Verse 2

As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee-- (Mal 3:1; Isa 40:3).

Verse 3

The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight--The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Mat 11:10; Luk 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus--that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by IRENÆUS, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah). For the exposition, see on Mat 3:1-6, Mat 3:11.

Verse 21

HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39) And they went into Capernaum--(See on Mat 4:13). and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

Verse 22

And they were astonished at his doctrine--or "teaching"--referring quite as much to the manner as the matter of it. for he taught them as one that had authority, and not as the scribes--See on Mat 7:28-29.

Verse 23

And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked. and he cried out--as follows:

Verse 24

Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror. what have we to do with thee--an expression of frequent occurrence in the Old Testament (Kg1 17:18; Kg2 3:13; Ch2 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4. thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Luk 18:37; Mar 16:6; Act 2:22). art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mat 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim. I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mat 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Psa 16:10), in which He is styled "Thine Holy One."

Verse 25

And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mar 1:26) He would right willingly permit.

Verse 26

And when the unclean spirit had torn him--Luke (Luk 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling! and cried with a loud voice--the voice of enforced submission and despair. he came out of him--Luke (Luk 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Luk 11:21-22).

Verse 27

What thing is this? what new doctrine--teaching is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

Verse 28

And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.

Verse 29

And forthwith, when they were come out of the synagogue--so also in Luk 4:38. they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mar 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.

Verse 30

But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us. and anon--immediately. they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

Verse 31

And he came and took her by the hand--rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her." and lifted her up--This act of condescension, most felt doubtless by Peter, is recorded only by Mark. and immediately the fever left her, and she ministered unto them--preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.

Verse 32

And at even, when the sun did set--so Mat 8:16. Luke (Luk 4:40) says it was setting. they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Luk 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.

Verse 33

And all the city was gathered together at the door--of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.

Verse 34

And he healed many that were sick of divers diseases, and cast out many devils--In Mat 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command. and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mar 1:24. After this account of His miracles of healing, we have in Mat 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

Verse 35

And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader. rising up a great while before day--"while it was yet night," or long before daybreak. he went out--all unperceived from Peter's house, where He slept. and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Luk 5:16; Luk 6:12; Luk 9:18, Luk 9:28-29; Mar 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

Verse 36

And Simon and they that were with him followed after him--rather, "pressed after Him." Luke (Luk 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

Verse 37

And when they had found him--evidently after some search. they said unto him, All men seek for thee--By this time, "the multitudes" who, according to Luke (Luk 4:42), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luk 4:42); all now urging His return to their impatient townsmen.

Verse 38

And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere." into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded. that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare Joh 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Luk 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side. Next: Mark Chapter 2

Verse 2

As it is written in the prophets,.... Malachi and Isaiah; for passages out of both follow; though the Vulgate Latin, Syriac, and Persic versions read, "as it is written in the prophet Isaias"; and so it is in some Greek copies: but the former seems to be the better reading, since two prophets are cited, and Isaiah is the last; to which agree the Arabic and Ethiopic versions, and the greater number of Greek copies. The following citations are made to show, that according to the writings of the Old Testament, John the Baptist was to be the harbinger of Christ, to come before him, and prepare his way; and also the propriety of the method the evangelist takes, in beginning his Gospel with the account of John's ministry and baptism: the first testimony stands in Mal 3:1, and the words are the words of the Father to the son, concerning John, pointing out his character and his work: behold, I send my messenger before thy face, which shall prepare thy way before thee. John the Baptist is here called a messenger, and the message he was sent and came with, was of the greatest moment and importance, and required the closest attention to it; wherefore this passage is introduced with a "behold!" signifying that something momentous, and what should be strictly regarded, was about to be delivered: and indeed, the work of this messenger was no other, than to declare that the long expected Messiah was born; that he would quickly make his public appearance in Israel; that the kingdom of heaven, or the kingdom of the Messiah, was at hand; and that it became the Jews to repent of their sins, and believe in Christ: he is called the messenger of God, "my messenger"; because he was sent, and sanctified by him; he was called unto, and qualified for his work by him; see Joh 1:6, his father Zechariah says, he should be called the prophet of the Highest, Luk 1:76. The reason of his being called the messenger of God, may be observed in the text itself, "behold, I send": the words in Malachi are by us rendered, "behold, I will send", Mal 3:1, because this was at the time of the prophet's writing a thing future, but in the times of the evangelist a thing done: and indeed, it is a more literal version of the Hebrew text, to render it "I send", or "am sending"; and it is so expressed, to denote the certainty of it, and because in a little time it would be done: the words "before thy face", are not in the original text of Malachi, nor in the Septuagint version, but are inserted by the evangelist; who might do it with authority, since Christ had done it before him, Mat 11:10, and which, as Surenhusius (c) observes, is for the greater elucidation of the matter. The prophet does not say before whom he should be sent, though it is implied in the next clause, but here it is expressed: besides, this messenger had now appeared before the face of Christ, had prepared his way in the wilderness, and had baptized him in Jordan; all which is designed in the following words, "which shall prepare thy way before thee", by his doctrine and baptism: in the text in Malachi it is, "before me", Mal 3:1; which has made it a difficulty with the interpreters, whether the words in the prophet, are the words of Christ concerning himself, or of his Father concerning him. But sending this messenger before Christ, may be called by the Father sending him before himself, and to prepare the way before him; because Christ is the brightness of his glory, and the express image of his person, and is the angel of his presence, or face; besides, Jehovah the Father was greatly concerned, and the glory of his perfections, in the work the Messiah was to do, whose way John came to prepare. That the prophecy in Malachi here cited, is a prophecy of the Messiah, is owned by several Jewish writers (d); who expressly say, that those words which follow, "the Lord whom ye seek", are to be understood of the king Messiah: and though they are divided among themselves, who should be meant by this messenger; see Gill on Mat 11:10, yet some of them are of opinion, that Elias is intended, even Abarbinel himself: for though in his commentary he interprets the words of the prophet Malachi himself, yet elsewhere (e) he allows Elias may be intended: indeed he, and so most that go this way, mean Elijah the prophet, the Tishbite; who they suppose will come in person, before the Messiah appears: yet not he, but one in his Spirit and power is designed; and is no: other than John the Baptist, in whom the passage has had its full accomplishment. (c) Biblos Katallages, p. 229. (d) Kimchi & Ben Melech in Mal. iii. 1. Abarbinel, Mashmia Jeshua, fol. 76. 4. (e) Abarbinel, Mashmia Jeshua, fol. 76. 4.

Verse 3

The voice of one crying in the wilderness,.... This is the other testimony in proof of the same, and may be read in Isa 40:3. See Gill on Mat 3:3. . Mark 1:4 mar 1:4 mar 1:4 mar 1:4John did baptize in the wilderness,.... Of Judea, Mat 3:1, where he first appeared as a preacher; and is the same wilderness Isaiah has respect to in the above prophecy, Isa 40:3. The words are best rendered in the Vulgate Latin and Syriac versions; "John was in the wilderness, baptizing and preaching the baptism of repentance, for the remission of sins": according to which, the account of the Baptist begins with his name, John; describes the place where he was where he made his first appearance, and continued in, the wilderness; which was not a wild uninhabited place and without people, but had many cities, towns, and villages in it; and also declares his work and ministry there, which was preaching and baptizing: for though baptizing is here put before preaching, yet certain it is, that he first came preaching in these parts; and there baptized such, to whom his preaching was made useful. Baptism is here called, the baptism of repentance: because John required repentance antecedent to it, and administered it upon profession of repentance, and as an open testification of it; and this for, or unto the remission of sins: not for the obtaining the remission of sins, as if either repentance, or baptism, were the causes of pardon of sin; but the sense is, that John preached that men should repent of their sins, and believe in Christ, who was to come; and upon their repentance and faith, be baptized; in which ordinance, they might be led to a fresh view of the free and full forgiveness of their sins, through Christ; whose blood was to be shed for many, to obtain it: see Act 2:38.

Verse 5

And there went out unto him all the land of Judea,.... The people of the land, a great number of them: and they of Jerusalem; the inhabitants of Jerusalem, hearing of this new preacher, the new doctrine that he taught, and the new ordinance that he administered: and were all baptized of him in the river Jordan, confessing their sins; that is, as many of them as were brought to a sight and sense of their sins, and made a confession of them, these he baptized, or immersed, in the river Jordan; for certain it is, that there were many of the Pharisees and Sadducees who came, whom he rejected; See Gill on Mat 3:5, Mat 3:6, Mat 3:7.

