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■ 마가복음 1장
1. 하나님의 아들 예수 그리스도 복음의 시작이라
The beginning of the gospel of Jesus Christ , the Son of God ;
2. 선지자 이사야의 글에 보라 내가 내 사자를 네 앞에 보내노니 저가 네 길을 예비하리라
As it is written in the prophets , Behold , I send my messenger before thy face , which shall prepare thy way before thee .
3. 광야에 외치는 자의 소리가 있어 가로되 너희는 주의 길을 예비하라 그의 첩경을 평탄케 하라 기록된 것과 같이
The voice of one crying in the wilderness , Prepare ye the way of the Lord , make his paths straight .
4. 침례 요한이 이르러 광야에서 죄 사함을 받게 하는 회개의 침례를 전파하니
John did baptize in the wilderness , and preach the baptism of repentance for the remission of sins .
5. 온 유대 지방과 예루살렘 사람이 다 나아가 자기 죄를 자복하고 요단 강에서 그에게 침례를 받더라
And there went out unto him all the land of Judæa , and they of Jerusalem , and were all baptized of him in the river of Jordan , confessing their sins .
6. 요한은 약대털을 입고 허리에 가죽띠를 띠고 메뚜기와 석청을 먹더라
And John was clothed with camel’s hair , and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ;
7. 그가 전파하여 가로되 나보다 능력 많으신 이가 내 뒤에 오시나니 나는 그의 신들메를 풀기도 감당치 못하겠노라
And preached , saying , There cometh one mightier than I after me , the latchet of whose shoes I am not worthy to stoop down and unloose .
8. 나는 너희에게 물로 침례를 주었거니와 그는 성령으로 너희에게 침례를 주시리라
I indeed have baptized you with water : but he shall baptize you with the Holy Ghost .
9. 그 때에 예수께서 갈릴리 나사렛으로부터 와서 요단 강에서 요한에게 침례를 받으시고
And it came to pass in those days , that Jesus came from Nazareth of Galilee , and was baptized of John in Jordan .
10. 곧 물에서 올라 오실새 하늘이 갈라짐과 성령이 비둘기 같이 자기에게 내려오심을 보시더니
And straightway coming up out of the water , he saw the heavens opened , and the Spirit like a dove descending upon him :
11. 하늘로서 소리가 나기를 너는 내 사랑하는 아들이라 내가 너를 기뻐하노라 하시니라
And there came a voice from heaven , saying, Thou art my beloved Son , in whom I am well pleased .
12. 성령이 곧 예수를 광야로 몰아내신지라
And immediately the Spirit driveth him into the wilderness .
13. 광야에서 사십 일을 계셔서 사단에게 시험을 받으시며 들짐승과 함께 계시니 천사들이 수종들더라
And he was there in the wilderness forty days , tempted of Satan ; and was with the wild beasts ; and the angels ministered unto him .
14. 요한이 잡힌 후 예수께서 갈릴리에 오셔서 하나님의 복음을 전파하여
Now after that John was put in prison , Jesus came into Galilee , preaching the gospel of the kingdom of God ,
15. 가라사대 때가 찼고 하나님 나라가 가까웠으니 회개하고 복음을 믿으라 하시더라
And saying , The time is fulfilled , and the kingdom of God is at hand : repent ye , and believe the gospel .
16. 갈릴리 해변으로 지나가시다가 시몬과 그 형제 안드레가 바다에 그물 던지는 것을 보시니 저희는 어부라
Now as he walked by the sea of Galilee , he saw Simon and Andrew his brother casting a net into the sea : for they were fishers .
17. 예수께서 가라사대 나를 따라 오너라 내가 너희로 사람을 낚는 어부가 되게 하리라 하시니
And Jesus said unto them , Come ye after me , and I will make you to become fishers of men .
18. 곧 그물을 버려두고 좇으니라
And straightway they forsook their nets , and followed him .
19. 조금 더 가시다가 세베대의 아들 야고보와 그 형제 요한을 보시니 저희도 배에 있어 그물을 깁는데
And when he had gone a little further thence , he saw James the son of Zebedee , and John his brother , who also were in the ship mending their nets .
