Mark 1;29-45

Mark 1:29-45

(A Bible Study Led by Dr. Larry Reynolds – January 26, 2012)

A Picture of Jesus (1.29-39)


One of the amazing things about Jesus is that He accomplished so much but never seemed to be in a hurry.  In this passage we get a glimpse into an 18 hour period in Jesus’ life during which He did some incredible things.  Mark 1:29-39 tells us what Jesus did from noon on the Sabbath Day when He cast the unclean spirit out of the man in the synagogue at Capernaum until about 6:00 a.m. the next morning.  During this time frame, we see Jesus in two locations.


VERSES 29-34 – IN THE HOME OF SIMON PETER


Immediately (euthys; cf. v. 10) after leaving the synagogue Sabbath service, Jesus and the four disciples went to the nearby home of Simon (Peter) and Andrew. This house became something of a headquarters for Jesus when He was in Capernaum (cf. 2:1; 3:20; 9:33; 10:10).[1]


The visit of Jesus to the home of Simon (Peter) and Andrew in Capernaum is interesting for number of reasons.


1.      It gives us glimpse into culture of first century world, which in some ways was like our culture.  It was customary to have main Sabbath meal immediately after the synagogue service.  Normally that meal would be at the 6th hour or 12 noon. 


2.      Another interesting thing about this account of Jesus' visit to Peter and Andrew's home is how many intimate details are provided by Mark about the visit.  Obviously this detailed account reflects the testimony of an eye witness to these events.  Since Mark, himself, wasn't present, these details give credence to the theory I mention at the outset of our study of Mark that Mark's Gospel is in reality the Gospel According to Peter as told to Mark. 


3.      But the most interesting thing about this event is not what tells us about 1st century culture or the authorship of the Gospel of Mark.  The most interesting thing is what it says to us about the compassion of Jesus.


·         Jesus compassion moved Him to put the needs of others before His own needs.  Remember, even though Jesus was God incarnate, He was also a flesh and blood person.  He experienced the same kinds of things physically and even emotionally that we experience.  He became hungry, thirsty, tired, and felt pain.  By the time reached home of Peter and Andrew that day was probably physically and emotionally exhausted.  He had spent the morning teaching in the synagogue and having an emotional encounter with the man possessed by an unclean spirit.  I suspect he was probably very tired and desired nothing more than a little solitude and time to rest.  But that did not stop Him that didn't stop Him from acting in compassionate way when confronted with need of Peter's mother-in-law and the crowd that came to Peter’s house.   He placed the needs of others before His own needs.  Of course, as with any good thing, it is possible to take this to an extreme and fail to care for ourselves to the point that we become useless to others.  Jesus did not do that.  As we shall see in a moment, He knew when to withdraw from the multitudes for prayer and meditation.  However, He did not live by the worldly philosophy of “It’s all about me!”  My observation is that those who live that way end up miserable, resentful, bitter, unpleasant people.


·         Jesus was as compassionate in private as He was in public.  There was no duplicity in the expression of Jesus' compassion.  He didn't behave one way toward the man in the synagogue and the crowd lined up outside Peter’s house when all the people were looking and then another way toward Peter's mother-in-law when there was no crowd looking on. He was equally compassionate in both situations.


       Much harm has been caused to cause of Christ by Christians who act one way for people to see but another way in private.  I remember reading an intriguing story about young Jewish boy grew up in Germany.  He had profound sense of admiration for his father who saw to it family life revolved around religious practices of Judaism.  The father faithfully led family to synagogue each week.  When the young boy was a teenager, the family moved to another town in Germany.  This town had no synagogue and community life revolved around the Lutheran Church.  The father suddenly announced to family they were all going abandon their Jewish traditions and become Lutherans.  The family was stunned by the announcement and when asked why father said, "Because to do so will be good for my business."  The boy became disillusioned and angry and eventually bitter about his father's hypocrisy.  Eventually he left Germany, went to England, and began composing book about his ideas that arose from his disappointment with his father.  In the book he proposed that people would be better of living without God and called religion the "opiate of the masses."  The young man was Karl Marx.  And his ideas, which had their seed in the inconsistency of his father, did immeasurable harm to our world.
            Jesus wasn't that way.  The compassion He displayed in His public ministry carried over into His private life.


