Mark 1

BIBLE STUDY TEXTBOOK THE GOSPEL OF MARK

B. W. Johnson and Don DeWelt

A New.

Both the Authorized King James Version of 1611 and American Standard Translation of 1901 are used in the TEXT of this book

College Press, Joplin, Missouri · Copyright 1965 Don DeWelt

In 1889 B. W, Johnson (author of People’s New Testament; Vision of the Ages; The Gospel of John) wrote a Lesson Commentary on 277 verses of the gospel of Mark. There are 678 verses in Mark. The editor has written Thought Questions for all 678 verses, as well as Fact Questions for the entire Gospel. The Outline and Analysis for the 401 verses B. W. Johnson did not discuss in his Lesson Commentary are also the work of the editor. The Explanatory Notes on the 401 verses are compiled by the editor from the following writers:

Lyman AbbottAn Illustrated Commentary on the Gospel According to Mark and Luke, New York; A. S. Barnes & Company, 1877.

J. A. AlexanderCommentary on the Gospel of Mark, Grand Rapids; Zondervan Publishing House, 1955reprint of 1864.

Henry Alford, New Testament for English Readers,4 volumes in one, Chicago, Moody Pressreprint.

W. C. Allen, The Gospel According to Saint Mark, New York; Macmillan Co., 1915Oxford Church Biblical Commentary.

Samuel J. Andrews, The Life of Our Lord Upon Earth, Grand Rapids; Zondervan Publishing House, 1954reprint of revised edition of 1891.

Albert Barnes, Notes on the New Testament, Explanatory and Practical, Grand Rapids; Baker Book House, 1949reprint of 1832.

J. V. Bartlet, St. Mark in the Century BibleEdinburgh; T. C. and E. C. Jack, 1922.

John Albert Bengel, Gnomon of the New Testament, Philadelphia; Perkin, Pine & Higgins, 1860.

E. Bickersteth, St. Mark: Exposition, in the Pulpit CommentaryGrand Rapids: Wm. B. Eerdmans Publishing Co., 1950 (Reprint)

David Brown, MatthewJohn in Vol. V of A Commentary Critical Experimental and Practicalby Robert Jamieson, A. R, Fausset, and David Brown, Grand Rapids; Wm. B. Eerdmans, 1948 (reprint).

John Henry Burn, A Homiletical Commentary on the Gospel according to St. Mark in the Preacher’s Homiletical Commentary, New York; Funk and Wagnalls, 1896.

Madam Cecilia, The Gospel According to St. Mark, London; Kegan Paul, Trench, Trubner, & Co., Ltd., 1904.

G. A. Chadwick, The Gospel According to St. Mark in the Expositor’s Bible, Grand Rapids; Wm. B. Eerdmans Pub. Co. (reprint).

W. N. Clarke, Commentary on the Gospel of MarkAn American Commentary. American Baptist Publishing Society, 1881.

F. C. CookMark’s Gospelin The Speaker’s Commentary Vol. I, New York; Charles Scribner’s Sons, 1896.

Joseph S. ExcellThe Biblical IllustratorGrand Rapids; Baker Book House(reprint) 1953.

Edward HastingsSpeaker’s Bible: Mark 2 vols. Aberdeen, Scotland; 1962, Baker Book Housereprint of 1929.

John Peter LangeMark in Commentary on the Holy Scriptures, Grand Rapids, Zondervan(reprint).

Alexander MaclarenExpositions of Holy Scriptures: St. MarkGrand Rapids; Wm. B. Eerdmans Pub. Co., 1944 (reprint).

J. W. McGarvey, Commentary on Matthew and Mark, Delight, Ark.; Gospel Light Pub. Co., 1875. (reprint)

James MorisonA Practical Commentary on the Gospel According to St. Mark, LondonHodder and Stoughton, 1889.

Matthew Riddle, The Gospel According to Mark in the International Revision Commentary on the New Testament, New York; Charles Scribner’s Sons, 1881.

J. C. Ryle, Expository Thoughts on the Gospels, 4 vols., Grand Rapids; Zondervan Publishing House (reprint).

M. F. Sadler, The Gospel According to St. Mark, London; George Bell & Sons, 1892.

Henry Barclay Swete, The Gospel According to St. Mark, London; MacMillan & Co., 1898.

E. W. Thornton and Edwin R. Errett, Notes on the International Sunday School Lessons, Cincinnati; Standard Publishing Co., 1918.

A Complete List of Authors

From Which Quotations are Made in this Text

Lyman Abbott

A. R. Faussett

James Morison

J. A. Alexander

Thomas Fuller

Muir

Dean Alford

Cunningham Geikie

Peloubet

W. C. Allen

Godet

Petler

Samuel J. Andrews

Godwin

Plato

W. Arnot

Gordon

Plumptre

Albert Barnes

Greenleaf

Quesnel

J. V. Bartlett

H. B. Hackett

Matthew Riddle

Richard Baxter

Hanna

F. W. Robertson

John Albert Bengel

Edward Hastings

Robinson

Beza

Matthew Henry

Rose

E. Bickersteth

Dean Hook

J. C. Ryle

David Brown

Hort

M. F. Sadler

Bunyan

Howson

St. Gregory

Burckhardt

Hurlburt

Schaff

John Henry Burn

Jacobus

Sporgeon

John Calvin

Robert Jamison

Stalker

Madam Cecelia

Jerome

Stanley

G. A. Chadwick

B. W. Johnson

Stier

Chrysostom

Josephus

Stock

Adam Clark

Kitto

Swete

G. W. Clark

John Peter Lange

Swieton

W. N. Clarke

Lenski

Theophrastus

F. C. Cook

Lightfoot

Tholuck

Cumming

Lindell and Scott

Thomas

Dante

Luthardt

Thomson

Don Dewelt

Martin Luther

E. W. Thornton

Diodorus

George MacKenzie

Tischendorf

Dodd

Alexander Maclaren

Trench

Ralph Earle

Maclear

Tristram

Ellicott

J. W. McGarvey

Tyng-'

Edwin R. Errett

Meyer

Wells

Ewald

Mimpliss

Westcott

Joseph S. Excell

G. Campbell Morgan

Whedon

Farrar

Seth Wilson

SUMMARY OUTLINE OF THE LIFE OF CHRIST

Noting Places, Periods of Time and Events Seth Wilson

THIRTY YEARS PREPARATION

BethlehemBirth, Luke 2

JerusalemPresented in the Temple, Luke 2

BethlehemWisemen found Him, Matthew 2

EgyptFleeing from Herod’s decree, Matthew 2

NazarethBoyhood home, Matthew 2

JerusalemPassover, age 12, Luke 2

NazarethGrew up until about 30 years of age, Luke 2

Jordan in Wilderness of JudeaBaptized by John, Matthew 3; Mark 1; Luke 3

WildernessTempted of Satan, Matthew 4; Mark 1; Luke 4

BethabaraPointed out by John, obtained first disciples, John 1

Cana of GalileeWedding; first miracle, John 2

CapernaumWith family and disciplesAbode not many days John 2

FIRST YEAR OF MINISTRY

EARLY JUDEAN MINISTRY (8 or 9 months)

JerusalemFIRST PASSOVER; cleansed temple; first public presentation, John 2

JudeaPeriod of about 8 or 9 months, John 3

Miracles (no man can do these things.)

Preached to Nicodemus New Birth and Eternal Life, Son lifted up Making and baptizing more disciples than John 15.

Sychar in SamariaWomen at well; all city came out; abode two days, John 4 (4 months to harvest)

GALILEAN MINISTRY (1 year and 3 or 4 months)

Cana of GalileeSpoke the word and the son at Capernaum healed, John 4

NazarethRead and taught in synagogue; first rejection there, Luke 4

CapernaumCalled four fishermen; healed many. Matthew 4; Mark 1; Luke 5

Galilean tour (first)Great crowds; miracles, Matthew 4; Luke 4; Mark 1 Leper healed, Matthew 8; Mark 1; Luke 5. Paralytic (through roof) Matthew 9; Mark 2; Luke 5

Call of Matthew, feast of publicans, Matthew 9; Mark 2; Luke 5

Controversies over eating and fasting, Matthew 9; Mark 2; Luke 5

SECOND YEAR OF MINISTRY

JerusalemSECOND PASSOVER: Lame man at pool; controversy about Sabbath healing; sermon on Deity and credentials, John 5

GalileeControversy over Sabbath Reaping, Matthew 12; Mark 2; Luke 6 Healed withered hand on Sabbath in synagogue (Capernaum?) Matthew 12; Mark 3; Luke 6

Thronging crowds from far and near, Many miracles, Matthew 12; Mark 3; Luke 6

Named twelve Apostles, Matthew 3; Luke 6

Sermon on the Mount, Matthew 5, 6, 7; Luke 6

Healed centurions servant (Capernaum) Matthew 8; Luke 7

NainRaised Widow’s son, Luke 7

CapernaumQuestion from John the Baptist; sermon on John, Matthew 11; Luke 7

Condemnation of unrepentant cities; the great invitation, Matthew 11 in house of Simon the Pharisee; Penitent woman forgiven, Luke 7

Galilean tour (second)Charge of league with Satan, Matthew 12; Sign sought; sign of Jonah; judgment of this generation, Matthew 12 Mother and brethren try to interrupt, Matthew 12; Mark 3; Luke 8 Sermon in parables, Matthew 13; Mark 4; Luke 8

Challenge of high cost to would-be followers, Matthew 8; Luke 9

On Sea of GalileeStilled the tempest, Matthew 8; Mark 4; Luke 8

GergesaDemoniacs and swine, Matthew 8; Mark 5; Luke 8

CapernaumHealed woman with flow of blood and raised Jairus-’ daughter, Matthew 9; Mark 5: Luke 8

Healed two blind men and a dumb demoniac, Matthew 9

NazarethApparently last visit; unbelief; some miracles, Matthew 13; Mark 6

Galilean tour (third)Twelve sent out in pairs, Matthew 10; Mark 6; Luke 9

Herod’s fear of Jesus, Matthew 14; Mark 6; Luke 9

(Tour ends at Capernaum; multitudes greatly aroused.)

Across the Sea, near Bethsaida JuliasTHIRD PASSOVER NIGHDay of teaching; fed 5000; refused crown; night of prayerMatthew 14; Mark 6; Luke 9; John 6

THIRD YEAR OF MINISTRY

RETIREMENTS AND TRAVELS WITH THE TWELVE (6 months) 31.

On the Sea(in the night) Walked on water; stilled tempest, Matthew 14; Mark 6; John 6

GennesaretMiracles, Matthew 14; Mark 6

CapernaumSermon on the Bread of Life, John 6. Many forsake Him.

Controversy with Pharisees about traditions (washing) Matthew 15; Mark 7

PhoeniciaRetirement with apostles; healed the demonized daughter of the Syro-Phoenician woman, Matthew 15; Mark 7

DecapolisHealed deaf stammerer and many others, Matthew 15; Mark 7

Fed 4000 (Considerable public ministry implied) Matthew 15; Mark 8

MagadanPharisees and Sadducees demand sign from heaven, Matthew 16; Mark 8

On the SeaCrossing in boat; warned disciples against influence of popular leaders and parties, Matthew 16; Mark 8

Caesarea PhilippiQuestion of Jesus-’ identity; Peter’s confession, Matthew 16; Mark 8; Luke 9

First plain prediction of His death, Matthew 16; Mark 8; Luke 9

An exceeding high mountain (Hermon?) Transfiguration, Matthew 17; Mark 9; Luke 9

Healed Demoniac boy, Matthew 17; Mark 9; Luke 9

Further prediction of cross, Matthew 17; Mark 9; Luke 9

CapernaumPeter and the temple tax, Matthew 17

Discussion of who shall be greatest, Matthew 18; Mark 9; Luke 9

The unknown worker of miracles, Mark 9; Luke 9

Discussion of stumbling blocks, mistreatment, forgiveness, Matthew 18; Mark 9

Advice of His unbelieving brethren, John 7

Journey through SamariaSons of Thunder would call down fire, Luke 9

LATER JUDEAN MINISTRY (about 3 months)

JerusalemFEAST OF TABERNACLES: Confused opinions about Him; Attempt to arrest Him; Water of Life, John 7

Sermon on the Light of the world; freedom; Abraham’s seed, John 8

Healing the man born blind; controversy, John, 9

The Good Shepherd and the Door of the Sheep, John 10

The seventy sent out; discussion on their return, Luke 10

A lawyer’s question; parable of good Samaritan, Luke 10

BethanyJesus and Mary and Martha, Luke 10

Place of PrayerDiscourse on Prayer, Luke 11

Place UnknownControversy about demons and league with Satan, Luke 11

Signs and the judgment of this generation, Luke 11

Pharisee’s houseInvited to dinner; Denounced Phariseeism, Luke 11

Before a multitude of many thousandsGreat evangelistic appeals; Luke 12, 13

(1)

Warning against hypocrisy & fear of men

(2)

Against covetousness: parable of rich fool

(3)

Against anxiety for worldly needs: trust God

(4)

Urged watchfulness and preparedness for day of account; parables of waiting servants and wise steward

(5)

Christ the burning issue: no neutrality

(6)

Settle with God out of court

(7)

No difference, all must repent

(8)

Parable of fig tree: 3 chances, one more, then cut down.

In a synagogueWoman bowed double; controversy about Sabbath healing, Luke 13

Parables of the kingdom: mustard and leaven, Luke 13

Temple in JerusalemFeast of Dedication; attempts to kill Jesus for blasphemy; Jesus-’ claims:the door, the good shepherd, one with God, the Son of God. John 10

LATER PEREAN MINISTRY (about 3 months)

PereaRetirement to place of His baptism, John 10

Cities and villagesJourneys and discussions in Perea: few saved, Herod the fox. Luke 13

Home of a PhariseeOn the Sabbath, healed dropsy and discussion; Conduct at feasts: chief seats, whom to invite; Parable of great feast, slighted invitation, excuses. Luke 14

Before a great multitudeSermon on cost of discipleship. Luke 14

Place unknownParables of lost sheep, coin and son. Luke 15

Parable of the unjust steward, Luke 16

The rich man and Lazarus, Luke 16

Stumbling blocks; forgiveness; unprofitable servants, Luke 17

BethanyRaising of Lazarus, John 11 Rulers in Jerusalem plot to kill Jesus, John 11

Ephraim (city)Tarried with the disciples, John 11

Trip through borders of Samaria, Galilee, and Perea to Jerusalem, Luke 17

Healing ten lepers. Sermon on the time of the coming of the kingdom.

Teaching on prayer: the unjust judge; Pharisee & Publican, Luke 18

Teaching on divorce (in Perea) Matthew 19; Mark 10

Jesus and the little children, Luke 18; Matthew 19; Mark 10

Rich young ruler; peril of riches; apostles-’ reward, Matthew 19; Mark 10; Luke 18

Parable of laborers in the vineyard, Matthew 20

Plain prediction of the crucifixion, Matthew 20; Mark 10; Luke 18

James and John ask chief honors, Matthew 20; Mark 10

JerichoBlind men healed (Bartimaeus), Matthew 20; Mark 10; Luke 18 Zacchaeus, Luke 19

Road to JerusalemParable of the Pounds, Luke 19

LAST WEEK IN JERUSALEM AREA

BethanyReception; Many anoints Jesus, Matthew 26:6-13; Mark 13:3-9; John 12:1-11

JerusalemTriumphal entry (probably Sunday), Matthew 21; Mark 11; Luke 19; John 12

BethanyNight’s lodging, Matthew 21:17

Next day cursed fig tree on way to Jerusalem, Matthew 21; Mark 11

JerusalemSecond cleansing of the temple (Monday?), Matthew 21; Mark 11; Luke 19

Every evening He went out of the city (to Bethany most likely), Mark 11:19

Jerusalem(Tuesday?) Day of discussions

Question of Jesus-’ authority, Matthew 21; Mark 11; Luke 20

Parable of two sons, Matthew 21

Parable of the vineyard, Matthew 21; Mark 12; Luke 20

Parable of the wedding garment, Matthew 22

Question of tribute to Caesar, Matthew 22; Mark 12; Luke 20

Question of the resurrection, Matthew 22; Mark 12; Luke 20

Question of the greatest commandment, Matthew 22; Mark 12

Question about the Son of David, Matthew 22; Mark 12; Luke 20

Denunciation of Scribes and Pharisees, Matthew 23; Mark 12; Luke 20

Widow’s mite, Mark 12; Luke 21

Sermon on significance of life and death, John 12

Predictions of end of Jerusalem and of the world; His second coming, Matthew 24; Mark 13; Luke 21

On judgment: ten virgins; talents; judgment scene, Matthew 25

Prediction of Jesus-’ death, Matthew 26; Mark 14; Luke 22

(Wednesday?) Judas-’ plot to betray Jesus, Matthew 26; Mark 14; Luke 22

FOURTH PASSOVER

Thursday, 1st day of unleavened bread; made ready Passover, Matthew 26:17-19; Mark 14:12-16; Luke 22:7-13

The Upper RoomAfter night (Jewish Friday) Passover meal; feet washed; disciples warned; Judas departed; Lord’s supper instituted; farewell discourse with the apostles, Matthew 26; Mark 14; Luke 22; John 13, 14

Out in the nightParting instructions and predictions: parable of the vine; Holy Spirit promised, John 15, 16

Great intercessory prayer, John 17

GethsemaneAgony and prayer; angels come; betrayal and arrest, Matthew 26; Mark 14; Luke 22; John 18

Court RoomsTrials before Annas, Caiaphas, Sanhedrin, Pilate, Herod, Pilate: tortures, Matthew 26, 27; Mark 14, 15; Luke 22, 23; John 18

GolgothaCrucifixion and burial (Friday, day of preparation) Matthew 27; Mark 15; Luke 23; John 19

FORTY DAYS AFTER THE RESURRECTION

In a garden outside the city(Sunday) The resurrection; appearances to Mary, other women, (Peter 1 Corinthians 15:5) Matthew 28; Mark 16; Luke 24; John 20

Trip to EmmausAppearance and teaching to two disciples, Luke 24

Jerusalem(same night) Appearance to the ten, Mark 16; Luke 24; John 20

(8 days later) Appearance to the eleven, John 20; (1 Corinthians 15:5)

GalileeAppearance to seven by the sea, John 21

To the disciples on a mountain; great commission, Matthew 28

To more than 500 brethren, 1 Corinthians 15:6

JerusalemAppearance to James; to the apostles (1 Corinthians 15:7; Acts 1),Luke 24

Near BethanyThe ascension, Mark 16; Luke 24; Acts 1.

INTRODUCTION TO MARK

by J. W. McGarvey

1. THE AUTHORSHIP.

If we were to transcribe from our Introduction to the book of Matthew, what we have written on the subject of its authorship, almost every word would be equally appropriate to the book of Mark. There is the same uniformity in the testimony of early writers; the same absence of doubt among both ancient and modern scholars; the same improbability that the authorship could have been attributed in early times to the wrong person, and the same or even greater certainty, that if a fictitious authorship had been assumed for the book by the early Christians, it would have been attributed to some one supposed to have a higher claim to credibility and to the reverence of the disciples. It would certainly have been attributed to some one of the apostles.

2. QUALIFICATIONS OF THE WRITER.

Mark was not an apostle, nor is there any evidence that he was at any time a personal attendant of Jesus. He was not, then, an eye-witness of the scenes, at least of the chief part of the scenes, which he describes. In this respect he was like Luke (Luke 1:2), but unlike Matthew and John. This fact, connected with the circumstance that Mark is nowhere said in express terms, to have been an inspired man, has given prominence to the question, whether he was qualified to write an infallible account of incidents in the life of Jesus. In order to a right judgment on this question, we should consider, first, his natural opportunities for information, and second, the evidences of his inspiration:

1. John Mark was the son of a woman named Mary, who was a prominent disciple in the city of Jerusalem at the time of the death of James and the imprisonment of Peter, and whose dwelling in that city was a well known place of resort for the disciples. All of this appears from the incident recorded in Acts 12:12-17. The house was so well known as a place of resort for the brethren, that when Peter was released from prison by the angel, though it was the dead of night, he at once repaired thither to give notice of his release, and to send word to the surviving James and other leading brethren. Mary was also a sister to Barnabas (Colossians 4:10); which fact would in itself render her somewhat conspicuous; for Barnabas became at a very early period one of the most noted men in the Jerusalem Church. (See Acts 4:36-37; Acts 9:26-27; Acts 11:22-24). The land which Barnabas had owned in the island of Cyprus, and which he sold for the benefit of the poor, points to the probability that his sister Mary, besides owning a residence in Jerusalem, was possessed of other property. The indications are that she was a widow in easy circumstances, full of hospitality, and intimately associated with the apostles and the other leaders of the Church in Jerusalem. Thus it appears that from the very beginning of the Church, if not during the life of Jesus, John Mark enjoyed the company of the apostles in his own home, where their conversations with one another and with inquiring friends, must have perfected that knowledge of Jesus which, in common with the masses of the people, he acquired by listening to their daily discourses in the temple court. Had he been, then, but an ordinary youth, with a disposition to remember facts and to record them, he might have written from what he heard the inspired witnesses relate, an account which would have been fallible only in so far as he used his own words instead of theirs.

