numbers were so
vast it appeared that none declined the opportunity. It may even literally be true: sometimes religious “fads” sweep a
congregation or a religious minority of some type and you’d be hard pressed to
find any one who does not more or less enthusiastically join in. [rw]
of [by, NKJV] him. He
was the only administrator. He was alone
in his office and there is no evidence that he ever divided his work with
any. After his death others may have
taken up his preaching of repentance, not knowing or not accepting Jesus, and
may have baptized under his name (Acts 19:3).
[23]
in the river
of Jordan. Many in
modern times have desired to place the Lord's baptism at the spot where the
Israelites under Joshua crossed the Jordan (Joshua 3:16). It is generally agreed that it is impossible
to determine the precise spot where they crossed. Such exact local coincidences are unimportant. It is enough that the places were not far
removed from each other. [18]
confessing
their sins.
Confession of sins is required in order to forgive us our sins. "If we confess our
sins he is faithful and just to forgive us our sins" (1 John 1:9; also
Proverbs 28:13). This confession
of sin was the outward expression of repentance required by John. [10]
1:6 Translations
Weymouth: As for John, his garment was of camel's hair, and he wore a
loincloth of leather; and his food was locusts and wild honey.
WEB: ohn was clothed with camel's hair and a leather belt around
his waist. He ate locusts and wild honey.
Young’s: And John was clothed with camel's hair, and a girdle of skin
around his loins, and eating locusts and honey of the field,
Conte (RC): And John was
clothed with camel's hair and with a leather belt around his waist. And he ate
locusts and wild honey.
1:6 And John was clothed.
This description shows that John was a poor man and that he lived apart
from other men, having no need to visit the towns for either food or clothing. [35]
with camel's hair. A coarse cloth made of the
long, coarse hair of the camel; it was used for making tents. [35]
In
striking contrast with the "purple and fine linen" and
"embroidered girdle" (Exodus 39:29) of the sacerdotal dress, and of
the fashionable oriental costume (Exodus 39:29; Luke 16:19). [3]
and with a
girdle of a skin about his loins [leather
belt around his waist, NKJV].
In both parts of his dress here mentioned, John resembled Elijah, who is
described as "an hairy man (i.e. clothed in hair
cloth, as appears from what follows) and girt with a girdle of leather about
his loins" (2 Kings 1:8). This is
commonly explained as the official costume of an ancient prophet (compare Zechariah
13:4); but as Ahaziah, when he heard the-description
of his servants exclaimed, "It is Elijah the Tishbite!"
it would seem to have been something distinctive of his person and not merely
of his office. [3]
and he did eat
locusts and wild honey.
The former are eaten by the poorer classes in the East, and the latter
was abundant in Palestine. The literal
meaning is therefore probable, although a number of fanciful interpretations
have been made. [11]
Locusts are cooked in
various ways: roasted, boiled, and
fried. Sometimes they are ground up in
hand mills or pounded between two stones, and then mixed with flour, and made
into cakes and baked. They are also
salted and smoked, and packed away against a time of scarcity. [19]
wild honey. Wild honey was also abundant, deposited
sometimes in trees, as at 1 Samuel 14:25, and sometimes in crevices of the
rocks (Deuteronomy 32:13; Psalms 81:16).
[23]
"The innumerable
fissures and clefts of the limestone rocks, which every-where flank the valleys,
afford in their recesses secure shelter for any number of swarms of wild bees;
and many of the Bedouin [in the late nineteenth century], particularly about
the wilderness of Judaea, obtain their subsistence by
bee-hunting, bringing into Jerusalem jars of that wild honey on which John the
Baptist fed in the wilderness" (Tristram,
"Land of Israel"). [53]
1:7 Translations
Weymouth: His
announcement was, "There is One coming after me mightier than I--One whose
sandal-strap I am unworthy to stoop down and unfasten.
WEB: He
preached, saying, "After me comes he who is mightier than I, the thong of
whose sandals I am not worthy to stoop down and loosen.
Young’s: and he
proclaimed, saying, 'He doth come -- who is mightier than I -- after me, of
whom I am not worthy -- having stooped down -- to loose the latchet of his
sandals;
Conte (RC): And he
preached, saying: "A stronger one comes after me. I am not worthy to reach
down and loosen the laces of his shoes.
1:7 And
preached. What Mark
here records is of course not all that John said; but it is a summary of his
preaching, which was, first, as we have seen (verse 4), a call to repentance,
and secondly a heralding of the coming Saviour. But these were not two distinct subjects of
his preaching, but rather two phases of his one great theme, the coming of a
Redeemer. Luke (3:15) gives the teaching
of this verse in connection with the surmisings of
the people as to whether or not John were the Christ. [10]
saying, There
comes One mightier than I after me. Having preached repentance, he pointed his
hearers to the Saviour to come. This is more fully recorded in the gospels of
Matthew and Luke. To call the sinner to
repentance, without offering an atoning Saviour, is
to mock man with his lost and helpless estate; for tears and grief cannot take
away sin. [45]
the latchet of whose shoes [whose sandal strap, NKJV].
[This] was the throng or strap by
which the sandal was bound upon the foot.
[23]
I am not worthy. Even such a simple and
unpretentious act would feel as if he were “stepping out of his proper place”
and somehow imposing himself on One so far above
himself that he had no right to even be in His presence. [rw]
to stoop down and unloose.
Matthew (3:11) speaks of bearing the shoes; Luke (3:16) and John (1:27)
of unloosing them; but Mark only of stooping down. It is his peculiarity to mention gestures. [11]
1:8 Translations
Weymouth: I have
baptized you with water, but He will baptize you with the Holy Spirit."
WEB: I
baptized you in water, but he will baptize you in the Holy Spirit."
Young’s: I indeed
did baptize you with water, but he shall baptize you with the Holy Spirit.'
Conte (RC): I have
baptized you with water. Yet truly, he will baptize you with the Holy
Spirit."
1:8 I indeed have baptized you with water. As
if he had said: This baptism is not to
be rested in; it is only an emblem of that which you must receive from Him who
is mightier than I. It is He only who
can communicate the Holy Spirit. The
subject of these two verses is not found in Matthew nor
John; but is mentioned with some varying circumstances by Luke (3:16). [21]
but He shall
baptize you. A claim of
profound supernaturalness is implied since He would
be able to do what no mere mortal ever would.
[rw]
with the Holy Ghost [Spirit, NKJV]. The third Person of the Trinity; not a contrast between external
water and internal spirit. On the
day of Pentecost, when the great fulfillment of this prophecy occurred (Acts
2:3), the Apostles were baptized "with," not "in" the Holy
[Spirit]. [11]
1:9 Translations
Weymouth: At that time
Jesus came from Nazareth in Galilee and was baptized by John in the Jordan;
WEB: It
happened in those days, that Jesus came from Nazareth
of Galilee, and was baptized by John in the Jordan.
Young’s: And it
came to pass in those days, Jesus came from Nazareth of Galilee, and was
baptized by John at the Jordan;
Conte (RC): And it
happened that, in those days, Jesus arrived from Nazareth of Galilee. And he
was baptized by John in the Jordan.
1:9 And it came to pass in
those days. An approximation of the time frame; an exact
specification was neither needed nor would contribute to the greater
spirituality of any reader. [rw]
that Jesus came from Nazareth of Galilee.
This distinguishes the place as being in "Galilee of the
Gentiles," where the great light was to spring up amidst the great
darkness (Matthew 4:15-16). [I]t lies
about six miles WNW of Mount Tabor. [19]
and was baptized of [by, NKJV] John. Literally, not "in," but
"into" (eis)--a phrase that is as
suitable as the other to the meaning of baptizo. It is the very act of immersion into the
river that is represented. [23]
Alternative
interpretation: [This] does not
necessarily imply immersion, as the most convenient method even of affusion was to stand in the water (compare Acts 8:36-39),
especially for those who wore the flowing oriental dress, and either sandals or
no covering of the feet at all. But even
if John did submerge his converts, this was no more essential to the rite than
entire nudity, as still practiced by the bathers in the Jordan [in the
nineteenth century]. The two things
naturally go together, and immersion without stripping seems to rob the rite in
part of its supposed significance. [3]
in Jordan. In the most
ancient pictures of the baptism of Jesus, He is represented as standing
in the river, whilst John from the brink pours water on His head. [45]
For additional information on
Nazareth during the time of Jesus’ youth and adulthood, see the discussion at
the end of the chapter by (Sir) George Adam Smith, The Historical Geography of the Holy Land (1897).
1:10 Translations
Weymouth: and
immediately on His coming up out of the water He saw an opening in the sky, and
the Spirit like a dove coming down to Him;
WEB: Immediately
coming up from the water, he saw the heavens parting, and the Spirit descending
on him like a dove.
Young’s: and
immediately coming up from the water, he saw the heavens dividing,
and the Spirit as a dove coming down upon him;
Conte (RC): And
immediately, upon ascending from the water, he saw the heavens opened and the
Spirit, like a dove, descending, and remaining with him.
1:10 And straightway [immediately,
NKJV]. This is Mark's favorite connecting word and
constantly recurs: the Greek word
[occurs in] 1:12, 28; 4:5, 15; 8:10, 9:15; 11:3; and other places. [8]
coming up out
of the water. Either as He was emerging from His submersion
or as quickly as He had and before He walked back onto the river bank. There was no time pause involved; the
observers would have no way of avoiding knowing exactly who was being addressed
and praised. [rw]
He saw. It seems to be here spoken of as if beheld by
Jesus only; but in Matthew and Luke the language is more general, and John
expressly says (1:32-33) that the Baptist was to see and did see the descent of
the Spirit. [3]
We learn from Luke 3:21
that Jesus was engaged in prayer. We
find solemn prayer preceding (1) our Lord's baptism; (2) His voice of the twelve (Luke 6:12); (3) His transfiguration (Luke 9:29); (4) His agony in the garden (Matthew 26:39). [8]
the heavens
opened [parting, NKJV]. Or "rent
asunder," a graphic touch of Mark.
The same word in the Greek is used in Luke 5:36 (the new piece in the
old garment); 23:45 (rending the veil of the temple); Matthew 27:51 (rending
the rocks); John 21:11 (breaking or rending of the net). [8]
and the Spirit. Mark and the Baptist himself (John 1:32) say
"the Spirit;" Luke, "the Holy Spirit;" Matthew "the
Spirit of God." [23]
like a dove. In form, and not, as some suppose, in motion
merely, which would convey no definite idea [of what was actually seen]. The choice of a dove as a visible emblem of
the Spirit has been variously explained as referring to its gentleness, and the
corresponding quality of Christ's own ministry (compare Matthew 12:19); to the brooding of the
Spirit on the waters at the time of the creation (Genesis 1:2); to the dove
which Noah sent forth from the ark (Genesis 8:8, 12); to the use of the same
bird in sacrifice (Leviticus 1:14). The
truth taught by the visible descent was the personal union of the Son and
Spirit, and the spiritual influences under which the Son was to perform his
mission. [3]
descending
upon Him. Further assuring that there was no doubt that
a specific individual was being praised and who it was. [rw]
In depth: Why did a sinless Jesus receive a baptism
designed for sinners [10]?