·         Jesus expressed compassion with tenderness.  That may sound redundant but it is not.  Sometimes we can act compassionately or do the compassionate thing but with a spirit or attitude that says, “I know this is the right thing for me to do but I really feel put out by this and even though I’m going to do the right thing, I really don’t want to!”  Jesus was not at like that.  There was a genuine tenderness about His compassion. 


o   The story of Jesus healing Peter’s mother-in-law is found in Matthew, Mark, and Luke.  Each gives little pieces of information about what happened...Matthew says Jesus touched her...Luke says He stood over her and rebuked the fever...and Mark tells us in v.31 that "He came to her and raised her up, taking her by the hand..."...putting all those together have composite picture of Jesus going to her bedside, taking her by the hand, rebuking the fever, and gently raising her up...Jesus could have healed her in any way He desired...could have just spoken a word and she would have been well...but He chose the tender method of a compassionate touch...


o   And, no doubt, the multitude that gathered at the door Peter’s house did so, not because they understood who Jesus was, but simply because they wanted something from Him.  Mark makes it clear in verse 32 that they were bound by Jewish legalism.  The double time reference, when evening had come, after the sun had set, made it clear that the people of Capernaum waited until the Sabbath Day was over (sunset) before moving the sick lest they break the Law (cf. Ex. 20:10) or Rabbinic regulations which prohibited burden-bearing on that day (cf. Mark 3:1-5).[2]  But instead of rebuking them for their lack of understanding, Jesus patiently met their needs.


            This paragraph ends with an interesting statement.  Mark writes, “…He was not permitting the demons to speak, because they knew who He was.”  This verse is the first of many in Mark (cf. 1:34, 43–44; 3:12; 4:11; 5:43; 7:24, 36; 8:26, 30; 9:9) which have often been referred to as “Mark’s Messianic Secret.” Jesus tells the disciples and those He heals not to tell about His teachings and acts. Jesus did not want to be known merely as a healer or miracle worker. These were only signs that pointed to His Messiahship, which at this point in His life had not been fully revealed. Jesus came to (1) reveal the Father; (2) give Himself as a sacrifice for sin; and (3) give believers an example to follow. The healings and deliverances were only signs of His compassion for the weak, sick, and outcast. This was also an OT predicted sign of the ministry of the Messiah (cf. Isa. 61:1).[3]


 VERSES 35-39 – WITHDRAWAL AND EXPANDED MINISTRY


“…early in the morning…arose…to a lonely place…praying…”


            Despite a full day of ministry (vv. 21-34), Jesus got up early in the morning, before daybreak (about 4 a.m.) and went out to a lonely place (erēmon, “uninhabited, remote”) place (cf. v. 4) where He spent time praying. He withdrew from the acclaim of the Capernaum crowds to a wilderness place—the kind of place where He initially confronted Satan and withstood his temptations (cf. vv. 12-13).[4]    


            Mark selectively portrayed Jesus at prayer on three crucial occasions, each in a setting of darkness and aloneness: near the beginning of his account (v. 35), near the middle (6:46), and near the end (14:32-42). All three were occasions when He was faced with the possibility of achieving His messianic mission in a more attractive, less costly way. But in each case He gained strength through prayer.[5]


            The lesson for us in that is so obvious it hardly needs to be stated.  If Jesus found it necessary to spend time in prayer, how much more necessary is it for us!  There is simply no way to experience life as God desires for us to experience it apart from spending time with God in prayer.  E. Stanley Jones, the well-known Methodist missionary and theologian, used a wonderful analogy about prayer.  He called prayer “…time exposure to God.”  He likened Christians to a photographic place.  The more we are exposed to God, the more of His image can be seen in us.