But besides these opportunities, Mark spent some years in most intimate association with Paul and Barnabas, laboring as their minister, or assistant (Acts 12:25; Acts 13:5; Acts 15:37-39); at a later period he was associated in a similar way with Peter (1 Peter 5:13); and then again with Paul (Colossians 4:10; 2 Timothy 4:11).

During these associations, Mark must have heard the inspired preachers, in preaching to different communities and different individuals, rehearse many hundreds of times the leading events in the life of Jesus; and he must have been an exceedingly inattentive listener, if these events, in the very language of the apostles, were not indelibly imprinted on his memory. It is impossible, then, for Mark to have enjoyed better natural opportunities than he did, except by having, in addition to these, the opportunity of witnessing for himself the events of which he writes. He could truly have said with Luke: Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the word; it seemed good to me also, having obtained perfect understanding of all from the beginning, to write. (Luke 1:1-4). Those, then, who are disposed to regard the gospel narrative as nothing more than uninspired records, should abate nothing from the credibility of Mark’s narrative on the ground of his want of information; for surely no uninspired writer ever had better facilities for informing himself with entire accuracy concerning events of which he had not been an eye-witness.

2. As we have intimated before, there is no express statement in the Scriptures of the fact that Mark was an inspired man; yet there are various facts which force us to the conclusion that he was. In the first place, it was a custom of the apostles to impart spiritual gifts to prominent men in the churches, and especially to their traveling companions and fellow-laborers. Thus Philip, Barnabas, Simeon, Lucius, Manaen, Silas, Judas, and Timothy, enjoyed miraculous gifts (Acts 8:6; Acts 13:1; Acts 15:32; 2 Timothy 1:6) and individuals in the churches in Samaria, Ephesus, Corinth, Rome, Galatia, etc. enjoyed similar gifts. (Acts 8:14-17; Acts 19:6; 1 Corinthians 1:4-7; Romans 15:14; Galatians 3:5). Now to assume that Mark, who was, at different times, and for many years, a companion and fellow-laborer of two apostles, was overlooked in the distribution of these gifts, would be unwarrantable and even absurd. In the second place, there are evidences that Mark was regarded as especially fitted for labors which were usually performed by men possessed of miraculous gifts. He was chosen by Paul and Barnabas as their assistant on their first tour among the Gentiles (Acts 12:25; Acts 13:5); and although, on their second tour, Paul declined his company, Barnabas still preferred him and separated from Paul rather than separate from Mark. (Mark 15:36-39). At a later period he was sent by Paul on important missions among the churches (Colossians 4:10); and he was sent for by Paul during the last imprisonment of the latter, because he was profitable to him for the ministry. (2 Timothy 4:11). Finally, if a tradition preserved by Papias, who wrote in the first half of the second century, has any foundation in fact, the apostle Peter had some connection with the labors of Mark in preparing his gospel, and it is highly improbable that he would have allowed him to undertake such a work without imparting to him the Holy Spirit if he were not already endowed with the requisite gifts. The words of Papias as quoted by Eusebius, are these: This also the elder (John) said: Mark, being the interpreter of Peter, wrote down exactly whatever things he remembered, but yet not in the order in which Christ either spoke or did them; for he was neither a hearer nor a follower of the Lord’S, but was afterward, as I (Papias) said, a follower of Peter, See Smith’s Dictionary, Art. Mark; and on the value of this and some similar traditional statements see Alford’s Introduction to Mark, Section II.

From these considerations we think there can be no reasonable doubt, that in addition to Mark’s free and long continued access to original and infallible sources of information, he enjoyed such direct aid from the Holy Spirit as must have guarded him absolutely against errors of every kind in the composition of his narrative.

3. CHARACTERISTICS OF THE NARRATIVE.

Mark’s narrative is distinguished from Matthew’S, which it resembles more than it does either Luke’s or John’S, by several striking peculiarities, of which we mention the following:

1. While Matthew begins with the genealogy of Jesus, intended to show that he was a son of Abraham through David, and follows this with a brief account of his childhood, Mark, omitting all the ground covered by the first two Chapter s of Matthew, announces Jesus at once as the Christ, the Son of God (Mark 1:1), hurriedly touches the ministry of John and the temptation of Jesus, and enters on his main theme with the commencement of the ministry in Galilee. He also omits other passages of the history which Matthew treats at considerable length, such as the sermon on the Mount, the denunciation of the scribes and Pharisees found in the 23rd chapter of Matthew, and the prophetic discourse found in the 25th chapter.

2. In his treatment of the material which is common to himself and Matthew, he is, on the whole, more brief, but at times is much more elaborate; and his arrangement of the matter is often widely different. For an illustration of the difference in arrangement, we refer the reader to the note headed Difference from Matthew, at the end of chapter first. His more elaborate treatment of some passages results from his peculiar treatment of the argument from miracles. While Matthew mentions a large number, Mark selects those which are the more striking, and describes them with greater minuteness. 3. Throughout the portions in which the matter of the two narratives is the same, there is constantly occurring an identity of thought accompanied by variety of expression, and especially by a more graphic style, showing clearly that Mark is an independent writer even in those passages which have been erroneously regarded as extracts from Matthew. 4. Another peculiarity is that of selecting from a group of persons acting in a given scene, or from a group of miracles wrought on a given occasion, a single one which is described particularly, while nothing at all is said of the others. All of these peculiarities combine to prove what is now almost universally believed by critics, that neither is Mark’s narrative an abridgement, as some have thought, of Matthew’s and Luke’S; nor are theirs, as others have thought, expansions of Mark’S. Each evidently wrote without having seen the manuscript of either of the other two.

3. APPARENT DISCREPANCIES.

In many passages in which Mark treats of matter common to himself and the other historians there are various appearances of discrepancy, which have been regarded by some as irreconcilable contradictions. Each of these which is regarded as worthy of notice at all, has been treated in the body of this text, and we think it is there made to appear that in none of them is there a real contradiction. We allude to them here because of the argument which has been based on them to disprove the plenary inspiration of the writers. It has been argued, that if the Holy Spirit guided the inspired writers not only in the thoughts which they should express, but also in their choice of words, there would be none of these appearances of discrepancy, but the same thought would always be expressed in about the same words, Indeed, it is argued that on this supposition we ought to find a uniform style pervading the writings of all the inspired men, seeing that it was not they but the Holy Spirit who spoke and wrote. But all such reasoning is fallacious in two particulars: first, in assuming that the Holy Spirit either would not or could not vary his style to suit the peculiar mental organization of each writer; and second, in assuming that there is not a style common to all the writers of Sacred History. Both of these assumptions are illogical, and the latter is contradicted by facts. There are characteristics of style common to all the historical writers of both the Old Testament and the New, which distinguish them from all uninspired historians, and which mark their style as that of the Holy Spirit, We can not here elaborate this proposition, but we mention first, the purely dramatic form in which they depict the characters of men, allowing them to act their respective parts without a word of comment, without an expression by the historian, of approbation or disapprobation, and utterly without those attempts at analysis of character which all other historians have found indispensable. Second, the unexampled impartiality with which they record facts, speaking with as little reserve concerning the sins and follies of their own friends, as of the most cruel deeds of their enemiesas freely, for example, of Peter’s denial, as of the high-priest’s malice and cruelty. Third, the imperturbable calmness, the utter freedom from passion, with which they move along the current of history, relating with as little apparent feeling the most wonderful and exciting events as those the most trivial. The final sufferings of Jesus, for example, are described with as much calmness, as the fact of his taking a seat on Peter’s fishing boat to address the people. This characteristic of the inspired historians has been noticed by every appreciative reader of the sacred volume, and fixes the primary authorship unmistakably in Him,

Who sees with equal eye, as God of all, A hero perish, or a sparrow fall; Atoms or systems into ruin hurled, And now a bubble burst, and now a world.

As it was desirable that the Bible should touch every cord in every human soul, it was needful that the presentation of truth should be characterized by very great diversities of style. While preserving, then, as it does, those characteristics which mark it as divine, God has wisely chosen, in order to secure the needed variety, that its various parts should be written by men of great diversity of mental peculiarities, and that each of these should leave the impress of his own style of thought and expression on his composition. As the light which starts from the sun in passing through a cathedral window takes on the many hues of the stained glass, allowing each pane to impart its own particular hue, and spreads them all in delightful harmony on the objects within, so the truth that came down from heaven was allowed to pass through the minds of many men ere it reached the written page, bearing with it the impress of each without being changed from truth to error. In this way alone can all of the peculiarities of this book of books be accounted for.

5. FOR WHAT READERS INTENDED.

We think that there are no conclusive evidences that Mark intended his narrative for any special class of readers. From his omission of the genealogy of Jesus, and of all references to the prophecies fulfilled in the career of Jesus, it is inferred that he did not, like Matthew, write especially for Jewish readers; but the evidences commonly relied on as proof that he wrote especially for Gentiles, are, we think, inconclusive. True, he translates into Greek, some Hebrew or Aramaic terms which he employs, but Matthew does the same almost as often, and the only apparent reason why Mark does so more frequently is because he introduces two words more which need translation than does Matthew. (Comp. Mark 5:41; Mark 5:11; Mark 5:34; Mark 15:22; Mark 15:34 with Matthew 1:23; Mt. 17:33, Mt. 17:46). In neither writer, however, should this be regarded as an adaptation to Gentile readers; for they were writing in the Greek language, and it is but compliance with an ordinary rule of composition, that foreign terms introduced are accompanied by a translation. Moreover, Jews as well as Gentiles, in that age, seldom read any other language than the Greek. The argument in favor of the proposition that Mark wrote especially for Gentile readers, depends, when fairly stated, on nothing more than the fact that in one instance (Mark 7:3-4) he explains a custom which Jews, at least those who resided in Palestine, well understood. But this only shows that he was not unmindful of his Gentile readers, not that he wrote with especial reference to them. I conclude that while Matthew wrote especially for Jews, and Luke especially for the Gentiles, Mark, whose evangelical labors had been divided between the two classes, wrote without especial reference to either, but with both classes constantly before his mind.

CHRONOLOGICAL TABLE OF THE LIFE OF CHRIST (FROM ANDREWS)

Annunciation to Zacharias

October

6 B.C.

Annunciation to Mary

April

5 B.C.

Mary visits Elizabeth, and remains three months

April-June

5 B.C.

Birth of John the Baptist

June

5 B.C.

Jesus Born at Bethlehem

December

5 B.C.

The Angel and the shepherds

December

5 B.C.

Presentation of Jesus

February

4 B.C.

Coming of the Magi

February

4 B.C.

Flight of Jesus into Egypt

February

4 B.C.

Return to Nazareth and sojourn there

May

4 B.C.

Jesus, at twelve years of age, attends the Passover

April

8 A.D.

John the Baptist begins his labors

Summer

26 A.D.

Baptism of Jesus

January

27 A.D.

Jesus tempted in the Wilderness

January

Deputation of priests and Levites to the Baptist

February

27 A.D.

Jesus Returns to Galilee

February

27 A.D.

Wedding at Cana of Galilee

February

27 A.D.

First Passover of Jesus-’ ministry; cleansing of Temple

April

27 A.D.

Jesus begins to baptize (by his disciples)

May

27 A.D.

Jesus departs into Galilee, through Samaria

December

27 A.D.

A few weeks spent by Jesus in retirement

January

The Baptist Imprisoned

April

28 A.D.

The second Passover; healing of impotent man

March

28 A.D.

Jesus begins his ministry in Galilee

April

28 A.D.

Calling of the four disciples and healing at Capernaum

April-May

28 A.D.

First circuit in Galilee; healing of the leper

May

28 A.D.

Return to Capernaum, and healing of the paralytic

Summer

28 A.D.

Plucking the corn, and healing the man with the withered hand

Summer

28 A.D.

Choice of Apostles, and Sermon on the Mount

Summer

28 A.D.

Healing of centurion’s servant at Capernaum

Summer

28 A.D.

Journey to Nain, and raising of the widow’s son

Autumn

28 A.D.

Message to Jesus of the Baptist

Autumn

28 A.D.

Jesus anointed by the woman, a sinner

Autumn

28 A.D.

Healing at Capernaum of the blind and dumb possessed; charge of the Pharisees that he cast out devils by Beelzebub

Autumn

28 A.D.

Teaching in Parables, and stilling of the tempest

Healing of demoniacs in Gergesa, and return to Capernaum

Autumn

28 A.D.

Matthew’s Feast; healing of woman with issue of blood, and raising of Jairus-’ daughter.

Healing of two blind men, and a dumb possessed; Pharisees blaspheme

Autumn

28 A.D.

Second visit to Nazareth; sending of the twelve

Winter

29 A.D.

Death of the Baptist; Jesus returns to Capernaum

Winter

29 A.D.

Crossing of the Sea, and feeding of the five thousand; return to Capernaum

Spring

29 A.D.

Discourse at Capernaum respecting the bread of life

April

29 A.D.

Jesus visits the coasts of Tyre and Sidon: heals the daughter of the Syro-Phoenician woman; visits the region of Decapolis; heals one with an impediment in his speech; feeds the 4,000

Summer

29 A.D.

Jesus returns to Capernaum; is tempted by the Pharisees; reproves their hypocrisy; again crosses the sea; heals blind man at Bethsaida

Summer

29 A.D.

Peter’s confession that he is the Christ; the transfiguration

Summer

29 A.D.

Healing of lunatic child

Summer

29 A.D.

Jesus journeys through Galilee, teaching the disciples; at Capernaum pays the tribute money; goes up to the feast of tabernacles

Autumn

29 A.D.

He teaches in the temple; efforts to arrest him

October

29 A.D.

An adulteress is brought before him; attempt to stone him; healing of a man blind from birth; return to Galilee

October

29 A.D.

Final departure from Galilee; is rejected at Samaria; sending of the seventy

November

29 A.D.

Jesus is attended by great multitudes; parable of the good Samaritan

November

29 A.D.

Healing of a dumb possessed man; renewed blasphemy of the Pharisees; dining with a Pharisee, Jesus rebukes hypocrisy; parable of the rich fool

November

29 A.D.

Jesus is told of the murder of the Galileans by Pilate; parable of the fig tree; healing of a woman eighteen years sick

December

29 A.D.

Feast of Dedication; visit to Mary and Martha; the Jews at Jerusalem attempt to stone him; he goes beyond Jordan

December

29 A.D.

Jesus dines with a Pharisee, and heals a man with dropsy; parables of the great supper, of the lost sheep, of the lost piece of silver, of the unjust steward, of the rich man and Lazarus

December

29 A.D.

Resurrection of Lazarus; counsel of the Jews to put him to death; he retires to Ephraim

December

29 A.D.

Sojourn in Ephraim till passover at hand; journeys on the border of Samaria and Galilee; healing of ten lepers; parables of the unjust judge, and of Pharisee and publican; teaching respecting divorce; blessing of children; the young ruler, and parable of laborers in the vineyard

January-February

30 A.D.

Jesus again announces his death; ambition of James and John

March

30 A.D.

Healing of blind men at Jericho; Zaccheus; parable of the pounds; departure to Bethany

March

30 A.D.

Supper at Bethany and anointing of Jesus by Mary

Saturday April 1

30 A.D.

Entry into Jerusalem; visit to the temple and return to Bethany

Sunday, April 2

30 A.D.

Cursing of the fig-tree; second purification of the temple; return to Bethany

Monday, April 3

30 A.D.

Teaching in the temple; parables of the two sons; of the wicked husbandmen; of the king’s son; attempts of his enemies to entangle him; the poor widow; the Greeks who desire to see him; a voice from heaven; departure from the temple to the Mount of Olives; discourse respecting the end of the world; return to Bethany; agreement of Judas with the priests to betray him

Tuesday, April 4

30 A.D.

Jesus seeks retirement at Bethany

Wednesday,

Sending of Peter and John to prepare the paschal supper

Thursday,

Events at paschal supper

Thursday

After supper Jesus foretells the denial of Peter, speaks of the coming of the Comforter, and ends with prayer

evening April 6 Thursday evening

30 A.D.

Jesus in the Garden of Gethsemane

Thursday evening

Jesus is given into the hands of Judas

Thursday midnight

Jesus is led to the house of Annas, and thence to the palace of Caiaphas; is condemned for blasphemy

Friday 1-5 A.M. Friday

Mockeries of his enemies; he is brought the second time before the council, and thence taken before Pilate

5-6 A.M. Friday 6-9 A.M.

Charge of sedition; Pilate attempts to release him, but is forced to scourge him, and give him up to be crucified

Friday 9-12 A.M.

Jesus is crucified at Golgotha

Friday

Upon the cross is reviled by his enemies; commends his mother to John; darkness covers the land; he dies; the earth shakes, and rocks are rent

12 P.M. 3 P.M. Friday 3-6 P.M.

His body taken down and given to Joseph, and laid in his sepulchre

Friday 3-6 P.M.

Resurrection of Jesus, and appearance to Mary Magdalene

Sunday A.M. April 9

30 A.D.

Appearance to the two disciples at Emmaus; to Peter and to the eleven at Jerusalem

Sunday P.M.

Appearance to the apostles and Thomas

Appearance to seven disciples at Sea of Tiberias, and to 500 at mountain in Galilee

April-May

30 A.D.

Final appearance to the disciples at Jerusalem, and ascension to heaven

ThursdayMay 18

30 A.D.

SPECIAL STUDIES THE RESURRECTION OF JESUS

Proclaim the good News! Tell the facts! Carry the message to all the world! Jesus has risen from the dead! This was the apostles-’ assignment; and to it they applied themselves as men possessed of a magnificent obsession. They knew by tremendous and triumphant experience the reality of the death and resurrection of Jesus. Under the teaching of Jesus during his resurrection appearances, the apostles began to see the significance of these facts in the plan of God for all men. They began to feel the transforming power of this great manifestation of God’s might and mercy. They felt the obligation to carry out Jesus-’ urgently repeated command to tell everybody these facts by which men are brought to salvation and new life and without which men have neither hope nor light in a world of darkness and death. Far too much, we take it for granted that men do know these facts when in reality they do not. Many, many people have heard something about the resurrection of Jesus. But they think of it as a religious doctrine which some men believe. They do not actually know it as a fact. We must proclaim the resurrection of Jesus not as part of a philosophical ideal, nor as our opinion or a corollary of hopeful dreams for the future, but as certainty of what God has done in the past. Jesus has commanded us to make it known to the whole creation. For by this knowledge men are saved through believing and obeying the risen Lord.

THE CENTRALITY OF CHRIST AND HIS RESURRECTION

Christianity is Christ! It is confidence in Jesus Christ as the divine Son of God, having all authority and absolute trustworthiness. Christianity becomes a matter of doctrines and practices simply because Jesus taught and commanded. Its doctrines are His teachings; and its practices are obedience to His commands. Our Christian faith is faith in Christ and the divine revelation of which He is the source and center. It certainly is not a philosophy or a system of reasonings about realms beyond our experience. It is following Him wherever He leads and trusting Him for all our needs. The whole validity of Christianity and of the Bible depends upon who Jesus isupon His personal merit and power.

Because He put His stamp of approval upon the Old Testament, and said that it could not be broken (John 10:35) and that none of it shall pass away until all be fulfilled (Matthew 5:18; Luke 24:44), therefore we believe that the Old Testament scriptures are inspired, authoritative and divinely dependable. Because Jesus promised to give to the apostles the Holy Spirit to guide them into all truth as well as to remember all that He taught them (John 14:26; John 16:12-14), we believe that the New Testament scriptures are inspired of God and possessed of divine accuracy and authority.

The evidence that Jesus is the Son of God is shown:

in many O.T. Prophecies (e.g. Isaiah 9:6; Micah 5:2-4; Psalms 110:1; Psalms 45:6-7; etc.)

in His supernatural birth;

in the direct testimony of angels (Luke 1:30-35);

in the witness of John the Baptist (John 1:33-34);

in the confession of demons (Mark 5:6-7);

in the testimony of the voice of God at His baptism and on the Mount (Matthew 3:16-17; Matthew 17:5);

in Jesus-’ sinless life, in which all His deeds and motives were of God;

in His superhuman wisdom and insight into the nature and needs of men;

in His miraculous works, showing both the power and the merciful character of God;

in His persistent and positive claims to be one with God (See Matthew 11:27; Matthew 28:18; Mark 2:10; Luke 22:69-71; John 8:58; John 10:30; John 14:6-11; etc.).

