Chapter 1

1 The office of John the Baptist. 9 Jesus is baptized, 12 tempted, 14 he preacheth: 16 calleth Peter, Andrew, James and John: 23 healeth one that had a devil, 29 Peter’s mother in law, 32 many diseased persons, 40 and cleanseth the leper.

1. The beginning. [Ministry of John the Baptist, Mark 1:1–8=Matt. 3:1–12=Luke 3:1–18. Major comment: Matthew and Luke.] Unlike Matthew and Luke, who narrate incidents from the early life of Jesus, Mark begins his gospel record with the moment at which Jesus began His public ministry. The descent to the Holy Spirit and John’s announcement of Jesus as the Messiah, unmistakably mark His baptism as the commencement of His public ministry. According to Mark, then, the gospel, the “good news” about Jesus Christ, begins with the fulfillment of OT prophecy at His baptism (vs. 2–11).

Gospel. Gr. euaggelion, “good news.” The word “gospel” originally referred to the “good news” that the Messiah had indeed come to earth, as foretold by the prophets. Eventually the term was applied to the narrative of the life of Jesus, and later, to the various documents, or Gospels, in which the record is preserved. Here, it is used probably in its earliest sense.

Jesus Christ. See on Matt. 1:1.

Son of God. Textual evidence is divided (cf. p. 146) between retaining and omitting these words. Concerning Jesus as the “Son of God” see on Luke 1:35.

2. As it is written. In setting forth Jesus of Nazareth as the Messiah, Mark points to the confirming evidence of an exact fulfillment of OT prophecy—as did Jesus Himself (Luke 24:25, 27, 44) and, in fact, as did NT writers in general. The witness of fulfilled prophecy is presented in the Bible as one of the strongest proofs of the truth of the Christian faith (see Isa. 41:21–23; 44:7; 46:9, 10; see DA 799). Mark’s quotations (Mark 1:2, 3) are taken from Mal. 3:1 and Isa. 40:3, and follow the LXX more closely than the Hebrew.

The prophets. See on Matt. 3:3. Textual evidence is divided (cf. p. 146) between this reading and “Isaiah the prophet.” The quotation is from Malachi and Isaiah. Compare Matthew’s general reference to the fulfillment of that “which was spoken by the prophets” (see on Matt. 2:23).

Messenger. John the Baptist was the messenger foretold by Isaiah and Malachi; his message consisted in the announcement that the Messiah, the “messenger of the covenant” (Mal. 3:1), had appeared.

Before thy face. See on Matt. 3:3. Similarly, Jesus later sent forth the Seventy to go “before his face into every city and place, whither he himself would come” (Luke 10:1).

3. The voice. See on Matt. 3:3; cf. John 1:23.

4. Repentance. See on Matt. 3:2. John’s baptism was a “baptism of repentance” because it was characterized by repentance. The act of baptism did not guarantee either repentance or forgiveness. But baptism was not genuine unless marked by these experiences.

Remission. Or, “forgiveness.” See on Matt. 3:6.

5. In the river of Jordan. A detail furnished only be Mark.

7. Preached. John’s announcement of the Messiah was a characteristic and customary part of his preaching.

Latchet. The “shoes” were in reality sandals that protected only the soles of the feet (see on Matt. 3:11). The “latchet,” or “thong,” held the sandal to the foot.

Stoop down. An expression supplied only by Mark, by way of emphasizing the menial nature of the act. See on Matt. 3:11.

9. In those days. [The Baptism, Mark 1:9–11=Matt. 3:13–17=Luke 3:21–23^a. Major comment: Matthew.] That is, in the days of John’s ministry.

In Jordan. See on v. 5. Mark refers to the fact that the baptizing was done “in the river of Jordan,” and that after baptism the candidates came “up out of the water” (v. 10). This is strong evidence that John’s baptism was by immersion.

10. Straightway. Gr. ehtheoµs, “immediately,” “forthwith, ”a favorite word with Mark. If, as is commonly thought, Mark wrote his Gospel with the assistance of Peter (see p. 564), this characteristic may reflect the vigorous, graphic, and sparkling manner of Peter’s preaching.

Opened. Gr. schizoµ, which is a stronger term than that used by the other gospel writers, equivalent to “rend asunder.”

12. The spirit driveth. [The Temptation, Mark 1:12, 13=Matt. 4:1–11=Luke 4:1–13. Major comment: Matthew.]

13. With the wild beasts. Such as the Palestinian wolf, boar, hyena, jackal, and leopard. Wild beasts are probably mentioned by way of making vivid the isolation, loneliness, and danger of the wilderness.

