MARK:
GOSPEL TO THE GENTILES
Picture credit Wikimedia Commons
Fishing on the Sea of Galilee
By
JIM GERRISH
Light of Israel Bible Commentaries
All Scripture quotations, unless otherwise noted, are from: The Holy Bible: New International Version®, NIV®, Copyright © 1973, 1978, 1984, 2011 by the International Bible Society. Used with permission.
Copyright © 2019 Jim Gerrish
ACKNOWLEDGEMENTS
This book, as well as the whole “Light of Israel” series, could not have come about without the help and support of a number of faithful people. Three pastors over the years have given us great assistance. We are indeed thankful for Pastors Ken Moore, Jim Nochta and Eliezer Urbach. Others who have faithfully stood by us, helped financially and prayed for us were Bill and Gloria Brereton, Julian and Tonda Crider, Tom and Eliza Henderson, Dan and Nita Howard, Lynn and Cecile Lantz, Rick and Karen Lastrappes, Ronnie Smith, Pete and Peggy Steffel, Jack and Judy Stone, Randy and Lin Swier, and Richard and Sharon Wright. This is certainly not an exhaustive list of those friends who have stood by us over the years.
INTRODUCTION
Mark is likely the earliest of the gospels. William Barclay calls it the world’s most important book, and it may also be the very first story of Jesus’ life that has come down to us. 1 Because it is the shortest of the gospels, and the one specifically written to Gentiles, it also may be the world’s most translated book and the one that appears in more languages than all the others. 2
The author of this short gospel is generally agreed to be John Mark. Although Mark was a young man at the time of Jesus, he was no doubt well acquainted with the events of early Christianity. Mark’s mother Mary was very influential in those early times and we see that the first Jerusalem church met in her home (Acts 12:12). Young Mark accompanied Paul and Barnabas, his cousin, on the first missionary journey (Acts 13:5), but for some reason he turned back to Jerusalem (13:13). The early writer and preacher John Chrysostom (c AD 349-407) suggested that young Mark might have just gotten homesick.
Because Mark had turned back on the first trip, Paul would not allow him to join them on the second, thus creating a division between Barnabas and himself. Instead, Barnabas took Mark with him and the two set out for Cyprus (Acts 15:39). We know that in time, Mark earned the respect of Paul and we see the great apostle actually requested his presence when he himself was imprisoned (2 Tim. 4:11). We see Mark with Paul also in Colossians 4:10.
So far as this gospel is concerned it is no doubt more important that Mark was a close companion of Peter. In 1 Peter 5:13, he is reported to be in Rome (code-named “Babylon”) with Peter and the chief apostle refers to Mark as “his son.” Several early church writers not only place him in Rome with Peter, but verify that he was with Peter a long time. Most importantly they verify that he was Peter’s interpreter and wrote his gospel directly from Peter’s knowledge, sermons and memoirs.
One of these early sources was a certain Papias, who received his report from “the elder.” His information could easily date back to the first century. 3 Thus Mark’s gospel was probably written from Rome and it is generally dated to about the mid-sixties of the first century.
Because Mark took his information directly from Peter and had long exposure to the great disciple, his gospel reads very much like an eye-witness account. Mark portrays the humanness of Jesus. His gospel is filled with activity as Jesus quickly moves from one event to the next. We will note that one of Mark’s favorite words is “immediately.” In fact, he uses it over 40 times.4 Mark does not focus so much on the teaching of Jesus as he does on who Jesus actually is. He presents Jesus as the “Servant;” “the Christ;” “the Son of Man;” and most important of all, “the Son of God.”
CHAPTER 1
THE BEGINNING
The beginning of the gospel about Jesus Christ, the Son of God. Mark 1:1
Everything must have a beginning, especially a great story, or a great gospel. Mark wants to make known from the beginning that Jesus Christ is the Messiah, for that is what the term “Christ” (Gk. – Christou) actually means. Thus, Jesus is the Messiah of Israel, or the Anointed One.