True, the ordinance was appointed for sinful man; but so were
circumcision, the Passover, the sacrifices, and the other requirements of the ceremonial system, all of
which Jesus observed. He had taken upon
Him our nature, had come under the law, and was bound as a man to comply with
all the requirements of the law. There
is no more incompatibility with His holy nature, in His receiving the
"baptism of repentance," than in His observing any of the ordinances
above referred to, appointed for sinful man.
With such an example of strict compliance with law before us, how
unbecoming the conduct of those who excuse themselves from complying with a
divine ordinance because they do not see the necessity of it!
1:11 Translations
Weymouth: and a voice
came from the sky, saying, "Thou art My Son dearly loved: in Thee is My delight."
WEB: A voice
came out of the sky, "You are my beloved Son, in whom I am well
pleased."
Young’s: and a
voice came out of the heavens, 'Thou art My Son -- the Beloved, in whom I did
delight.'
Conte (RC): And there was
a voice from heaven: "You are my beloved Son; in you I am well
pleased."
1:11 And there came a voice from
heaven. The first of the three heavenly voices heard
during His ministry at: (1) His baptism;
(2) His transfiguration (Mark 9:7);
(3) in the courts of the temple during
holy week (John 12:28). [8]
Jesus heard the voice; John certainly did not
hear it. The descent of the dove had
been given him beforehand as a sign, and he recognized it and used it for
evidence. If he had heard the voice, it
is very strange that he mention-ed the dove and omitted to mention this, which
would have served his purpose of identifying the Messiah still better. It was probably intended as a sign of
acceptance to Jesus Himself.
Accordingly, it is "Thou art" rather than "This is"
my beloved Son. The utterance at the
transfiguration, plainly evidential in its purpose, was, "This is my
beloved Son." [23]
saying. Speaking out loud. Further assuring those who
witnessed, that it was an objective, tangible event. Since there was no emotional build up to it,
the phenomena could not have been produced by a driven emotional atmosphere.
If this
could be heard by John (and others?) it was a profound foreshadowing of the
importance of Jesus’ message. If
addressed to Jesus alone, it was a profound reassurance for the trying days
that would accompany His popularity. [rw]
Thou art My beloved Son. The
very words addressed to the Messiah in Psalms 2:7 and from which "Son of
God" became one of his standing appellations. [3]
in whom I am
well pleased. No
matter what might be said about Him, the only One whose endorsement was
required was truly on His side. From a
personal standpoint, the words were especially important at this time and
place—the first step into His public ministry.
[rw]
1:12 Translations
Weymouth: At once the Spirit impelled Him to go out into the Desert,
WEB: Immediately
the Spirit drove him out into the wilderness.
Young’s: And immediately doth the Spirit put him forth to the
wilderness,
Conte (RC): And
immediately the Spirit prompted him into the desert.
1:12 And immediately.
[This] is to be taken literally:
the next event after the baptism is the temptation, and after John had
baptized Jesus he saw him no more till after forty days. [23]
the Spirit. Irony:
The same Spirit that had descended upon Him to mark and honor Him
now becomes the “goad” to assure that He promptly acts to do what needs to come
next. [rw]
driveth Him. Literally casts out or expels, a strong
expression for strong impulse urging Him in that direction. [3]
Though there is no evidence that Jesus rebelled at going, if He were
aware of what was scheduled next, the human element in Him could hardly avoid a
degree of concern. The best remedy to
potential worry is to go and do what you know you are going to do and by
assuring Jesus moved promptly the possibility of anxiety was removed. [rw]
into the
wilderness. Not so much wild animal country as “no/few
people country.” Though the latter
would, of course, make possible the presence of a greater number of dangerous
creatures (their presence is noted in verse 13). What danger that might come from this was far
over-rode by the need for privacy for what was to come next.
This was to be a “one on one” with His
supreme non-earthly enemy and it needed to be done where no one else would be a
distraction. Nor—knowing the kind of
enemies He attracted—to misrepresent what happened. [rw]
1:13 Translations
Weymouth: where He
remained for forty days, tempted by Satan; and He was among the wild beasts,
but the angels waited upon Him.
WEB: He was
there in the wilderness forty days tempted by Satan. He was with the wild
animals; and the angels were serving him.
Young’s: and he was
there in the wilderness forty days, being tempted by the Adversary, and he was
with the beasts, and the messengers were ministering to him.
Conte (RC): And he was
in the desert for forty days and forty nights. And he was tempted by Satan. And
he was with the wild animals, and the Angels ministered to him.
1:13 And He was there. Unlike the Transfiguration, there is not the slightest hint that anyone
was with Him. Hence this story had to
have been one either He personally provided certain followers or was given to
them, by inspiration, after His death.
The credibility of it ultimately rested on Jesus’ known moral character
and His public willingness to stand for the right even at the cost of His
life. In light of His steadfastness, a Satanic effort to divert Him from His course makes perfect
sense. [rw]
in the
wilderness. Alone and, at most, with only the food He
can carry with Him it is a de facto period of fasting, putting on Him the
physical stress of malnourishment and the mental one of being alone. [rw]
forty days. "Forty days" is the period already
consecrated by Moses the Lawgiver in a holy fast on Mount Sinai (Exodus 34:28),
and by Elijah the prophet in his journey to Horeb,
the mount of God, sustained by Divine power, after partaking of miraculous food
(1 Kings 19:8). [2]
tempted of
Satan. It is implied
here, as in Luke, that the temptation continued during the forty days, although
the more personal assault was made at the close of the fast. [11]
The fact that He is
filled with the Spirit does not keep Him from being tempted nor does His sinlessness make him insensible to evil solicitations. Among the followers of Christ none ever
attains such spiritual heights that he cannot be assaulted by Satan, none ever
becomes to perfect that he is beyond the reach of temptation. [14]
and 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 than His father would provide for Him when He was
hungry. [54]
and the angels
ministered unto Him.
Probably with food (compare Matthew 4:11). [11]
The Greek term is
literally "deaconed." The angels helped Him—gave Him such support
as His suffering human nature needed.
This also shows the severity of His trials. [19]
At the end of the period, He would have stood in need of nourishment
and encouragement even though duty had triumphed over weakness. The need for rebuilding of strength could
argue that the final effort to seduce Him occurred days before the end of the
forty days or that He remained an additional period, to regain His
strength. [rw]
In depth: Was the
temptation an internal psychological experience or an outward and objective actual
happening [11]? That
our Lord was actually tempted, His moral nature tested in many ways, but
preeminently at this time is plainly stated.
Compare Hebrews 2:18; 4:15. How
this could be, may be inexplicable; but the fact is revealed. The simple historical character of the Gospel
narratives opposes the theories which make of the temptation a parable or myth;
nor do the accounts point to a vision like that of Peter (Acts 10) or of Paul
(2 Corinthians 12). Some, objecting to
the obvious and literal explanation of the story, find in it the record of an
internal experience, a struggle in spirit with Satan. But such a theory fails to account for the
numerous references to localities, to actions, and for the dialogues with the
formulas of quotations from the Old Testament (found in Matthew and Luke). This involves something supernatural; but
what more natural under the circumstances, if there are any supernatural
phenomena? The importance of the
occurrence appears from the fact that three Evangelists tell of it; two of them
(Matthew and Luke) in detail.
1:14 Translations
Weymouth: Then, after
John had been thrown into prison, Jesus came into Galilee proclaiming God's
Good News.
WEB: Now after
John was taken into custody, Jesus came into Galilee, preaching the Good News
of the Kingdom of God,
Young’s: And after the delivering up of John, Jesus came to Galilee,
proclaiming the good news of the reign of God,
Conte (RC): Then, after
John was handed over, Jesus went into Galilee, preaching the Gospel of the
kingdom of God,
1:14 Now after that John was
put in prison. According to Josephus [the Jewish historian
and military leaders] the place of his confinement was the castle of Machaerus on the eastern shore of the Dead Sea. [10]
Jesus came into Galilee. Galilee was the most northern
and the most populous of the three provinces into which the Romans had divided
Palestine. It was small in extent, about
twenty-seven miles from east to west, and fifty miles from north to south; but
rich in products of wheat, wine and oil, and teeming with a busy population
engaged in agriculture, woolen manufactures, dyeing, weaving linen, and in
producing earthenware famous for its character.
The Rabbis, in their Oriental language, say that one waded in oil in
Galilee. [8]
"Nor hath [Galilee]
every been destitute of men of courage, or wanted a numerous set of them; for
their soil is universally rich and fruitful, and full of the plantations of
trees of all sorts, in so much that it invites the most slothful to take pains
in its cultivation, by its fruitfulness; accordingly it is all cultivated by
its inhabitants, and no part of it lies idle.
Moreover, the cities lie here very thick; and the very many villages
there are here, are everywhere so full of people, by the richness of their soil,
that the very least of them contains above fifteen thousand
inhabitants."--Josephus, Wars, 3:3:2. [13]
preaching. We are not to understand that Jesus began
His ministry when John had finished his, for it is evident that the Saviour had preached and baptized by the hands of His
disciples for a considerable time before John was imprisoned.24
the gospel. The
people had been waiting for God’s kingdom to come for centuries. It was literally “gospel” (good news) that it
was now ready to arrive. [rw]
of the kingdom of God. This expression and its
equivalent, "kingdom of heaven," frequently occur in the gospels; and
in the same sense "kingdom of Christ" is
used in Ephesians 5:5 and Revelation 1:9.
The phrase designates the church as a spiritual kingdom over which
Christ rules according to the prophecy and pledge in the regal covenant with
David (2 Samuel 7:12-29). [10]
1:15 Translations
Weymouth: "The
time has fully come," He said, "and the Kingdom of God is close at
hand: repent, and believe this Good News.
WEB: and
saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent,
and believe in the Good News."
Young’s: and saying
-- 'Fulfilled hath been the time, and the reign of God hath come nigh, reform ye, and believe in the good news.'
Conte (RC): and saying:
"For the time has been fulfilled and the kingdom of God has drawn near.
Repent and believe in the Gospel."
