Down to Earth But Heavenly Minded

What does Mark Chapter 1 mean?

The book of Mark is attributed to John Mark, the cousin of Barnabas (Colossians 4:10), who deserted Paul and Barnabas on their first missionary trip (Acts 13:13). Mark was quickly reconciled with Barnabas (Acts 15:37–39) and eventually renewed his friendship with Paul (2 Timothy 4:11). Scholars suggest Mark may have been the young man who ran away naked from Jesus’ arrest (Mark 14:51–52), and if so, it would mean he actually knew Jesus. The book of Mark is one of the four Gospels which tell the story of Jesus’ ministry on earth. It’s believed Mark wrote his Gospel based on Peter’s witness.

Mark’s writing style is one of action, not heavy theology or quiet, scholarly contemplation. He skips Jesus’ early life and opens with John the Baptist’s ministry and Jesus’ baptism. These two events stand as a transition from the era of the Old Testament prophets to the time of Jesus—a transition Jewish leaders found difficult to make. The remainder of the first chapter covers important events such as the temptation of Christ, the calling of the first disciples, and Jesus’ earliest ministry in His home territory of Galilee. Woven into the action are various themes and struggles Jesus must face throughout His time on earth.

Like us, Jesus’ first audience focused on what He could do instead of Who He was and why He had come. Where Jesus wanted to use His authority to teach, people instead looked to the signs of His authority—His miracles. Where He wanted to prove He was the Messiah through His fulfillment of Old Testament prophecies, His identity was instead publicly announced by demons. And although Jesus wished to explain His position in the legitimacy of the synagogue, His popularity quickly drove Him to the wilderness.

Mark chapter 1 illustrates that, despite Jesus’ God-given authority and His temptation-tested righteousness, we too often would rather use Him to make our lives comfortable than listen and follow His words. We should not be quick to trek to the wilderness in hopes that Jesus will heal us, but neglect to obey Him in the comfort of our own homes. God has always used miracles to authenticate His servants so that people would listen to their message. Miracles are a tool, not the message.

Even so, Jesus’ willingness to perform miracles and the way He performed miracles shows His love for us. He touched a woman (Peter’s mother-in-law) and a man with leprosy—both unheard of for a man who claimed to preach the Word of God. As much as God wants us to follow Him, He also cares about us right here and right now. When it comes to healing, we should have the attitude of the leper who was convinced Jesus could heal him, but would only do so if it was according to Jesus’ plan. True healing—spiritual restoration with God—comes from the gospel Jesus came to preach, through trusting His sacrifice on the cross to cover over our sins.

Chapter Context
The first chapter of the Gospel of Mark sets the tone for the rest of the story. Mark’s writing is concise, action-packed, and short on details. Within a few verses, Mark establishes the transition from the wilderness ministry of John the Baptist to the healing and preaching of Jesus Christ. This first chapter includes the calling of Jesus’ earliest disciples, His early miracles, and His early teaching. This establishes the pattern shown throughout the Gospel of Mark, where Jesus mingles His teaching with miraculous signs.

Verse by Verse

Verse 1. The beginning of the gospel of Jesus Christ, the Son of God.

Mark can be divided into seven sections—seven segments of Jesus’ ministry on earth. The first section (Mark 1:1–13) describes how God used His last Israel-era prophet, John the Baptist, to prepare His people. In this section, John “clears the way” for Jesus and the message of salvation, and shows how Jesus prepared for His ministry. The Messiah’s arrival had been promised since Genesis 3:15 and had now come. In Greek, the word translated “beginning,” arche, can also mean “origin.” In the next few verses, Mark talks about John the Baptist and his baptism of repentance, which is both the beginning of Mark’s account and the starting point of the story of the gospel, or “good news,” of Jesus and His message.

Jesus is both the Christ and the Son of God. Christos is the Greek translation of the Hebrew word Mashiyach. This Jewish term, from which we derive the term “Messiah,” means “anointed one.” By anointing Jesus, God chose or commissioned Him to save us from our sins and restore our relationship with God. As the “Son of God,” Jesus is both Messiah and divine. Jesus is the one who has come from the Father and is equal with the Father. He is God and man in one person, fully God and fully human. This was not a doctrine developed later in the history of the church. Rather, it is displayed in the first verse of Mark, most likely the earliest Gospel, based on the eyewitness of the apostle Peter given to Mark.

It is only as the Son of God that Jesus can also be the Christ—the Messiah—whose sacrifice takes away our sins.

Context Summary
Mark 1:1–13 rapidly introduces the ministry of Jesus, as introduced by John the Baptist. While other Gospels include many details, the Gospel of Mark briefly sets the stage for Jesus’ baptism by John. In a few short verses, we are told that John preached a message of repentance, that Jesus came to be baptized, and that Jesus spent forty days being tempted in the wilderness. The narrative quickly moves on to describe Jesus’ miraculous healings.

Verse 2. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face,who will prepare your way,

Although Mark was writing to Gentiles with little to no experience or interest in Judaism (Acts 15:22–29), he starts with John the Baptist who is considered the last of the Old Testament prophets. Many Gentiles had only heard of John’s baptism of repentance and not the baptism of the Holy Spirit (Acts 19:1–6). So Mark begins his Gospel by quoting Old Testament passages which anticipated John’s ministry. The phrase “before your face,” used in the ESV, simply means John preceded Jesus; the NASB translates this as “I SEND MY MESSENGER AHEAD OF YOU.”

John the Baptist’s ministry prepares the way for Jesus’ message in two ways. First, he reminds people of their sins. Second, he transitions their thinking from national salvation towards an individual salvation. The Old Testament prophets often spoke of the sins of the nation as a whole, and even godly prophets took on the guilt of the people they admonished (Isaiah 6:5). John speaks to individuals, encouraging them to acknowledge their personal sins and ask God for forgiveness.

The exact words quoted in Mark 1:2 are taken from Exodus 23:20 and Malachi 3:1, not Isaiah. Some later Latin manuscripts state “in the prophets” instead of “Isaiah the prophet.” These manuscripts, however, are late and appear motivated to remove the concern in this passage of Mark referring to Isaiah when he clearly includes multiple prophets in his quotation. The words cited in Mark 1:3 are taken verbatim from Isaiah, and are the subject of the reference beginning this verse.

God rarely springs significant spiritual truths on us without any preparation. The Old Testament describes centuries of God warning His people not to sin, and dozens of prophecies calling the Israelites to look for the Messiah’s coming. Similarly, He will often send messengers to us, preparing our hearts for His truth. Our responsibility is to listen and take God’s warning.

Verse 3. the voice of one crying in the wilderness:‘Prepare the way of the Lord,make his paths straight,’”

Mark 1:2 describes this short section as a quote from Isaiah the prophet. Although the first half was actually from Malachi, Mark 1:3 is cited directly from Isaiah 40:3. This particular statement, from Mark, is the best-known portion of his quotation and is the main argument tying John the Baptist to the messenger prophesied in the Old Testament. This is why Mark refers to this as a comment from Isaiah.

The root word translated “cry,” boao, can mean a shout of joy or pain, a call for help, or just the words of a strong voice, all of which may apply here. Unlike Jesus, John voluntarily taught in the wilderness around the Jordan River, away from the established synagogues and the overly strict Jewish leaders.

The passage from Isaiah quoted here is a promise of comfort for God’s people. Isaiah 40:2 says “Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD‘s hand double for all her sins.” It’s a promise that Israel’s relationship with God will be restored and their sins forgiven. Isaiah 40:3–4 goes on to say the “voice” in the wilderness will “make straight in the desert a highway for our God.” This same prophetic passages promises that valleys and hills will be evened out so that God and His people can more easily be together.

John literally embodies Isaiah 40:1–4 in that he is the voice (a prophet), crying out (preaching), in the wilderness (the countryside of Judea), laying the groundwork for Jesus’ coming ministry. This is the same wilderness where Jesus would be tempted for forty days in preparation for His own public ministry (Mark 1:12–13). John’s message to the people to turn away from their sins is the spiritual truth behind the geographic metaphor. His call to repentance spiritually prepared the Jews for the coming Messiah. In the same way, by rejecting our sins and seeking God’s forgiveness, we smooth the way for our hearts to receive God and the forgiveness we so desperately need.

Verse 4. John 1:6–8 describes John the Baptist as the witness to the Light, which is Jesus. Luke 1:5–25 goes into greater detail about John’s birth to an elderly priest and his formerly barren wife. Mark simply says, “John appeared.” He introduces John as an adult already performing his public ministry—calling people to repent of their sins and baptizing those who did.

Baptism did not originate with John. According to Jewish sources, a stepped bath, called a mikveh, was ordained by the Midrash to purify people before entering the Temple, to cleanse the bride and groom before marriage, and for women after birth (Leviticus 12:1–5) or after menstruation (Leviticus 15:19–30). Its most revered use, however, was for Jewish converts. The mikveh needed to be filled (or mixed) with God-given water, as from rain, a river, or a melted glacier. Although the Jews currently have no temple to enter, the mikveh is still used for the latter purposes. In Jesus’ time, it’s believed it was also used to convert from one Jewish sect (Essene, Pharisee, etc.) to another.