But the death and resurrection of Jesus are the facts that reveal most clearly and conclusively His person and character, as well as His purpose and His ministry to us.

In the New Testament the resurrection is made the chief evidence upon which faith in Christ is to be based. It is the fitting climax of every account of His life. The key-note of Peter’s sermon on the day of Pentecost was: This Jesus hath God raised up, whereof we are all witnesses (Acts 2:24-32). With great power gave the apostles their witness of the resurrection of the Lord Jesus (Acts 4:33). It was the major item of testimony in all their preaching (See Acts 3:15; Acts 4:2; Acts 5:31-32; Acts 10:41-42; Acts 13:30-37; Acts 17:31-32; Acts 26:8; Acts 26:23; Romans 1:4; 1 Corinthians 15:1-18). It is continually emphasized in the epistles as the basis of our faith and hope, and as a motive to holy living (See Romans 6:4-11; Romans 8:34; 1 Corinthians 15:58; Ephesians 1:19-23; Philippians 2:9-11; Colossians 2:12; Colossians 3:1-4; 1 Thessalonians 4:14; 1 Peter 1:3-7; Hebrews 13:20-21).

Jesus Himself often predicted His own resurrection and considered it the greatest sign of His authority and truthfulness (See Matthew 12:38-40; Matthew 16:21; Matthew 17:9; Matthew 17:23; Matthew 20:19; John 2:19-21; John 10:17-18). His enemies noticed His predictions of His resurrection and even the time that He set for it (See Matthew 27:63). In their blindness they tried to stop the power of God with military might and the authority of a Roman seal. They only provided circumstances that contributed to the proof of the resurrection.

The guard they placed to watch the tomb stands guard today against false objections and foolish doubts that would try to explain away the empty tomb.

Many people who are misled by scientific talk of unvarying uniformity in nature, and who therefore doubt miracles, speak in glowing praise of Jesus-’ teachings. But they overlook the fact that Jesus-’ teaching was much more than a set of rules for conduct. He taught much about the life to come and insisted that faith in Him is the only way to life. He taught men to put their trust in Him because of His works which demonstrated that the power of God was with Him. He emphasized the importance of the resurrection as the sign of His authority and dependability. There is no honest or intelligent way to separate something called Jesus-’ Teachings from His words recorded in the New Testament which emphasize repeatedly the supreme importance of every man’s definite commitment of self to Him by faith and obedience to His authority (See Matthew 7:21-27; Matthew 10:32-38; Matthew 11:27; Matthew 12:30-42; Matthew 16:15-28; Matthew 21:37-45; Matthew 22:41-46; Matthew 26:63-64; Matthew 28:18-20; John 3:36as properly translated in most versions: He who doth not obey Mark 5:22-29; Mark 6:29, Mark 6:53-56; Mark 8:24; Mark 10:24-30; Mark 12:46-48).

Confession of Christ and belief in the resurrection go together to obtain salvation: Because if thou shalt confess with thy mouth Jesus as Lord, and thou shalt believe in thy heart that God raised him from the dead, thou shalt be saved (Romans 10:9). Denying the resurrection of Christ is the same as denying His authority and power to save: If Christ hath not been raised, your faith is in vain; ye are yet in your sins (1 Corinthians 15:17).

DIRECT EVIDENCE FOR THE RESURRECTION

The resurrection of Jesus is not a matter of hope for what will happen, or a faith in what should happen, but knowledge of what did happen. It is not a compelling feeling, or reasonable philosophy, but it is a fact. If the events of the past recorded as history can be known, then we know that Jesus arose from the dead. The chief proof of the resurrection is Testimony. The testimony for Jesus-’ resurrection is the kind that all experience proves to be reliablethe kind that is acceptable to establish the truth in any court or in any matter of history.

The witnesses are sufficient in numbereleven apostles, five or six women (at least), some other disciples, James, Paul, and more than five hundred at one time. These saw Jesus alive after His death again and-’ again, singly and in groups, indoors and outdoors, by day and by night. All were brought to one conviction. Their united, active witnessing and their convincing testimony produced thousands of believers within a few days in the very city where it happened, less than two months after Jesus was in the tomb. The testimony of some of them and the experience of all of them is recorded by at least six writers in different accounts that show all the variations of independent testimonies and all the harmony of truth.

The witnesses were competentmen of intelligence (read their classic writings); of mental balance before and after; well prepared by long and intimate acquaintance with Jesus; of a mental attitude requiring proof; having personal interest in knowing the certainty of these things. They, at least the leading ones, repeatedly saw the risen Christ and listened to extensive teaching from Him, walked and talked with Him, touched Him, and saw Him eat in their presence, discussed His death and resurrection and plans for the future.

To whom also he showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God (Acts 1:3). They even saw Him ascend into heaven. There was no mistaking His identity.

They told of such detailed experience with Him. The circumstantial details of their accounts show that they were not trying to tell of an inner conviction but of real physical experiences. This destroys the supposition that they could have been honestly mistaken. If Jesus did not actually arise and appear as they said, then they knew their testimony was false.

But they were honest men. They had been trained in righteousness, in both reverent fear and loving devotion toward the God of truth. Their lives show no tendency to dishonesty. Their teachings and their examples have had the greatest power in the world to make other men honest. They had nothing to gain by spreading a false report; but rather suffered much affliction and even death for their witnessing. Some men might die for what they believed and be mistaken. No such group of men will devote years of life and accept death for what they know to be false. But these apostles lived and died for what they knew to be true; if it had been false they most surely would have known that it was.

But there was other testimony, of unusual quality and force, to support the testimony of the eye-witnesses. The prophecies of the Old Testament testify of the coming of this unique event in the life of the promised Messiah (Psalms 16:10; Isaiah 53:10-12). As we have noted above, Jesus Himself predicted it, and it cannot be destroyed without destroying His integrity.

The testimony of the New Testament has been subjected to centuries of unfriendly criticism and scrutiny. Many objections have been made to various details; but no one has been able to deny that the apostles and the early church honestly and firmly believed that Jesus arose bodily from the grave. And no one has ever given a satisfactory explanation of how this firm and persistent belief could have arisen without the reality of the resurrection. Surely no one can deny that the church came into existence and Christianity became a force in the world, beginning with and growing because of the firm conviction and the convincing testimony of the resurrection.

The resurrection is confirmed by the Holy Spirit, who came upon the apostles as Jesus had promised (Luke 24:49; John 15:26; John 16:7-14; Acts 1:5; Acts 1:8), and who bore witness with them concerning the resurrection (Acts 2:33; Acts 5:32).

The testimony is confirmed by perpetual observances which are based upon the fact of the resurrection. The form of baptism pictures both Christ’s burial and resurrection, and their significance in our lives. The practice of worship on the first day of the week instead of the seventh, and that in a church which was at first Jewish, explicitly and pointedly commemorates both the resurrection of Jesus and its importance in their sight.

The resurrection of Jesus Christ from the dead is a fact made known to us by such an array of testimony and effects that it is more than what is usually called faith. Conviction based on testimony of facts frequently reaches the point at which it is called knowledge; for we speak of knowing many things that happened in the past which are made known to us through testimony and effects. The resurrection of Jesus is a matter of knowledge as much as any other fact in history is a matter of knowledge. At least, it is surely clear that to the eleven apostles the resurrection was not merely a belief, but knowledge of the greatest possible certainty. To us it is not only a part of the doctrine of Christ; but a proof of the authority of all His doctrinenot so much a belief, but a firm basis for faith in Him and hope of that which He has promised.

CONSIDER WHO IT WAS THAT AROSE!

The resurrection of Jesus was not merely an unexplained appearance of some unknown or ordinary man from the grave. His resurrection was in perfect harmony with His manner of life, His unique birth, His unparalleled works, His distinctive death, and with the prophecies that prepared the way for Him. The resurrection of Jesus is made both more readily believable and much more meaningful when we consider the following facts: 1. He fulfilled the promises and predictions of the prophets; His resurrection is a victory for revealed truth. 2. He is the One who lived in perfect righteousness; He arose as victor over great powers of wickedness. 3. He was the One who had raised others and promised to raise all men; His resurrection gives assurance that He still gives life to whom He will. 4. He is the One who predicted His own resurrection and claimed to speak the truth; it is proof that His words are infallibly true and all His claims are valid.

5. His death was declared to be an offering for our sins (Matthew 20:28; Matthew 26:28). His resurrection is our own victory over sin and death if we join our lives with His. His rising proves that His death was adequate and acceptable for our redemption.

6. He is the One who said that all judgment was given unto Him and who read men’s hearts with unerring accuracy. His resurrection is positive proof that we all shall stand before Him to be confessed by Him or to be condemned by Him. We might be interested in what Lazarus would tell of his experience in four days of death and in living again, but we could not have much assurance that Lazarus could deliver the rest of us from death and all its terrors. We should indeed be students of everything Jesus has to say; for He is the author of a divine covenant by which we all may have eternal life, and He is the judge to whom we all must give account. We can be sure that Jesus is the Lord of life and death. Let us serve Him with glad assurance that our labor is not in vain in the Lord. Let every man acknowledge Him as Lordadmit who He is, submit to His commands and the control of His Spirit, and joyfully commit to His keeping all that we are or hope to be.

We must either acknowledge and serve Him as our Lord here on earth, or confess Him as Lord hereafter to our everlasting shame and condemnation (Philippians 2:9-11).

WHAT THE KINGDOM IS LIKE

The chief emphasis in the preaching of John the Baptist was that the kingdom of God was close at hand and men should prepare to meet the King (Matthew 3:2-12). Then Jesus and His disciples went throughout the land teaching as if the chief aim in anyone’s life was to enter into the kingdom (See John 3:3; John 3:5; Matthew 4:17; Matthew 4:23; Matthew 5:3; Matthew 5:10; Matthew 5:20; Matthew 6:10; Matthew 6:33; Matthew 7:21; Luke 4:43; Luke 7:28; Luke 8:1).

Jesus had preached in Judea about eight months (until He was leading more to baptism than John wasJoh 4:1-3). After that, He had preached in Galilee at least eight months or more. About half of His entire ministry was past. Many miracles had been wrought. Great throngs of people were following Him, so that He had not time to eat and sleep, Some of the Pharisees were trying desperately to combat His popular influence. His family sought to take Him home for a rest. That was the time when Jesus taught the sermon all in parables about the kingdom (just before He left on a boat trip during which He was so tired that He slept right through a terrible storm).

The people were excited about the kingdom message, but they did not understand it. The Jews expected a kingdom of military power and material wealth. They were not listening well to Jesus-’ teaching about true religion and obedience to God. When Jesus taught them about the kingdom of God, they did not understand or even realize that He was talking about it. They thought of the kingdom as a form of national power, a relationship between their own nation and other nations. But Jesus thought of it as a relationship between each individual and God. They thought of it as the possession of material security and power to rule over others; but He spoke of it as the possession of God’s word and as submission to God’s rule over one’s own life.

To help them overcome their habitual, mistaken ideas of the promised kingdom and to show how near it was to each of them, Jesus told these simple illustrations, which were called in Greek, parables. Jesus is famous for His parables on various subjects. Some notable ones had been told before the time recorded in Matthew 13. But on this occasion He spoke nothing but parables! An immense crowd was gathered on the shore of Galilee, so that Jesus got into a boat in order to speak to them all. He taught many things in parables, perhaps more than are recorded in the combined accounts of Mat 13:1-53; Mark 4:1-34; and Luke 8:4-18. But all that are recorded are comparisons to describe and identify the kingdom. Instead of defining or explaining the kingdom in abstract terms, Jesus pictured it in concrete comparisons. They were pictures to show the characteristics of the kingdom which the Jews had not seen or had never expected it to have.

Jesus was asked by His disciples why He spoke only in parables to this crowd. He said it was because the crowd did not know the secrets which He had been revealing about the kingdom, as the apostles knew them. The mysteries of the kingdom meant simply the things about it that were revealed and which could not be known unless they were learned by revelation. Jesus had been revealing them in His teaching, but the people did not give as much attention or have as much faith as the apostles did, and their old mistaken notions were very much in the way. Even in this sermon, if He spoke in plain terms about the kingdom without parables, they would not perceive what He meant. No doubt the picture stories which He used left many of the people wondering and unconvinced; but they also left them with some clear and easily remembered pictures to refer to frequently until their minds were able to accept the truths of the kingdom to which they pointed. We are helped in understanding the parables by the explanations which Jesus gave of two of the most complex ones to His disciples that very day. His interpretations of the soils and the tares give us a guide to the meaning of all the parables. The interpretation is also helped by the fact that two or more parables point to the same feature of the kingdom. Two or three illustrations of the same thing make one more sure of the point of each illustration.

LIKE THE PRODUCT OF SEED GROWING IN SOIL

The first parable shows that the kingdom is like the results obtained when seed is sown on various kinds of soil. In explaining this one, Jesus said, The seed is the word of God (Luke 8:11).

Some hearers of the word are like the soil of the beaten path, not receptive to the word, and Satan takes it away from their consciousness, as birds eat the seed off the roadway. A second class of hearers is like the thin soil over a slab of rock. The word gets from them an immediate response. They make a good start in letting the word of God live in them. But when trials and hardships come because of the word, their citizenship in the kingdom immediately withers away. They are not the stable kind of people who endure steadfast in what they know is right, but are like plants without roots deep enough to endure when the sun is hot.

A third kind of hearer includes those who have too much else occupying their minds and affections. They are like good soil with the seeds or roots of thorns in it. The word is received, but the cares of this world and the enticements of riches soon outgrow the desire to do God’s will. The Lord’s control is choked out by other controlling interests as wheat is choked out by Johnson grass.

The fourth class of hearers is like the good soil that bears much fruit. They hear the word of the Lord, understand it, and hold it fast in a good and honest heart (See Luke 8:15), hence they bring forth the fruit of living faithfully according to the will of God.

Another short parable, which is recorded only in Mark 4:26-29, says that the kingdom is like the growing of seed in the ground. The sower, having sown the seed does no more work on it, and does not know how it grows. But the earth produces of itself, first the blade, then the ear (or head of wheat), then the full grain in the ear. So the kingdom does not come like a finished product delivered from the factory, or like ruling power is seized in a revolution, but it grows by the effect of God’s word in each person’s mind and heart.

LIKE WHEAT IN A FIELD WITH WEEDS

Again (in Matthew 13:24-30) the kingdom is pictured as good seed growing in a field, but an enemy has sown tares (weeds that look like wheat) in the same field. Some servants suggest pulling out the weeds. But the owner said that wheat might be pulled up with them, therefore both would be allowed to grow together until the harvest, when they would be separated and the weeds would be burned.

Jesus explained this parable, being asked by His disciples, so we do not have to guess at its meaning. The field is the world. The good seed, or the plants that grow from it, represent the people of His kingdom, planted in the world by Christ. The devil is the enemy that sowed the tares, which are the people who serve the devil. Jesus did not say who the servants were that suggested pulling the weeds; perhaps they might be men who propose to serve God by killing off wicked men. But in the harvest, which comes at the end of this age, the reapers will be the angels, who will gather all the wicked to be burned. Notice that He said they will be gathered out of His kingdom! He had said before that the field is the world and the plants from the good seed are the sons of the kingdom. Either this views the whole world as the realm of His rule, potentially His kingdom, or the angels are to gather some wicked ones from among those who were the kingdom. Then the righteous shall shine as the sun in the kingdom of their Father, when the kingdom apparently will be free from all offenses and evils.

LIKE A NET FULL OF FISH, GOOD AND BAD

Another parable pairs with the one about the tares to picture the fact that some unacceptable persons are to be sorted out of the kingdom at the end of the age. In this one the kingdom is compared to a dragnet gathering all kinds of fish. It is brought to shore, and the bad ones are thrown out, which represents the work of angels at the end of this age, separating the wicked from the just and casting then into fire (Matthew 13:49-50).

The parables reviewed thus far show that the kingdom is not national and material, but spiritual and individual; also that it is not all glory and success, but some people start in it and fail, some are cast out at last, and others are unaffected by it though in contact with it. These comparisons indicate that the kingdom is not a time when the Lord forces His rule upon all, but those who accept His word yield to His rule and are the kingdom while they live on this earth in the midst of the ungodly.

LIKE THE BEST KIND OF GROWERS

Jesus said the kingdom is like a seed of mustard and like leaven. Both of these picture its growth. The mustard seed, though very small, produces a large plant, sometimes fifteen feet high, in one year. The leaven may not look like much alive and may be only a little bit hidden in a large batch of meal, but quietly and unnoticed it multiplies itself. Thus Jesus-’ kingdom, beginning with twelve humble men (or even 120, or 500) looked insignificant, but by a spiritual vitality put into it by the Lord it had power to grow and encompass the earth.

The parables were not intended to be prophecies, but illustrations. The parable of the leaven represents the growth of the kingdom without noise or show, by transfer of transforming faith from one person to another; it probably does not predict the complete transformation of the world by the growth of the church or (as some say who consider leaven always a symbol of evil) the complete corruption of the church by evil growing in it. There are predictive elements in Matthew 13:41-43; Matthew 13:49-50, but these are subordinate parts of comparisons which describe the nature of the kingdom in pictures rather than telling the high points of its history in predictions.

LIKE THE MOST PRECIOUS THING KNOWN

Two other parables picture the kingdom as having greater value than everything else combined that any man can have. It is like a treasure lying hidden in a field. Whoever finds it will joyfully sell all he has to buy that field. It is like one priceless pearl so precious that the owner of a great collection of prize gems will give all that he has to buy it. Whether to the poor laborer, working in another man’s field, or to the rich merchant admiring his collection of jewels, to everyone the kingdom of God is the opportunity of a lifetime. Perhaps by this we should test the reality of our faith in Christ’s words:Are we eager to sell all else to have Him rule in our lives? And how great is our joy at the opportunity to make the transaction?

TREASURES OF THE KINGDOM

The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it. (Matthew 13:44-46)

Of all the precious things that the thoughtless crowd casts aside or ignores as valueless, none is so greatly and so generally underestimated as the kingdom of Christ. Not only the majority of Americans, who take no active part in any church, prefer a mess of pottage to their birthright in Christ; but a large percentage of church members cannot tell what Christ means to them. Indeed their lives testify that He means less to them than many mundane things. How does it go in your personal market? Are you selling everything else to buy Him? And(don-’t answer out loud)how great is your joy at the opportunity to make the transaction?

Jesus told two parables to emphasize the fact that whether to the poor laborer, working another man’s field, or to the rich merchant, admiring his great collection of prize gems, to everyone the kingdom of heaven is the opportunity of a lifetimeliterally! No man has so many worthy attainments and personal powers, such great wealth, such varied and important interests that he should regret losing every one of them to be a humble disciple of Jesus. It is easier for the poor and oppressed to realize that in coming to Christ they have nothing to lose and everything to gain. The rich and self-righteous, the proud and powerful are very hard to bring to that realization. Even when they see value in Christ their hearts are often joined to their idols. How hard it is for them that trust in riches (Mark 10:24) How can you believe, who receive glory one of another, and the glory that cometh from the only God ye seek not (John 5:44). Those who are wise in their own conceits have these things hid from them (Matthew 11:25). Compare 1 Corinthians 1:26-31. Still it is true that any man giving up all to have Christ has nothing to lose and everything to gain!

In Philippians 3:4-14 Paul tells of his own experience as a merchant seeking goodly pearls. Compared with others he had made a good showing of things gained outside of Christ, but he counted them all loss to gain Christ. He actually suffered the loss of all things but counted them mere rubbish compared with the excellency of Christ.

LET’S TAKE AN INVENTORY

What are the treasures that the Saviour sets above the sum of all that the best-favored life can assemble? What is the preciousness that so satisfies the great apostle and makes all his former attainments as rubbish? It is evident that many of us do not value the kingdom as Jesus and Paul did. Surely we have not known what riches abound there. Jesus spoke as if any man in his right mind would joyously part with everything he had to get that supreme treasure as soon as he saw it. Paul and many others did just that. But today people are putting off accepting Christ, and are afraid to part with anything to gain Him. What makes Christianity precious? One thingit cost an infinite price: time and sacrifices, life and blood, heartaches and struggles of men and God. Nothing else in history compares with it. Another thingit is rare, the only thing of its kind and nothing else approaches it or can substitute for it. But Jesus was thinking of its value to us for what we may find in it and receive from it.