Mark also wants to make it very plain that Jesus is the Son of God (cf. Heb. 1:1-3). Interestingly, this is made clear at the beginning and also near the end of Mark’s gospel. In Mark 15:39, it is the Gentile Roman centurion who watched the way Jesus died and confessed: “Surely this man was the Son of God!” Jesus’ sonship is also stated from the mouth of God himself at the Lord’s baptism (1:11) and also at his transfiguration (9:7). Since the title “Son of God” is so much a part of the gospel message it is amazing today that many people, and some of them supposedly Christians, deny that Jesus is the Son of God.
In modern times there has been a consensus among scholars that Mark was the first gospel.1 Indeed he uses this “gospel” designation more than the other three writers. Apparently Mark inaugurated a completely new literary genre as he applied “gospel” (Gk. euangelion) to the story of Jesus’ life and ministry. It is clear that in Mark’s understanding the gospel is much more than just a set of truths. It is all about a person, Jesus Christ.2 While our world is full of bad news, the gospel has the meaning of “good news.” The gospel is therefore the good news of Jesus and the salvation he has provided for us all.
“as is written in Isaiah the prophet: ‘I will send my messenger ahead of you, who will prepare your way’— ‘a voice of one calling in the desert, Prepare the way for the Lord, make straight paths for him’” (1:2-3) (cf. Isa. 40:3). Since Mark is writing to Romans and Gentiles, he will normally make sparing usage of Old Testament quotations. Professor of theology James Edwards thinks it is remarkable that he almost begins his gospel with such a quote. He notes how the expression “it is written” was commonly used in the Greco-Roman world as an authoritative formula that often carried legal force. 3
Although Mark quotes from Isaiah 40:3, we note that he is preceding his quote with an appropriate introduction from Malachi 3:1. We remember that Malachi was the last of the prophets. He no doubt prophesied in the general times of Ezra and Nehemiah, or around 445 BC. Thus, Israel had now gone without a prophet for some four centuries before the one predicted in Malachi would appear as John the Baptist.
We see here that John came forth in the wilderness. At first sight this would seem to be a very inappropriate place to launch a great religious movement. However, there is much significance in the wilderness setting. In the Hebrew language the word for wilderness is mid-bar. It is taken from the Hebrew root dbr (note that there are no vowels in ancient Hebrew). Hebrew words are generally associated very closely with the root supporting them. It is certainly interesting that dbr is also the root for “word” (Heb. Mod. da-var). In Israel’s history the word of God seemed to always spring from the wilderness. It was in the wilderness where Moses first gave the law or the word of God to Israel. The prophet Elijah brought the word of God from the wilderness and now John the Baptist following his pattern does the same thing. After his baptism, Jesus would also be tested in the wilderness and then go forth from the wilderness with the gospel word for all humanity.
We note that this section has many “Elijah” overtones. John is dressed as Elijah was (2 Ki. 1:8) and he cries out from the wilderness as Elijah did. Edwards makes an interesting remark concerning the Elijah/John connection. He says: “In the OT and intertestamental literature Elijah prefigures not the Messiah but the appearance of God himself. This fact considerably elevates the importance of the OT quotation in 1:2-3…This indicates that the Baptist is not simply the herald of the Messiah but herald of God himself, who appeared in Jesus of Nazareth.” 4
No doubt, the presentation of a forerunner to Jesus is taken from the ancient picture of the king’s messenger. In those times if a king wished to visit any part of his realm he would send a messenger to make ready the way. This could include preparing the people for the king’s visit and even preparing the roads. 5 In modern times there was a good example of this when the German Kaiser Wilhelm II visited Jerusalem in 1898. For his visit a portion of the old wall was removed near Jaffa Gate and a road was built directly into the city so the Kaiser and his large entourage could enter.
The pastor, teacher and author, Ray Stedman, sees John the Baptist as a great bulldozer preparing a highway in the wilderness so that God could come. His job was to bring the mountains low and make the valleys high; to make crooked places straight and rough places smooth (Isa. 40:4) so that a people could receive their God. 6
MINISTRY OF JOHN THE BAPTIST
And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. Mark 1:4
It is clear that the ministry of John was God-ordained and that it was a very strong and widespread movement of revival and awakening. It was a great movement announcing the coming Holy Spirit who would bring much needed refreshment to a very dry and thirsty people. Long before Isaiah had promised: “For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants” (Isa. 44:3).
