Mark 1:16–45
16 Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. 17 And Jesus said to them, “Follow me, and I will make you become fishers of men.”1 18 And immediately they left their nets and followed him. 19 And going on a little farther, he saw James the son of Zebedee and John his brother, who were in their boat mending the nets. 20 And immediately he called them, and they left their father Zebedee in the boat with the hired servants and followed him.
21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. 22 And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. 23 And immediately there was in their synagogue a man with an unclean spirit. And he cried out, 24 “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” 25 But Jesus rebuked him, saying, “Be silent, and come out of him!” 26 And the unclean spirit, convulsing him and crying out with a loud voice, came out of him. 27 And they were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.” 28 And at once his fame spread everywhere throughout all the surrounding region of Galilee.
29 And immediately he2 left the synagogue and entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law lay ill with a fever, and immediately they told him about her. 31 And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them.
32 That evening at sundown they brought to him all who were sick or oppressed by demons. 33 And the whole city was gathered together at the door. 34 And he healed many who were sick with various diseases, and cast out many demons. And he would not permit the demons to speak, because they knew him.
35 And rising very early in the morning, while it was still dark, he departed and went out to a desolate place, and there he prayed. 36 And Simon and those who were with him searched for him, 37 and they found him and said to him, “Everyone is looking for you.” 38 And he said to them, “Let us go on to the next towns, that I may preach there also, for that is why I came out.” 39 And he went throughout all Galilee, preaching in their synagogues and casting out demons.
40 And a leper3 came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” 41 Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” 42 And immediately the leprosy left him, and he was made clean. 43 And Jesus4 sternly charged him and sent him away at once, 44 and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” 45 But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter.
1 The Greek word anthropoi refers here to both men and women 2 Some manuscripts they 3 Leprosy was a term for several skin diseases; see Leviticus 13 4 Greek he; also verse 45
Section Overview
Jesus’ surprising and commanding call of disciples is reinforced by the display of his authority over satanic powers and disease. In fact, the entire section of 1:16–3:12 intertwines the call to discipleship with accounts of Jesus’ authority over demons and illness, as well as with compelling teaching.
There is also a close connection between events surrounding Jesus and the call to discipleship: the three major sections describing Jesus’ work in Galilee (Mark 1:16–3:12; 3:13–6:6; 6:7–8:26) are each introduced by themes of discipleship (1:16–20; 3:13–19; 6:7–13) and concluded by descriptions of resistance to Jesus (3:1–6; 6:1–6; 8:14–21). The three subsequent major predictions of Jesus’ death and resurrection (8:31; 9:31; 10:32–34) are likewise followed by instructions on the cost, sacrifice, and promise of discipleship (8:34–38; 9:32–50; 10:35–45). All of this suggests that discipleship is intimately related to the person, claim, and path of Jesus—being under the influence and tutelage of Jesus will ultimately mark and characterize the follower in Christlikeness. The close connection between Jesus’ display of the eternal rule of God and discipleship becomes apparent: while the disciples will indeed preach and do much of what Jesus says and does (6:7–13), the fundamental call for radical heart transformation (see esp. Mark 7–10) remains as the central demonstration of God’s growing rule.
Section Outline
II.A. Work in Galilee (1:16–3:12)
1. Jesus’ Initial Deeds in Galilee (1:16–45)
a. The Call of Disciples (1:16–20)
b. Teaching, Exorcism, Healing (1:21–45)
(1) Capernaum as Jesus’ Home Base (1:21–22)
(2) Exorcism (1:23–28)
(3) Healing of Peter’s Mother-in-Law (1:29–31)
(4) Healings and Exorcisms (1:32–34)
(5) Jesus’ Habit of Prayer and Instruction (1:35–39)
(6) Cleansing a Leper (1:40–45; transition)
Response
The call of Jesus’ disciples (cf. 1 Kings 19:19–21), exorcisms, healings, and focus on preaching all demonstrate the particular kingdom authority of Jesus. His authority leads to character-forming impact on his disciples and has an incapacitating effect on satanic powers.
According to Mark, the first display of Jesus’ kingdom authority is to call disciples to follow and learn from him. Discipleship is essentially shaped by the identity of Jesus: his divine authority over natural and spiritual forces ratifies his unparalleled right to call authoritatively to comprehensive discipleship. The eternal Son of God calls to a return to a state of walking with God once again, as was the original design for human beings. Jesus’ call to discipleship means that God calls human beings back to himself so that he becomes, once again, the sustaining source of true, dignified, and purposeful human existence. According to Jesus, the call to discipleship is not only an appeal to a set of godly behavioral patterns. Rather, it represents a radical call to surrender to him, and it touches, therefore, the nerve center of the question of who holds control over the inner sanctum of a person. It is thus all-inclusive.