14. Now after. [Opening of the Galilean Ministry, Mark 1:14, 15=Matt. 4:12=Luke 4:14, 15. Major comment: Matthew.] See Additional Note on Luke 4; The Duration of Christ’s Ministry, and the Opening of the Galilean Ministry.

15. Time. Gr. kairos. This words refers to a particularly auspicious time (see Matt. 13:30; 16:3; 21:34; 26:18; Luke 19:44; John 7:6; Rom. 5:6; Eph. 1:10)—in this case to the coming of the Messiah and the establishment of His kingdom. The term seems to have been used frequently with particular reference to the coming of the Messiah and the end of the world (see Mark 13:33; Luke 21:8; Eph. 1:10; Rev. 1:3). Jesus’ announcement, “The time is fulfilled, and the kingdom of God is at hand,” was the same as John’s message (see Matt. 3:2). The people understood it as a declaration that the Messianic kingdom was about to be set up. In the popular mind, as indeed in John’s, this involved the establishment of an earthly kingdom for the Jews and subsequent triumph over all their enemies (see DA 103). Throughout Jesus’ ministry this misunderstanding continued, and was not finally corrected in the minds of His disciples until after the resurrection (see Luke 24:13–32; Acts 1:6, 7), even though through His parables Jesus had repeatedly taught that the kingdom He had come to establish was, to begin with, a spiritual kingdom (see on Matt. 4:17; Matt. 5:3; cf. ch. 13:1–52).

Jesus’ announcement, “The time is fulfilled,” referred to the prophecy of the 70 weeks in Dan. 9:24–27, near the end of which “Messiah the Prince” was to “confirm the covenant with many” and “be cut off” (see DA 233; GC 327). In the days of Christ, some, at least, knew that this time period of Daniel was nearly at an end (DA 31, 33, 34). “When the fullness of the time was come, God sent forth his Son” into the world (Gal. 4:4). When Jesus began His ministry, the time was ripe for the establishment of His kingdom (see DA 32, 36, 37).

16. As he walked. [The Call by the Sea, Mark 1:16–20=Matt. 4:18–22=Luke 5:1–11. Major comment: Luke.] Literally, “as He was passing by.”

Siomon. See on ch. 3:16. Mark uses the name Simon in ch. 3:16, where he records the fact that Jesus gave Simon the name Peter, and then, with one exception (ch. 14:37), he employs the latter name.

17. Make you to become. To transform ordinary fishermen into fishers of men would involve a long, slow process of training. Peter, Andrew, James, and John were expert fishermen, but now they must acquire new skills.

20. Hired servants. Zebedee was not left to work alone. Accepting the call to become one of Jesus’ disciples did not mean that the four men thereby neglected their filial obligations. The presence of “hired servants” implies a rather extensive and successful business. Mark alone records this interesting detail of the narrative.

21. They went. [The Demoniac in the Synagogue, Mark 1:21–28=Luke 4:31b–37. Major comment: Mark. See Early Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Literally, “they go.” Mark frequently uses the present tense to add a touch of graphic reality to his narrative. “They” includes Jesus and the four disciples whom He had now called.

Capernaum. See on Luke 4:31.

On the sabbath. See on Luke 4:16, 31. It is not to be inferred from Mark’s rapidly moving narrative that the four disciples had been fishing on the Sabbath day. “Straightway” here simply denotes the first Sabbath following the incident narrated in Mark 1:16–20.

The synagogue. For a description of the ancient synagogue and its services see pp. 56, 57.

22. Astonished.See on Matt. 4:13.

His doctrine. That is, “His teaching.”

Authority. This characteristic set the teaching of Christ in strong contrast with that of the scribes, and was commented on again and again by those who heard Him (see Matt. 7:29; Mark 1:27; etc.). Instead of dwelling upon what men of past ages had thought and written, and appealing to this as authority, He spoke forth as having authority in Himself directly from the Father. The scribes were wont to say that a certain rabbi had said thus and so, whereas Jesus declared, “I say unto you” (Matt. 5:21, 22). It is true today as it was then that only the preaching of spiritual certainties can bring healing to the sin-sick souls of men.

Scribes. The official teachers of the law and of tradition. Most of them were Pharisees. These professional expositors of the oral and written law were in constant controversy with Jesus (see Matt. 22:34–46; 23:13, 14). They often displayed a hair-splitting legalism that sought to determine the propriety of even the most minute acts of life. They frequently explained the Scriptures in such a way as to cast doubt upon their meaning rather than to make it clear, and busied themselves with the traditions of the fathers, which they considered equal or superior to the Scriptures, making void the law of God (Mark 7:9, 13). Thus they laid upon men “burdens grievous to be borne,” but would not even “touch” one of the burdens with their own fingers (Luke 11:46). See p. 55; see on Matt. 2:4.