“John’s baptism,” then, is a purification rite for those who agreed with his call to repent for the forgiveness of their sins. Rather than asking people to offer a sacrifice in the temple in Jerusalem, John offers a radical alternative for his era: simply repenting and being baptized. This message of repentance would be continued and furthered by Jesus.

Verse 5. And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins.

When the people hear John’s call to repent for the forgiveness of sins, and to become ceremonially clean by baptism in the Jordan River, they respond in droves. Despite being in the “wilderness,” Mark notes that “all the country of Judea and all Jerusalem” came to John. This figure of speech doesn’t mean literally every single person from Judea and Jerusalem came to be baptized; it just means that people from every area came—all areas were represented. Hundreds and perhaps even several thousand people were baptized by John in the late AD 20s.

This is not the first time Jews had repented of their sins en masse. In Judges 10, God allows the Philistines and Ammonites to terrorize the Israelites because of the Israelites’ idolatry. In Judges 10:10, the Israelites cry out, “We have sinned against you, because we have forsaken our God and have served the Baals.” God instructs them to get rid of their idols. They do, and God allows Jephthah to rescue them (Judges 11:32–33). In 1 Samuel 7:1–14, Samuel orders the Israelites to get rid of their idols, and God rescues them from the Philistines again.

At the time of John the Baptist, the Jewish nation is occupied by the Romans and the people are looking for the Messiah to deliver them. As John’s call for repentance winds down, Jesus the Messiah comes—not merely to deliver them from the Romans, but from their sin-induced separation from God.

Like the prophets of the Old Testament, John is not universally received. The sheer number of people who come to hear him teach attracts the attention of the Jewish leaders in Jerusalem (Matthew 3:7; John 1:19–28). This publicity eventually results in his death when he speaks out against Herod’s incestuous marriage, and Herod’s wife schemes to have John beheaded (Mark 6:14–29). Acknowledging that our own sins are wrong and working to turn away from them sounds like a reasonable thing to do, even to those who do not believe. But faithfully following God serves as a witness to reveal the sinfulness of others (Hebrews 11:7). That is not welcomed by a world that lives in rebellion to God.

Verse 6. Now John was clothed with camel ‘s hair and wore a leather belt around his waist and ate locusts and wild honey.

Since John lives in the wilderness, he needs appropriate clothing. Woven camel hair is expensive, but good protection against cold, heat, and rain. His belt or “girdle” controls his flowing robes and serves as a purse as well. The rough clothing is in strong contrast with the priestly garments and fine linens of the wealthy Jewish council and the robes of the Roman royalty (Matthew 11:8). Instead, John resembles the Jewish prophets, especially Elijah (2 Kings 1:8).

In the Gospels, the poor regularly eat bread, fish (Mark 6:38), and grains (Mark 2:23). John the Baptist’s diet of honey and locusts illustrates his absolute dependence on the land and on God for his provision. He doesn’t farm, raise sheep, or even fish. He lives on what is at hand. Jesus later uses John’s lifestyle to point out the hypocrisy of those who claim that John’s and Jesus’ power come from demonic forces. Jesus eats and drinks wine with tax-collectors and sinners; John eats locusts and honey; both are accused of having a demon (Matthew 11:7–19).

John’s clothing and food shows his dependence on God to care for his needs as he does God’s work (Matthew 6:25–33). John wears basic, sturdy clothes and lives off the land not because he is pious, but because that’s what the ministry requires of him. The food John eats and the clothes he wears are a result of his inner righteousness (Matthew 11:11); they don’t cause him to be righteous (Mark 7:20–23).

Verse 7. And he preached, saying, “After me comes he who is mightier than I, the strap of whose sandals I am not worthy to stoop down and untie.

John the Baptist completely understands his role as prophet. He is not the Messiah, the savior promised to rescue the Jewish people, rather he is the one God has commissioned to prepare the way for the Messiah. John’s camel-hair clothing and diet of honey and locusts reflect his humble approach to the task God has given him.

John’s humility continues in claiming he is not worthy to stoop down and untie Jesus’ sandals. When a visitor arrived at a Jewish home, the host would prepare a basin of water for the traveler to wash his feet. If the visitor was particularly important, he would remove his own sandals and a servant would wash his feet. It was assumed that the visitor was already ceremonially clean, and only needed to rinse the dust off. But not even a slave was forced to remove another persons’ sandals. And yet, John the Baptist claims he is not worthy enough to even untie Jesus’ sandals. He might mean he is not worthy to even prepare to wash Jesus’ feet. Imagine John’s shock when Jesus asks John to baptize him (Matthew 3:13–15)!

That Jesus washes His disciples’ feet at the Last Supper shows what value He places on humility and servanthood (John 13:1-11).

John offers several contrasts between his role and that of the Messiah. He is a servant, while the Messiah is the master. He lacks power, while the Messiah has much power. His message and baptism of repentance is only a small taste of the baptism of the Holy Spirit Jesus would offer. John lifts the Messiah up as the one to worship and lowers himself as a humble servant of the Lord. Jesus, in return, lifts John up as the greatest born of women (Matthew 11:11).

Verse 8. I have baptized you with water, but he will baptize you with the Holy Spirit.”

Being baptized with water is no small thing. The mikveh is a ceremonial stepped bath, still used by devout Jews for ceremonial cleansing. This is performed before a marriage, after birth or menstruation, or for converts who wish to wash away their old lives and beliefs and follow Judaism. John’s baptism is one of “repentance.” He encourages the people to ask God to forgive their sins and change their way of thinking. They should seek to fight against the sinful lifestyle they’d grown used to. By being baptized by John in the Jordan River, the people agree with his message and promise to turn away from their sins.

John’s message is counter-cultural on two sides. The Pharisees and Scribes—the local religious leaders—place heavy legalistic burdens on the people. By comparison, John’s simple call to repent seems almost too easy. On the other hand, John convicts the people to reject the decadent lifestyle of their political masters: the Romans.

John’s message also promises that the Messiah, the Jewish savior, offers a far more powerful baptism: that of the Holy Spirit. The “baptism of the Holy Spirit” is the moment when a person trusts Jesus to forgive their sins and make them right with God. In an instant the Holy Spirit comes into the new believer to provide insight into the Christian life (John 16:13), gifts to help other believers (1 Corinthians 12), and a change in our beliefs and actions so we can serve God and others better (Galatians 5:22–23).

The church has spent centuries debating when this baptism first happened. The first possibility is that John refers to the incident at Pentecost when “there came from heaven a sound like a might rushing wind” and Jesus’ followers were filled with the Holy Spirit (Acts 2). The second possibility is that we are baptized with the Holy Spirit at the point of salvation (1 Corinthians 12:12–13). Third, some view baptism with the Holy Spirit as an independent event which believers experience after salvation—a personal “Pentecost” experience after the point of salvation. Still others suggest a future baptism of the Holy Spirit connected with Christ’s return (Isaiah 44:3; Joel 2:28–32).

Both the first and second interpretations are biblically supported. The baptism of the Holy Spirit first took place on the Day of Pentecost for those who were already following Christ (Acts 2:1–4). In the modern church, all believers receive this “baptism” when they come to faith in Christ (1 Corinthians 12:12–13). The only apparent exception to this is the partial dispensation of the Holy Spirit, given by Jesus to the disciples in John 20:22.

Verse 9. In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

This verse transitions the focus of the narrative from John the Baptist to Jesus, and in Mark’s typical fashion, it is done with no fanfare and little background. There is no mention of Jesus’ birth, the Old Testament prophecies which His birth fulfilled, or even the timeframe, although this took place in the late 20s or early 30s AD. Jesus was born in Bethlehem (Luke 2:1–20), but was primarily raised in Nazareth of Galilee (Matthew 2:19–23). Matthew 3:13–17 and John 1:29–34 give more detail about Jesus’ baptism by John.

Baptism, even in John’s era, has been a sign that you believe and follow the words of the baptizer. John is very reluctant to baptize Jesus. John wishes to publicly follow Jesus and doesn’t understand how he could baptize someone whose sandal he was not worthy to untie (Mark 1:7). But in being baptized by John, Jesus validates John’s message of repentance and forgiveness. Where in Mark 1:5 people from all over the region confess and repent, here Jesus affirms their actions. Eventually, He will go further, taking on their sins at the cross so they can be fully forgiven and their relationship with God restored.

It is here that Jesus sets the precedence for our baptism. Although baptism is not necessary for salvation, it is a public statement that we repent of our sins and seek God’s forgiveness. But Christian baptism goes beyond what John offered—it is an illustration of the baptism of the Holy Spirit and, therefore, a critical part of the instructions Jesus gave the disciples as they spread the gospel (Matthew 28:19–20). While John’s baptism acknowledged our need for forgiveness, Christian baptism acknowledges that we are forgiven!

