Chapter 1
The following commentary is taken from verse-by-verse notes of Chuck Smith, Andrew Womack, and John Wesley. Also used at the notes of The Passion Translation and the New English Translation.
Introduction
TPT Notes. Peter probably gave Mark (John Mark) much of the material for his gospel. Also, Papias and Clement state that Mark wrote a factual and inspired gospel with the help of Peter while Peter was living. He probably wrote it around AD 50-55. Mark wrote to confirm Jesus’ messianic identity (see 8:29), and to seek disciples (see 8:34).
Most believe this is John Mark who was related to Barnabas and who lived in Jerusalem. Acts 12:12. Barnabas, John Mark, and Paul once travelled together until something happened to cause John Mark to leave the work. Acts 13:4. In Acts 15: 36-39, Barnabas takes John Mark on preaching work. TPT believes that Mark is the young man of Mark 14:51, using the common literary tool of that day of speaking of oneself by illusion. Paul also came to value Mark again. See 2 Tim. 4:11. Christian tradition, supported by church fathers Irenaeus and Clement of Alexandria, identifies Mark’s gospel with Rome. Mark translates Aramaic words into Greek for his readers and explains Jewish customs. He sometimes uses Roman words in place of Greek ones.
Smith. Mark was probably about 12 when Jesus was crucified. He was a companion of Peter through much of Peter’s ministry and Peter calls him his “son in the faith.” Mark is the young man of 4: 51-52. This incident is only found in this gospel.
Mark’s mom was Mary, a woman who lived in Jerusalem and whose house constituted a house church. Acts 12:12. This is the house church that prayed for Peter’s release from prison. Acts 12: 1-17. A minority believe that Mary and Barnabas were brother and sister, and that Barnabas was, therefore, John Mark’s uncle. Most believe that Barnabas and John Mark were cousins, perhaps through his father (thought to be deceased). See Col. 4:10 and Acts 12:12.
Womack. The spiritual condition of the nation of Israel was desperate. They were oppressed under Roman occupation, and the religious system was totally corrupt. This might have looked like a bad time for the Messiah to come, but it was actually a good time. A candle shines the brightest in the darkest hour. The people were ready for a change.
Verse 1.
The beginning of the facts of the good news (the Gospel) of Jesus Christ, the Son of God.
NET. “The beginning of the gospel of Jesus Christ, the Son of God.” By the time John Mark wrote, the gospel had definite meaning. It was the preaching and demonstration of the saving and delivering power of Jesus Christ to all who believe.
The “gospel of Jesus Christ” can be translated “the gospel which Jesus brings or proclaims.”
Smith. Mark skips over the birth and early life of Jesus and begins his story with the beginning of Jesus’ ministry. Jesus is the Servant in Mark’s gospel.
Womack. Israel’s spiritual condition was desperate. Rome occupied and oppressed the people, and the religious system was corrupt. It was the right time for Messiah to come. A candle shines the brightest in the darkest hour.
Wesley. The beginning of the Gospel of Jesus Christ — The evangelist speaks with strict propriety: for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph; the Gospel itself in the rest of the book. Matthew 3:1; Luke 3:1
Verses 2-3.
Just as it is written in the prophet Isaiah: Behold, I send My messenger before Your face, who will make ready Your way—A voice of one crying in the wilderness, shouting in the desert, Prepare the way of the Lord, make His beaten tracks straight, level, and passable!
NET. “Look, I am sending my messenger ahead of you, who will prepare your way, the voice of one shouting in the wilderness, ‘Prepare the way for the Lord, make his paths straight.’”
* The opening lines of the quotation are from Ex. 23:20; Mal 3:1; Is. 40:3. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert. *To “make His paths straight” may be to preparation through repentance.
TPT. John, as the son of a priest, was qualified to serve in the Temple. He chose, however, the wilderness, locusts and wild honey.
Verses 4-5.
In the wilderness, John the baptizer began preaching a baptism of repentance for the forgiveness of sins. People from the whole Judean countryside and all of Jerusalem were going out to him, and he was baptizing them in the Jordan River as they confessed their sins.
TPT. John preached a “baptism of repentance,” or “an immersion that will bring a change of heart and lead you into repentance for the complete cancelation of sins.”
NET. *The “wilderness” was the desert. *While Matthew and Luke use the title “John the Baptist,” Mark uses the term “John the baptizer” or John the one who baptizes.” * A baptism of repentance for the forgiveness of sins was a call to prepare for the arrival of the Lord’s salvation. There was a recognition of the need for God’s forgiveness with a sense that one needed to live differently – to repent - as a response to it.