The focus of John’s ministry was on the preparation to meet God’s Messiah. It was focused on repentance (Gk. metanoia) and baptism (Gk. baptisma). Repentance in the Bible means a change of one’s heart and a turning from one’s sins. Baptism has the meaning of being washed. The Greek word itself conveys the idea of being dipped fully or immersed. Perhaps the nearest picture to baptism is that found in the community of Qumran at the Dead Sea. In that community ritual washings were carried on almost daily and they were symbolic of an eschatological cleansing brought about by God. 7
It is difficult to ascertain exactly where John carried on his work. In Luke 3:3, we are told that “He went into all the country around the Jordan.” In John 3:23, we are given a place name for some of his baptisms. We know he worked at Aenon which was near Salim. This location on the Jordan has been tentatively identified as a spot about 25 miles (40 km.) south of the Sea of Galilee. Over the centuries there has also remained a traditional spot further south opposite the city of Jericho. However, from John’s gospel we realize that some of Jesus’ disciples were in a rather close association with John and that would seem to place him near the Sea of Galilee. Perhaps he was not far from the new and beautiful baptismal site of Yardenit. This traditional site is at the south end of the sea near where the Jordan River makes its exit from the lake.
“The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River” (1:5). We see that, at least in the earlier part of John’s ministry, he ministered on the Jordan in some close proximity to Judea and Jerusalem, and we note the vast crowds from those areas coming to his baptism. When Mark says “all the people” he is no doubt using a common biblical figure of speech. We use such figures of speech often when we say things like “all Americans love football.” The statement really means that a very large group or large percentage loves football. Mark is indicating here that a great proportion of Judeans came out to hear John insomuch that it could almost be pictured as “all.” 8
“John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey” (1:6). We understand that John much resembled his predecessor Elijah. In 2 Kings 1:8, we learn that Elijah also wore a garment of hair with a leather belt around his waist (cf. Zech. 13:4). The great Glasgow scholar and prolific commentator William Barclay says of John: “He was a man who had given himself a chance to hear the voice of God…[he] avoided the soft and comfortable luxuries which kill the soul.” Barclay adds as he compares this situation to the present time, when— “Many come with a message that they themselves deny.” 9
After Jesus began his ministry he once spoke of John the Baptist: “…what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you.’ Truly I tell you: Among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he” (Matt. 11:8-11).
John did not dine on the fancy food found in king’s palaces. Rather he ate the simple fare of wild honey and locusts. The latter food sounds rather repulsive to us today but according to Leviticus 11:22, the locust was a perfectly clean and kosher food.
“And this was his message: ‘After me will come one more powerful than I, the thongs of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with the Holy Spirit’” (1:7-8). John’s message was not one that was pointing to himself. His sole purpose was to point to the one who was to come. John later learned that the coming one was Jesus (Jn. 1:29-36), who was in fact his own cousin.
John’s baptism was not for remission and forgiveness of sins, but it was a baptism of repentance. The remission of sins would follow at a later date and be made a possibility only through the ministry of Christ.10 John saw himself as one who was not worthy to loosen the sandals of the one who was to come. In Bible times the loosening of sandals and washing of feet was the job of slaves, and foreign or Gentile slaves at that. 11
The one to come would not baptize in water only but would baptize in the Holy Spirit. Thus we see Holy Spirit baptism would be the work of Christ, which work should be evident today in all his followers. Matthew and Luke go further to describe Christ’s baptism as one of fire (Matt. 3:11; Lk.3:16). They describe it as a fire that will burn out all the chaff and impurities from God’s threshing floor. Today many place great emphasis on the Holy Spirit but they often do not realize that the Spirit is designed to burn out all the dross in their lives.