Verse 10. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove.

John’s baptism follows the rules of the Jewish mikveh—full immersion in natural water—which is still performed for women after childbirth or menstruation and for converts to Judaism. When Jesus arises from the water, John sees “the heavens” tear open. The Greek root word used here, ouranos, can mean the sky, outer space, or the place where God dwells. Since the Holy Spirit descended, it was likely both the sky and the place where God dwells. It’s interesting to note that the heavens tore open. The Greek word used in this verse comes from the term schizo, and means “to cleave or rend.” Its matching prophecy is in Isaiah 64:1: “Oh that you would rend the heavens and come down…” The root word schizo is also used at the crucifixion of Christ when “the veil of the temple was torn in two from top to bottom” (Mark 15:38). The violent, passionate action gives us a glimpse of how much God longs to be with us.

The Spirit descending “like a dove” has been a phrase of much controversy. Many film depictions of this event use a literal dove coming down to Jesus. However, this is not specifically stated. In some physical manner (Luke 3:22), the Spirit came down upon Jesus in a way somehow similar to a bird. In this way, He was “anointed” for His public ministry directly by God.

The phrase “immediately he saw…” has caused Bible scholars confusion. The NASB capitalizes the word “He,” inferring that it was Jesus who saw the heavens open. The Amplified Bible says, “he (John) saw the heavens torn open, and the Spirit like a dove descending on Him (Jesus).” John, himself, clears things up in John 1:32 when he later reports, “I saw the Spirit descend from heaven like a dove.”

This passage is one of the few which mentions all members of the Trinity. God the Father speaks (Mark 1:11), Jesus is physically present, and the Spirit comes upon Him. All three persons of the Trinity are working independently at the same time, yet in perfect harmony. Each person of the Trinity is divine and yet in perfect community with one another.

Verse 11. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.”

The voice from heaven is clearly God the Father, and this is not the only time that God calls down from heaven to declare that Jesus is His beloved (agapetos) Son. This will occur again at the Transfiguration, when Jesus is glorified and Peter, James, and John begin to see Him as He really is (Matthew 17:5).

The Bible recounts God’s voice coming from the heavens in several other events. In Genesis 21:17, He comforts Hagar after Sarah banishes her. In John 12:28, God reaffirms that Jesus’ sacrifice will glorify Him. On Sinai, God spent forty days talking to Moses and giving him the law by which the Israelites were to live (Nehemiah 9:13). Because we have the completed Scriptures, God does not primarily speak to us audibly, but He does use the Bible, circumstances, and the words of other Christians to comfort, encourage, and train us.

Islam, in particular, has a difficult time accepting this verse. Islam teaches strict monotheism, and the concept of God having a “Son” worthy of worship sounds like polytheism. In later passages, Jesus will go on to teach that “The Lord our God, the Lord is one” (Mark 12:29) and that He “and the Father are one” (John 10:30). The concept of the Trinity—three persons but one God—is not easy to understand, but it is clearly taught in the Bible.

Verse 12. The Spirit immediately drove him out into the wilderness.

Verses 12 and 13 offer an abbreviated version of the temptation of Jesus. Interestingly, the Holy Spirit is the motivator who directs Jesus away from people into a time of isolation. The word translated “drove” here is the Greek ekballei, and means a compelling, aggressive pressure. Matthew 4:1 uses the much more sedate “led.”

Many Christians believe that if they obey God and act fairly decently to others, they will be blessed, and God will protect them from hardships. In general, this was the promise to the nation of Israel (Deuteronomy 28). But this does not apply to those of us who live after the time of Jesus—and it certainly doesn’t apply to Jesus here! After Jesus is baptized, the Holy Spirit descends on Him, and God announces His approval for everyone to hear. But “immediately,” that same Spirit drives Jesus into a forty-day period of fasting and temptation in the wilderness.

It’s entirely possible for us to diligently follow God and yet be “driven” by the Holy Spirit into a hard circumstance. It could be illness, persecution, or trials that test our faith in God. Romans 8:28 says, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” God doesn’t promise us an easy life, and He doesn’t promise that we will receive our blessing on earth. He promises that His plan for our lives will work for “good,” which includes spiritual maturity, the spread of the good news about Jesus, and a closer relationship with Him. If we allow the Holy Spirit to work in our hearts, we will learn to value what God values, and see how He can make good out of any situation we go through. And we will “consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Romans 8:18).

Verse 13. And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were ministering to him.

The Temptation of Jesus is recorded much more thoroughly in Matthew 4:1–11 and Luke 4:1–13. Jesus spent the forty days following His baptism alone in the desert wilderness. This time of solitude included temptation and dangers from wild animals, but also the blessings of angels “ministering” to Him or serving Him.

Satan tempts Jesus in three circumstances. The first temptation is to cut short the time of discipline the Holy Spirit had given Him. Jesus is enticed to cater to His physical needs after forty days of fasting. Jesus chooses instead to rely on God’s Word.

Second, Satan tempts Jesus to abuse His power. Jesus responds by pointing out that it is sin to test God.

Finally, Satan tries to bargain with Jesus, offering Him authority over sinful man if He will worship Satan. Satan’s interaction with the human race is an attempt to gain the attention and worship he thinks he deserves; he is more than willing to forgo our considerations to get God’s. But Jesus knows that salvation is found only in God and His plan for Jesus’ sacrifice. Had Christ accepted that offer, humanity might have shed the earthly influence of Satan, but would also have lost access to a Savior. “Rescuing” us from Satan’s influence would condemn us for eternity. Not to mention, we are to worship God alone.

This is one of only five times Mark directly mentions angels (Mark 8:38; 12:25; 13:27, 32). Here they minister on earth, but elsewhere in Mark, angels come from heaven to earth or are already in heaven. Mark describes angels as being closely associated with God the Father. In associating angels here with Jesus, Mark is again showing Jesus is more than a prophet, but rather is served by angels just like God the Father. Only the Messiah, the Son of God, would be served by angels in this way.

Verse 14. Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God,

Following a cursory mention of Jesus’ baptism (Mark 1:10–11) and temptation (Mark 1:12–13), the second of seven sections in Mark introduces Jesus’ ministry and the call of the disciples (Mark 1:14–20). God interacts with people in different ways depending on the era. In the time of Israel in the Old Testament, He communicated through prophets, and John the Baptist was the finale. John was arrested for challenging Herod the tetrarch’s marriage to his own sister-in-law. Though Herod was afraid of John because he was so popular, Herod’s wife demanded John be arrested, and arranged for his execution (Matthew 14:1–12). As John the Baptist’s arrest takes him out of the picture, Jesus starts His public ministry (Matthew 4:12–17). This is not out of any callousness, but because it is time for God to communicate with His people directly through His Son.

Galilee is a region on northern Israel, west of the Sea of Galilee, in the area once claimed by the tribes Zebulun and Naphtali of the Northern Kingdom of Israel (Isaiah 9:1). Nazareth, where Jesus grew up (Matthew 2:22; 3:13), sits very near the center, while Capernaum is about forty miles northeast on the northwest coast of the Sea. Jesus starts His ministry of teaching the gospel of God near His home, not in the social/religious center of Jerusalem. “Gospel,” from the Greek euaggelion, means “glad tidings,” specifically about the salvation that Jesus offers. While John’s message reminded the people that they needed forgiveness, Jesus’ message shows them how to receive that forgiveness.

Context Summary
Mark 1:14–20 describes Jesus’ call of the first disciples. First, Jesus approaches Simon—later named Peter—and Andrew, and then speaks to James and John. Both pairs of men choose to leave their fishing businesses behind, in order to follow Jesus. As the following passage shows, this means abandoning everything, as Jesus’ ministry will take Him away from this region. Other Gospels give additional details on these encounters (Matthew 4:18–22; Luke 5:1–11; John 1:35–42).

Verse 15. and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

Mark’s first direct quote of Jesus is the announcement that God’s kingdom has arrived. The gospel message includes a sense of urgency, especially with Jesus live and in-person among those He taught. They are no longer to look forward to a future fulfillment of the Messianic prophecies; Jesus is now on the scene fulfilling God’s words among God’s people (Galatians 4:4). Scholars number hundreds of prophecies in the Old Testament about the coming of Israel’s savior. Despite this, the Jews had a very inaccurate idea of what the Kingdom of God was and what the Messiah would do for them. They believed the Messiah would lead them into political independence, civil peace, and personal prosperity. Instead of a military champion, Jesus came as meek as a lamb (John 1:29), not to remove the barrier between the Jews and prosperity, but to remove the barrier between all of humanity and God Himself.