Womack. Before we can build, we have to tear down and destroy old foundations (Jeremiah 1:10). Likewise, before a person can enter into the new life of Christ, there must be repentance and turning away from the old life of sin and self. Some of the great revivalists, such as Charles Finney, used the Law to preach for a month on the deplorable situation of man to get everyone to recognize their need for the Lord. Then he proclaimed the good news of Christ’s redemption. We need to create a hunger before we can get people to eat. That was the ministry of John the Baptist.
John did not baptize all people who lived in Judea and Jerusalem. The Pharisees and lawyers were not baptized (Luke 17).
For John’s baptism, the people confessed their sins. In Jesus’ salvation, we confess the Lord Jesus as the payment for our sins (Romans 10:9). After salvation, we confess our sins for the purpose of receiving forgiveness and cleansing for our outer man (1 John 1:9). Based on that forgiveness, we change directions. Compare with Acts 16:30-31.
Wesley. Preaching the baptism of repentance — That is, preaching repentance, and baptizing as a sign and means of it.
Verses 6-8.
John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, “One more powerful than I am coming after me; I am not worthy to bend down and untie the strap of his sandals. I baptize you with water, but he will baptize you with the Holy Spirit.”
NET Notes. V. 6. John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.
Womack. It was God’s anointing that touched people’s lives. John would not fit into our “seeker sensitive” religious culture today.
I’ve heard that the only thing that smells worse than camel’s skin is wet camel’s skin, and John spent a lot of his time in the water baptizing people. He was quite the fashion statement.
One of the reasons the Lord’s anointing rested so heavily upon John was because he wasn’t glorifying himself (Isaiah 42:8 and 48:11).
The English word “baptize” is a transliteration of the Greek word “BAPTIZO” (Strong’s Concordance). At the time of the King James translation, the custom of the church was to baptize by sprinkling. However, the Greek word BAPTIZO means “to make whelmed (i.e. fully wet)” (Strong’s Concordance). It means immersion. Since immersion was contrary to the method of baptizing at that time, the translators didn’t translate it literally, but instead, made up a new English word (“baptize”) that didn’t convey the idea of immersion. Such allowed the practice of sprinkling to go unchallenged.
But just as those who experienced John’s baptism were overwhelmed with water, likewise, those who followed Jesus would be overwhelmed with the Holy Spirit. They would be totally submerged in the Holy Spirit’s power.
TPT notes. A camel was considered unclean in Jewish tradition. He broke loose of religious tradition. This was considered the wardrobe of a prophet. See 2 Kings 1:8; Zech. 13:4. It also points to the four types of locusts (grasshoppers) mentioned in Joel 1:4. Locusts were emblems of intimidation that kept Israel from his spiritual possession. “We are as grasshoppers before them.” But John ate them. He devoured the devourer. He drank honey, a Biblical metaphor for the revelation of God’s word. See Ps. 19: 7-10. John’s ministry was prophetic: “Leave dead formalism and embrace new life in Christ without intimidation.”
Verses 9-11.
Now in those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan River. And just as Jesus was coming up out of the water, he saw the heavens splitting apart and the Spirit descending on him like a dove. And a voice came from heaven: “You are my one dear Son; in you I take great delight.”
NET Notes. V. 11. “my beloved Son,” could be “my Son, the beloved one.”
“In you I take great delight” could be “with you I am well pleased.” The allusion in the recalls Ps 2:7a; Isa 42:1 and Isa 41:8. God is marking out Jesus as his chosen one, but it may well be that this was a private experience that only Jesus and John saw and heard (John 1:32-33).
Smith. The Father, Son, and Holy Spirit is present.
Womack. It’s contrary to most people’s thinking that Jesus would need anyone’s help. Jesus didn’t come on the scene and draw His own crowds; instead, He used the work that John had done to prepare the way before Him. John’s ministry was an important part of Jesus’ ministry.
Many people have used the wording here and that of Matthew (Matthew 3:16) to say that the Holy Spirit wasn’t in the shape or bodily form of a dove, but descended in some visible form the way a dove would. The wording of Luke 3:22 makes it clear that the Holy Spirit was in the bodily form or appearance of a dove.
All three persons of the Godhead are here: (1) the voice of the Father, (2) the Son in His physical body, and (3) the Holy Spirit in the shape of a dove. This shows that the three Persons of the Trinity are distinct from each other, yet Scripture reveals that They are one (1 John 5:7).