20. 곧 부르시니 그 아비 세베대를 삯꾼들과 함께 배에 버려두고 예수를 따라가니라
And straightway he called them : and they left their father Zebedee in the ship with the hired servants , and went after him .
21. 저희가 가버나움에 들어가니라 예수께서 곧 안식일에 회당에 들어가 가르치시매
And they went into Capernaum ; and straightway on the sabbath day he entered into the synagogue , and taught .
22. 뭇사람이 그의 교훈에 놀라니 이는 그 가르치시는 것이 권세 있는 자와 같고 서기관들과 같지 아니함일러라
And they were astonished at his doctrine : for he taught them as one that had authority , and not as the scribes .
23. 마침 저희 회당에 더러운 귀신 들린 사람이 있어 소리질러 가로되
And there was in their synagogue a man with an unclean spirit ; and he cried out ,
24. 나사렛 예수여 우리가 당신과 무슨 상관이 있나이까 우리를 멸하러 왔나이까 나는 당신이 누구인 줄 아노니 하나님의 거룩한 자니이다
Saying , Let us alone ; what have we to do with thee , thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art , the Holy One of God .
25. 예수께서 꾸짖어 가라사대 잠잠하고 그 사람에게서 나오라 하시니
And Jesus rebuked him , saying , Hold thy peace , and come out of him .
26. 더러운 귀신이 그 사람으로 경련을 일으키게 하고 큰소리를 지르며 나오는지라
And when the unclean spirit had torn him , and cried with a loud voice , he came out of him .
27. 다 놀라 서로 물어 가로되 이는 어찜이뇨 권세 있는 새 교훈이로다 더러운 귀신들을 명한즉 순종하는도다 하더라
And they were all amazed , insomuch that they questioned among themselves , saying , What thing is this ? what new doctrine is this ? for with authority commandeth he even the unclean spirits , and they do obey him .
28. 예수의 소문이 곧 온 갈릴리 사방에 퍼지더라
And immediately his fame spread abroad throughout all the region round about Galilee .
29. 회당에서 나와 곧 야고보와 요한과 함께 시몬과 안드레의 집에 들어가시니
And forthwith , when they were come out of the synagogue , they entered into the house of Simon and Andrew , with James and John .
30. 시몬의 장모가 열병으로 누웠는지라 사람들이 곧 그의 일로 예수께 여짜온대
But Simon’s wife’s mother lay sick of a fever , and anon they tell him of her .
31. 나아가사 그 손을 잡아 일으키시니 열병이 떠나고 여자가 저희에게 수종드니라
And he came and took her by the hand , and lifted her up ; and immediately the fever left her , and she ministered unto them .
32. 저물어 해 질 때에 모든 병자와 귀신 들린 자를 예수께 데려오니
And at even , when the sun did set , they brought unto him all that were diseased , and them that were possessed with devils .
33. 온 동네가 문 앞에 모였더라
And all the city was gathered together at the door .
34. 예수께서 각색 병든 많은 사람을 고치시며 많은 귀신을 내어 쫓으시되 귀신이 자기를 알므로 그 말하는 것을 허락지 아니하시니라
And he healed many that were sick of divers diseases , and cast out many devils ; and suffered not the devils to speak , because they knew him .
35. 새벽 오히려 미명에 예수께서 일어나 나가 한적한 곳으로 가사 거기서 기도하시더니
And in the morning , rising up a great while before day , he went out , and departed into a solitary place , and there prayed .
36. 시몬과 및 그와 함께 있는 자들이 예수의 뒤를 따라가
And Simon and they that were with him followed after him .
37. 만나서 가로되 모든 사람이 주를 찾나이다
And when they had found him , they said unto him , All men seek for thee .
38. 이르시되 우리가 다른 가까운 마을들로 가자 거기서도 전도하리니 내가 이를 위하여 왔노라 하시고
And he said unto them , Let us go into the next towns , that I may preach there also : for therefore came I forth .
