Mark the Evangelist is, by the best authorities, identified with John Mark, the son of Mary. The surname Mark was adopted for use among the Gentiles; Mark (Marcus) being one of the commonest Latin names (compare Marcus Tullius Cicero, Marcus Aurelius), as John was one of the commonest Hebrew names. Mark was a cousin of Barnabas, and was, from a very early period, the intimate friend and associate of Peter (Acts 12:11-17), who affectionately refers to him as "my son" at the close of his first epistle. The general opinion of the fathers, as well as that of modern authorities, is that Mark drew the great mass of his materials from the oral discourses of Peter. This opinion was perpetuated in Christian art, in representations of Peter seated on a throne with Mark kneeling before him and writing from his dictation; Mark sitting and writing, and Peter standing before him, with his hand raised, dictating; and Peter in a pulpit, preaching to the Romans, and Mark taking down his words in a book (see Mrs. Jameson, "Sacred and Legendary Art," 1:149).
This opinion finds support in the evidences of Peter's influence upon the style of this Gospel. The restlessness and impetuosity of Mark's disposition, of which we have hints in his forsaking Paul and Barnabas at Perga (Acts 13:13; Acts 15:38), in his subsequent readiness to join them on the second missionary journey (Acts 15:39), and, if the tradition be accepted, in his rushing into the street on the night of Christ's arrest, clad only in a linen sheet (Mark 14:51, Mark 14:52), would naturally be in sympathy with the well-known character of Peter. Peter was a man of observation and action rather than of reflection; impulsive and impetuous. "When we assume," says Dr. Morison, "that Mark drew directly from the discoursings of St. Peter, then we understand how it comes to pass that it is in his pages that we have the most particular account of that lamentable denial of his Lord of which the apostle was guilty. On no other person's memory would the minute particulars of the prediction, and of its unanticipated fulfilment, be so indelibly engraven. It is also noteworthy that, while the very severe rebuke which our Lord administered to St. Peter in the neighborhood of Caesarea Philippi is faithfully and circumstantially recorded in Mark's pages, the splendid eulogium and distinguishing blessing, which had been previously pronounced, are, as it were, modestly passed by. Doubtless the great apostle would not be guilty of making frequent or egotistic references to such marks of distinction" ("Commentary on Mark").
Unlike the other gospels, Mark's narrative is not subordinated to the working out of any one idea. Matthew's memoirs turn on the relation of Christ to the law and the prophets. He throws a bridge from the old economy to the new. His is the Gospel as related to the past, the Gospel of Christianity regarded as the fulfilment of Judaism. Luke exhibits Jesus as a Saviour, and expounds the freeness and universality of the Gospel, and the sacredness of humanity. John wrote that then might believe that Jesus is the Christ, and might have life in him. While Matthew and Luke deal with his offices, John deals with his person. John carries forward the piers of Matthew's bridge toward that perfected heavenly economy of which his Apocalypse reveals glimpses. In Matthew Jesus is the Messiah; in John, the Eternal Word. In Matthew he is the fulfiller of the law; in John he foreshadows the grander and richer economy of the Spirit.
Mark, on the other hand, is a chronicler rather than a historian. His narrative is the record of an observer, dealing with the facts of Christ's life without reference to any dominant conception of his person or office. Christ's portrait is drawn "in the clearness of his present energy;" not as the fulfilment of the past, as by Matthew, nor as the foundation of the future, as by John. His object is to portray Jesus in his daily life, "in the awe-inspiring grandeur of his human personality, as a man who was also the Incarnate, the wonder-working Son of God." Hence his first words are the appropriate keynote of his Gospel: "The beginning of the Gospel of Jesus Christ, the Son of God."
Such a narrative might have been expected from Peter, with his keen-sightedness, his habit of observation, and his power of graphically describing what he was so quick to perceive. There is, of course, less room for the exhibition of these traits in his epistles, though they emerge even there in certain peculiar and picturesque words, and in expressions which reflect incidents of his personal association with Christ. Those brief epistles contain over a hundred words which occur nowhere else in the New Testament. Certain narratives in the Book of Acts record incidents in which Peter was the principal or the only apostolic actor, and the account of which must have come from his own lips; and these narratives bear the marks of his keen observation, and are characterized by his picturesque power. Such are the accounts of the healing of the cripple at the temple-gate (3); of Ananias and Sapphira (5); of Peter's deliverance from prison (12); of the raising of Dorcas (9); and of the vision of the great sheet (10). In these, especially if we compare them with narratives which Luke has evidently received from other sources, we are impressed with the picturesque vividness of the story; the accurate notes of time and place and number; the pictorial expressions, the quick transitions; the frequent use of such words as straightway, immediately; the substitution of dialogue for narrative, and the general fulness of detail.
All these characteristics appear in Mark's Gospel, and are justly regarded as indicating the influence of Peter, though comparatively few of the same words are employed by both; a fact which may be, in great part, accounted for by the difference between a hortatory epistle and a narrative. The traces of Peter's quick perception and dramatic and picturesque power are everywhere visible in Mark. While Matthew fully records the discourses of our Lord, Mark pictures his deeds. Hence, while Matthew gives us fifteen of his parables, Mark reproduces only four, and that in a condensed form. "Mark does not wear the flowing robes of Matthew. His dress is 'for speed succinct.' Swift-paced, incisive, his narrative proceeds straight to the goal, like a Roman soldier on his march to battle." His Gospel is the Gospel of the present, not of the past. His references to the Old Testament, with the exception of Mark 1:2, Mark 1:3, are quotations occurring in the discourses of Christ, or cited by others. They belong, as Canon Farrar observes, "to the narrative, not to the recorder" (Mark 15:28 is an interpolation). The word νόμος, law, never occurs in Mark nor in Peter.
Mark's is, therefore, pre-eminently the pictorial Gospel: the Gospel of detail. "There is," says Canon Westcott, "perhaps not one narrative which he gives in common with Matthew and Luke, to which he does not contribute some special feature." Thus he adds to John the Baptist's picture of loosing the shoe-latchet another touch, in the words to stoop down (Mark 1:7). He uses a more graphic term to describe the opening of the heavens at Christ's baptism. According to Matthew and Luke the heavens were opened (ἀνεώχθησαν); Mark depicts them as rent asunder (σχιζομένους; Mark 1:10). Matthew and Luke represent Jesus as led (ἀνήχθη) into the wilderness to be tempted; Mark as driven (ἐκβα.λλει); adding, He was with the wild beasts; to which some detect a reference in Peter's comparison of the devil to a roaring lion (1 Peter 5:8). He gives a realistic touch to the story of James and John forsaking their employment at the call of Jesus, by adding that they left their father with the hired servants (Mark 1:20). After the discourse from the boat to the multitude upon the shore, Mark alone tells us that the disciples sent away the multitude, and throws in the little details, they took him as he was; and there were with them other little ships (Mark 4:36). His account of the storm which followed is more vivid than Matthew's or Luke's. He pictures the waves beating into the boat, and the boat beginning to fill; notes the steersman's cushion at the stern on which the sleeping Lord's head reposed (Mark 4:37, Mark 4:38); and throws the awaking by the disciples and the stilling of the tempest into a dramatic form by the distressful question, Master, carest thou not that we perish? and the command to the sea as to a raging monster, Peace! Be still! (Mark 4:38, Mark 4:39).