The Greek word for “one” in 1 John 5:7 is “HEIS,” and it signifies “a single (one), to the exclusion of others” (Vine’s Expository Dictionary), as well as united in purpose. This same Greek word is used in 1 Timothy 2:5, where it means more than sameness of purpose. The Trinity is first suggested in Genesis 1:26 by God saying, “Let us” (emphasis mine). One God spoke in the plural. Scripture has abundant references to the Father as God (ex. 1 Corinthians 8:6). Jesus is called God (Isaiah 9:6; John 1:1, 20:28; 1 Timothy 3:16; and Hebrews 1:8). The Holy Ghost is called God (Acts 5:3-4). Yet one of the great statements of the Old Testament from Deuteronomy 6:4 says that “the LORD our God is one LORD.” We do not have three Gods but one God clearly identifiable as three Persons. This is a great mystery that we do not have any adequate explanation for. Scriptures reveal the truth of the Trinity but make no attempt to explain it. We simply accept this revelation as it is, until we know all things, even as we are known.
Mark and Luke’s accounts have the Father speaking directly to Jesus, “You are my beloved Son, in you I am well pleased.” Matthew’s record is that the Father said this about the Son (Matthew 3:17). This served not only as an announcement to the multitudes, but it was the Father personally speaking to His Son.
Verse 12-13.
The Spirit immediately drove him into the wilderness. He was in the wilderness forty days, enduring temptations from Satan. He was with wild animals, and angels were ministering to his needs.
NET Notes. The Judean Desert is an area extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles. It is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet above the shore of the Dead Sea. The Judean Desert is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).
“Were ministering to His needs.” Angels were serving Him. He had actual needs, and they were actually meeting those needs. They will meet our actual needs also.
TPT notes. The Greek word for compel is strong. It was a strong compelling for Jesus to go.
*Between verse 13 and 14, Mark skips an entire year of Jesus’ life. Jesus spent most of t that time in or around Jerusalem. John’s gospel gives details of it in John 1.
Wesley. So, in all the children of God, extraordinary manifestations of his favor are wont to be followed by extraordinary temptations. Matthew 4:1; Luke 4:1.
Smith. Mark does not give us details of the temptation. He leaves it to the other writers.
Womack. The Holy Spirit drove Jesus into the wilderness to be tempted by Satan. Jesus told us to pray that we would not be led into temptation (Matthew 6:13). He suffered our temptation for us, so it is not part of God’s plan for us to be tempted. But He had to be tempted in all points like we are so He could be a merciful and faithful High Priest (Hebrews 2:17).
Both Matthew’s (Matthew 4:1-11) and Luke’s accounts (Luke 4:1-13) reveal that Jesus’ temptation was primarily about who He was. Two of the three temptations began with, “If thou be the Son of God.” All of our weaknesses are rooted in insecurity about our true identity.
Mark’s wording in this verse implies that Jesus was tempted during the whole forty-day period, not just when Satan came to Him.
Only Mark mentions wild beasts. Making special mention of them as he did could signify that Jesus had to take dominion over them in the wilderness.
Jesus was experiencing starvation at this time and had to be strengthened in a supernatural way, or He would not have had enough strength to come down from the mountain.
Verses 14-15.
Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. He said, “The time is fulfilled, and the kingdom of God is near. Repent and believe the gospel!”
NET notes. “the gospel of God” is “the gospel which God brings.”
TPT. “Turn your lives back to God and put your trust in the hope-filled gospel.”
Womack. With the exception of Jesus’ water baptism by John, Mark began his record of Jesus’ ministry much later than the other Gospel writers. Before John’s imprisonment, Jesus had already called Andrew and Peter (John 1:37-42) and Philip and Nathanael (John 1:43-51). He turned water into wine at the wedding feast in Cana (John 2:1-11) and had cast the money changers out of the temple in Jerusalem (John 2:13-17). Jesus had His conversation with Nicodemus (John 3:1-21) and had already ministered in Judea (John 3:22).
Before Jesus performed miracles, He preached the Word, telling people to repent and believe.
When Jesus said, “The kingdom of God is at hand,” He meant that the kingdom of God is now. The wait is over. They didn’t need to pray for God’s kingdom to come anymore. It is here, now. They could reach out and touch it or grab it in their hands. The Message translates “Time’s up! God’s kingdom is here. Change your life and believe the Message.”