23. An unclean spirit. Gr. pneuma akatharton. In the Gospels this expression is used synonymously with daimonion (cf. Matt. 10:1 with Luke 9:1), a word that indicates a spirit superior to men, and which in the NT always applies to an evil spirit, a demon or devil. The Gospels record six specific instances of demon possession: (1) The man in the synagogue at Capernaum (see on Mark 1:12–28), (2) an unidentified man who was dumb as well as possessed (see on Matt. 9:32–34), (3) the two demoniacs of Gadara (see on Mark 5:1–20), (4) the daughter of a Syrophoenician woman (see on Matt. 15:21–28), (5) the son of an unidentified man (see on Mark 9:14–29), and (6) Mary (Mark 16:9). In addition to these specific cases, the Gospels often mention that Jesus and His disciples healed those afflicted with evil spirits. For a discussion of demon possession in NT times, see Additional Note at end of chapter.

He cried out. This occurred at the point where Christ was speaking of His mission to set free those who were slaves of sin and of Satan (see MH 91; cf. on Luke 4:18). In this experience Christ was brought once more face to face with the enemy whom He had defeated in the wilderness of temptation (see DA 256). The audience was listening intently to the message Christ bore, and Satan designed in this way to divert the attention of the people from the truth that was finding fertile ground in at least some of their hearts.

24. What have we to do with thee? Literally, “What to us and to you?” This characteristic Hebrew idiom (see Judges 11:12; 2 Sam. 16:10) appears in the LXX virtually in the same form as here. It means, “What do we have in common?” The Gadarene demoniacs later used the same words (see Matt. 8:29; see on John 2:4). From Mark 1:23, 25, 26, it appears that only one evil spirit was in possession of the man. The plural pronouns in the present verse probably refer to all demons in general, with which class of beings this particular evil spirit identified himself.

Thou Jesus. Demons in possession of human beings commonly confessed that Jesus was the Son of God (see ch. 3:11, 12; 5:7). According to James, “the devils also believe, and tremble” (see James 2:19), and their knowledge of the divine will and purpose must far exceed that of man.

Destroy us. This demon evidently anticipated with terror the great judgment day of God (see Eze. 28:16–19; Matt. 8:29). He apparently knew of the “everlasting fire, prepared for the devil and his angels” (Matt. 25:41), and was apprehensive that Christ was about to execute divine judgment upon him (see 2 Peter 2:4; Jude 6).

Holy One of God. The evil spirit hailed Jesus as One who was in particularly close relationship to God. At other times demons addressed Him as the “Son of God” (Matt. 8:29; Luke 8:28), the very title that led the Jewish leaders to desire His death (John 5:17, 18) and eventually to condemn Him (see Matt. 26:63–68; cf. John 10:30–36).

25. Rebuked. Gr. epitimaoµ, literally, “to lay a value on,” in the NT, “to tax with fault,” “to chide,” “to admonish,” “to censure.” Jesus “censured” the evil spirit without, however, bringing a “railing accusation” against him (see Jude 9). The rebuke appears to have been administered because the spirit addressed Him as the Messiah. Jesus well knew that an open claim to the Messiahship at this time would only prejudice many minds against Him. Furthermore, the turbulent political situation in Palestine produced many false messiahs, who proposed to lead their countrymen in revolt against Rome (see Acts 5:36, 37; cf. DA 30, 733), and Jesus sought to avoid being considered a political messiah in the popular sense. This would have blinded the people to the true nature of His mission and have offered the authorities a pretext for silencing His labors.

A further reason why Jesus avoided claiming to be the Messiah was that He desired that men should recognize Him as such through personal experience—by observing His perfect life, by listening to His words of truth, by witnessing His mighty works, and by recognizing in all of this the fulfillment of OT prophecy. It was evidently with this thought in mind that He answered the disciples of John the Baptist as He did (Matt. 11:2–6).

Hold thy peace. Literally, “be muzzled.”

26. Torn. Gr. sparassoµ, a term used by ancient medical writers of the convulsive action of the stomach in retching. Here it might be translated “attacked,” or “convulsed,” and may indicate that the man was thrown upon the ground. The same word is used repeatedly of the convulsive fits suffered by those possessed of demons (Mark 9:20, 26; Luke 9:39). The attack may have been an attempt on the part of the demon to kill the unfortunate victim. This display provided a striking contrast between demon possession and the normal state of self-possession that followed.