39. 이에 온 갈릴리에 다니시며 저희 여러 회당에서 전도하시고 또 귀신들을 내어 쫓으시더라
And he preached in their synagogues throughout all Galilee , and cast out devils .
40. 한 문둥병자가 예수께 와서 꿇어 엎드리어 간구하여 가로되 원하시면 저를 깨끗케 하실 수 있나이다
And there came a leper to him , beseeching him , and kneeling down to him , and saying unto him , If thou wilt , thou canst make me clean .
41. 예수께서 민망히 여기사 손을 내밀어 저에게 대시며 가라사대 내가 원하노니 께끗함을 받으라 하신대
And Jesus , moved with compassion , put forth his hand , and touched him , and saith unto him , I will ; be thou clean .
42. 곧 문둥병이 그 사람에게서 떠나가고 깨끗하여진지라
And as soon as he had spoken , immediately the leprosy departed from him , and he was cleansed .
43. 엄히 경계하사 곧 보내시며
And he straitly charged him , and forthwith sent him away ;
44. 가라사대 삼가 아무에게 아무 말도 하지 말고 가서 네 몸을 제사장에게 보이고 네 깨끗케 됨을 인하여 모세의 명한 것을 드려 저희에게 증거하라 하셨더니
And saith unto him , See thou say nothing to any man : but go thy way , shew thyself to the priest , and offer for thy cleansing those things which Moses commanded , for a testimony unto them .
45. 그러나 그 사람이 나가서 이 일을 많이 전파하여 널리 퍼지게 하니 그러므로 예수께서 다시는 드러나게 동네에 들어가지 못하시고 오직 바깥 한적한 곳에 계셨으나 사방에서 그에게로 나아오더라
But he went out , and began to publish it much , and to blaze abroad the matter , insomuch that Jesus could no more openly enter into the city , but was without in desert places : and they came to him from every quarter .
■ 주석 보기
【막1:1 JFB】막1:1-8. The Preaching and Baptism of John. ( = 마3:1-12; Lu 3:1-18).
1. The beginning of the gospel of Jesus Christ, the Son of God—By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus—as if impatient to come to the Public Life of the Lord of glory—have often been noticed as characteristic of this Gospel—a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.
【막1:1 CWC】Study this lesson in comparison with Matthew to discover what Mark omits and what, if anything, he adds; and then consider the same in its bearing on the object or purpose of the gospel as described in the "introductory" lesson.
The following analysis will aid:
Introduction, 1:1.
Testimony of John the Baptist, 1:2-8.
Testimony of God the Father, 1:9-11.
Victory in the Wilderness, 1:12, 13.
Call of the Disciples, 1:14-20.
Works of Power, 1:21-2:12.
The introduction is without a parallel in the other Gospels. Its abruptness is almost startling, but the chief feature of it is its testimony to Christ's deity. The Servant of Jehovah is at the same time "the mighty God" (See 사9:6).
John's testimony is paralleled in 마3:1-11, but here it is much briefer (See the last lesson). Compare the intervening chapters of Matthew and observe in detail what Mark has omitted -- the genealogy, the Virgin birth, the visit of the wise men, the sojourn in Egypt, the settlement in Nazareth. None of these important events evidently fall in with the purpose of this Gospel. The Romans will be attracted by activity and strength, and hence the writer begins at once at the ministry of Christ.
God's testimony to His Son is paralleled in 마3:13-17. Note here the first use of "straightway," as referred to in "Introductory," and that Mark says -- Jesus "saw the heavens opened." Among minor points Mark's Gospel is notable for descriptive details of this kind.
The wilderness victory is found in 마4:1-11, and the student will be impressed with its succinctness here. Compare "driveth" with "led" in Matthew, and note the bearing on the supposed objective of this Gospel. The different temptations are omitted, but reference is made to "wild beasts," which is also characteristic.
For what is placed here under the call of the disciples, see 마4:12-22 and the comments there.