Verse 6

And John was clothed with camel's hair,.... This is a description of John by his clothes; See Gill on Mat 3:4, to which may be added, that it was usual for penitents, and men of austere lives, and of the first class for holiness and religion, to live in deserts, to fare hard, and wear coarse apparel. Mention is made of one man, who is called, (f), because he had on a garment of goat's hair, which cut his flesh, that so it might atone for him, for he was a penitent: and with a girdle or skin about his loins; a leathern one, as in Mat 3:4, not a golden one, such as the high priest wore, though the (g) Jews call John an high priest: he was indeed of the priestly race: his father was a priest, but he did not wear a priestly girdle, nor any of the priest's garments; and he ate locusts and wild honey. The Ethiopic version renders it, "honey of earth bees": in Ethiopia was a sort of bees, little bigger than flies, and without a sting, which had their hives in the earth, where they produced honey of a white colour, very pleasant and wholesome; and this is thought, by the Ethiopians, to be the honey which John ate (h); but then there must have been the same in Judea, which does not appear. Moreover, in the land of Judea, there was , "the honey of palm trees"; and it is said (i), that it is the best honey; and therefore the Scripture calls, honey of the palm trees, honey; and the palm trees which grow in the plains and valleys, abound most with it; wherefore there was much of this about Jericho, the city of palm trees: there was also , "honey of figs"; which in some places was in great plenty: "R. Jacob ben Dosthai says (k), it is three miles from Lud to Ono (see Ezr 2:33) one time I walked before break of day, and I went up to my ankles in honey of figs.'' Dr. Lightfoot thinks, this was the honey the evangelist speaks of, and John ate of. I have observed on Mat 3:4 that with the Jews, the honey of bees was lawful to eat (l) though the bees themselves were not. So Jonathan ben Uzziel paraphrases, Lev 11:20, "Let the species of bees be an abomination to you, but the honey of bees may be eaten;'' they being reckoned among reptiles that fly: and it may be further observed, that according to them, the honey of wasps and hornets was lawful to be eaten, as well as the honey of bees (m) and this may be truly called, as here, wild honey; for which they give these reasons (n), because it is not of the substance of their bodies, but they gather it from herbs; and because in the same manner as bees, they take it into their bodies, but do not produce it from them; though some of the doctors dissent, and think it not lawful (o). (f) T. Bab. Sabbat, fol. 56. 2. Vid. Buxtorf. not. in Sepher Cosri, p. 156, 157. (g) Gauz. Tzemach David, par. 1. fol. 25. 2. (h) Ludolph. Lex. Ethiop. p. 447. (i) Maimon. & Bartenora in Misn. Biccurim, c. 1. sect. 10. (k) T. Bab. Cetubot, fol. 111. 2. (l) Vid. Piske Tosephot Becorot, art. 13. (m) Misn. Macshirin, c. 6. sect. 4. T. Bab. Becorot, fol. 7. 2. (n) Maimon. Hilch. Maacalot Asurot, c. 3. sect. 3. Ib. & Bartenora in Misn. Macshirin, ibid. (o) In Piske Tosephot Becorot, art. 13. Maggid Misna in Maimon. Hilch. Maacolot ib.

Verse 7

And preached, saying, there cometh one mightier than I after me,.... From whence it appears, that John was a preacher of Jesus Christ; of the dignity of his person, the excellency of his office, and the nature and importance of his work: the latchet of whose shoes I am not worthy to stoop down and unloose; expressing the great veneration he had for him, and the great sense he had of his own unworthiness, to be concerned in the lowest and meanest service of life for him; and that he was far from being worthy of the high honour done him, to be his messenger and forerunner; See Gill on Mat 3:11.

Verse 8

I indeed have baptized you with water,.... This was spoken to the baptized persons, partly to take off their dependence upon him and his baptism; and partly to direct their views to Christ, from whom the gifts and graces of the Spirit are alone to be had: but he shall baptize you with the Holy Ghost; See Gill on Mat 3:11. One copy adds, "and with fire", as there: a Jewish writer says, the holy blessed God baptizeth with fire, and the wise shall understand (p). (p) R. Menachem in Lev. viii. apud Ainsworth on Gen. xvii. 12.

Verse 9

And it came to pass in those days,.... Whilst John was preaching and baptizing in the wilderness, and had large crowds of people flocking to him, to see his person, hear his doctrine, and to be baptized by him; some for one thing, and some another; Jesus came from Nazareth of Galilee; the place where he had been brought up, and lived, and dwelt in from his infancy, to this time: and was baptized of John in Jordan; which was the reason of his coming from Nazareth to him; see Mat 3:13, where this is observed; and in some verses following, an account is given of what passed between Christ and John, on this occasion.

Verse 10

And straightway coming up out of the water,.... Not John, as many think; though it was true of him, that he came up out of the water, as the administrator of the ordinance of baptism to Christ, but Christ himself; who having descended into the water, the river of Jordan, and being baptized by immersion in it by John, came up out of it; not from the river side, and up the declivity to it, but out of the river itself: when he saw the heavens opened; or "cloven", or "rent"; this may be understood, either of John, who was the spectator of all this, which was done for the manifestation of the Messiah to him, and the confirmation of his faith in him, and that he might bear record of him; and so the Persic version reads, "John saw", &c. see Joh 1:30, or of Jesus Christ himself, who came up out of the water; and when he did, saw the heavens part, and the Spirit like a dove descending upon him. The position of these words here, is a little different from that in Mat 3:16, there it is, "the Spirit of God descending like a dove"; which seems rather to point out the manner of his descent, than the form in which he descended: here it is put, "the Spirit like a dove descending on him"; which seems rather to incline to such a sense, that the Spirit appeared in the form of a dove, as well as descended like one; and both may be designed, and indeed the latter follows upon the former: if it was the form of a dove the Spirit of God descended in, it was a very suitable one: the dove is a very proper emblem of the Spirit of God: "the voice of the turtle", in Sol 2:12, is by the Targum interpreted, the voice of the holy Spirit: he may be likened to a dove, for its simplicity and sincerity; he guides into all truth as it is in Jesus, and teaches to speak the word in all plainness, openness, and sincerity, and preserves the saints in the simplicity of the Gospel; and for its mildness and meekness; one of the fruits of the Spirit of God is meekness, Gal 5:23. And this it produces in converted persons, making them meek; humble, and gentle: and also for its harmlessness and innocence; and which appears, or at least should, in those who mind the things of the Spirit: hence that advice of Christ, "be harmless as doves", Mat 10:16. Likewise for its purity and cleanness; the Spirit of God is a Spirit of holiness, he is the author of sanctification; such as are washed, sanctified, and justified, are so in the name of the Lord Jesus, and by the Spirit of our God, Co1 6:11. The dove is a mournful and bemoaning creature; and the Spirit of God makes intercession for the saints, with groanings which cannot be uttered, Rom 8:26. To which may be added, that Noah's dove bringing the olive leaf in its mouth, as a sign, of peace and reconciliation, fitly resembled the holy Spirit, one of whose fruits is peace, Gal 5:22, and which he produces, by leading to the blood, righteousness, and sacrifice of Christ, whereby peace is made, and reconciliation obtained: and his descending upon Christ here, points him out as the peacemaker, through whom was come peace on earth, good will towards men, and glory to God. Christ, on whom he lighted, is comparable to a dove; he is said to have doves' eyes, Sol 5:12, and he has all the fruits and graces of the dove like Spirit of God, which rested on him; like the dove, he is humble, meek, and lowly; in which characters, he is to be followed and imitated by his people: and as that creature is a very loving one to its mate, so is Christ to his church; whom he has so loved, as to give himself for her: and as that is a lovely beautiful creature, so is Christ; he is altogether lovely; and especially his eyes of love, as they are set and fixed upon his church and people. With this descent of the Spirit as a dove on Christ, compare Isa 11:2; See Gill on Mat 3:16.

Verse 11

And there came a voice from heaven,.... What the Jews call "Bath Kol", saying, thou art my beloved Son, in whom I am well pleased: it is in Matthew, "this is my beloved Son", Mat 3:17; as if the words were spoken to others, to John, the administrator of baptism to him, and to those that were spectators; directing them to Christ, on whom the Spirit now descended, and testifying to them how great a person he was, how nearly related to God; how much he was the object of his love, and what a pleasure and delight he took in him; but here they are delivered as an immediate address to Christ himself, "thou art my beloved Son". Christ, as he was the only begotten Son of God from eternity, so his filiation was owned and declared to him as early, Psa 2:7. This therefore was not the first time, nor was it only for his sake that this was said unto him, but also for the sake of those that stood by: but it may be observed, that he is not only called his Son, but his "beloved Son"; which might be necessary to be said to him in his state of humiliation, whilst he was yielding obedience to the will of God, and fulfilling all righteousness; and when he was about to be, as he quickly after this was, tempted by Satan in the wilderness, by whom his sonship was called in question. Now these words being directed to Christ, show that the former are spoken of him, and are applicable to him, as well as to John; See Gill on Mat 3:17.

Verse 12

And immediately,.... As soon as he was baptized, and this testimony had been given of his divine sonship, the very selfsame day, the Spirit driveth him into the wilderness: into a more remote and desolate part of it; for it was in the wilderness John was baptizing and preaching, when Christ came to him, and had the ordinance of baptism administered by him; and it was the same Spirit that descended on him at his baptism, which remained with him; by whose impulse he was moved, though not against his will, to go into, this desert and forlorn place. For this was not the evil spirit Satan, by whom he was tempted; for Matthew expressly says, that he was "led up of the Spirit--to be tempted by the devil", Mat 4:1, where the devil that tempted him, is manifestly distinguished from the Spirit by whom he was led, and the same Spirit is meant here, as there. Moreover, in one of Beza's copies, and in his most ancient one, and in one of Stephens's, it is read, "the Holy Spirit driveth him"; See Gill on Mat 4:1.

