Gospel of Mark Chapter 1 Vs. 31

Jesus Heals Many

 

Mark 1:31 “And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.”

Peter’s mother-in-law probably fixed a meal. Peter’s family is quickly and dramatically affected by his decision to follow Jesus. This whole incident reflects Peter’s point of view.

Here we see that just one touch from Jesus’ hand, and Peter’s mother-in-law was made whole. This was not a partial healing, but a total recovery. In fact, she was so much better instantly that she forgot her illness and began to minister to them.

This is very similar to the woman who just touched the hem of Jesus’ garment and was healed. Just one touch of His hand can do mighty miracles. This type of healing instantly would be so dramatic that no one could deny it. The word would spread fast.

We are just emerging from that early period when belief in His power to heal might still be united with some doubt whether free application might be made to Him. His disciples might still be as unwise as those modern theologians who are so busy studying the miracles as a sign that they forget to think of them as works of love. Any such hesitation was now to be dispelled forever.

It is possible that such is the meaning of the expression, and if so, it has a useful lesson. Sometimes there are temporal gifts which we scarce know whether we should pray for, so complex are our feelings, so entangled our interests with those of others, so obscure and dubious the springs which move our desire. Is it presumptuous to ask? Yet can it be right to keep anything back, in our communion with our Father?

Again, now there is a curious similarity between the expression they tell Jesus of her and that phrase which is only applied to prayer when St. Paul bids us pray for all that is in our hearts. In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. So shall the great benediction be fulfilled: The peace of God which passeth all understanding, shall guard your hearts and your thoughts (Phlp. 4:6-7). All that is unholy shall be purified, all that is unwise subdued, all that is expedient granted.

If this be indeed the force of St. Mark’s phrase, Jesus felt their modest reticence to be a strong appeal, for St. Luke says they besought Him, while St. Matthew merely writes that He saw her lying. The Interpreter of St. Peter is most likely to have caught the exact shade of anxiety and appeal by which her friends drew His attention, and which was indeed a prayer.

The gentle courtesy of our Lord’s healings cannot be too much studied by those who would know His mind and love Him. Never does He fling a careless blessing as coarse benefactors fling their alms; we shall hereafter see how far He was from leaving fallen bread to be snatched as by a dog, even by one who would have welcomed a boon thus contemptuously given to her; and in the hour of His arrest, when He would heal the ear of a persecutor, His courtesy appeals to those who had laid hold on Him, Suffer ye thus far. Thus He went to this woman and took her by the hand and raised her up, laying a cool touch upon her fevered palm, bestowing His strength upon her weakness, healing her as He would fain heal humanity. For at His touch the disease was banished; with His impulse her strength returned.

We do not read that she felt bound thereupon to become an obtrusive public witness to His powers: that was not her function; but in her quiet home she failed not to minister unto Him who had restored her powers.

In compassionate response Jesus stood beside her and without a word simply grasped her hand and raised her up. The fever left completely, and without weakness she began to serve diēkonei, imperf. her guests.

Book of Hosea Chapter 13 Vs. 12

 The Lord's Relentless Judgment on Israel

The iniquity of Ephraim is bound up; his sin is hid. Hos. 13:12

עָווֹן עָוֹן

‛âvôn ‛âvôn

aw-vone', aw-vone'

From H5753; perversity, that is, (moral) evil: - fault, iniquity, mischief, punishment (of iniquity), sin.

is bound up… Israel’s sins are all well-documented and safely preserved for the day of reckoning (compare 7:2; Deut. 32:24-35; Job 14:17).

צָרַר

tsârar

tsaw-rar'

A primitive root; to cramp, literally or figuratively, transitively or intransitively: - adversary, (be in) afflict (-ion), besiege, bind (up), (be in, bring) distress, enemy, narrower, oppress, pangs, shut up, be in a strait (trouble), vex.

The sin of Ephraim had not been forgotten. He might believe it to be hidden, but God knew. God would bring judgment upon them.