THE BAPTISM AND TEMPTATION OF JESUS
At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Mark 1:9
This reflects a very important moment in Jesus’ life and is recorded in all four gospels. We may wonder at first why Jesus, who was absolutely sinless, would need John’s baptism. It was a baptism of repentance and Jesus obviously did not need to repent. Jesus probably came to be baptized for the same reason he came to earth in the first place. He came to be completely identified with sinful humanity. He came to be made sin for us (2 Cor. 5:21). In this act of baptism he was publicly identifying himself with humanity.12
“As Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: ‘You are my Son, whom I love; with you I am well pleased’” (1:10-11). The popular web commentator David Guzik, in citing F. F. Bruce, notes that this is a very strong phrase in the Greek and conveys the idea of the sky being torn in two. 13 Israel had long desired such an event as we observe in Isaiah 64:1: “Oh, that you would rend the heavens and come down, that the mountains would tremble before you!”
Here we see the Holy Spirit descending like a dove upon Jesus. John was not a newcomer to the Holy Spirit since he had apparently experienced it from his mother’s womb (Lk. 1:41). However, Jewish people by this time were taught by the rabbis that Holy Spirit manifestations had ceased with the death of the canonical prophets. They taught that the Holy Spirit’s activity would only be renewed with the dawn of the age to come. 14
Thus, when Jesus came out of the baptismal water he experienced three important things that the Jews believed were necessary to inaugurate the time of God’s eschatological kingdom. The heavens were opened, the Spirit descended upon him and a heavenly voice spoke. 15 At Jesus’ baptism we seem to have some evidences of a new creation much like the first, when the Spirit of God hovered over the waters (Gen. 1:2). At this great moment in Mark’s gospel God declared Jesus to be his Son. Such a thing was and is still unthinkable to the Jewish people, and to a lot of Gentiles as well.
“At once the Spirit sent him out into the desert, and he was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended him” (1:12-13). In the Greek, a very strong word is used indicating that Jesus was “driven” by the Spirit into the wilderness to be tested. 16
Jesus was tested for forty days, which is a common phrase in Hebrew for testing. During that period Jesus fasted day and night (Matt. 4:2). In Matthew 4:3-10, we are told about the specific temptations that Satan brought to Jesus. Jesus resisted them all and the angels came and ministered to him. Mark’s gospel alone tells us that Jesus was there with wild animals. The Judean wilderness, although it is very close to Jerusalem, continues to be a wild and untamed place. Even today there are still reports of leopards roaming this area.
JESUS’ BEGINS HIS MINISTRY
After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God is near. Repent and believe the good news!” Mark 1:14-15
Mark begins with Jesus’ ministry in the Galilee. However, it is obvious from John 3:22 and following, that Jesus actually ministered for a short time in the Judean area close to where John was baptizing. It is clear that Jesus began his great Galilean ministry after John was put in prison. Mark will tell us more about John’s imprisonment in the sixth chapter.
As Jesus began preaching he cried out that “the time has come.” In the Greek language there are two words for “time.” The first word is chronos, which has reference to chronological time and the second is kairos, which means the opportune time or decisive time. It is the second word that Jesus uses here. 17 It was the “right time” for the Messiah’s appearing that had been spoken of long before in Daniel 9:24-27.
JESUS CALLS HIS FIRST DISCIPLES
As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. “Come, follow me,” Jesus said, “and I will send you out to fish for people.” At once they left their nets and followed him. Mark 1:16-18
It seems strange that these disciples would walk away from what was probably a very profitable business and follow a complete stranger. Actually, when we look closely at scripture we will understand that some of the disciples had at least met Jesus before. In John’s gospel we learn that Andrew had been a disciple of John the Baptist and had already decided to follow Jesus after John’s witness of him (Jn. 1:35-42). We also know that Andrew had already told his brother Peter about Jesus and had even arranged a meeting with the Master. Pastor and popular Bible teacher Warren Wiersbe remarks here saying, “This was not their initial call to faith and salvation; it was an initial call to discipleship.” 18 When we look at the above passage in John we see that there was also an unidentified disciple of John who also followed Jesus.
We might suspect that something spiritual was going on in the Galilee. People were already excited after hearing John’s preaching. Perhaps several of Jesus’ later disciples had exposure to John’s preaching, because he apparently ministered around the Galilee where they did their fishing. Andrew’s excited words in John 1:41, “We have found the Messiah,” betray the fact that he was a seeker after the Messiah. Apparently other of the disciples were seekers too, for it is the seekers who find, according to Jesus’ own word (Matt. 7:7).