1:15 And saying, The time is
fulfilled. That is, the time appointed for sending the
Messiah. [21]
and the
kingdom of God. A fundamental misunderstanding of the proper
nature of that “kingdom” divided Jesus from the bulk of His
contemporaries. To them it was a
nationalistic dream of independence under a Jewish monarch, a new David; to
Jesus the kingdom was one of the heart and service to God, fulfilling the
spiritual idealism of David. [rw]
is at hand. Is
approaching, is imminent, can be expected to arrive soon. Although “nearness language” can be more
flexible than this (apparently carrying the connotation of absolute certainty
rather than chronological nearness—Isaiah 13:6, 22, for example), the fact that
the kingdom is later referred to as in existence (Colossians 1:13) assures one
that this nearness is measured in comparison to their present point in
time. In the most literal of senses it is
on the horizon. [rw]
Repent ye. To repent includes sorrow for sin, renouncing
it and seeking forgiveness. The word
implies a radical change of heart--a complete change of mind. [8]
and believe. The verb
"believe," and the corresponding noun "faith," when used of
saving faith, as they generally are in the New Testament, express a full mental
persuasion of the truth of the gospel, and a reception of the same.
the gospel. Since the gospel is the offer of Christ as a Saviour, “believing in the gospel” and “believing in
Christ” refer to the same act of the heart.
[10]
1:16 Translations
Weymouth: One day,
passing along the shore of the Lake of Galilee, He saw Simon and Andrew,
Simon's brother, throwing their nets in the Lake; for they were fisherman
WEB: Passing
along by the sea of Galilee, he saw Simon and Andrew
the brother of Simon casting a net into the sea, for they were fishermen.
Young’s: And, walking by the sea of Galilee, he saw Simon, and Andrew
his brother, casting a drag into the sea, for they were fishers,
Conte (RC): And passing
by the shore of the Sea of Galilee, he saw Simon and his brother Andrew,
casting nets into the sea, for they were fishermen.
1:16 Now as He walked by. Judging by what He proceeded to
do, with the specific purpose of gathering a band to follow Him as coworkers in
teaching others. [rw]
the Sea of Galilee. Called (1) "the sea of Chinnereth"
or "Cinneroth" (Numbers 34:11; Joshua
12:3), from a town of that name on or near its shore (Joshua 19:35); (2) "the sea of Galilee," from the
province which bordered on its western side (Matthew 4:18; Mark 7:31); (3) "the Lake of Gennesaret"
(Luke 5:1); (4) "the Sea of Tiberias" (John
21:1), and sometimes (5) simply
"the Sea" (Matthew 4:15). It
was pear-shaped, six and three-quarters by twelve miles in extent, 600 feet
below the Mediterranean, and, in Christ's day, its western shore was thickly
dotted with villages, and the hills and plains were covered with oaks,
cypresses, figs, cedars, citrons, olives, myrtles and balsams. The eastern shore had towns at every opening
in the basaltic hills. The lake,
depressed below the sea level, and surrounded by high hills, cut by deep ravines,
was subject to sudden and dangerous storms, as it is to this day. It still abounds in fish. [8]
He saw Simon and Andrew his brother. These brothers had previously become
disciples while attending upon John's ministry in Judea (John 1:40-42); and
with Philip and Nathaniel attended Jesus into Galilee to the marriage at Cana, and then to Capernaum (John 1:43; 2:2-12). [45]
Simon. The narrative of the beginning of Jesus'
activity opens with the call of Simon, since according to trustworthy
tradition, Mark wrote his gospel substantially on the basis of the reports he
received from Peter and for this reason begins at the point where the latter
becomes a prominent companion of Jesus. [22]
Andrew. This
Greek name shows how common that language was in the East. It is not known which was
the elder brother. [11]
casting a net. An expressive phrase in
Greek, throwing around.
The net here and in Matthew 4:18, was a casting-net, circular in shape,
"like the top of a tent." The
net in Matthew 13:47-48 is the "drag net" or "hauling net,"
sometimes half a mile in length; that in Luke 5:4-9 is the "bag-net"
or "basket-net," so constructed and worked as to enclose the fish out
in deep water. [8]
into the sea;
for they were fishers. Living close to a large
body of water with an abundance of fish, a logical vocation to follow. The catch would be a valuable commodity in an
ancient society in which both availability and consumption of meat and fish was
extremely modest compared to the modern world [rw].
1:17 Translations
Weymouth: "Come
and follow me," said Jesus, "and I will make you fishers for
men."
WEB: Jesus
said to them, "Come after me, and I will make you into fishers for
men."
Young’s: and Jesus
said to them, 'Come ye after me, and I shall make you to become fishers of
men;'
Conte (RC): And Jesus
said to them, "Come after me, and I will make you fishers of men."
1:17 And Jesus said
unto them. Many messages can be conveyed through some
one else. As a call to on-going
discipleship this personal presentation of the request/command made its
significance even greater. [rw]
Come after Me.
This as we have seen (on the last verse), was not their first call to be
disciples, but a second call to resume their attendance in person, and
probably especially to accompany Him on a missionary tour through Galilee
(Matthew 4:23). [45]
And I will make you. This is something you never
would think of doing on your own. Don’t
worry about the challenge. You don’t
have to carry that weight of responsibility.
“I” am going to make you able to accomplish it. [rw]
To
become fishers of men. They knew from their own
experience what He meant, and could well believe the promise. [23]
The comparison, like
others, is not to be pressed too far, the main points of resemblance being the
value of the objects to be caught, the necessity of skill as well as strength
in catching them, and the implied promise of abundance and success. [3]
1:18 Translations
Weymouth: At once they
left their nets and followed Him.
WEB: Immediately
they left their nets, and followed him.
Young’s: and
immediately, having left their nets, they followed him.
Conte (RC): And at once
abandoning their nets, they followed him.
1:18 And straightway [immediately,
NKJV]. So they were with Him when, a little farther
along the shore, He came upon the other pair of brothers. [23]
they forsook their nets. Leaving them
to other kin and workers to finish off the day’s work. [rw]
and followed
Him. Thereby showing they would let Jesus set the
agenda for the rest of the day and for throughout their period of service with
and for him. [rw]
1:19 Translations
Weymouth: Going on a
little further He saw James the son of Zabdi and his
brother John: they also were in the boat mending the nets, and He immediately
called them.
WEB: Going on
a little further from there, he saw James the son of Zebedee,
and John, his brother, who were also in the boat mending the nets.
Young’s: And having gone on thence a little, he saw James of Zebedee, and John his brother, and they were in the boat
refitting the nets,
Conte (RC): And
continuing on a little ways from there, he saw James of Zebedee
and his brother John, and they were mending their nets in a boat.
1:19 And when He had gone a
little further thence. The
practical geographic reality of limited seashore available for seafarers to
work from meant that there would be “clusters” of such individuals located
rather close to each other. [rw]
He saw James the son of Zebedee and John his
brother. It does not appear
whether Zebedee (himself) ever became a disciple. [23]
who also were in the ship [boat, NKJV]. The vessels here meant were small fishing
[vessels], propelled both by sails and oars, and drawn up on the shore when not
engaged in actual service. [3]
mending their nets. The casual expression is explained by Luke
[Luke 5], who tells us of the miraculous [catch] of fishes which had broken
them. "This is one of the undesigned coincidences which show the truth at the bottom
of both narratives."--Whedon. [8]
A practical reminder that even the most pious and dedicated
believers have a “secular life” to live as well. If, like them, you were part of the fishing
industry, it meant that, inevitably, you had to tackle the boring and perhaps
hard work of maintenance of craft and equipment. [rw]
1:20 Translations
Weymouth: They
therefore left their father Zabdi in the boat with
the hired men, and went and followed Him.
WEB: Immediately
he called them, and they left their father, Zebedee,
in the boat with the hired servants, and went after him.
Young’s: and
immediately he called them, and, having left their father Zebedee
in the boat with the hired servants, they went away after him.
Conte (RC): And
immediately he called them. And leaving behind their father Zebedee
in the boat with his hired hands, they followed him.
1:20 And straightway [immediately,
NKJV] He called them. Direct, to the point—no delay for idle
socializing. Said what needed to be said
and left it up to them to decide whether to act or not. [rw]
and they left
their father Zebedee in the ship. The
circumstances show that their father was well aware of their decision. The fact that no protest is mentioned argues
that he had no problem with their decision.
Perhaps the practical one of getting all the net mending completed went
through his mind, but there is no indication he considered it important enough
to even mention aloud. [rw]
with the hired servants. This appears to have been added
for the two-fold purpose of suggesting that they did not leave their father
without help or company, but no doubt just as able to continue his business as
when his sons were with him; and also that the men thus called to follow Christ
were not of the lowest class, or driven by necessity to change their mode of
life, but had the means, or were the sons of one who had the means of employing
others to assist them in their business.
[3]
and went after Him. Gradually the four had been called to their
new work: (1) they were disciples of the Baptist (John
1:35); (2) they were directed by him to "the Lamb of God" (John
1:36); (3) they were invited by our Lord
to see where He dwelt (John 1:39); (4) they became witnesses of His first
miracle (John 2:2); (5) now they are
enrolled among His attached followers.
The more formal call was yet to come.
[8]
In depth:
the moral criticism of John and James for leaving Zebedee
behind [3]. The idea that Zebedee
was dependent on his sons, and therefore injured by their leaving him, is not
expressed nor even necessarily implied, but rather that he was the master of
the boat and the director of the fishery, in which he was assisted by his own
sons and by fishermen hired for the purpose.
Still more extravagant and groundless is the notion of extreme age and
infirmity, which some use to aggravate the charge of undutiful neglect alleged
against James and John. Even in the
supposed case, the call of Christ would have superseded every other claim and
obligation (compare Matthew 8:21-22; Luke 9:61-62); but no such extreme case
seems to have existed, and we have neither right nor reason to invent it.
1:21 Translations
Weymouth: So they came
to Capernaum, and on the next Sabbath He went to the synagogue and began to
teach.
WEB: They went
into Capernaum, and immediately on the Sabbath day he entered into the synagogue
and taught.
Young’s: And they go on to Capernaum, and immediately, on the sabbaths, having gone into the synagogue, he was
teaching,
Conte (RC): And they
entered into Capernaum. And entering into the synagogue promptly on the
Sabbaths, he taught them.
1:21 And they
went into Capernaum.
