‏ Mark 1:14-45

Summary for Mark 1:14-15: 1:14-15  ^a This summary introduces 1:14–3:6  ^b. Such summaries (see also 3:7-12  ^c; 6:6  ^d) help hearers understand what follows; most of Mark’s original audience would have heard the Gospel read aloud. 1:14  ^e Jesus’ ministry is described as beginning after John was arrested. There was some overlap (John 3:22-24  ^f; 4:1-2  ^g), but most of Jesus’ ministry occurred after John’s. John also belongs primarily to the old order (Matt 11:7-14  ^h), while Jesus belongs primarily to the new. Both men fulfilled God’s plan through being arrested and executed (Mark 6:14-29  ⁱ; 9:31  ^j; 10:33  ^k). Jesus began preaching in Galilee at this time, but John 2:13–4:43  ^l suggests that Jesus had had an earlier ministry in Judea.
1:15  ^m Jesus’ preaching is summarized by his announcement that the Kingdom of God had come, and that people needed to repent and believe the Good News about the Messiah (1:1  ⁿ).

• The Kingdom of God is not tied to a territory; it dynamically began in Jesus’ person and extended to his followers.

• In response to the arrival of God’s Kingdom, people are called to repent (to turn from sin and yield to God) and to have faith in God’s Good News. In Jesus’ time, the Good News was the arrival of God’s reign through the Messiah. For Mark’s later audience, it was the news of Jesus’ death, resurrection, ascension, and promised return (15:1–16:8  ^o). All people, Jews and Gentiles alike, need God’s forgiveness through repentance and faith in Jesus.
Summary for Mark 1:16-20: 1:16-20  ^p The call of the two pairs of brothers—Simon and Andrew, James and John—followed an earlier encounter with Jesus (John 1:35-42  ^q).
1:17  ^r Mark uses Jesus’ invitation—Come, follow me (1:20  ^s; 8:34  ^t)—and the expression “to follow him” (1:18  ^u; 2:14-15  ^v; 3:7  ^w; 5:24  ^x) to indicate what it means to be a Christian (see thematic note for Following Jesus at end of chapter).
Summary for Mark 1:19-20: 1:19-20  ^y Zebedee’s sons ... leaving their father: Jesus later taught that this is the kind of thing that his followers will do (8:34-35  ^z; Matt 10:37-39  ^aa).
Summary for Mark 1:21-28: 1:21-28  ^ab Jesus’ exorcisms reveal Jesus’ identity and his power over Satan (see study notes on Mark 1:12-13 and 3:27; see also 1:34  ^ac, 39  ^ad; 3:11-12  ^ae, 22  ^af; 5:1-20  ^ag; 6:13  ^ah; 7:24-30  ^ai; 9:14-29  ^aj). 1:21  ^ak Mark introduces his first account of an exorcism with Jesus and his companions going into the synagogue in Capernaum. Jesus’ teaching in the synagogue suggests that he already had a reputation as a teacher and was therefore invited to speak (cp. Acts 13:15  ^al).
1:22  ^am The teachers of religious law were professional scribes—scholars who taught, copied, and interpreted Jewish law for the people. They were primarily associated with the Pharisees. The scribes’ authority was derived from quoting other scribes (cp. Matt 5:21-48  ^an). Jesus’ teaching caused amazement because he spoke and acted with real authority (see Mark 1:27  ^ao; 5:20  ^ap; 6:2  ^aq; 7:37  ^ar; 10:24-32  ^as; 11:18  ^at; 15:5  ^au).
Summary for Mark 1:23-24: 1:23-24  ^av The demon spoke through the man who was possessed by an evil spirit (1:24  ^aw). Demons frequently cause disease (9:17  ^ax, 27  ^ay; Matt 17:15  ^az) and self-destructive behavior (Mark 1:26  ^ba; 5:2-5  ^bb; 9:17-18  ^bc, 20-22  ^bd). Demons know who Jesus is (1:34  ^be); they consistently testify that he is the Holy One of God (see 3:11  ^bf; 5:7  ^bg).

• In saying us, the evil spirit spoke on behalf of all demons. It recognized Jesus’ complete authority and understood that he had come to interfere with and destroy evil.
1:25  ^bh Jesus did not need to shout or utter magic words. He simply spoke with the authority of the Son of God (1:1  ^bi), and the evil spirit obeyed.

• Be quiet! Jesus commanded the evil spirit not to make him known. This is an instance of the “messianic secret,” an expression for passages in Mark in which Jesus commands demons or people not to reveal his identity (1:25  ^bj, 34  ^bk; 3:11-12  ^bl; 8:30  ^bm; 9:9  ^bn).
1:26  ^bo The screams and convulsions caused by the evil (literally unclean; also in 1:27  ^bp) spirit were its parting cries of defeat (5:13  ^bq; 9:26  ^br; cp. 15:37  ^bs).
Summary for Mark 1:27-28: 1:27-28  ^bt The amazement caused by this exorcism quickly led to the spread of the news about Jesus.