Verse 13

And he was there in the wilderness forty days,.... The Vulgate Latin, Arabic, and Ethiopic versions add, "and forty nights": for so long was he there, tempted of Satan: the several temptations of Satan, and how they were overcome by Christ, are particularly related by the Evangelist Matthew, Mat 4:3, which are here omitted; and what is not mentioned there, is here recorded: and was with the wild beasts: which shows, that he was now in an uncultivated and uninhabited part of the desert by men, and where only the most fierce and most savage of creatures dwelt; and yet was as secure and unhurt by them, being the Lord of them, as Adam in Eden's garden, or Daniel in the lions' den. This circumstance is only related by the Evangelist Mark, and is what adds to the uncomfortable situation Christ was in, when tempted by Satan; and his being not hurt by them, may declare, partly his innocence, as man, being as pure and holy as the first man was in his state of integrity, when all creatures were brought before him, to give them names; and partly the power of God, who shut up the mouths of these creatures, that they did him no hurt; and also may signify, the awe they stood in of him, who, as God, is Lord of all. These creatures were more gentle to Christ, and used him better than the wicked Jews, among whom he dwelt, who are compared to lions, dogs, and "bulls" of Bashan, Psa 22:12. And the angels ministered unto him; after the temptations were over, and Satan had left him, preparing for him, and bringing to him proper food, after so long a fast; and waiting upon him, and serving him as their great Lord and master; See Gill on Mat 4:11.

Verse 14

Now after that John was put in prison,.... In the castle of Macherus, by Herod, for reproving him for taking his brother Philip's wife: Jesus came into Galilee: again, from whence he came to be baptized of John: preaching the Gospel of the kingdom of God: the good news and glad tidings of the kingdom of the Messiah, or Gospel dispensation; which lies not in worldly pomp and splendour, in outward observances, in legal rites and ceremonies, but in righteousness, peace, and joy; in peace and pardon by the blood of Christ, in justification by his righteousness, and in free and full salvation by him.

Verse 15

And saying, the time is fulfilled,.... Either that which was fixed for the end of the law and prophets, the legal and Mosaic dispensation, and the Jewish church state; or the fulness of time for the Messiah's appearance in the world; which was agreed upon between the Father and the Son, was predicted in various prophecies, and the people of the Jews were in a general expectation of: and the kingdom of God is at hand: the same with the kingdom of heaven, in Mat 3:2, see the notes: See Gill on Mat 3:2, Mat 4:17. repent ye, and believe the Gospel. He called them to repent, not only of their former sins and vicious course of life, but of their bad principles and tenets, concerning a temporal kingdom of the Messiah; concerning merit and free will, justification by the works of the law, and salvation by their obedience to the ceremonies of it, and the traditions of the elders: these he exhorts them to change their sentiments about, and to relinquish them, and give into the Gospel scheme; which proclaims liberty from the law, peace, pardon, and righteousness by Christ, and salvation and eternal life by the free grace of God.

Verse 16

Now as he walked by the sea of Galilee,.... The same with the sea of Tiberias, Joh 6:1, he saw Simon: whose surname was Peter, the son of Jonas: and Andrew his brother; the brother of Simon, casting a net into the sea; of Galilee, in order to catch fish: for they were fishers: by occupation, this was their trade and business, by which they got their livelihood; See Gill on Mat 4:18.

Verse 17

And Jesus said unto them, come ye after me,.... Leave your worldly employments, and become my disciples, and I will make you to become fishers of men: which will be a much more excellent and honourable employment, as men, and the souls of men, are more excellent, and of more worth than fishes; See Gill on Mat 4:19.

Verse 18

And straightway they forsook their nets,.... Which perhaps were their all; see Mat 19:27. And followed him; both in a corporeal and spiritual sense; See Gill on Mat 4:20.

Verse 19

And when he had gone a little further thence,.... From the place where Simon and Andrew were casting their nets, though still by the sea side; he saw James the son of Zebedee, and John his brother. The former was be whom afterwards Herod killed with the sword, and the latter the beloved disciple; these were also fishermen: who also were in the ship mending their nets: as the other two disciples were on board the ship, casting their nets into the sea to catch fish; these were also in a ship, repairing their nets, in order to use them the same way, and for the same purpose; See Gill on Mat 4:21.

Verse 20

And straightway he called them,.... As soon as he saw them; for he was looking out for them, having appointed them long before to the service he now called them to; and they left their father Zebedee with the hired servants, and went after him. It might seem unnatural, had they left their father alone in the ship, to have taken the care and management of it, and therefore it is added, "with the hired servants"; who were hired for that purpose, to assist in mending the nets, and casting them, and managing the ship, and conducting it from place to place, and therefore were not to be charged with want of humanity; and such was the power that went along with Christ's call, that notwithstanding natural affection to their parents, and the gain they might get by these servants and their trade, they cheerfully quitted all, and followed Christ; See Gill on Mat 4:22.

Verse 21

And they went into Capernaum,.... Jesus and his four disciples he had just called, Simon and Andrew, James and John; though the Arabic and Persic versions read, "he went"; that is, Christ; and so Beza says it was read in a certain copy: and straightway on the sabbath day he entered into the synagogue and taught; that is, immediately, as soon as he entered the, city, it being then sabbath day; or, as soon as the sabbath day came, he went to the synagogue at Capernaum, and his disciples with him; where the people used to meet weekly to hear the law read, and to be instructed in divine things; which opportunity Christ laid hold on to preach the Gospel to them, and teach them things concerning the kingdom of God.

Verse 22

And they were astonished at his doctrine,.... The nature and importance of it, it being what they had not been used to hear; only at best the doctrine of the law, and sometimes only the traditions of the elders, or an allegorical and traditional sense of the Scriptures, and things very trifling and unedifying: and also they were amazed at the manner of his preaching, which was with so much gracefulness, gravity, and majesty, and was attended with so much evidence and power: for he taught them as one having authority, and not as the Scribes; or "their Scribes", as the Syriac, Persic, and Ethiopic versions read. He did not go about to establish what he said by the authority of the Rabbins, as the Scribes did; saying, Hillell says so, or Shammai says thus, or such a doctor says thus and thus; but he spoke as from himself, as one sent of God, that had an authority from him, and was independent of man; and this was what they had not observed in others, and wonder at it; See Gill on Mat 7:28. See Gill on Mat 7:29.

Verse 23

And there was in their synagogue,.... In the synagogue of the Capernaites, at the same time that Jesus was teaching there, a man with an unclean spirit: not with an unclean heart, for there were doubtless many such there, but that had a devil; for in Luk 4:33, it is said, "he had a spirit of an unclean devil": so called, because he is impure in himself, and the cause of uncleanness in men, in which he delights: and such spirits sometimes are where religious persons meet, but with no good design; either to disturb the preacher, or to divert the hearer, that the word may be unfruitful and unprofitable: and he cried out: either the man, or rather the unclean spirit in him, who had possessed his body, and made use of the organs of it: he cried out through dread of the majesty of Christ, whose presence he could not bear; and through grief and envy at the success of his ministration, and the influence it had upon the minds of men; and through fear of being dispossessed of the man, in whom he was.

Verse 24

Saying, let us alone, &c. Meaning with himself, the rest of the unclean spirits, that had possessed the bodies of men in Galilee, and in all Judea; knowing that Christ had power to dislodge them, and fearing he would, entreats him he would let them alone, quietly to dwell in their beloved habitations: what have we to do with thee? They had nothing to do with Christ, as a Saviour; they had no interest in him, nor in his redemption, but he had something to do with them, to show his power over them, and to deliver men out of their hands: thou Jesus of Nazareth: calling him so, from the place where he was educated, and had lived the greatest part of his life, though he knew he was born at Bethlehem; but this he said, according to the common notion of the people, and it being the usual appellation of him: art thou come to destroy us? not to annihilate them, but either to turn them out of the bodies of men, which to them was a sort of a destruction of them, and was really a destroying that power, which they had for some time exercised over men; or to shut them up in the prison of hell, and inflict that full punishment on them, which is in reserve for them: I know thee who thou art, the Holy One of God: he whom God had called his Holy One, Psa 16:10, and who is so, both in his divine nature, as the Son of God, the Holy One of Israel; and as the Son of man, being the holy thing born of the virgin, and is without the least stain of original sin, or blemish of actual transgression; and also as the mediator, whom the Father has sanctified and sent into the world, the true Messiah; and all this the devil knew from his wonderful incarnation, by the voice from heaven at his baptism, from the conquest over him in the wilderness, and by the miracles he had already wrought: in the high priest's mitre was written, , which may be rendered, "the Holy One of the Lord": the high priest was an eminent type of him.

Verse 25

And Jesus rebuked him,.... Checking his insolence, despising his flattery, and refusing to receive a testimony from him; and which he wanted not, lest it should be thought he had a familiarity and confederacy with him: saying, hold thy peace; stop thy mouth, I need no such witness as thine, nor thy praises; I am not to be soothed by thy flattery, nor is my mouth to be stopped, or power restrained, by such methods: wherefore he adds, and come out of him: I will not let thee alone, thy encomiums of me shall not prevail upon me to leave thee in the quiet possession of the man; I will give a testimony of who I am, by the dispossessing of thee out of this man. In imitation of this authoritative power of Christ, the Jewish exorcists, in their pretensions to cast out devils, use a like form: so they tell us (q), that R. Simeon ben Jochai, cast a devil out of Caesar's daughter, saying, "Ben Talmion" (which was the name of the devil) "come out, Ben Talmion come out"; and he came out of her; See Gill on Mat 12:27. (q) T. Bab. Meilab, fol. 17. 2.