27. With authority. Not only did Jesus preach with authority (Matt. 7:29; Mark 1:22); He acted with authority. Jewish exorcists used incantations, charms, and other superstitious procedures in their endeavor to cast out evil spirits. Jesus spoke a single word, and the demons left immediately. Spirits, as well as men, acknowledged the authority of the Son of God.

The healing of the nobleman’s son had stirred the city of Capernaum (see on John 4:53). Now its people witnessed an even greater manifestation of the power of God.

28. Fame. Gr. akoeµ, “that which is heard.” This word has much the same sense as the English “report,” “news.” Jesus quickly became a well-known person in Galilee (see also Luke 4:14, 15, 37; Luke 5:15, 17).

29. Forthwith. [Peter’s Mother-in-law; The Sick Healed at Even, Mark 1:29–34=Matt. 8:14–17=Luke 4:38–41. Major comment: Mark. See the Early Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Gr. eutheoµs; see on v. 10.

The house of Simon. During the Galilean ministry Jesus repeatedly stayed in the house of Simon Peter (cf. DA 259, 267). His counsel to the Twelve, to remain at one house during their stay in a town (Mark 6:10), doubtless was consistent with His own practice.

30. Simon’s wife’s mother. Peter is the only one of the Twelve specifically mentioned as being married, though in view of the fact that most Jews were married, it has been thought that probably most, if not all, of the other disciples also had wives.

This is the first miracle recorded by all three synoptic writers. Mark’s account provides several details that are lacking in the others.

Sick of a fever. Gr. puressoµ, from the word pur, meaning “fire.” Our English word “fever” is derived from a related word. Luke, a physician, diagnosed this affliction as a “great fever” (see on Luke 4:38). The presence of marshland not far from Capernaum, whose climate was subtropical, suggests that it may have been malaria.

Anon. Gr. eutheoµs (see on v. 10). Jesus’ disciples demonstrated their confidence in Him by turning to Him immediately in time of physical distress.

31. Took her by the hand. This act was a personal touch of loving sympathy commonly employed by Jesus (see Matt. 9:25; Mark 5:41; 8:23; 9:27). Contact with divine power, through faith, made this woman whole. The soul that is sick with sin also needs to feel the touch of a hand that is warm with sympathy.

Immediately. Textual evidence favors (cf. p. 146) the omission of the word here. However, that Peter’s mother did arise at once is stated in Luke 4:39, and is indicated by the fact that all three accounts imply that she was able to minister to the household before sunset. A long fever usually leaves its victim weak, and a period of time is necessary before the vital powers of the body are restored to their normal strength, but this woman’s cure appears to have been instantaneous.

32. When the sun did set. Apparently realizing that the term “even” was not sufficiently definite among the Jews to locate the point of time he had in mind, Mark adds this further explanatory comment. Some commentators have considered this added expression a tautology, but in view of the relative indefiniteness of the term translated “even,” this is highly improbable.

Mark’s reason for being precise as to the time when the sick of the city were brought to the door of Peter’s home lay probably in the fact that rabbinical law prohibited all but emergency attention to the sick on the Sabbath (see on John 5:10; 7:23; 9:14). Also, acts of healing, except in cases of dire emergency, where life itself was in danger, were considered work, and therefore inappropriate for the Sabbath day (see on Luke 13:10–17).

The fact that all three synoptic writers describe this incident with comparative thoroughness implies that it was a memorable occasion for all the disciples. The Twelve had been bitterly disappointed at the reception thus far accorded the ministry of Jesus, particularly in Judea and at Nazareth. This demonstration of public confidence in Him must have greatly strengthened their own faith.

33. All the city. A vivid detail mentioned only by Mark. This does not necessarily mean that every person living in Capernaum came to Peter’s home, rather it is a hyperbolic description of the throngs of people who did come.

34. Devils. Gr. daimonion (see on v. 23; see Additional Note at end of chapter).

Suffered not. Or, “would not permit.” For the reason see on v. 25.

35. In the morning. [First Galilean Tour, Mark 1:35–39=Matt. 4:23–25=Luke 4:42–44. Major comment: Mark. See Early Galilean Ministry; The Ministry of Our Lord.] Gr. proµi, “early in the day.” This term was commonly used in reference to the last watch of the night, from about 3:00 to 6:00 a.m(see Mark 16:2, 9; John 20:1). It being early summer, the sun would rise about 5 o’clock and the first light of dawn would be visible about 3:30, at the latitude of Capernaum. See p. 50.

A great while before day. The Greek indicates that it was deep in the night, which in this case would be the early part of the morning watch. Jesus must have had but little sleep, for it was far into the night before the throngs of sick brought to the door of Peter’s home had dispersed (see DA 259).

A solitary place. Jesus sought to be alone, where the throngs of people could not find Him (cf. DA 363).