• What sort of new teaching is this? Jesus’ healings and exorcisms were understood holistically as being part of his teaching (1:21-22  ^bu, 27  ^bv; cp. 1:38-39  ^bw; 3:14-15  ^bx; 6:2  ^by, 5  ^bz, 12-13  ^ca, 30  ^cb).
Summary for Mark 1:29-30: 1:29-30  ^cc Simon (Peter) was married (see 1 Cor 9:5  ^cd).
1:31  ^ce Jesus healed Simon’s mother-in-law instantaneously (see also 1:40-45  ^cf; 2:1-12  ^cg; 3:1-6  ^ch; 5:25-34  ^ci; 7:31-37  ^cj; 8:22-26  ^ck; 10:46-52  ^cl).
Summary for Mark 1:32-34: 1:32-34  ^cm These public healings took place after sunset following the Sabbath (1:21  ^cn, 29  ^co), and there were many witnesses (see also 1:39  ^cp; 3:10-11  ^cq; 6:5  ^cr, 53-56  ^cs).
1:33  ^ct Jesus’ popularity among the crowds was growing (also in 1:37  ^cu, 39  ^cv, 45  ^cw), as contrasted with the growing rejection by the leaders (2:1–3:6  ^cx).
1:34  ^cy the demons knew who he was: See 1:23-25  ^cz.
1:35  ^da Despite Jesus’ busy ministry, he sought time to pray (6:46  ^db; 14:32-39  ^dc). Mark emphasizes the importance of prayer in Jesus’ life (cp. Luke 3:21  ^dd; 6:12  ^de; 9:18  ^df, 28-29  ^dg; 11:1-4  ^dh; 18:1  ^di; 22:32  ^dj).
Summary for Mark 1:38-39: 1:38-39  ^dk Prayer (1:35  ^dl) equipped Jesus to preach, teach, heal, and cast out demons.

• Jesus’ mission in Galilee centered on preaching in the synagogues, where he took the opportunity to speak (1:21  ^dm; Luke 4:16-30  ^dn). Paul later used this same opportunity (Acts 13:5  ^do, 14-15  ^dp; 14:1  ^dq; 16:13  ^dr; 17:1  ^ds).

• Jesus counted on Jewish hospitality when he traveled (cp. Mark 6:10  ^dt; Gen 18:1-8  ^du; 19:1-8  ^dv; Luke 10:7  ^dw; Heb 13:2  ^dx; 3 Jn 1:5-8  ^dy).

• The region of Galilee was roughly forty miles north to south and twenty-five miles east to west (sixty-five by forty kilometers). In Jesus’ day, Galilee was ruled by Herod Antipas.
1:40  ^dz Leprosy refers to a number of skin diseases (or even mildew in a building). An infected person was considered unclean and was ostracized from family and society (Lev 13:45-46  ^ea; Num 12:9-12  ^eb; 2 Chr 26:16-21  ^ec; Luke 17:12  ^ed).
1:41  ^ee Jesus’ willingness to touch a ceremonially unclean leper reflects the new order of the Kingdom of God (1:15  ^ef; 5:25-34  ^eg; Luke 7:36-50  ^eh; see Matt 10:8  ^ei; 11:5  ^ej).
Summary for Mark 1:43-45: 1:43-45  ^ek Jesus told the man to go to the priest to certify his healing and to make the appropriate sacrificial offering. This would be the public testimony of his healing.

• Despite Jesus’ stern warning, ... the man went and spread the word, so that Jesus was not able to go into town but had to preach in more secluded places. Jesus’ fame could not be confined as people from everywhere came to see him (3:7-8  ^el).