Verse 26

And when the unclean spirit had torn him,.... Not that he had torn any limb from him, or had made any wound in any part of his body; for Luke says, Luk 4:35, that he "hurt him not", but he shook him; and as Luke there says, "threw him in the midst", of the people, or synagogue; and so the Syriac, Persic, and Ethiopic versions read here, "he cast him", or "threw him to the ground": he threw him into convulsions, and laid him prostrate on the floor: and cried with a loud voice, he came out of him; though sorely, against his will, as his loud cry showed, and being obliged to it by a superior power.

Verse 27

And they were all amazed,.... The people that were in the synagogue, who were met together for divine worship, were astonished, not only at his doctrine, as before, but at this miracle and power of his in casting out devils: insomuch that they questioned among themselves, saying, what thing is this? They spake among themselves, as Luke says, Luk 4:36; they inquired of one another; they conferred together, talked over the point, and disputed among themselves, concerning both the doctrine and power of Christ, what, and how wonderful they were: what new doctrine is this? This they said, not as fixing a brand of novelty upon it, as the Athenians did on Paul's doctrine, Act 17:19, but as admiring it; being what was rare and unusual, and which they had never heard of from their Rabbins and Scribes, and which was confirmed by miracles; for with authority commandeth he even the unclean spirits, and they do obey him: they not only observed the authority with which he delivered his doctrine, but the authority with which he cast out devils, by a word speaking; he not only commanded them to come out, but they immediately came out; their exorcists took authority upon them to command, but could not oblige the devils to obey; but these men took notice, that such was the authority of Christ in commanding, that the unclean spirits were obliged to obey, and did.

Verse 28

And immediately his fame spread abroad,.... Not only in the city of Capernaum, where these things were done, and where his fame was first spread, but also throughout all the region round about Galilee: and not only throughout Galilee, but throughout all the country that was bordering upon it, and adjacent to it; see Mat 4:23. The Persic version reads, "through all the provinces".

Verse 29

And forthwith, when they were come out of the synagogue,.... Christ having wrought this miracle, and finished his sermon, and the whole synagogue service being over, when it was usual for every one to repair to their own houses, or their friends, for refreshment; he, and they that were with him, departed from it, and directly, being not far from it, they entered into the house of Simon and Andrew; who being brethren, dwelt together in a house at Capernaum, where it seems they were now inhabitants, though their native place was Bethsaida, Joh 1:44, with James and John; whom they took along with them, being fellow disciples of Christ.

Verse 30

But Simon's wife's mother lay sick of a fever,.... "A great fever", Luke says, Luk 4:38; a very violent one, which threatened with death, and must be very dangerous to an old person; See Gill on Mat 8:14, And anon they tell him or her; for it seems, that not as soon as he came into the house, but some time after, when he had sat awhile, and rested himself after his fatigue in preaching; they acquainted him with her case, and beseeched him to look upon her, and restore her: this was done, either by Simon and Andrew, or by some others of their friends that were in the house; who having either seen, or heard of his dispossessing the unclean spirit, might rightly conclude he had power to remove a fever.

Verse 31

And he came and took her by the hand,.... He went into the room where she lay, and took hold of her hand; not to feel her pulse, and thereby judge of the nature and strength of her disorder, as physicians do; nor merely in a friendly manner, as is customary, but in order to restore her: and lift her up; to sit upright in the bed, who before was laid along upon it, so weak as not to be able to turn herself, much less to sit erect by any assistance whatever: and immediately the fever left her: and there was not the least symptom of it, nor none of the effects which it usually leaves; such was the virtue that went forth from Christ by touching her, and such his great power: and she ministered unto them; she immediately arose from the bed, and put on her clothes, being at once in perfect health and strength; and, in gratitude to her Saviour and physician, she assisted in preparing food for him and his disciples, and served at table to them.

Verse 32

And at even, when the sun did set,.... At which time the Jews' sabbath was ended; See Gill on Mat 8:16, for this was a sabbath day, Mar 1:21, when according to them, it was not lawful to heal; nor did they offer to bring their sick to him on that day; but the last of the two evening days being come, and the sun set, the sabbath was over; and therefore being under no restraint on account of that, they brought unto him all that were diseased; with any sort of disease whatever, even all that were in their city; and them that were possessed with devils. The Persic version renders it "epileptics", such as were troubled with the falling sickness, as many of those were, whose bodies the devils possessed.

Verse 33

And all the city was gathered together at the door. That is, the inhabitants of the city of Capernaum, a very great number of them at least, who having either heard of, or seen the dispossession of the unclean spirit in the synagogue in the daytime; and being willing to see what miraculous cures might be wrought by Christ upon the diseased and possessed that were brought to him, got together in great crowds about the door of the house of Simon and Andrew where Jesus now was. And all the city was gathered together at the door. That is, the inhabitants of the city of Capernaum, a very great number of them at least, who having either heard of, or seen the dispossession of the unclean spirit in the synagogue in the daytime; and being willing to see what miraculous cures might be wrought by Christ upon the diseased and possessed that were brought to him, got together in great crowds about the door of the house of Simon and Andrew where Jesus now was. Mark 1:34 mar 1:34 mar 1:34 mar 1:34And he healed many that were sick of divers diseases,.... Not that there were some, who had some sorts of diseases, whom he did not heal; but he healed all that came, or were brought to him, which were many, of every sort of disease, which were divers, with which they were afflicted: and cast many devils; even as many as were brought to him, or were possessed with any: and he suffered not the devils to speak; either for him, or against him; which shows his great power over them: because they knew him, or "that they knew him": he would not suffer them to say a word about him, because he knew that they knew that he was the Christ, the Son of God, or he would not permit them to say who he was; because he had others to bear witness of him, and better testimonies than theirs, and lest his enemies should reproach him with an agreement and familiarity with them.

Verse 35

And in the morning, rising up a great white before day,.... On the morrow after the sabbath, on the first day in the morning, notwithstanding the fatigue of the former day, through preaching and working miracles; yet he rose up very early while it was very much within the night, as the light and day were coming on, and before the day broke; though it might be broad day before he departed out of the house, as Luke suggests, Luk 4:42, he went out; out of the house of Simon and Andrew, and out of the city of Capernaum, leaving his disciples and friends behind him: and departed into a solitary place, and there he prayed; as man, to his God and Father; it may be for his disciples he had lately chosen; for himself, as man, that he might be strengthened as such for service; and for success in his ministry, and that his Gospel might run and be glorified; he chose a desert, and solitary place, for the sake of retirement, from the crowd of people that attended at Peter's door; where he could not be alone, and in private, and as most suitable for the exercise of prayer. His early and private devotion may be an example to us.

Verse 36

And Simon, and they that were with him,.... Peter, and his brother Andrew, together with James and John, followed after him; some time after he was gone; for he privately withdrew from them, so that they might not be aware when he went, nor apprized of his departure, for some considerable time; which when they were, they set out, in diligent search, and eager pursuit after him, until they found him.

Verse 37

And when they had found him,.... In the desert and solitary place, where he had been praying: they said unto him; in order to engage him to go with them, and as the reason why they sought him with so much eagerness and diligence, all men seek for thee; not all the men in the world, nor, it may be, all the inhabitants of Capernaum, but a large number of them, who were inquiring after him, some for one thing, some for another; some to see him, what manner of man he was, and some to hear him, what sort of doctrine he preached, and others to see his miracles, or to have themselves, or their sick healed; and the disciples were loath that such an opportunity of doing good should be missed, and therefore sought for him, till they found him.

Verse 38

And he said unto them, let us go into the next towns,.... Instead of returning with his disciples to Capernaum, as they expected he would, and especially since there was such a concourse of people got together, he proposes to go to "the next towns"; or "village cities"; towns that were neither villages, nor cities, but between both, as the word signifies: hence the Vulgate Latin, Syriac, and Persic versions render it, "villages and cities": and it designs such towns in which there were synagogues. The Jews distinguish between walled towns, villages, and large cities (r). They ask, "what is a large city? every one in which there are ten leisure men; if less than so, lo! it is a village.'' And "every place in which there were ten Israelites, they were obliged to provide a house into which they might go to prayer, at every prayer time, and that place is called a synagogue (s).'' These were the places Christ judged it advisable to go to; he had preached already at Capernaum, the day before, and had confirmed his doctrine by miracles, which was sufficient for the present, and therefore thought fit to go elsewhere, and orders his disciples to go likewise; for the Syriac version renders it, "go ye to the next cities"; and in the same way read the Arabic and Persic versions: that I may preach there also; as well as at Capernaum, that so the Gospel may be spread, and have its usefulness in other parts as well as there: the Arabic version renders it, "that we may preach"; both I and you; but without any foundation; nor does the reason following suit such a version, for therefore came I forth: meaning, not from Simon's house, nor from Capernaum, though there may be a truth in that; for Christ might come from thence, with that view, to preach the Gospel elsewhere; but from God his Father, from whom he came forth, and by whom he was sent to preach the Gospel to other cities also, both in Galilee and Judaea; even to all the inhabitants of that country, to all the lost sheep of the house of Israel; so that this was but answering the end of his coming, and acting according to the commission given him. (r) Misn. Megilla, c. 1. sect. 1, 2, 3. T. Bab. Megilla, fol. 2. 2. & 3. Maimon. Megilla, c. 1. sect. 4, 5, 8. Moses Kotsensis Mitzvot Tora, affirm. pr. 154. (s) Maimon. Hilch. Tephilla, c. 11. sect. 1.