Prayed. See on ch. 3:13. One of the outstanding and significant characteristics of Christ was that He prayed, often and effectively. Frequently during His earthly life Jesus pointed out that “the Son can do nothing of himself” (John 5:19; cf. v. 30). The marvelous works He did were accomplished by the Father’s power (see DA 143). The words He spoke were given Him by the Father (John 8:28). Before Jesus came to this earth He knew every detail of the plan for His life, “but as He walked among men, He was guided, step by step, by the Father’s will” (DA 147; see on Luke 2:49). The plan for His life was unfolded to Him day by day (see DA 208).

36. Simon. Peter is mentioned by name either because he was a recognized leader of the group or because, as is commonly thought, Mark records the narrative as told to him by Peter (see p. 563).

With him. Probably including, at least, Peter’s brother Andrew, and James and John, the four men thus far officially called to be disciples. They are named as being at Peter’s home the day before (v. 29).

Followed. Gr. katadioµkoµ, “to pursue,” “to search for.” This was no merely casual attempt to find Jesus. His disciples doubtless were eager to bring their miracle-working Master back to the gathering crowds, that He might increase His fame even further. They seem to have felt that Jesus was losing precious opportunities to win followers and to increase the popularity of His cause. But their motives were out of accord with the purpose for which the miracles had been performed. See p. 209; see on v. 38.

37. All men. That is, the people of Capernaum (see on v. 33).

38. Let us go. Jesus proposed to retreat before the sudden wave of popularity that was about to submerge the true objectives of His ministry. More harm than good would result from acceding to the unenlightened clamor of the people, and He refused to be ensnared. Jesus considered His miracles a means to the end of the leading men to an awareness of their need for the healing of the soul, but the multitudes saw no further than the miracles themselves. Short of sight, they mistook the means for the end, but the means without the end would tend only to carry them further than ever from the kingdom Christ had come to proclaim. Unless these false conceptions of His work could be dispelled, all Christ’s endeavors would be in vain. See on v. 36.

Therefore came I forth. Or, “that is why I came out” (RSV). Here, it would seem that Jesus refers to His coming forth from the city of Capernaum “into a solitary place” (v. 35), rather than to His coming down from heaven to earth. However, the parallel passage in Luke (ch. 4:43) implies that Jesus here spoke of His mission to earth. On other occasions He referred specifically to His coming from the Father, in relation to His mission as a whole (see John 10:10; John 18:37; Luke 19:10).

39. He preached. Thus opens Mark’s account of the first missionary tour of Galilee, begun, probably, in the early summer of a.d. 29 (see MB 2, 3; see Additional Note on Luke 4). In his writings Josephus names upward of 200 towns and villages in Galilee, and these afforded ample opportunity for an extensive and protracted campaign away from the larger cities clustered along the western shore of the Lake of Galilee. As with the early Judean ministry, concerning which the synoptic writers say little if anything, it is probable that the first missionary tour was more extensive and continued over a longer period of time than the brief attention given it would tend to indicate (see on Mark 2:1). Mark records only one specific incident on the first tour (ch. 1:40–45), but his summary of the results of the tour (v. 45) points to a successful period of ministry covering several weeks, and perhaps as much as two or three months.

In their synagogues. See pp. 56, 57. As a popular visiting rabbi Jesus would be asked to participate in the services and to speak, as at Nazareth (Luke 4:16–27) and at Capernaum (Mark 1:21, 22).

Throughout all Galilee. Matthew (ch. 4:23–25) speaks more at length of the extent and influence of the first missionary tour.

Altogether Jesus conducted three missionary tours in Galilee between the Passover of a.d. and that of a.d. 30, the period of the Galilean ministry (see The Ministry of Our Lord). On the first tour it is uncertain whether Jesus had as companions more than the four disciples whom He had recently called by the Lake of Galilee (see Mark 1:16–20). They are the only ones specifically named as being with Jesus the day before His departure from Capernaum (v. 29). Others may have begun to follow Him during the course of the first tour, as the formal appointment of the Twelve took place before the beginning of the second tour (ch. 3:13–19).

On this first tour Christ proclaimed the imminent establishment of the “kingdom of God” (Luke 4:43), which was basic to all of His later teaching.

40. A leper. [First Healing of Leprosy, Mark 1:40–45=Matt. 8:24=Luke 5:12–16. Major comment: Mark. See Early Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Opinions differ as to whether this miracle occurred after the Sermon on the Mount, as in Matthew, or during the course of the first tour of Galilee, as here. Mark generally observes what seems to be a more nearly chronological order of events, whereas Matthew often deviates from a time order to achieve a topical arrangement. Therefore the order given in Mark appears preferable. Accordingly, this healing is perhaps the only specific incident recorded in connection with the first journey Jesus made through Galilee. See pp. 191, 192, 274.