Thematic note: Following Jesus
One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19  ^em; cp. 1:16-20  ^en; 2:14  ^eo) but to all who desired to follow him (Mark 8:34  ^ep; cp. 2:15  ^eq; 10:21  ^er, 52  ^es). For some, the call to discipleship is very hard (Mark 10:17-25  ^et), but God provides grace (10:27  ^eu). Others find it easy to respond to Jesus’ call (Mark 2:14  ^ev; cp. Luke 7:36-50  ^ew).
For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35  ^ex). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20  ^ey). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21  ^ez). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38  ^fa; cp. Rom 10:9  ^fb). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48  ^fc). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15  ^fd; 6:12  ^fe). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37  ^ff; Luke 14:26  ^fg).
Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20  ^fh; Luke 24:47-49  ^fi; Acts 1:8  ^fj). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41  ^fk; 3:12-26  ^fl; 4:1-2  ^fm, 20  ^fn; 8:4  ^fo; 9:20  ^fp; 11:19-26  ^fq; 13:1-3  ^fr; Rom 1:1-16  ^fs; 10:14-15  ^ft; 15:18-21  ^fu; 1 Cor 9:16  ^fv; Col 1:23  ^fw; 1 Thes 2:9  ^fx; 2 Tim 4:2  ^fy).
Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48  ^fz; 10:23-31  ^ga). They receive his forgiveness for their sins (Mark 2:10-11  ^gb; see also 3:28  ^gc; 11:25  ^gd), and they become members of the family of God (John 1:12  ^ge). They are saved from judgment (Mark 8:35  ^gf; 13:13  ^gg) and obtain eternal life (Mark 9:43  ^gh; 10:29-30  ^gi; 1 Jn 5:11-12  ^gj).


Passages for Further Study
Hos 6:3  ^gk; Matt 10:37-39  ^gl; 28:18-20  ^gm; Mark 1:15-20  ^gn; 2:14-15  ^go; 3:13-15  ^gp; 5:18-20  ^gq; 6:6-13  ^gr, 30-32  ^gs; 8:34-38  ^gt; 9:38-50  ^gu; 10:17-31  ^gv; 11:22-25  ^gw; 13:9-13  ^gx; Luke 14:25-35  ^gy; 24:47-49  ^gz; John 8:12  ^ha; 10:27  ^hb; 12:26  ^hc; Acts 1:8  ^hd; 2:42-47  ^he; 4:16-20  ^hf; 8:4  ^hg; 9:19-30  ^hh; 11:19-24  ^hi; 13:1-3  ^hj; Rom 1:1-16  ^hk; 10:7-15  ^hl; 1 Cor 9:16  ^hm; Eph 5:1  ^hn; Col 1:23  ^ho; 2 Tim 4:2  ^hp; 1 Pet 2:21  ^hq

‏ Mark 2

Summary for Mark 2:1-3:6: 2:1–3:6  ^hr Five controversy stories (2:1-12  ^hs, 13-17  ^ht, 18-22  ^hu, 23-28  ^hv; 3:1-6  ^hw), grouped by their common theme, reveal Jesus’ great authority and the leaders’ hostility toward him.
Summary for Mark 2:1-12: 2:1-12  ^hx This controversy story is also a miracle story, which links it to the previous collection (1:21-45  ^hy). 2:1  ^hz back home: See Matt 4:13  ^ia. The crowd’s size shows Jesus’ popularity.
2:4  ^ib because of the crowd: See 2:1  ^ic.

• The roof would have been flat, constructed of mud, thatch, and branches. They literally dug a hole to make an opening.
2:5  ^id Jesus saw the faith of the paralytic and the four men who brought him.

• your sins are forgiven: Those listening understood Jesus’ words as a claim to divine authority (2:6-10  ^ie; Luke 7:48-49  ^if).
Summary for Mark 2:6-7: 2:6-7  ^ig Only God can forgive sins, yet Jesus had authority to do so (2:10  ^ih).
Summary for Mark 2:9-11: 2:9-11  ⁱⁱ It is easier to say ... your sins are forgiven because this claim cannot be directly proved or disproved, while the claim to heal can be. Jesus showed his ability to heal in order to show his authority to forgive.
2:12  ^ij We’ve never seen anything like this before! Mark consistently records Jesus creating amazement (1:22  ^ik, 27  ^il; 4:41  ^im; 6:50-51  ⁱⁿ).
Summary for Mark 2:13-17: 2:13-17  ^io This controversy centers on Jesus’ befriending disreputable sinners such as tax collectors and eating with them.
Summary for Mark 2:13-15: 2:13-15  ^ip Levi was also called Matthew (cp. Matt 9:9-10  ^iq). Certain people are known by two names in the New Testament (e.g., Simon=Peter; Saul=Paul; Judas son of James=Thaddaeus, see study note on Mark 3:18).