This is a radical message. The Jews had been seeking and waiting on God’s kingdom to come for centuries.
Likewise, the church today is always seeking for a new outpouring of God’s power. The radical truth is it’s already here. Jesus released His power to the church on the Day of Pentecost (Acts 2), and He’s never taken it back. The kingdom is already within us (Luke 17:20-21). The kingdom is at hand, i.e., it’s now. We already have it. It’s not a matter of begging God for more, but a recognition of what we already have and learning how to release it. Hallelujah!
Verses 16-20.
And passing along the shore of the Sea of Galilee, He saw Simon [Peter] and Andrew the brother of Simon casting a net to and fro in the sea, for they were fishermen. And Jesus said to them, Come after Me and be My disciples, and I will make you to become fishers of men. And at once they left their nets and yielding up all claim to them followed with Him joining Him as disciples and siding with His party. He went on a little farther and saw James the son of Zebedee, and John his brother, who were in their boat putting their nets in order. And immediately He called out to them, and abandoning all mutual claims they left their father Zebedee in the boat with the hired men and went off after Him to be His disciples, side with His party, and follow Him.
Womack. This was the first call of Simon Peter and Andrew but Jesus’ second encounter with them. Notice that Peter and Andrew weren’t at home praying when the Lord called them. The Lord called people from their everyday jobs to be His disciples.
Jesus didn’t pick disciples as an afterthought. Before the crowds were large, He chose disciples. He had a vision of what was coming. His mission was to make disciples. He planned for the future. Surely one of the reasons many don’t prosper is because they haven’t prepared for increase. Failing to plan is planning to fail. What attraction Jesus must have had for people leave everything and follow Him. He still exerts that same attraction today.
James is the English form of “Jacob,” which means “heel-catcher (i.e., supplanter)” (Strong’s Concordance). Five men with the name James are mentioned in the New Testament: (1) James, the half-brother of our Lord Jesus; (2) James, the son of Alphaeus, who was one of the twelve apostles (Matthew 10:3, Mark 3:18, Luke 6:15, and Acts 1:13); (3) James, the son of Mary and brother of Joses (Matthew 27:56, Mark 16:1, and Luke 24:10), who was also called “the less” (Mark 15:40), which was probably in reference to his height; (4) James, the brother of the Apostle Jude (Luke 6:16, Acts 1:13, and Jude 1)–it is possible that this James was the same man as James the son of Alphaeus, and (5) James, the brother of John and the son of Zebedee who is spoken of in this verse. This James, the son of Zebedee and brother of John, was one of Jesus’ first disciples (this verse and Mark 1:20).
James and his brother John were fishermen and partners with Peter and Andrew (Matthew 4:18 and Luke 5:10). Matthew 27:56 with Mark 15:40 and John 19:25 reveal it possible that James’ mother, Salome, was the sister of Mary, the mother of Jesus. Salome, along with James and John, asked Jesus if her two sons could sit one on His right hand and one on His left hand when He came into His kingdom (Matthew 20:20-23 and Mark 10:35-40).
Jesus gave James and John the name Boanerges, which means “sons of thunder” (Mark 3:17). James and John received a stiff rebuke from Jesus for wanting to call fire down from heaven on the Samaritans (Luke 9:54-56). James was one of three who made up an inner circle of Jesus’ twelve apostles, and he was privileged to be with Jesus on a number of special occasions (Matthew 17:1-9; Mark 5:37-43, and 14-33). James was one of the apostles who was fishing on the sea of Galilee when Jesus appeared to them in His resurrected body (John 21:2). He was also present at Jesus’ ascension (Acts 1:8-13) and on the Day of Pentecost when the Holy Ghost was given (Acts 2:1). James was the first of the apostles to be martyred (Acts 12:2). Some people find it very hard to imagine that James and John would just leave their father, Zebedee, like this. Aren’t we supposed to honor our fathers and mothers (Exodus 20:12)? Certainly, we are, but we are also supposed to love God more than our fathers and mothers (Matthew 10:37).
Honoring our parents doesn’t mean that we are to be subservient to them when we are grown, live with them until they die, or stay with the family business. There is a time to cut the umbilical cord and follow God. We can do that and still honor them. It’s also possible that Zebedee was a believer in Jesus and encouraged his sons to follow Him.
TPT notes. The name Zebedee means “my gift.” Since the family of Zebedee owned a boat, they had employees also. Commercial fisherman during Jesus’ time were usually well-off.