Not mentioned in the Old Testament or the Apocrypha. It was situated on the northwest shore of the
Lake, in "the land of Gennesaret" (Matthew
14:34; John 6:17, 24), and was called "a city" (Matthew 9:1). It had a customs station (Matthew 9:9; Luke
5:27), and a detachment of Roman soldiers (Matthew 8:8; Luke 7:1, 8). It was noted as the scene of many remarkable
events. At Capernaum the Lord wrought
the miracle on the centurion's servant (Matthew 8:5); healed Simon's wife's
mother (Matthew 8:14); cured the paralytic (Matthew 9:2); called Levi from the
toll house (Matthew 9:9); taught His apostles the lesson of humility (Mark
9:35-37), and delivered the discourse on the "Bread of Life" (John
6:59). [8]
and straightway
[immediately, NKJV]. [This] may indicate the Lord's zeal for His
work: His mission was clear, and
admitted of no delay. And perhaps it may
be not fanciful to observe the entire absence of all consultation with the
apostles: as in the case of the feeding
of the multitude in the wilderness, He Himself knew what He would do: He had chosen His disciples, not that He
might consult them, but that they might follow Him. [9]
on the Sabbath
day. Extending according to our reckoning from Friday at sunset till the
same hour on Saturday. [2]
The original word is in
the plural, seeming to imply that He was in the habit of doing this, [entering
and teaching in the synagogue]. The
event following of course happened on one particular Sabbath, immediately
after His return from Judea. [25]
He entered into the synagogue. The Sabbath was the principal day of synagogue worship, though services were also
held on Mondays and Thursdays. [35]
and taught. Sometimes it happened that remarkable and
serious-looking strangers were invited, if they had any word of exhortation, to
say on (Acts 13:15). Sometimes one
presented himself, as the custom of our Lord was (Luke 4:16). [1]
This He did also in
their synagogues generally (Luke 4:15). [19]
1:22 Translations
Weymouth: The people
listened with amazement to His teaching--for there was authority about it: it was very different from that of the Scribes--
WEB: They were
astonished at his teaching, for he taught them as having authority, and not as
the scribes.
Young’s: and they
were astonished at his teaching, for he was teaching them as having authority,
and not as the scribes.
Conte (RC): And they
were astonished over his doctrine. For he was teaching them
as one who has authority, and not like the scribes.
1:22 And they
were astonished at His doctrine [teaching, NKJV]. To us today “doctrine” tends to be subjects
like baptism and speaking in tongues, while “teaching” tends to be everything
else that doesn’t immediately fall into the category of “probably
controversial.” Jesus made no such
distinction; He simply taught on whatever needed to be talked about, regardless
of what kind of arbitrary label one might put on it. [rw]
for he taught them as one that had authority. The scribes neither had nor claimed any
independent authority. The strong and
positive preaching of Jesus came in like a breath of morning air. "We speak that we do know," He said
of Himself (John 3:11). His "I say
unto you" was such a word as they had never before heard. No wonder that they drew the contrast with
the scribes. [23]
and not as the
scribes. It was characteristic of the teaching of the
Scribes to appeal to the authority of earlier interpreters of the law: "Rabbi So-and-so said this, but Rabbi
So-and-so says that." Christ
appealed to no authority save that of Himself.
[6]
Dr. Kitto
tells us that the great doctors [of religious law]
whose names were most commonly on their lips, in the Saviour's
time, were Hillel among the Pharisees, and Shammai among the Sadducees. He adds that the rabbinical writers have
recorded a tradition regarding Hillel himself, which
curiously illustrates their mode of teaching, and shows how even he was obliged
to the customary method; it is to the following effect, "The great Hillel taught truly, and according to the traditions,
respecting a certain matter, but though he discoursed of that matter all day
long, they received not his doctrine until he at last said--'So I heard from Shemaia and Abtalim.' " [32]
1:23 Translations
Weymouth: when all at
once, there in their synagogue, a man under the power of a foul spirit screamed
out:
WEB: Immediately
there was in their synagogue a man with an unclean spirit, and he cried out,
Young’s: And there was in their synagogue a man with an unclean
spirit, and he cried out,
Conte (RC): And in their
synagogue, there was a man with an unclean spirit; and he cried out,
1:23 And there
was in their synagogue.
As for the state of the man, it is plain that in this case he was not so
wild as to avoid society or so violent as to be restrained from entering the
synagogue. Whether he had friends
present does not appear. [23]
a man with an unclean spirit. Mark's first mention of a demoniac. [23]
unclean. Expresses the moral
depravity of the demon. [10]
"Unclean"
means unholy, malign, defiling. [23]
The devil is here called
an "unclean" spirit because he has lost all the purity of his nature,
because he acts in direct opposition to the Holy Spirit of God, and
because with his suggestions he pollutes the spirits of men. [54]
And he cried out. Since
the speaker is the inner demon (verse 24), the demon either had no objection to
the man being in the synagogue (perhaps hoping to embarrass others by his
presence?) or the man had enough remnants of self-control left that the demon
could not prevent it. [rw]
In depth: The credibility of mircles [1]: A miracle, we are told, is an
interference with the laws of nature; and it is impossible, because they are
fixed and their operation is uniform.
But these bold words need not disconcert any one who has learned to
ask: In what sense are the
operations of nature uniform? Is the
operation of the laws which govern the wind uniform, whether my helm is to port
or starboard? Can I not modify the
operation of sanitary laws by deodorization, by drainage, by a thousand
resources of civilization? The truth is, that while natural laws remain fixed, human intelligence
profoundly modifies their operation.
How then will the objector prove that no higher Being can as naturally
do the same?
He answers: Because the sum total of the forces of nature
is a fixed quantity; nothing can be added to that sum, nothing taken from
it. But again we ask: If the physician adds nothing to the sum of
forces when he banishes one disease by inoculation, and another by draining of
a marsh, why must Jesus have added to the sum of forces in order to expel a
demon or to cool a fever?
It will not suffice to
answer: Because His methods are contrary
to experience. Beyond experience they
are. But so were the marvels of
electricity to our parents and of steam to theirs. Man is now doing what he never did
before. But the sum of the forces of
nature will remain unchanged. Why is it
assumed that a miracle must change them?
1:24 Translations
Weymouth: "What
have you to do with us, Jesus the Nazarene? Have you come to destroy us? I know
who you are--God's Holy One."
WEB: saying,
"Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to
destroy us? I know you who you are: the Holy One of God!"
Young’s: saying,
'Away! what -- to us and to thee, Jesus the Nazarene? thou didst come to destroy us; I have known thee who thou
art -- the Holy One of God.'
Conte (RC): saying:
"What are we to you, Jesus of Nazareth? Have you come to destroy us? I
know who you are: the Holy One of God."
1:24 Saying, Let us alone. In
his excited cry three elements appear--recognition, repulsion, dread. The repulsion
is first expressed, then the dread, and then the recognition of character,
which is, of course the foundation of both.
[23]
What have we to do with Thee.
What connection is there between us?
implying, what right have you to invade our
domain?
He would have Jesus let them alone and not interfere. [45]
Thou, Jesus of Nazareth? In
human society we speak of “bad news traveling fast.” No doubt he had heard from others reports
about this Jesus and regarded Him as a clear-cut danger. [rw]
Art Thou come to destroy us? As if Jesus couldn’t have been in the synagogue
for the simple purpose of worshipping God!
Whatever He needed to do about a demon could just as well have been done
anywhere. [rw]
I know Thee who Thou art. The “I” argues that there was
only one demon involved. The plural
“destroy us” could be the imperial, arrogant equivalent of “I,” the fear that
Jesus was out to destroy all demons (not just this one), or an attempt
at distraction: You can’t destroy me
without destroying the one whose body I am in.
As other demons learned to their regret, that wasn’t the case. [rw]
the Holy One of God! The ground of
the repulsion and dread. All Jews
would recognize this as a title of the Messiah.
[23]
1:25 Translations
Weymouth: But Jesus
reprimanded him, saying, "Silence! come out of
him."
WEB: Jesus
rebuked him, saying, "Be quiet, and come out of him!"
Young’s: And Jesus rebuked him, saying, 'Be silenced, and come forth
out of him,'
Conte (RC): And Jesus
admonished him, saying, "Be silent, and depart from the man."
1:25 And Jesus rebuked him. Spake sternly to
him, and ordered him to keep silence. In
this exercise of power Jesus claimed a higher authority than the archangel
Michael dared to do. The latter when
contending with Satan said, "The Lord rebuke thee" (Jude 9); but
Jesus rebukes in His own name. [25]
Saying, Hold thy peace [Be quiet, NKJV]. In Greek, a passive verb, strictly meaning, be thou muzzled, silenced, and implying a coercive or
restraining power accompanying the command.
[3]
The
same word is used by our Lord in rebuking the storm on the Lake, "Peace, be
still" (Mark 4:39). [8]
Jesus silenced the
devils, even when they spake the truth, lest He
should seem to approve of witnesses who were liars by nature (John 8:44; Romans
14:16; Ephesians 5:15).24
There were probably two
reasons why Jesus did not wish to have the demons announcing Him as the
Christ: First, such testimony from those
whom the people regarded as evil spirits would have prejudiced them against
Him. Words of praise from such a source
would not really commend Him. Secondly,
Jesus did not wish to turn the thoughts of the people to the question whether
He was the Christ at all as yet. They
had so wrong an idea of the Messiah (the Christ) and His work that He was
compelled to keep the fact that He was the Messiah in the background till they
knew Him (Jesus) better, and so could form their idea of the Messiah from what
they saw Him to be, not their idea of Him from what they fancied the
Messiah would be. [35]
and come out of him. Here, as always in such cases, He distinctly
assumes that there is a personality that can be addressed apart from that of
the man, and is able to leave the man. [23]
1:26 Translations
Weymouth: So the foul
spirit, after throwing the man into convulsions, came out of him with a loud
cry.
WEB: The
unclean spirit, convulsing him and crying with a loud voice, came out of him.
Young’s: and the
unclean spirit having torn him, and having cried with a great voice, came forth
out of him,
Conte (RC): And the
unclean spirit, convulsing him and crying out with a loud voice, departed from
him.
1:26 And when the unclean
spirit. Showing that the physical phenomena
that was occurring was in no way the responsibility of the human held in
demonic slavery. It was the result of
the irate “owner” who knew that the chains of bondage were about to be
permanently broken. [rw]
had torn him [convulsed him, NKJV]. A strong but natural expression for the violent contortion and
spasmodic agitation of the body. [3]
and cried out with a loud voice. Either as a natural expression of pain upon the part of the demoniac,
or of rage and spite in the departing demon. [3]
he came out of him. The first miracle recorded by
Matthew is the healing of a leper by a touch (Matthew 8:1-4); the first miracle
which John records is the changing water into wine (John 2:1-11); the first
miracle recorded by Mark and Luke (4:33-37) is this casting out of a demon in
the synagogue of Capernaum. [8]
In
depth: Was demon-possession only the
popular explanation for the affliction or the real one [33]? This is the first recorded of
several similar incidents. The view most
in favor at present is one which sees nothing in all these cases but lunacy,
mania, epilepsy, and the like. It
therefore holds the narratives to be colored by the prevalent notion of their
age, which is said to have regarded all such ailments as the result of
demoniacal possession. That which they
allow would be still among the greatest of miracles, namely, that with a word
Jesus should restore a furious maniac to sanity and calmness, or cure a
confirmed case of nervous disorder, the most difficult of all forms of disease
to deal with. But the question is one of
facts and the theory now stated does not satisfy these. That the demoniacs of the New Testament
include only the mentally or nervously afflicted, that all such were regarded
by the writers as possessed, are both assumptions unsupported by the
sources. It is tolerably plain,--
a. That by the Gospel-writers themselves
a distinction is made between demoniacal possession and mental or nervous
disorder [Matthew 4:24; Mark 1:34; Luke 4:40-41; 7:21].
b. It is also clear that by the
Evangelists some nervous disorders are regarded as natural, while other cases
of the same disorders are spoken of as aggravated by possession. Compare, for example, the case of a man
naturally deaf and dumb (Mark 7:32) with that of one described as dumb by
reason of an evil spirit (Matthew 9:32), or of one blind and dumb for a similar
reason (Matthew 12:22). The man whose
cure is recorded in John 5 had a natural [problem], not unconnected certainly
with personal sin; yet a similar infirmity recorded in Luke 13, where the moral
character of the patient is conspicuously not in question, is ascribed to
Satanic oppression. It cannot therefore,
upon a fair reading of the Gospels, be alleged that all such disorders were, in
those times, or by the Gospel-writers, attributed to evil spirits.
c. Further, what is still more formidable
to this theory is the language of Jesus, both in performing these miracles and
in discoursing of them. He addresses the
unclean spirit, commands it to come out of the man, speaks
of it as distinct from the patient himself.