“When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him” (1:19-20). Here we realize that the father Zebedee had a successful fishing business with a boat and hired men. Such a family business would be difficult to leave on a moment’s notice unless perhaps James and John had also heard about Jesus beforehand. We remember that all these men probably fished together since they were from the same general area on the lake and there seemed to be some kind of fishing partnership among them.
Perhaps we should pause and say some things about the Galilee fishing industry in Jesus’ day. Fishing was a thriving business in those times. Josephus Flavius the historian estimated the population of fishing villages around the lake in the first century at some 100,000 people. 19 Around the lake there were probably some sixteen bustling ports. The fishing boats were numerous and some 40 years after Jesus’ time Josephus, who was then in charge of Jewish resistance, was able to commandeer 230 boats for his war efforts against the Romans. Of course, fish was the staple food for folks in the first century and they seldom ate other meats as we do. The Sea of Galilee produced so many fish that they were even exported to places as distant as Antioch of Syria and to Egypt. 20
One of my friends in the Galilee was an elderly fisherman from the fishing kibbutz of En Gev. This friend, Mendel Nun (his last name means “fish” in Hebrew), was the resident expert on Galilee fishing in Jesus’ time. He claimed that the most important commercial fish was the Talapia Galilea, a tropical fish that had somehow gotten in the lake. Due to the cool lake temperatures in the winter the Talapia, also known today as St. Peter’s Fish, would congregate at the large warm springs on the northwestern shores near Tabgha. Of course, the fishermen would also congregate there as well and likely the fishing was fantastic.
Another important fish in the lake was the small fresh water sardine. These little fish along with bread made up much of the staple diet for Galileans. It was the little sardine that the small boy had in his lunch when Jesus worked the miracle of the fishes and loaves. The little sardines as well as other fish were preserved by salting at Magdala on the west side of the lake. This city was also called Tarichaea in the Greek (place where fish are salted). 21 No doubt Magdala was the home of the famous follower of Jesus, Mary Magdalene.
The Galilee fishermen would use several types of nets. There was the smaller net or cast net as mentioned in verse 16. Peter and Andrew were said to be throwing around (Gk. amphiballein) this net. The cast net was circular and could be thrown by one person. Ideally it would land much like a parachute over nearby fish and then could be drawn in. There were larger nets such as the seine or dragnet (cf. Matt. 13:47-48), and the trammel net which entangled the fish and held them (cf. Lk. 5:1-7). 22
THE LORD’S MINISTRY AT CAPERNAUM
They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. Mark 1:21-22
Although Jesus had lived most of his life in Nazareth we see that when he began his ministry he moved directly to Capernaum. We might wonder why he would make such a move. Did he like to fish or did he like the warm semi-tropical weather in Capernaum, which was some 680 feet (207 m.) below sea level? We learn from Matthew that the real reason he came to Capernaum was to fulfill the scripture (Mt. 4:13-14). In Isaiah 9:1-2 the prophet had said: “Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the nations, by the way of the sea, along the Jordan— The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned.” Isaiah tells us that a great light would dawn in the areas of Zebulun and Naphtali. We wonder how the Jewish leaders missed this scripture in John 7:52, when they said that no prophet would come from the Galilee. While Nazareth was in the ancient tribal area of Zebulun, Capernaum was in the tribal area of Naphtali. Jesus would minister in Capernaum, which was only about two and a half miles (4 km.) from the Jordan River. Many times Jesus would cross the Jordan into the land of Herod Philip and he would minister up and down the Jordan as far north as Caesarea Philippi and Mount Hermon.