This miracle is recorded in Matt. 8:2–4 and Luke 5:12–16, but Mark’s account is more detailed. Later Jesus healed other leprosy victims (Matt. 26:6; Luke 7:22; 17:12–14; cf. DA 557) and sent out His disciples to do the same (Matt. 10:8).

As to the nature of “leprosy” in ancient times, see the word in the SDA Bible Dictionary. On its diagnosis and the laws of segregation and ritual purification, see Lev. 13 and 14.

The Jews popularly regarded leprosy as a divine judgment on sin (to which also they attributed being born blind; see John 9:2). They had imbibed an old pagan idea (see an Old Babylonian omen text in Archiv fu¬r Orientforshung 18:62 naming certain symptoms, apparently of leprosy, as meaning abandonment by God and man). Hence they made no efforts toward alleviation or cure; indeed, they knew no remedy for true leprosy—only isolation. (And even past the mid-20th century, quarantine continued as a standard procedure everywhere; since then new drugs have allowed outpatient treatment and made isolation unnecessary.

If thou wilt. Three great obstacles probably presented themselves to the mind of this afflicted man, any one of which might have been sufficient to make the prospect of healing seem remote, if not impossible. In the first place, as far as is known, there was no record of such a healing since Naaman’s, some 800 years before. A second obstacle, even more formidable, was the popular belief that he was under the curse of God. Would Jesus be willing to heal him? The third obstacle presented a more practical problem. How could he get near enough to Jesus to present his requests? The ritual law strictly forbade him to approach or mingle with others, and wherever Jesus went the people thronged about Him. This effectively barred the suffering man from Jesus’ immediate presence.

Make … clean. Gr. katharizoµ, “to cleanse,” rather than therapeuoµ, “to heal,” “to cure.” In both OT and NT times victims of leprosy were spoken of as “unclean,” needing “cleansing,” rather than “sick,” needing “cure.” This distinction in terminology reflects the idea of ritual cleansing.

41. Touched him. Jesus often touched the sick in healing (Matt. 8:15), but sometimes did not (John 4:49, 50). He knew that touching a leprous man meant uncleanness; nevertheless, He did so boldly.

Be thou clean. Since no human being could then cure leprosy, the fact that Jesus did implied that He had divine power. This gave the people faith that He was able also to cleanse the soul from sin. Jesus had come to the earth for the specific purpose of cleansing sinners, whose spiritual illness was more deadly than leprosy.

42. Immediately. This in itself was an important part of the miracle. It all happened before the very eyes of the throng. The sufferer’s flesh was restored, his muscles became firm, his nerves sensitive (see DA 263).

43. Straitly charged. Gr. embrimaomai, “to be deeply moved,” “to admonish urgently.” This word is translated “groaned” in John 11:33 and “murmured” in Mark 14:5, and always indicates strong emotion. The gospel writers use it of Christ on but two other occasions (see Matt. 9:30 and John 11:33, 38). Only in rare instances did Jesus assume a stern attitude (see Matt. 23:13–33; John 2:13–17; cf. DA 353). The reasons of Jesus’ apparent severity here are made clear in Mark 1:45.

44. Say nothing. Several factors probably prompted Jesus to tell the healed man to say nothing about what had happened, and to send him “forthwith” (v. 43) to present himself to the priests. In the first place, prompt action was necessary in order that the man might reach the priests before they learned who had healed him. Only thus could he expect an impartial decision, for if the priests should learn that it was Jesus who had healed the man, they probably would refuse to certify his cleansing. His own interests made silence and prompt action a necessity.

Also, if the many leprosy victims in the region should hear of the power of Jesus to release them from disease, they doubtless would flock to Him and make more difficult His ministry for the people in general. Furthermore, Jesus required as prerequisite a sincere sense of need on the part of the afflicted one, and at least a measure of faith (see Mark 5:34; John 4:49, 50; cf. DA 264, 267, 268).

Another reason for silence was that He sought to avoid creating a reputation for Himself as a mere wonder-worker. The gospel record makes evident that He considered miracles to be secondary; His first and great objective was the saving of men’s souls. Christ ever called upon men to seek first the kingdom of heaven, in full confidence that their heavenly Father would add to them such material blessing as they might need (Matt. 6:33).

Various instances where Jesus, for these and other reasons, forbade the publicizing of accounts of the miracles He performed are to be found in Matt. 9:30; 12:16; Mark 5:43; 7:36; 8:26.