“…everyone is looking for you…” - Implied some annoyance because they thought Jesus was failing to capitalize on some excellent opportunities in Capernaum.[6]  Luke’s account of this incident sheds some more light on what they meant.  Luke makes it clear the people of Capernaum did not want Him to leave their town.  The people were looking for Jesus because He healed them, not because of His teaching (cf. Luke 4:43).[7]


“Let us go somewhere else to towns nearby, in order that I may preach there also; for that is what I came for.” – Jesus had a clear understanding of His mission and He allowed nothing—not the praise of people or the criticism of the religious establishment—to keep Him from doing what He came to earth to do.  Jesus felt deeply that He had been sent (cf. Luke 4:43) to proclaim the gospel of God (cf. 1:14–15). He sensed that He was not sent as a miracle worker or healer, but as the establisher of a new day, a new relationship with the Father, the inauguration of the kingdom of God![8]


Healing a Man with Leprosy (1:40-45)


VERSES 40-45 – THE HEALING OF A MAN WITH LEPROSY


“a leper” -  “lepros” – This word was used in biblical times to refer to wide variety of diseases of the skin, not just Hanson's disease as leprosy is known today...to be diagnosed in biblical times with leprosy was to be sentenced to life of isolation and humiliation...Leviticus 13: 45,46 sums up the lot of a leper: "The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face, and cry out, 'Unclean! Unclean!'  As long as he has the infection he remains unclean.  He must live alone; he must live outside the camp." And by Jesus' day, the rabbinical laws relating to lepers had taken on an even more absurd quality...for example--


--if a leper stuck his head inside a house or building, the entire structure was pronounced unclean...


--it was illegal to greet or acknowledge a leper, even from a great distance...


--lepers were required to remain at least 150 feet away if they were upwind and 6 feet away if downwind...


--according to the Jewish historian Josephus, lepers were treated like dead people, and they were in fact the walking dead of the ancient world...


Jesus seemed to have special compassion on those poor, unfortunate people who had contracted the disease of leprosy and became social outcasts because of it.  There are four specific instances where leprosy is mentioned in relation the ministry of Jesus.


“came to Him” – This was the act of a desperate mad because what he did was actually punishable by death.  For a leper to go closer to others than the law was a capital offense.


“beseeching” – A particularly strong verb carrying the idea of an urgent appeal.  He was pleading with or begging Jesus.


“If you are willing, You can make me clean…” - He was not doubting Jesus’ power (i.e. the leper calls Jesus “Lord” in Matt. 8:2), but His desire to act.[9]


“moved with compassion” - This phrase may well be key to his entire event...literally the text says Jesus was "filled" with compassion...the word translated "moved or filled" means much more than just an emotional feeling...it refers to a physical reaction...Jesus' compassion for the man was so strong, He actually felt it physically…you probably know that feeling...our phrase "my heart goes out to you" is how we sometimes describe it...it's that inward physical churning that goes on inside of us when we see someone we love suffering...it's more than pity or sympathy... it is gut-wrenching compassion...


“He stretched out His hand and touched him…” - While the people standing around Jesus were not doubt scrambling to get away from this leper who had dared to come too close to them, Jesus reached His hand out to the man...and the word translated "touched" doesn't mean just a casual, superficial contact...it is often translated "to take hold of"...the idea is Jesus placed His hand firmly on the man and hung on...this was totally unheard of...to touch a leper meant to become ceremonially unclean and to run the risk of catching the disease yourself...and because of that, the people who saw this were shocked...the disciples were shocked...and most of all, the leper was shocked because he had not been touched by another person since he was pronounced a leper...


      Why did Jesus do that?  Why touch the man?...it's interesting that in the gospels that over and over again see Jesus reaching out and touching people...by touching these people Jesus was saying, "I understand your pain, I care about you, and I'm willing to identify with you.” All that is picture of what Jesus did for us by becoming flesh and offering Himself as the sacrifice for our sins…numerous Bible scholars have pointed out that the disease of leprosy in Scripture is often symbolic of human sinfulness...it provides graphic outward picture of what sin does to a person on the inside...the physical decay and corruption caused by leprosy is a powerful reminder of the spiritual decay and corruption sin causes in our lives...as Paul put it in 2 Cor.5:21 - "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God."...just as Jesus exposed Himself to this man's leprosy in order to heal him, Jesus exposed Himself to our sin in order to provide us cleansing and forgiveness...