In the narrative of the feeding of the five thousand, only Mark relates the Saviour's question, How many loaves have ye ? Go and see (Mark 6:38). An oriental crowd abounds in color, and to Mark we are indebted for the gay picture of the crowds arranged on the green grass, in companies, like flower-beds with their varied hues. He alone specifies the division of the two fishes among them all (Mark 6:39, Mark 6:41). He tells how Jesus, walking on the sea, would have passed by the disciples' boat; he expresses their cry of terror at Christ's appearance by a stronger word than Matthew, using the compound verb ἀνέκραξαν where Matthew uses the simple verb ἔχραξαν. He adds, they all saw him (Mark 6:48-50). When Jesus descends from the mount of transfiguration, it is Mark that fills out the incident of the disciples' controversy with the bystanders by relating that the scribes were questioning with them. He notes the amazement which, for whatever reason, fell upon the people at Jesus' appearance, their running to salute him, and his inquiry, What question ye with them? (Mark 9:14, Mark 9:16). Mark gives us the bystanders' encouragement of Bartimeus when summoned by Jesus, and tells how he cast off his outer garment and leaped up (Mark 10:49, Mark 10:50). He alone relates the breaking of the alabaster by the woman (Mark 14:3), and Christ's taking the little child in his arms after he had set him in the midst (Mark 9:36).
In the account of the two demoniacs of Gadara, Matthew (8) relates that they were met coming out of the tombs, and that they were exceeding fierce, so that no one could pass that way. Mark mentions only one demoniac, but adds that he had his dwelling in the tombs (κατοίκησιν εἶχεν, stronger than Luke's abode, ἔμενεν); that the attempt had been made to fetter him, but that he had broken the fetters; and that he was day and night in the tombs and in the mountains, crying and cutting himself with stones (Mark 5:3-6). In the interview with the lawyer who desired to know what kind of a commandment was great in the law, Matthew (Matthew 22:34-40) ends the dialogue with Jesus' answer to this question. Mark gives the lawyer's reply and his enlargement upon Jesus' answer, the fact that Jesus observed that he answered discreetly, and his significant words, Thou art not far from the kingdom of God.
It is interesting to compare the account of Herod's feast and John the Baptist's murder as given by Matthew and Mark respectively. Mark alone mentions the great banquet and the rank of the guests. He adds the little touches of Salome's entering in and delighting the guests. He throws Herod's promise and Salome's request into dialogue. Where Matthew says simply, He promised with an oath, to give her whatsoever she should ask, Mark gives it, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, whatsoever thou shalt ask of me, I will give it thee, unto the half of ray kingdom. The whole narrative is more dramatic than Matthew's. Matthew says that Salome was put forward by her mother. Mark pictures her going out, and details her conversation with Herodias, and her entering in again with haste, and demanding the horrible boon forthwith. Mark also enlarges upon Herod's regret: he was exceeding sorry; and where Matthew notes merely his compliance with the damsel's request, Mark lets us into his feeling of unwillingness to refuse her. Mark, too, emphasizes the promptness of the transaction. Salome demands the Baptist's head forthwith; Herod sends the executioner straightway. Mark alone mentions the executioner. While the dialogue is not peculiar to Mark, it is to be noted that it is characteristic of Peter's style, so far, at least, as can be inferred from the stories in the book of Acts, of Ananias and Sapphira (Acts 5:3-9), Cornelius Acts 10:1), and Peter's deliverance from prison (Acts 12:1).
Mark is peculiarly minute and specific as to details of persons, times, numbers, and places; a feature in which, also, he resembles Peter (compare Acts 2:15; Acts 6:3; Acts 4:22; Acts 5:7, Acts 5:23; Acts 12:4). Thus, of persons, "They entered into the house of Simon and Andrew with James and John" (Mark 1:29): "Simon and they that were with him followed after him" (Mark 1:36): "In the days of Abiathar the high-priest" (Mark 2:26): "The Pharisees took counsel with the Herodians" (Mark 3:6): "The woman was a Greek, a Syro-Phenician by nation" (Mark 7:26). Compare, also, Mark 11:11; Mark 13:3; Mark 15:21. Of places: "A multitude from Galilee and Judaea," etc. (Mark 3:7, Mark 3:8): The demoniac proclaimed his recovery in Decapolis (Mark 5:20): Jesus departed "from the border of Tyre and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis" (Mark 7:31). Compare Mark 8:10; Mark 11:1; Mark 12:41; Mark 14:68. Of number: The paralytic was "borne of four" (Mark 2:3): The swine were about two thousand (Mark 5:13): The twelve were sent out two and two (Mark 6:7): The people sat down by hundreds and fifties (Mark 6:40): "Before the cock crow twice thou shalt deny me thrice" (Mark 14:30). Of time: Jesus rose up in the morning, a great while before day (Mark 1:35): "The same day, when the even was come" (Mark 4:35). Compare Mark 11:11; Mark 14:68; Mark 15:25.
But Mark does not confine himself to mere outward details. He abounds in strokes which bring out the feeling of his characters. He uses six different words expressive of fear, wonder, trouble, amazement, extreme astonishment. The compound ἐκθαμβεῖσθαι, greatly amazed, affrighted (Mark 9:15; Mark 16:5, Mark 16:6) occurs nowhere else in the New Testament. Thus the look and emotion of our Lord are portrayed: "He looked round about on them with anger, being grieved at the hardness of their heart" (Mark 3:5): "He looked round about on them which sat round about him, and said, Behold my mother," etc. (Mark 3:34): "He looked round about" to see who had touched him in the crowd (Mark 5:32): "He marvelled because of their unbelief" (Mark 6:6): He looked on the young ruler and loved him (Mark 10:21): He was moved with compassion toward the leper (Mark 1:41): He sighed deeply in his spirit (Mark 8:12).
Similarly Mark depicts the tender compassion of the Lord. A beautiful hint of his delicate and loving appreciation of an ordinary need closes the story of the healing of the ruler's daughter. In their joy and wonder at her miraculous restoration, the friends would naturally forget the immediate practical demand for food, of which the Lord promptly reminds them by his command that something should be given her to eat (Mark 5:43). Luke notes the same circumstance. In like manner his appreciation of his disciples' weariness appears in the words, "Come ye yourselves apart into a desert place and rest awhile" (Mark 6:31). He is moved with compassion toward the multitude because they are as sheep without a shepherd (Mark 6:34): he is touched with the need and fatigue of the many who had come from far (Mark 8:3): he shows his interest in the condition of the epileptic lad by inquiring into the history of his case (Mark 9:21): he is much displeased at the disciples' rebuke of those who are bringing the young children to him (Mark 10:14).
In like manner Mark describes the mental and emotional states of those who were brought into contact with Christ. Those who witnessed the miracle of the loaves understood not, and their heart was hardened (Mark 6:52): the disciples were perplexed, questioning among themselves what the rising again from the dead should mean (Mark 9:10): they were amazed at his words about a rich man entering into the kingdom of heaven (Mark 10:24): a sudden and mysterious awe fell upon them in their journey to Jerusalem (Mark 10:32): Pilate marvelled at Jesus being already dead, and sent for the centurion in order to ask whether he had been any while dead (Mark 15:44). Compare Mark 1:29, Mark 1:27; Mark 5:20, Mark 5:42; Mark 6:20; Mark 7:37; Mark 11:18. He depicts the interest excited by the words and works of Christ; describing the crowds which flocked to him, and their spreading abroad the fame of his power (Mark 1:28, Mark 1:45; Mark 2:13; Mark 3:20, Mark 3:21; Mark 4:1; Mark 5:20, Mark 5:21, Mark 5:24; Mark 6:31; Mark 7:36).
We find in Mark certain peculiarly forcible expressions in our Lord's language, such as, "To them that are without" (Mark 4:11); "Ye leave the commandment of God, and hold fast the tradition of men" (Mark 7:8); "This adulterous and sinful generation" (Mark 8:38); "Be set at nought" (Mark 9:12); "Quickly to speak evil of me" (Mark 9:39); "Shall receive brethren and sisters and mothers," etc., "with persecutions" (Mark 10:30).