ETR. Fishermen from the Sea of Galilee would salt some of the fish and export them for sale as far as Rome.
Smith. Simon and Andrew had met Jesus before. See John.
Verses 21-28.
Just at that time there was in their synagogue a man who was in the power of an unclean spirit; and now immediately he raised a deep and terrible cry from the depths of his throat, saying, What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God! And Jesus rebuked him, saying, Hush up, be muzzled, be gagged, and come out of him! And the unclean spirit, throwing the man into convulsions and screeching with a loud voice, came out of him. And they were all so amazed and almost terrified that they kept questioning and demanding one of another, saying, What is this? What new, fresh teaching! With authority He gives orders even to the unclean spirits and they obey Him! And immediately rumors concerning Him spread everywhere throughout all the region surrounding Galilee.
NET notes. Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft. below sea level. It was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In 1985, archaeological work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D.
The synagogue was a place for Jewish prayer and worship, with recognized leadership (Luke 8:41). Though its origin is not clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.
Jesus’ teaching impressed the hearers with its authority. Typically, rabbis cited a list of authorities to make his point. Jesus addressed the issues in terms of his own authority.
Smith. When the scribes taught, they did not express their opinion, but would say, "Now, Rabbi Hallel says this or the other." They quoted other rabbis. They never spoke with authority. When Jesus came, He spoke with authority.
The demon recognized the power of Jesus. He proclaimed Jesus to be the Son of God, but he wasn't saved. It is possible for you to recognize the power of Jesus and even proclaim that Jesus is God’s Son, and still not be saved. Salvation is a life-changing experience as you believe into this relationship with Jesus Christ.
TPT notes. Capernaum means “the village of Nahum.” “Nahum” means “comforted.” Jesus did many miracles and made his Galilean base of ministry in “the village of the comforted.”
The people were “awestruck, filled with amazement, astonished, had their breath taken away” at Jesus’ teaching. Jesus spoke with glory and power emanating from Him and His words. Jesus also DEMONSTRATED God’s power.
Note that the demonized man was comfortable in the presence of the religious teachers but couldn’t stand to be in the presence of Jesus.
Womack. Jesus went to the people. We should do the same.
Capernaum had become Jesus’ headquarters to the extent that it was called His town (compare Matthew 9:1 with Mark 2:1).
Jesus knew His authority. The Greek word translated “authority” is EXOUSIA. It means “privilege, i.e. force, capacity, competency, freedom, or (objectively) mastery. The word translated “jurisdiction” in Luke 23:7, which reads, “And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time.”
Therefore, part of the key to operating in authority is knowing what is under our jurisdiction. Most Christians don’t fully recognize their rights. See Luke 4:33-37.
There were demons in this synagogue, and there are demons in our churches today.
Jesus taught the Word before the man with the unclean spirit began to speak. It was the teaching of God’s Word that provoked the response. Jesus was the sinless, perfect Son of God, yet these demons didn’t cry out until He had spoken the Word of God. If the demons aren’t crying out when we are present, it’s because we aren’t speaking the Word of God. This shows how powerful the spoken Word of God is.
The term “Holy One” is used forty-eight times in the Bible. Forty-two of those times are in the Old Testament, and all of these are clearly referring to Jehovah God (ex. Isaiah 30:15, 43:3, 14-15, 54:5; and Ezekiel 39:7). David applied the term “Holy One” to the Messiah (Psalms 16:10), as we can see by Peter’s explanation on the Day of Pentecost (Acts 2:25-32). So, Jesus being referred to as the “Holy One” is another clear reference to His divinity.
With this in mind, it might appear that this unclean spirit met the requirement of 1 John 4:1-3 of confessing that Jesus Christ was come in the flesh and thus was of God. However, the Scriptures make it clear that this was an unclean, or evil, spirit. The Greek word translated “confesseth” in 1 John 4:2 is “HOMOLOGEO,” and it is the same word that is used in to confess salvation. By comparing scriptures, God’s Word makes it clear that it takes more than just speaking the words “Jesus is my Lord” to produce the new birth.
In Mark 6:46 Jesus said, “And why call ye me, Lord, Lord, and do not the things which I say?” In James 2:19-20 James said, “Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?” Consequently, just because spirits confess that Jesus is the Christ, or the “Holy One of God” does not mean those spirits are of God. You have to try the spirits by beholding the lifestyles of those individuals. It is a grave mistake to accept spirits as being of God simply because they repeat some words, when their actions are constantly in opposition to God (1 John 3:7 and 10).