“I am willing; be cleansed…” - That statement is a mirror, an echo of the leper's request in v.12...the leper said, "If you are willing" to which Jesus responded, "I am willing"...the leper said, "You can make me clean" to which Jesus responded, "Be cleansed."  And the next phrase says "...immediately the leprosy left him and he was cleansed."...no longer did he have to cry "unclean, unclean" everywhere he went...now his cry was, "I'm clean, I'm clean!" 


      And that is exactly what Jesus does for us when we turn to Him repentance and faith...immediately, instantaneously He takes our sin away and pronounces us clean...as Paul so eloquently put it in Colossians 1:21-22: "And although you were formerly alienated and hostile in mind, engaged in evil deeds, yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach..."  We too can say, "I'm clean, I'm clean!"


Mark 1:29-45 provides a beautiful picture of the compassion of Jesus.  Here is example after example of how Jesus relates to those who need.  In the book So, Stick a Geranium in Your Hat and Be Happy! Barbara Johnson lists some ways different people respond to a person who has fallen into a pit.


A subjective person says, "I feel for you, down there."


An objective person says, "It's logical that someone fell into the pit.


A Pharisee says, "Only bad people fall into a pit."


A fundamentalist says, "You deserve your pit."


A self-pitying person says, "Let me tell you about my pit."


An optimist says, "Things could be worse."


A pessimist says, "Things will get worse."


Jesus sees the person, takes him by the hand, and lift him out of the pit.


That's the message of Markk 1:29-45.  Jesus reaches down with compassion and pulls us out of the pit of sin.





















[1] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:29–31). Wheaton, IL: Victor Books.
[2] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:32–34). Wheaton, IL: Victor Books.
[3] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (25). Marshall, Texas: Bible Lessons International.
[4] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:35). Wheaton, IL: Victor Books.
[5] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:35). Wheaton, IL: Victor Books.
[6] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:36–37). Wheaton, IL: Victor Books.
[7] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (25). Marshall, Texas: Bible Lessons International.
[8] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (25). Marshall, Texas: Bible Lessons International.
[9] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (26). Marshall, Texas: Bible Lessons International.
[10] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (26). Marshall, Texas: Bible Lessons International.
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Mark 1:14-28

Mark 1:14-28
(A Bible Study Led by Dr. Larry Reynolds – January 19, 2012)

 The Authority of Jesus (1:14-28)

Jesus was a person of authority.  As matter of fact, in terms of both knowledge and power, He was the most authoritative person who has ever lived in this world.  He told His disciples in Matthew 28:18, "All authority has been given to me..."    In our journey through Mark's Gospel, have come to section which has much to teach us about the authority of Christ.  I want to begin by directing your attention to Mark 1:22 - "And they were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes."  That statement, which is repeated in similar form in the other gospels, is sort of thesis sentence for Mark 1:14-28.  And this section, Mark reveals three ways Jesus demonstrated His authority.

1:14-15 - Jesus demonstrated authority in His preaching

1:16-20 - Jesus demonstrated authority in His relationships

1:23-28 - Jesus demonstrated authority in His actions



1.      Jesus’ authority demonstrated in His preaching (1:14-15)

VERSE 14 – Mark begins this section with a passing reference to the arrest of John the Baptist.  He was arrested by Herod Antipas, one of the sons of Herod the Great, for denouncing the immorality of Herod Antipas.  John was ultimately put to death.  Mark mentions the arrest of John the Baptist for two reasons.  First, it serves as dateline for beginning of Jesus' public preaching/teaching ministry in Galilee.  Second, it closely links preaching of John Baptist with preaching of Jesus.  John came preaching that people should prepare for the coming of God's kingdom.  Jesus came proclaiming "The time is fulfilled, and the kingdom of God is at hand..."