Verse 39

And he preached in their synagogues,.... Which were in the next towns, in the village cities, and throughout all Galilee: taking every town and city in his circuit, he continued preaching the Gospel of the kingdom in one place and another, until he had gone over the whole country: and cast out devils; as out of the souls, so out of the bodies of men, whereby he confirmed the doctrine he preached.

Verse 40

And there came a leper to him,.... After he was come down from a certain mountain, in Galilee, where he had been preaching to the people, Mat 8:1, and when be was in a certain city, Luk 5:12, either Capernaum, or some other city of Galilee. This man was full of leprosy, as Luke says, and very probably deemed incurable; of the nature and symptoms of the leprosy; see Gill on Luk 5:12, beseeching him; to cure him of his leprosy: and kneeling down to him; in token of submission, respect, and reverence, and to worship him: and saying unto him, if thou wilt thou canst make me clean; See Gill on Mat 8:2. Mark omits the word "Lord".

Verse 41

And Jesus, moved with compassion,.... At the sad and deplorable case the poor man was in, being a merciful high priest, and not with a desire of popular applause, and vain glory: put forth his hand and touched him; though the leprosy was spread all over him, and there was no place clean, and touching him was forbidden by the law: and saith unto him, I will be thou clean; See Gill on Mat 8:3.

Verse 42

And as soon as he had spoken,.... The above words, immediately the leprosy departed from him, and he was cleansed; from it, and which seems to be done not by touching him, but by the words spoken, which were accompanied with such power, as to effect the cure in an instant; See Gill on Mat 8:3.

Verse 43

And he straitly charged him;.... Either with the sin which had been the cause of this leprosy, and to take care that he sinned that sin no more, lest a worse evil should befall him; for sin was usually the cause of leprosy, as the cases of Miriam, Gehazi, and Uzziah show. It is said to come upon men for seven things. The seven abominations mentioned in Pro 6:16, are said, by the Jewish writers (t), to be the reasons of persons being stricken with leprosy: "a proud look"; as appears from the instance of the daughters of Zion, Isa 3:16, the crowns of whose heads were smitten with a scab, and who were attended with a stink, boldness, and burning. "A lying tongue"; as in the case of Miriam, who, with Aaron, spoke against Moses; upon which the cloud departed from the tabernacle, and Miriam became leprous, white as snow, Num 12:1. "And hands that shed innocent blood"; which is proved from Joab, on whose head the blood of Abner and Amasa returned; and on account of which a leper was not to fail from his house; see Kg1 2:31, compared with Sa2 3:29. "An heart that deviseth wicked imaginations"; which was fulfilled in Uzziah, who sought to bring the high priesthood into contempt, and therefore was smitten with leprosy, which arose in his forehead, while he had the censer in his hands, and was contending with the priests; and he continued a leper to his death, Ch2 26:18. "Feet that be swift in running to mischief"; which was true of Gehazi, who ran after Naaman the Syrian, and took a gift of him which he should not; for which, the leprosy, Naaman was cured of, seized him, and cleaved unto him, Kg2 5:20. "A false witness that speaketh lies"; of this no instance is given. "And him that soweth discord among brethren"; as Pharaoh between Abraham and Sarah; wherefore the Lord plagued Pharaoh, &c. Gen 12:17, which the Jews understand of the plague of leprosy. These seven things are, in another place (u), said to be an evil tongue, shedding of blood, a vain oath, uncleanness, a proud spirit, theft, and envy. Elsewhere it is said (w), that for eleven things leprosy cometh; for cursing God, for uncleanness, for murder, for saying of a neighbour a thing that there is nothing in it, for pride, for entering into a border which is not a man's own, for a lying tongue, for theft, for a false oath, for profaning the name of God, for idolatry: and R. Isaac says, for an evil eye; and the Rabbins also say, it comes upon him who despises the words of the law: the first is proved from Goliath, Sa1 17:26; the second from the daughters of Jerusalem, Isa 3:16; the third from Cain, Gen 4:15 and from Joab, Sa2 3:29; the fourth from Moses, Exo 4:5; the fifth from Naaman, Kg2 5:1; the sixth from Uzziah, Ch2 26:16; the seventh from Miriam, Num 12:10; the eighth and ninth from Zac 5:4, compared with Lev 14:45; the tenth from Gehazi, Kg2 5:20; the eleventh from the children of Israel when they made the calf, Exo 32:25, compared with Num 5:2. But whether this man's sin was either of these, or what it was, is not certain: however, he was, by this cure, laid under an obligation, for the future, to avoid it, and all other sins: or rather the charge was to tell no man of his cure, before he came to the priest: nor to him, or any other, how he came by it, and by whom he was healed; and forthwith sent him away; to the priest, in all haste; and it looks as if the man was unwilling to have gone from him, but chose rather to have continued with his kind benefactor: for the word signifies, he cast him out; he drove him from him; he obliged him to go without delay. (t) Vajikra Rabba, sect. 16. fol. 158. 1, 2. (u) T. Bab. Eracin, fol. 16. 1. Vid. Abarbinel. in 2 Kings v. 27. (w) Bemidbar Rabba, sect. 7. fol. 188. 2, 3.

Verse 44

And saith unto him, see thou say nothing to any man,.... By the way, till he came to the priest; but go thy way, show thyself to the priest: the Syriac and Persic versions read, "to the priests"; and the Vulgate Latin renders it, "to the chief priest"; but any priest might judge of the cleansing of a leper; and offer for thy cleansing those things which Moses commanded for a testimony unto them; See Gill on Mat 8:4.

Verse 45

But he went out,.... Either out of the synagogue; for in Mar 1:39, it is said, that Christ preached in their synagogues, &c. and in Mar 1:40, "there came a leper to him"; and Luke very, plainly suggests, that he was in the city, Luk 5:12, and he might be in the synagogue: and this was allowed a leper, according to the Jewish canons, provided some rules were observed; which were these (x): "if a leper enters into a synagogue, they make for him a partition ten hands high, and four cubits broad; he enters in first, and goes out last:'' or, it may be, he went out of the house where he was, into the city, and parts adjacent; for it seems as if the cure was done privately: and yet a leper was not allowed to enter into a house (y); "if he did, all the vessels which were there, i.e. all the goods in the house were defiled, even to the very beams. R. Simeon says, as far as four cubits. R. Judah says, if he stayed so long as the lighting of a lamp.'' And began to publish it much, and to blaze abroad the matter; contrary to the charge Christ gave him; though this might be done by him, not out of disobedience to Christ, but out of a transport of joy for the mercy received; and perhaps with a good intention to spread the fame and glory of his Saviour: insomuch that Jesus could no more openly enter into the city; of Capernaum, or whatever city it was, where this cure was wrought, without a crowd of people about him, and danger from them, at least from his enemies, who envied his applause and glory. But was without in desert places; devoid of inhabitants, where he spent his time in prayer: and they came to him from every quarter; whenever the people could learn where he was: so agreeable was his doctrine to some; and so useful his miraculous work of healing to others. (x) Misn. Negaim, c. 13. sect. 12. (y) lb. sect. 11. Next: Mark Chapter 2