• This kind of tax collector (Greek telōnēs) collected sales taxes, customs, and road tolls, in contrast with those who collected the poll tax (12:14  ^ir). Local tax collectors like Levi were hated by other Jews because they often gouged the public (Luke 19:8  ^is), and as agents of the Romans, they were regarded as traitors. Jesus invited Levi, a tax collector, to follow him, joining Peter, Andrew, James, and John (Mark 1:16-20  ^it).
2:16  ^iu The teachers of religious law who were Pharisees understood Jesus’ act of eating with sinners as intentionally accepting them as friends (Luke 15:1-2  ^iv; 19:5  ^iw, 7  ^ix; Acts 11:2-18  ^iy; Gal 2:11-12  ^iz). Jesus indicated that these tax collectors and sinners were invited to share in the Kingdom of God. In Jesus’ ministry, even Gentiles were invited to share the Kingdom (Mark 5:1-20  ^ja; 7:24-30  ^jb; cp. Matt 8:5-13  ^jc; Luke 7:1-10  ^jd; John 4:43-54  ^je).
2:17  ^jf Jesus answered his opponents with a well-known proverb, comparing himself to a doctor and sinners to sick people. Salvation is for those who know they are sinners, not those who think they are righteous (Luke 16:15  ^jg; 18:9  ^jh; Rom 3:23  ^ji).
Summary for Mark 2:18-22: 2:18-22  ^jj This controversy deals with fasting, which Jesus did not practice with his disciples. The Pharisees regularly fasted two days a week, on Mondays and Thursdays (Luke 18:12  ^jk), and Jews often fasted when mourning or specially seeking the Lord’s favor (Lev 16:29-31  ^jl; 1 Sam 31:13  ^jm; 2 Sam 1:12  ^jn; 12:21-23  ^jo; Ezra 8:23  ^jp; Esth 4:3  ^jq; Matt 6:16  ^jr).
Summary for Mark 2:19-20: 2:19-20  ^js Jesus was like a groom at his wedding, so fasting was inappropriate. It was a time for celebration (Luke 15:23-25  ^jt, 32  ^ju). The disciples would fast when Jesus was taken away by death (see Acts 13:2-3  ^jv; 14:23  ^jw).
Summary for Mark 2:21-22: 2:21-22  ^jx Old customs of the old covenant are incompatible with the new arrival of God’s Kingdom. Common experience shows that an unshrunken new patch sewn on old clothing will tear the old cloth as it shrinks. Similarly, brittle old wineskins will burst when new wine ferments in them. Jesus’ meaning was that the fasting of the old cannot mix with the feasting of the new.
Summary for Mark 2:23-28: 2:23-28  ^jy In this controversy, Jesus and his disciples are accused of breaking the Sabbath (Exod 20:8-11  ^jz). Picking grain by hand in another person’s field was lawful (Deut 23:25  ^ka). The charge was that by rubbing the chaff from the kernels, the disciples were working on the Sabbath, which was forbidden (Exod 34:21  ^kb).
Summary for Mark 2:25-26: 2:25-26  ^kc Jesus countered with reference to an incident in the life of King David (1 Sam 21  ^kd). When David and his followers ate the sacred loaves—the twelve loaves in the Tabernacle that only priests were allowed to eat—they broke the law (see Lev 24:5-9  ^ke). But deeper principles were at work (Mark 2:27-28  ^kf).
Summary for Mark 2:27-28: 2:27-28  ^kg Since Jesus is the Lord of humanity (1 Cor 15:25-28  ^kh; Eph 1:20-22  ^ki; Phil 2:9-11  ^kj) and since the Sabbath was made to meet the needs of people, he is Lord ... over the Sabbath. As with Jesus’ authority to forgive sins (Mark 2:7  ^kk), this was a claim to divine authority.

‏ Mark 3:1-6

Summary for Mark 3:1-6: 3:1-6  ^kl This account concludes the collection of controversy stories (2:1–3:6  ^km). As in the preceding story, Jesus is in conflict with the Pharisees over the Sabbath; as with the first story, the controversy involves a healing (2:1-12  ^kn).
Summary for Mark 3:1-2: 3:1-2  ^ko The scene again involves a synagogue, probably in Capernaum (1:21  ^kp, 29  ^kq). The presence of a crippled man on the Sabbath (3:1-2  ^kr) created a situation that Jesus’ enemies wished to exploit if he healed the man’s hand, so they watched him closely.
Summary for Mark 3:3-4: 3:3-4  ^ks Jesus challenged his enemies’ view that doing good deeds was forbidden on the Sabbath (cp. Luke 13:10-17  ^kt).

• To destroy . . . life may refer to an incident in which the Maccabees decided to fight if attacked on the Sabbath (1 Maccabees 2:32-41). These great Jewish heroes were willing to kill on the Sabbath, yet the Pharisees would not allow good deeds on the Sabbath. Jesus’ question shamed them into silence but did not change their hearts (Mark 3:5  ^ku).
Summary for Mark 3:5-6: 3:5-6  ^kv Jesus’ opponents’ hard hearts would not listen to sound reason, so instead of having changed attitudes, they began to plot how to kill him (see also 11:18  ^kw; 12:12  ^kx; 14:1-2  ^ky, 10-11  ^kz).