Gospel of Mark Chapter 1 Vs. 37

 Jesus Preaches in Galilee

Verses 37-38: The disciples bring news of human need. All men seek for thee, not to hear the gospel, but for viewing His miracles or to be healed physically. Perhaps even at that early hour, people were already gathering to see Jesus.

The decision Jesus has reached by prayer is to go into the next towns, in order to preach there also; He has chosen to pursue the unpopular course and keep the emphasis of His work on preaching the gospel. Why? Because, He says, therefore came I forth from heaven: to preach. Jesus’ response implicitly involves the disciples in their first mission tour.

Mark 1:37 “And when they had found him, they said unto him, All [men] seek for thee.”

Finding Jesus after a diligent search (verse 36), Peter and the others excitedly implored Him to return to Capernaum and capitalize on the excitement generated by the previous night’s healings.

We see by this that Jesus already had an overwhelming following. This following was not because of His message however, but so that they might receive something of Him.

All men seek... What a contrast between Him and His modern followers who constantly seek crowds to fill their churches.

All

All the people of Capernaum, all are seeking thee. The continuous present tense. So, Rev., better than A. V. The all is peculiar to Mark.

Such is the sane and tranquil action of Jesus, in face of the excitement caused by His many miracles. Now the miracles themselves, and all that depends on them, are declared to be the creation of the wildest fanaticism, either during His lifetime or developing His legend afterwards.

Their exclamation, everyone is looking for You! implied some annoyance because they thought Jesus was failing to capitalize on some excellent opportunities in Capernaum.

Book of Hosea Chapter 14 Vs. 1

 

A Plea to Return to the Lord

O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Hos. 14:1

O Israel, return... This was the last appeal made by God through the prophet urging them to return to Him and be cleansed of the sins causing them to fall and be destroyed. God even told them what to say in their repentance and turning to Him: Take away all iniquity, and receive us graciously: so will we render the calves of our lips (Hos. 14:1-2). Now at length, after thou hast suffered so many evils, to the Lord by true repentance and reformation of conduct. The whole family of Israel, in both its branches, seems to be here addressed.

יִשְׂרָאֵל

yiśrâ'êl

yis-raw-ale'

From H8280 and H410, he will rule as God; Israel, a symbolical name of Jacob; also (typically) of his posterity: - Israel.

שׁוּב

shûb

shoob

A primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbially again: - ([break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep]) X again, (cause to) answer (+ again), X in any case (wise), X at all, averse, bring (again, back, home again), call [to mind], carry again (back), cease, X certainly, come again (back) X consider, + continually, convert, deliver (again), + deny, draw back, fetch home again, X fro, get [oneself] (back) again, X give (again), go again (back, home), [go] out, hinder, let, [see] more, X needs, be past, X pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), X repent, requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, + say nay, send back, set again, slide back, still, X surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.

For thou hast... From God’s love and favor into his displeasure, and consequently into misery, by thine iniquity. Which has involved thee in endless troubles and will be the cause of thy destruction.

כָּשַׁל

kâshal

kaw-shal'

A primitive root; to totter or waver (through weakness of the legs, especially the ankle); by implication to falter, stumble, faint or fall: - bereave [from the margin], cast down, be decayed, (cause to) fail, (cause, make to) fall (down, -ing), feeble, be (the) ruin (-ed, of), (be) overthrown, (cause to) stumble, X utterly, be weak.

עָווֹן עָוֹן

‛âvôn ‛âvôn

aw-vone', aw-vone'

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

This begins with a plea from God for Israel to repent, and return to God. The truth is that God would look for any signs of repentance from them, because He wants to forgive them. God mentions the reason for their fall as their iniquity.

A Concluding Exhortation

An appeal for repentance

Hosea’s prophecy ends on a positive note with an exhortation to repentance return… to the Lord.

Gospel of Mark Chapter 1 Vs. 36

 Jesus Preaches in Galilee

Mark 1:36 “And Simon and they that were with him followed after him.”

Simon and they... The first instance in the gospels of Peter’s assuming of leadership. Those with Peter are not revealed, though Andrew, James and John were likely among them.

Followed is somewhat weak; they were at pains to track Jesus down in His retreat.