His narrative runs. His style abounds in quick transitions. The word εὐθέως, straightway, occurs in his Gospel something like forty times. He imparts vividness to his narration by the use of the present tense instead of the historic (Mark 1:40, Mark 1:44; Mark 2:3, sq.; Mark 11:1, Mark 11:2, Mark 11:7; Mark 14:43, Mark 14:66). He often defines his meaning by coupling similar words or phrases. Beelzebub is called by two names (Mark 3:22), and by a third (Mark 3:30): The sick are brought at even, when the sun did set (Mark 1:32): The blasphemer hath no more forgiveness, but is guilty of an eternal sin (Mark 3:29): He spake with many parables, and without a parable he spake not (Mark 4:33, Mark 4:34). Compare Mark 3:5, Mark 3:27; Mark 5:26; Mark 6:25; Mark 7:21. He employs over seventy words which are found nowhere else in the New Testament. We find him preserving the identical Aramaic words uttered by the Lord. In his Gospel alone occur Boanerges (Mark 3:17); Talitha cumi (Mark 5:41); Korban (Mark 7:11); Ephphatha (Mark 7:34): and Abba (Mark 14:36). Writing for Romans we find him transferring certain Latin words into Greek, such as legio, legion (Mark 5:9); centurio, κεντυρίων, centurion, which elsewhere is ἑκατόνταρχος - χης (Mark 15:39); quadrans, farthing (Mark 12:42); flagellare, to scourge (Mark 15:15); speculator, executioner (Mark 2:27); census, tribute (Mark 12:14); sextarius, pot (Mark 7:4); praetorium (Mark 15:16). Three of these, centurio, speculator, and sextarius are found in his Gospel only. He always adds a note of explanation to Jewish words and usages.
His style is abrupt, concise, and forcible; his diction less pure than that of Luke and John. Besides irregularities of construction which cannot be explained to the English reader, he employs many words which are expressly forbidden by the grammarians, and some of which are even condemned as slang. Such are ἐσχάτως ἔχει, is at the point of death (Mark 5:23); κράββατος, bed (Mark 2:4, Mark 2:9, Mark 2:11, Mark 2:12); μονόφθαλμος, with one eye (Mark 9:47); κολλυβισταί, money-changers (Mark 11:15); κοράσιον, maid (Mark 5:41); ὁ ρκίζω, I adjure (Mark 5:7); ῥάπισμα, a blow of the hand (Mark 14:65); ῥαφίδος, needle (Mark 10:25).
I have described the characteristics of Mark at some length, because they lie peculiarly in the line of the special purpose of this book, which deals with individual words and phrases, and with peculiarities of diction, rather than with the exegesis of passages. Of this Gospel it is especially true that its peculiar flavor and quality cannot be caught without careful verbal study. It is a gallery of word-pictures. Reading it, even in the familiar versions, we may discover that it is, as Canon Westcott remarks, "essentially a transcript from life;" but nothing short of an insight into the original and individual words will reveal to us that the transcript itself is alive.
List of Greek Words Used by Mark Only
ἀγρεύω catch Mark 12:13 ἅλς salt Mark 9:49 ἄλαλος dumb Mark 7:37; Mark 9:17, Mark 9:25 ἀλεκτροφωνία cockcrowing Mark 13:35 ἄμφοδον a place where two ways meet Mark 11:4 ἀμφιβάλλω cast Mark 1:16 ἄναλος saltless Mark 9:50 ἀναπηδάω leap up Mark 10:50 ἀναστενάζω sigh deeply Mark 8:12 ἀπἔχει it is enough Mark 14:41 ἀπόδημος abroad Mark 13:34 ἀποστεγάζω uncover Mark 2:4 ἀφρίζω foam Mark 9:18, Mark 9:20 Βοανεργές sons of thunder Mark 3:17 γαμίσκομαι to be given in marriage Mark 12:25 γναφεύς fuller Mark 9:3 δισχίλιοι two thousand Mark 5:13 δύσκολος hard Mark 10:24 εἰ if (in swearing) Mark 8:12 ἐκθαμβέω to be amazed Mark 9:15; Mark 14:33; Mark 16:5, Mark 16:6 ἐκθαυμάζω to marvel Mark 12:17 ἐκπερισσῶς exceeding vehemently Mark 14:31 ἐναγκαλίζομαι take in the-arms Mark 9:36; Mark 10:16 ἐνειλέω wrap Mark 15:46 ἔννυχον in the night Mark 1:35 ἐξάπινα suddenly Mark 9:8 ἐξουδενόω set at naught Mark 9:12 ἐπιβάλλω (neuter) beat Mark 4:37 ἐπιῤῥάπτω sew upon Mark 2:21 ἐπισυντρέχω come running together Mark 9:25 ἐσχάτως at the point of death Mark 4:23 ἤφιεν suffered (permitted) Mark 1:34; Mark 11:16 θανάσιμος deadly Mark 16:18 θαυμάζειν διὰ to wonder because of Mark 6:6 θυγάτριον little daughter Mark 5:23; Mark 7:25 τὸ ἱκανὸν ποιεῖν to content Mark 15:15 κατάβα come down Mark 15:30 καταβαρύνω weigh down Mark 14:40 καταδιώκω follow after Mark 1:36 κατακόπτω cut Mark 5:5 κατευλογέω bless Mark 10:16 κατοίκησις dwelling Mark 5:3 κεντυρίων centurion Mark 15:39, Mark 15:44, Mark 15:45 κεφαλαιόω to wound in the head Mark 12:4 κυλίομαι wallow Mark 9:20 κωμόπολις village-town Mark 1:38 μεθόρια borders Mark 7:24 μηκύνομαι grow Mark 4:27 μογιλάλος having an impediment in speech Mark 7:32 μυρίζω anoint Mark 14:8 νουνεχῶς discreetly Mark 12:34 ξέστης pot Mark 7:4 ὄμμα eye Mark 8:28 οὐά ah! ha! Mark 15:29 παιδιόθεν from a child Mark 9:21 παρόμοιος like Mark 7:8, Mark 7:13 περιτρέχω run round about Mark 6:55 πρασιά a garden-plat Mark 6:40 προαύλιον porch or forecourt Mark 14:68 προμεριμνάω take thought before-hand Mark 13:11 προσάββατον day before the Sabbath Mark 15:42 προσεγγίζω come nigh unto Mark 2:4 προσκεφάλαιον cushion Mark 4:38 προσορμίζομαι moor to the shore Mark 6:53 προσπορεύομαι come unto Mark 10:35 πυγμῇ with the fist Mark 7:3 σκώληξ worm Mark 9:44, Mark 9:46, Mark 9:48 σπεκουλάτωρ executioner Mark 6:27 σμυρνίζω mingle with myrrh Mark 15:23 στασιαστής insurrectionist Mark 15:7 στίλβω to be glistering Mark 9:3 στίβας branch, or layer of leaves Mark 11:8 συμπόσιον a table-party Mark 6:39 συνλίβω to throng or crowd Mark 5:24, Mark 5:31 συλλυπέομαι to be grieved Mark 3:5 Συραφοινίκισσα a Syro-phoenician woman Mark 7:26 σύσσημον countersign, token Mark 14:44 τηλαυγῶς clearly Mark 8:25 τρίζω gnash Mark 9:18 ὑπερηφανία pride Mark 7:22 ὑπερπερισσῶς beyond measure Mark 7:37 ὑπολήνιον wine-fat or wine-press Mark 12:1 χαλκίον brazen vessel Mark 7:4
The beginning of the gospel of Jesus Christ, the Son of God;
Beginning (ἀρχὴ)
without the article, showing that the expression is a kind of title. It is 'the beginning, not of his book, but of the facts of the Gospel. He shows from the prophets that the Gospel was to begin by the sending forth of a forerunner.