Isaiah spoke of the area as “Galilee of the Gentiles.” Galilee is still today about a half- and-half mixture of Jews and Gentiles. In Jesus’ day the eastern and southern shores of the lake made up part of the Gentile Greek area of the Decapolis. Capernaum was also located very near what was called the Via Maris or the Way of the Sea mentioned by Isaiah. Interestingly, a Roman mile marker bearing witness to this important international route was discovered at Capernaum some years ago. 23
Soon after Jesus settled in Capernaum he attended the synagogue as was his custom (Lk. 4:16). We know from other scriptures that distinguished visitors to the synagogue were often asked to teach and Jesus did just that (cf. Acts 13:15). We see here that Jesus taught with great authority and boldness so much that the people were astounded. Unlike the scribes and teachers who often quoted others, Jesus spoke with great authority. “It has been said that the scribes spoke from authorities but that Jesus spoke with authority.” 24
“Just then a man in their synagogue who was possessed by an evil spirit cried out, ‘What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are— the Holy One of God!’” (1:23-24). We quickly see that Jesus was not all talk but was a man of deeds. This incident immediately sets the stage for Mark’s first recorded miracle. We should understand that miracles would make up a large percentage of Jesus’ ministry. It is said that they occupy about a third of the gospel and even take up more space than the passion narrative. 25
Jesus didn’t tolerate this interruption for a single moment. “‘Be quiet!’ said Jesus sternly. ‘Come out of him!’”(1:25). We might wonder why Jesus was not pleased since the demon had just named him as the Holy One of God. The early Christian father Euthymius (377-473) enlightens us on this by saying, “He has taught us never to believe the demons, even when they say what is ostensibly true. For since they love falsehood, and are most hostile to us, they never speak the truth except to deceive.” 26 On the other hand, some have marveled that demons seem to have more faith than some Christians. The web commentator David Guzik also says: “Jesus often told demons to shut up. Today, many self-styled deliverers from demon possession encourage the demons to speak, or even believe what the demons say.” 27
“The evil spirit shook the man violently and came out of him with a shriek” (1:26). It seems that the evil spirit had to have one last fling in shrieking and shaking the man violently before making a quick exit.
“The people were all so amazed that they asked each other, ‘What is this? A new teaching— and with authority! He even gives orders to evil spirits and they obey him.’ News about him spread quickly over the whole region of Galilee” (1:27-28). Jesus taught with power and authority quite unlike their teachers. Also, when he commanded a demon to go out it did so immediately and without hours of delay and quibbling. Jesus would make no deals with demons, nor would he give them any credit or publicity. The casting out of demons was a sign that Satan was defeated. Jesus had come specifically to destroy all the work of the devil (1 Jn. 3:8).
We can imagine the electrifying effect this one great contest had on the small and close-knit community on the northern shores of the sea. It seems like everyone knew of it the same day it happened. Today our good news doesn’t travel nearly as fast. Perhaps it is because we are not speaking with authority from Christ and neither are we working miracles in the name of Jesus.
Today as a result of our modernistic heritage many people do not believe in demons. No doubt in Jesus’ day, multitudes had become afflicted with demons precisely because they had dabbled in idolatry, sorcery and other forbidden things. People are once again dabbling in such things today, so we best get ourselves ready to experience demons just as those many unfortunate people in Galilee so long ago.
JESUS’ GREAT HEALING MINISTRY
As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. Mark 1:29
It seems fairly certain today that we are able to identify this synagogue as well as the house of Simon and Andrew. In the ruins of Capernaum on the northwestern shores of the lake we can still see what remains of an impressive white limestone synagogue. Archaeologists have dated this white synagogue to the fourth century AD. However, underneath this white synagogue there still can be seen the native black basalt foundation of an earlier building. Some archaeologists feel that this is the remains of the synagogue in Jesus time. 28 Most likely this is what is left of the synagogue built by the centurion and recorded for us in Luke 7:5.
From Mark’s description here, the house of Simon and Andrew was very near the synagogue. Archaeologists have placed this house approximately 100 feet (30 m.) south of the synagogue. This site has been preserved in some form since the first century. The archaeologist Rami Arav, along with his associate John J. Rousseau, state how this structure may have been a place of worship by the end of the first century. They note how there were no traces in the home of domestic activity, such as ashes or cookware, although coins, lamps and fishhooks were found. Instead of pottery and other domestic items there was an abundance of religious graffiti in several languages scratched on the walls. This graffiti included a boat and several crosses. 29
Arav and Rosseau note how several early pilgrims had also identified the ruins as Peter’s house. To further confirm this in the fourth century the whole complex around the house was enclosed by a wall, the remnants of which can still be seen today. In the fifth century an octagonal church was constructed directly over the house, and its ruins can also be seen. 30 No doubt, early Christians revered this site.