Verse 1

We may observe here, I. What the New Testament is - the divine testament, to which we adhere above all that is human; the new testament, which we advance above that which was old. It is the gospel of Jesus Christ the Son of God, Mar 1:1. 1. It is gospel; it is God's word, and is faithful and true; see Rev 19:9; Rev 21:5; Rev 22:6. It is a good word, and well worthy of all acceptation; it brings us glad tidings. 2. It is the gospel of Jesus Christ, the anointed Saviour, the Messiah promised and expected. The foregoing gospel began with the generation of Jesus Christ - that was but preliminary, this comes immediately to the business - the gospel of Christ. It is called his, not only because he is the Author of it, and it comes from him, but because he is the Subject of it, and it treats wholly concerning him. 3. This Jesus is the Son of God. That truth is the foundation on which the gospel is built, and which it is written to demonstrate; for is Jesus be not the Son of God, our faith is vain. II. What the reference of the New Testament is to the Old, and its coherence with it. The gospel of Jesus Christ begins, and so we shall find it goes on, just as it is written in the prophets (Mar 1:2); for it saith no other things than those which the prophets and Moses said should come (Act 26:22), which was most proper and powerful for the conviction of the Jews, who believed the Old Testament prophets to be sent of God and ought to have evidenced that they did so by welcoming the accomplishment of their prophecies in its season; but it is of use to us all, for the confirmation of our faith both in the Old Testament and in the New, for the exact harmony that there is between both shows that they both have the same divine original. Quotations are here borrowed from two prophecies - that of Isaiah, which was the longest, and that of Malachi, which was the latest (and there were above three hundred years between them), both of whom spoke to the same purport concerning the beginning of the gospel of Jesus Christ, in the ministry of John. 1. Malachi, in whom we had the Old Testament farewell, spoke very plainly (Mal 3:1) concerning John Baptist, who was to give the New Testament welcome. Behold, I send my messenger before thy face, Mar 1:2. Christ himself had taken notice of this, and applied it to John (Mat 11:10), who was God's messenger, sent to prepare Christ's way. 2. Isaiah, the most evangelical of all the prophets, begins the evangelical part of his prophecy with this, which points to the beginning of the gospel of Christ (Isa 40:3); The voice of him that crieth in the wilderness, Mar 1:3. Matthew had taken notice of this, and applied it to John, Mat 3:3. But from these two put together here, we may observe, (1.) That Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. (2.) Such is the corruption of the world, that there is something to do to make room for him, and to remove that which gives not only obstruction, but opposition to his progress. (3.) When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, effectual care, to prepare his way before him; for the designs of his grace shall not be frustrated; nor may any expect the comforts of that grace, but such as, by conviction of sin and humiliation for it, are prepared for those comforts, and disposed to receive them. (4.) When the paths that were crooked, are made straight (the mistakes of the judgment rectified, and the crooked ways of the affections), then way is made for Christ's comforts. (5.) It is in a wilderness, for such this world is, that Christ's way is prepared, and theirs that follow him, like that which Israel passed through to Canaan. (6.) The messengers of conviction and terror, that come to prepare Christ's way, are God's messengers, whom he sends and will own, and must be received as such. (7.) They that are sent to prepare the way of the Lord, in such a vast howling wilderness as this is, have need to cry aloud, and not spare, and to lift up their voice like a trumpet. III. What the beginning of the New Testament was. The gospel began in John Baptist; for the law and the prophets were, until John, the only divine revelation, but then the kingdom of God began to be preached, Luk 16:16. Peter begins from the baptism of John, Act 1:22. The gospel did not begin so soon as the birth of Christ, for he took time to increase in wisdom and stature, not so late as his entering upon his public ministry, but half a year before, when John began to preach the same doctrine that Christ afterward preached. His baptism was the dawning of the gospel day; for, 1. In John's way of living there was the beginning of a gospel spirit; for it bespoke great self-denial, mortification of the flesh, a holy contempt of the world, and nonconformity to it, which may truly be called the beginning of the gospel of Christ in any soul, Mar 1:6. He was clothed with camels' hair, not with soft raiment; was girt, not with a golden, but with a leathern girdle; and, in contempt of dainties and delicate things, his meat was locusts and wild honey. Note, The more we sit loose to the body, and live above the world, the better we are prepared for Jesus Christ. 2. In John's preaching and baptizing there was the beginning of the gospel doctrines and ordinances, and the first fruits of them. (1.) He preached the remission of sins, which is the great gospel privilege; showed people their need of it, that they were undone without it, and that it might be obtained. (2.) He preached repentance, in order to it; he told people that there must be a renovation of their hearts and a reformation of their lives, that they must forsake their sins and turn to God, and upon those terms and no other, their sins should be forgiven. Repentance for the remission of sins, was what the apostles were commissioned to preach to all nations, Luk 24:27. (3.) He preached Christ, and directed his hearers to expect him speedily to appear, and to expect great things from him. The preaching of Christ is pure gospel, and that was John Baptist's preaching, Mar 1:7, Mar 1:8. Like a true gospel minister, he preaches, [1.] The great pre-eminence Christ is advanced to; so high, so great, is Christ, that John, though one of the greatest that was born of women, thinks himself unworthy to be employed in the meanest office about him, even to stoop down, and untie his shoes. Thus industrious is he to give honour to him, and to bring others to do so too. [2.] The great power Christ is invested with; He comes after me in time, but he is mightier than I, mightier than the mighty ones of the earth, for he is able to baptize with the Holy Ghost; he can give the Spirit of God, and by him govern the spirits of men. [3.] The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them; They shall be baptized with the Holy Ghost, shall be purified by his graces, and refreshed by his comforts. And, lastly, All those who received his doctrine, and submitted to his institution, he baptized with water, as the manner of the Jews was to admit proselytes, in token of their cleansing themselves by repentance and reformation (which were the duties required), and of God's cleansing them both by remission and by sanctification, which were the blessings promised. Now this was afterward to be advanced into a gospel ordinance, which John's using it was a preface to. 3. In the success of John's preaching, and the disciples he admitted by baptism, there was the beginning of a gospel church. He baptized in the wilderness, and declined going into the cities; but there went out unto him all the land of Judea, and they of Jerusalem, inhabitants both of city and country, families of them, and were all baptized of him. They entered themselves his disciples, and bound themselves to his discipline; in token of which, they confessed their sins; he admitted them his disciples, in token of which, he baptized them. Here were the stamina of the gospel church, the dew of its youth from the womb of the morning, Psa 110:3. Many of these afterward became followers of Christ, and preachers of his gospel, and this grain of mustard-seed became a tree.

Verse 9

We have here a brief account of Christ's baptism and temptation, which were largely related Mt. 3 and 4. I. His baptism, which was his first public appearance, after he had long lived obscurely in Nazareth. O how much hidden worth is there, which in this world is either lost in the dust of contempt and cannot be known, or wrapped up in the veil of humility and will not be known! But sooner or later it shall be known, as Christ's was. 1. See how humbly he owned God, by coming to be baptized of John; and thus it became him to fulfil all righteousness. Thus he took upon him the likeness of sinful flesh, that, though he was perfectly pure and unspotted, yet he was washed as if he had been polluted; and thus for our sakes he sanctified himself, that we also might be sanctified, and be baptized with him, Joh 17:19. 2. See how honourably God owned him, when he submitted to John's baptism. Those who justify God, and they are said to do, who were baptized with the baptism of John, he will glorify, Luk 7:29, Luk 7:30. (1.) He saw the heavens opened; thus he was owned to be the Lord from heaven, and had a glimpse of the glory and joy that were set before him, and secured to him, as the recompence of his undertaking. Matthew saith, The heavens were opened to him. Mark saith, He saw them opened. Many have the heavens opened to receive them, but they do not see it; Christ had not only a clear foresight of his sufferings, but of his glory too. (2.) He saw the Spirit like a dove descending upon him. Note, Then we may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us is the surest evidence of his good will towards us, and his preparations for us. Justin Martyr says, that when Christ was baptized, a fire was kindled in Jordan: and it is an ancient tradition, that a great light shone round the place; for the Spirit brings both light and heat. (3.) He heard a voice which was intended for his encouragement to proceed in his undertaking, and therefore it is here expressed as directed to him, Thou art my beloved Son. God lets him know, [1.] That he loved him never the less for that low and mean estate to which he had now humbled himself; "Though thus emptied and made of no reputation, yet he is my beloved Son still." [2.] That he loved him much the more for that glorious and kind undertaking in which he had now engaged himself. God is well pleased in him, as referee of all matters in controversy between him and man; and so well pleased in him, as to be well pleased with us in him. II. His temptation. The good Spirit that descended upon him, led him into the wilderness, Mar 1:12. Paul mentions it as a proof that he had his doctrine from God, and not from man - that, as soon as he was called, he went not to Jerusalem, but went into Arabia, Gal 1:17. Retirement from the world is an opportunity of more free converse with God, and therefore must sometimes be chosen, for a while, even by those that are called to the greatest business. Mark observes this circumstance of his being in the wilderness - that he 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 that his Father would provide for him when he was hungry. Special protections are earnests of seasonable supplies. It was likewise an intimation to him of the inhumanity of the men of that generation, whom he was to live among - no better than wild beasts in the wilderness, nay abundantly worse. In that wilderness, 1. The evil spirits were busy with him; he was tempted of Satan; not by any inward injections (the prince of this world had nothing in him to fasten upon), but by outward solicitations. Solicitude often gives advantages to the tempter, therefore two are better than one. Christ himself was tempted, not only to teach us, that it is no sin to be tempted, but to direct us whither to go for succour when we are tempted, even to him that suffered, being tempted; that he might experimentally sympathize with us when we are tempted. 2. The good spirits were busy about him; the angels ministered to him, supplied him with what he needed, and dutifully attended him. Note, The ministration of the good angels about us, is matter of great comfort in reference to the malicious designs of the evil angels against us; but much more doth it befriend us, to have the indwelling of the spirit in our hearts, which they that have, are so born of God, that, as far as they are so, the evil one toucheth them not, much less shall be triumph over them.

Verse 14

Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe, 1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work. 2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it. Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time. (2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it - repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith. II. Christ appearing as a teacher, here is next his calling of disciples, Mar 1:16-20. Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him. 2. The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer 31:21. 4. Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me. 5. The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Mat 13:47. Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it. III. Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful. Observe, 1. When Christ came into Capernaum, he straightway applied himself to his work there, and took the first opportunity of preaching the gospel. Those will think themselves concerned not to lose time, who consider what a deal of work they have to do, and what a little time to do it in. 2. Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the sabbath-work, in order to which the sabbath-rest was instituted. 3. Sabbaths are to be sanctified in religious assemblies, if we have opportunity; it is a holy day, and must be honoured with a holy convocation; this was the good old way, Act 13:27; Act 15:21. On the sabbath-day, tois sabbasin - on the sabbath-days; every sabbath-day, as duly as it returned, he went into the synagogue. 4. In religious assemblies on sabbath-days, the gospel is to be preached, and those to be taught, who are willing to learn the truth as it is in Jesus. 5. Christ was a non-such preacher; he did not preach as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor affected with it; it came not from the heart, and therefore came not with authority. But Christ taught as one that had authority, as one that knew the mind of God, and was commissioned to declare it. 6. There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.