John the Baptist’s message was to repent and believe that salvation was coming. Jesus’ message is to repent and believe in the salvation that is now here. To repent, from the Greek metanoeo, is to change one’s mind and agree that one’s sins are abhorrent. It is not only remorse for sin but also a changed attitude that chooses to live for God. To believe, from the Greek pisteuo, means to be fully convinced. To “believe” and to “repent” go hand in hand. It is impossible to fully believe in Jesus’ message of salvation and not turn away from our sins (1 John 3:4–6). Christians will never be perfect on this earth, but our inclination to live a sinful life changes into a desire to live for God.

Verse 16. Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen.

Mark 1:16–20 records the calling of the disciples, but it’s unclear exactly when this happened. Like other ancient writings, the Gospels are not as chronological as modern readers would prefer. The events related in Mark 1:16–20 occur later in the book of Luke. By comparison, Luke describes this event after the details Mark offers in Mark 1:35–39. That being said, most of the specific events in Jesus’ years of ministry don’t need to be placed in precise chronological order.

Simon and Andrew were originally from Bethsaida, on the far north end of the Sea of Galilee where the river fills the lake, but they now live in Capernaum, farther west. The details of the encounter, that Jesus meets them as they are casting a net, supports the idea that Mark received the information for his gospel directly from Peter—”Peter” is the name that Jesus gives Simon (John 1:42).

This is not the first time the two brothers had met Jesus. John 1:35–41 says that while John the Baptist was still alive, Andrew witnessed him declaring that Jesus, who was walking by, was “the Lamb of God.” Andrew and another friend followed Jesus and spent the day with Him. Andrew later found Simon Peter and told him, “We have found the Messiah” (John 1:41).

This account shows us one of the characteristics of God which is clear both in the Bible and in His dealings with us. He rarely asks us to do something out of the blue. Instead, God spends time preparing us for what is coming. It is our responsibility to take advantage of that preparation. In the case of Andrew and Simon Peter, Andrew was a disciple of John the Baptist. Then both he and Simon Peter meet Jesus. Sometime after this, after John the Baptist has been imprisoned, Jesus approaches the brothers.

The preparation has just begun, however. Andrew and Simon Peter were competent enough to own their own business, but they were fishermen. They were likely from a working-class family and did not enjoy a high degree of wealth or education. And yet Peter would become one of the most important figures in the establishment of the new church. After Jesus’ ascension, Peter and his fellow fisherman, John, would meet the Jewish council to defend their faith in Jesus. The council was amazed that such “uneducated, common men” could speak so eloquently (Acts 4:1–22). The combination of the three years spent with Jesus and the presence of the Holy Spirit in their hearts turned uneducated fishermen into potent communicators.

Simon Peter went on to write the New Testament epistles of 1 and 2 Peter, and would inspire the very words recorded here in the Gospel of Mark. John went on to write five books of the New Testament: The Gospel of John; 1, 2, and 3 John; and Revelation. The James mentioned here will be the first of the disciples to be martyred (Acts 12:1–2). Little else is known of Andrew

Verse 17. And Jesus said to them, “Follow me, and I will make you become fishers of men.”

Luke 5:1–11 gives the full account of Jesus’ call of Andrew, Simon Peter, James, and John. Jesus is teaching on the shores of Gennesaret, south of Capernaum, when the crowd becomes overwhelming. Simon Peter and the others are washing their nets, and Jesus asks him if he can use his boat as kind of a stage. Jesus sits in the boat and teaches for a while, but then tells Simon to go out farther into the lake to fish. Peter explains that they’d gone out the night before and found nothing, but Jesus insists. When Simon Peter lets down his nets, the catch is so great it threatens to swamp both his and James and John’s boats. Simon Peter’s response is to instantly worship Jesus.

Mark, being a man of action, only records the call issued by Jesus. The call to “follow me” is also used with Levi (Matthew) in Mark 2:14, to a crowd in Mark 8:34, and to the rich young ruler in Mark 10:21. It’s also found in Matthew 11:28 when Jesus says, “Come to Me, all who labor and are heavy laden, and I will give you rest.” This is Jesus’ call to us, as well. Not all will answer the call of Christ, yet those who do experience changed lives, including Peter, Andrew, and Matthew, along with James and John (Mark 1:19–20), who would all serve as part of the twelve apostles.

The apostles, as “fishers of men,” grow to understand this. They fished with nets, which were dropped or thrown over the side of the boat. The net would collect a wide variety of creatures, not all of which were good for food. In a similar way, Jesus promises Andrew and Simon Peter that they would “catch” or reach many people with the good news of Jesus. Jesus expounds on this idea in the Parable of the Net (Matthew 13:47–50). The kingdom of heaven is like a net that catches many people, but some will not have a saving faith and will be rejected. Jesus calls Andrew and Simon Peter (and James and John) to sacrifice their lifestyle and their lives to change the world rather than run a business. In return, many, but not all, lives would be changed forever.

Verse 18. And immediately they left their nets and followed him.

Andrew and Simon Peter’s abandonment of their business seems abrupt, but the brothers had already met Jesus. Given Mark’s tendency to be brief, it’s unlikely the men literally dropped everything and walked away from it, in that instant. More than likely, they made immediate arrangements to leave their business in order to follow Christ. In other words, their “leaving” was initiated “immediately,” but the text does not require that it was completed “immediately.”

Andrew had been introduced through John the Baptist, and had brought Simon Peter to Jesus in return (John 1:35–42). This slight history, combined with the miraculous haul of fish that Jesus had just arranged (Luke 5:1–11), causes Andrew and Simon Peter to trust Jesus fully. In fact, Simon Peter has such reverence for Jesus that he tells Jesus to leave him because he is unworthy (Luke 5:8). But they both accept Jesus’ call. In return, Peter becomes well known as the leader of the disciples and they both remain among the faithful apostles in Acts 1:13 who experience the birth of the church and help lead its early followers.

Mark uses the word “immediately” (Greek eutheos) forty times in his account. Immediately after Jesus came out of the baptismal waters, the heavens open and the Holy Spirit descends (Mark 1:10). Immediately after Jesus spoke, a man is cleansed of leprosy (Mark 1:42). Immediately after Jesus healed a paralytic, he takes his mat and walks out the door (Mark 2:12).

Although Mark shows Jesus acting quickly and His miracles coming to fruition as soon as He speaks, not everything that happens in haste is good. Immediately upon hearing Jesus teach, the Pharisees conspired with the Herodians to destroy Jesus (Mark 3:6). A seed dropped on stony ground sprouts immediately because it has no soil in which to grow roots (Mark 4:5). Acting quickly to Jesus’ call is essential, but it’s also wise to have a discerning mind.

Verse 19. And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets.

Luke 5:1–11 explains that Jesus had borrowed Simon Peter’s boat as a stage, and then impelled him to go fishing. The catch was so big, Simon Peter had to call on his partners, James and John, to help. So, apparently, the two boats landed with their catch, and some time after sending the fish to be processed, the men mended their nets. It was then that Jesus approached James and John.

Like Peter and Andrew, they were brothers who had worked as fishermen for a living. They ran their own business, yet were working class individuals rather than wealthy royalty or educated religious leaders. But their hearts—especially John’s—were submitted to Jesus. This John, a different person from John the Baptist, describes himself in his Gospel as the disciple “whom Jesus loved” (John 13:23). The James mentioned here is a different person from the author of the book of James, who was also Jesus’ half-brother. This James, the brother of John, becomes one of the first Christian martyrs (Acts 12:2).

Their attitudes are in stark contrast to the stubborn, hard hearts of the religious leaders. Those who should have been most aware of the prophecies regarding Jesus and how He fulfilled them were the ones who opposed Him. Social status and extensive education mean nothing without a teachable spirit and a submissive heart (John 7:17).

Verse 20. And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.

James and John had gone fishing with Simon Peter the night before and come back without a bite. Then they’d seen the enormous catch that Jesus had arranged for them (Luke 5:1-7). Beyond the miracle of the huge amount of fish after a night of nothing, it’s interesting to note that Jesus provided the fishermen with the support to be able to leave (Andrew and Simon Peter their business, and James and John their father) so they could follow Jesus with limited earthly worries—at least in that moment. Jesus didn’t always do this. He told the rich young ruler to give away his riches as a discipline of putting Jesus first (Matthew 19:16–23), and he told another man not to wait until his father was dead to pursue discipleship (Matthew 8:21–22).

Again, Mark emphasizes Jesus “immediately” called James and John. These brothers left their father Zebedee in the boat with the hired servants and followed Jesus. Their bold faith stands out as an example to those today who likewise must often leave behind people and security to pursue Jesus and His calling on their lives.

In this verse, we are also left without answers in some areas. First, we are not told whether Zebedee supported his sons’ decision. Second, we are never told what happened with their family business. Did it survive or wither away? Was the family in financial trouble as a result? Their bold faith is shown as a risk with many unknowns. However, the full account of Mark’s Gospel reveals a decision that was worth the risk. These men experienced miracles no other person would see, hear teachings from the Son of God, and truly become “fishers of men” through the lives they changed after following Jesus during His years on earth.