חַטָּאת חַטָּאָה

chaṭṭâ'âh chaṭṭâ'th

khat-taw-aw', khat-tawth'

From H2398; an offence sometimes habitual sinfulness, and its penalty, occasion, sacrifice, or expiation; also, concretely an offender: - punishment of sin, purifying (-fication for sin), sin (-ner, offering).

God had not overlooked Israel’s guilt (cf. Hos. 10:2; 12:14; 13:16). Ephraim’s sinful deeds were compared to a document which is bound up (NASB; cf. NIV’s stored up) and a treasure which is stored up (NASB; cf. NIV’s) kept on record. Through both figures Israel’s sins were pictured as something guarded carefully till the day of retribution when they would be brought forth as testimony against the nation.

צָפַן

tsâphan

tsaw-fan'

A primitive root; to hide (by covering over); by implication to hoard or reserve; figuratively to deny; specifically (favorably) to protect, (unfavorably) to lurk: - esteem, hide (-den one, self), lay up, lurk (be set) privily, (keep) secret (-ly, place).

Gathered is Ephraim’s guilt, stored up is his sin. The nation is pregnant - but with guilt!

Gospel of Mark Chapter 1 Vs. 30

 Jesus Heals Many

Mark 1:30 “But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.”

Simon’s wife’s mother... Paul also affirmed that Peter was married (1Cor. 9:5). That his mother-in-law was living with Peter and his wife may indicate that her husband was dead.

of a fever... That she was too ill to get out of bed, coupled with Luke’s description of her fever as high fever (Luke 4:38), suggests her illness was serious, even life-threatening.

Lay sick of a fever (κατέκειτο πυρέσσουσα)

Κατά, prostrate. Mark adds, they tell him of her. Luke, they besought him for her. Mark, he came to her. Luke, he stood over her. Mark only, he took her by the hand and raised her up.

and Anon they... Immediately, straightway, See Mat. 8:14-15.

straightway... Greek: eutheos, used 80 times; 40 times in Mark and 40 times by all other writers. Translated straightway, immediately, forthwith, as soon as, anon, by and by, and shortly.

We see in this Scripture above that Simon, better known as Peter, was married. We also can see from this that his wife’s mother was in the house with them. Someone told Jesus of the woman’s fever.

It is possible that such is the meaning of the expression, and if so, it has a useful lesson. Sometimes there are temporal gifts which we scarce know whether we should pray for, so complex are our feelings, so entangled our interests with those of others, so obscure and dubious the springs which move our desire. Is it presumptuous to ask? Yet can it be right to keep anything back, in our communion with our Father?

Now there is a curious similarity between the expression "they tell Jesus of her" and that phrase which is only applied to prayer when St. Paul bids us pray for all that is in our hearts. "In nothing be anxious, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." So shall the great benediction be fulfilled: "The peace of God which passeth all understanding, shall guard your hearts and your thoughts" (Phlp. 4:6-7). All that is unholy shall be purified, all that is unwise subdued, all that is expedient granted.

If this be indeed the force of St. Mark’s phrase, Jesus felt their modest reticence to be a strong appeal, for St. Luke says "they besought Him," while St. Matthew merely writes that He saw her lying. The "Interpreter of St. Peter" is most likely to have caught the exact shade of anxiety and appeal by which her friends drew His attention, and which was indeed a prayer.

He was promptly euthys told that Simon’s mother-in-law was lying in bed burning with a fever.

Book of Hosea Chapter 13 Vs. 11

 The Lord's Relentless Judgment on Israel

I gave thee a king in mine anger, and took him away in my wrath. Hos. 13:11

I gave thee... This refers to Saul who was given to them to be their first king (1 Samuel 8-10), and who was taken away in God’s wrath (1Sa. 15:22-28; 16:13-14; 31:1-13; 1Ch. 10:13-14). Not the king of Assyria, sent to waste and destroy them, and carry them captive, as some think, for of him the next clause cannot be said. Nor Jeroboam, the first king of the ten tribes, as others, who was not given in anger to Israel, but to Solomon. Rather Saul, as Kimchi and Aben Ezra, the first king of all Israel; and who was given at the request of the people, though in anger and resentment, they are rejecting God their King. Or it may design the kingly office and power in general, in a succession of kings from him the first of them.