It is possible to expect the wrong thing and, being disappointed, to turn away and lose all. The crowd that Jesus fed miraculously tried to turn His beneficent powers to political and material purposes. They would take Him by force and make Him their king to satisfy their own ambitions and desires, but Jesus would not consent. (John 6:15). Then Jesus, the following day, rebuked them for seeking the bread that perishes and tried to give them the Bread of Everlasting Life, but they had expected the wrong thing and when they found it not they forsook Him (John 6:26-66). Paul writes of those, corrupted in mind and bereft of the truth, supposing that godliness is a way of gain (1 Timothy 6:5). So do not follow those false prophets abroad today who promise all the material things you want if you buy their religio-psychology course. But Paul did go on to say: But godliness with contentment is great gain: for we brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content (1 Timothy 6:6-8). In the same letter he said: Godliness is profitable for all things, having promise of the life which now is and of that which is to come (1 Timothy 4:8).

FOR THE LIFE THAT NOW IS:

(Note: Do read the scriptures cited. Look into the catalogue of the products of God’s love with at least as much interest as you look at Montgomery Ward’s catalogue of products of American industry. This is merely an index held to a minimum of space.) We should expect and find:

Justification, the burden of sin removed, conscience relieved (Romans 8:1; Romans 8:33-34; 1 Corinthians 6:11; Hebrews 10:19-23)

The burdens we bear (e.g., responsibility) lightened by love and by the strengthening the Lord gives (Philippians 4:13; 2 Timothy 4:17; 2 Corinthians 12:9).

A sure and steadfast hope (Hebrews 6:17-20).

Peace (Romans 5:1; John 14:27; Philippians 4:9), freedom from anxiety, fear and despair (Philippians 4:6; Matthew 6:33).

Self-mastery, Christ dwelling in us (Galatians 5:16; Ephesians 3:14-19; James 1:2-4; Galatians 2:20).

True liberty (Galatians 5:13; John 8:32; John 8:36).

The unshaken life (Matthew 7:25; Romans 8:37-39; Hebrews 12:28; 1 Corinthians 15:28; Philippians 4:12).

The best of human fellowship, refinement of every social relationship (Colossians 3:8, Mark 4:16).

Comfort (2 Corinthians 1:3-5; 1 Thessalonians 4:18).

Increasing joy and satisfaction out of life (Philippians 4:4; Galatians 5:22).

Partaking of the divine nature, its beauty and poise, its radiant righteousness (2 Peter 1:3-4); chastisement (Hebrews 12:5-11); correction, instruction (2 Timothy 3:16-17); improvementthe discipline of a loving Father, building us up to a wonderful and beautiful ideal (Ephesians 4:13).

FOR THE LIFE THAT IS TO COME:

Eternal life (1 John 5:11-12).

Transformation (Philippians 3:20-21; 1 Corinthians 15:50-54).

Being with the Lord (John 14:3; 2 Corinthians 5:8). Divine fellowship unhindered.

Being like the Lord (1 John 3:1-2).

Joint-heirs with Christ, Heir of all things (Romans 8:17).

Divine power’s sure victory (Galatians 6:9; 2 Timothy 2:12).

Rest (Matthew 11:28; Hebrews 4:9-11).

New heavens and new earth, wherein dwelleth righteousness (2 Peter 3:14).

The glory of God and of the children of God (Romans 5:2; Romans 8:18-20; 2 Timothy 2:10; 2 Corinthians 4:17; 1 Peter 5:10; Revelation 21:11).

A kingdom that cannot be shaken (Hebrews 12:28).

REFLECTIONS

These treasures are chiefly personal. I am thy shield and thy exceeding great reward. (Genesis 15:1). They are not in things, but in the realm of spirit and persons. Therefore they are not seen and appreciated by the profane eye of Esaus. Even the practical providence is the Lord’s personal care, He is able to provide for all out of little or nothing. The feeding of the multitudes, miraculously, demonstrates Jesus-’ teaching that God knows our needs and cares about them. He will add all these things if we seek first the kingdom (Matthew 6:33; Philippians 4:19). To have the Lord is to have everything! The Lord is my shepherd; that’s all I want, said the little girl who had the words mixed, but the idea exactly right. We may have Him who makes all things work together for good (Romans 8:28) and who is able to do exceeding abundantly above all we ask or think (Ephesians 3:20). His best gifts to us are what He creates in us personally, not material stores.

Cleansing! Righteousness! Priceless goal of the awakened soul! We who know not the curse and shame and defilement of sin do not appreciate the cleansing from sin. We who believe not the written sentence of doom and damnation upon sinners care not for deliverance. We are so prone to have such low standards, such trashy ideals, as to be satisfied with a little self-righteous respectability of works of the flesh, even in pride; but Paul sought not a righteousness of his own, of law and flesh, but sold everything to gain the righteousness of God, given by faith in Christ through His blood.

He is so precious to me! In a burning building a fire escape is the most precious thingno matter if the crown jewels of Russia and England combined be there. Dear brother, are you ashamed of this phase of our precious faith?

It is desirable to be healthy, wealthy and wise. These proverbial prizes are the object of most of men’s daily efforts. In Christ we have: wisdom exceeding the greatest education; security exceeding the greatest wealth, the unspeakable riches administered for us now by a loving Father and reserved for us unto the day of inheritance; health of mind and soul, rightly affecting the body, renewing within though the outward man decay, lasting beyond the putting off of the flesh.

The greatest treasures are yet to come. We who have the first-fruits of the Spirit. groan. waiting for our adoption, to wit, the redemption of our body. For in hope were we saved (Romans 8:18-25). If we have only hoped in Christ in this life we are of all men most pitiable (1 Corinthians 15:19). In due season we shall reap, if we faint not (Galatians 6:9). In the world ye shall have tribulation (John 16:33). The whole New Testament emphasizes that we are to invest this life in securing that one which is final and eternal. The blessings of God we receive here are to prepare us for and to lead us to that limitless blessedness there. A tent or a cottage, why should I care? They-’re building a palace for me over there.

WHAT DOES CHRIST MEAN TO US?

Are we living up to the privileges of the Kingdom? A man paid for first class passage on a steamship and took along a lot of cheese and crackers to eat for the whole trip. One day another passenger too sick to eat found him off by himself eating his cheese and crackers. If you can eat, why don-’t you go eat that fine fare they are serving in the ship’s dining room? He answered, The ticket for this trip cost so much I couldn-’t afford to eat that kind of meals. Man, you paid for it in your ticket. You are not getting all that’s coming to you. Are we continually living such rejoicing, thankful, and victorious lives that other people may see how valuable Christ is to us and desire what they see that we have?

OUTLINE OF Matthew 24:1-51 (Cf. Mark 13 and Luke 21)

I.

Matthew 24:1-3THE OCCASION AND THE QUESTIONS. (Mark 13:1-4; Luke 21:5-7).

Observing the magnificent buildings of Jerusalem. Matthew 24:1.

Jesus-’ dire prediction: There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:2.

The disciples-’ questions:

(1)

When shall these things be? (Destruction of Jerusalem).

(2)

What shall be the sign of thy coming, and of the end of the world? Matthew 24:3.

II.

Matthew 24:4-31ANSWERS TO THE QUESTIONS.

Answers to first questions, concerning Jerusalem. (Matthew 24:4-28; Mark 13:5-23; Luke 21:8-24).

a.

Warning of preliminary troublesthe beginning of travail, (Matthew 24:4-14; Matthew 5:13; Matthew 5:8-19).

(1)

False Christs, wars, rumors of wars, famines and earthquakes do not indicate the end: be not troubled.

(2)

Persecutions, apostasies, false prophets, shall afflict the church: take heed to yourselves; endure to the end; trust God for help; the gospel testimony shall go into all the world. (Matthew 9:13-14; Matthew 9:12-19) cf. Colossians 1:6; Colossians 1:23; Romans 1:8; Romans 10:18; Romans 16:19.

b.

The sign of Jerusalem’s end, and how to escape the woes of that terrible time. (Matthew 24:15-28; Matthew 24:14-23; Matthew 24:20-24).

(1)

The abomination of desolation standing in a holy place is Jerusalem compassed with armies; then know that her desolation is at hand.

(2)

Let those in Judea flee to the mountains without delay. Pray that the hardships of flight may be lessened; but the unprecedented afflictions of the city must be escaped at all costs. Believe no false prophets, signs or promises; I have forewarned you; the Christ will not return at this time, or at any time without being seen from east to west.

(3)

The tribulation shall be excessive, shall threaten extinction of the Jewish people, shall take them captive to other nations, shall leave Jerusalem to the Gentiles, until the times of the Gentiles be fulfilled.

Answer to the second question, concerning Christ’s coming. (Matthew 24:29-31; Matthew 24:24-27; Matthew 24:25-28)

a.

The time is purposely indefinite; but the event is to be watched for at all times (immediatelyMat 24:29), after a terrible and extended (see Luke 21:24) tribulation.

b.

The event itself shall be unmistakable; accompanied by tremendous sights and sounds in all earth and heaven, the Lord Himself shall be seen by everyone, coming in the clouds with power and great glory.

c.

The angels shall gather the elect from everywhere: look up, your redemption draws near. (Matthew 24:31; Matthew 24:27; Matthew 24:28)

III.

Matthew 24:32-36THE ANSWERS REVIEWED IN CONTRASTING SUMMARY.

Parable of the fig tree: signs are easily recognized. Watch for all these thingswars, persecutions, false Messiahs, the desolation of Jerusalem, and great tribulation, to come to pass in this generation. (Matthew 24:32-34; 28:30; 29:32).

Solemn affirmation of unfailing certainty of His words. (Matthew 24:35; Matthew 24:31; Matthew 24:33).

But of that day, Jesus-’ coming, no one knows. The time cannot be told, even by the Son of God. (Matthew 24:36; Mark 13:32).

IV.

Matthew 24:37-51PARABLES AND EXHORTATIONS TO BE READY AT ALL TIMES.

As in the days of Noah the flood came suddenly upon those who had been warned but believed not, so shall the coming of the Son of man be without any immediate forewarning signs. (Matthew 24:37-39).

In the midst of daily work, suddenly one shall be taken and another left; watch for you know not the day. (Matthew 24:40-42; cf. Matthew 24:31; 1 Thessalonians 4:16-17; 1 Corinthians 15:52.)

Parable of a householder unprepared for a thief who came when he was not expected. Be ready, for when you think not, the Son of man comes. (Matthew 24:43-44)

The servants of the absent Lord have each one his own work (Mark 13:34) to be faithful until He comes. He may not come as soon as they imagine; but if they think that He tarries and they can take advantage of His delay to indulge in sin, He will come when they least expect it and will punish them. (Matthew 24:45-51; Matthew 24:33-37; Matthew 24:34-36). Watch at every seasonLuk 21:36.

(Christ continued the same lessons in the 25th Chapter 1. in the parable of the ten virgins waiting for the bridegroom, 2. in the parable of the talents committed to servants until the Lord’s return, and 3. in the scene of judgment that shall take place when the Son of man shall come in His glory. (In these additional prophetic pictures, He emphasizes that the servants must be prepared to wait patiently and to serve faithfully even though the Master may not come for a long time (see v. 19); also that His coming will bring strict judgment and swift vengeance upon all who have not used the intervening time in His service.)

NOTES ON DEMON POSSESSION

One of the four following conclusions must be true concerning the reality of demons as mentioned in the Gospel accounts. No other is possible, and only one of these can be true.

Either, 1, Jesus did cast out real demons as represented; or, 2,

Jesus did no such things but the accounts are entirely false;

or, 3,

Jesus did go through the motions and the pretense of casting them out, while He knew there were no real demons;

or, 4,

Jesus was as ignorant and superstitious on this subject as the people and honestly thought He cast out spirits in healing sickness.

Which of these views fits the facts and the testimony? The true meaning of a word or an expression may be put into its place in any account; and the definition will fit as well as the word it defines. Just read the accounts of Jesus-’ intelligent conversations with demons, supplying the word disease as the explanation for the word demon.

I.

MEANINGS OF THE WORD DEMON.

Not the same as devil. There is only one devil but many demons.

Oldest meaning: divine power, deity. Homer (c. 850 B.C.) used it interchangeably with (God). Cf. Josephus, wars, 1, 2, 8. Acts 17:18. See A. Campbell in Popular Lectures and Addresses, pp. 379-397, for older uses.

A being between man and God. Plato attempted to fix this definition. Used in both good and bad sense. Plato held that they included departed spirits of good men. Socrates spoke constantly of his demon, Ignatius (Epistle to Smyrna 3, 2) says that Jesus told His disciples after the resurrection, I am not a disembodied demon. This shows his way of expressing what Luke 24:37-39 says. Cf. also Luke 4:33, spirit of an unclean demon.

Elsewhere in the N. T. demons are always evil spirits, messengers and ministers of Satan.

a.

Heathen deities, Acts 17:18; 1 Corinthians 10:20; Revelation 9:20.

b.

Ones who believe and tremble (or bristle) but are lost, James 2:19.

c.

They recognize Jesus as Son of God, Matthew 8:29; Mark 1:23-24; Mark 1:34; Mark 3:11; Luke 4:41.

d.

Agents of Satan, Matthew 12:24-26; Luke 10:17-18; Luke 11:15-22.

II.

EVIDENCES THAT THEY ARE IMMATERIAL, INTELLIGENT BEINGS, NOT TO BE CONFUSED WITH DISEASES OR FIGURES OF SPEECH.

The O. T. legislation proceeded upon the assumption that there is such a thing as a familiar spirit. Leviticus 19:31; Deuteronomy 18:9-14.

In the N. T. they are regarded as personalities. e.g. James 2:19, believing Revelation 16:14, working signs. Jesus founded a parable on their conduct, Luke 11:24-26.

Jesus distinguished between them and diseases. So did His disciples. Matthew 10:8; Luke 10:17-20.

Jesus addressed them as persons and they answered as such, Mark 5:8; Mark 9:25.

They manifested desires and passions, Mark 5:12-13.

They showed superhuman knowledge of Jesus, Mark 1:24; Mark 1:34; Matthew 8:29, and of His apostles, Acts 16:16; Acts 19:14.

III.

VIEWS OF THEIR IDENTITY AND ORIGIN.

Plato; Departed men, some good. (Symposium, p. 202).

Josephus: Spirits of evil men who have died. (Wars, 7, 6:3).

A. Campbell (Lect. on Demonolgy in Popular Lectures and Addresses, pp. 384-389) holds firmly to the view that they are (or were) the ghosts of dead men. He says all pagan writers, the Jewish historians, and the Christian fathers express this opinion. He thinks it is implied in Scripture (1 Timothy 4:1).

The book of Enoch says demons are fallen angels. Consider 2 Peter 2:4 and Jude 1:6 on angels who sinned. Matthew 25:41the devil and his angels. Ephesians 6:11-12-We wrestle not against flesh and blood, but against principalities, against powers, against rulers of the darkness of this world, against spiritual wickedness in high places. Cf. Ephesians 3:10; Colossians 1:16; Romans 8:38; Colossians 2:15.

Their immediate recognition of Jesus might indicate former acquaintance with Him or supernatural knowledge. In the Bible they do not seem to be confused with ghosts; but in the one case of a dead man reappearing (1 Samuel 28:11-19) he does not act as a demon.

Other spirits, neither human, nor of the rank of angels. Cf. Judges 9:23; 1 Samuel 16:14; 1 Samuel 18:10; 1 Samuel 19:9; 1 Kings 22:19-23.

Note: the word might be used of a combination or all of these. See Vocabulary of The Bible, ed. by J. J. Von Allmen, pp. 83-85.

IV.

RATIONAL SUPPOSITIONS OF PROBABILITY. (See Balmforth’s Com. on Luke, ref. to in R. C. Foster’s Studies In Life Christ, vol. I, pp. 211, 212).

Any non-materialistic (idealistic or spiritual) view of the universe makes it likely that man is not the only product of the cosmic process.

Experiences of missionaries may be best explained by assumption of demon possession.

Lack of experience with demons in Christian countries may be explained.

The mysterious hinterland beyond surface consciousness is hardly known at all, so we cannot rule out the possibility of spiritual intelligences being able to affect it by entry from without.

It is common experience (as well as teaching of Scripture) that the powers of darkness and evil do influence our moral freedom. Then it is just possible that they may act through man’s physical nature upon his rational, or vice versa.

It is well-ascertained fact physiologically that the conditions of a man’s mental and spiritual nature exert influence upon the body and are influenced by the body: e.g. fever produces delirium; dyspepsia, despondency; etc.

If effects between man and man can be produced by animal magnetism or by hypnotism, so might demons influence and disturb both the physical and rational natures.

V.

EFFECTS OF POSSESSION, OR ACCOMPANYING CIRCUMSTANCES.

Physical ills or diseases:

a.

Matthew 9:32-33, dumb man spoke when the demon was cast out.

b.

Matthew 12:22, blind and dumb

c.

Matthew 17:15, epilepsy; but Mark 9:25, deaf and dumb spirit.

d.

Mark 5:15, wildness.

e.

Mark 7:25; Matthew 15:22 ff, grievously vexed literally, badly demonized with no specific disability indicated.

f.

The woman whom Satan had bound (Luke 13:16) had a spirit of infirmity but is not said to have been possessed. Deformity of the back.

There are cases in which no physical ill is attributed to the demon (Mark 1:21; Luke 4:31 ff. Jesus was charged with demon possession when no malady was apparent, but simply because of His speech and mental attitude. John the Baptist was similarly charged because of his manner of life. See John 7:21; John 8:48; John 8:52; John 10:20; Matthew 11:18.

Note that all these same physical ills, except the being bowed together, are represented in the Gospels as separate from demon possession in other cases. Deaf and having impediment, Mark 7:32; Dumb, Matthew 15:30-31; Blind, Luke 18:35 ff; John 9; Epilepsy (KJV-lunatics), Matthew 4:24 literally moonstruck, meaning epileptic, not

insane. 3.

Effects other than disease.

a.

Superhuman knowledge, Mark 1:24; Mark 5:7; Mark 3:11-12; Luke 4:41; Acts 16:16-18

b.

Fear of torment, Luke 4:33-34; Luke 8:28-31; Matthew 8:29

c.

Conversation as of third person, Mark 1:24-25; Luke 4:34-35

d.

Manner of departing (convulsions), Mark 1:26; Mark 9:20; Luke 4:35

e.

Extraordinary strength, Mark 5:3-4; Acts 19:13-16

f.

Fierce wildness, Matthew 8:28; Mark 5:4-5; Luke 8:29. Cf. John 10:20.

g.

Desire to enter into some body, Mark 5:12-13; Matthew 8:31; Luke 11:24-25

h.

Multiplicity, Mark 5:9; Mark 16:9; Luke 11:26; Luke 8:30

VI.

NATURE OF PERSONS POSSESSED

Mostly grown men, but two were children, Matthew 17:15; Mark 7:25-30; Mark 9:21; Matthew 15:22. Some were women, Mark 16:9; Luke 8:2-3.

Some made very faithful helpers of Christ after they were released, Mark 5:20; Luke 8:2-3.

They always appear to be pitied rather than blamed, treated as unfortunate rather than immoral. Jesus was interested in the persons, not the demons. At least their demons are something else than unbreakable bad habits.

VII.

OTHER REFERENCES TO THE WORKING OF DEMONS.

1 Timothy 4:1, doctrines of demons and seducing spirits.

James 3:15, factious wisdom is demoniacal (devilish).

Revelation 16:14, working signs and going forth unto the kings of the whole world, to gather them unto the war of the great day of God.

1 Corinthians 10:14-22, involved in idolatry and heathen worship.

FOR FURTHER READINGS ON DEMONS, see the following:

Articles in I. S. B. E. on Demons and Exorcism

Articles in Unger’s Bible Dict. on Demons and Demoniac

Biblical Demonology, by M. F. Unger, book pub. 1953.

Lecture on -Demonology by Alexander Campbell, in POP. LECT. & ADD. pp. 379-397.

The Vocabulary of the Bible (also called Companion to the Bible), ed. by J. J. von Allmen, see article on Demons pp. 83-85.

Discussion in Cremer’s Biblico-Theological Lexicon of N. T. Greek, pp. 168-171.

Life and Times of Jesus The Messiah, by A. Edersheim, vol. I, pp. 479-485; 607-613; and on Jewish notions and traditions, vol. II, pp. 755-763; 770-776.

Halley’s Bible Handbook, pp. 428, 239.

Vin’s Expository Dictionary of N. T. Words, p. 291.

Baker’s Dictionary of Theology, p. 163 on Demons; p. 206 on Exorcism

Dictionary of Christ and The Gospels, Hastings, pp. 438-443.

THE PURPOSE OF MIRACLES The Reason Jesus Healed

In New Testament times, miracles had a distinct purpose, as stated and shown in various ways in the Word.