Verse 21. And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching.

Mark 1:21 begins the third section of Mark, which outlines Jesus’ ministry in Galilee (Mark 1:21—6:29). Jesus and His four newly-picked disciples—Andrew, Simon Peter, James, and John—are in Capernaum, where Simon Peter lives. On the Sabbath, Jesus goes into the synagogue to teach.

The Greek term sunagoge means “bringing together, gathering,” and refers to the structure where such a gathering occurs. This center of teaching, in the Jewish faith, is called a “Synagogue.” Some Jewish scholars believe synagogues existed from the time of Moses, though they most likely started during the Babylonian captivity when the Israelites were scattered all over the region and the temple was destroyed. Jews met in synagogues on the sabbath and feast days, to pray and listen to both the reading of Scriptures and commentary on the text. It was in a synagogue that Jesus announced His ministry in His hometown of Nazareth (Luke 4:16–21) and where Paul often started preaching the gospel (Acts 9:20; 17:17). A later version of the synagogue in Capernaum still stands mostly intact.

As the temple held the Ark of the Covenant, every synagogue features an “ark,” or cabinet, containing the Torah. This is a set of hand-written scrolls of the Jewish Bible, corresponding to the Old Testament. It is still common practice for a non-priest / non-Levite to read from the Torah. After Jesus read, He would have sat down to teach.

Mark’s focus in this verse emphasizes several factors that frustrate critics of the Bible. He provides details regarding location, and the city of Capernaum was well known. The day, place, and Jesus’ actions are clear: He is teaching in the synagogue on a Saturday. There were many eyewitnesses, meaning Mark could not have easily fabricated this account. Doing so would have left too many ways to dismiss his story. The time, location, and witnesses could easily be investigated to verify whether the story was accurate. This makes it difficult to write off Mark’s account as fictional.

However, Mark appears to write based on someone’s eyewitness account—likely Peter who would have been in the room.

Context Summary
Mark 1:21–45 opens a longer section describing the healing and preaching ministry of Jesus Christ. In this segment, Jesus impresses onlookers with His mastery of the Scriptures. He also amazes people with His authoritative style. During this teaching, Jesus heals a man afflicted with demonic possession. The resulting publicity brings a massive crowd to the home of Simon Peter, where Jesus is staying. Jesus heals Peters’ mother-in-law of a fever, and cures a leper, before leaving the region to continue His ministry.

Verse 22. And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.

Mark does not actually mention Jesus’ miraculous incident with fish and nets (Luke 5:1–7). Even if he had, skeptical eyewitnesses could have assumed Jesus’ knowledge of where to fish was coincidental. This makes the upcoming verses the first time Mark records a bona fide miracle (Mark 1:23–28). Although Mark’s gospel focuses on the actions of Jesus, he begins the account as Jesus would have intended: with Jesus teaching. Despite the attention Jesus’ miracles garnered, those signs were always in service to His teaching. In the Bible, God occasionally used miracles to serve the needs of His people, but primarily meant them to authenticate the message of the prophet or teacher who performed them (John 20:30–31).

Before the people present could be amazed at Jesus’ impending miracle, they are “astonished” with His teaching. The Greek root translated as “astonished” is ekplesso, which means to be struck with amazement; almost as someone who is physically thrown back. Even today, Jewish rabbis bolster their interpretation of Scripture by citing the opinions of teachers who came before them. Even the Old Testament prophets began with, “Thus says the Lord…” Jesus, however, does not rely on confirmation from other sources. He teaches as if He is the authority on the passage at hand—because He is. This is quite a shock to the Pharisees. As the Jewish scholars, they are insulted by a rabbi who doesn’t defer to their authorized interpretations.

Jesus is in the business of teaching, first and foremost. Mark mentions “teaching” twenty times (ESV). In addition to the synagogue, Jesus taught by the sea (Mark 2:13), among the villages (Mark 6:6), privately with His disciples (Mark 9:31), to the chief priests and scribes (Mark 11:18), and in the temple (Mark 14:49). Mark often notes the remarkable ability of Jesus to teach in diverse places with great authority and influence among all types of people.

Verse 23. And immediately there was in their synagogue a man with an unclean spirit. And he cried out,

Mark uses the Greek euthus (immediately) here again to mark an abrupt change. “Immediately” after Jesus reads the Jewish Scriptures and comments on what they mean, a demon-possessed man enters the synagogue. The ability to both teach well and control spirits is unique, leading to rapid popularity as well as jealousy among the religious elite.

This is not the last time Jesus will have to deal with demonic possession. It’s not clear why Jesus interacted with so many demons, or if demonic activity was just more common at that time. It’s very possible that the demons had conflicting reactions to the Son of God—attracted to Him, angered by Him, and afraid of Him. Demon possession was blamed for many things in the New Testament that we would chalk up to physical ailments. For example, epilepsy (Matthew 17:15), or psychiatric disorders (Mark 5:3–5). It’s very difficult, in modern times, to determine if someone is purely demon-possessed or suffering from a physical or mental illness. It would be dangerous to label everyone who is ill with demon possession, but we probably underestimate demonic involvement today.

The verse ends in the middle of a sentence with the phrase, “And he cried out.” Unlike the crowd, the demon-possessed man interrupts Jesus’ teaching. This is a direct confrontation between a man controlled by an evil spirit and Jesus. How Jesus deals with the spirit will reinforce His teaching and increase His fame (Mark 1:27–28).

Verse 24. “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are — the Holy One of God.”

Being a spirit, the demon knows information not yet revealed in the physical world. Anyone there could have known that Jesus was from Nazareth, but few would have made the connection with Isaiah 9:1 that prophesies the Messiah will come from Galilee—the district of Nazareth and Capernaum. But the fearful questions “What have you to do with us?” and “Have you come to destroy us?” could only come from a being who really knew Jesus’ identity—which the demon affirms—and has reason to fear.

The destruction of demons is an unclear subject in the Bible. The Greek root word used here, apollumi, can mean “to render useless, kill, or send to eternal misery in hell.” After the crucifixion, Jesus will preach to the “spirits in prison.” These are apparently demons from before the Flood who sinned so grievously God imprisoned them (1 Peter 3:18–20). These demons may also be the locust horde that will be released during the tribulation (Revelation 9:1–6). Apparently, the demon understands that if He wants to, Jesus can banish it to the same place.

Though those in the audience are still wondering about Jesus, this evil spirit knows Christ’s identity. Jesus is the Holy One of God (Luke 4:34; John 6:69). This “holy one” was noted by the psalmist (Psalm 16:10; 78:41; Acts 13:35) and was a term used of God. This spirit recognizes Jesus as divine (1 John 2:20; Revelation 3:7; 16:5).

Verse 25. But Jesus rebuked him, saying, “Be silent, and come out of him!”

One of the miracles Jesus performs to authenticate His message is knowing what He could not, by natural means, know (John 4:28–30). Demons also know truths about the spiritual world that they sometimes communicate to people (Mark 5:7; Acts 16:16–17). But God does not want us to interact with demons, even to learn more about Him. Jesus is divine, as the spirit had noted (Mark 1:24), however, Jesus has His own plan regarding how and when to reveal Himself to humanity.

To keep the evil spirit from interfering, Jesus gives the demon two commands. First, he is to “be silent,” or literally “muzzled.” This is from the Greek root phimoo, used for the instrument used to keep an animal from opening its mouth. Similarly, when faced with demonic influences, our first act should be shutting our ears; Jesus does not want us to listen to them.

Second, Jesus commands the spirit to leave the person he is controlling. In that time, self-labeled exorcists used magical formulas or rituals in an attempt to remove unclean spirits. Jesus simply commands the spirit to leave. This act reveals His unique and ultimate power over evil. However, it also shows His submission to God. Jesus could have banished Satan during the temptation in the wilderness (Matthew 4:1–11), but the temptation was essential to establish Jesus’ identity as the sinless sacrifice. This act also shows a contrast with His time on the cross. Though Jesus could have stopped the crucifixion, He chose to endure the will of the Father in order to complete the plan of God. His plan was to provide the opportunity for salvation for all people through His atoning sacrifice for sin (John 3:16).

Verse 26. And the unclean spirit, convulsing him and crying out with a loud voice, came out of him.

Although demon-possessed persons in the Bible often appear to be suffering from what we would consider a physical or mental illness, Mark gives specific distinctions. Demons often imbue unusual strength to their victims (Mark 5:4) and damage the person they leave (Mark 9:26). The demons also have information the person wouldn’t have normally, and verbally protest Jesus’ presence (Mark 1:24; 5:7). Those who are healed of physical ailments sincerely seek Jesus’ presence (Mark 1:32) and recover gently (Mark 1:31; 5:29).