נָתַן

nâthan

naw-than'

A primitive root; to give, used with great latitude of application (put, make, etc.): - add, apply, appoint, ascribe, assign, X avenge, X be ([healed]), bestow, bring (forth, hither), cast, cause, charge, come, commit consider, count, + cry, deliver (up), direct, distribute do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up). + sing, + slander, strike, [sub-] mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, X willingly, + withdraw, + would (to) God, yield.

מֶלֶךְ

melek

meh'-lek

From H4427; a king: - king, royal.

in my wrath... God was angry when he gave such kings to Israel, and he was no better pleased when he took them away. They were punishments when given, and it was punishment to Israel when they were taken away. If you read this verse in the future tense, as you may, I will give them a king in my anger, it may refer to God’s giving the king of Assyria the rule over them. Making them his vassals; and I will take away (i.e. you), O Israelites, “in my wrath”, I will destroy some, and send others into captivity. I will take all away out of your land, and send you in wrath to the grave, or captives into Assyria.

אַף

'aph

af

From H599; properly the nose or nostril; hence the face, and occasionally a person; also (from the rapid breathing in passion) ire: - anger (-gry), + before, countenance, face, + forbearing, forehead, + [long-] suffering, nose, nostril, snout, X worthy, wrath.

When He hath destroyed thee, O Israel-who then may help thee? Where is thy king now? that he may save thee, or all thy princes? that they may rule thee; those of whom thou hast said, Give me a king and princes. Aye, I give thee a king in Mine anger, and I take him away in My wrath! Fit summary of the short and bloody reigns of these last years.

God had never wanted Israel to have an earthly king. He wanted to be their only King. They kept insisting on having a king like the countries around them, until God gave them Saul to be their king. It turned out he was not a good king and God in His wrath, destroyed him, and put David in his place as king.

לָקַח

lâqach

law-kakh'

A primitive root; to take in the widest variety of applications: - accept, bring, buy, carry away, drawn, fetch, get, in-fold, X many, mingle, place, receive (-ing), reserve, seize, send for, take (away, -ing, up), use, win.

When the Lord would come to destroy (Hos. 13:9) no one would be able to save the people, not even the political leaders they had demanded from the Lord (Hos. 13:10; cf. 10:3, 10:7, 10:15).

עֶבְרָה

‛ebrâh

eb-raw'

Feminine of H5676; an outburst of passion: - anger, rage, wrath.

In My anger I gave you a king probably refers to the Northern tribes’ part in crowning Saul (1Sam. 8:6-9; 12:12), as well as their secession under Jeroboam I (1Kgs. 12:16). Hos. 13:11 refers to the cessation of Israel’s kingship with Hoshea (2Kgs. 17:1-6).

Gospel of Mark Chapter 1 Vs. 29

 Jesus Heals Many

Mark 1:29 “And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.”

And forthwith when... ST. Matthew tells us that on leaving the synagogue they entered into Peter’s house. St. Mark, with his peculiar sources of information, is aware that Andrew shared the house with his brother.

the house of... Proving they lived in the same house. Originally from Bethsaida (John 1:44), the two brothers had moved to Capernaum when Jesus established his headquarters there (see verse 21).

A GROUP OF MIRACLES

And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. Now Simon’s wife’s mother lay sick of a fever; and straightway they tell Him of her: and He came and took her by the hand and raised her up; and the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto Him all that were sick, and them that were possessed with devils. And all the city was gathered together at the door. And He healed many that were sick with divers' diseases and cast out many devils; and He suffered not the devils to speak, because they knew Him. Mark 1:29-34 (R.V.)

James and John... Only Mark mentions their presence at the healing of Peter’s mother-in-law.

Remember, earlier in this lesson that we mentioned that Peter’s home was on the edge of town there at Capernaum by the Sea of Galilee. Perhaps they came back to rest for the night; we are not told in the Scriptures.

Immediately euthys; cf. Mark 1:10 after leaving the synagogue Sabbath service, Jesus and the four disciples went to the nearby home of Simon Peter and Andrew. This house became something of a headquarters for Jesus when He was in Capernaum (cf. Mark 2:1; 3:20; 9:33; 10:10).