Jesus said, The works which the Father has given me to accomplish, the very works that I do, bear witness to me that the Father has sent me (John 10:25). See also John 10:38; John 14:10-11.

A DEMONSTRATION

A very clear example is given in Mark 2. When the paralytic was let down through the roof for Jesus to heal him, Jesus said, Son, your sins are forgiven. Scribes who were in the crowded house thought Jesus was blaspheming in claiming to forgive sins.

Jesus answered their thoughts: Why do you reason these things in your hearts? Which is easier, to say to the sick of the palsy, Your sins are forgiven, or to say, Arise, take up your bed and walk? But that you may know that the Son of man has authority on earth to forgive sins, (he said to the sick of the palsy) I say unto you, Arise, take up your bed and go to your house. And he did !

MIRACLES CONFIRM

The book of Hebrews reports that this great salvation, having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders and by manifold powers, and by gifts of the Holy Spirit, according to His own will.

John regularly called Jesus-’ miracles signs. In the 21 Chapter s of his gospel account, he refers to them as signs 14 time. As Nicodemus saw, and as Jesus said, they were signs that God was with Jesus and was doing His works in Him. Peter preached on Pentecost that Jesus was approved of God unto you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know (Acts 2:22).

When the apostles worked miracles in Jesus-’ name, they gave evidence that Jesus was at the right hand of God (Acts 2:33), evidence of the power of His name (Acts 3:16), evidence that God was with them and their message was from God (Acts 13:9-12). Their miracles gave boldness and strength to the few witnesses faced by overwhelming opposition (Acts 4:29-30).

They gave proof that the Gentiles were to be accepted in Christ through obedience to the gospel, the same as the Jews (Acts 10:9-16; Acts 10:44-47; Acts 11:15-17; Acts 15:8-9; Acts 15:12). This was proof, even to the elders and the church at Jerusalem, that the preaching of Paul and Barnabas among the Gentiles was according to God’s will (Acts 15:12-22).

The great miracles of God, wrought through the apostles and some on whom they laid their hands, were so clear and so certain that even sorcerers and people who practiced magical arts saw the proof of real truth and gave up their superstitions and trickery (Acts 8:6-14; Acts 19:11-20).

MIRACLES WERE NOT ALWAYS FOR COMPASSION

The miracles of the Bible taught God’s power and authority, sometimes His love and goodness, sometimes His righteous and fearsome judgments.

Consider the deaths of Uzzah (2 Samuel 6:6-7), Nadab and Abihu (Leviticus 10:1-2), and of Ananias and Sapphira (Acts 5:1-11); the leprosy of Gehazi (2 Kings 5:27) and of Miriam (Numbers 12:9-14); the blindness of Elymas (Acts 13:8-12) or of the Syrian band (2 Kings 6:18-20); the destruction of armies (1 Kings 20:30; 2 Kings 19:35) or of cities (Genesis 19:24-25; Joshua 6:20).

Although such miracles as healing and feeding people did show the merciful goodness of God and did express the compassion of Jesus, the accounts show that they were not worked merely to relieve suffering. Physical healing, material blessing, or the prolongation of this earthly life, are not the real purposes of God’s grace toward us. He did these things sometimes as visible examples of His power and loving goodness, to encourage faith. But miracles have always been limited to few and special cases. Never have they been used to relieve suffering or prolong this life for all of God’s people impartially. Their benefit was usually temporary and only a demonstration to engender and support an abiding faith. All who were delivered from sickness or affliction had other times to suffer and to die. All who were raised from the dead had to die again. Once and again Peter was delivered from prison and from persecutors; but another time he was left to die, when God was no less compassionate and Peter was not less believing. So it was also with Paul.

Some received no miraculous deliverance here, but a better resurrection for the life hereafter (Hebrews 11:35-40). John the Immerser, greatest of the prophets, worked no miracles, nor was he miraculously delivered from prison and death (Matthew 11:7-11; John 10:41).

Jesus could have healed all the sick or raised all the dead. But he did not and would not. Many were healed by Paul, but Trophimus and Timothy were not (2 Timothy 4:20; 1 Timothy 5:23). A multitude of sick and afflicted lay by the pool at Jerusalem, but Jesus healed only one man (who did not know Him or ask Him to) and then hid Himself from the others, But later He sought the healed man again to teach him and to meet the debate which the Sabbath miracle had aroused with the Pharisees.

Miracles form part of the foundation of our faith, being divine demonstrations witnessing to the origin of the message we have believed. But they are not part of the faith or part of its practice in the lives of obedient believers. The miracles wrought by the messengers of God while the faith was being once for all delivered to the saints are still effective evidences to establish the truth and authority of that faith.

MODERN MIRACLES

Miracles claimed by preachers today do not clearly confirm the message of ancient apostles and prophets; they seem instead to have the opposite effect. They are not the conclusive and undoubtable kind that established the faith in the beginning. They are claimed by men whose message does not altogether agree with the sure Word of God as given in the Bible. Even if true miracles were worked today by men who taught the truth of God’s word, they would add little or nothing to the proof of that divine revelation. In fact, they would make men tend to depend upon continual miraculous demonstration rather than upon the unchanging power and veracity of God. They would tend also to make men overly eager for physical and material aid instead of concerned for spiritual and eternal salvation.

The spiritual transformation of a sinner through birth of water and the Spirit and the reality of Christ dwelling in him through faith is a greater work than even the mightiest miracles Jesus wrought in Galilee. This is surely what He meant in John 14:12. Compare John 16:7 and Ephesians 3:10.

Mark 1:1-11

**I. THE PREPARATION PERIOD 1:1-13 A. THE MISSION OF JOHN THE BAPTIST. 1:1-11.

TEXT 1:1-11**

The beginning of the gospel of Jesus Christ the Son of God. Even as it is written in Isaiah the prophet. Behold, I send my messenger before thy face, Who shall prepare thy way; The voice of one crying in the wilderness. Make ye ready the way of the Lord, Make his paths straight; John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. And there went unto him all the country of Judaea and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins. And John was clothed with camel’s hair, and had a leathern girdle about his loins, and did eat locusts and wild honey. And he preached, saving. There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. I baptized you with water; but he shall baptize you with the Holy Ghost. And it came to pass in those day, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan. And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him; and a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased.

THOUGHT QUESTIONS 1:1-11

In what sense are we to understand the word beginning as used in Mark 1:1?

Why refer to the work of our Lord as good tidings? Please be specific.

In what two Old Testament references do we find the prophesy quoted in Mark 1:2?

What was the primary work of John the Baptist?

In what way did John accomplish his work?

In what wilderness did John baptize? How could he do this?

Could you estimate the crowd who came to hear John? 1,000?, 5,000? 10,000?

To whom did certain confess their sins? Why do so?

Was John’s baptism for the washing away of sins?

Why did John dress as he did? Why did he live where he did?

Why would anyone want to loose the latchet of someone else’s shoe?

Why mention the baptism in the Holy Spirit? Please read Acts 1:5. Did the persons who heard John understand the promise of the Holy Spirit and baptism?

How far did Jesus walk to be baptized? Why?

Did John baptize with the Jordan, in the Jordan or into the Jordan?

What is meant by the expressionThe heavens rent asunder? At what particular moment was this seen?

Why was the Holy Spirit in the form of a dove? Where did He go? i.e. the Holy Spirit?

At what two other occasions did God speak from heaven?

COMMENT

TIMEJohn the Baptist was born about B.C. 5; Jesus was born about B.C. 5; the preaching of John the Baptist was during the summer and autumn of A.D. 26; the baptism of Jesus by John in January, A.D. 27; the temptation in the wilderness in January and February, A.D. 27. PLACESThe preaching of John the Baptist was in the wilderness of Judea,a wild, hilly, thinly-inhabited region (not a desert) lying west of the Dead Sea and the Lower Jordan. John’s ministry extended as far north as Enon, near Salim, two-thirds of the way up the Jordan from the Dead Sea. The baptism of Jesus was, it is supposed, at the fords of the Jordan, called Bethabara, five miles northeast of Jericho. The temptation occurred probably in the northern part of the wilderness of Judea, between Jerusalem and Jericho on the west and the Jordan and the upper part of the Dead Sea on the east. Tradition places it in Mount Quarantania, near the Jordan, so named because Jesus is supposed to have passed his forty days fasting in one of its caves.

While tradition and general opinion place the baptism of Christ at the fords of the Jordan near Jericho, it is proper to say that all we can certainly know was that it was in the Jordan at a place called Beth-abarah, or the House of the Ford. Lieut. Conder states that there are about forty fords of the Jordan and he locates Beth-abarah farther north at Abarah (the Ford) above Bethshean and near the borders of Galilee.

CONNECTING HISTORYMark, passing by the accounts of the births of John and Jesus, leaps at once into the midst of events, and begins with the preaching of the great Forerunner. In the history given by the other Evangelists we have:

B.C. 6. The Annunciation to Zacharias. B.C. 5. The Annunciation to Mary and the Births of John and Jesus. B.C. 4. The flight to Egypt and return to Nazareth. A.D. 8. Jesus attends the Passover at Jerusalem and converses with the Doctors. A.D. 26. John the Baptist begins his work. We have followed the chronology of Andrews.

PARALLEL ACCOUNTSThe ministry of John in the wilderness (Mark 1:1-8) is described also in Matthew 3:1-12, and Luke 3:1-18. The baptism of Jesus (Mark 1:9-11) in Matthew 3:13-17, and Luke 3:21-23. The temptation of Jesus (Mark 1:12-13) in Matthew 4:1-11, and Luke 4:1-13. A view of the whole ministry of John from another standpoint is given in John 1:5-51.

OUTLINE1. Prophecy of the Forerunner. 2. John’s Ministry. 3. The Baptism of Jesus.

ANALYSIS

I.

THE PROPHECY OF THE FORERUNNERMar 1:1-3.

The Prediction of the Messenger. Mark 1:2; Matthew 3:3; Isaiah 40:3.

The Voice in the Wilderness. Mark 1:3; Matthew 3:3; Luke 3:4.

II.

JOHN’S MINISTRYMar 1:4-8.

The Preacher in the Wilderness. Mark 1:4; Matthew 3:1; Luke 3:3.

The Nation Moved by his Voice. Mark 1:5; Matthew 3:5.

The Baptism of Repentance. Mark 1:5; Matthew 3:6; Luke 3:3.

The Raiment of the Prophet, Mark 1:6; Matthew 3:4.

The Coming One. Mark 1:7; Matthew 3-11; Luke 3:16.

The Baptism of the Holy Spirit. Mark 1:8; Matthew 3:11; Luke 3:16.

III.

THE BAPTISM OF JESUSMar 1:9-11.

Jesus Baptized in Jordan, Mark 1:9; Matthew 3:16; Luke 3:22.

Anointed from On High. Mark 1:10; Matthew 3:16; Luke 3:22.

The Voice from Heaven. Mark 1:11; Matthew 3:17; Luke 3:22.

INTRODUCTION

At the date when John the Baptist began preaching, Tiberius Caesar, the successor of Augustus Caesar, was the emperor of the Roman Empire, and had been ruling for over twelve years. Judea was a Roman province with Pontius Pilate for governor. The Roman Empire held sway over nearly all the known world. It was a general time of peace, with slight wars only on the frontiers. Greece was subject to Rome politically, but ruled still intellectually, the school of literature and art. She was crowded with temples and statues, and her schools of philosophy and rhetoric were flourishing. It was the period of the greatest intellectual activity during the entire scope of Roman history. Horace, Virgil, Livy, Ovid, Strabo and Seneca were all living when Christ was born, and Cicero died only a few years before. It was, however, an age of extreme moral depravity. For a hundred years not a single Roman is named, whose domestic history is known, who had not divorced his wife. The picture given in the first Chapter s of Romans is fully confirmed by the admissions of the Greek and Roman writers of the time. Mark does not begin his history, like Matthew and Luke, with the birth of Christ, or of John, but with the beginning of their public ministry. His object was to portray the official life of our Lord and he omits all that is not essential to this purpose.

EXPLANATORY NOTES

I. THE PROPHECY OF THE FORERUNNER1. The beginning of the gospel. This verse is a kind of title to the outline of the Lord’s ministry Mark is about to give. The gospel begins its development with the preaching of John; it is more fully unfolded during our Lord’s ministry, but not developed in its fullness until he suffers on the cross and rises from the dead. Then his apostles are commanded to preach his gospel, finished, perfect, to all nations. His gospel began with the preaching of the forerunner and his own baptism; it was fully developed when he died, was buried, and rose again. The gospel. Gospel means good tidings. The best tidings the world has ever had is that we have a Savior who is able and willing to save us from sin and death. Of Jesus Christ the Son of God. Matthew, writing with reference to Jews, shows that Jesus is the son of David and of Abraham; Mark, writing for Gentiles, pays no attention to a matter so important to Jews, but at once declares him to be the Son of God.

2. As it is written in the prophets. The Revision says, in Isaiah the prophet, which has the support of the best manuscripts, but Mark’s reference is to two prophets, Isaiah 40:3 and Malachi 3:1. It is often the case that the New Testament writers quote from more than one prophet, while naming only one. Mark 1:2 is quoted from Malachi, and Mark 1:3 from Isaiah. If the Revised reading is preferred, Mark names Isaiah, because he is the great prophet and the quotation from him is the essential one in this place. Let it be noted that John the Baptist as well as Christ was a subject of Old Testament prophecy. He is the only New Testament character save the Son of God of whom the prophets spoke. Behold I send my messenger before thy face. This passage is found in Malachi 3:1, and undoubtedly refers to the Messiah King. It was and still is a custom in oriental countries to send messengers to see that all is prepared before the king takes a journey. So John was sent to prepare the way for Christ by preaching repentance, baptism, and the coming kingdom of which Christ should be king.

3. The voice of one crying in the wilderness. Quoted from Isaiah 40:3. See how strangely this prediction, made seven hundred years before, was fulfilled. All other New Testament teachers, and indeed all Bible teachers, sought the towns and cities; John, the wilderness. After his birth we see him no more until the strange, startling, voice is heard in the wilderness of Judea, preaching a strange message with such power as to call all Israel to rush into the wilderness to hear him. He describes himself (John 1:23) as a Voice. He organized no body of followers, established no system, but broke up the old stagnation, aroused a ferment of thought, and filled men with the expectation of the Coming One. He is well described as a Voice in the wilderness.

II. JOHN’S MINISTRY4. John did baptize in the wilderness, Mark has quoted the predictions of the prophets concerning the work of John, and he now turns to the fulfillment in John’s ministry. In order to read a fuller account than Mark gives, see Matthew, chap. 3 and John, chapter 1. This John was called the Baptist, because he baptized those who repented under his preaching. He was the son of Zacharias and Elizabeth, of the priestly order, a relative of Jesus, born in the summer of B.C. 5, and consequently now (A.D. 26) about 30 or 31 years old. The year during which John began his ministry was probably a sabbatic year (Exodus 23:11). If this year was now observed by the Jews, according to its original intent, it was a most appropriate time for the Baptist to begin his labors, the people having no burdensome agricultural tasks to occupy them, and being thus at liberty to attend upon his instructions. Andrews-’ Life of Christ, p. 139. Baptize in the wilderness. The wilderness of Judea was bounded on the east by the river Jordan which was the place where John baptized at this time (see Mark 1:5). At a later period he moved farther northward to the borders of Samaria and Galilee and baptized at Enon because there was much water there (John 3:23). Preach the baptism of repentance. John preached as well as baptized. The preaching came first. There must be a moral preparation before one was a fit subject of baptism. That preparation was a repentance, or a purpose to leave off sin and lead a better life. This preparation is always a prerequisite to scriptural baptism. See Matthew 3:7-8 and Acts 2:38. For the remission of sins. This declares the end or object to be sought in repentance and baptism. These are steps leading to the pardon of sins. God does not pardon sins on baptism alone, nor on repentance alone, but upon the baptism of repentance, or of a pentinent subject. See Acts 2:38.

5. Went out to him. That which, no doubt, drew the whole population in such crowds to the desert shores of the Jordan, was the mysterious yet distinct assertion that the kingdom of heaven was at hand; that kingdom of which the belief was as universal as of the personal coming of the Messiah. The nation was daily expecting the appearance of the wise and perfect prophet, who should restore the tribes of Israel, reprove the times, and appease the wrath of God, before it broke out in fury.Geikie. All the land. The word is used in a free and easy and popular way; and yet, it must mean more than many, namely, the great bulk and body of the population. It included representatives of every class, Pharisees and Sadducees (Matthew 3:7), tax-gatherers (Luke 3:12,) soldiers (Luke 3:14,) rich and poor (Luke 3:10.) In the river Jordan. We hear of him at Bethabara, the fords about five miles north-east of Jericho, where Jesus was baptized, and at Enon, near Salim, some 35 miles farther north. Confessing their sins. From the form and expression this does not seem to have been merely showing a contrite spirit confessing themselves sinners, but a particular and individual confession; not, however, made privately to John, but before the people.

6. John was clothed with camel’s hair. He was, like his great prototype of the Old Testament, Elijah, a hairy man, garbed like an ascetic and eating the food furnished by the wilderness. His robe of camel’s hair was well adapted to an open air life to protect against cold or rain, and from the fact that it did not absorb water, suited for a Baptist. This mantle was fastened around him by a leathern girdle, a style still followed by the Arabian children of the wilderness. Did eat locusts and wild honey. Locusts were permitted as an article of food (Leviticus 11:21-22). The common brown locust is about three inches in length, and the general form is that of a grasshopper. Thomson’s Land and Book, states that though tolerated as an article of food, only by the very poorest people, locusts are still eaten by the Bedouin. Burckhardt mentions having seen locust-shops at Medina and Tayf. After being dried in the sun, the locusts are eaten with butter and honey. Sometimes they are sprinkled with salt and either broiled or roasted. Sometimes they are ground and pounded, and then mixed with flour and water, and made into cakes. Thomson adds that wild honey, i. e., honey made by wild bees, is still gathered from trees in the wilderness and from rocks in the wadies.

7*. Preached, saying.* Mark omits the details of John’s preaching given by Matthew, but gives the great central thought, the announcement of the coming Christ. To preach is to proclaim like a herald. He was the King’s herald. Cometh one mightier than I. Like all true preachers of Christ, John points away from himself to the Lord. He hides behind the Master. The preacher who exalts himself is not worthy of Christ. The latchet of whose shoes. The shoe latchet was a shoe lace or thong that bound the sandal on the foot. To bear, to fasten or to loose the sandals of a great personage was the work of a menial slave. John uses this comparison to show how far he was below Christ. His language shows how exalted were his ideas of the dignity of Christ.

8. I indeed have baptized you with water. It should read in water, and so the American revisers of the Revised Version rendered it. The Greek preposition is en, from whence the Latin and English in. He describes the baptism he had administered in Jordan, He shall baptize you with (in) the Holy Ghost. This higher baptism of the soul neither John, nor an apostle, or any other human being could administer. Such a baptism was a proof of divinity. John’s words are equivalent to the saying that the Coming One is divine, When the first baptism of the Holy Spirit, the one on the day of Pentecost took place, Peter declared that the crucified Christ had shed forth the things you do see and hear.

III. THE BAPTISM OF JESUS9. In those days, While John was preaching and baptizing in the Jordan. It is supposed that he had been preaching about six months when Jesus came to him, as he was six months older than Christ, who was baptized when he was thirty years old, and in accordance with Jewish customs, John would be likely to begin his work when he was thirty. Jesus came from Nazareth of Galilee. This mountain town had been his home ever since the return from Egypt. It was about 70 miles north of Jerusalem and probably 80 from where John was baptizing, situated on one of the foot hills of the Lebanon range. It is not named in the Old Testament, was a considerable village in the time of Christ, having a synagogue, and now has about 6,000 population. It lies just north of Samaria and overlooks the valley of Esdraelon. And was baptized of John in Jordan. These words plainly show how Christ was baptized, but if the eis of the Greek, here rendered in, had been properly rendered into, which is its primary meaning, it would have been still plainer. Matthew tells of John’s reluctance to baptize one so much higher and purer, of the demand of Jesus, of his declaration that it thus became them to fulfill all righteousness. Our Lord came to set us a perfect example, hence it was needful for him, having taken the form of a man and a servant, to set us an example of obedience. He was baptized, not unto repentance, for he had no sins, but to fulfill all righteousness, and thus to show us how every disciple ought to do.

10. Straightway coming up out of the water. As the eunuch and Philip in Acts 8:38, so Jesus and John went down into the Jordan, John baptized him and then Jesus came up out of the water. We learn from Luke 3:21 that our Lord came up praying. He saw. Behold a marvel! John saw the heavens rolled back, and then the Holy Spirit descending in a visible form, like a dove, and resting upon Jesus where it disappeared within him. Like the gentle, harmless dove it descended, not like a consuming fire. Christ came to save, not to destroy.