Verse 23

As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls. In these verses, we have, I. Christ's casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in Luk 4:33. There was in the synagogue a man with an unclean spirit, en pneumati akathartō - in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie en tō ponerō - in the wicked one. And some have thought it more proper to say, The body is in the soul, because it is governed by it, than the soul in the body. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. Observe, 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. This man was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have, 1. The rage which the unclean spirit expressed at Christ; He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said, Mar 1:24, where he doth not go about to capitulate with him, or make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with low thoughts of him, because no good thing was expected out of Nazareth; and with prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him - that he is the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles - that they were the servants of the most high God, Act 16:16, Act 16:17. Those who have only a notion of Christ - that he is the holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ; "Let us alone; for if thou take us to task, we are undone, thou canst destroy us." This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have nothing to do with Jesus Christ; for he despairs of being saved by him, and dreads being destroyed by him. "What have we to do with thee? If thou wilt let us alone, we will let thee alone." See whose language they speak, that say to the Almighty, Depart from us. This, being an unclean spirit, therefore hated and dreaded Christ, because he knew him to be a holy One; for the carnal mind is enmity against God, especially against his holiness. 2. The victory which Jesus Christ obtained over the unclean spirit; for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray, Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus commands. As he taught, so he healed, with authority. Jesus rebuked him; he chid him and threatened him, imposed silence upon him; Hold thy peace; phimōthēti - be muzzled. Christ has a muzzle for that unclean spirit when he fawns as well as when he barks; such acknowledgments of him as this was, Christ disdains, so far is he from accepting them. Some confess Christ to be the holy One of God, that under the cloak of that profession they may carry on malicious mischievous designs; but their confession is doubly an abomination to the Lord Jesus, as it sues in his name for a license to sin, and shall therefore be put to silence and shame. But this is not all, he must not only hold his peace, but he must come out of the man; this was it he dreaded - his being restrained from doing further mischief. But, (2.) The unclean spirit yields, for there is no remedy (Mar 1:26); He tore him, put him into a strong convulsion; that one could have thought he had been pulled in pieces; when he would not touch Christ, in fury at him he grievously disturbed this poor creature. Thus, when Christ by his grace delivers poor souls out of the hands of Satan, it is not without a grievous toss and tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. He cried with a loud voice, to frighten the spectators, and make himself seem terrible, as if he would have it thought that though he was conquered, he was but just conquered, and that he hopes to rally again, and recover his ground. II. The impression which this miracle made upon the minds of the people, Mar 1:27, Mar 1:28. 1. It astonished them that saw it; They were all amazed. It was evident, beyond contradiction, that the man was possessed - witness the tearing of him, and the loud voice with which the spirit cried; it was evident that he was forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another, "What is this new doctrine? For it must certainly be of God, which is thus confirmed. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him." The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. Surely it is our interest to make him our Friend, who has the control of infernal spirits. 2. It raised his reputation among all that heard it; Immediately his fame spread abroad into the whole adjacent region of Galilee, which was a third part of the land of Canaan. The story was presently got into every one's mouth, and people wrote it to their friends all the country over, together with the remark made upon it, What new doctrine is this? So that it was universally concluded, that he was a Teacher come from God, and under that character he shone more bright than if he had appeared in all the external pomp and power which the Jews expected their Messiah to appear in; and thus he prepared his own way, now that John, who was his harbinger, was clapped up; and the fame of this miracle spread the further, because as yet the Pharisees, who envied his fame, and laboured to eclipse it, had not advanced their blasphemous suggestion, that he cast out devils by compact with the prince of the devils.

Verse 29

In these verses, we have, I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe, 1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up. 2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him. 3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him. 4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake. II. A general account of many cures he wrought - diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe, 1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house. 2. How powerful the Physician was; he healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were sick of divers diseases, for his word was a panpharmacon - a salve for every sore. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Or, He suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did (Mar 1:24), I know thee, who thou art. III. His retirement to his private devotion (Mar 1:35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe, 1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This morning was the morning of the first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early. (2.) It was early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. It has been said, The morning is a friend to the Muses - Aurora Musis amica; and it is no less so to the Graces. When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best. 2. The place where he prayed; He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him. IV. His return to his public work. The disciples thought they were up early, but found their Master was up before them, and they enquired which way he went, followed him to his solitary place, and there found him at prayer, Mar 1:36, Mar 1:37. They told him that he was much wanted, that there were a great many patients waiting for him; All men seek for thee. They were proud that their Master was become so popular already, and would have him appear in public, yet more in that place, because it was their own city; and we are apt to be partial to the places we know and are interested in. "No," saith Christ, "Capernaum must not have the monopoly of the Messiah's preaching and miracles. Let us go into the next towns, the villages that lie about here, that I may preach there also, and work miracles there, for therefore came I forth, not to be constantly resident in one place, but to go about doing good." Even the inhabitants of the villages in Israel shall rehearse the righteous acts of the Lord, Jdg 5:11. Observe, Christ had still an eye to the end wherefore he came forth, and closely pursued that; nor will he be drawn by importunity, or the persuasions of his friends, to decline from that; for (Mar 1:39) he preached in their synagogues throughout all Galilee, and, to illustrate and confirm his doctrine, he cast out devils. Note, Christ's doctrine is Satan's destruction.

Verse 40

We have here the story of Christ's cleansing a leper, which we had before, Mat 8:2-4. It teaches us, 1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him (Mar 1:40); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as Joh 11:22), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him. 2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, Sa1 10:26. When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Psa 107:20; Joh 15:3; Joh 17:17. The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, Mar 1:42. 3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimēsamenos - graviter interminatus - prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (Mar 1:44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, Joh 5:14, Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Mat 11:5. (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Christ and his self-denial, that he did not seek his own honour, did not strive or cry, Isa 42:2. And it is an example to us, not to seek our own glory, Pro 25:27. He must not proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to do good to all, to as many as came; but he would do it with as little noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's publishing it, and blazing it abroad, I know not; the concealment of the good characters and good works of good men better become them than their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into desert places, to a mountain (Mar 3:13), to the sea-side, Mar 4:1. This shows how expedient it was for us, that Christ should go away, and send the Comforter, for his bodily presence could be but in one place at a time; and those that came to him from every quarter, could not get near him; but by his spiritual presence he is with his people wherever they are, and comes to them to every quarter.

Verse 1

1:1 Mark opens with an introduction. This Gospel is about Jesus. With every account in Mark, one should ask, “What is Mark teaching about Jesus in this passage?” • Good News, a frequent term in Mark (see 1:14-15; 8:35; 10:29; 13:10; 14:9), is frequently translated gospel. See study note on Mark 1:15. • The Hebrew word mashiakh (Messiah) is equivalent to the Greek term christos (Christ). Both words mean “anointed.” In the Old Testament, priests (Exod 28:41; Lev 16:32; 21:10), kings (2 Sam 1:14, 16; 19:21; Ps 2), and prophets (1 Kgs 19:16) were anointed with oil to indicate the Lord’s presence, blessing, and authority for the tasks to which God called them. As time went on, Israelites increasingly looked forward to the coming of the Messiah, “the Anointed One,” a descendant of David who would be Israel’s king. The first-century political connotations of this title were such that Jesus avoided openly declaring that he was the Messiah (see Mark 3:11-12; 8:27-30; 14:61-63; 15:2, 26; John 4:25-26). • the Son of God: This title emphasizes Jesus’ unique relationship with God the Father (Mark 1:11; 9:7; 12:4-6; 14:61-62).

Verse 2

1:2-8 This account is not primarily about John the Baptist, the messenger, but about the one he announces as “Jesus the Messiah, the Son of God” (1:1).

1:2-3 Mark includes Old Testament prophecies to support his account of the Good News about Jesus Christ. John the Baptist’s role as the prophetic messenger reveals that Jesus is the promised Lord—Christ, the Son of God. • Isaiah: Mark follows the Jewish practice of mentioning only the most prominent of the sources that make up the quotation (Mal 3:1; Isa 40:3).

Verse 3

1:3 John the Baptist was the voice shouting in the wilderness for people to prepare the way for the Lord’s coming. In Isaiah, this prophecy refers to the coming of the Lord, the God of Israel. Here it refers to the Lord Jesus (see 12:35-37). The early church called itself “the Way,” probably in reference to this promise (see Acts 9:2; 19:9, 23; 22:4; 24:14, 22; cp. Acts 2:28; 18:25-26; Rom 2:20; 2 Pet 2:2, 21).

Verse 4

1:4 John’s mission as the Lord’s messenger was to prepare people for the Messiah’s coming (see Luke 1:76-77) by instructing them to confess their sins, turn to God for forgiveness, and be baptized. Those who did this were prepared to receive Jesus’ message (see Luke 7:29-30). • That John was in the wilderness, probably the desert area around the Jordan River north of the Dead Sea, shows that he was the “voice” of whom Isaiah had spoken (Mark 1:3). • be baptized: The exact origin of John’s baptism is unclear. The Qumran community had an initiatory “baptism” which was repeated regularly, but John’s baptism was once for all. Jewish proselyte baptism has also been seen as a possible source, but it is more likely that such baptisms were not practiced until after John’s ministry.