Mark describes the demon as an “unclean spirit.” It is a “spirit” because demons, as well as angels, do not primarily live in the physical world. “Spirit” is from the Greek pneuma, which also means “breath” or “wind,” which describes how non-corporeal demons are.

In the ceremonial sense, “unclean” is from the word akathartos: a euphemism for that which is sinful, dirty, and must be avoided if one wants to properly worship God. It represents the opposite state of someone who submits to and serves their Creator. The Mosaic Law lists many things that make someone “unclean” enough to not be allowed in the temple, but not all of them are sin, and it’s interesting to note that demon-possessed people in the Bible are not accused of being sinful. Demons, however, are characterized as unclean. They do not worship God, and they should be avoided by anyone who claims to be a Christ-follower.

Jesus does not want His declaration as Messiah to begin through the testimony of an unclean spirit. He silences and banishes the demon to stop it from identifying who Jesus is. Even if a demon has knowledge about God that we don’t, it will be sure to use that knowledge to try to thwart God’s plan for us. God promises to give us the wisdom we need if we will just ask (James 1:5).

Verse 27. And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.”

Jesus’ teaching in the synagogue in Capernaum has been interrupted by a man possessed by a demon. His disciples, Andrew, Simon Peter, James, and John, are presumably there, as are several men from the town. After displaying His authority over God’s word by interpreting a passage without referencing other scholars, Jesus uses a miracle to authenticate that authority.

The word translated “amazed” here is from the Greek thambeo. This means “to be astonished, with a touch of fear.” Jesus’ authority over demons is an essential characteristic of His identity as God and the Son of God, but it is not easy for the people to understand. Later, the scribes (Mark 3:22–30) and Pharisees (Matthew 12:22–32) from Jerusalem will claim that His power to exorcise demons comes not from the Holy Spirit but from Satan. This is hypocritical since the sons of the religious leaders were also driving out demons (Matthew 12:27). But it’s also illogical, since, as Jesus points out, expelling demons and stopping their work was in direct opposition to the demons’ purpose.

The audience reacts to Jesus casting out a demon here by questioning what they have seen and saying, “What is this?” In a fascinating parallel, the Hebrew for “What is this?” is “manna.” Moses described manna as “the bread that the LORD has given you to eat” (Exodus 16:15). The confused men in Capernaum unintentionally answer their own question, as Jesus later describes Himself, saying, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst” (John 6:35). We affirm this statement every time we take communion (1 Corinthians 11:23–26).

Verse 28. And at once his fame spread everywhere throughout all the surrounding region of Galilee.

Verse 29. And immediately he left the synagogue and entered the house of Simon and Andrew, with James and John.

Yet another used of “immediately” highlights a quick transition to the next scene in Mark’s story. So far, the four men mentioned are the only disciples known by name (Mark 1:16–20). Simon Peter and Andrew share a house in Capernaum; Simon Peter is already married (Mark 1:30), but it was not uncommon in their culture for extended family to live together.

Archaeologists have found the ruins of a house in Capernaum that was converted to a meeting place. It’s thought that this was the site of Simon Peter and Andrew’s home, although there is no conclusive proof. The remains lie under the foundation of a hexagonal church built in the fifth century.

The emphasis, however, in this account is not on the house, but rather on what will take place in this house. What began as a home for two fisherman brothers and their families quickly becomes the center point of a movement. Andrew and Simon Peter couldn’t have known what they were getting into when they accepted Jesus’ call and invited Him into their home. Soon, they would be swamped with miracle-seekers and then expected to leave their home and spend much of their time traveling. Their days of a peaceful life on the lake are pretty much over.

Verse 30. Now Simon ‘s mother-in-law lay ill with a fever, and immediately they told him about her.

As Simon Peter returns home with his brother Andrew, Jesus, James and John, he learns that his mother-in-law is sick with a fever. The word translated “fever” here is from, the Greek puresso. In this era, people didn’t see a fever as a symptom of a disease; they thought of the fever as the disease itself. At this point, Jesus’ powers have proved He can exorcise a demon (Mark 1:23–26) and find a lot of fish (Luke 5:4–7). Somehow, however, He has engendered Simon Peter’s trust, and immediately, Simon Peter tells Jesus about his wife’s mother.

It’s often complicated to discuss Jesus’ power to heal. It is not always in God’s plan to physically heal people, but, like Simon Peter, we should always be willing to ask. Hebrews 4:16 says we can “with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” The impulsive Simon Peter, who around this same time told Jesus to leave because he feels unworthy (Luke 5:8), now approaches Jesus for help. It’s not clear if Peter even thinks Jesus can heal her, but he has to ask. We should have the same trusting boldness when approaching God.

Verse 31. And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them.

Instead of telling Simon’s mother-in-law she was healed, Jesus takes personal action. This was rare: rabbis at that time did not touch women. The manner in which Jesus heals this woman makes it clear that He is responsible for the healing without saying a word. We aren’t told if Peter’s mother-in-law was near death, but the instant healing shows the power of Jesus’ authority and the completeness of His work. Like the wedding at Cana, when Jesus not only turns water into wine but the best wine the master of the feast had ever drunk (John 2:1–11), Jesus’ miracles go beyond making the situation tolerable—He showers us with God’s blessings.

Before Jesus called Simon Peter to follow Him, Jesus arranged for a catch of fish so large it nearly swamped two boats (Luke 5:4–7). The financial needs of Simon Peter’s family would be taken care of for a while. Here, Jesus shows Simon Peter that His care for his family covers more than just finances. The Bible doesn’t promise that we will always be healthy or safe, but God will provide us what we need for ministry; in Peter’s case apparently it begins with knowing his family is taken care of.

As soon as Simon Peter’s mother-in-law is healed, she serves the men. God heals for a purpose, and often that purpose is to equip us to serve Him and others. This is certainly true with spiritual healing. When we are rescued from being a slave to sin, we become a servant of God (Romans 6:18). This is real life (Romans 6:11).

Verse 32. That evening at sundown they brought to him all who were sick or oppressed by demons.

Although news of Jesus’ exorcism of the demon spreads like wildfire (Mark 1:23–28), physical travel has to wait until the end of the Sabbath that evening. The healings of the demon-possessed man and Simon Peter’s mother-in-law (Mark 1:29–31) quickly overshadow the amazement at Jesus’ authoritative teaching (Mark 1:21–22). Now, and for much of Jesus’ ministry, His audience’s attention is focused on miracles.

And Jesus has a lot to heal. In a time when “fever” is considered its own disease, medical sciences aren’t very sophisticated. Many “healers” use magic spells, to at least con their patients out of money (Mark 5:25–34). Still, archaeological digs at ancient Roman military camps have discovered forceps, tweezers, wound retractors, needles, and scalpels, and wealthy Roman households included a physician on staff. But in Galilee, the poor didn’t have such access, and internal injuries and illnesses were usually beyond the help of even the most skilled surgeons.

Along with the physically sick are many who are “oppressed by demons.” Again, we don’t know why there was so much demonic activity in the time of Christ. We do know that demon possession was not considered a sin, although if the demon arrived because the victim was practicing witchcraft, that would be an issue. Every time Jesus saves someone from demon possession, Satan’s grip is weakened.

Verse 33. And the whole city was gathered together at the door.

Jesus had dealt with a large crowd before (Luke 5:1–3), but this event is overwhelming—the “whole city” shows up. Though this is Mark’s only use of the phrase “whole city,” it is used elsewhere in the New Testament. In Matthew 21:10, the “whole city” of Jerusalem is stirred up. In Luke 8:39, the man freed from an evil spirit proclaimed “throughout the whole city” how much Jesus had done for him. In Pisidian Antioch “almost the whole city” comes to hear Paul and Barnabas (Acts 13:44). The term does not necessarily mean every single person in the city, but gives the general idea that the entire city seems to be there, similar to “all the country of Judea and all Jerusalem” who came to see John the Baptist (Mark 1:5).

The idea of a crowd “gathered together at the door” portrays a picture of more people than could fit in the house. This is a large crowd, perhaps a few hundred people, all coming to be healed, bringing others to be healed, or watch Jesus at work. His actions change the entire town in a day. The next morning, Jesus will take His disciples and leave to preach in other parts of Galilee (Mark 1:35–39).

This scene illustrates why Jesus had to leave and send the Holy Spirit after the resurrection. God interacts with humankind in different ways at different times. In the time of the nation of Israel, God spoke through prophets. Once the last Old Testament-era prophet—John the Baptist—had completed his work, Jesus’ ministry began. But as a physical man, Jesus can only be in one place at a time. The way He worked during His time on earth was usually with one person at a time and, except in the face of extraordinary faith (Luke 7:1–10), with the person directly in front of Him. When Jesus left, He sent the Holy Spirit, who lives inside of each Christ-follower (John 14:16–17). The Holy Spirit guides us, strengthens our faith, and gives us discernment. As wonderful as it would be to physically see Jesus today, it would require fighting through a much larger crowd than the one that showed up at Simon Peter’s door!