11. A voice from heaven. It is noteworthy that the great event of the Lord’s baptism was emphasized by the presence of three Divine persons. The Son was the subject; the Holy Spirit descended upon him, and the Father from heaven spoke in acknowledgment of Jesus as his Son. It is also noteworthy that the three Divine persons are present in the baptismal formula of every person baptized. They are baptized into the name of the Father, and of the Son, and of the Holy Spirit, and God acknowledges baptized penitents as children by sending his Spirit into their hearts. See Acts 2:38 and Romans 8:14-15. Thou art my beloved Son, in whom I am well pleased. This is the first formal acknowledgment of Christ as the Son. It follows his act of obedience, and has therefore a special significance. If the Father was pleased with the Son when he thus obeyed, is he not also pleased when men yield their wills to his and humbly obey? Three times during Christ’s ministry is the Divine voice heard; first at the baptism; second at the Transfiguration; thirdly in the temple during the Savior’s last week on earth. (John 12:28).

FACT QUESTIONS 1:1-11

Give the approximate date of the birth of both Jesus and John.

When did John preach? Year and months?

When was Jesus baptized? Year and month? When was Jesus tempted by Satan? Year and month?

Locate on the map the place where John preachedhow far north did he go in his preaching? Locate.

At what place on the Jordan River was Jesus baptized?

According to tradition where was Jesus during the forty day fast?

List the five events Mark leaves out of his narrative.

Where do we find the parallel accounts of the events of Mar 1:1-11?

Who was the emperor when John started preaching? Who was the governor?

Who ruled the world of intellectualism and art?

Name three great artists, poets or philosophers of this period.

Show indications of how intellectualism, poetry or art fail to make man moral.

What chapter in the New Testament well describes the moral conditions when Christ was born?

What was the object of Mark’s gospel?

When was the gospel developed in its fullness? Cf. 1 Corinthians 15:1-4.

What two prophets are cited as speaking of John the Baptist?

In what sense was John a messenger?

Why was the place of John’s preaching strange?

Why did men rush out to hear John?

Why called John the Baptist? Does this mean there could only be one?

What was said of the sabbatic year and the work of John the Baptist?

Why preach repentance? What connections does repentance have to baptism?

Could sins be remitted without the blood of Jesus? Explain.

What was the kingdom of God as it related to the Messiah?

Name three classes represented in the audience to whom John spoke.

How did they prepare the locusts for eating?

What proof of divinity was indicated by John?

How long had John been preaching when Jesus came to be baptized?

Does the text show us how Christ was baptized? Explain.

Why was Jesus baptized?

What happened to the dove after it descended from heaven?

In what sense are the three divine persons (The Trinity) present at the time every person is baptized?

SUMMARY OF 1:1-13

(by J. W. McGarvey)

In this section Mark has set forth three facts which have an important bearing on his proposition that Jesus is the Son of God: First, that the prophet John, with direct allusion to him, announced the speedy appearance of one so much more exalted than himself that he was not worthy to stoop and loosen his shoe; second, that when Jesus was baptized, God himself, in an audible voice, proclaimed him his Son; and third, that immediately after this proclamation, Satan commenced against Him such a warfare as we would naturally expect him to wage against God’s Son in human flesh.

SIDE-LIGHTS

1. Jesus was anointed by the Holy Spirit at his baptism and thus became the Lord’s Anointed or the Christ. So too the Lord promises us the gift of the Holy Spirit at baptism (Acts 2:38), or that we shall receive the unction of the Spirit.

2. John’s preaching.Everything was new, startling, impressivethe wilderness, the stream, the solemn hills. A prophet appearing after more than five hundred years; his words, his baptismal symbol, the kingdom he preached; the Messiah whom he announced as at hand, the very multitudes assembled, the visible emotion, the evident good effected, the contrition of the most sunken classesthe publicans and harlotsall showed that the whole nation believed in him.Geikie.

LESSONS

1. The true man of God, whether preacher or teacher, should be a Voice, always hiding behind the Cross, and pointing to the Master.
2. Every preacher of Christ should seek to prepare the way of the Lord. If he can make the rough ways smooth and the crooked ways straight, lead men to repentance, honesty of heart, and submission, then the Lord will enter.
3. All true repentance is accompanied by a confession of sin. Scriptural baptism, a burial into the death of Christ is a humble confession of sin.
4. Christ is the WAY, our perfect example; he says Follow me and he does not command us to do anything where he has not shown the way. Hence, he submitted to the baptismal rite, though he had no sin. Let all humbly follow the Lord.

POINTS FOR TEACHERS

1. Note that this lesson treats of preparation for Christ. Let every teacher be a John the Baptist in this respect. Notice that his first message was Repent. Let it be a chief end to prepare for Christ by leading to repentance. 2. John was a preacher, but not a dull preacher. His audiences listened. So too you are preachers. Be like him in dead earnest, but not prolix or prosy. Would you urge the scholars to come to Jesus with every lesson? asked a teacher at a convention. Not by saying over -Come to Jesus,-’ with every lesson, was the sensible reply, The best way of preaching, said an old and successful preacher, is to preach every way. See to it that you are no more monotonous in your preaching than was John the Baptist. He was a model preacher in his day. 3. Impress upon your pupils that the way of the Lord in their hearts is prepared, not by repentance alone, but by confession and obedience. These will relieve the life of crookedness and make the crooked paths straight. 4. Note the example of John, his place of preaching, his life, his devotion, his baptism, its significance. 5. Note the coming of Jesus, where, what for, why he was baptized, the incidents, the dignity given to his baptism. 6. Note how, in our baptism, the three Divine persons are present, as in Christ’S. Note that the lesson divides into four branches. (1) The command to prepare (Mark 1:1-3) as expressed in these two prophets. (2) Preparation by Repentance (Mark 1:4-6). John and his preaching; how repentance prepares for Christ; why confession as well as repentance. (3) Preparation by pointing to Christ (Mark 1:7-8). Note the two ways in which John shows the superiority of Christ. (4) Christ’s preparation for his work. This again divides into three: (1) by his baptism, profession of religion; (2) by receiving the Holy Spirit; (3) by being tempted, and gaining the victory.

Mark 1:12-13

B. THE TEMPTATION OF JESUS 1:12-13 TEXT 1:12-13

And straightway the Spirit driveth him forth into the wilderness. And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.

THOUGHT QUESTIONS 1:12-13

Straightway after what? Why is it important that we notice the time of our Lord’s temptation?

Are we to conclude the Holy Spirit led Jesus into temptation? Explain.

What does the word driveth mean to you?

Was Jesus tempted during the entire forty days? Cf. Matthew 4:1-11; Luke 4:1-13.

Are we to understand there were actual animals with Jesus in the wilderness? Discuss.

Just what was the ministry of the angels to Jesus?

COMMENT

TIMEJanuary and February, A.D. 27. PLACEIn the northern part of the wilderness of Judea, between Jerusalem and Jericho on the west, and the upper part of the Dead Sea on the east. Tradition places it in Mount Quarantania, near the JordanJesus is supposed to have passed forty days fasting in one of its caves.

PARALLEL ACCOUNTSRead Matthew 4:1-11; Luke 4:1-13.

OUTLINE1.

Driven by the Spirit into the wilderness.

The duration of the temptation.

Associates in the temptation.

ANALYSIS

I.

DRIVEN BY THE SPIRIT INTO THE WILDERNESS. Mark 1:12

Immediately after His baptism.

Cast out or thrust out by the Holy Spirit.

The wildernessa wild, barren, desolate place.

II.

THE DURATION OF THE TEMPTATION. Mark 1:13

Only Mark indicates that He was tempted during the entire period.

Tempted by an outside forcenot purely subjective but objective.

Satan the great adversaryLuke and Matthew use devilaccuser but not Mark.

III.

THE ASSOCIATES IN THE TEMPTATION.

Wild beastspanther, bear, wolf, hyena, lion.

AngelsCf. Matthew 4:11; Luke 4:10.

EXPLANATORY NOTES

I.

DRIVEN BY THE SPIRIT INTO THE WILDERNESS. Mark 1:12

And straightwayThe next event after the baptism was the temptation. What a strange thought it is to read of the Holy Spirit anointing Jesus and filling Jesus and then immediately driving Him into the wilderness to be tempted of Satan. This is to teach us that God’s ways are not our ways.

The Spirit driveth him into the wilderness. The Holy Spirit did not lead Jesus into temptation, The strong urge of the Spirit met the consent of Jesus. The Spirit thrust Him out into the wilderness where Satan tempted Him.

II.

THE DURATION OF THE TEMPTATION. Mark 1:13.

… forty days tempted of Satan; Mark says nothing of the fasting mentioned by the other writers. Mark is the only one to indicate the temptation extended over the whole forty day period Satan alone caused this continuous temptation. None of it arose from the thoughts and desires in Jesus heart about either his Sonship or his Messiahship. (Lenski)

He was with wild beasts; Mentioned only in this gospel. This seems to suggest the desolation and danger of the temptation period. The very thought of suggesting that the beasts were friendly to Jesus and here we have Paradise reproduced is so out of context with the temptation scene as to scarcely be worthy of mention.

The angels ministered unto him. Matthew 4:11 also mentions this blessed aid of these ministering spirits. Of just what this ministering consisted we are not toldit must have indeed been a source of comfort and strength to our Lord in his need. Every Christian is promised such comfort and help; and from the same source. Cf. Hebrews 1:14.

SUMMARY OF 1:1-13

(by J. W. McGarvey)

In this section Mark has set forth three facts which have an important bearing on his proposition that Jesus is the Son of God: First, that the prophet John, with direct allusion to him, announced the speedy appearance of one so much more exalted than himself that he was not worthy to stoop and loosen his shoe; second, that when Jesus was baptized, God himself, in an audible voice, proclaimed him his Son; and third, that immediately after this proclamation, Satan commenced against Him such a warfare as we would naturally expect him to wage against God’s Son in human flesh.

FACT QUESTIONS 1:12-13

At what time of the year did this temptation probably take place? What year?

How long did the temptation last? When were the three offers of Satan made?

What part did the Holy Spirit have in the temptation of Jesus?

Did Jesus ever doubt or question His purpose or mission?

Why mention wild beasts? What did they do?

Why mention angels? What did they do?

Mark 1:14-15

**II. THE GALILEAN MINISTRY 1:149:50 A. THE FIRST PERIOD 1:143:12

1. THE BEGINNING OF HIS MINISTRY 1:14-15

TEXT 1:14-15**

Now after John was delivered up, Jesus came into Galilee, preaching the gospel of God, and saying. The time is fulfilled, and the kingdom of God is at hand: Repent ye, and believe the gospel.

THOUGHT QUESTIONS 1:14-15

What events occurred between the temptation in the wilderness and the imprisonment of John the Baptist? Cf. John Chapter s two through five.

Into what particular part of Galilee did Jesus come?

In what sense did Jesus preach the gospel? i.e. What was the good news He preached?

Why repentance before faith?

What time was fulfilled?

What is the Kingdom of God?

COMMENT

TIMEApril, A. D. 28. We shall consider the incidents in detail in a later section. Suffice to say here that there was a year and one half lapse of time between the temptation of Jesus and the imprisonment of John the Baptist.

PLACEProbably Nazareth and Capernaum. Cf. Luke 4:14; also Luke 4:16-32; Matthew 4:12-17.

PARALLEL ACCOUNTSRead Matthew 4:12-17; Luke 4:14-15; John 4:1-3; John 4:43-45.

OUTLINE1. Jesus preaches. 2. His message.

ANALYSIS

I.

JESUS PREACHES. Mark 1:14 A

The time of His preaching.

The place of His preaching.

II.

HIS MESSAGE. Mark 1:14 B, Mark 1:15

Gospel of God.

Time fulfilled.

Kingdom of God is at hand.

Repent and believe.

EXPLANATORY NOTES

I.

JESUS PREACHESMar 1:14 A

Mark omits the marriage at Canaour Lord’s first Passoverhis discourse with Nicodemus and John’s testimonies of him,passing promptly to our Lord’s public, official ministry. Do not fail to note that Christ begins to preach when John ceases.

Galilee. The light of his gospel was to spring up upon the borders of Zebulon and Naphtali. See Matthew 4:13. He would also go out of the jurisdiction of Herod, who had imprisoned John. Galilee was the northern division of Palestine, and was divided into Upper and Lower Galileethe former called also Galilee of the Gentiles.

Preaching the gospel, etc. How beautifully Mark here describes our Lord’s first preaching, as distinct from John’S, which was under the law, and a mere heralding of something better to come. The substance of this discourse was the good tidings of the kingdom having come, as spoken of by Daniel, Daniel 2:44. And this is the very message which Isaiah sees the messenger publishing, as he comes with beautiful (or timely) feet upon the mountains, (Isaiah 52:7) viz. the advent of the kingdom of God. Christ preached the good news of his kingdom of gracethe new dispensation in which he was to reign. They had other ideas of his kingdom, that it was temporal and consisted in earthly power and show.

Mark 1:15. The time, etc. The period mentioned by the prophets when Christ was to appear. The nation had expectations of the Messiah about this time. The seventy weeks of Daniel (or 490 years) were now accomplished. The time and place of our Lord’s birth agreed with the interpretations of prophecy common among the Jews.

Repent ye, etc. John preached repentance. So did Christ, but not without the gospel as the burden of his preaching. He preached repentance and faith. They were commanded to turn from sin and from all their false views, and to embrace the gospel.

FACT QUESTIONS 1:14-15

At what approximate date did the preaching of Jesus occur?

What was the time lapse between the temptation of Jesus and His preaching in Galilee?

In what towns of Galilee did He preach?

What prophecy was fulfilled in His preaching in Galilee? Cf. Matthew 4:13.

How did Daniel 2:44 and Isaiah 52:7 relate to the message of Jesus?

What is repentance? How did it relate to the persons who heard Christ’s message? i.e. of what did they repent?

Mark 1:16-20

**2. THE CALL OF THE FISHERMEN. 1:16-20

TEXT 1:16-20**

And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they left the nets, and followed him. And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets, And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.

THOUGHT QUESTIONS 1:16-20

Was this the first time Jesus had seen Simon and Andrew? Cf. John 1:25-35.

In what specific manner did Jesus keep His promise to make fishers of men? i.e. what elements were involved in the process?

Compare Luke 5:1-11 and tell why these two were so willing to immediately leave their nets and follow him.

Please notice the type of men called by Jesus to be his followers, and later his apostles. Does this give hope to us?

Why did these men leave their business to follow one who offered them no money?

COMMENT 1:16-20

TIMEApril, A. D. 28 PLACEAlong the sea of Galilee near Capernaum.

PARALLEL ACCOUNTSRead Matthew 4:18-22; Luke 5:1-11

OUTLINE1. The place and persons of the call of the master Mark 1:16. 2. The call to man-fishing Mark 1:17. 3. The immediate response Mark 1:18. 4. Two more to answer the call. Mark 1:19. 5. They left the nets to others and they went after him. Mark 1:20.

ANALYSIS

I.

THE PLACE AND PERSONS OF THE CALL. Mark 1:16.

By the shore of the sea of Galilee.

Simon and Andrewfishermen.

II.

THE CALL TO MAN-FISHING, Mark 1:17.

From Jesus personally.

Obtain by following Him.

III.

THE IMMEDIATE RESPONSE. Mark 1:18.

Left nets.

Followed Him.

IV.

TWO MORE TO ANSWER THE CALL. Mark 1:19.

Just a little way from where He called Simon and Andrew.

Not fishing but mending nets.

V.

NETS LEFT TO OTHERSTHEY WENT AFTER HIM. Mark 1:20.

Immediate answer to an immediate (urgent) call.

Left father and work (and money) to follow Him.

EXPLANATORY NOTES

Observe the Harmony. The fact of our Lord’s first gaining disciples when John first points him out to two of his followers, is recorded in John 1:25-35. Simon and Andrew were then first made acquainted with Christ, and this explains their prompt compliance here. After their first call, they had continued in their worldly business. This is the further call to attend upon Christ in his ministry, leaving all and following him wheresoever he went. There is still a further call to the Apostleship, with ordination, Mark 3:14. The accounts in Matthew and Mark are almost in the same words. Luke is more full, and gives us the narrative of a miracle which Christ wrought at this time; which throws light upon Mark’s more brief statement here. It is worthy of note, that this miracle, so full of meaning, was twice wrought by our Lord; both now, when he called them to their work, and at the last, when he was about to leave them. John 21:6. And in both cases, he would show by it how he could and would make their work successful. See Ezekiel 47:10; Jeremiah 16:16. He who could make them from fishermen to become fishers of men, could make them catch men in their new work as easily and abundantly as now he could make them catch fish. So our Lord uses the figure of a net. Matthew 13:41.

20. Hired servants. This would intimate that they were not of the poorest class.

FACT QUESTIONS 1:16-20

When and where did the calling of the four occur?

Read carefully Matthew 4:18-22 and Luke 5:1-11 and see if these are indeed parallel accountssome feel they are notwhat do you believe?

Read John 1:25-35 and show how it relates to this incident.

State the three calls of Christ to these men.

Why the miracle of the draught of fish? Why given twice? Cf. John 21:6.

Why mention the hired servants as in Mark 1:20?

Mark 1:21-34

**3. A SABBATH IN THE LIFE OF JESUS 1:21-34

TEXT 1:21-34**

And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught. And they were astonished at his teaching: for he taught them as having authority, and not as the scribes. And straightway there was in their synagogue a man with an unclean spirit; and he cried out, saying, what have we to do with thee, Jesus thou Nazarene? Art thou come to destroy us? I know Thee who Thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And the unclean spirit, tearing him and crying with a loud voice, came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching! With authority he commandeth even the unclean spirits, and they obey him. And the report of him went out straightway everywhere into all the region of Galilee round about. And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. Now Simon’s wife’s mother lay sick of a fever; and straightway they tell him of her and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with demons. And all the city was gathered together at the door. And he healed many that were sick with divers diseases, and cast out many demons; and he suffered not the demons to speak, because they knew him.

THOUGHT QUESTIONS 1:21-34

Who went into Capernaum?

Why use the word straightway in Mark 1:21?

How did Jesus have such ready access to teaching in the synagogue?

From what did Jesus teach?

Didn-’t everyone teach from the same source of authority? Why then the astonishment?

How did the scribes teach without authority?

When did the possessed man cry out? i.e. How soon?

Why did the demon cry out?

In what sense was the evil spirit unclean?

In what sense could Jesus destroy the evil spirit? Aren-’t they immortal?

Why did Jesus rebuke the evil Spirit? Wasn-’t the testimony of the demon true?

What is meant by the expression tearing him?

Who cried with a loud voice, the demon or the man?

Why refer to casting out of the evil spirit as a teaching?

Upon what basis was the popularity of Jesus built?

Did Jesus have a home in Capernaum? Why go to the house of Simon and Andrew?

Please note the miraculous elements in the raising of Peter’s mother-in-law. List them.

Why wait until the setting of the sun to bring the sick?

What percent were healed?

Why not let the demons speak?

COMMENT

TIMEThe incidents of this lesson are assigned by the best authorities to May A.D. 28, in the second year of the Lord’s ministry. Mark does not adhere to the chronological order. PLACEAt Capernaum, on the northwest shore of the Sea of Galilee, a city of about 30,000 inhabitants, called the Lord’s own city, because he made his earthly home there. It has disappeared so completely that even its site is unknown, some identifying it with the ruins of Tel Hum on the north, and others at Khan Minyeh on the west of the sea. CONNECTING HISTORYAccording to Andrews the interval in the ministry of Christ between. the Baptism and the present section contains the following events:

January, A.D. 27. The fast in the wilderness and the temptation.

February, A.D. 27. Jesus returns from the wilderness of temptation to Bethabara, where John bears testimony to him (John 1:15-37).

February, A.D. 27. Here Jesus gains his first disciples, Philip, Andrew, and Peter, who belonged in Bethsaida of Galilee, and all return to Galilee (John 1:38-51).

March, A.D. 27. Jesus performs his first miracle at Cana (John 2:1-11).

March, A.D. 27. Goes to Capernaum for a few days (John 2:12-13).

April 11-18, A.D. 27. Goes to Jerusalem to the first passover of his public ministry.

April, A.D. 27. Drives the money-changers from the temple (John 2:14-25).

April, A.D. 27. Conversation with Nicodemus (John 3:1-21).

May to September, A.D. 27. Preaching and baptizing in Judea (John 4:2).

Autumn, A.D. 27. Driven from Judea by Pharisees, he leaves for Galilee (John 4:1-3).