To the disciples by themselves He specifies a "kind which cometh
not forth but by prayer and fasting."
Above all, there are the passages where, both in defending His own cures
of this class and in congratulating His disciples on theirs, He declares them
to be real victories over Satanic power (Matthew 12:25-29; Luke 10:17-20;
11:17-22).
To suppose Him to speak
in accordance with an insane idea of the victims themselves, or to favour the superstitious notion of the age, is to adopt an
interpretation which, to say the least of it, brings the Saviour's
truthfulness into serious hazard. On the
other hand, we must repudiate the view of [those who would] maintain the
accuracy of the language by regarding the patients [as] so given over to
certain sins and morally under the power of Satan, that they could truthfully
be spoken of as possessed. It is certainly of a very different class of persons
from the demoniacs that it is said, Satan had entered into them, or that they
belonged to the Father of lies.
d. Once more, when we take in all the
facts we must not overlook the physical and psychical elements in
"possession." Doubtless the
two men in the tombs at Gadara were maniacs. The man who cried out in the synagogue was
insane. But they were something more or
worse, for this plain reason, that they took the opportunity whenever they saw
Jesus, of declaring Him to be the Son of God.
If these were only poor maniacs and lunatics, how did they discover and
proclaim what was hid as yet from all the rest of the Jewish nation? It is vain to say that the awakening hope of
Messiah found expression through these diseased minds, when the invocation
occurred upon our Lord's first public appearance in Capernaum, or [when it] was
uttered by the maniac on the eastern shore, shut out from every kind of human
companionship, and to whom the Person of Jesus was presumably unknown.
It is worse than vain to
say that when He began to be thought of as the Christ, the first so to
recognize Him should be those diseased in their minds. When did insanity or epilepsy render a sole
more susceptible to receive a spiritual impression or reveal the Christ of God to the heart?
1:27 Translations
Weymouth: And all were
amazed and awe-struck, so they began to ask one another, "What does this
mean? Here is a new sort of teaching--and a tone of authority! And even to foul
spirits he issues orders and they obey him!"
WEB: They were
all amazed, so that they questioned among themselves, saying, "What is
this? A new teaching? For with authority he commands
even the unclean spirits, and they obey him!"
Young’s: and they
were all amazed, so as to reason among themselves, saying, 'What is this? what new teaching is this? that
with authority also the unclean spirits he commandeth,
and they obey him!'
Conte (RC): And they
were all so amazed that they inquired among themselves, saying: "What is
this? And what is this new doctrine? For with authority he commands even the
unclean spirits, and they obey him."
1:27 And they were all amazed.
Today and no doubt then “all” could encompass simply the large majority
and not demand the absolute of no exceptions.
On the other hand, what reaction would have been more natural? The lack of amazement would be far
harder to explain than its presence. [rw]
insomuch that
they questioned among themselves. What is it about human nature, that we would
rather argue about what something means with others who know no more than we do
about it when the person provoking our discussion—in this case, Jesus—is right
there, where they could ask Him themselves!
[rw]
saying, What thing is this? Words of
surprise and astonishment. [21]
Charms and incantations for the purpose of
exorcism were in common use, and apparently they sometimes seemed to be
successful (Matthew 12:27), but He commanded and it was done. [23]
What new doctrine is this?
For with authority commandeth He even the
unclean spirits. From the appearance of a new power of
delivering, they infer the appearance of a new revelation; for revelation and
deliverance, miracle and prophecy, always to the Israelites [went together]. [12]
The people connected the
teaching with the power over evil spirits; the latter attesting the truth of
the former. [8]
The connection of “doctrine” with the
miraculous shows that they were not intended to be idle wonders and that even
the “common man” of the day recognized this.
Miraculous acts were performed not just out of humanitarian concerns,
but to back up the authority of the message being delivered. [rw]
and they do
obey Him. Words were easy and accompanying failure
certainly common enough. But when there
is such supernatural power behind the words that even demons have to obey,
where would mortals be sane in challenging the truth of such a Teacher? [rw]
1:28 Translations
Weymouth: And His fame
spread at once everywhere in all that part of Galilee.
WEB: The
report of him went out immediately everywhere into all the region of Galilee
and its surrounding area.
Young’s: And the fame of him went forth immediately to all the
region, round about, of Galilee.
Conte (RC): And his fame
went out quickly, throughout the entire region of Galilee.
1:28 And
immediately His fame spread. In a public assembly of
worshippers, in one of the principal cities of Galilee, Jesus had spoken as God
("with authority"), and then had made a farther display of his
superhuman power, in compelling the unclean spirit to obey His word. These things would be in every body's mouth;
and soon the report of them was spreading through Galilee and the surrounding
region. As a result of His being thus
made known by this and other miracles, many from these regions afterwards
flocked to His ministry. [45]
A great reputation could
not possibly hurt the Son of God; but it is a snare very dangerous for a
preacher. There are few who fear it as
they ought, fewer yet who shun and avoid it, but many whom it entices and
corrupts. [20]
abroad throughout all the region round about Galilee. Not
just Galilee but those areas adjacent to it.
They did not have rapid transportation in those days but at any given,
time large numbers would have been moving around due to family affairs or
commercial business matters. Not to
mention religious and government officials of a low rank who also were on the
move delivering reports or receiving instructions. Adding in the factor that Capernaum was a
reasonably significant town in its own right (see the discussion in 1:21), the
reports surely spread even faster as these factors would have been even more
pronounced. [rw]
In depth: How common were miracles in Jesus' age [1]?
It is the custom of unbelievers to speak as if
the air of Palestine were then surcharged with belief in the supernatural. Miracles were everywhere. Thus they would explain away the significance
of the popular belief that our Lord wrought signs and wonders. But in so doing they set themselves a worse
problem than they evade. If miracles
were so very common, it would be as easy to believe that Jesus wrought them as
that He worked at His father's bench.
And how then are we to explain the astonishment which all the
evangelists so constantly record? On any
conceivable theory, these writers shared the beliefs of that age.
And so did the readers
who accepted their assurance that all were amazed, and that His report
"went out straightway everywhere into all the regions of
Galilee." These are emphatic words,
and both the author and his readers must have considered a miracle to be more
surprising than modern critics believe they did.
1:29 Translations
Weymouth: Then on
leaving the synagogue they came at once, with James and John, to the house of
Simon and Andrew.
WEB: Immediately,
when they had come out of the synagogue, they came into the house of Simon and
Andrew, with James and John.
Young’s: And immediately, having come forth out of the synagogue,
they went to the house of Simon and Andrew, with James and John,
Conte (RC): And soon
after departing from the synagogue, they went into the house of Simon and
Andrew, with James and John.
1:29 And forthwith,
when [as soon as, NKJV), they were come out of the synagogue. No
hints that anyone wished to discuss what they had seen or, quite possibly
heard. (Does not
“What new doctrine is this?” 1:27 suggest teaching accompanied the
miracle?). [rw]
they entered into the house of Simon and Andrew.
Showing the family were property owners in the community. [rw]
with James and John. Having been so soon called to
travel with Jesus, there would be the natural desire to stay as close as
possible even if the accommodations got crowded in the process. Even if no outsider rose to question what was
happening, it is hard to imagine them going the evening without the topic
arising. [rw]
1:30 Translations
Weymouth: Now Simon's
mother-in-law was ill in bed with a fever, and without delay they informed Him
about her.
WEB: Now
Simon's wife's mother lay sick with a fever, and immediately they told him
about her.
Young’s: and the
mother-in-law of Simon was lying fevered, and
immediately they tell him about her,
Conte (RC): But the mother-in-law
of Simon lay ill with a fever. And at once they told him about her.
1:30 But Simon's wife's mother. We
thus learn incidentally that Peter was married.
For Paul's allusion to him and the other apostles as married men see 1
Corinthians 9:5. [8]
lay sick. Notice that the people of God have no
exemption from physical disease any more than others. Peter was one of the most ardent and devoted
followers of the Lord; yet serious illness came upon a beloved member of his
household. [32]
of [with, NKJV] a fever. The
miracle here recorded did not, as in some cases, consist in the cure of an
incurable disorder, but in the mode of cure, instantly, and by a touch. [24]
and anon [at once, NKJV]. The disciples could probably
tell no more all the implications of Jesus’ miracle working power than the
others in the synagogue that day. But
they did know three things: (1) He had it; (2) He
was willing to use it; (3) they were His disciples and if the stranger in the
synagogue could be helped, surely there was nothing improper in seeking
assistance with their own relative. [rw]
they tell Him of her [about her, NKJV]. There
is no indication as to whether she had any special faith: none appears to have been asked for by our
Lord. She must have known much about
Him, and may have been of a believing heart; but it cannot be shown that Jesus
always required faith in Himself as a condition of healing. [23]
1:31 Translations
Weymouth: So He went to
her, and taking her hand He raised her to her feet: the fever left her, and she
began to wait upon them.
WEB: He came
and took her by the hand, and raised her up. The fever left her, and she served
them.
Young’s: and having
come near, he raised her up, having laid hold of her hand, and the fever left
her immediately, and she was ministering to them.
Conte (RC): And drawing
near to her, he raised her up, taking her by the hand. And immediately the
fever left her, and she ministered to them.
1:31 And He came. The
healing of Peter's wife's mother seems to have been at the close of the
synagogue service, and before evening, for at evening all that were diseased
and possessed were brought to Him (verses 32ff). The synagogue service closed at or before
noon, and it may be inferred from the fact that she "ministered unto
them" that she served them at the table at the midday meal. According to Josephus (Life, 54), the hour of
this meal was, on the Sabbath, the sixth, or twelve noon. [18]
and took her
by the hand, and lifted her up.
If she was going to be made well,
getting her up was DEMONSTRATING BY ACTION the total confidence that it was
about to happen. This may well be why
the elders were to anoint with oil the sick (James 5:14-15). That was part of the personal “cleaning up”
one did before going out after recovering. To anoint with oil was not to MAKE the person
well but to show your faith that their full healing was already under way. [rw]
and immediately the fever left her.