“…came into Galilee…” – Galilee is in northern Palestine.  That was a natural place for Jesus to begin His public ministry of preaching and teaching because that was His home area.  Ministry in the predominantly Gentile northern Palestine was a fulfillment of the prophecy of Isa. 9. No one expected anything spiritually significant to begin in this region, far removed from the Temple (cf. John 1:46) and the first to be defeated and exiled by the Mesopotamian powers (i.e. Assyria and neo-Babylon).[1]

VERSE 15 - I find it amazing that Mark could summarize the preaching of Jesus in a single sentence.  Jesus didn't preach with shotgun; He preached with rifle.  His words weren't scattered and misdirect, but they were focused on two-fold purpose--declaring the good news of the coming of the kingdom of God and declaring our appropriate response to that good news.

“The time is fulfilled…” - “Time” is kairos (καιρος), referring to a particular time marked by an epochal event, not chronos (χρονος), time as such. The older order was giving place to a new one, the dispensation of law to the announcement of the good news of God as later defined, the Kingdom of Heaven…[2]

“…the kingdom of God…” - The heart of Jesus' preaching had to do with the kingdom of God.  In the New Testament there are more than 100 references in Jesus' preaching/teaching to the word "kingdom" or the phrases "kingdom of God" or "kingdom of heaven" Obviously there is no way understand preaching of Jesus without understanding what He meant by "kingdom."  To most Jewish people of first century "kingdom of God" meant a political or military kingdom.  They were looking for a Messiah to come who would rally the Jewish people, throw Romans out of their homeland and re-establish Israel's independence and power.  But that's not at all how Jesus used that phrase.  In Jesus teachings, the "kingdom of God" is a spiritual kingdom.  It refers to the reign/rule of God in hearts of people.  Jesus did not come to establish a temporary earthly kingdom; He came to establish an eternal spiritual kingdom in people's lives.

 [APPLICATION:  This tells us something very fundamental about the nature of the Christian life.  Just as the kingdom of God is inward and spiritual, so the Christian life is much more an inward relationship than outward actions.  I do not say that to minimize the importance of Christian serving and of appropriate outward behavior.  But I do mean to say that the essence of being Christian is not what you do, it is what God is doing in you!  It is possible to fool people into thinking we are a genuine Christian by doing certain outward things.  For example, we can--

·         Use the code words of Christianity such as "born again" or "fellowship" or "brother"...

·         Adhere to the positions many Christians have in relation to the major social issues of our day such as abortion, drug abuse, gay marriage, etc.

·         Point to the Christian heritage of our family...

·         List all the good things we do in service to and caring for others…

But apart from a genuine inward experience with Jesus, those things mean nothing in terms of salvation.  The ancient Jewish people often prayed, "May God establish his kingdom in our lifetime."  But the preaching of Jesus is a reminder that not only has God established His kingdom in our life-times.  He has established His kingdom in our lives!]

 “…repent…” - (metanoeō; cf. Mark 1:4) is to turn away from an existing object of trust (e.g., oneself)[3]

“…believe…” - (pisteuō, here pisteuete en, the only NT appearance of this combination) is to commit oneself wholeheartedly to an object of faith[4]  This word is can also be translated “believe,” “faith,” or “trust.”[5]

“…in the gospel…” - This use of the term “gospel” must be qualified. At first Jesus’ message was similar to John’s. The full gospel of Jesus will not be complete until after His life, death, burial, resurrection and ascension. Verse 15 gives the content of Jesus’ early preaching. [6]