Show thyself. According to the Mosaic law the priests who served as public-health officers diagnosed leprosy and ordered segregation. Since, in the OT at least, other skin diseases were described by the term leprosy, the examiners must have been unable at times to screen out the curable types. Those who recovered from their disease could return home after reexamination, purification rites, and presumably certification (Lev. 14).

Such a certificate from the priest would amount to official recognition of this miraculous cure (see DA 265). The man himself would be a living witness to what had taken place. As it was, many priests were convinced by this and other evidences of the divinity of Christ (see DA 266). After the resurrection many of the priests professed their faith in Him (see Acts 6:7) and joined the infant church.

Jesus’ telling the healed man to follow the injunctions of the law demonstrates that He was not opposed to the laws of Moses. He Himself was born “under the law” (Gal. 4:4; see on Matt. 23:2, 3). But He did express vigorous opposition to the traditions that the scribes had built around the Mosaic precepts, by which they made void both the letter and the spirit of what God had imparted to Moses (see Matt. 15:3; Mark 7:8, 9; cf. DA 395–398). By sending this man to the priests Christ doubtless purposed to demonstrate to them and to the people His own recognition of the laws He Himself had imparted to Moses long before. In this way He hoped to disprove the false charges made by the priests, the official guardians of the law. Thus those who were open-minded among them might see that the charge of disloyalty to the law of Moses was false, and might be led to acknowledge Him as the Messiah (see DA 265).

Offer for thy cleansing. See Vol. I, p. 707, and on Lev. 14.

For a testimony. That is, a testimony to the divine power Jesus manifested, to His sympathetic interest in the needs of mankind, to His respect for the laws of Moses, and for the Jewish leaders as the guardians and executors of the law, and above all, to His power to deliver men from sin and death.

Unto them. It is not entirely clear whether this is a reference to the priests or to the people as a whole, including the priests. However, the context seems to make it refer to the priests. It was to them that the things Moses commanded were to be offered “for a testimony.” The people had seen the evidence acted out before their eyes; the priests had not. But the healed man’s cooperation with the ritual law would testify of the things concerning which Christ desired them to be aware. Of course, the priestly decision would constitute a permanent legal testimony before all the people once it had been entered in the official record.

45. Publish it much. Or, “talk freely about it” (RSV). Not understanding how his failure to comply with the strict injunction to silence would hinder the work of Christ, and consoling himself with the thought that the modesty of Jesus was the only consideration involved, the grateful man talked freely of the power of the One who had healed him.

Blaze abroad the matter. Or, “spread the news” (RSV).

No more. That is, no longer. This miracle, or rather its result, seems to have marked the close of Christ’s first missionary journey through the towns and villages of Galilee. He was compelled to cease His work for a time (see DA 265).

The city. Literally, “a city,” that is, any city or town.

In desert places. Or, “in the country” (RSV). No indication appears as to where Jesus’ place of retreat may have been. Christ probably remained near the more populous parts of the area, going perhaps into the hills a few miles west of the Lake of Galilee. Some days later He was once more in Capernaum ch. 2:1, at Peter’s home (see DA 267).

They came. The form of the Greek verb implies that the people kept on coming. Their imagination was on fire, but unfortunately their zeal was without knowledge, and they misunderstood Christ’s purpose in performing His miracles (see p. 209).

additional note on chapter 1

Those who deny the inspiration of Scripture and reject the idea of a literal devil and literal evil spirits attribute the phenomena of what the Bible calls demon possession, to natural causes, particularly to various physical and nervous disorders such as epilepsy and insanity. Others, accepting as true the gospel statements concerning demon possession, have not always taken into account the nature and relationship of the accompanying physical and nervous disorders. This note will seek to explain the problem as regards both satanic control of the lives of all the wicked in general and in the more restricted sense of demon possession with its accompanying bodily manifestations.

Control by the Holy Spirit.—Through the agency of the Holy Spirit (1 Cor. 3:16; 6:19; 2 Cor. 6:16; Eph. 2:22) Christ abides in the hearts of those who, by their own free choice, will to serve Him (2 Cor. 5:14; Gal. 2:20; Col. 1:27; etc.; cf. MB 142). As, with their cooperation, He works in them to will and to do of His good pleasure (Phil. 2:13), a power from on high takes possession, bringing the natural tendencies into harmony with divine principles (Rom. 8:29; Gal. 5:22, 23; 2 Thess. 2:14). Only those who thus yield control of their minds to God can, in the full sense of the word, have a “sound mind” and enjoy true and complete mental and emotional stability (see 2 Tim. 1:7; cf. Isa. 26:3, 4). None who choose the service of God will be left to the power of Satan (MH 93; cf. DA 38). Fortified by divine power, they become invulnerable against the assaults of Satan (DA 209, 324).