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
John did baptize (ἐγένετο Ἰωάννης ὁ βαπτίζων)
Lit., John came to pass or arose who baptized. Rev., John came who baptized.
Baptism of repentance (βάπτισμα μετανοίας)
A baptism the characteristic of which was repentance; which involved an obligation to repent. We should rather expect Mark to put this in the more dramatic form used by Matthew: Saying, Repent ye!
And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey;
With camels' hair (τρίχας καμήλου)
Lit., hairs. Not with a camel's skin, but with a vesture woven of camels' hair. Compare 2 Kings 1, 8.
Wild honey
"The innumerable fissures and clefts of the limestone rocks, which everywhere flank the valleys, afford in their recesses secure shelter for any number of swarms of wild bees; and many of the Bedouin, particularly about the wilderness of Judaea, obtain their subsistence by bee-hunting, bringing into Jerusalem jars of that wild honey on which John the Baptist fed in the wilderness" (Tristram, "Land of Israel"). Wyc., honey of the wood.
And immediately the Spirit driveth him into the wilderness.
Driveth him (ἐκβάλλει)
Stronger than Matthew's ἀνήχθη, was led up, and Luke's ἤγετο, was led. See on Matthew 9:38. It is the word used of our Lord's expulsion of demons, Mark 1:34, Mark 1:39.
The Wilderness
The place is unknown. Tradition fixes it near Jericho, in the neighborhood of the Quarantania, the precipitous face of which is pierced with ancient cells and chapels, and a ruined church is on its topmost peak. Dr. Tristram says that every spring a few devout Abyssinian Christians are in the habit of coming and remaining here for forty days, to keep their Lent on the spot where they suppose that our Lord fasted and was tempted.
Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
Casting a net (ἀμφιβάλλοντας)
See on Matthew 4:18. Mark here uses, more graphically, only the verb, without adding net. Lit., throwing about in the sea. Probably a fisher man's phrase, like a east, a haul.
Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
Us
Me and those like me. "The demons," says Bengel, "make common cause."
The Holy One of God
The demon names him as giving to the destruction the impress of hopeless certainty.
And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
They questioned among themselves (συνζητεῖν πρὸς ἑαυτοὺς)
Stronger than Luke, who has they spake together. Tynd., They demanded one of another among themselves.
But Simon's wife's mother lay sick of a fever, and anon they tell him of her.
Lay sick of a fever (κατέκειτο πυρέσσουσα)
Κατά, prostrate. Mark adds, they tell him of her. Luke, they besought him for her. Mark, he came to her. Luke, he stood over her. Mark only, he took her by the hand and raised her up.
And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
Devils (δαιμόνια)
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων, of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον, which is not a diminutive, but the neuter of the adjective δαιμόνιος, of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32.
The derivation of the word is uncertain. Perhaps δαίω, to distribute, since the deities allot the fates of men. Plato derives it from δαήμων, knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's "Cratylus," quotes Hesiod as follows: "Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,
But now that fate has closed over this race,
They are holy demons upon earth,
Beneficent, averters of ills, guardians of mortal men.'"
After some further conversation, Socrates goes on: "And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise). Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human (δαιμόνιον) both in life and death, and is rightly called a demon." Mr. Grote ("History of Greece") observes that in Hesiod demons are "invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world." In later Greek the word came to be used of any departed soul.
In Homer δαίμων is used synonymously with θεός and θεά, god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! ("Iliad," 2:190, 200; 4:31; ix., 40). Occasionally in an admiring or respectful sense ("Odyssey," xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot or fortune. So in the beautiful simile of the sick father ("Odyssey," 5:396), "Some malignant genius has assailed him." Compare "Odyssey," x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance.
We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων, though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed), naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life.
In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων, with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, "obscure to human knowledge and alien to human life," taking the abstract term uniformly in an evil sense.
Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. "Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings" (Grote, "History of Greece").
This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45).
And Simon and they that were with him followed after him.
Followed after (κατεδίωξαν)
The word found only in Mark. Simon and his companions, as well as the people of the city, seem to have been afraid lest he should have permanently left them. Hence the compound verb indicates that they followed him eagerly; pursued him as if he were fleeing from them. Simon, true to his nature, was foremost in the pursuit: Simon, and they that were with him.
And he straitly charged him, and forthwith sent him away;
Strictly charged (ἐμβριμησάμενος)
Rev., sternly, in margin. The word is originally to snort, as of mettlesome horses. Hence, to fret, or chafe, or be otherwise strongly moved; and then, as a result of this feeling, to admonish or rebuke urgently. The Lord evidently spoke to him peremptorily. Compare sent him out (ἐξέβαλεν); lit., drove or cast him out. The reason for this charge and dismissal lay in the desire of Jesus not to thwart his ministry by awaking the premature violence of his enemies; who, if they should see the leper and hear his story before he had been officially pronounced clean by the priest, might deny either that he had been a leper or had been truly cleansed.
And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
Mar 1:1.The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the Prophets then came to an end, (Joh 1:17.) “The Law and the Prophets were until John: since that time the kingdom of God is preached, ” (Luk 16:16 .)And with this agrees most fully the quotation which he makes from the Prophet Malachi, (Mal 3:1.) In order to inflame the minds of his people with a stronger desire of the promised salvation, the Lord had determined to leave them, for a time, without new prophecies. We know that the last of the true and lawful prophets was Malachi.
That the Jews, in the meantime, may not faint with hunger, he exhorts them to continue under the Law of Moses, until the promised redemption appear. He mentions the law only, (Joh 1:17,) because the doctrine of the Prophets was not separate from the law, but was merely an appendage and fuller exposition of it, that the form of government in the Church might depend entirely on the Law. It is no new or uncommon thing in Scripture, to include the Prophets under the name of the Law: for they were all related to it as their fountain or design. The Gospel was not an inferior appendage to the Law, but a new form of instruction, by which the former was set aside.
Malachi, distinguishing the two conditions of the Church, places the one under the Law, and commences the other with the preaching of John. He unquestionably describes the Baptist, when he says, “Behold, I send my messenger,” (Mal 3:1 :) for, as we have already said, that passage lays down an express distinction between the Law and the new order and condition of the Church. With the same view he had said a little before, (which is quoted by Mark, [Mar 9:13;] for the passages are quite similar,) “Behold, I send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord,” (Mal 4:5.) Again,
“Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple,” (Mal 3:1.)
In both passages, the Lord promises a better condition of his Church than had existed under the Law, and this unquestionably points out the beginning of the Gospel But before the Lord came to restore the Church, a forerunner or herald was to come, and announce that he was at hand. Hence we infer, that the abrogation of the Law, and the beginning of the Gospel, strictly speaking, took place when John began to preach.
The Evangelist John presents to us Christ clothed in flesh, “the Word made flesh,” (Joh 1:14;) so that his birth and the whole history of his appearance are included in the Gospel. But here Mark inquires, when the Gospel began to be published, and, therefore, properly begins with John, who was its first minister. And with this view the Heavenly Father chose that the life of his Son should be buried, as it were, in silence, until the time of the full revelation arrived. For it did not happen without the undoubted Providence of God, that the Evangelists leave out the whole period which Christ spent in private, and pass at once from his earliest infancy to his thirtieth year, when he was openly exhibited to the world, invested with his public character as a Redeemer; Luke excepted, who slightly touches one indication of his future calling, which occurred about his twelfth year, (Luk 2:42 .)