 [APPLICATION:  Not only did Jesus announce the kingdom of God, He proclaimed what we must do to participate in the kingdom.  At first reading it would appear that Jesus was saying one must do two things--repent and believe.  But in reality, those are not two separate acts.  They are more like two sides to the same coin.  You can't really have one without the other.  In the biblical sense there is no repentance apart from belief and no belief apart from repentance.  By putting the words repent and believe together, Jesus is making a very important point.  The point is that while belief is all that is necessary for person to become a Christian, it must be the kind of belief that changes your life.  As we have previously seen, repent means to turn or to change.  If we claim to be believers in Jesus Christ but you have not allowed Jesus to change and to continue to change our lives, we would do well to consider whether or not we have really believe.  Genuine belief always results in change.  As one writer put it, "If [Jesus] walked the streets of our town, he would call us to belief, but he would also call us to cease our adulteries, repent from our materialism, renounce our gossip and our jealousies, [and] repent from our lying." (Hughes,36)]

2.       The authority of Jesus demonstrated in His relationships (1:16-20) - Peter, Andrew, James, and John had met Jesus and trusted Him some months before (John 1:35–49), but this was their call to full-time ministry as disciples. Zebedee must have had a profitable business if he could afford hired workers, so the departure of his sons did not impoverish him. At least seven of our Lord’s disciples were professional fishermen (John 21:1–2). Fishermen have courage and tenacity, and are willing to work hard; and they know how to work together. These are good qualities for “fishers of men.”[7]

VERSE 16

“…Sea of Galilee…” - …a warm-water lake about 7 miles wide and 13 miles long, about 685 feet below sea level, was the scene of a thriving fishing industry. It was geographically central to Jesus’ Galilean ministry.[8]

VERSE 17

“…follow Me…” - There are two important things about that statement.  First, it is not so much an invitation as a command.  The verb is imperative.  With the voice of authority He is summoning these men into His inner circle.  Second, the statement implies a once and for all complete commitment.  In the eastern culture of first century people didn't generally walk side by side.  They walked in single file.  To "follow Jesus" really meant to "walk with Him, to go where He was going, to leave the familiar and head off into the unknown."

[APPLICATION:  In our culture we have watered down what it means to "follow Jesus."  When someone in our day says "I am a follower of Jesus" generally they mean something like this:  “I believe Jesus existed, I believe what He said was true, I have trusted Him for my salvation, and attempt to live in His will.”   While all that is good as far as it goes, to "follow Jesus" meant much more than that to these first disciples.  As verses 18 and 20 indicate, following Jesus to the first disciples meant leaving behind their previous lives and embarking on a journey into unchartered territory.]

 “…I will make you…” – To me this is most exciting and comforting part of this entire statement.  There are a number of wonderful implications in this phrase. First, it implies Jesus' presence with us.  It is said of Buddha that he told his followers, "There is the way, follow it."  In contrast, Jesus says to us, "I am the way, follow me."  Also, that statement implies Jesus' power in our lives.  Just before leaving this world told disciples, "You shall receive power when the Holy Spirit has come upon you, and you shall be My witnesses..."  What Jesus calls His followers to do He empowers them to do.

“…fishers of men…” - Jesus was not the first to use the phrase "fishers of men."  It was used in OT (Jer.16:16) and was a common description of philosophers in first century world who capture people's minds through teaching and persuasion.  As Warren Wiersbe points out, "They would 'bait the hook' with their teaching and 'catch' disciples." Of course, the fact that as many of seven of the original 12 disciples were fishermen by occupation gave this analogy special meaning very early in Christianity.

From this account of Jesus’ calling His first disciples, His authority in relationships with others is demonstrated as He makes a bold appeal (“Follow me…”), issues a bold promise (“…I will make you…”), and calls them to a bold task (“…fishers of men…”).

[APPLICATION:  Jesus has made it perfectly clear what He wants His followers to do.  We are to be "fishers of men."  That means capturing the hearts and minds of people with the gospel.  And if we are not doing that, we are not carrying out our essential assignment.]