Typical of Jesus’ miracles: quick
and prompt. No “go home for God is in
the process of healing.” But “you are
already healed. Go about your
business.” [rw]
and she ministered unto [served, NKJV] them. Performed such service as the presence of guests in the house
required. [23]
Now here is a striking
though incidental proof that this woman was healed by miracle [rather than it
just being a coincidence]. We know the
extreme weakness to which fever reduces a patient; and not
seldom weeks are required for recovery after the fever had
disappeared. But, in a moment this woman
has her [usual] strength. Truly
"this is the Lord's doing, it is marvelous in our eyes." [32]
1:32 Translations
Weymouth: When it was
evening, after sunset people came bringing Him all who were sick and the
demoniacs;
WEB: At evening,
when the sun had set, they brought to him all who were sick, and those who were
possessed by demons.
Young’s: And evening having come, when the sun did set, they brought
unto him all who were ill, and who were demoniacs,
Conte (RC): Then, when
evening arrived, after the sun had set, they brought to him all who had
maladies and those who had demons.
1:32 And at even, when the sun
did set. By now the conclusion had clearly sunk into
the heads of all, that the four disciples had reached
earlier in the day (1:30-31): If Jesus
could cast out a demon surely He could rid the body of lesser afflictions as
well. Since both the means and
opportunity for healing were available they were determined to take advantage
of it while both were present. [rw]
they brought unto Him. Unlike other crowds, this was
divided into groups, and in the center of each of these, an object of intense
[concern] to all its members, was some poor afflicted relative, who was
suffering from one or other of the diseases that flesh is heir to. [32]
all that were diseased [sick, NKJV]. One
of the commonest errors in relation to the miracles of Christ is that they were
few in number or that they are all recorded in detail. To guard against this very error, after
recording two particular miracles of healing at Capernaum, Mark adds a general
statement of His other miraculous performances at the same time and place, from
which we may obtain a vague but just idea of their aggregate amount. [3]
and them that were possessed with devils [demon-possessed, NKJV].
Since they were controlled by demons they were “possessed” by them. In English we tend to use the term of
ownership and, in a very real sense, the demons “owned” these people in that
they could make them do whatever particular self-harm that was within their
power. [rw]
In detail:
Why wait until the evening to perform these healings [3]? The mention of the evening and of
sunset does not imply any scruple on our Lord's part as to healing on the
Sabbath, which He had already done in this case and both did and justified in
other cases (Mark 3:1-4). It might more
probably imply such scruples in the minds of the people, who would then be
represented as deferring their request for healing till the close of the
Sabbath, at the setting of the sun.
Even this, however, is
unnecessary, as the fact in question is sufficiently explained by two more
obvious considerations: first, that the
cool of the day would be better for the sick themselves, and secondly, that some
time would be requisite to spread the news and bring the sick together.
1:33 Translations
Weymouth: and the whole
town was assembled at the door.
WEB: All the city was gathered together at the door.
Young’s: and the
whole city was gathered together near the door,
Conte (RC): And the
entire city was gathered together at the door.
1:33 And all the city. The people of Capernaum. None would be absent from a repetition of
such miracles. [25]
was gathered
together at the door. Not in any threatening sense but out of
desperation for cures. This was the one
place where it seemed certain it was available and they were determined not to
let the opportunity be lost. Indeed, to
do otherwise would have been neglectful of their obligation to family, kin, and
neighbors. [rw]
1:34 Translations
Weymouth: Then He cured
numbers of people who were ill with various diseases, and He drove out many
demons; not allowing the demons to speak, because they knew who He was.
WEB: He healed
many who were sick with various diseases, and cast out many demons. He didn't
allow the demons to speak, because they knew him.
Young’s: and he
healed many who were ill of manifold diseases, and many demons he cast forth,
and was not suffering the demons to speak, because they knew him.
Conte (RC): And he
healed many who were troubled with various illnesses. And he cast out many
demons, but he would not permit them to speak, because they knew him.
1:34 And He healed many.
This does not imply that some were not healed, either because there was
not time or because they lacked faith; both Matthew (8:16) and Luke (4:40) say
that all were healed. [11]
“All the city” were present (1:33) but only a percentage of them were
sick and needed healing at all; hence the reference to “many” receiving the
healing, indicating that the number was substantial even so. [rw]
who
were sick of divers [various, NKJV] diseases. Not just one type of illness,
but a variety, as one would expect in any community in any age. [rw]
and cast out many devils [demons, NKJV]. The
physically sick and the demoniacs are clearly distinguished (compare Matthew
8:16). [12]
By doing this Jesus proved it was not a mere one type lucky coincidence
that had healed the demonic in the synagogue, but the exercise of a power He
could use when and where He pleased. [rw]
And suffered not [did
not allow, NKJV] the devils to speak. Implying that they would have spoken and doubtless in the strain of
verse 24. The reason for the prohibition was probably
the moral incongruity. "The demons
also believe and tremble" (James 2:19); but it was not fitting that their
testimony to the Holy One of God should be allowed to go among the people as
one of the evidences of His mission. [23]
because they
knew Him. "To be
the Christ," is added here by several ancient and respectable manuscripts
and versions; but it appears to be only an [interpretative] gloss [by a
manuscript copyist]. [21]
Yet the context requires that they knew something about Jesus
that He did not wish to become public knowledge at this time. Although such healings were essential because
plagued individuals were having to deal with the
infestation, anything they said might be twisted into an “endorsement” by
hostile parties. Or might encourage an
unhappily occupied nation that riding the land of the Romans could easily be
done by someone before whom even demons quivered in fear. [rw]
1:35 Translations
Weymouth: In the
morning He rose early, while it was still quite dark, and leaving the house He
went away to a solitary place and there prayed.
WEB: Early in
the morning, while it was still dark, he rose up and went out, and departed
into a deserted place, and prayed there.
Young’s: And very early, it being yet night, having risen, he went
forth, and went away to a desert place, and was there praying;
Conte (RC): And rising
up very early, departing, he went out to a deserted place, and there he prayed.
1:35 And in the morning, rising
up a great while before day. He left in the night, fearing opposition from
the people (verse 37). [17]
There was also the danger of selfishness on
the part of the community: Why share
such a successful healer with any one else?
One can easily imagine at least a few of the civic leaders also
calculating how, if Jesus could be compelled to remain, the town would overflow
with money carrying visitors seeking renewed health. [rw]
He went out and
departed. The real
reason of the flight was doubtless a desire to preach in as many synagogues as
possible before the hostility of the scribes, instinctively dreaded, had time
to act obstructively. Jesus had a plan
of a preaching tour in Galilee (cf. verse 38), and He felt he could not begin
too soon. [17]
into a solitary place. An uninhabited region in
the country. [35]
and there
prayed. We can only speculate as to what He prayed
about:
Success can easily breed conceit and Jesus
knew full well that He was only utilizing the power God shared with Him. Personal ego had no place in what had been
done or would be in the future. Prayer
is a purgative of such temptations.
Not to mention that Jesus, merely in His
human capacity, was astute enough to realize that not every day would go
without loud and vocal opposition. Hence
He likely prayed as well for strength and steadfastness to His mission at all
times. [rw]
1:36 Translations
Weymouth: And Simon and
the others searched everywhere for Him.
WEB: Simon and
those who were with him followed after him;
Young’s: and Simon
and those with him went in quest of him,
Conte (RC): And Simon,
and those who were with him, followed after him.
1:36 And Simon and they that were
with him. The group of four that had
stayed in the home of Peter’s mother (1:29). We are not told why they were successful in
their search and the others were not. Possibly
due to acquaintance with Jesus’ known habits and the type of place He might
seek out to pray alone. [rw]
followed after Him [searched for Him, NKJV]. Mark
uses a striking word: It means pursue,
to rush down upon as in a chase for game.
[34]
1:37 Translations
Weymouth: When they
found Him they said, "Every one is looking for you."
WEB: and they
found him, and told him, "Everyone is looking for you."
Young’s: and having
found him, they say to him, -- 'All do seek thee;'
Conte (RC): And when
they had found him, they said to him, "For everyone is seeking you."
1:37 When they had found Him, they said unto Him.
The implication
seems clear that they were no more
thrilled with Jesus’ departure than the other locals. They had a friendly home to stay in, had
enjoyed great immediate success, every one was talking about what had
happened. Why go anywhere elsewhere for
a while? [rw]
All men seek for thee. Some to hear;
some to be healed; some to be saved; and some, perhaps, through no good motive. [21]
The disciples did not go
out merely for themselves, but as the messengers of the townspeople, who wished
Him to remain among them. As He had
gone away quietly, they feared that He did not intend to return, and so sent
this message after Him. [23]
1:38 Translations
Weymouth: "Let us
go elsewhere, to the neighbouring country
towns," He replied, "that I may proclaim my Message there also;
because for that purpose I came from God."
WEB: He said
to them, "Let's go elsewhere into the next towns, that
I may preach there also, because I came out for this reason."
Young’s: and he saith to them, 'We may go to the
next towns, that there also I may preach, for for
this I came forth.'
Conte (RC): And he said
to them: "Let us go into the neighboring towns and cities, so that I may
preach there also. Indeed, it was for this reason that I came."
1:38 And He said unto them, Let
us go into the next towns. He doesn’t deny that Capernaum was a pleasant
enough place to work and labor. His problem,
He immediately points out, is that He envisions a far wider mission than was
yet in their minds. [rw]
that I may preach there also. The towns and the villages will
not come to the preacher--the preacher must go to them, if he desires their
salvation. [21]
for therefore [for this purpose, NKJV] came I forth. i.e., not
merely to preach, as distinguished from the working of miracles, but more
especially to preach elsewhere than in Capernaum, to labor in a wider field. [23]
1:39 Translations
Weymouth: And He went through all Galilee, preaching in the synagogues
and expelling the demons.
WEB: He went
into their synagogues throughout all Galilee, preaching and casting out demons.
Young’s: And he was preaching in their synagogues, in all Galilee,
and is casting out the demons,
Conte (RC): And he was
preaching in their synagogues and throughout all of Galilee, and casting out
demons.
1:39 And He preached in their synagogues. A logical gathering place for those interested in serving God. One’s audience would include many in that
category even if you ultimately butted heads with the self-centered as
well. The custom of the time of being
willing to listen to visitors speak also worked in Jesus’ favor so far as
gaining an audience. Not to mention
curiosity as what a widely reknowned healer might
have to say on spiritual matters. [rw]
throughout all Galilee. The language is popular, not
exact. Galilee was a crowded region, and He cannot have visited strictly every part. The length of this tour has been variously
estimated, but cannot be exactly ascertained; it is safe to say that it must
have covered some weeks. [23]
and cast out
devils [demons, NKJV]. Location had no impact on His ability to work
miracles. As word spread that this was the
case, it inevitably increased the aura of expectation and hope that He would
travel to their community. If He had
done such things far away, what might He accomplish in their own town? [rw]
For additional
information on Galilee, see the extended discussion at the end of the chapter
by (Sir) George Adam Smith, The
Historical Geography of the Holy Land (1897).