Discipleship means full surrender to the total claim and authority of the triune God, without tolerating idols, loyalties, or dependencies that stand against Jesus’ claim, call, and purpose. On the other hand, the power of Jesus offers protection from evil, oppression, and fear. Finally, the honest, sacrificial love of Jesus for his disciples promises wide-ranging restoration from multifaceted brokenness. There is comfort in knowing that his rule and love for his people never ends. Nothing in this world will be able to oppose the progress of God’s worldwide purposes. This is reinforced by Jesus intimate and prayerful fellowship with his heavenly Father.
Together with all of mankind, many contemporary followers of Jesus are suffering from various forms of physical sickness and spiritual oppression. The pressing question of how the living God manifests his power today is thus often raised. At this point in the Markan account, it is wise to delay this question, since it is not addressed here. The followers of Christ learn in this account that Jesus does indeed possess supreme power. The center of Jesus’ commission consists, however, of a focus on discipleship, teaching, and proclamation (Mark 1:16, 38). The followers of Christ do well by focusing on Jesus’ focus while holding the questions mentioned above before the living God.
The Greek word anthropoi refers here to both men and women
Some manuscripts they
Leprosy was a term for several skin diseases; see Leviticus 13
Greek he; also verse 45
1:16–20 The comparison with Elijah’s prophetic call of Elisha (1 Kings 19:19–21) suggests, among other elements, the linguistic proximity of describing the act of following a master. The LXX of 1 Kings 19:20 reads akolouthēsō opisō sou (“I will follow behind [after] you”), rendering the Hebrew ’elekah ’akhareka (“I walk after [behind] you”). Similarly, Mark 1:17 reads deute opisō mou (lit., “come after me”), and Mark 1:18 reads ēkolouthēsan (“[they] followed”). Mark 1:20 reads apēlthon opisō autou ( “they went behind, or followed, him”). Furthermore, Jesus calls the disciples with even greater authority and prophetic urgency than that found in Elijah’s call of Elisha. The call (cf. 2:17) is to leave behind their current work and family ties “immediately” (1:18, 20) and to “follow” behind Jesus at once (vv. 17–18, 20; cf. 3:13–19; 10:28). Contrast this with 1 Kings 19:20, where Elisha says, “Let me kiss my father and my mother, and then I will follow you.”
One of the goals is to become trained “fishers of men.” This holistic teaching assignment arises, however, from ongoing fellowship with Jesus, issuing in learning with and being shaped by him (3:14). According to Jeremiah 16:15–17, fishers of men shall call God’s people back from idols, subsequent to the judgment of the Babylonian captivity (Jer. 16:14–15). Now, in the ministry of Jesus, the present judgment is the imminent substitutionary death of Jesus. Note how Matthew 13:47–48 connects the motif of indiscriminately catching fish (addressing both evil and righteous people) with an aspect of the growing kingdom of God prior to the final judgment. The call to such a future ministry of the disciples occurs amid their own purification and also includes ministry to Gentiles (Mark 13:10; cf. Jer. 16:19).
Jesus calls the disciples, as broken image bearers of God, back to a state of existence originally designed by God, namely, to “walk uprightly [with God]” (Ps. 84:11). Three of the first four disciples mentioned (all but Andrew) will belong to the inner circle of Jesus’ followers.
1:21–22 Capernaum has now become the home base of Jesus (Mark 2:1; 9:33; cf. Matt. 4:13; Luke 4:23; John 2:12). At this point it is helpful to develop a sense for the Galilean town of Capernaum (cf. comment on 1:9, regarding Galilee).
At the time of Jesus, Capernaum was situated in the vicinity of the Via Maris. This important trade road connected Damascus in Syria with Caesarea at the Mediterranean Sea. From there it continued to Egypt. At Megiddo, an alternate Via Maris merged with the major Via Maris, coming from Tyre. Capernaum represents a relatively sizeable Galilean fishing town, consisting of an estimated 1,500 inhabitants. Due to its location, it served as a commercial center in the generally thriving Galilee at the time of Jesus. Travelers could stop at Capernaum to buy various goods, such as produce or dried fish. An area at the shore of Capernaum was found by archaeologists to have likely been used to sell fish. Customs taxes were also collected from such travelers (cf. Matt. 9:9–13; Mark 2:14).