Part of our authority over evil spirits is the power to make them shut up (Mark 1:34).
This happened often. Things got worse before they got better. The Greek word SPARASSO, translated “had torn” in this verse, means “to mangle, i.e. convulse with epilepsy” (Strong’s Concordance).
This deliverance didn’t happen instantly with no resistance from the devils. When we pray for deliverance and it gets worse, that’s a good sign. The devil is throwing his last fit and is on his way out. We have to remain strong and not be moved by the manifestation, which is opposite to what we prayed for. Satan is simply throwing everything he has left at us, trying to get us to back off our faith. In due season, we will reap if we faint not (Galatians 6:9).
Anyone who will speak with the God-given authority Jesus has conferred upon us will amaze people today too.
Apparently, prior to Jesus’ ministry, people were aware of others being possessed by demons. I’m sure they prayed for their deliverance, but they had no authority. They petitioned God and waited for Him to drive the demons out. That’s much the same way that Christians approach problems today. But Jesus didn’t ask God to remove the demons. He cast them out. That’s using authority. That’s the way we have to minister to others. The average Christian sees very little results, not because God can’t heal and deliver, but because the Christian doesn’t take his or her authority and make the demons flee (James 4:7). Casting out demons will spread your name abroad, not only with people, but among the demons (Acts 19:15).
Verse 29-31.
Now as soon as they left the synagogue, they entered Simon and Andrew’s house, with James and John. Simon’s mother-in-law was lying down, sick with a fever, so they spoke to Jesus at once about her. He came and raised her up by gently taking her hand. Then the fever left her, and she began to serve them.
NET notes. Scholars’ agreement that Simon Peter’s house in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century and continued to be so in subsequent centuries.
Peter was married. After the resurrection, Peter and his wife travelled together in ministry. I Cor. 9:5.
Womack. They were coming out of the synagogue in Capernaum (Mark 1:21). Peter’s house was in Capernaum. I’ve been there, and Peter’s house is literally only steps away from the synagogue.
Andrew and Peter were brothers (Matthew 4:18) and were originally from Bethsaida (John 1:44), which was about five miles from Capernaum. Bethsaida is east of the Jordon. However, they had either moved to Capernaum or had a second house there, where Peter, his family, and Andrew lived together. For Peter to have a mother-in-law, he had to have a wife. Those who use Peter as an example of a celibate life are in error. See also Matthew 8:14-15 and Luke 4:38-39.
In Luke’s recounting, Jesus rebuked the fever and then it left (Luke 4:39). This shows Jesus’ authority to perform miracles. She served Him food or washed His feet. That is ministry too (Acts 13:2).
Verse 32-35.
Now when it was evening, after the sun had set, they brought to Him all who were sick and those under the power of demons, Until the whole town was gathered together about the door. And He cured many who were afflicted with various diseases; and He drove out many demons but would not allow the demons to talk because they knew Him intuitively. And in the morning, long before daylight, He got up and went out to a deserted place, and there He prayed.
NET notes. Why would Jesus not permit the demons to speak? Perhaps, the title which the demons might call him might be interpreted politically. Jesus wants us to proclaim who he is, not demons.
Smith. Jesus' concept of being renewed in strength was not sleeping in but getting out early and communing with the Father. He drew His strength from prayer. I do not know of any greater evidence of the necessity of our praying than the fact that Jesus prayed. Being the Son of God He resorted to prayer for strength, for guidance, for life itself. And if He, being the Son of God, needed prayer, how much more do we need prayer? If He saw the need to get up early to pray, how much more are we in need of prayer? How important prayer is to the spiritual life of the believer?
ETR. People would break the Sabbath laws if they carried their sick relatives to Jesus. But if the sun had set, it would no longer be a Sabbath rule violation.
Womack. Jesus had preached in the synagogue with power and confirmed that power casting a demon out of a man. Many people want these results, but they don’t preach the Word with power and don’t demonstrate the power of God through miracles. We should do ministry the way Jesus did ministry. After all, it is His ministry, not ours.