December, A.D. 27. Going through Samaria, he talks with the woman by Jacob’s well (John 4:4-42.) Heals nobleman’s son (John 4:46-54).

January to March, A.D. 28. Period of retirement in Galilee. John the Baptist imprisoned (Matthew 4:12).

March 30 to April 5, A.D. 28. Attends Passover at Jerusalem. Cure of the impotent man at the pool of Bethesda (John 5).

April, A.D. 28. Returns to Galilee (Luke 4:14. Matthew 4:12); preaches at Nazareth, his early home; but being rejected there (Luke 4:16-32), he goes to Capernaum, where he makes his home (Matthew 4:12-17). Then follows the incident of our present study.

PARALLEL ACCOUNTSThe general view of Christ’s ministry given (Mark 1:14-15) is related also in Matthew 4:17, and Luke 4:14-15. Then come in the accounts of his Galilean ministry found in John 4:46-54, followed by Luke 4:16-31. Mark 1:16-20 are reported in Matthew 4:18-22, Luke 5:1-11; and Mark 1:21-28 in Luke 4:31-37.

OUTLINE1. Teaching in the Synagogue. 2. The Unclean Spirit Cast Out. 3. The Great Healer at Work.

ANALYSIS

I.

TEACHING IN THE SYNAGOGUE. Mark 1:21-22.

The Great Teacher in the Synagogue. Mark 1:21; Luke 4:33.

Astonished at His Doctrine. Mark 1:22.

II.

THE UNCLEAN SPIRIT CAST OUT. Mark 1:23-28.

The Man with the Unclean Spirit. Mark 1:23; Luke 4:34-35.

The Demon Obeys His Voice, Mark 1:26-27; Luke 4:35.

The People Amazed. Mark 1:27-28; Luke 4:36-37.

III.

THE GREAT HEALER AT WORK, Mark 1:29-34

Heals in Peter’s House. Mark 1:29-31; Matthew 8:14-15; Luke 4:38.

The Multitudes Healed. Mark 1:32-34; Matthew 8:16-17; Luke 4:40.

INTRODUCTION

After a year’s preparatory teaching, the Savior began the selection of the disciples who were to become his apostles, calling Simon and Andrew from their nets (Mark 1:16), also James and John from the same calling (Mark 1:17) and Matthew from his place at the receipt of custom in Capernaum. Following these incidents we have an account of how the Lord passed Saturday, the Jewish Sabbath, in that city. Indeed, by comparing the other accounts we seem to have a full account of one day’s ministry in the life of our Lord, and as there were no doubt many other days like it, it gives us a vivid picture of his work on earth.

EXPLANATORY NOTES

I. TEACHING IN THE SYNAGOGUEMar 1:21. And they went into Capernaum. Christ was now attended by the disciples whom he had just called from their nets and boats upon the sea of Galilee. (Henceforth, as long as his earthly ministry continues, they attend his footsteps. They were called upon a week day, while at work, and probably all came on Friday into Capernaum, in order to attend the synagogue service upon the Sabbath. It is well to keep in mind that the Lord, during his Galilean ministry, made Capernaum his home, as far as he had one on earth. Its position on the northwest coast of the sea enabled him to reach easily all the populous towns on its shores and all parts of Galilee. Brought up in Galilee, this was always his favorite portion of Palestine, and all his apostles but Judas, the traitor, were Galileans. Straightway on the Sabbath. On Saturday, the Jewish day of rest and worship. Our Lord born under the Law, kept the law of Moses blamelessly, was even circumcised, attended the feasts and observed the Jewish Sabbath, but at the same time proclaimed himself Lord of the Sabbath day. Entered the synagogue. This was our Lord’s usual custom on the Sabbath and the apostle Paul in his missionary labors followed the same custom. It gave an opportunity to teach a Jewish audience. The synagogue. There is no mention of synagogues in the law of Moses, or in the prophets. They are supposed to have been introduced during the Captivity, on account of the need of special teaching, and to have been continued ever afterwards wherever Jews were found. As we sometimes use the word church to denote the congregation, and sometimes the building, so the word synagogue was sometimes used in this double sense. The arrangements of a Jewish congregation, as well as the construction of the synagogue, seem to have resembled those of a modern Christian church. The people in the front part of the building sat facing the pulpit or desk on a platform which was occupied by the reader or speaker. Behind the pulpit were ranged high seats of honor, chief seats, where the scribes and Pharisees loved to sit facing the people. A chest or ark was near the pulpit, in which the Scriptures of the Old Testament were deposited. From the pulpit the Scriptures were read; and the reader, or some other person, expounded, taught, or preached. Prayers were also offered; and at the close a solemn benediction was pronounced, and the people responded Amen, and dispersed. These exercises took place every (Saturday) Sabbath. And taught. It was the custom in the synagogue to invite members of the congregation or visitors of note to make remarks. It is obvious that in the synagogues of Palestine this was the safety-valve, the open sphere, the golden opportunity for any fresh teaching to ariseStanley. Christ preached in many synagogues, for there was always opportunity given to a distinguished Jewish teacher. Only once in the synagogue at Nazareth, Luke 4:16, is he represented as reading the Scriptural lesson. The reason of this is that the lesson was never read by a stranger but always by a member of the synagogue.

Mark 1:22. They were astonished at his doctrine. Never had such a teacher stood before them. There was no lifeless droning over dry traditions or idle ceremonies, but his teaching was fresh as the morning, original, going to the root of things, authoritative, and burning with Divine fire. It is not strange that the great Teacher whose doctrines have revolutionized the earth, astonished the audiences who listened to him in Judea and Galilee. Taught as one who had authority. He taught with the authority of one who knows all the facts and all their bearings. Being Divine he knew all about heaven and hell and the way there, all about God and the truths he had revealed to the Jews, and all his plans and purposes for his kingdom in the future. It was this perfect knowledge that gave him the authority with which he spoke, and gives superiority to the Bible over all philosophical systems and attempts at religious systems. He never was in doubt, nor had he ever to lean on the authority of others, because he knew all things. And not as the scribes. The scribes were the learned men of the Jewish nation, the men who had to do with letters. Almost all the writing that was required in the nation would be done by them; most of the reading, too. The transcribing of the Scriptures would devolve on them. Hence the interpretation of the Law and Prophets, in the synagogues, would devolve chiefly on them. They also engaged in idle discussion and differed among themselves.

II. THE UNCLEAN SPIRIT CAST OUTMar 1:23. A man with an unclean spirit. The address of the great Teacher was interrupted by a piteous cry of a demoniac. In the audience was a man with an unclean spirit. He had evidently remained silent until Jesus was nearly done, and then his cry arose. An unclean spirit. Some have held that the possession of unclean spirits and of demons was only a way of described epilepsy or lunacy. Abbot well says: That there is described here, not a case of physical and mental disease, but rather a real and actual possession of the soul by a fallen spirit is, I think, clear, both from the tenor of the narrative here, and from parallel passages in the New Testament. How could a lunatic know Christ to be the Holy One of God, when as yet he was unknown even to his disciples? How could he fear that Christ would destroy him, who came to heal the sufferer, but to destroy the Devil? How could lunacy be said to come out of him, or to cry with a loud voice? In order that I may add as much light as space will permit upon a difficult and controverted subject, I quote from Dean Alford and Dr. Clark, What was this demoniacal possession? But we may gather from the Gospel narrative some important ingredients for our description. The demoniac was one whose being was strangely interpenetrated by one or more of those fallen spirits, who are constantly asserted in Scripture (under the name of demons, evil spirits, unclean spirits, their chief being the Devil, or Satan) to be the enemies and tempters of the souls of men. He stood in a totally different position from the abandoned wicked man, who morally is given over to the Devil. This latter would be a subject for punishment, but the demoniac for deepest compassion. There appears to have been in him a double will and double consciousnesssometimes the cruel spirit thinking and speaking in him, sometimes his poor crushed self crying out to the Savior of men for mercy; a terrible advantage taken, and a personal realization, by the malignant powers of evil, of the fierce struggle between sense and conscience in the man of morally divided life. It has been not improbably supposed that some of these demoniacs may have arrived at their dreadful state through various progressive degrees of guilt and sensual abandonment. Lavish sin, and especially indulgence in sensual lusts, superinducing, as it would often, a weakness in the nervous system, which is the especial bond between body and soul, may have laid open these unhappy ones to the fearful incursions of the powers of darkness.Alford. To the frequent inquiry, How comes it that similar possessions do not occur at the present day? it may be answered: (1) It cannot be proved that they do not sometimes occur even now. It cannot be said that in many cases of insanity, and in some cases of spiritualism, the malady may not be traced to the direct agency of demons. (2) But, admitting that such possessions are not common, yet there was a reason in our Savior’s day for the external manifestation of Satan’s power. The crisis of the moral history of the world was at hand. The Devil was allowed to exercise unusual power in temptation on the souls and bodies of men, in order that Christ might meet him openly, and manifest his power in his victory over him. When God was manifested in the flesh, then demons may have been permitted to manifest themselves specially among men.Clark.

Mark 1:24. What have we to do with thee? The Savior had not, so far as appears, been formally interfering by any specific action; but his very presence on the scene was felt to be interference. There emanated from him, round about, an influence that went in upon men blissfully, counterworking all evil influences. The unclean spirit felt the power, and resented it as an interference,an interference, not with itself in particular, but with the entire circle of kindred spirits. What hast thou to do with us? Art thou come to destroy us? Note the us,Camest thou to destroy us? Is it the intent of thy mission to put down all demonic power? Note the word destroy. It has no reference to the annihilation of being. I know thee. Not as an acquaintance, but by fame and report. Earth has not recognized her King, has not seen him through his disguise; but heaven and hell alike bear witness unto him. The Holy One of God. Such is Christ, both morally and officially. This term expresses the character in which this being recognized his deadly enemy. Christ is the exact opposite of the unclean spirits, being holy, and producing holiness in others.

Mark 1:25. And Jesus rebuked. The original word is very peculiar, and strictly means rated. Our Savior chides the evil spirit. He never on any occasion gave any quarter to anything demonic. Hold thy peace. The word translated Hold thy peace is exceedingly graphic. Be muzzled. It is a word for a beast. He silences the devils, even when they spake the truth, lest he should seem to approve of witnesses who were liars by nature. It was to bring the truth itself into suspicion and discredit, when it was borne witness to by the spirit of lies. Come out of him. Two distinct personalities are here recognized. The demon is treated as a person as much as the man. The one was just as much a disease or a principle as the other, no more, and no less.

Mark 1:26. The unclean spirit had torn him. Thrown him into convulsions, Cried with a loud voice. The evil spirit seems to have resisted to the last obedience to the Master’s command.

Mark 1:27. Amazed. questioned. Each turned to his neighbor in astonishment, to ask his opinion, Saying, What is this? New teaching with authority! And he commandeth the unclean spirits, and they obey him! Such is, apparently, the correct reading and rendering of the abrupt remarks which the astonished people made to one another.Morison. Doctrine is, as elsewhere, the teaching taken as a whole, including manner as well as substance.Ellicott. With authority. The authority with which he taught found its guaranty in the authority backed by power with which he forced the devils themselves to render obedience. Christ’s cures differed from the pretences of the exorcists, just as his teaching did from that of the scribes.Godet.

Mark 1:28. His fame. Literally, the report of him. Spread abroad. Flew, as it were, on the wings of the wind, into all the surrounding district of Galilee.

III. THE GREAT HEALER AT WORK.Mark 1:29. And forthwith. The day’s work was not nearly ended. As soon as they left the synagogue, the Lord comes in contact with a case of suffering. Entered the house of Simon Peter, Peter and Andrew now lived in Capernaum, though their former home had been at Bethsaida.

Mark 1:30. Simon Peter’s wife’s mother. Peter, though the Romanists claim him as the first of the Popes, was a married man. Many years after this, Paul (1 Corinthians 9:3) speaks of Peter as then having a wife and traveling with him. Lay sick of a fever. Malarious fevers of a malignant type are common in the vicinity of Capernaum. In the very imperfect medical language of that day, fevers were simply divided into little and great fevers. Luke, who was a physician, characterizes this as a great fever. That she was entirely prostrated by it, is evident by the language here, laid and sick of a fever.Abbott. The quantity of marshy land in the neighborhood, especially at the entrance of the Jordan into the lake, has made fever of a very malignant type at times the characteristic of the locality,*Geikie.

Mark 1:31. He came.* Observe all the graphic touches in this verse: the Lord (1) went to the sufferer, (2) took her by the hand, (3) lifted her up, and (4) the fever, rebuked by the Lord of life (Luke 4:39), left her and (5) she began to minister unto them.

Mark 1:32. And at Even, when the sun did set, i.e., the close of the sabbath, which, amongst the Jews, ended with the setting sun. There are two reasons why the time should be thus specified. (1) It was natural that the sick should be brought in the cool of the evening, rather than in the scorching heat of the afternoon. (2) It was the sabbath, and the feeling which made the Pharisees question the lawfulness of a man’s carrying the bed on which he had been lying (John 5:10) on the sabbath, would probably have deterred the friends of the sick from bringing them as long as it lasted. They brought to him. The news that he was in the city, and of his healing power had not time to spread. All that were diseased. The term diseased in its current modern acceptation, is perhaps a trifle too strong to represent the import of the original expression; but when looked at etymologically, dis-eased, that is sundered from ease, or ill at ease, and thus unwell, it is all that could be desired. Possessed with devils. With demons or evil spirits. It is no doubt a correct enough description; but the word devil or devils is never used in the original, when demoniacs are spoken of. It is always the word demon or demons, or the generic term spirit or spirits.

Mark 1:33. All the city. The effect was to rouse and gather the entire population of the city, to obtain healing for themselves or friends, or at least to see and hear the new teacher. At the door, of Peter’s house where Jesus was.

Mark 1:34. He healed many... cast out many devils. Jesus came as the great Healer. Disease is the result, the outgrowth, the representative, of sin; and Christ’s healing of the maladies of the body is an exhibition of his power and willingness to heal the maladies of the soul.Dean Howson. Matthew says (Mark 8:17) that here was fulfilled the prophecy which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses (Isaiah 53:4-5). How did he bear the infirmities of the sick? Not literally. He removed them from others, but did not become diseased himself. Neither in removing sins from others does he become stricken with sin himself. Suffered not the devils to speak. The reasons for this prohibition are suggested in the comments on Mark 1:25.

FACT QUESTIONS 1:21-34

What advantage was there in making Capernaum His headquarters during His Galilean ministry?

Why attend the synagogue?

When did the synagogue originate? In what two senses is the word synagogue used? How does this relate to the word church?

Why didn-’t Christ read the lesson in the synagogues?

Did the manner or the content astonish those in the synagogue?

Was the man with the unclean spirit in the assembly or did he run in from the outside?

Is demon possession just another way of describing insanity? Explain.

Give one thought each from Clark and Abbott as quoted here.

Why was the evil spirit so unhappy with Christ?

Why did Christ rebuke the evil spirit?

Is there some difference in the amazement here and that spoken of in Mark 1:21?

How could Peter be the first Pope and yet have a wife?

What type of fever is here mentioned?

How did so many folk know of the whereabouts of Jesus?

Read Isaiah 53:4-5 and show its fulfillment here.

SIDELIGHTS

1. Teaching with authority. Whoever knows any subject can teach it with authority. Some men are authorities on science, some on literature, some on medicine: because they know more about these subjects than others do. But Christ is the only one who has ever been into the other world, and returned to this; and therefore he is authority upon the future life. He knows the final result of sin, and the glory of heaven, and the way to it. And because he is divine, and knows all things, there can be no mistake about what he says: he speaks with perfect authority.P.

2. Synagogue worship. I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, and all others present, sat during the delivery of the address which formed a part of the service.H. B. Hackett.

3. *Devils Bearing Witness.*They were ready to speak because they knew his nature and work. The mere belief of the facts and doctrines of Christianity will never save our souls. The devils believe, and tremble. Let us take heed that ours is a faith of the heart as well as of the head. The life of Christianity, says Luther, consists in possessive pronouns. It is one thing to say, Christ is a Savior, it is quite another to say, Christ is my Savior and my Lord. The devil can say the first: the true Christian alone can say the second.Ryle.

LESSONS

1. The true way to keep God’s holy day is to follow Christ to church; to rest from labors and to worship in the sanctuary.
2. We should have such an experience of religion that we may be able to speak to men with authority.
3. We can trust Christ perfectly, because all he says is with the authority of one who knows.
4. It is safe to follow one who has power over the principalities and powers of evil.
5. Every disciple of Christ should be a helper and a healer. He should minister to the afflicted, whether in body or mind. He should cast out unclean spirits by the power of the love of Christ.

POINTS FOR TEACHERS

There are two great thoughts in this lesson, and both concentrate in Christ. First, Christ, the Great Teacher, and second, Christ, the Great Healer. Note 1. How he teaches by example; he is in the house of worship on God’s holy day; 2. he leads his disciples there; 3. Observe him teaching, (1) in solid earnest, (2) no idle speculation, (3) he teaches what he knows. 4. Hence he teaches with authority. What we know we can teach with authority. His was the authority of absolute knowledge; we can teach with the authority of faith. He next appears as the Great Physician who heals not only sicknesses but sins. Observe (1) He healed a dear friend of his disciples (Mark 1:29-31), as he is glad to heal those we love, if we bring them to him. (2) Then he healed great multitudes (Mark 1:32-34), showing the nature of his religion to heal and to help. We should note also that Christ refused the aid, testimony or any compromise with devils, and we should learn by his example (1) never to compromise with sin, (2) to decline all aid tendered by the devil, or in his name, (3) seek to overcome the devil and all his works.

Mark 1:35-45

**4. HEALING OF THE LEPER1:35-45

TEXT 1:35-45**

And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed. And Simon and they that were with him followed after him; and they found him; and say unto him, All are seeking thee. And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth. And he went into their synagogues throughout all Galilee, preaching and casting out devils. And there cometh to him a leper, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I will; be thou made clean. And straightway the leprosy departed from him, and he was made clean. And he strictly charged him, and straightway sent him out, 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 the things that Moses commanded, for a testimony unto them. But he went out, and began to publish abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to him from every quarter.

THOUGHT QUESTIONS: 1:35-45

Are we to understand that this incident occurred after the busy sabbath of Mar 1:21-34?

Did Jesus have a particular reason for prayers? If so, what was it?

Why get up so early?

Why not pray in his room?

What needs did Jesus have that could be satisfied in prayer?

Why did Simon follow Jesus? Who was seeking Jesus? For what reason?

Did Jesus come to heal or to preach? Does Jesus say in Mark 1:38 that He was sent from heaven to preach?

How did Jesus have such ready access to the synagogues?

Was there a crowd about Jesus when the leper came to Him? Cf. Matt. and Luke.

Give three characteristics of the leper.

Do our physical and emotional infirmities move with compassion our Savior? Cf. Hebrews 4:14-15.

Why touch the leper?

Why didn-’t Jesus inquire of the Father’s will in the healing?

How long did it take to effect a complete cure of the leprosy?

Why be so stern when He has just been so tender?

Why go to the priest? To whom was the testimony (Mark 1:44) to be given?

Why did the leper disobey Jesus?

COMMENT 1:35-45

TIMEApril-June, A.D. 28. The healing of Peter’s wife’s mother occurred immediately after the same sabbath on which Jesus-’ teaching in the synagogue was interrupted by the demoniac. After this he began his first missionary tour of Galilee. The healing of the leper was toward the latter part of the tour, in May or June. This was in the fifteenth year of the reign of Tiberius Caesar, Emperor of Rome; Pontius Pilate was now Governor of Judea and Herod Antipas Tetrarch of Galilee. PLACESCapernaum, and the towns and cities of Galilee. This was Jesus-’ first missionary circuit of Galilee. The sea, or lake of Galilee, was 13 miles long, from 4 to 6 miles wide, was 165 feet deep in the deepest part, and lay 700 feet below the level of the Mediterranean Sea. Its western and northern shores were at this date densely inhabited, and five populous cities, Bethsaida, Chorazin, Capernaum, Magdala and Tiberias, stood upon or near its bank. It was on the direct route between the great city of Damascus and the Mediterranean, and was hence an appropriate center for the Lord’s missionary labors. Its shores are now desolate, and the boats that once covered its surface have almost entirely disappeared. The rule of the Turks, the lawlessness, and the raids of the Bedouin, have desolated one of the fairest spots on the earth.

PARALLEL ACCOUNTSThe healing of Peter’s wife’s mother and others (Mark 1:29-34) is recorded also in Matthew 8:14-17, and Luke 4:38-41. The first circuit of Galilee (Mark 1:35-39), also in Luke 4:42; Luke 4:44 followed by Matthew 4:23-25. The healing of the leper (Mark 1:40-45), also in Matthew 8:2-4, and Luke 5:12-16.