1:40 Translations
Weymouth: One day there
came a leper to Jesus entreating Him, and pleading on his knees. "If you
are willing," he said, "you are able to cleanse me."
WEB: A leper
came to him, begging him, kneeling down to him, and saying to him, "If you
want to, you can make me clean."
Young’s: and there
doth come to him a leper, calling on him, and kneeling to him, and saying to
him -- 'If thou mayest will, thou art able to cleanse
me.'
Conte (RC): And a leper
came to him, begging him. And kneeling down, he said to him, "If you are
willing, you are able to cleanse me."
1:40 And
there came a leper to Him. The law required a leper to remain at a
distance from other men (Leviticus 13:45-46).
But this man's eagerness to be healed led him
to disregard the law; nor did Jesus reprove him for doing so. [35]
beseeching Him and kneeling down to Him. Not as an act of worship, but as a natural
gesture of entreaty. To us it seems a
matter of course that He should cleanse the lepers as well as heal the sick;
but it was in fact a very doubtful question till determined in the case before
us. [3]
Recognizing, by his behavior, respect and acknowledgement
of Jesus’ superiority to others—in this case not of position or authority but
of miracle working power to heal.
You do not approach someone who can help you, growling your head off but
with courtesy and respect. [rw]
And saying unto Him, If Thou wilt. He had, therefore, no doubt of
the ability of Christ to heal him, and that, considering the incurable nature
of leprosy, was an indication of great faith.
How he came to have such faith in the power of Christ we are not
informed. But he must have heard of His
miracles of healing elsewhere, and though this is the first recorded instance
of the cure of a leper by the Lord, it is possible that there might be cases of
leprosy among the diseases which he had healed.
But whether there were or not, there was in this man's heart an
unwavering assurance that the Lord could make him clean, if he would. [32]
Thou canst make me clean. Healed, well. [35]
In
detail: The nature of leprosy [2]. There is some doubt how far the
leprosy mentioned in Scripture is identical with the disease of that name found
in the East today. No doubt there were
various forms of it. In some cases,
though loathsome, it was not fatal, and even permitted an active life, e.g., Naaman the Syrian general was a leper (2 Kings 5:1).
But in its worst types
leprosy poisoned the whole system, so that limbs and features gradually decayed
and dropped off. The Jews called it the
"finger of God," and "the stroke," from its mysterious
origin and deadly nature. The chief
terror it bore for them, however, lay in the conditions attached to it by
law. The leper was excluded from the
house of God, and from the comforts of home and friends when in sore need of
them. He dwelt alone, or in leper
villages, among wretched sufferers like himself. With head bare, lips covered, and clothes
rent, he had to stand apart and warn off approaching wayfarers with the doleful
cry, "Unclean, unclean" (Leviticus 13:44-46).
1:41 Translations
Weymouth: Moved with
pity Jesus reached out His hand and touched him. "I am willing," He
said; "be cleansed."
WEB: Being
moved with compassion, he stretched out his hand, and touched him, and said to
him, "I want to. Be made clean."
Young’s: And Jesus having been moved with compassion, having
stretched forth the hand, touched him, and saith to
him, 'I will; be thou cleansed;'
Conte (RC): Then Jesus,
taking pity on him, reached out his hand. And touching him, he said to him:
"I am willing. Be cleansed."
1:41 And Jesus, moved with
compassion. Of the three evangelists by whom this miracle
has been recorded, Mark alone describes our Saviour's
feelings in performing it. [3]
put forth His
hand and touched him. The
touch of a leper was forbidden, as defiling.
[19]
It was a plain
declaration of His indifference to ceremonial defilement. [23]
And saith unto him, I will; be
thou clean.
Jesus says He wishes the
man healed. Immediately he is. What else can the crowd conclude than that
Jesus exercises the miraculous working powers of God? [rw]
1:42 Translations
Weymouth: The leprosy
at once left him, and he was cleansed.
WEB: When he
had said this, immediately the leprosy departed from him, and he was made
clean.
Young’s: and he
having spoken, immediately the leprosy went away from him, and he was cleansed.
Conte (RC): And after he
had spoken, immediately the leprosy departed from him, and he was cleansed.
1:42 And as soon as He had
spoken. There was no delay in the healing; it was
immediate, instantaneous. “Words are
cheap” but when the supernatural immediately and in the clearest form manifests
itself, there is no gainsaying that something “impossible” has happened. And can the person who does such be any less
than a messenger of God—if not far more? [rw]
immediately the leprosy departed from him. The
cure was instantaneous and complete. Not
in vain had the man ventured upon the power and willingness of Jesus. [23]
and he was cleansed.
The word used here and elsewhere of the removal of leprosy is
significant. Whilst the sick were healed,
lepers were cleansed. Cleansing
was what the man asked, and what he received.
It was not, with this class of the afflicted, the disease as such that
was prominent, although it might in the end prove fatal; but it was the
ceremonial pollution that was the depressing calamity. And in the cure the healing was lost sight of
in the cleansing. [45]
1:43 Translations
Weymouth: Jesus at once
sent him away, strictly charging him,
WEB: He
strictly warned him, and immediately sent him out,
Young’s: And having sternly charged him, immediately he put him
forth,
Conte (RC): And he
admonished him, and he promptly sent him away.
1:43 And he straitly
charged him [strictly warned him, NKJV]. It
implies severity in tone and manner. [23]
and forthwith [at
once, NKJV] sent him away.
The [Greek] word is also a strong word, being the common word for
"casting out" evil spirits.
Jesus urged the man quickly away, with a very stern injunction of silence
about the miracle. [23]
Important and beneficial as Jesus’ healing power was, there was always
the danger that people would view Him as just as a healer rather than an
authoritative teacher as well. Healings
He did to benefit others and to prove that Divine authority stood behind His
words—of both healing and teaching. But
if they still had moral leprosy of the soul due to neglecting that teaching,
all the physical curing in the world would only do them short term good. [rw]
1:44 Translations
Weymouth: and saying,
"Be careful not to tell any one, but go and show yourself to the Priest,
and for your purification present the offerings that Moses appointed as
evidence for them."
WEB: and said
to him, "See you say nothing to anybody, but go show yourself to the
priest, and offer for your cleansing the things which
Moses commanded, for a testimony to them."
Young’s: and saith to him, 'See thou mayest
say nothing to any one, but go away, thyself shew to
the priest, and bring near for thy cleansing the things Moses directed, for a
testimony to them.'
Conte (RC): And he said
to him: "See to it that you tell no one. But go and show yourself to the
high priest, and offer for your cleansing that which Moses instructed, as a
testimony for them."
1:44 And saith unto him, see
thou say nothing to any man.
The charge to tell no man might be given, lest by the premature
publication of his wondrous works matters might be precipitated to a crisis
before the time; or lest the Lord Himself might be hindered in His work by the
crowds which would be attracted to Him by the publication of the miracle; or
lest the man might be injured spiritually by making a boast of his cure,
looking at it and speaking of it as a manifestation of special divine favor to
himself. [32]
but go thy way, shew thyself to the
priest. This [command] was no
doubt intended to secure his prompt performance of a duty which he might
otherwise have postponed or omitted altogether.
This was the duty of subjecting himself to the inspection of a priest,
and obtaining his official recognition of the cure which had been wrought upon
him. That recognition would of course be
followed by the offerings prescribed in the Mosaic law
for such occasions (Leviticus 14:1-32).
By this Christ not only provided for the full authentication of the
miracle, but as it were, defined his own relation to the ceremonial law, as a
divine institution, and as being still in force. [3]
and offer for thy cleansing those things which
Moses commanded for a testimony unto them. viz
(1) two birds, "alive and [ceremonially] clean," (2) cedar wood, (3)
scarlet, and (4) hyssop (Leviticus 14:4-7).
On the eighth day further offerings were to be made: (1)
two he lambs without blemish, (2)
one ewe lamb without blemish, (3)
three tenth deals of fine flour, (4)
one log of oil (Leviticus 14:10).
If the leper was poor, he was permitted to offer one
lamb and two turtle-doves or two young pigeons, with one-tenth deal of fine
flour (Leviticus 14:21-22). [8]
1:45 Translations
Weymouth: But the man,
when he went out, began to tell every one and to publish the matter abroad, so
that it was no longer possible for Jesus to go openly into any town; but He had
to remain outside in unfrequented places, where people came to Him from all
parts.
WEB: But he
went out, and began to proclaim it much, and to spread about the matter, so
that Jesus could no more openly enter into a city, but was outside in desert
places: and they came to him from everywhere.
Young’s: And he, having gone forth, began to proclaim much, and to
spread abroad the thing, so that no more he was able openly to enter into the
city, but he was without in desert places, and they were coming unto him from
every quarter.
Conte (RC): But having
departed, he began to preach and to disseminate the word, so that he was no
longer able to openly enter a city, but had to remain outside, in deserted
places. And they were gathered to him from every direction.
1:45 But he went out and began to publish it much [proclaim
it freely, NKJV] and to blaze abroad [spread, NKJV] the matter.
Others in similar circumstances did not keep silence: (1) the blind men (Matthew 9:30-31); (2)
the man with an impediment of speech (Mark 7:36). [8]
insomuch that Jesus
could no longer openly enter into the city. Whether the cleansed leper went to the
priests at all is not recorded, being a matter of small historical importance
in comparison with the effect of his disobedience on our Lord's own
movements. This effect was to prevent
His coming "into town" (i.e., any town, not the town,
i.e., Capernaum), at least publicly and openly.
[3]
Or: By “the town” is meant Capernaum, the
residence of Jesus when not engaged in His travels. So, in the next verse [2:1], “the house” is
the house in which he usually dwelt in Capernaum. [48]
But was without in desert [deserted, NKJV] places: and they came
to Him from every quarter. Farrar strangely supposes
that Jesus having touched the leper was regarded as unclean, and therefore not
permitted to enter into the city; but if this feeling had been strong enough to
exclude him from the cities, it would have kept the people from coming to him “from
every quarter.” [45]
Nazareth during the time of Jesus’ youth and adulthood: From (Sir) George Adam Smith, The Historical Geography of the Holy Land
(1897):
Before we go down to the Lake, let us focus
them upon the one town away from the Lake, which is of supreme interest to
us—Nazareth. Nazareth is usually
represented as a secluded and an obscure village. Many writers on the life of
our Lord have emphasised this, holding it proved by
the silence of the Gospels concerning His childhood and youth. But the value of
a vision of the Holy Land is that it fills the silences of the Holy Book, and
from it we receive a very different idea of the early life of our Lord from the
one generally current among us.