Verse 34. And he healed many who were sick with various diseases, and cast out many demons. And he would not permit the demons to speak, because they knew him.

In Jesus’ last encounter with the masses (Luke 5:1–3), He taught, but no mention of healing is given. Now, hours after healing a demon-possessed man and an ill woman (Mark 1:21–31), He is swarmed with an entire town wanting to be healed. Jesus responds. Illness and demon possession are not necessarily direct results of sin (John 9:1–3), but they are ultimately related. Illness is a result of Adam and Eve’s original sin that makes our bodies frail and our world deadly. Possession is because of Satan’s rebellion against God. Jesus certainly came to rescue us from the results of sin, but not necessarily in this way. In His grace, He healed the sick, but this was not His priority. The next morning, He will tell His disciples “Let us go on to the next towns, that I may preach there also, for that is why I came out” (Mark 1:38). Jesus came to heal us permanently by restoring our relationship with God. This is the gospel He came to preach; the rest was frosting.

Jesus not only expelled the demons from their victims, He prevented those demons from speaking. Here we find three interesting observations. First, demons can speak, or at least control their victims’ speech. Second, these demons knew who Jesus was. Third, Jesus did not permit the demons to speak when around Him. They sought to disrupt His plans, something Jesus would not allow. His plan—to reveal Himself as the Messiah, God, and the Son of God—was not served by the testimony of His enemy. One of Satan’s favorite tools is to twist the truth to his own ends. Jesus would not let the demons lay a hand on the truth to twist it.

Verse 35. And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed.

The previous day, Jesus had taught in the synagogue at Capernaum, healed a demon-possessed man who interrupted His teaching, healed Simon Peter’s mother-in-law of a fever, and then seen to the needs of as many of the people of Capernaum as could get to Him. Instead of sleeping in, He recharges by finding a “desolate place” to spend quiet time with God the Father. The Greek word used here, eremos, means a solitary, lonely, uninhabited place, which may be in a desert or wilderness.

Somewhat of a pattern appears here early in the ministry of Christ in Mark’s Gospel. Jesus spent time alone in the desert when He was tempted before He began His ministry (Mark 1:12–13). Here, Jesus spends time alone in prayer as He prepares to move to a new area to serve others in ministry. Later, He will spend some time alone praying in the Garden of Gethsemane before His most difficult ministry of all: His sacrifice on the cross.

His example is important for every believer. We cannot do the ministry God gives us to do if we are not filled with Him. Everyone who claims to follow Christ should take the time alone to recharge, talk to God, read Scripture, and consider what God has for us next. Doing ministry on our own power will likely lead to fatigue and burn-out or pride and a sinful fall from grace. Spending time with God keeps our focus on Him and off ourselves.

Verse 36. And Simon and those who were with him searched for him,

After a busy day teaching and healing people, Jesus has slipped out of Simon Peter’s house to pray alone with God. When the disciples awaken, Simon Peter, Andrew, James, and John notice Jesus is missing, and go to look for Him. This was not the first time someone looked for Jesus while He connected with God—when He was twelve, he stayed in Jerusalem to talk to Jewish scholars while His parents searched for Him (Luke 2:41–51).

It’s interesting to note that Jesus does not concern Himself too much with what the disciples might have thought. He doesn’t wake them up and tell them where He is going. He doesn’t ask them to come along. He needs quiet and solitude to pray, and He doesn’t feel guilty for taking it. Like a parent, waking up early to have quiet time before the kids awaken, He makes arrangements for His own spiritual needs. He isn’t sinning by sneaking away from the disciples so that they had to look for Him. In the same way, we shouldn’t feel bad when we need a break from obligations to reconnect with God.

This time alone with the Father appears to be preparation for the next stage of His public ministry: leaving Capernaum and preaching in other villages. Another important observation is the response of Jesus to His instant popularity. He does not seek fame, but instead prefers time alone with the Heavenly Father. His goal is not to please people, but to do the will of His Father in heaven. His example in this area is important still today. We are not called to seek our own glory but to give glory to God in all things (Colossians 3:17).

Verse 37. and they found him and said to him, “Everyone is looking for you.”

Within the span of half a day, Simon Peter goes from humble fisherman to the host of the most famous person in Capernaum. After Jesus healed a demon-possessed man and a woman with a fever, “the whole city” comes to Simon Peter’s door to see if Jesus can heal them, as well (Mark 1:32–33). The next morning, the crowd presumably returns, asking for Jesus and disrupting Simon Peter’s household. His response is to gather a small group, probably including his brother, Andrew, and Jesus’ other two disciples, James and John, and search for Jesus. They are not the only ones curious; “everyone” is looking for Jesus at this moment.

It’s unclear what Simon Peter expects, here. He has, at least temporarily, left his fishing business to follow and learn from Jesus (Mark 1:16–18). Now a crowd grows outside his front door. In Luke 11:9, Jesus teaches that those who seek for God’s blessings will find them. James 1:5 says “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” Simon Peter realizes, while he does not know what to do next, Jesus does, so he searches for Jesus and finds Him. Jesus’ solution to the gathering crowd is perhaps not what Peter expected: leave Capernaum and spend three years preaching all over Israel, but Peter follows.

This event is told from the perspective of Simon Peter, further making the case that Mark’s Gospel is based on his eyewitness account (Mark 1:36).

Verse 38. And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.”

Given the events of the previous day, it is likely that a crowd is gathering at Peter’s front door, waiting for Jesus’ healing touch. Crowded or not, Jesus’solution is to leave. He isn’t there primarily to heal but to preach the gospel. We’re not told what Simon Peter, Andrew, James, and John think about leaving their families and businesses in Capernaum, but there’s no record that they hesitated.

The word translated “preach” here is from the Greek kerusso, and means “to proclaim like a herald.” To “come out” is from the Greek exerchomai, which means “to come forth from a place or an assembly.” Jesus is “coming out” of His life, His family, and His obscurity to proclaim God’s good news of salvation. The people want physical healing and freedom from demons. They are either past the point of listening to Jesus’ message or have already heard it. It is time for Jesus to spread the news to the rest of Galilee including Nazareth (Mark 6:1–6), Bethsaida (Mark 8:22), and Cana (John 2:1).

When God works in our own lives, He often gives us a quiet season of growth, training, and spiritual development, but we aren’t meant to stay in that place. Eventually, we will have to “come out” and use the gifts He’s given us. If we neglect that time of training, we won’t be prepared. But if we’re mindful, and trust God’s training, He will be able to use us in powerful ways we never imagined.

Verse 39. And he went throughout all Galilee, preaching in their synagogues and casting out demons.

This verse is a summary of the next several chapters; it doesn’t mean that Jesus and the disciples made a long trip that wasn’t recorded. After preaching and healing in Capernaum, Jesus takes His first disciples “throughout all Galilee” to spread the gospel. The Jewish historian Josephus estimated that at least 15,000 people lived in this area, a much larger region than Capernaum, which may have held only a couple of thousand people.

Again, Jesus preaches in the synagogues (Mark 1:21) just as Paul did in his travels throughout Asia Minor (Acts 13:5, 14; 14:1; 17:17). This underscores that Christianity is not an aberrant cult of Judaism, but is the God-ordained culmination of Judaism (Hebrews 7:11–22). Jesus taught from the Old Testament and explained how the Jewish Holy Scriptures point to Him as the Jewish Messiah (Luke 4:16–21). He was not trying to draw people away from Judaism. Rather, He sought to help them realize what Judaism was about all along. He was never shy about teaching in front of religious scholars. In a better world, they would have accepted His teaching and become leaders in the church. But pride of position and pride of knowledge kept their ears closed and turned these men into the enemy of the same Messiah for whom they claimed to look.

Jesus wouldn’t force the Jewish scholars to follow Him, but He had no problem getting rid of demonic obstacles. Casting out demons became a major part of Jesus’ public ministry. Demons are mentioned sixteen times in Mark in addition to the many references of unclean spirits. Jesus often cast out demons and healed physical ailments in the same gatherings, and in the ancient world physical and spiritual problems were often spoken of together. Though there may be connections, it is important to treat physical and mental concerns with professional help regardless of any potential spiritual connections.

Verse 40. And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.”

This verse introduces Mark’s first specific account of Jesus’ work in Galilee outside of Capernaum. We are unclear as to what, exactly, “leprosy” means as referenced in the Bible. Hansen’s disease, which was noted in India as early as 600 BC, attacks the nervous system and disfigures the victim’s skin and bones. But the biblical concept of leprosy encompasses a number of conditions, including “a swelling or an eruption or a spot” (Leviticus 13:2) and even mildew on fabric (Leviticus 13:47). Whatever the specifics, the consequence was disastrous. If a person was confirmed to have leprosy after being examined by a priest, he was to tear his clothes, let his hair hang loose, cover his upper lip, and cry out “Unclean, unclean,” wherever he went. In addition, he had to live outside the settled areas to prevent the disease from spreading.