The works of power are paralleled in part in Matthew 8 and 9. Note another descriptive touch in Mark's reference to the healing of Peter's wife's mother, "He took her by the hand and lifted her up" (1:31). Also his reference to Christ's early rising to pray (v. 35), and His being "moved with compassion" in the case of the leper (v. 41). He alone speaks of the "four" men who bore the one sick of the palsy (2:3).
【막1:1 MHCC】Isaiah and Malachi each spake concerning the beginning of the gospel of Jesus Christ, in the ministry of John. From these prophets we may observe, that Christ, in his gospel, comes among us, bringing with him a treasure of grace, and a sceptre of government. Such is the corruption of the world, that there is great opposition to his progress. When God sent his Son into the world, he took care, and when he sends him into the heart, he takes care, to prepare his way before him. John thinks himself unworthy of the meanest office about Christ. The most eminent saints have always been the most humble. They feel their need of Christ's atoning blood and sanctifying Spirit, more than others. The great promise Christ makes in his gospel to those who have repented, and have had their sins forgiven them, is, they shall be baptized with the Holy Ghost; shall be purified by his graces, and refreshed by his comforts. We use the ordinances, word, and sacraments without profit and comfort, for the most part, because we have not of that Divine light within us; and we have it not because we ask it not; for we have his word that cannot fail, that our heavenly Father will give this light, his Holy Spirit, to those that ask it.
【막1:2 JFB】2, 3. As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee—(말3:1; 사40:3).
【막1:3 JFB】3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight—The second of these quotations is given by Matthew and Luke in the same connection, but they reserve the former quotation till they have occasion to return to the Baptist, after his imprisonment (마11:10; Lu 7:27). (Instead of the words, "as it is written in the Prophets," there is weighty evidence in favor of the following reading: "As it is written in Isaiah the prophet." This reading is adopted by all the latest critical editors. If it be the true one, it is to be explained thus—that of the two quotations, the one from Malachi is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by Irenæus, before the end of the second century, and the evidence in its favor is greater in amount, if not in weight. The chief objection to it is, that if this was the true reading, it is difficult to see how the other one could have got in at all; whereas, if it be not the true reading, it is very easy to see how it found its way into the text, as it removes the startling difficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah.) For the exposition, see on 마3:1-6; 마3:11.
【막1:9 JFB】막1:9-11. Baptism of Christ and Descent of the Spirit upon Him Immediately Thereafter. ( = 마3:13-17; Lu 3:21, 22).
See on 마3:13-17.
【막1:9 MHCC】Christ's baptism was his first public appearance, after he had long lived unknown. How much hidden worth is there, which in this world is not known! But sooner or later it shall be known, as Christ was. He took upon himself the likeness of sinful flesh; and thus, for our sakes, he sanctified himself, that we also might be sanctified, and be baptized with him, 요17:19. See how honourably God owned him, when he submitted to John's baptism. He saw the Spirit descending upon him like a dove. We may see heaven opened to us, when we perceive the Spirit descending and working upon us. God's good work in us, is sure evidence of his good will towards us, and preparations for us. As to Christ's temptation, Mark notices his being in the wilderness and that he was with the wild beasts. It was an instance of his Father's care of him, which encouraged him the more that his Father would provide for him. Special protections are earnests of seasonable supplies. The serpent tempted the first Adam in the garden, the Second Adam in the wilderness; with different success indeed; and ever since he still tempts the children of both, in all places and conditions. Company and conversation have their temptations; and being alone, even in a wilderness, has its own also. No place or state exempts, no business, not lawful labouring, eating, or drinking, not even fasting and praying; often in these duties there are the most assaults, but in them is the sweetest victory. The ministration of the good angels is matter of great comfort in reference to the malignant designs of the evil angels; but much more does it comfort us, to have the indwelling of God the Holy Spirit in our hearts.
【막1:12 JFB】막1:12, 13. Temptation of Christ. ( = 마4:1-11; Lu 4:1-13).
See on 마4:1-11.
【막1:14 JFB】막1:14-20. Christ Begins His Galilean Ministry—Calling of Simon and Andrew, James and John.