Jesus called the tax collector Levi/Matthew, who collected such taxes in Capernaum (Mark 2:14–15). There was, likewise, a presence of Roman troops (Matt. 8:5–13). Around AD 20 a Roman centurion had a basalt synagogue built there for the Jewish inhabitants (Luke 7:4–5). During the bulk of his public ministry in Galilee, Jesus was based—and lived—in Capernaum (Matt. 4:13; 9:1; Mark 2:1; 9:33). He frequently taught in the newly built basalt synagogue. Mary traveled here at least once from Nazareth (cf. John 2:12), together with Jesus’ brothers (Matt. 12:46, 48–49).
It is surprising to realize how many miraculous deeds Jesus performs in and around Capernaum. Often these deeds are performed in the local synagogue and, at times, on a Sabbath. In Capernaum, Jesus (1) exorcised (Mark 1:23–28//Luke 4:33–36), (2) healed Peter’s mother-in-law, (3) healed other ill people (Luke 4:40–41; cf. Mark 1:32–34), (4) healed a paralyzed man, (5) healed a man with a paralyzed hand, (6) restored life to the daughter of the synagogue ruler Jairus, (7) healed a woman with a blood flow, (8) enabled four disciples to catch many fish (Luke 5:1–11), (9) healed the paralyzed servant of the Roman centurion (Matt. 8:5–13; Luke 7:1–10), (10) healed the son of an official in Herod Antipas’ court (John 4:46–54), (11) healed other people in nearby Gennesaret (Matt. 14:34–36), and (12) enabled Peter to catch a fish that supplied the half-shekel tax money (Matt. 17:24–27).
According to Mark, the central activity of Jesus is “teaching” his disciples and others, not primarily to perform miracles or cast out demons. This is also highlighted by the fact that twelve times Mark refers to Jesus as a “teacher” and not once as a miracle worker or exorcist. Finally, note the examples of Jesus’ teaching given in Mark 4; 7; 13. The ongoing aspect of the imperfect edidasken (“I taught”) indicates here that “he began to teach” and continued probably for a longer time.
“Scribes” are (mostly Pharisaic) theologians and lawyers who pass on the fairly fixed tradition of their predecessors (7:5, 8). Jesus teaches (and acts) with direct, divine “authority” (1:27; 2:10; 3:15; 7:6–9). In 11:27–33 opponents challenge this authority. Jesus’ crucifixion is the ultimate challenge, in which he is vindicated by God the Father through resurrection. Such authority, together with many of Jesus’ actions, causes various responses by those who are “astonished,” which can range from distant surprise to being overwhelmed with awe, nearing true belief. Jesus often teaches and ministers in synagogues (1:23, 39; 3:1; 6:2).
1:23–28 “Unclean spirits” attempt to resist the unparalleled power and authority of Jesus, sensing that he is ushering in the permanent rule of God (cf. 5:7), bringing all darkness to light. They thus correctly fear that he has come to “destroy” them. The person afflicted by a spirit cannot be someone suffering from such physical or psychological ailments as epilepsy or schizophrenia, since in the present account an independent consciousness and will act destructively upon the person. What the demons say about Jesus can be clearly distinguished from what psychologically ill persons may claim.
John will later affirm, “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). The rise of the messianic rule of God is thus closely related with Jesus’ ministry. The act of naming means that the evil spirits desperately seek to exercise some form of power over Jesus. Although it is true (cf. Mark 1:34) that Jesus is the “Holy One of God” (v. 24), he does not engage with them in discussion and quickly silences the unclean spirit (cf. Zech. 3:2; Mark 3:11–12; 5:7), because he will not tolerate their attempts to exercise controlling and detracting power over him by naming him.
The exorcism (cf. Mark 5:7) reinforces Jesus’ authority to teach and is awe inspiring (cf. 10:24, 32; cf. comment on 1:21–22). Jesus challenges and rebukes everything that opposes the legitimate claims and purposes of God with his creation. Exorcising on a Sabbath, however, draws opposition, since it is viewed in Pharisaic Judaism as breaking the Mosaic laws governing the Sabbath (3:1–2). On the other hand, the “fame” of Jesus spreads, fueling further opposition.
1:29–31 This familial story supports the notion that Peter is the oral source of the Markan account. In the world of the NT, “fever” is considered to be a distinct illness. Jesus first serves the mother-in-law of Peter (cf. 10:45), before she “serves” (Gk. diakoneō; “I serve,” “take care of,” “support”) Jesus (cf. 1:13; 15:41).