It had a very close connection with this object, that we should be informed, first, that Christ is a true man, (Joh 1:14,) and next, that he is “the Son of Abraham and of David, ”(Mat 1:1 ;)as to both of which, the Lord has been pleased to give us an attestation. The other matters which we have examined, relating to “the shepherds, ” (Luk 2:8 ,)the “Magi,” (Mat 2:1 ,)and “Simeon,” (Luk 2:25 ,)were intended to prove his Divinity. What Luke relates about John and his father Zacharias, (Luk 1:5 ,)was a sort of preparation for the Gospel.
There is no impropriety in the change of the person which is here made, in quoting the words of Malachi. According to the prophet, God says, I send my messenger, and he shall prepare the way Before Me. Mark introduces God as addressing the Son, Behold, I send my messenger before thy face, who shall prepare thy way Before Thee. But we see that Mark had no other intention, than to express more clearly the prophet’s meaning. Mark designates Christ the Son of God The other Evangelists testify that he was born of the seed of Abraham and David, and therefore was the Son of man, (Mat 8:20 .)But Mark shows us, that no redemption is to be expected but from the Son of God
Mar 1:14.Preaching the Gospel of the kingdom of God. Matthew appears to differ a little from the other two: for, after mentioning that Jesus left his own city Nazareth, and departed to Capernaum, he says: from that time Jesus began to preach. Luke and Mark, again, relate, that he taught publicly in his own country. But the solution is easy; for the words which Matthew employs, ἀπὸ τότε, from that time, ought to be viewed as referring, not to what immediately precedes, but to the whole course of the narrative. Christ, therefore, entered into the exercise of his office, when he arrived at Galilee. The summary of doctrine which is given by Matthew is not at all different from what, we have lately seen, was taught by John: for it consists of two parts, — repentance, and the announcement of grace and salvation. He exhorts the Jews to conversion, because the kingdom of God is at hand: that is, because God undertakes to govern his people, which is true and perfect happiness. The language of Mark is a little different, The kingdom of God is at hand: repent ye, and believe the Gospel But the meaning is the same: for, having first spoken of the restoration of the kingdom of God among the Jews, he exhorts them to repentance and faith.
But it may be asked, since repentance depends on the Gospel, why does Mark separate it from the doctrine of the Gospel? Two reasons may be assigned. God sometimes invites us to repentance, when nothing more is meant, than that we ought to change our life for the better. He afterwards shows, that conversion and “newness of life” (Rom 6:4) are the gift of God. This is intended to inform us, that not only is our duty enjoined on us, but the grace and power of obedience are, at the same time, offered. If we understand in this way the preaching of John about repentance, the meaning will be:” The Lord commands you to turn to himself; but as you cannot accomplish this by your own endeavors, he promises the Spirit of regeneration, and therefore you must receive this grace by faith.” At the same time, the faith, which he enjoins men to give to the Gospel, ought not, by any means, to be confined to the gift of renewal, but relates chiefly to the forgiveness of sins. For John connects repentance with faith, because God reconciles us to himself in such a manner, that we serve him as a Father in holiness and righteousness.
Besides, there is no absurdity in saying, that to believe the Gospel is the same thing as to embrace a free righteousness: for that special relation, between faith and the forgiveness of sins, is often mentioned in Scripture; as, for example, when it teaches, that we are justified by faith, (Rom 5:1.) In which soever of these two ways you choose to explain this passage, it still remains a settled principle, that God offers to us a free salvation, in order that we may turn to him, and live to righteousness. Accordingly, when he promises to us mercy, he calls us to deny the flesh. We must observe the designation which Paul gives to the Gospel, the kingdom of God: for hence we learn, that by the preaching of the Gospel the kingdom of God is set up and established among men, and that in no other way does God reign among men. Hence it is also evident, how wretched the condition of men is without the Gospel.
This demoniac was probably one of that multitude, which was mentioned, a little before, by Mat 4:24. Yet the narrative of Mark and Luke is not superfluous: for they relate some circumstances, which not only present the miracle in a more striking light, but also contain useful instruction. The devil dexterously acknowledges, that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion, that there was some secret understanding between him and Christ. By such a trick he has since endeavored to make the Gospel suspected, and, in the present day, he is continually making similar attempts. That is the reason why Christ rebukes him. It is, no doubt, possible, that this confession was violently extorted from him: but there is no inconsistency between the two suppositions, that he is forced to yield to the power of Christ, and therefore cries out that he is the Holy One of God, — and yet that he cunningly attempts to shroud in his own darkness the glory of Christ. At the same time, we must observe that, while he flatters Christ in this manner, he indirectly withdraws himself from his power, and in this way contradicts himself. For why was Christ sanctified by the Father, but that he might deliver men from the tyranny of the devil, and overturn his kingdom? But as Satan cannot endure that power, which he feels to be destructive to himself, he would desire that Christ should satisfy himself with an empty title, without exercising it on the present occasion. (344)
Mar 1:22; Luk 4:32.And they were astonished at his doctrine The meaning of the Evangelists is, that the power of the Spirit shone in the preaching (345) of Christ with such brightness, as to extort admiration even from irreligious and cold hearers. Luke says, that his discourse was accompanied with power, that is, full of majesty. Mark expresses it more fully, by adding a contrast, that it was unlike the manner of teaching of the Scribes As they were false expounders of Scripture, their doctrine was literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute of majesty. The same kind of coldness may be now observed in the speculative theology of Popery. Those masters do indeed thunder out whatever they think proper in a sufficiently magisterial style; but as their manner of discoursing about divine things is so profane, that their controversies exhibit no traces of religion, what they bring forward is all affectation and mere drivelling: for the declaration of the Apostle Paul holds true, that the kingdom of God is not in word, but in power, (1Co 4:20.) In short, the Evangelists mean that, while the manner of teaching, which then prevailed, was so greatly degenerated and so extremely corrupted, that it did not impress the minds of men with any reverence for God, the preaching of Christ was eminently distinguished by the divine power of the Spirit, which procured for him the respect of his hearers. This is the power, or rather the majesty and authority, at which the people were astonished.
(344) “Mais pource que Satan ne pent endurer ceste vertue et puissance, aquelle il sait estre le destruire et ruiner, il voudroit bien que Christ se contenant d'un beau titre en l'air, se reposast, et se deportast de luy rien faire.” — “But because Satan cannot endure that power and might, which he knows to be to destroy and ruin him, he would rather wish that Christ, satisfying himself with a fine title in the air, should take repose, and refrain from doing any thing to him.
(345) “En la facon d’enseigner de Jesus Christ;” — “in Jesus Christ's manner of teaching.”
Mar 1:26When the unclean spirit had torn him Luke uses a milder phrase, when the devil had thrown him down: but they agree perfectly as to the meaning; for the design of both was to show, that the devil went out of the man in a violent manner. He threw down the unhappy man, as if he had intended to tear him: but Luke says that the attempt was unsuccessful; for he hurt him nothing Not that the attack was, in no degree whatever, attended by injury, or at least by some feeling of pain; but that the man was afterwards delivered from the devil, and restored to perfect health.
Mar 1:27What new doctrine is this? They call it new doctrine, not by way of reproach, but as an acknowledgment, that there was something in it unusual and extraordinary. It is not for the sake of blame, or to lessen its credit, that they speak of it as new. This is rather a part of their admiration, that they pronounce it to be not common or ordinary. Their only fault lies in this, that they remain in their state of hesitation, (346) whereas the children of God ought to make increasing progress.
(346) “En leur doute et estonnement.” — “In their doubt and astonishment.”