See on 마4:12-22.
【막1:14 MHCC】Jesus began to preach in Galilee, after that John was put in prison. If some be laid aside, others shall be raised up, to carry on the same work. Observe the great truths Christ preached. By repentance we give glory to our Creator whom we have offended; by faith we give glory to our Redeemer who came to save us from our sins. Christ has joined these two together, and let no man think to put them asunder. Christ puts honour upon those who, though mean in this world, are diligent in their business and kind to one another. Industry and unity are good and pleasant, and the Lord Jesus commands a blessing on them. Those whom Christ calls, must leave all to follow him; and by his grace he makes them willing to do so. Not that we must needs go out of the world, but we must sit loose to the world; forsake every thing that is against our duty to Christ, and that cannot be kept without hurt to our souls. Jesus strictly kept the sabbath day, by applying himself unto, and abounding in the sabbath work, in order to which the sabbath rest was appointed. There is much in the doctrine of Christ that is astonishing; and the more we hear it, the more cause we see to admire it.
【막1:21 JFB】막1:21-39. Healing of a Demoniac in the Synagogue of Capernaum and Thereafter of Simon's Mother-in-Law and Many Others—Jesus, Next Day, Is Found in a Solitary Place at Morning Prayers, and Is Entreated to Return, but Declines, and Goes Forth on HisFirst Missionary Circuit. ( = Lu 4:31-44; 마8:14-17; 4:23-25).
21. And they went into Capernaum—(See on 마4:13).
and straightway on the sabbath day he entered into the synagogue, and taught—This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.
【막1:22 JFB】22. And they were astonished at his doctrine—or "teaching"—referring quite as much to the manner as the matter of it.
for he taught them as one that had authority, and not as the scribes—See on 마7:28, 29.
【막1:23 JFB】23. And there was in their synagogue a man with an unclean spirit—literally, "in an unclean spirit"—that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits—some twenty times in the Gospels—is not to be overlooked.
and he cried out—as follows:
【막1:23 MHCC】The devil is an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and by his suggestions defiles the spirits of men. There are many in our assemblies who quietly attend under merely formal teachers; but if the Lord come with faithful ministers and holy doctrine, and by his convincing Spirit, they are ready to say, like this man, What have we to do with thee, Jesus of Nazareth! No disorder could enable a man to know Jesus to be the Holy One of God. He desires to have nothing to do with Jesus, for he despairs of being saved by him, and dreads being destroyed by him. See whose language those speak, that say to the Almighty, Depart from us. This unclean spirit hated and dreaded Christ, because he knew him to be a Holy One; for the carnal mind is enmity against God, especially against his holiness. When Christ by his grace delivers souls out of the hands of Satan, it is not without tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. This put all who saw it upon considering, What is this new doctrine? A work as great often is wrought now, yet men treat it with contempt and neglect. If this were not so, the conversion of a notorious wicked man to a sober, righteous, and godly life, by the preaching of a crucified Saviour, would cause many to ask, What doctrine is this?
【막1:24 JFB】24. Saying, Let us alone—or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee—an expression of frequent occurrence in the Old Testament (왕상17:18; 왕하3:13; 대하35:21, &c.). It denotes entire separation of interests:—that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on 요2:4.
thou Jesus of Nazareth—"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lu 18:37; 막16:6; 행2:22).
art thou come to destroy us?—In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (마8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
I know thee who thou art, the Holy One of God—This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits—a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (마12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (시16:10), in which He is styled "Thine Holy One."
【막1:25 JFB】25. And Jesus rebuked him, saying, Hold thy peace, and come out of him—A glorious word of command. Bengel remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (막1:26) He would right willingly permit.
【막1:26 JFB】26. And when the unclean spirit had torn him—Luke (Lu 4:35) says, "When he had thrown him in the midst." Malignant cruelty—just showing what he would have done, if permitted to go farther: it was a last fling!
and cried with a loud voice—the voice of enforced submission and despair.
he came out of him—Luke (Lu 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Lu 11:21, 22).