Followed after (κατεδίωξαν)

The word found only in Mark. Simon and his companions, as well as the people of the city, seem to have been afraid lest he should have permanently left them. Hence the compound verb indicates that they followed him eagerly; pursued him as if he were fleeing from them. Simon, true to his nature, was foremost in the pursuit: Simon, and they that were with him.

The crowds, returning to Simon’s door and expecting to find Jesus, discovered He was gone.

Book of Hosea Chapter 13 Vs. 16

 The Lord's Relentless Judgment on Israel

Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up. Hos. 13:16

Samaria shall become... This is speaking of their capital.

שֹׁמְרוֹן

shôm^erôn

sho-mer-one'

From the active participle of H8104, watch station; Shomeron, a place in Palestine: - Samaria.

אָשַׁם אָשַׁם

'âsham 'âshêm

aw-sham', aw-shame'

A primitive root; to be guilty; by implication to be punished or perish: - X certainly, be (-come, made) desolate, destroy, X greatly, be (-come, found, hold) guilty, offend (acknowledge offence), trespassive

מָרָה

mârâh

maw-raw'

A primitive root; to be (causatively make) bitter (or unpleasant); (figuratively) to rebel (or resist; causatively to provoke): - bitter, change, be disobedient, disobey, grievously, provocation, provoke (-ing), (be) rebel (against, -lious).

they shall fall... The shocking atrocities mentioned were in keeping with brutalities characteristic of the Assyrians (compare 2Kgs. 17:5; Isa. 13:6; Amos 1:13; Nah. 3:10).

their infants shall... The severity of the war is shown in the infants being dashed to pieces, and the women with child being ripped apart. This is a very nasty war. We must remember they actually brought it upon themselves when they worshipped false gods.

נָפַל

nâphal

naw-fal'

A primitive root; to fall, in a great variety of applications (intransitively or causatively, literally or figuratively): - be accepted, cast (down, self, [lots], out), cease, die, divide (by lot), (let) fail, (cause to, let, make, ready to) fall (away, down, -en, -ing), fell (-ing), fugitive, have [inheritamce], inferior, be judged [by mistake for H6419], lay (along), (cause to) lie down, light (down), be (X hast) lost, lying, overthrow, overwhelm, perish, present (-ed, -ing), (make to) rot, slay, smite out, X surely, throw down.

חֶרֶב

chereb

kheh'-reb

From H2717; drought; also, a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement: - axe, dagger, knife, mattock, sword, tool.

עֹלָל עוֹלֵל

‛ôlêl ‛ôlâl

o-lale', o-lawl'

From H5763; a suckling: - babe, (young) child, infant, little one.

רָטַשׁ

râṭash

raw-tash'

A primitive root; to dash down: - dash (in pieces).

הָרִי הָרֶה

hâreh hârı̂y

haw-reh', haw-ree'

From H2029; pregnant: - (be, woman) with child, conceive, X great.

בָּקַע

bâqa‛

baw-kah'

A primitive root; to cleave; generally to rend, break, rip or open: - make a breach, break forth (into, out, in pieces, through, up), be ready to burst, cleave (asunder), cut out, divide, hatch, rend (asunder), rip up, tear, win.

The language is that of covenant curse (cf. Lev. 26:25; Deut. 28:21; 32:24-25; Amos 4:10). Again, destruction would come, God said, because Israel had rebelled against Him (cf. Hos. 7:13; 8:1).

Samaria must bear her guilt: for she hath rebelled against her God. To this simple issue has the impenitence of the people finally reduced the many possibilities of those momentous years; and their last prophet leaves them looking forward to the crash which came some dozen years later in the invasion and captivity of the land. They shall fall by the sword; their infants shall be dashed in pieces, and their women with child ripped up. Horrible details, but at that period certain to follow every defeat in war.

Thus Hos. 13:15-16 correspond to the plagues and destruction of death mentioned in Hos. 13:14. The language is that of covenant curse (cf. Lev. 26:25; Deut. 28:21; 32:24-25; Amos 4:10). Again destruction would come, God said, because Israel had rebelled against Him (cf. Hos. 7:13; 8:1).