There are ten records in the Gospels where Jesus cast devils (or demons) out of people (Matthew 4:24, 8:16, 28-34, 9:32-33, 12:22, 15:22-28; Mark 16:9; Luke 4:33-35, 9:38-42, and 13:11-13). Demons caused dumbness (Matthew 9:32-33 and Luke 11:14), blindness and dumbness (Matthew 12:22), lunacy (or insanity), seizures, attempted suicide, foaming at the mouth, gnashing of the teeth, screaming (Matthew 17:14-21, Mark 9:14-29, and Luke 9:38-42), being bowed over (possibly curvature of the spine, Luke 13:11-13), and other sicknesses and diseases (Matthew 4:23-24 and Acts 10:38). Jesus sent His disciples out with the command to preach the Gospel and cast out devils (Matthew 10:1 and 7-8), and they exercised that authority (Luke 10:17).
The Bible refers to people as being “demonized.” All Christians are fighting spiritual powers (Ephesians 6:12), and if we don’t take up the whole armor of God, Satan can certainly affect us.
If people allow demons entrance into their lives so that demons exercise control over them, they oftentimes need Spirit-filled believers who know their authority (power) in Jesus to take authority over the demons and cast them out. Those receiving the deliverance must be resisting the demons also. Failure of those receiving deliverance to sincerely want to be set free will either stop the deliverance or produce the sad situation Jesus described in Matthew 12:43-45.
The best way to administer deliverance is through God’s Word (Psalm 107:20; Matthew 8:16; John 8:31-33, 15:3, and 17:17). As a person receives the Word, it will set that individual free and also help guard against this situation where the demon tries to come back in with seven other spirits. In severe cases of being demonized, though, the individual clearly needs the help of a believer, and that’s the reason for Jesus equipping all believers with authority over evil spirits (Matthew 10:1 and Mark 16:17).
Anointed praise and worship will also drive off evil spirits (1 Samuel 16:23). For those who know God and are unmovable in their relationship with Him, there is no problem casting out devils. However, as illustrated in Acts 19:13-17, those who don’t really “know” Jesus should not attempt a deliverance.
It is not clear if these devils that Jesus cast out were causing these diseases, but it is clear that that happened in other cases.
Jesus cast a demon out that day in the synagogue, and He rebuked a fever in Peter’s mother-in-law. Here, He cast out many other demons. This was from a town with 1500 people. A large percentage of the population were demonized. I’m sure that it’s the same today.
Verses 35-39.
And in the morning, long before daylight, He got up and went out to a deserted place, and there He prayed. And Simon Peter and those who were with him followed Him pursuing Him eagerly and hunting Him out. And they found Him and said to Him, Everybody is looking for You. And He said to them, Let us be going on into the neighboring country towns, that I may preach there also; for that is why I came out. So, He went throughout the whole of Galilee, preaching in their synagogues and driving out demons.
NET note. V. 38. “Because for this purpose I have come forth.”
Smith. It sounds like that when Peter and the rest got up that morning, the house was surrounded by people seeking for Jesus.
Womack. Jesus liked to be alone with His Father. So, do I. See also Luke 4:42-43.
Jesus often prayed all or most of the night (Matthew 14:23, Mark 6:46, and Luke 6:12): in Gethsemane (Matthew 26:36; Mark 14:32; Luke 22:39, and 45), before daybreak (Mark 1:35), for Peter (Luke 22:31-32), and for the Comforter (John 14:16). The longest recorded prayer was after the Last Supper (John 17). Jesus also prayed over and blessed food (Matthew 14:19, 15:36; Mark 6:41, 8:6-7; Luke 9:16; and John 6:11). Other instances when Jesus prayed are Luke 5:16, 10:21, 23:34; John 11:41-42, 12:27; and Hebrews 5:7. The Lord’s Prayer, or model prayer, is found in Matthew 6:9-13 and Luke 11:1-4. Additional teaching on prayer is given in Matthew 6:5-8; Mark 11:24-26; Luke 11:5-13, and 18:1-14.
Mark singled out Simon as the one who spoke and then Jesus answered. Luke recorded the people as seeking Him. I believe the harmony is that Simon simply spoke what all the people were saying.
Why do all men seek for Jesus? His words were with power, and He demonstrated that power by meeting the people’s physical and spiritual needs. Ministers today would like to have these results, but they don’t speak the same word, and they don’t have the demonstration of the power of God in their ministry.
Jesus could have stayed in Capernaum and ministered to these people for a long time, but He chose not to. He was called to travel all over the Jewish nation and reach the nation as a whole.
Jesus’ main method of reaching people in the beginning was to preach in the synagogues. Later, when His fame and reputation had grown, He drew crowds in the streets and on the hillsides.