As painful or as inconvenient as the physical malady may have been, the social stigma was worse. Judaism lists any number of ways people could be “unclean,” but most of those had an expiration date. Usually, cleanliness was available that evening after bathing, although longer periods are stipulated for childbirth. Someone suffering from a skin condition identified as leprosy was unclean until the condition was healed. Those who were unclean were unqualified from worshiping with others, including going to the temple. If the condition was incurable, their unclean state was permanent.

News of Jesus’ healing power has reached this man who lived outside the cities. He responds with humility and faith, kneeling before Jesus and acknowledging the only thing standing between him and healing is Jesus’ will. The man is not only asking for relief from his skin condition, but to be made clean. This would certainly include being physically healed, but also living and worshiping with others.

We don’t have such strong restrictions regarding worship, yet we still sometimes look for an excuse to skip church. Of course, going to church with a highly contagious disease isn’t a good idea, but if our priority was to worship God with other believers, the more minor inconveniences wouldn’t keep us home.

Verse 41. Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.”

Jesus is a God of compassion. When the man with leprosy asks for healing, Jesus is “moved with pity.” Jesus feels the emotion of a man who desires healing and wholeness. In response, Jesus touches him. This is significant, since touching a leper would make a Jewish person unclean. It also raises the risk of contracting the infection. The man has likely not had human contact in some time, making a physical touch by Jesus highly significant.

The man had not merely asked for physical healing, but to be made “clean.” Leprosy would have kept him from feast days, worshiping at the temple, and even living in a city. His priority is to return to civilization and to be able to worship God with other Jews. Jesus responds with, “be clean.” The man is now not only healed of what was probably a painful condition, but also clear to worship God as he has been taught. Both he and Jesus realize the significance of this act: he is free to live his life again.

Leprosy has always been a metaphor for un-holiness, and this story encapsulates the gospel. We come to Jesus unclean, sick in our sin, incurable, hurting from the human condition, unreconciled from others, and separated from God. Jesus reaches out His hand and changes our whole lives. In His grace, He addresses all areas of our lives at once—physical, spiritual, emotional, mental, social—and most importantly makes us worthy to be in God’s presence.

Verse 42. And immediately the leprosy left him, and he was made clean.

In Capernaum, Jesus’ reputation as a teacher was quickly replaced by His fame as a healer. Instead of sitting in amazement at His words (Mark 1:22), the people inundated Him with requests for healing (Mark 1:32–34). Jesus’ response was to leave so He could teach in other places. But even in His travels between cities a man with leprosy finds Him and requests healing.

The process in Leviticus 13—14 regarding diagnosing leprosy and then declaring the leprosy healed is a long ordeal. The priests had to be experts in different types of skin ailments and be able to recognize which indicated leprosy. When Jesus speaks, the man with leprosy is healed “immediately.” There is no process, as with Naaman (2 Kings 5). There is no waiting period or need for medication. The man is instantly and completely healed. This miracle could only be attributed to the work and touch of Jesus.

This same instantaneous healing occurs when we accept Christ as our savior. We may still have physical ailments and struggle with sin as we grow in our Christian walk, but spiritually, we are healed immediately. Nothing else is required—not baptism, classes, donations, or even public proclamations. God sees our desire to be worthy to worship Him and be in His presence, and He responds. There was nothing the man with leprosy could have done to be made whole and clean except ask Jesus. It’s the same with us.

Verse 43. And Jesus sternly charged him and sent him away at once,

On a single day in Capernaum, Jesus freed a demon-possessed man and healed Simon Peter’s mother-in-law, who was suffering from a serious fever. Within hours, the people of Capernaum came in such numbers that Jesus felt the need to take His disciples and go to another town. His primary mission is to teach, not perform miracles, but even in His travels a man with leprosy finds Him and asks to be made clean.

Jesus obliges but, perhaps thinking of the crowds in Capernaum, tells the man, go away, don’t stay in the area or spread the news about the miracle. Jesus is there to teach, first and foremost, but the news of His ability to miraculously heal is already making this ministry difficult. He wants to teach in synagogues: relatively quiet places. There, His claims about fulfilling the Old Testament and being the Jewish Messiah can be contemplated and understood in a legitimate setting. That would be impossible if the crowds that followed Him were so big He couldn’t go into a town. And while Jesus is more than willing to teach a large group of people, that would be difficult if He were swarming with people wanting to be healed. So He asks the man to leave, go to the priests, and have his healing officially validated.

It’s very difficult to determine when this healing happened, since the Gospel accounts are not always in chronological order. Ancient texts such as the Gospels are frequently written in a topical order. Matthew 8:1–4 tells the story of a similar healing which occurred after the Sermon on the Mount. In that case, the healing took place amidst a great crowd. Luke 5:12–16 matches Mark’s chronology better, but not perfectly, and gives an almost identical reading.

Verse 44. and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.”

Jesus heals a man of leprosy then commands the man to stay quiet about the healing until he can go to the priests and finish the ceremonial laws outlined in Leviticus 14. Jesus never broke the Mosaic Law, although He had no problem ignoring the addendums Jewish scholars had added. The man is physically clean, and Jesus has declared him ceremonially clean, but that clean-ness needs to be observed and validated by the priests.

Jesus taught in synagogues (Mark 1:21) and at the temple (Matthew 21:23). He quoted Hebrew Scripture (Matthew 4:7) and observed Jewish feasts (Matthew 26:17). And He never backed down from teaching in the presence of Jewish scholars (Matthew 15:1–9). His intent was not to undermine the Jewish religious leaders, but to reach them. If the man with leprosy had presented himself to the priests and explained what had happened, the priests might have seen Jesus was not trying to destroy them. In fact, Jesus was asking the priests to validate His work. Unfortunately, the man with leprosy fell into the same temptation that we often do. He valued the physical and social blessings more than the spiritual, and he drew the attention away from Jesus’ teaching and onto His miracles. This was the first temptation that Jesus triumphed over in the wilderness (Matthew 4:1–4).

Jesus healed “many lepers” (Matthew 11:5), but only one other time is specifically recorded. In Luke 17:11–19, Jesus heals ten men at once in Samaria. The man in Mark 1:40–45 is representative of the many people Jesus healed throughout His public ministry. Some have suggested the leper in Mark 1:40–45 man is Simon in Mark 14:3, although this is unknown. The only healings of leprosy in the Old Testament are Miriam (Numbers 12:10–15) and Naaman (2 Kings 5).

Verse 45. But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter.

After Jesus heals the man with leprosy, He tells the man to show himself to the priests, to complete the process outlined in Leviticus 13—14. This would provide a witness to the priests and show that Jesus had not come to replace Judaism, but to fulfill it. Instead, the man talks freely about his healing without giving or, perhaps, understanding the context. Even more troublesome, Jesus’ fame as a miracle healer spreads further. If the man had obeyed Jesus’ instructions, the Jewish religious leaders might have had a better chance at understanding Jesus as the Messiah.

The man healed of leprosy doesn’t understand the significance of Jesus’ command, so he doesn’t follow it. There’s no way to know what spiritual damage he caused, but it had a direct influence on Jesus’ ministry. For the time being, Jesus can’t enter a town, stay at a friend’s house, or go to the synagogue. He has no problem going to lonely, desolate places to pray and spend time with God the Father, but now He lives in the wilderness, with His growing crowd. Instead of defining the context of His ministry, He’s forced to work with what He has. As a result, He accumulates crowds that can only be fed by miracle (Matthew 14:15; 15:33) and has no place to lay His head (Matthew 8:20).

The process of discipleship, finding a church, being taught, and being recognized as a Christian is an important one. Young believers tend to have great enthusiasm, but if they aren’t grounded in God’s Word, their account of what Jesus has done for them may be wrong or incomplete. The exuberance and lack of context in the man’s reaction to God’s blessing is the same type that can lead to such false teachings as the Prosperity Gospel.

Even though Jesus heals the man and makes him ceremonially clean, the man still has free will, and he uses it. We do the same thing when we think we know best and ignore God’s commands. God can redeem any situation that comes about because of our disobedience. And yet, that doesn’t mean the outcome will be as good as it could have been. The initial failure of Israel to enter the Promised Land is a classic example: God redeemed the situation, but the nation suffered forty years of loss and wandering before finally achieving their goal. Very often, we don’t know the reasons for the rules given in the Bible. But we should trust the One who gave them enough to follow anyway.

Chapter Summary
John the Baptist is introduced as a figure preparing the world for the arrival of the Messiah. John’s baptism teaches people about their need for repentance. When Jesus arrives, and is baptized, it signals the coming of God’s fulfillment and the need of people to recognize their Savior. Mark briefly notes Jesus’ baptism, desert temptation, and the calling of the first four disciples. After this, Jesus begins teaching in the synagogue and performs miraculous healings which spread His fame around the region.

End.

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