Gospel of Mark Chapter 1 Vs. 35

 Jesus Preaches in Galilee

Mark 1:35 “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.”

rising up a... A divine supplement to Mat. 8:17. This was no doubt a habit with Him (Mat. 14:23; Mark 1:35; 6:46; Luke 6:12; 9:28; 11:1).

Mark emphasizes that it was a great while before day. Showing that Jesus began each day of His earthly ministry with prayer is only the secondary intention of this verse. The primary aim is to show how Jesus made important decisions: by earnest, persistent prayer.

A great while before day (ἔννυχα)

Lit., while it was in the night. The word is peculiar to Mark.

Here Jesus stands at the crossroads of decision: His first year of public preaching (verses 9-20), has borne little visible fruit. But His miracles of healing are drawing huge crowds (verses 31-32) and bringing Him recognition (verse 28).

So, the question is whether He should continue to put the stress of His ministry on the preaching of the gospel for the healing of man’s diseased soul or place the stress of His work on the more popular performing of miracles for the healing of man’s body. To make the proper choice, He seeks by prayer the Father’s wisdom.

This should be a very good message to us. In the quiet of the very early morning, Jesus went to pray, not with others, but alone. We read, be still and know that I am God (Psalms 46:10).

The most precious times with God is in the privacy of just you and God. Praying is fellow shipping with Him. Even Jesus prayed. We should see even more necessity to pray ourselves.

ST. Mark is pre-eminently the historian of Christ’s activities. From him chiefly we learn to add to our thought of perfect love and gentleness that of One whom the zeal of God’s house ate up. But this evangelist does not omit to tell us by what secret fountains this river of life was fed; how the active labors of Jesus were inspired in secret prayers. Too often we allow to one side of religion a development which is not excessive, but disproportionate, and we are punished when contemplation becomes nerveless, or energy burns itself away.

After feeding the five thousand, St. Mark tells us that Jesus, while the storm gathered over His disciples on the lake, went up into a mountain to pray. And St. Luke tells of a whole night of prayer before choosing His disciples, and how it was to pray that He climbed the mountain of transfiguration.

A Withdrawal for Prayer and A Preaching Tour in Galilee

Despite a full day of ministry (Mark 1:21-34), Jesus got up the next morning very early, before daybreak about 4 a.m. and went out to a solitary erēmon, uninhabited, remote place (cf. Mark 1:4) where He spent time praying. He withdrew from the acclaim of the Capernaum crowds to a wilderness place - the kind of place where He initially confronted Satan and withstood his temptations (cf. Mark 1:12-13).

Mark selectively portrayed Jesus at prayer on three crucial occasions, each in a setting of darkness and aloneness: near the beginning of his account (Mark 1:35), near the middle (Mark 6:46), and near the end (Mark 14:32-42). All three were occasions when He was faced with the possibility of achieving His messianic mission in a more attractive, less costly way. But in each case, He gained strength through prayer.

Book of Hosea Chapter 13 Vs. 15

 The Lord's Relentless Judgment on Israel

Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels. Hos. 13:15

Though he be... Ephraim speaks of double fruit and is thought of as being fruitful.

כִּי

kı̂y

kee

A primitive particle the full form of the prepositional prefix indicating causal relations of all kinds, antecedent or consequent; by implication very widely used as a relative conjugation or adverb; often largely modified by other particles annexed: - and, + (forasmuch, inasmuch, where-) as, assured [-ly], + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, who, yea, yet,

הִיא הוּא

hû' hı̂y'

hoo, he

The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are: - he, as for her, him (-self), it, the same, she (herself), such, that (. . . it), these, they, this, those, which (is), who.

an east wind... Refers to Assyria.

קָדִם קָדִים

qâdı̂ym qâdim

kaw-deem', kaw-deem'

From H6923; the fore or front part; hence by orientation the East often adverbially eastward, for brevity the East wind: - east (-ward, wind).

wind of the...The coming storm would not completely do away with them. The wind of an angry God can change that. The wind shows up in the Assyrians that take the land, but comes from God.

רוּחַ

rûach

roo'-akh

From H7306; wind; by resemblance breath, that is, a sensible or even violent exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being including its expression and functions: - air, anger, blast, breath, X cool, courage, mind, X quarter, X side, spirit ([-ual]), tempest, X vain, ([whirl-]) wind (-y).

he shall spoil... The Assyrians do take the vessels for spoil.

he: see above.