Mar 1:29.They came, with James and John, into the house of Simon and Andrew. There is reason to conjecture, that Matthew does not relate this history in its proper order: for Mark expressly states, that there were only four disciples who attended Christ. Besides, when he left the synagogue, he went straight to Peter’s house; which also shows clearly, that Matthew did not observe, with exactness, the order of time. The Evangelists appear to have taken particular notice of this miracle; not that, in itself, it was more remarkable, or more worthy of being recorded, than other miracles, — but because, by means of it, Christ gave to his disciples a private and familiar illustration of his grace. Another reason was, that the healing of one woman gave occasion to many miracles, so that they came to him in great numbers, from every direction, to implore his assistance. A single word, in Luke’s narrative, presents to us more strikingly the power which Christ displayed; for he says, that Simon’s mother-in-law was held by a GREAT fever. It was a clearer and more affecting proof of divine power, that, in a moment, and by a single touch, he removed a strong and violent disease. He might have done it by the slightest expression of his will; but he touched her hand, (Mat 8:15 ,)either to mark his affection, or because he was aware that this sign was, at that time, advantageous: for we know, that he freely used outward signs, when the time required them.
Mar 1:34.He did not permit the devils to speak. There might be two reasons why he did not permit them: a general reason, because the time of the full revelation was not yet come; and a special reason, which we hinted at a little ago, that he refused to have, as heralds and witnesses of his divinity, those whose praise could have no other effect than to soil and injure his character. This latter reason is undoubtedly true: for he must have known, that the prince of death, and his agents, are in a state of irreconcileable enmity with the Author of eternal salvation and life.
Mark1:38.For on this account I came out. Luk 4:43.For on this account am I sent. These words deserve our attention: for they contain a declaration of his earnest desire to fulfill his office. But it will perhaps be asked, is it better that the ministers of the Gospel should run here and there, to give only a slight and partial taste of it in each place, or that they should remain, and instruct perfectly the hearers whom they have once obtained? I reply. The design of Christ, which is here mentioned, was agreeable to the injunction and call of the Father, and was founded on the best reasons. For it was necessary that Christ should travel, within a short period, throughout Judea, to awaken the minds of men, on all sides, as if by the sound of a trumpet, to hear the Gospel. But on this subject we must treat more fully under another passage.
Mat 8:4; Mar 1:44.For a testimony to them Some consider testimony to mean here a law or statute, as it is said in the Book of Psalms, God laid down this “ for a testimony to Israel,” (Psa 122:4.) But this appears to me to be a poor exposition: for I have no doubt that the pronoun to them refers to the priests. (496) Christ said this, in my opinion, with a view to the present occurrence: for this miracle was afterwards to be a sufficiently clear proof for convicting them of ingratitude. There is nothing inconsistent with this in the command which Christ gave to the leper to maintain silence: for he did not intend that the remembrance of the miracle which he had wrought should remain always buried. When the leper, at the command of Christ, came into the presence of the priest, this was a testimony to them, which would render them inexcusable, if they refused to receive Christ as the minister of God; and would, at the same time, take away occasion for slander, since Christ did not neglect a single point of the law. In a word, if they were not past cure, they might be led to Christ; while, on the other hand, so solemn a testimony of God was sufficiently powerful to condemn them, if they were unbelievers.
(496) According to the view which Calvin rejects, the words, which Moses commanded for a testimony to them, mean, “which Moses delivered to them, that is, to the people of Israel, as a divine ordinance.” The view which he adopts may be more clearly brought out by a different arrangement of the words. Present, for a testimony to them, that is, “to the priests,” the offering which Moses commanded. —Ed
Mar 1:45.So that Jesus could no longer enter openly into cities Hence we learn the reason why Christ did not wish the miracle to be so soon made known. It was that he might have more abundant opportunity and freedom for teaching. Not that his enemies rose against him, and attempted to shut his mouth, but because the common people were so eager to demand miracles, that no room was left for doctrine. He wished that they would all be more attentive to the word than to signs. Luke accordingly says, that he sought retirement in the deserts He avoided a crowd of men, because he saw, that he would not satisfy the wishes of the people, without overwhelming his doctrine by a superfluity of miracles. (497)
(497) “Que quant et quant il ne fist tant de miracles, que cela les empescheroit de bien penser a la doctrine;” — “without doing so many miracles as to prevent them from thinking properly about his doctrine.”
Mar 1:1. Of Jesus Christ the Son of God- This exordium is singular; for while the other Evangelists describe our Saviour as the Son of man, St. Mark, in express words, stiles him the Son of God. A title the most likely, as being the most august, to engage the attention and obedience of the Romans, those Lords of the earth, to the religion which was promulgated by him. In describing this religion, St. Mark has brought together so many of our Saviour's discourses and miracles, as might serve to exhibit a general view of his character, and shew the world at the same time what kind of principles they were concerned to embrace, and what course of life they were bound to lead, who professed themselves his followers and disciples. This fully answered the end of his design. The present verse may be connected with the following; and the sense will be, that the Gospel of Jesus Christ began, according to the prediction of the prophets, with the preaching and baptism of John the Baptist. I shall not take up the reader's and my own time by insisting upon those passages in this or the following Evangelists, which have been already explained in the notes on St. Matthew, and which explanations will be found by the copious marginal references.
Mar 1:12. Driveth- Conveyeth.
Mar 1:13. And was with the wild beasts- St. Mark is often very circumstantial in his narrations, and adds many things for the sake of the Romans or Gentiles in general, to enable them the better to understand him. Thus, as a Roman might not know how wild and uninhabited the deserts of Arabia were, in which Christ was tempted, he adds here, and was with the wild beasts. See Owen on the Gospel, and Grotius
Mar 1:14. Now, after that John was put in prison, &c.- We have here a remarkable particular in the conduct of our Saviour: no sooner was he informed that Herod had thrown John in prison, than he quitted Judea, and went into Galilee. (Comp. Mat 4:12-to the end.) And traversing it all over,-as well that part of it which was under Herod's jurisdiction, as that under Philip's; see Mar 1:39 and Mat 4:23.-he there began first to preach continually to the people, elected several of his disciples to accompany him wherever he went, performed most astonishing works, and drew the attention of the whole country upon him. Now, had Jesus and the Baptist been associate impostors, as some infidels have supposed, nothing seems more improbable than that Jesus should single out this particular time, and the dominions of that particular prince, who had but just then imprisoned his partner in the same wicked imposture, in order there first to make trial of all his devices, procure more associates, and attended by them to draw the multitude about with him from all parts of the country. In an impostor, this would have been voluntarily seeking the same fate that his fore-runner had but just experienced, and in reality provoking Herod to put an end at once to all joint-machinations: but this is what no impostor whatever can be supposed desirous to have done. See Bell's Inquiry into the Divine Missions, &c. p. 388.
Mar 1:19-20. Ship- Boat.
Mar 1:21. On the sabbath day- In the Greek it is plural, τοις σαββασιν, and, when compared with the parallel place in St. Luke, shews that it was the custom of Jesus to frequent these places of worship on the sabbath days. The addition of this circumstance seems therefore intended to intimate, that Christ was free from the imputation of profaning the sabbath, which was objected to him by the Jews. See Mat 12:1-2 and Grotius. Dr. Heylin renders the latter part of this verse, where he immediately began to instruct publicly in the synagogues, to which he went on the sabbath day.
Mar 1:23-24. And there was in their synagogue, &c.- It seems plain from what is said afterwards, Mar 1:27 that the other persons then present did not know Jesus to be the Son of God; how then should the demoniac know this, if he had been only mad, as some would vainly suppose, and not really possessed by an evil spirit? This case was so remarkable, that, as the Evangelist adds, immediately our Lord's fame spread abroad, throughout all the region round about Galilee. However, though madmen might not know Christ, yet the devils could not be ignorant of him, from the time of his baptism, when the voice from heaven said, This is my beloved Son, &c. and therefore Satan soon after, in one of his temptations, says, If thou be the Son of God; Mat 4:6. See Ward's Dissertations, p. 79 and on Mat 8:29.