【막1:27 JFB】27. What thing is this? what new doctrine—teaching
is this?—The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
【막1:28 JFB】28. And immediately his fame spread abroad throughout all the region round about Galilee—rather, "the whole region of Galilee"; though some, as Meyer and Ellicott, explain it of the country surrounding Galilee.
【막1:29 JFB】29. And forthwith, when they were come out of the synagogue—so also in Lu 4:38.
they entered into the house of Simon and Andrew, with James and John—The mention of these four—which is peculiar to Mark—is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on 막5:37)—Andrew being present on this occasion, as the occurrence took place in his own house.
【막1:29 MHCC】Wherever Christ comes, he comes to do good. He cures, that we may minister to him, and to others who are his, and for his sake. Those kept from public ordinances by sickness or other real hinderances, may expect the Saviour's gracious presence; he will soothe their sorrows, and abate their pains. Observe how numerous the patients were. When others speed well with Christ, it should quicken us in seeking after him. Christ departed into a solitary place. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired. Those who have the most business in public, and of the best kind, must yet sometimes be alone with God.
【막1:30 JFB】30. But Simon's wife's mother lay sick of a fever—Luke, as was natural in "the beloved physician" (골4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as Galen, quoted by Wetstein, tells us.
and anon—immediately.
they tell him of her—naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.
【막1:31 JFB】31. And he came and took her by the hand—rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
and lifted her up—This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
and immediately the fever left her, and she ministered unto them—preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.
【막1:32 JFB】32. And at even, when the sun did set—so 마8:16. Luke (Lu 4:40) says it was setting.
they brought unto him all that were diseased, and them that were possessed with devils—the demonized. From Lu 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.
【막1:33 JFB】33. And all the city was gathered together at the door—of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.
【막1:34 JFB】34. And he healed many that were sick of divers diseases, and cast out many devils—In 마8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"—a word of command.
and suffered not the devils to speak, because they knew him—Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on 막1:24. After this account of His miracles of healing, we have in 마8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (사53:4), Himself took our infirmities, and bare our sicknesses."
【막1:35 JFB】35. And in the morning—that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.
rising up a great while before day—"while it was yet night," or long before daybreak.
he went out—all unperceived from Peter's house, where He slept.
and departed into a solitary place, and there prayed—or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Lu 5:16; 6:12; 9:18, 28, 29; 막6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing—not of His "strong crying and tears," for He had scarce arrived at the stage for that—but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it—like the sepulchre afterwards—empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.
【막1:36 JFB】36. And Simon and they that were with him followed after him—rather, "pressed after Him." Luke (Lu 4:42) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.
【막1:37 JFB】37. And when they had found him—evidently after some search.
they said unto him, All men seek for thee—By this time, "the multitudes" who, according to Luke (Lu 4:42), "sought after Him"—and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand—would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Lu 4:42); all now urging His return to their impatient townsmen.
【막1:38 JFB】38. And he said unto them, Let us go—or, according to another reading, "Let us go elsewhere."
into the next towns—rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.
that I may preach there also; for therefore came I forth—not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert place, as Meyer, no better; but from the Father. Compare 요16:28, "I came forth from the Father, and am come into the world," &c.—another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Lu 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted—"I must preach the kingdom of God to other cities also; for therefore"—or, "to this end"—"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.
【막1:40 JFB】막1:40-45. Healing of a Leper. ( = 마8:1-4; Lu 5:12-16).
See on 마8:1-4.
【막1:40 MHCC】We have here Christ's cleansing of a leper. It teaches us to apply to the Saviour with great humility, and with full submission to his will, saying, “Lord, if thou wilt,” without any doubt of Christ's readiness to help the distressed. See also what to expect from Christ; that according to our faith it shall be to us. The poor leper said, If thou wilt. Christ readily wills favours to those who readily refer themselves to his will. Christ would have nothing done that looked like seeking praise of the people. But no reasons now exist why we should hesitate to spread the praises of Christ.
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