שָׁשָׂה שָׁסָה

shâsâh shâśâh

shaw-saw', shaw-saw'

The second form being used in Isa. 10:13); a primitive root; to plunder: - destroyer, rob, spoil (-er).

With the Lord’s compassion removed (Hos. 13:14; cf. 1:6), Israel’s prosperity he thrives would come to an end. The Lord would come like a hot east wind which dries up everything in its path. The reality behind the figure is the Assyrian invasion, as the references to plundering and military atrocities make clear. Thus Hos. 13:15-16 correspond to the plagues and destruction of death mentioned in Hos. 13:14.

Although he among his brethren is the fruit-bearer -yaphri’, he Ephraim- there shall come an east wind, a wind of Jehovah rising from the wilderness, so that his fountain dry up and his spring be parched. He - himself, not the Assyrian, but Menahem, who had to send gold to the Assyrian- shall strip the treasury of all its precious jewels.

With the Lord’s compassion removed (Hos. 13:14; cf. Hos. 1:6), Israel’s prosperity he thrives would come to an end. The Lord would come like a hot east wind which dries up everything in its path.

Gospel of Mark Chapter 1 Vs. 33- 34

 Jesus Heals Many

Mark 1:33 “And all the city was gathered together at the door.”

All the city was gathered together at the door.

Peculiar to Mark.

Tidings of the two miracles have quickly gone abroad, and as the sun sets, and the restraint of the sabbath is removed, all the city gathers all the sick around His door.

It seemed as if the whole town (hyperbole; cf. Mar. 1:5) had gathered at the door of Simon’s house. In compassionate response to this human need Jesus healed many a Heb. idiom meaning all who were brought; cf. v. 32; 10:45; Mat. 8:16 who had a wide variety of diseases.

Mark 1:34 “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.”

and suffered not...

The unclean spirits (τὰ)

The article indicating those particular spirits which took part in that scene. Mark's precision is shown in the use of the two articles and in the arrangement of the noun and adjective: The spirits, the unclean ones.

He charged (ἐπετίμα)

The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty τιμὴ.

That (ἵνα)

According to the A. V. and Rev. the that indicates the substance of Christ's charge. Properly, however, it indicates the intent of his charge. He charged them in order that they should not make him known.

When they saw (ὅταν ἐθεώρουν)

More accurately as Rev., whenever they beheld. The imperfect tense denotes a repeated act. The ἄν in ὅταν gives an indefinite force: as often as they might see him.

because they knew... The demon’s theology is absolutely orthodox (Jas. 2:19); but because they know the truth, they reject it and God, who is its source.

It seems that these miracles that Jesus had done had spread like wildfire. The whole town knew about it and now gathered at the front door of Peter’s house. Jesus came outside and healed all sorts of diseases and cast out many devils.

As we said earlier, these demons were subject to Jesus’ commands. We see here again, evidence that these demons were the fallen angels, because they were told by Jesus to keep quiet because they knew Him.

As Jesus drove out the demons, He suffered them not to speak because they knew Him. We cannot believe that His rejection of their impure testimony was prudential only, whatever possibility there may have been of that charge of complicity which was afterwards actually brought. Any help which might have come to Him from the lips of hell was shocking and revolting to our Lord. And this is a lesson for all religious and political partisans who stop short of doing evil themselves but reject no advantage which the evil deeds of others may bestow. Not so cold and negative is the morality of Jesus. He regards as contamination whatever help fraud, suppressions of truth, injustice, by whomsoever wrought, can yield. He rejects them by an instinct of abhorrence, and not only because shame and dishonor have always befallen the purest cause which stooped to unholy alliances.

Jesus that day showed Himself powerful alike in the congregation, in the home, and in the streets, and over evil spirits and physical disease alike.

He also drove out exebalen, from ekballō cf. Mark 1:12, 1:39) many demons, but as before (Mark 1:23-26) He repeatedly silenced their cries of recognition, showing that they were powerless before Him.

The miracles accompanying Jesus’ preaching increased His popularity. He performed miracles not to impress people with His power but to authenticate His message (cf. Mark 1:15).