Mar 1:26. Had torn him- Had thrown him into convulsions. That this is a proper translation, though circuitous, appears from St. Luke, who informs us, that the spirit did not hurt him. It is remarkable, that in all the cures of this sort which our Lord performed, the person to be cured was agitated by the demon who possessed him in the most violent manner, at the time of the cure, and raised to perfect health by the expulsion of the demon in an instant. The reason was, that thus the reality and greatness, both of the possession and the cure, were fully proved, to the conviction of every beholder; and therefore the demon was probably in some sense compelled to exert himself.
Mar 1:29. They entered into the house of Simon- Peter was a native of Bethsaida; and when first admitted to Christ's acquaintance, seems to have had his residence there: but happening to marry a woman of Capernaum, as is generally supposed, he removed thither with his brother Andrew; and there they prosecuted their common business of fishing, in company with James and John, the sons of Zebedee, who lived with them in one house. On the cure of St. Peter's wife's mother we shall speak, when we come to Luk 4:38-39.
Mar 1:30. Anon- Forthwith.
Mar 1:32-33. And at even, &c.- The news of the miracle above related being spread through the town, those who had sick relations or friends resolved to apply to Jesus for a cure: only, because it was the sabbath, they did not immediately come to him; they waited till the holy rest was ended, which, according to the Jewish form of the day, was at sun-setting; and then they brought their sick in great numbers to him, fullypersuaded that he would heal them. The persons who attended the sick, or who brought them to be cured, together with the towns' people, whose curiosity and admiration were excited by the reports of the two miracles performed that day, made such a crowd at St. Peter's house, that it looked as if all the city had been gathered together. See the notes on Mat 8:4; Mat 12:16 for some reasons why our Saviour suffered not his miracles to be publicly spoken of.
Mar 1:35. A great while before day- 'Εννυχον λιαν, when the night was very far advanced, and consequently just before the dawn of day.
Mar 1:38. The next towns- The neighbouring towns.
Inferences.-Respecting John the Baptist and our Saviour's baptism, see the Inferences on Matthew 3.; and on our Saviour's choice of his disciples, &c. we shall enlarge in the Inferences on Luke 5. Let us at present contemplate the great Redeemer of our souls, giving us a proof of his divine power to heal our spiritual defilements, by curing the leper who applied to him.
Our souls are overspread with the leprosy of sin, and where should we apply for help, but to the healing power and recovering grace of the adorable Saviour? Be the malady ever so deep, inveterate, or spreading, we may surely adopt the words of the leper before us, and say, Lord, if thou wilt, thou canst make me clean. There is nothing better than frequently to make this prayer, and to be always disposed in heart to do so.
If we are so happy as to have received the favour of a cure, we are under the obligation of no command to conceal it. It is, on the contrary, our duty most gratefully to publish it abroad, for the honour of our benefactor, and the advantage of those who may be encouraged to make the same application, in humble hope of the same success. But when will the happy time come, that men shall be as solicitous about their spiritual welfare, as about the health of this mortal body? Almighty Physician! exert thine energy in this instance, as a token of further favours; convince men of their pollution and danger, and bow their stubborn knee, that it may bend in submissive and importunate supplication.
We may learn from the instance before us, that the cure of our souls is the pure effect of the goodness and free mercy of God; and that Jesus Christ performs it by his own divine authority; (he put forth his hand, Mar 1:41.)
The compassionate air with which the cure of this leper was wrought, ought to be considered by all spiritual physicians as a lesson of condescension and tenderness; and the modesty with which it was conducted, should engage them to avoid every appearance of ostentation and vainglory.
Once more, let us be taught, from our Saviour's example, (Mar 1:35.) how good it is for a man to withdraw himself from business and labour, in order to converse with God alone. Christ himself found it proper to depart into a solitary place to pray, when crowds of admirers were flocking in upon him: and, like him, those who are engaged in the scenes of public business, and fill them up with the greatest applause, should yet resolutely command seasons for retirement; remembering, that the more various and important our public labours are, the more evidently do we need to draw down succour by ardent prayer, that we may be strengthened and prospered in them. Prayer is so necessary to him particularly who preaches and labours in the church, that, far from dispensing with himself on this account, he ought to take a time for it out of that which belongs to rest, and the other necessities of life, rather than be deficient therein.
REFLECTIONS.-1st, St. Mark commences his history with the account of John's baptism, the messenger sent before the Messiah, according to the ancient prophesies, to prepare his way. Isaiah and Malachi had both spoken of him, Isa 40:3. Mal 3:1 and agreeable thereunto John commenced his ministry in the wilderness, calling the people to repentance, and faith in the promised Messiah, in order that they might obtain remission of their sins.
1. John's preaching was in some sense the beginning of the gospel of Jesus Christ the Son of God. Not that the gospel then first began to be published; for it had been the subject of the ministry of all the prophets, and, in the promise of the seed of the woman, had been preached to the first man immediately after his fall: but the gospel dispensation, in opposition to the law, was more immediately proclaimed from the baptism of John, whose office it was, particularly, to point the people to the Lamb of God, now made manifest in the flesh to take away the sin of the world; though that dispensation was not properly opened before the day of Pentecost. This was the glad news that John declared, the Gospel of Jesus Christ who is both the author and subject of it; and, as the Son of God, endued with all-sufficiency for the great work of man's salvation, which he came to accomplish. To him the Baptist bore witness, acknowledging his surpassing dignity, and confessed his own unworthiness to be employed in the meanest offices by his Lord; and whilst, in consequence of his preaching, and the people's profession of repentance, he admitted them to baptism in token of repentance for the remission of sins, he bade them expect a more efficacious baptism than this of water, even of the Holy Ghost, which the Messiah, to whom he directed them, should shed on them abundantly, to cleanse them from all their iniquities.
2. His appearance was singular, as that of the ancient prophets, and his dress and diet bespoke his mortified spirit and deadness to the world. A rough camel's hair garment, tied with a leathern girdle, defended him from the cold; and locusts and wild honey, such as the wilderness afforded, satisfied his hunger. Note; They who preach the Gospel, must learn to endure hardness, and be ready, whenever duty calls, to forego any of the delights of sense, for the sake of the service in which they are engaged.
3. Multitudes attended him, and appeared deeply affected with John's discourses, confessing their sins, and desiring to be admitted to his baptism. The word of the Gospel is powerful. The doctrines of repentance and faith, when urged upon the heart, awaken the conscience: and all who truly preach Jesus Christ, will assuredly see the success of their ministrations. They who have never known themselves instrumental to the convincing and converting one sinner, have reason indeed to believe that they were never called to the ministry of the Gospel.
2nd, The account of Christ's baptism and temptations St. Matthew has recorded more at large, Matthew 3-4
1. He was baptized of John in Jordan. Not that he had any sins to confess, though in the likeness of sinful flesh; but he would comply with every instituted ordinance of God; and now also he was eminently to be pointed out as the Messiah, and to enter upon his mission. Accordingly the heavens were opened, the Holy Ghost visibly descended upon him, and God the Father, by an audible voice, bore testimony to him as his Son, and declared his perfect satisfaction in the undertaking in which he was engaged. Note; (1.) If God is ever well-pleased with us, it can only be in and through his dear Son. (2.) Whenever we are truly baptized into Christ, the Spirit of God will as really be communicated to us as it visibly descended upon him.