Book of Hosea Chapter 13 Vs. 10

 The Lord's Relentless Judgment on Israel

I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? Hos. 13:10

I will be... The 21st prophecy in Hosea (Hos. 13:10, unfulfilled). Next, Hos. 13:14. Here God predicted that He would eventually be their King and save them in all their cities. I would have been thy king to save and govern thee, but thou refused me in both respects: yet I will be thy king to judge me and punish thee. The LXX and all the ancient versions interpret the clause differently, and give the interrogative, Where? Where is thy king now, that he may serve thee?

where is any... Questions 12-13. Next, Hos. 14:8. Or who is there, what wise, valiant, and successful commander, in any of thy cities that can deliver thee first out of my hand, and next out of the Assyrians’ hand?

thy judges of... Where are they? Thy magistrates have sinned with thee and shall be destroyed with thee. Thy rulers or inferior governors,

of whom thou... Whom thou didst importune and solicit, in a manner forced to meet, consult, and resolve in seditious times? Who should be king next, when treasons had taken away him that was? Some refer this to their first asking a king, but it is better referred to the times either after Jeroboam the First, or to the times after Jeroboam the Second, between whose death and Hosea’s time, some say, there was a period of twenty or near twenty years, during which a turbulent people, as the Israelites were, would be frequent and earnest in all likelihood in moving for a king.

Give me a... This refers to their original rejection of God as King and the choosing of an earthly king and princes, thus becoming like the nations who would fight their battles (1 Samuel 8-10). Such kings and princes did not prove themselves capable of protecting Israel from their enemies, or they would not have been in their present condition of servitude, weakness, and facing destruction. God here simply told them that they would never be delivered from their enemies or have a true champion until He Himself came to be their King and fight their battles.

and princes... Necessary to assist the king.

Israel had been unfaithful to God, when they sought the help of the worldly kings around them. God was their help. These worldly kings not only could not save them from destruction but would not if they could. They have made agreement with the world and left God. God is the only One that could and would, save them.

Where is thy king now? that he may save thee, or all thy princes? that they may rule thee; those of whom thou hast said, Give me a king and princes.

When the Lord would come to destroy (Hos. 13:9) no one would be able to save the people, not even the political leaders they had demanded from the Lord (Hos. 13:10; cf. Hos. 10:3, Hos. 10:7, Hos. 10:15).

Gospel of Mark Chapter 1 Vs. 28

 Jesus Heals a Man with an Unclean Spirit

Mark 1:28 “And immediately his fame spread abroad throughout all the region round about Galilee.”

his fame spread... Here fame is simply report; word about Jesus went out quickly in all directions. For some at least it is likely to have seemed notoriety.

You can imagine how this would spread. These people coming to the synagogue had never seen anything like this before.

It is the custom of unbelievers to speak as if the air of Palestine were then surcharged with belief in the supernatural. Miracles were everywhere. Thus, they would explain away the significance of the popular belief that our Lord wrought signs and wonders. But in so doing they set themselves a worse problem than they evade. If miracles were so very common, it would be as easy to believe that Jesus wrought them as that He worked at His father’s bench. But also, it would be as inconclusive. And how then are we to explain the astonishment which all the evangelists so constantly record? On any conceivable theory, these writers shared the beliefs of that age. And so did the readers who accepted their assurance that all were amazed, and that His report "went out straightway everywhere into all the region of Galilee." These are emphatic words, and both the author and his readers must have considered a miracle to be more surprising than modern critics believe they did.

Yet we do not read that any one was converted by this miracle. All were amazed, but wonder is not self-surrender. They were content to let their excitement die out, as every violent emotion must, without any change of life, any permanent devotion to the new Teacher and His doctrine.

His teaching was qualitatively new kainē and came with authority (cf. Mark 1:22) that extended even to demonic forces who were forced to obey submit to Him (cf. Mark 4:41). In summary, Mark declared that very soon euthys; (cf. Mark 1:10) all Galilee heard the news about Him.