Since Jesus did not have a place of his own to lay his head (Matt. 8:20) it is now assumed that he lived with Simon and Andrew in this compound for the many months he stayed in Capernaum (at least a year and a half). Those Christians today who elect to have a “Lone Ranger” lifestyle outside the fellowship of the church should note how “Jesus always lived in community with a band of followers.” 31
So apparently this early place of Jewish/Christian worship continued several centuries, it is amazing that Messianic worship could be found so close to the Jewish synagogue. It does seem to indicate that Christianity was almost considered as a “sect” of Judaism in early times and that tensions were a lot less than they have been since those days (cf. Acts 2:47).
After Jesus and his company had entered the house “Simon’s mother-in-law was in bed with a fever, and they told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them” (1:30-31). We see something here that has been hotly denied by some segments of the church. Peter was a married man as is also mentioned in 1 Corinthians 9:5. 32 We can begin to realize what a great sacrifice it was for Peter, Andrew and others to be called away from their homes and family responsibilities. However, the Messiah appeared on earth only once in the flesh. It was absolutely necessary to leave everything and follow him if one was to learn of him. Their sacrifice would benefit multiplied millions of Christians for centuries to come.
Peter’s mother-in-law was living with Peter and Andrew. Or, it has even been suggested that Peter and Andrew were living with her. We learn in John 1:44, that Peter and Andrew were originally from Bethsaida. Soon, apparently Jesus came to live in the Capernaum house too. It was no doubt a little crowded around Peter’s house. By taking a quick look at the ancient excavation we note that there were many other structures adjoining the main house and it is possible that it was a fairly large compound.
We do not know what kind of fever Peter’s mother-in-law had but we see Jesus taking her by the hand and lifting her up. This is just one of the many vivid and detailed pictures in Mark that cause Bible interpreters to treat the book almost as an eyewitness account. 33 Peter’s mother-in-law was instantly healed insomuch that she began immediately to serve Jesus and the group. Apparently she began to serve the main meal of the day. 34
“That evening after sunset the people brought to Jesus all the sick and demon-possessed. The whole town gathered at the door, and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was” (1:32-34). Although Jesus had delivered a demon-possessed man on the Sabbath, the people in the community apparently would not seek his healing until the sun went down and the Sabbath was officially over. No doubt they were fearful of a rebuke by the religious officials. After sundown Peter’s house became like an infirmary with a great crowd of people waiting to be healed and delivered. Jesus healed them all. He always maintained a one-hundred percent success rate and his disciples could not quite manage that. Once again we read that Jesus would not allow demons to speak. He would happily accept the praise of men and women for their healing but not the acclaim of demonic forces.
APPOINTMENT WITH THE FATHER
Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. Mark 1:35
After healing and delivering people no doubt well into the night, we would think that Jesus would need to sleep-in the next morning. Jesus knew where his power came from and was not about to miss his early morning appointment with the Father.
We are told that Jesus went off into a “solitary place.” The Greek word used here is eremos and it is the word used earlier for “wilderness.” 35 The great British Baptist preacher, Charles Haddon Spurgeon (1834-92) was quoted as saying, “Look no man in the face till thou hast seen the face of God. Speak thou with none till thou hast had speech with the Most High.” 36 We know that Jesus was faithful in prayer. On one occasion in Luke 6:12 he prayed the whole night. On that last night in the Garden of Gethsemane he prayed until his sweat was as drops of blood (Lk. 22:44).
“Simon and his companions went to look for him, and when they found him, they exclaimed: ‘Everyone is looking for you!’” (1:36-37). It has been pointed out that the Greek word used here “looked for” or “pursued” (katadiokein) has the meaning of “hunted.” The people themselves were also “looking for” Jesus (Gk. zetein). Interestingly, the ten times this last verb is used in Mark it carries negative connotations. Perhaps the disciples as well as the people were seeking Jesus in some attempt to control or otherwise “use” him rather than to come and submit themselves to him. Although it was just the first day of his public ministry in the Galilee some were apparently intent on capitalizing upon his notoriety and thus endangering him. 37
Jesus would not go back to Capernaum and bask in the glow of his great successes. Instead, “Jesus replied, ‘Let us go somewhere else— to the nearby villages— so I can preach there also. That is why I have come.’ So he traveled throughout Galilee, preaching in their synagogues and driving out demons” (1:38-39). We see here that Jesus’ ministry covered Galilee, at least that part of Galilee where Jews lived. Mark was writing to Roman Gentiles so he does not stress that the primary ministry of Jesus was to the lost sheep of Israel (Matt. 15:24). We remember that he instructed his disciples not to go to the Gentile cities or to the Samaritans but to the lost sheep of Israel (Matt. 10:5-6). The church’s mission to Gentiles would come later.