2. He immediately entered upon his temptation, led by the Holy Spirit from the brink of Jordan into the howling wilderness, to make his abode with beasts, while Satan sharpened every poisoned arrow in his quiver against him; but, to his bitterest disappointment, though in this lonely desert, he found all his arts foiled by this second Adam, which even in Eden he had practised with such success upon the first. Thus Christ bore with all the tempter's malice, and baffled all his wiles; till Satan, despairing, at last quitted the field, unable to make the least impression: and then the angelic hosts, who had with admiration beheld the dreadful conflict, appeared to congratulate the Saviour's victory, and to minister to his hunger. Note; (1.) Every converted soul must prepare for temptation. (2.) Christ knows what sore temptations mean. He tenderly compassionates his suffering people, and is near to succour and defend them.
3rdly, When John's ministry was finished by his imprisonment, Christ came into Galilee, and there,
1. He preached the Gospel of the kingdom of God, inviting all his countrymen to come and partake of the inestimable blessings of that dispensation of grace which he came to publish, the time being fulfilled which had been marked out for the appearing of the Messiah by the prophets; and therefore, as his kingdom was immediately to be erected, he exhorted all his hearers to repent, and believe the Gospel; to discover, acknowledge, and bewail their offences against God's holy law; to renounce their vain confidences in themselves; to change their mistaken sentiments concerning the nature of the Messiah's kingdom; and, instantly turning to him, to receive the glad tidings that he brought of the salvation which he came to procure for them, even pardon, peace, righteousness, and eternal life, the gift of God through the sacrifice and intercession of his Son. Note; (1.) The Gospel will be glad tidings to none who do not see and feel their misery and guilt; and, instead of flattering themselves in their own eyes, now change their minds, and stand convinced of their lost estate. (2.) Faith in the Gospel word entitles us to claim the fulfilment of all the promises: nor is it any presumption, rejecting all confidence in ourselves, to be confident of the Saviour's love and faithfulness.
2. He called four of his disciples to a more constant attendance upon him, that they might be better qualified for the work in which he designed to employ them. (1.) They were fishers; for the kingdom of Jesus was not to be erected by the wisdom of men, but by the power of God. (2.) He found them at their vocation. Honest industry in his sight is highly commendable. (3.) They were two pair of brethren; and that is an additional happiness, when they, who are so near to each other in blood, are united together in one Lord. (4.) They left all to follow Christ. When he calls, we must count nothing too dear to part with for his sake.
3. With these disciples, his attendants, he entered into Capernaum, and on the sabbath preached in the synagogue to the astonishment of the auditory; such a divine power and authority attended his teaching, as the people had never found under their scribes and rabbis. Note; the Gospel word is mighty and powerful. No wonder then if the preachers of it are distinguished from the insipid doctors of moral virtue, philosophical disquisitions, or empty formality.
4thly, Christ confirmed his mission by his miracles. And, to give the greater weight to his discourse, we find him,
1. Calling out a devil from one possessed. He is called an unclean spirit; for he is such in his own nature; by his suggestions he defiles the consciences of men, and, by the temptations that he presents before them, seduces them into all impurity of body and soul. Dreading the presence and power of Jesus, he cried out, using the man's organs of speech, saying, Let us alone; what have we to do with thee? They knew themselves unable to contend, and therefore tremble at the thought of being dispossessed of their prey: but, to do him all the mischief in their power, this fiend seems in reproach to call him Jesus of Nazareth: and though he adds, I know thee who thou art, the Holy One of God, there was probably the most malicious design couched under that fair confession, even to raise a suspicion of confederacy between Jesus and Satan. Christ therefore silences him, disdaining to receive a testimony from him, and disappointing his malicious designs: with a sharp rebuke he bids him instantly quit his prey, and leave the body which he had possessed; and, though furious at being dispossessed, with a fearful outcry, as if he would have rent the man in pieces, or designing to terrify the spectators, he departs; compelled, though with reluctance, to yield to the commanding voice of Jesus. Note; (1.) Though such possessions may not now be frequently found, how many, under the influence of an unclean spirit, are still led captive by the devil at his will! (2.) The grace of Jesus is still the same, and he can and does subdue the strongest power of Satan in the believer's heart. (3.) Many a poor sinner, when Christ first approaches him with the Gospel word, is grievously harassed, and cries out, as if his misery was now greater than ever before; but these terrors are the forerunners of peace and joy in believing.
2. The people were all amazed at what they heard and saw, and could not help saying one to another, What thing is this? Never was such astonishing power before exerted! What new doctrine is this? delivered with such majesty, and confirmed by such miracles. He acts not as exorcists, by charms and invocations; but with authority commandeth he even the unclean spirits, and they do obey him, unable to make the least resistance. Hereupon the fame of his preaching and miracles began to be exceedingly spread through all the region round about Galilee. Note; Christ's doctrine was not new, but the old doctrine which had been from the beginning; but had for a long time been so forgotten and neglected, that it appeared now quite uncommon-As in these days, the doctrines of the Gospel are by many called new doctrines, because, alas! we have for a long season in general so grievously departed from them.
5thly, Wherever Jesus went, he left the glorious marks of his power and grace.
1. Soon after he had retired from the Synagogue to Simon's house to take some refreshment, some of the company informed him of the illness of Peter's mother, confined to her bed with a fever. Immediately he arose, went to her bed-side, lifted her up, and instantly the fever left her. The cure was perfect; not so much as any weakness remained; but she immediately arose, and waited on Jesus and the guests. Note; When we have experienced the Redeemer's healing grace, it becomes us to shew our gratitude by immediately employing the strength that he has given us in his service.
2. A multitude of other cures were wrought by him the same day. For no sooner was the sabbath ended (before which they might scruple to carry the sick to him) than the door was crowded with patients, and not one went away without a cure; and many devils were ejected by his word, whom he permitted not to say that they knew him, (as the words may best be rendered,) not choosing to have them speak ought concerning him, lest it should give occasion to suggest that there was a confederacy between him and them.
3. After some needful repose, very early in the morning, he retired to a solitary place, that he might, uninterrupted, enjoy sweet communion with his Father in secret, and pour out his soul in prayer before him. Note; (1.) Early rising is as profitable to the soul as the body; while sloth is alike hurtful to both. (2.) When our spirits are most fresh and vigorous, it is then the properest time to retire for prayer and communion with God.
4. Peter and his companions no sooner missed him in the morning, than they sought him out, and desired him to return to Capernaum, there being such great inquiries made after him. But Christ could not confine himself there; the rest of the country must share his ministrations, being partly sent for this purpose to go about preaching and working miracles through the whole land: and accordingly he did so, his disciples attending him in his travels, hearing his divine teaching, and beholding the wonders of his power and love.
6thly, The miracle recorded Mar 1:40-45 was before related, Mat 8:2; Mat 8:34. We are taught by it,
1. What we naturally are-poor, defiled, loathsome sinners, under the incurable disease of a corrupted nature; and desperate, unless the great physician of souls exert his healing power on our behalf.
2. Whither we must go-to Jesus; bowed down under the sense of our vileness, and unworthiness to approach him; yet casting ourselves at his feet as alone able to relieve us from our misery, and with a humble persuasion that he will not spurn us from him, but that he is willing as well as able to help and heal us.
3. Christ never rejects the souls of the miserable that fly to him: his bowels of compassion yearn over them; the hand of his grace is sure to be stretched out towards them. And though we often come trembling, between fear and hope whether he will receive, pardon, help, and save us, he is pleased to remove our doubts, and says to our souls, I will, and power instantly accompanies his promise.
4. To those whom Christ cures, he gives a strict charge; and they must carefully obey his injunctions, and especially beware not to return unto folly, lest a worse thing happen unto them; but daily they are called to present themselves, body, soul, and spirit, before the great high-priest of their profession, that he, who has made them clean, may keep them clean.
5. They who have tasted the love of Jesus, delight to spread the savour of his name, and to testify their gratitude towards him both with their lips and in their lives.