 3.      The authority of Jesus demonstrated in His actions (1:21-28)

VERSE 21

“Capernaum” – Literally, “the village of Nahum.”  Jesus made Capernaum His “headquarters” (2:1; 9:33) and went out from there to various parts of the country to minister. He often taught in the local synagogues, and on this particular Sabbath He delivered a man from the power of a demon. [9]

VERSE 22

“were amazed” - (exeplēssonto, lit., “astounded, struck out of their senses, overwhelmed”; also in 6:2; 7:37; 10:26; 11:18) at the manner and the content (cf. 1:14-15) of Jesus’ teaching. [10]

“not as the scribes” - The rabbis quoted from other rabbis and felt themselves to be expounders of tradition. The Messiah struck a new note here, and the people were quick to recognize it. They saw that here was a Teacher who spoke on His own authority. [11]

A VERSE 23-26

“and just then there was a man in their synagogue” - The word euthus (εὐθυς), “immediately,” not handled by the a.v., tells us that no sooner had the Messiah finished His teaching, than the demonized man arose and started to talk. “Their” refers back to the people who were so completely amazed that they well nigh lost their self-possession. These owned the synagogue. It also implies that the demonized man was not of their company.[12]

“he cried out” - anakrazō (ἀνακραζω), “to raise a cry from the depth of the throat, to cry out.” The demon cried out, using the man’s vocal organs. It was a deep, throaty, terrible cry. It had in it the fear of impending doom. It was from a member of one race of beings, speaking through and by means of a member of the human race.[13]

“they were all amazed” – A different word than the one translated “amazed” in verse 22.  The word is thambeō (θαμβεω) “to be astonished, amazed, to be terrified, to be frightened.” Their amazement was mingled with fright and terror. [14]

The theme of Jesus casting evil spirits or demons out of people is a major part of Mark's Gospel.  In journey through this book will encounter numerous instances where such a thing occurs.  In trying to understand what Scripture says about demons or evil spirits, I think there are two extremes to avoid.

        i.            We need avoid extreme of viewing the concept of demons simply as the inventions of ancient people who did not have much understanding of either physical or emotional diseases.  Taking such an approach is to fail to take seriously what is taught throughout Scripture about the on-going conflict between forces of God and forces of Satan.  The Bible teaches that there is great spiritual battle going on and the battle ground is hearts and lives of people. 

      ii.            On the other hand, we need to avoid the extreme of attributing anything we don't understand to demon possession.  That is what ancient people tended to do.  They saw demons behind almost everything.  As one writer put it, to their way of thinking "The whole world and ... atmosphere were filled with devils... every phase and form of life was ruled by them.  They sat on thrones, they hovered around cradles.  The earth was literally a hell."  Much of the art from the medieval period reflects this world view.

Somewhere between those two extremes is the more appropriate view.  While we should recognize the existence of evil forces in our world, we need avoid attributing everything we do not understand or agree with to those evil forces.

[APPLICATION:  I see two obvious points of application from this event.  The first is that it is possible to be close to salvation and miss it.  This man was in the synagogue.  More than likely that wasn’t his first time to be there.  He was exposed to the truth but apparently was oblivious to it.  Second, this event is a graphic reminder that no-one is outside the scope of God’s love.]


[1] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (19). Marshall, Texas: Bible Lessons International.
[2] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Mk 1:14). Grand Rapids: Eerdmans.
[3] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary: An exposition of the scriptures (Mk 1:15). Wheaton, IL: Victor Books.
[4] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:15). Wheaton, IL: Victor Books.
[5] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (20). Marshall, Texas: Bible Lessons International.
[6] Utley, R. J. D. (2001). Vol. Volume 2: The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series (19). Marshall, Texas: Bible Lessons International.
[7] Wiersbe, W. W. (1997). Wiersbe's expository outlines on the New Testament (106). Wheaton, Ill.: Victor Books.
[8] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:16). Wheaton, IL: Victor Books.
[9] Wiersbe, W. W. (1997). Wiersbe's expository outlines on the New Testament (106). Wheaton, Ill.: Victor Books.
[10] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Mk 1:21–22). Wheaton, IL: Victor Books.
[11] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (Mk 1:22). Grand Rapids: Eerdmans.
[12] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (Mk 1:23). Grand Rapids: Eerdmans.
[13] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (Mk 1:23). Grand Rapids: Eerdmans.
[14] Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (Mk 1:27). Grand Rapids: Eerdmans.
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