OUTLINE1. The Lonely Prayer. 2. Seeking to Save the Lost. 3. Healing the Leper.

ANALYSIS

I.

THE LONELY PRAYER. Mark 1:35-37.

Prayer in the Secret Place. Mark 1:35; Luke 4:42.

Sought by the Disciples. Mark 1:36-37; Luke 4:42.

II.

SEEKING TO SAVE THE LOST. Mark 1:38-39.

The First Missionary Tour. Mark 1:38; Matthew 4:23; Luke 4:43.

Preaching in the Synagogues. Mark 1:39; Matthew 4:23; Luke 4:44.

III.

HEALING THE LEPER. Mark 1:40-45.

The Leper’s Appeal. Mark 1:40; Matthew 8:2; Luke 5:12.

The Lord Hears and Heals. Mark 1:41-42; Matthew 8:3; Luke 5:13.

Leper spreads Abroad the Story. Mark 1:45; Luke 4:15.

INTRODUCTION

The Sabbath service in the synagogue had been interrupted by the outcry of the demoniac while Jesus was preaching. After his cure, and the close of the public services, Jesus with his four disciples retires to the modest home of Peter and Andrew, where he works a miracle, the beginning of a series which leads to the height of his fame and popularity and success through Galilee. The leper was healed on the first missionary circuit of Galilee, not long after the preaching of the Sermon on the Mount.

EXPLANATORY NOTES

I. THE LONELY PRAYER.Mark 1:35. And in the morning. On Sunday morning, immediately after the busy Sabbath day, Mark graphically brings the scene before our eyes. The previous day had been a long day of conflict with and victory over the kingdom of sin and death. He now retires to refresh himself in the haven of prayer, in communion with his Father. He prepares himself in the desert for a second great mission of love, this time accompanied by his first four disciples. A great while before day. Our Lord always prepared himself for special work or for trial by solitary prayer. See Matthew 14:23; Mark 6:46; Luke 5:16; Luke 6:12; Luke 22:41, It is possible that his night was sleepless because of his anxiety for others; and he arose from his sleepless couch to pray for strength. We may learn from his example (1) that when we are restless and anxious the best relief is found in prayer; (2) the prayer most efficacious, when we have a special burden, is solitary prayer, the prayer of the closet. Christ was wont to seek solitude for special occasions of prayer. Solitary place. Not merely solitary, for a garden might be solitary, but desert, desolate, as the word in all other places is rendered. A remarkable feature of the lake of Gennesaret was that is was closely surrounded with desert solitudes. These desert places thus close at hand on the table lands or in the ravines of the eastern and western ranges, gave opportunities of retirement for rest or prayer. -Rising up early in the morning while it was yet dark,-’ or -passing over to the other side in a boat,-’ he sought these solitudes, sometimes alone, sometimes with his disciples. The lake in this double aspect is thus a reflex of that union of energy and rest, of active labor and deep emotion which is the essence of Christianity, as it was of the life of Him in whom that union was first taught and shown.Stanley’s Sinai and Palestine. And there prayed. The original word does not simply denote asking. Prayer, says Petler, is a holy conference with God. Prayer gave him power. The gate to heaven is prayer. No man is strong enough or spiritual enough to be able to neglect it. By daily food the body lives and is able to perform its functions, By daily prayer the soul lives, and only by prayer performs its work of grace. Christ communed in the wilderness with his own soul and with the Father for forty days before he began his ministry, and here he waits before the Lord before beginning his special work in Galilee.

Mark 1:36. Simon, and they were with him. The Simon here named is Simon Peter, the apostle, to whose house the Lord had gone after the discourse at the synagogue on the day before. The others with him were probably Andrew his brother, and James and John, who had now left their secular business to attend the Savior. Peter, impetuous, abrupt, impulsive, did not hesitate to intrude himself on the Lord’s retirement. -He is always the same, wherever he appears in the four gospels; self-confident, generous, bold, often making mistakes from his impulsiveness, and always ready to correct them. On this occasion he, no doubt, acted as the leader in the search after the praying Savior. Morison says: When they awoke in the morning, and found him gone, they seemed to have got alarmed lest he should have left them, betaking himself to some other sphere of labor. So, too, the inhabitants of the little city in general seem to have felt. Hence the haste and eagerness of Simon and his companions (Andrew, James and John, see Mark 1:29), as indicated by the strong verb employed: they pursued him, as if he were fleeing from them. Peter was the leader of the pursuing party, thus giving early indication of the impulsive ardor of his nature.

Mark 1:37. And they found him. Search and uncertainty is implied, since he had retired to an unfrequented spot. They said unto him. Peter said this to induce him to return and the crowd besought him to stay. The will of the multitude did not govern him, as they supposed, hence the reply in the next verse. All seek thee. That is, though indefinitely, all the people (in Capernaum.) The people in general had no sooner risen in the morning than they thought of the wonderful preacher and healer and demon-expeller. (Luke 4:42). They wanted still to hear more, and to see more; and hence they came, one after another to the house where he had been lodging in quest of him. The emphasis is on the word seek.

II. SEEKING TO SAVE THE LOST.Mark 1:38. Let us go into the next towns. The disciples had pressed the Lord to return to Capernaum, because all men there were seeking for him, but he replies by a request for them to attend him to other cities. In Luke (Luke 4:43) he says. I must preach the kingdom of God in other cities also. Towns. The word so translated means village cities, country towns, imperfectly enclosed towns, and unenclosed villages. Josephus says, concerning the two Galilees, Upper and Lower, The cities lie thick; and the multitude of villages are everywhere full of people, in consequence of the richness of the soil, so that the very least of them contains about 15,000 inhabitants (War, Mark 3:3; Mark 3:2). Christ had no ambition to be a metropolitan preacher. Having awakened spiritual desires in the people of Capernaum, he went elsewhere that he might awaken them in others also.Abbott. For therefore came I forth. To preach. He wrought miracles, but these were mainly to arrest attention and to induce people to give a ready ear to his preaching. Preached. The form of Jesus-’ preaching was essentially Jewish. It was concise, epigrammatic, oracular, so pointed as to stick in the mind like an arrow. It swarmed with figures of speech. He thought in images, pictures. The qualities of the preacher were (1) authority; (2) boldness; (3) power; (4) graciousness.Stalker’s Life of Our Lord. The places of preaching were the synagogues in each city, and the times, the Sabbath days. Besides, he was constantly teaching and healing during the week. Throughout all Galilee. Throughout the whole region, as well as the nearest towns (Matthew 4:23). Josephus says that in his day there were 240 towns and villages in Galilee (Life, 45). Galilee, the northernmost province of Judea, was the scene of Christ’s most abundant labors; all the apostles except Judas Iscariot were Galileans; its inhabitants were simple-minded and comparatively free from the control of the priestly class, which ruled in Judea, and from the bigotry and intolerance of the Jews who dwelt about Jerusalem. The greater part of Mark’s Gospel is confined to our Lord’s ministry in Galilee, Cast out devils, Referred to again and again as the most remarkable exhibition of his power, being utterly incurable and unmanageable by men; and as the best type of his whole work on earth, casting out all evil, all that mars this world, and fitting the world for the kingdom of heaven. For a discussion of devils or demons and demoniacs, see the preceding section. The Lord not only cast out demons and thus delivered men from their power, but he came to destroy the power of the devil.

III. HEALING THE LEPERMar 1:40. There came a leper to him. This account is also given in Matthew 8:2-4, and in Luke 5:12-13. Matthew places it after the Sermon on the Mount, but he does not aim to follow the chronological order closely, and we are only to infer that it came soon after the descent from the mountain, after he entered a certain city and before his return to Capernaum. Luke says that the leper was healed at a certain city but does not say what one, Luke says, A man full of leprosy (Luke 5:12). This disease is nothing short of a foul decay, arising from the total corruption of the blood. It was a living death, as indicated by bare head, rent clothes, and covered lip. In the middle ages, a man seized with leprosy was clothed in a shroud, and the masses of the dead sung over him. In its horrible repulsiveness it is the gospel type of sin,Farrar. Leprosy began with little specks on the eyelids and on the palms of the hands, and gradually spread over different parts of the body, bleaching the hair white wherever it showed itself, crusting the affected parts with shining scales, and causing swellings and sores. From the skin it slowly ate its way through the tissues, to the bones and joints, and even to the marrow, rotting the whole body piecemeal. The lungs, the organs of speech and hearing, and the eyes, were attacked in turn, till at last consumption or dropsy brought welcome death. The dread of infection kept men aloof from the sufferer; and the law proscribed him as above all men unclean. The disease was hereditary to the fourth generation.Geikie. The leprosy, We find that nearly everywhere the disease is most common on the seashore, and that, when it spreads inland, it generally occurs on the shores of lakes or along the course of large rivers.Medical Press. Is the leprosy contagious? A review of the evidence led the speaker to the conclusion that this disease was not contagious by ordinary contact; but it may be transmitted by the blood and secretions. It is a well-established fact that when leprosy has once gained for itself a foothold in any locality, it is apt to remain there and spread. Being the worst form of disease, leprosy was fixed upon by God to be the especial type of sin; and the injunctions regarding it had reference to its typical character. It was accompanied by the emblems of death. (Leviticus 13:45, comp. with Numbers 6:9. Ezekiel 24:17). It involved ceremonial uncleanness (see Numbers 19:13. Ezekiel 45:25); and the exclusion of the leper from the congregation (Leviticus 13:44-46. Numbers 5:1-3; Numbers 12-14, 15. 2 Chronicles 24:19-21) strikingly typified the separation of the sinner from God’s presence. Kneeling down. Not an act of worship, but a gesture of entreaty. There is no contrivance of our body but some good man in Scripture hath hallowed it with prayer. The publican standing, Job sitting, (Job 2:8,) Hezekiah lying on his bed, (2 Kings 20:2,) Elijah with his face between his legs, (1 Kings 18:42.) But of all postures give me St. Paul’S: For this cause I bow my knees to the Father of our Lord Jesus Christ. Ephesians 3:12; Acts 7:60.Thomas Fuller. If thou wilt, thou canst. If thou art willing, thou art able. The leper had faith in the miraculous power of Jesus, but had a doubt about his willingness to exercise it on such an object as him, on one so unclean. Here was (1) a thorough consciousness of his own misery and helplessness; (2) he knew it was not too bad for Christ’s power. It has been well said that the language of faith always is, not if thou canst, but if thou. wilt. He is willing to leave the whole matter in Christ’s hands. (3) Let us pause on this little word IF. If embodies doubt; and faith, in its earlier stages, almost always involves doubt, but, when the soul can use if, it has made great progress in faith. Cleanse me. He felt the impurity of his disease, not merely ceremonial, but actual,as we should feel the impurity of sin, and pray not merely, forgive, but cleanse.

Mark 1:41. Moved with compassion. Jesus felt for the leper what he and his Father feel for all sinners, an unutterable compassion and love. Touched himTo have touched him was, in the eyes of a Jew, to have made himself unclean, but he had come to break through the deadly externalism that had taken the place of true religion, and could have shown no more strikingly how he looked on mere rabbinical precepts than by making a touch, which, till then, had entailed the worst uncleanness, the means of cleansing. Slight though it seemed, the touch of the leper was the proclamation that Judaism was abrogated henceforth.Geikie. His hand became not unclean from the leprosy, but the leprous body was made clean by his holy hand.Chrysostom.

Mark 1:42. The leprosy departed. At the touch and command, the leprosy immediately departed and the man was well.

Mark 1:43. Straitly charged him. Strictly and positively charged him.

Mark 1:44. Say nothing to any man. Our Lord almost uniformly repressed the fame of his miracles, for the reason given in Matthew 12:15-21, that, in accordance with prophetic truth, he might be known as the Messiah, not by wonder-working power, but by the great result of his work upon earth. See chap. Mark 12:16-19. Thus the apostles always refer primarily to the resurrection, and only incidentally, if at all, to the wonders and signs. Another reason, perhaps, was that the Lord wished him to obtain the legal certificate of cleanness from the priest before too much was said, It might be refused through prejudice. Show thyself to the priest. At Jerusalem. Those things which Moses commanded. Viz., (1) two birds, alive and clean (Leviticus 14:4); (2) cedar wood, (3) scarlet, (4) hyssop; this was for the preliminary ceremony (Leviticus 14:4-7). On the eighth day further offerings were to be made(1) two he-lambs without blemish, (2) one ewe-lamb, (3) three tenth deals of fine flour, (4) one log of oil. If the leper was poor, he was permitted to offer one lamb and two doves or pigeons, with one-tenth deal of fine flour. The law was still in force and the Lord strictly enjoins that it be observed.

Mark 1:45. Began to publish. Where men ought to publish Christ, alas! how silent are they. Here, when the great Savior commanded silence, this man will publish the cure. Thus our Lord’s work was hindered. How many from ill-timed zeal prevent much good! Could no more openly enter into the city. Not the city of Capernaum, but any city or town. He was compelled to go into the desert places. He was unable, because, the moment that his presence was recognized in a town, he was liable to be surrounded and hemmed in by a surging crowd of ignorant, and ignorantly expectant, gazers, wonderers and volunteer followers. One sees now how wise it was to tell the leper to hold his tongue. And they came to him from every quarter. The people kept coming to him, notwithstanding the difficulty of reaching him, and the inconvenience connected with a sojourn, even for a very limited period, in an unpopulated district.

FACT QUESTIONS 1:35-45

Give the time for this sectioni.e. date, the name of the emperor, governor and tetrarch.

State three places involved in these versesi.e. Mark 1:35-45.

What is the condition of Capernaum today?

Please read Matthew 8:14-17; Luke 4:38-41 for a parallel account of part of the record in Mark. Read Luke 4:42-44; Matthew 4:23-25; also Matthew 8:2-4 and Luke 5:12-16 for the rest of the account.

Mention again the purpose of prayer in the life of Jesus. Read Matthew 14:23; Luke 5:16; Luke 6:12.

What one lesson can we learn from the praying of Jesus?

What is meant by the word solitary in reference to the place of prayer?

What more than mere petition was involved in the praying of Jesus?

Why did Peter so urgently, eagerly seek for Jesus?

Why did the multitude of Capernaum seek Jesus? Why didn-’t He return?

What was the possibility for preaching in Galileei.e. how many towns, how many people?

Mention two qualities of the preaching of Jesus.

Why especially mention casting out demons?

Where and when in the ministry of our Lord was the leper healed?

How serious was the leprosy of the one healed?

Why did the leper kneel to Jesus?

Why the question of If thou wilt?

Did the leper doubt the power of Christ?

How deeply was Jesus moved with the need of the leper? Why touch him?

Why go to the priest if he was already healed?

SUMMARY 1:14-45

In this section Mark has furnished a striking exhibition of both the divine authority and the divine power of Jesus. Such was the authority which he could exercise over men, that when he commanded the four fishermen to follow him, they left all they had on earth, without a question or a moment’s delay, and followed him. And such was the authority with which he commanded demons, that although these wicked spirits were not willingly obedient, they instantly departed from their victims at his bidding. Such, too, was his power, that at his touch the malignant fever, the incurable leprosy, and all the maladies which afflict the body, were instantly healed. Such, finally, was his unexampled meekness, that amid these displays of divine authority and power, when popular applause ran high, he retired by night to pray, or wandered away into desert places. His meekness was as high above the capacity of a merely human being, as were his miracles. McGarvey.

DIFFERENCE FROM MATTHEW

One of the characteristic differences between Mark and Matthew, their difference in regard to arrangement, is conspicuous in their modes of treating the subject-matter of the preceding section. Mark uses almost the same material with Matthew, but how differently he arranges it! They both begin with the removal of Jesus to Galilee, after the imprisonment of John, and follow this with the call of the four fishermen; but Matthew next introduces the general statement of the preaching throughout Galilee (Matthew 4:23-25), which Mark reserves until after the cures at Simon’s house (Mark 1:39); he next devotes considerable space to the sermon on the mount, which Mark omits; then he introduces as his first mentioned miracle the cure of the leper (Mark 8:1-4), which is the third miracle mentioned by Mark (Mark 1:40-45); his second miracle is the cure of the centurion’s servant (Matthew 8:5-13), of which Mark says nothing; his third is that of Simon’s mother-in-law, which is the second with Mark; and finally, they unite in following this last miracle with the cures at Simon’s door. This difference alone is sufficient proof that Mark’s narrative is not an abridgement of Matthew’S.McGarvey

SIDE-LIGHTS

1. *The Leprosy.*Wandering a little way outside the walls of the city we came upon the dwellings of the lepers. The place is separated from all other human habitations, and consists of a rude court or enclosure, containing about twenty huts or kennels. At the sound of our voices and footsteps the lepers came out into the sunlight, clamoring with most unearthly sounds for charity. Death was visibly eating them away. Some were of a liver color, others white as snowall deformed. Handless arms were held out to us; half-consumed limbs obtruded; countenances woefully defaced and eyeless were turned up to us, and cries came out from palateless mouths that were wildly imploring and inhuman. The old law which prohibited the leper from touching or drawing near to a clean person, was scrupulously regarded by them, so that, even when they begged, they stretched out to us little iron cups into which we might drop our alms.Thompson.

2. *Leprosy as a Type.*Thus sin affects the soul, rendering it unclean, separating it from God, producing spiritual death; unfitting it forever for heaven and the company of the holy, and insuring its eternal banishment, as polluted and abominable. Some, as they look on infancy, reject with horror the thought that sin exists within. But so might any one say who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fearful malady. New-born babes of leprous parents are often as pretty and as healthy in appearance as any; but by and by its presence and workings become visible in some of the signs described in the 13th chapter of Leviticus.Land and Book, 11:519.

3. How to be Healed.(1) We must see Jesus, inquire after him, acquaint ourselves with him. (2) We must humble ourselves before him, as this leper, seeing Christ, fell on his face; we must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus. (3) We must earnestly desire to be cleansed from the defilement and cured of the disease of sin, which renders us unfit for communion with God. (4) We must firmly believe in Christ’s ability and sufficiency to cleanse us. Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ. (5) We must be importunate for pardon and grace: He fell on his face and besought him. They that would be cleansed must reckon it a favor worth wrestling for. (6) We must refer ourselves to the good will of Christ: Lord, if thou wilt, thou canst.M. Henry.

LESSONS

1. We cannot save sinners, but we can bring them to Christ, the Savior.

2. Every one, like Christ, needs seasons of retirement and prayer. Spiritual growth comes from activity in Christian work, and seasons of restful communion with God.

3. The hardest work in the world is casting out the devils of sin. Building cities and ruling empires are nothing in comparison.

4. Sin is like leprosyincurable, loathsome, contagious, hereditary, painful, all-pervasive, from small beginnings; shameful, separating from others.

5. Learn from the leper how the sinner should come to Jesus and be saved. He felt his disease; despaired of human help; believed in the power of Jesus; he came with his leprosy and submitted to the will of Jesus.Clark.

6. In the services we are called to render one another, we fail far oftener from want of will than want of power. We fail to use many opportunities, not because we cannot, but because we will not, use them.Howson.

7. The healed by Christ are his living witnesses that he can save men. Even enemies must acknowledge the change. Every transformed sinner is a living witness of Christ’s power to save.

POINTS FOR TEACHERS

1. Review the Sabbath day’s work, the wonderful discourse, the admiring multitude, the demoniac healed, all Capernaum stirred, the woman healed, the throngs that gather at the house of Peter, the multitude of miracles. 2. Observe the Savior at rest in the darkness of night, rising to pray before the dawn, possibly praying to be saved from popularity, in lonely prayer in the morning twilight. 3. Note the eager search led by Peter, their triumphant assurance of his popularity, all men seeking for him, his rejection of the popular breeze, and determination to go elsewhere. 4. Observe his missionary circuit and his work: (1) Preaching in the synagogues, (2) teaching daily, (3) healing the distressed and diseased or sin-laden. 5. Note the healing of the leper, his awful disease, a type of sin, unclean, banished from men. 6. Observe how he is healed: (1) He wants to be healed, (2) believes that Christ can heal him, (3) comes to Christ, (4) falls before him and implores mercy, (5) the Lord has compassion, (6) touches and heals. Thus every sinner by faith and coming to Christ can be healed of his sins. The lesson sets forth Christ as the great Healer. (1) He prepared for his great labors by solitary prayer (Mark 1:35), as we need the more to commune with God, and get strength from heaven, the more we have to do. (2) He made his first missionary tour through Galilee (Mark 1:36-39); and on this tour (3) he healed a leperthe type of sin and its cure (Mark 1:40-45,) a most helpful illustration of the evil of sin, and of the way of salvation by going to Christ to be saved.