Mark 1:32 Comentariu

Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).

Mark 1:1 mar 1:1 mar 1:1 mar 1:1The beginning of the Gospel of Jesus Christ,.... Not that the Gospel first began to be preached at this time, for it was preached by Isaiah, and other prophets before; and long before that, was preached unto Abraham; yea, it was preached as early as the times of our first parents, in Eden's garden; and is indeed that mystery, which was hid in God before the creation of the world; and was ordained before that was, to the glory of the saints: but the sense is, that this narrative Mark was about to write, began with the ministry of John the Baptist, and of Christ; which was a Gospel one, and was the beginning of the Gospel dispensation, in distinction from the legal one: the law and the prophets were until John, and they ceased and ended in him; when the , "the world to come", the kingdom of God, or Gospel state, took place. The design of this evangelist, is not to give an account of the genealogy of Christ, of his conception and birth, of what befell him in his infancy, or of any actions and sayings of his from thence, to his appearance in Israel; but to give an account of his ministry and miracles, sufferings and death: which is introduced with the preaching and baptism of John his forerunner, and which he chiefly intends by "the beginning of the Gospel": he first points out Christ, who is the author and substance, as well as the great preacher of the Gospel; the sum of which is, that he is Jesus, the Saviour and Redeemer of lost sinners; the Christ, the Messiah, that was to come; the Mediator between God and man, the prophet that has declared the whole mind and will of God; the great high priest, who has offered himself a sacrifice for his people, made peace, procured pardon, brought in everlasting righteousness, and obtained eternal redemption, and now lives to make intercession for them; and King of saints, who reigns over them, protects and defends them, and is no other than the Son of God; equal with his Father; of the same nature with him, possessed of the same perfections, and enjoying the same glory; and which is a grand article of the Gospel, and without which he could not be an able Saviour, nor the true Messiah. Mark begins his account of the Gospel, and which he calls the beginning of it, with the same article of the divine sonship of Christ, as the Apostle Paul began his ministry with, Act 9:20. Matthew began his Gospel with the humanity, Mark with the divinity of Christ: the one calls him the son of David, the other the Son of God, both true: Christ is the son of David according to his human nature, the Son of God according to his divine nature; so a testimony is bore to the truth of both his natures, which are united in one person.

And at even, when the sun did set,.... At which time the Jews' sabbath was ended; See Gill on Mat 8:16, for this was a sabbath day, Mar 1:21, when according to them, it was not lawful to heal; nor did they offer to bring their sick to him on that day; but the last of the two evening days being come, and the sun set, the sabbath was over; and therefore being under no restraint on account of that, they brought unto him all that were diseased; with any sort of disease whatever, even all that were in their city; and them that were possessed with devils. The Persic version renders it "epileptics", such as were troubled with the falling sickness, as many of those were, whose bodies the devils possessed.

But when evening had come and the sun had set, they brought to him, etc. The setting of the sun signifies the passion and death of him who said: "As long as I am in the world, I am the light of the world" (John IX). And when the sun sets, more demoniacs than before, more sick are healed. Because while temporarily living in the flesh, he taught a few Jews, but after the defeat of the kingdom of death, he transmitted the gifts of faith and salvation to all the peoples of the world. To whom the Psalmist sings as if to the heralds of life and light: "Prepare the way for him who rides upon the sunset" (Psalm LXVII). For the Lord ascends over the sunset, because from where he lay in suffering, from there he manifested his greater glory by rising.

(ubi sup.) Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, As long as I am in the world, I am the light of the world. (John 9:5) And when the sun was going down, more demoniacs and sick persons were healed than before: because He who living in the flesh for a time taught a few Jews, has transmitted the gifts of faith and health to all the Gentiles throughout the world.

Not without reason was it added: "when the sun was setting." Since they thought it was unlawful to heal on the Sabbath day, they waited for the setting of the sun and only then began bringing the sick for healing.

Because the multitude thought that it was not lawful to heal on the sabbath day, they waited for the evening, to bring those who were to be healed to Jesus. Wherefore it is said, And at even, when the sun had set.

But the door of the kingdom, morally, is repentance and faith, which works health for various diseases; for divers are the vices, with which the city of this world is sick.

The mission, preaching, and success of John Baptist, Mar 1:1-5. His manner of life, Mar 1:6. Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11. The temptation of Christ, Mar 1:12, Mar 1:13. John being put in prison, Christ begins to preach, Mar 1:14, Mar 1:15. He calls Andrew and Simon, Mar 1:16-18. James and John, Mar 1:19, Mar 1:20. Teaches in Capernaum, Mar 1:21, Mar 1:22. Casts out a demon, Mar 1:23-28. Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31. Heals many diseased persons, Mar 1:32-34. Goes to the desert, and is followed by his disciples, Mar 1:35-37. Preaches in different towns and synagogues of Galilee, and casts out devils, Mar 1:38, Mar 1:39. Cleanses a leper, who publishes abroad his miraculous cure, Mar 1:40-45.

PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) 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.

And at even, when the sun did set--so Mat 8:16. Luke (Luk 4:40) says it was setting. they brought unto him all that were diseased, and them that were possessed with devils--the demonized. From Luk 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.