It appears that Jesus confined most of his ministry to what has been called “The Evangelical Triangle.” This was a small and focused area that fell between the cities of Capernaum, Korazin and Bethsaida. We read in Matthew 11:20 that most of his miracles were performed in these cities. Jesus and his disciples visited many other places and sometimes visited Gentile areas but this was not the thrust of his ministry.
HEALING A MAN WITH LEPROSY
A man with leprosy came to him and begged him on his knees, “If you are willing, you can make me clean.” Jesus was indignant. He reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immediately the leprosy left him and he was cured. Mark 1:40-42
We have little comprehension today of what it was like to be a leper in the ancient world. William Barclay attempts to give us some understanding of one type of leprosy. He says that the skin becomes thickened with nodules gathering in the cheeks, nose, lips and forehead. All this totally changes a person’s appearance and he begins to look like a lion or satyr. Eyebrows fall out and eyes become staring; the voice becomes hoarse due to ulceration of vocal chords. Hands and feet ulcerate and in time the sufferer becomes just a mass of ulcerated growths. The disease runs its course in about nine years, ending with mental decay, coma and death. Barclay adds, “Lepers had not only to bear the physical pain of their disease, they had to bear the mental anguish and the heartbreak of being completely banished from human society and totally shunned.” 38
In Leviticus 13:45-46, the Bible tells us how a leper must conduct himself: “Anyone with such a defiling disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean!’ As long as they have the disease they remain unclean. They must live alone; they must live outside the camp.”
We can now see that it took a great amount of boldness and strong faith for this leper to approach the Messiah of Israel. He must have been a horrible mess because the writer Luke says he was full of leprosy (Lk. 5:12). He came kneeling and in very deep humiliation. He seemed to have no doubt that Jesus could make him clean, if he only wished.
Jesus was willing to cleanse this poor man and his healing was immediate. No doubt there was a gasp in the crowd when all the ugly manifestations of this awful disease melted away and he suddenly became a normal healthy looking person.
“Jesus sent him away at once with a strong warning: ‘See that you don’t tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them’” (1:43-44). Jesus gives this man a strong command that he should not testify of his healing but rather go straight to the priests and offer the necessary sacrifices. We know from Leviticus 14:1-32, that there was a long and involved procedure of inspection and sacrifice that was required for the cleansing of a leper. Since it was probably an uncommon thing for lepers to be cleansed, Jesus wanted this man to bear a powerful witness to the priests rather than to the people.
The man proved to be a blabbermouth and advertised his healing all over the place. “Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere” (1:45). No doubt, Jesus was inwardly happy about the man’s excitement and testimony but sad that he did not obey his strong and specific command. The result was not good in the long run since it greatly restricted Jesus’ public appearances. Edwards comments: “Jesus has relieved the leper of his burden, but in broadcasting the news the leper imposes a burden on Jesus…Jesus is ‘outside in lonely places.’ Jesus and the leper have traded places.” 39
This account of the leper gives us an insight to a very mysterious aspect of Jesus’ early ministry. Commentators refer to it as the “Messianic Secret” and we see it in 1:34, 43-44; 3:12; 4:11; 5:43; 7:24, 36; 8:26, 30 and 9:9. In these instances Jesus commands those delivered and healed to not advertise their healings. We can only guess at the reasons for this reticence. On the surface it seems to frustrate the declaration of the kingdom message. Perhaps Jesus did not want the message to raise the ire of the Roman occupation. It may be that he wished to protect his identity from false or premature understandings. 40 Obviously, the proper understanding of his Messianic ministry could not be gained until after the cross and the resurrection.