In Matthew 4:23-25, Matthew expounded on what Mark referred to in this verse. Matthew also recorded Jesus’ Sermon on the Mount (Matthew 5-7:29) as taking place during this time. Luke recorded Jesus’ first call of Peter, Andrew, James, and John (Luke 5:1-11) as happening before the healing of the leper, which Mark recorded in the next verse.
Verses 40-45.
And a leper came to Him, begging Him on his knees and saying to Him, If You are willing, You are able to make me clean. And being moved with pity and sympathy, Jesus reached out His hand and touched him, and said to him, I am willing; be made clean! And at once the leprosy completely left him and he was made clean by being healed. And Jesus charged him sternly, sharply, threateningly, with earnest admonition, acting with deep feeling thrust him forth and sent him away at once. And said to him, See that you tell nothing of this to anyone; but begone, show yourself to the priest, and offer for your purification what Moses commanded, as a proof, evidence, and witness to the people that you are really healed. But he went out and began to talk so freely about it and blaze abroad the news, spreading it everywhere, that Jesus could no longer openly go into a town but was outside in lonely desert places. But the people kept on coming to Him from all sides and every quarter.
Womack. The leper knew Jesus could heal him but didn’t know if He was willing. We can’t claim this same ignorance. The N.T. makes it very clear that it is always God’s will to heal us (1 Peter 2:24 and 3 John 2). That question today would not be ignorance but unbelief. See also Matthew 8:1-4 and Luke 5:12-15.
Jesus loved people and had compassion on them. We have to hate sickness but love the sick people. A person who is indifferent will not be a miracle worker.
Only Mark records that Jesus was “moved with compassion” in the healing of this leper. There are three other instances in the Gospels when Jesus was moved with compassion that resulted in healing (Matthew 14:14, 20:34; Luke 7:13) and one that resulted in deliverance (Mark 5:19). The difference between seeing a person healed or not healed many times is this all-important ingredient of love (1 Corinthians 13:2 and Galatians 5:6).
Three Gospel accounts record Jesus touching this leper. This illustrates the doctrine of “laying on of hands” (Hebrews 6:2), but according to Numbers 19:22, this would make Jesus unclean. This illustrates the New Testament ministry of the spirit versus the Old Testament ministry of the Law (2 Corinthians 3:6). Jesus did not have to avoid the ceremonial uncleanness that would come from physical contact with a leper, because He came to bear people’s sins in His own body (2 Corinthians 5:21 and 1 Peter 2:24).
Jesus didn’t rebuke the leprosy. He rebuked fever in Peter’s mother-in-law (Luke 4:39), but He simply touched this man and spoke forth his healing. Some sicknesses are demonic and need to be rebuked. Others are natural and need to be healed.
Faith is released by speaking words (Genesis 1:3, 6, 9, 11, 14, 20, 22, 24, 26; Proverbs 18:20-21; Romans 10:8-10; and 2 Corinthians 4:13). The faith that made Jesus marvel was a faith in the authority of the spoken word (Matthew 8:8 and 10). We shall have whatsoever we say (qualified by James 4:3) if we believe and doubt not in our hearts (Mark 11:23). This leper was healed as soon as Jesus had spoken.
As can be seen from Mark’s account, two things happened: (1) The leprosy departed, and (2) the man was cleansed. Jesus not only removed the disease but also restored the damaged parts of his body.
The Greek word translated “straitly charged” is EMBRIMAOMAI, which means, “to have indignation on, i.e. (transitively) to blame, (intransitively) to sigh with chagrin, (specially) to sternly enjoin.” The NIV translates this as “a strong warning.”
The previous verse speaks of Jesus being moved with compassion, and then this verse speaks of a strong warning. We have to love the sick but hate the sickness.
No explanation is offered here as to why Jesus told this man not to tell anyone of the healing. It’s possible that Jesus didn’t need the publicity and was simply trying to avoid the hassle that the larger crowds would cause.
In Mark 8:26, Jesus told the blind man who had been healed not to go back into the town or tell anyone in the town of his healing. In that case, it appears obvious that the reason was because of the unbelief of the people in the city of Bethsaida. Their unbelief could have stolen the healing.
So, possibly, the reason Jesus told this leper not to tell anyone was so that they wouldn’t fill him with their unbelief, causing him to lose his healing.
Still, this man disregarded Jesus’ instruction. The next verse shows Jesus being so overwhelmed with crowds that He was unable to enter into the city. So, that is likely an obvious reason for Jesus’ instructions here.