The position of Nazareth is familiar to
all. The village lies on the most southern of the ranges of Lower Galilee, and
on the edge of this just above the Plain of Esdraelon.
You cannot see from Nazareth the surrounding country, for Nazareth rests in a
basin among hills; but the moment you climb to the edge of this basin, which is
everywhere within the limit of the village boys' playground, what a view you
have!
The position of Esdraelon
lies before you, with its twenty battle-fields—the
scenes of Barak's and of Gideon's victories, the
scenes of Saul's and Josiah's defeats, the scenes of the struggles for freedom
in the glorious days of the Maccabees. There is Naboth's vineyard and the place of Jehu's
revenge upon Jezebel; there Shunem and the house of Elisha; there Carmel and the place of Elijah's sacrifice.
To the east the Valley of Jordan, with the long range of Gilead; to the west
the radiance of the Great Sea, with the ships of Tarshish
and the promise of the Isles. You see thirty miles in three directions. It is a
map of Old Testament history.
But equally full and rich was the present
life on which the eyes of the boy Jesus looked out. Across Esdraelon,
opposite to Nazareth, there emerged from boyhood the Samarian hills the road
from Jerusalem, thronged annually with pilgrims, and the road from Egypt with
its merchants going up and down. The Midianitc
caravans could be watched for miles coming up from the fords of Jordan; and, as
we have seen, the caravans from Damascus wound round the foot of the hill on
which Nazareth stands.
Or if the village boys climbed the northern
edge of their hollow home, there was another road within sight, where the
companies were still more brilliant—the highway between Acre and the Decapolis, along which legions marched, and princes swept
with their retinues, and all sorts of travellers from
all countries went to and fro. The Roman ranks, the Roman eagles, the wealth of
noblemen's litters and equipages cannot have been strange to the eyes of the boys
of Nazareth, especially after their twelfth year, when they went up to
Jerusalem, or visited with their fathers famous Rabbis, who came down from
Jerusalem, peripatetic among the provinces. Nor can it have been the eye only
which was stirred.
For all the rumour
of the Empire entered Palestine close to Nazareth—the news from Rome, about the
Emperor's health, about the changing influence of the great statesmen, about
the prospects at court of Herod, or of the Jews; about Caesar's last order
concerning the tribute, or whether the policy of the Procurator would be
sustained. Many Galilean families must have had relatives in Rome; Jews would
come back to this countryside to tell of the life of the world's capital.
Moreover, the scandals of the Herods buzzed up and
down these roads; pedlars carried them, and the
peripatetic Rabbis would moralise upon them. The
customs, too, of the neighbouring Gentiles—their
loose living, their sensuous worship, their absorption in business, the
hopelessness of the inscriptions on their tombs, multitudes of which were
readable (as some are still) on the roads round Galilee —all this would furnish
endless talk in Nazareth, both among men and boys
See also a very striking passage on Galilee
in Mr. Walter Besant's Lecture on the Work of the Palestine
Exploration Fund, in The City and the Land, 114 f.: 'Palestine was not an obscure
country . , . He who wandered among the hills and
valley of Galilee was never far from some great and
populous city ... It was not as a rustic preaching to rustics that our Lord
went about . . . He went forth in a part [of the Roman
Empire] full of Roman civilisation,
busy and populous, where, at every turn, He would meet with something to mark the empire to which He belonged.'
Here, then, He grew up and suffered
temptation, Who was tempted in all points like as we
are, yet without sin. The perfection of His purity and patience was achieved
not easily as behind a wide fence which shut the world out, but amid rumour and scandal with every provocation to unlawful
curiosity and premature ambition. The pressure and problems of the world
outside God's people must have been felt by the youth of Nazareth as by few
others; yet the scenes of prophetic missions to it—Elijah's and Elisha's—were also within sight. A vision of all the
kingdoms of the world was as possible from this village as from the mount of
temptation. But the chief lesson which Nazareth teaches to us is the
possibility of a pure home and a spotless youth in the very face of the evil
world.
An in-depth note on the geography
of the Galilee region: From (Sir) George
Adam Smith, The Historical Geography of
the Holy Land (1897):
(In spite of its age this is still considered one of the superior
written descriptions of the physical geography and resources of Palestine.)
The extension of the Jewish
state under John Hyrcanus, 135-105, must have enabled
many Jews to return to the attractive province
without fear of persecution, and either that
monarch or his successor added Galilee to his domains, and sought to enforce the law upon its inhabitants. Very soon afterwards, in
104, Galilee had developed a loyalty to the Jewish
state sufficient to throw off a strong invader.
From this time onwards
it was, therefore, natural to drop out of her name the words, of the
Gentiles, which were before this time not always used, but the definite
article was retained, and throughout the New Testament she was known as the Galilee. It was, we can understand,
pleasing to the patriotism of her proud inhabitants to call their famous and
beautiful province, The Region.
The natural boundaries of Galilee are
obvious. South, the Plain of Esdraelon (and we have
seen why this frontier should be the southern and not the northern edge of the
plain); north, the great gorge of the Litany or Kasimiyeh,
cutting off Lebanon; east, the valley of the Jordan and the Lake of Gennesaret; and west, the narrow Phoenician coast.
This region coincides pretty closely with
the territories of four tribes—Issachar, Zebulun, Asher, and Naphtali. But
the sea-coast, claimed for Zebulun and Asher, never
belonged either to them or to the province of Galilee: it was always Gentile.
On the other hand, owing to the weakness of the Samaritans, Carmel was reckoned
to Galilee when it was not in the hands of the men of Tyre;
and the eastern shores of Gennesaret also fell within
the province.
Exclusive of these two additions, Galilee
measured about fifty miles north to south, and from twenty-five to thirtyfive east and west. The area was only about 1600
square miles, or that of an average English shire.
The whole
province falls into four divisions. There is the Jordan
Valley with its two lakes, that singular chasm, which runs along the east of Galilee, sinking
from Hermon's base to more than 700 feet below the level of the ocean. From
this valley, and corresponding roughly to its three divisions,—below the Lake of Tiberias, the lake itself, and
above the lake,—three belts or strips run westward:
first, the Plain
of Esdraelon; second, the so-called Lower Galilee, a series of long parallel ranges, all below 1850 feet, which, with
broad valleys between them, cross from the plateau
above Tiberias to the maritime
plains of Haifa and Acre; and third, Upper
Galilee, a series of plateaus, with a double
water-parting, and surrounded by hills from 2000 to 4000 feet.
As you gaze north from the Samarian border,
these three zones rise in steps above one another to the beginnings of Lebanon;
and from the north-east, over the gulf of the Jordan, the snowy head of Hermon looks down athwart them.
The controlling feature of Galilee is her
relation to these great mountains. To her dependence on the Lebanons,
Galilee owes her water and her immense superiority in fruitfulness to both Judaea and Samaria. This is not because Galilee has a
greater rainfall—her excess in that respect is slight, and during the dry
season showers are almost as unknown as in the rest of Palestine. But the
moisture, seen and unseen, which the westerly winds lavish on the Lebanons, are stored by them for Galilee's sake, and
dispensed to her with unfailing regularity all round the year.
They break out in the full-born rivers of
the Upper Jordan Valley, and in the wealth of wells among her hills. When Judaea is dry they feed the streams of Gennesaret
and Esdraelon. In winter the springs of Kishon burst so richly from the ground, that the Great
Plain about Tabor is a quagmire; even in summer there are fountains in Esdraelon, round which the thickets keep green; and in the
glens running up to Lower Galilee the paths cross rivulets and sometimes wind
round a marsh.
In the long cross valleys, winter lakes
last till July, and farther north the autumn streams descend both watersheds
with a music unheard in Southern Palestine. In fact,
the difference in this respect between Galilee and Judaea
is just the difference between their names—the one liquid and musical like her
running waters, the other dry and dead like the fall of your horse's hoof on
her blistered and muffled rock. So much water means an exuberant fertility.
Take Lower and Upper Galilee, with their
more temperate climate. They are almost as well wooded as our own land. Tabor
is covered with bush, and on its northern side with large, loose groves of
forest trees. The road which goes up from the Bay of Carmel to Nazareth winds,
as among English glades, with open woods of oak and an abundance of flowers and
grass.
Often, indeed, as about Nazareth, the
limestone breaks out not less bare and dusty than in Judaea
itself, but over the most of Lower Galilee there is a profusion of bush, with
scattered forest trees—holly-oak, maple, sycomore, baytree, myrtle, arbutus, sumac and others—and in the
valleys olive orchards and stretches of fat corn-land. Except for some trees
like the sycomore, Upper Galilee is quite as rich. It
is 'an undulating table-land, arable, and everywhere tilled, with swelling
hills in view all round, covered with shrubs and trees.'
Above Tyre there
is a great plateau, sloping westwards. It is 'all cultivated, and thronged with
villages.' To the south of the Wady el Ma the country
is more rugged, and cultivation is now pursued only in patches; yet even here
are vines and olives. Round Jotapata Josephus speaks
of timber being cut down for the town's defence. Gischala was noted for its oil.
Throughout the province olives were so
abundant that a proverb ran, 'It is easier to raise a legion of olives in
Galilee than to bring up a child in Palestine.' Even on the high waterparting between Huleh and
the Mediterranean, the fields are fertile, while the ridges are covered with
forests of small oaks. To the inhabitants of such a land, the more luxuriant
vegetation of the hot plains on either side spreads its temptations in vain.
To so generous a land the inhabitants,
during that part of her history which concerns us, responded with energy.
'Their soil,' says Josephus,' is universally rich and fruitful and full of the
plantations of trees of all sorts, insomuch that it invites, by its
fruitfulness, the most slothful to take pains in its cultivation. Accordingly
it is all cultivated by its inhabitants, and no part of it lies idle.'
The villages were frequent, there were many
fortified towns, and the population was very numerous. We may not accept all
that Josephus reports in these respects —he reckons a population of nearly three
millions—but there are good reasons for the possibility of his high figures;
and in any case the province was very thickly peopled. Save in the recorded
hours of our Lord's praying, the history of Galilee has no intervals of silence
and loneliness; the noise of a close and busy life is always audible; and to
every crisis in the Gospels and in Josephus we see crowds immediately swarm.
One other national feature of Galilee must not be passed over. The
massive limestone of her range is broken
here and there by volcanic extrusions—an extinct volcanic crater, for instance,
near Gischala, dykes of basalt,
and scatterings of lava upon the
plateau above the lake. Hot sulphur springs flow by Tiberias,
and the whole province has been shaken by terrible
earthquakes.
The nature of the people
was also volcanic. Josephus describes them as 'ever fond of
innovations, and by nature disposed to changes, and delighting in
seditions.' They had an ill name for quarrelling. From among them came the chief zealots and wildest fanatics of the Roman wars.