1:32–34 The time of sundown signals the end of a Sabbath and thus laws governing Sabbath rest. The inhabitants of Capernaum are now, once again, allowed to pursue their responsibilities and to come to Jesus with their many needs. In merciful response, Jesus “healed many” (cf. 2:12; 3:2, 10; 6:5). He also “cast out many demons,” again with injunctions to silence (cf. 1:25; 3:12), both as an expression of mercy and in order to substantiate his divine authorization to teach and to lead (cf. 1:38).
It is important to distinguish three recipients of, and thus reasons for, Jesus’ varied injunctions to silence: (1) to demons (e.g., 1:25, 34; 3:12), because they must not gain or retain power by speaking; (2) to healed people (e.g., 1:45; 5:43; 7:36; cf. John 11:54), for this impedes demonstrably the mobility of Jesus; and (3) to his disciples (e.g., Mark 8:30; 9:9), for they do not yet understand that the Messiah of God must both die and be raised before taking up his exalted and eternal reign (8:31; 10:45; 14:25).
1:35 In this short verse, four verbs (“rising”/”departed”/”went”/”prayed”) describe Jesus’ persistent goal of cultivating and maintaining close fellowship with his heavenly Father (cf. 6:46; 14:32–39), despite often pressing circumstances. For prayer, Jesus goes to a “desolate place” (Gk. erēmos, “desert,” “wild place”). In various biblical contexts this can be a place of preparation, purification, testing, or temptation. As noted above, both John and Jesus spend time in the desert (cf. comments on 1:4–5; 1:12–13). OT preachers sojourned in the desert (1 Kings 17:4, 9; 2 Kings 1:8; Zech. 13:4). The people of Israel journeyed through the desert (Ex. 16:31; Deut. 8:16). Notably, the feeding of the five thousand (cf. comments on 6:31–44) also occurs in a desolate place. Just as God provided manna to his people in the desert (Ex. 16:31–35), so Jesus provides food in a deserted and lonely place.
1:36–39 As is the case so often, Peter is not capable of understanding Jesus’ forward-looking actions; he focuses only on the present needs. Jesus intentionally leaves the crowd. The crowd seems to seek him primarily in order to benefit from his healing powers, not so much in order to listen to his “preaching” of repentance and his call to personal submission to the rule of God. However, Jesus knows exactly “why” he “came.” The present tense Greek kēryssōn (”preaching”) as an ongoing action in Mark 1:39 reinforces the focus on his teaching ministry, at times accompanied by exorcisms and healings.
1:40 A “leper,” suffering from various skin diseases, is, according to Jewish law, ceremonially unclean (Lev. 13:45–46). As an ostracized person, he is thus financially and communally isolated and impoverished, dependent on alms.
1:41–42 The act of touching a leper is forbidden, as it makes one ceremonially unclean. Jesus’ love, mercy, and being “moved with pity” (lit. “be moved to pity in one’s inner parts”) is, however, greater than that. With a simple statement (“I will; be clean”; Mark 1:41), Jesus provides thorough cleansing. Jesus often touches in order to heal (v. 41; 7:33; 8:22–23) or to bless (10:13–16).
1:43–44 These verses describe the first Markan injunction to silence to a healed person (cf. comment on 1:32–34). “Show yourself to the priest” is necessary according to Jewish law so that the healed person may be declared ceremonially clean by a priest and thus become socially restored (Lev. 14:2–31; see the repeated references to cleansing in Mark 1:40–45). Secondarily, Jesus appears to give this command as a witness of his power specifically to the priests: “for a proof to them.” Amid the tension between Jesus’ practical injunctions to silence (cf. comment on 1:32–34) and his specific command to testify to the priests, the larger motif of serving as a witness of Jesus might already arise here. Those affected by Jesus will, in due time, be called to testify with their transformed lives to who Jesus is and what he has done (cf. 13:9; see also 6:11). In contrast to this, opponents of Jesus will bear false witness (14:56–57), which breaks the law of Moses (10:19).
1:45 In contrast to demons, who must remain silent, the joy of the healed man outweighs Jesus’ earnest and practical injunction to silence (cf. comment on 1:32–34). The man sets out to proclaim it all and to spread the word about his cleansing. As a consequence, Jesus’ ability to move freely becomes more limited. More and more people from various regions seek to find him—he cannot remain hidden. Once again, the motif of “desolate places” arises (cf. comments on 1:35; 6:31–44).