Verse 5

1:5 All of Judea: John the Baptist created a lot of interest. It was generally believed that there had been no prophet for over 400 years, so prophets were associated with Israel’s past and with the future reign of the Messiah. John preached repentance like the ancient prophets, and he dressed like the great prophet Elijah (1:6), who was predicted to return in the last days (Mal 4:5).

Verse 6

1:6 camel hair . . . leather belt: Cp. Elijah (2 Kgs 1:8). • For food John ate what was available in the wilderness; locusts were allowed as food (cp. Lev 11:20-24).

Verse 7

1:7 Someone is coming: John knew that he was preparing for the Messiah’s coming, but he did not yet know that Jesus was he (cp. Luke 7:18-23).

Verse 8

1:8 John’s baptism prepared people for God’s Kingdom by calling them to repentance. The baptism of Jesus brought the gift of the Holy Spirit, through whom sinful people become God’s children (Rom 8:15-16; 1 Cor 12:13; Gal 4:6).

Verse 9

1:9 Jesus’ home at this time was in Nazareth, a small town in lower Galilee (Matt 2:19-23; Luke 2:39). Jesus soon left Nazareth for Capernaum, a city on the Sea of Galilee (Matt 4:13). • John baptized him: Jesus’ reason for receiving the baptism of repentance is explained in Matt 3:14-15.

Verse 10

1:10 The expression the heavens splitting apart indicates Jesus’ unique access to God the Father; in 15:38, the same verb includes believers in that access through Jesus’ death. • All four Gospels refer to the Spirit descending on him like a dove. The Spirit, who was involved in the first creation, acted with Jesus in bringing the new creation (Gen 1:2; Rom 8:15-17; 1 Cor 6:11; Eph 1:13-14; 2 Thes 2:13).

Verse 11

1:11 You are my dearly loved Son: By age twelve, Jesus was aware of his unique relationship with God the Father (Luke 2:49).

Verse 12

1:12-13 The Spirit then compelled Jesus (cp. Matt 4:1; Luke 4:1): Jesus was victorious over Satan and temptation from the beginning of his ministry; the later exorcisms (Mark 1:21-34; 3:11-12; 5:1-20; 9:14-27) are an outworking of that victory (see 3:27). • Jesus was tempted in the wilderness of Judea. Satan and wild animals (Isa 13:19-22; Ezek 34:25) give the wilderness an evil aura. The wild animals included dogs, wolves, leopards, jackals, and bears. • The period of forty days recalls Israel’s forty years of testing in the wilderness. Israel failed, but Jesus was victorious—he was tempted without sinning (Heb 2:18; 4:15; cp. Jas 1:3, 12; 1 Pet 1:7; Rev 2:10).

Verse 14

1:14-15 This summary introduces 1:14–3:6. Such summaries (see also 3:7-12; 6:6) help hearers understand what follows; most of Mark’s original audience would have heard the Gospel read aloud.

1:14 Jesus’ ministry is described as beginning after John was arrested. There was some overlap (John 3:22-24; 4:1-2), but most of Jesus’ ministry occurred after John’s. John also belongs primarily to the old order (Matt 11:7-14), while Jesus belongs primarily to the new. Both men fulfilled God’s plan through being arrested and executed (Mark 6:14-29; 9:31; 10:33). Jesus began preaching in Galilee at this time, but John 2:13–4:43 suggests that Jesus had had an earlier ministry in Judea.

Verse 15

1:15 Jesus’ preaching is summarized by his announcement that the Kingdom of God had come, and that people needed to repent and believe the Good News about the Messiah (1:1). • The Kingdom of God is not tied to a territory; it dynamically began in Jesus’ person and extended to his followers. • In response to the arrival of God’s Kingdom, people are called to repent (to turn from sin and yield to God) and to have faith in God’s Good News. In Jesus’ time, the Good News was the arrival of God’s reign through the Messiah. For Mark’s later audience, it was the news of Jesus’ death, resurrection, ascension, and promised return (15:1–16:8). All people, Jews and Gentiles alike, need God’s forgiveness through repentance and faith in Jesus.

Verse 16

1:16-20 The call of the two pairs of brothers—Simon and Andrew, James and John—followed an earlier encounter with Jesus (John 1:35-42).

Verse 17

1:17 Mark uses Jesus’ invitation—Come, follow me (1:20; 8:34)—and the expression “to follow him” (1:18; 2:14-15; 3:7; 5:24) to indicate what it means to be a Christian (see “Following Jesus” Theme Note).

Verse 19

1:19-20 Zebedee’s sons . . . leaving their father: Jesus later taught that this is the kind of thing that his followers will do (8:34-35; Matt 10:37-39).

Verse 21

1:21-28 Jesus’ exorcisms reveal Jesus’ identity and his power over Satan (see study notes on Mark 1:12-13 and 3:27; see also 1:34, 39; 3:11-12, 22; 5:1-20; 6:13; 7:24-30; 9:14-29).

1:21 Mark introduces his first account of an exorcism with Jesus and his companions going into the synagogue in Capernaum. Jesus’ teaching in the synagogue suggests that he already had a reputation as a teacher and was therefore invited to speak (cp. Acts 13:15).

Verse 22

1:22 The teachers of religious law were professional scribes—scholars who taught, copied, and interpreted Jewish law for the people. They were primarily associated with the Pharisees. The scribes’ authority was derived from quoting other scribes (cp. Matt 5:21-48). Jesus’ teaching caused amazement because he spoke and acted with real authority (see Mark 1:27; 5:20; 6:2; 7:37; 10:24-32; 11:18; 15:5).

Verse 23

1:23-24 The demon spoke through the man who was possessed by an evil spirit (1:24). Demons frequently cause disease (9:17, 27; Matt 17:15) and self-destructive behavior (Mark 1:26; 5:2-5; 9:17-18, 20-22). Demons know who Jesus is (1:34); they consistently testify that he is the Holy One of God (see 3:11; 5:7). • In saying us, the evil spirit spoke on behalf of all demons. It recognized Jesus’ complete authority and understood that he had come to interfere with and destroy evil.

Verse 25

1:25 Jesus did not need to shout or utter magic words. He simply spoke with the authority of the Son of God (1:1), and the evil spirit obeyed. • Be quiet! Jesus commanded the evil spirit not to make him known. This is an instance of the “messianic secret,” an expression for passages in Mark in which Jesus commands demons or people not to reveal his identity (1:25, 34; 3:11-12; 8:30; 9:9).

Verse 26

1:26 The screams and convulsions caused by the evil (literally unclean; also in 1:27) spirit were its parting cries of defeat (5:13; 9:26; cp. 15:37).

Verse 27

1:27-28 The amazement caused by this exorcism quickly led to the spread of the news about Jesus. • What sort of new teaching is this? Jesus’ healings and exorcisms were understood holistically as being part of his teaching (1:21-22, 27; cp. 1:38-39; 3:14-15; 6:2, 5, 12-13, 30).

Verse 29

1:29-30 Simon (Peter) was married (see 1 Cor 9:5).

Verse 31

1:31 Jesus healed Simon’s mother-in-law instantaneously (see also 1:40-45; 2:1-12; 3:1-6; 5:25-34; 7:31-37; 8:22-26; 10:46-52).

Verse 32

1:32-34 These public healings took place after sunset following the Sabbath (1:21, 29), and there were many witnesses (see also 1:39; 3:10-11; 6:5, 53-56).

Verse 33

1:33 Jesus’ popularity among the crowds was growing (also in 1:37, 39, 45), as contrasted with the growing rejection by the leaders (2:1–3:6).

Verse 34

1:34 the demons knew who he was: See 1:23-25.

Verse 35

1:35 Despite Jesus’ busy ministry, he sought time to pray (6:46; 14:32-39). Mark emphasizes the importance of prayer in Jesus’ life (cp. Luke 3:21; 6:12; 9:18, 28-29; 11:1-4; 18:1; 22:32).

Verse 38

1:38-39 Prayer (1:35) equipped Jesus to preach, teach, heal, and cast out demons. • Jesus’ mission in Galilee centered on preaching in the synagogues, where he took the opportunity to speak (1:21; Luke 4:16-30). Paul later used this same opportunity (Acts 13:5, 14-15; 14:1; 16:13; 17:1). • Jesus counted on Jewish hospitality when he traveled (cp. Mark 6:10; Gen 18:1-8; 19:1-8; Luke 10:7; Heb 13:2; 3 Jn 1:5-8). • The region of Galilee was roughly forty miles north to south and twenty-five miles east to west (sixty-five by forty kilometers). In Jesus’ day, Galilee was ruled by Herod Antipas.

Verse 40

1:40 Leprosy refers to a number of skin diseases (or even mildew in a building). An infected person was considered unclean and was ostracized from family and society (Lev 13:45-46; Num 12:9-12; 2 Chr 26:16-21; Luke 17:12).

Verse 41

1:41 Jesus’ willingness to touch a ceremonially unclean leper reflects the new order of the Kingdom of God (1:15; 5:25-34; Luke 7:36-50; see Matt 10:8; 11:5).

Verse 43

1:43-45 Jesus told the man to go to the priest to certify his healing and to make the appropriate sacrificial offering. This would be the public testimony of his healing. • Despite Jesus’ stern warning, . . . the man went and spread the word, so that Jesus was not able to go into town but had to preach in more secluded places. Jesus’ fame could not be confined as people from everywhere came to see him (3:7-8).