Control by an Evil Spirit.—On the other hand, all who reject or ignore truth declare their allegiance to the evil one (MH 92; DA 322, 341). Those who persistently refuse or neglect to obey the promptings of the Holy Spirit, yielding, instead, to the control of Satan, develop a character that more and more closely resembles his John 8:34, 41, 44; DA 338, 429). The conscience and the power of choice set up a pattern of conduct based on Satan’s principles (see Rom. 6:12–16; DA 256). As men thus progressively separate themselves from the influence and control of the Holy Spirit (see Eph. 4:30; see on Ex. 4:21) they ultimately find themselves completely at the devil’s mercy (DA 256, 323, 324; cf. 645, 696; John 6:70). Held fast by a will stronger than their own, they cannot, of themselves, escape from his evil power (MH 93). They automatically think and act as Satan bids them. Wherever Inspiration points out the cause, it declares that demon possession comes about as the result of wrong living (see DA 256). The fascinating career of earthly pleasure ends in the darkness of despair or in “the madness of a ruined soul” (DA 256).

Degrees of Demonic Control.—The process of character formation is gradual, and there are, therefore, degrees of control or possession, whether by the Holy Spirit or by evil spirits (see Rom. 12:2). All who do not yield themselves unreservedly to the indwelling of the Spirit of God are thus, in greater or lesser degree, under the control—in the possession—of Satan (see Luke 11:23; Rom. 6:12–16; 2 Peter 2:18, 19; DA 324, 341). Everything not in harmony with the will of God—every intent to injure others, every manifestation of selfishness, every attempt to foster wrong principles—is, in a certain sense of the word, evidence of a degree of demon control, or possession (see DA 246, 341). Every assent to evil results in a weaker body, a darker mind, a more debased soul (DA 341). Nevertheless, at any point in the process of character formation “the character is revealed, not by occasional good deeds and occasional misdeeds, but by the tendency of the habitual words and acts” (SC 57, 58). The chief difference between those who respond occasionally and those who respond consistently to the promptings of Satan is thus a difference of degree and not of kind. The life of King Saul is an outstanding example of the experience of those who submit to the control of demons (1 Sam. 13:8–14; 15:10–35; 16:14–23; 28:1–25; PP 679–681).

Forms of Demonic Control.—Not only does the degree of demon control or possession vary, but also the form in which it is manifested. At times Satan can accomplish his sinister purposes more effectively by letting his victim retain his mental and physical faculties quite intact and simulate piety. At other times the devil perverts mind and body and leads the victim to obviously unholy and evil ways. Those only partially under the control of demons, or who do not manifest symptoms popularly associated with demon possession, are often more useful to the prince of evil than those who may be more obviously under his control. The same evil spirit that possessed the maniac of Capernaum also controlled the unbelieving Jews (see John 8:44; DA 256; cf. 323, 733, 746, 749, 760). Judas was “possessed” in a similar sense (DA 294, 645; Luke 22:3; John 6:70, 71; 13:27; cf. Matt. 16:23). In cases such as these the difference is primarily one of the form in which the demons manifest their presence and their power.

Demon Possession and the Human Nervous System.—To whatever degree or in whatever form demons gain control of a human being, they do so through the sensory nervous system. Through the higher powers of the mind—the conscience, the power of choice, and the will—Satan possesses the person. Through the motor nervous system the evil one exercises control over his subjects. Demon possession cannot occur except through the nervous system, for through it Satan gains access to the mind, and in turn controls the body (cf. Luke 8:2; DA 568). Inasmuch as the nervous system itself is the first part of the being to be affected, various nervous disorders, such as epilepsy and psychoses of various kinds, are to be expected in connection with demon possession. Such disorders are often the result of yielding, in one way or another, to the influence and suggestions of Satan. However, these disorders do not necessarily accompany demon possession, nor are they necessarily a mark of demon possession any more than deafness and dumbness, which also, at times, accompanied demon possession.

Every case of demon possession described in The Desire of Ages is specifically said to have involved some form of mental derangement popularly described as insanity, and this condition is pointed to as the result of demon possession. For instance, the demon-possessed man in the synagogue at Capernaum is described as a “maniac,” and his affliction as “insanity” and “madness” (DA 256). The demoniacs of Gadara are similarly spoken of as “madmen” and “maniacs,” and said to have had “distracted minds” (DA 341; GC 514). The demon-possessed boy at the foot of the mount of the transfiguration is also called a “maniac” (DA 429; see ch. 9:18). Symptoms of nervous disorder specifically mentioned are distortion of the countenance, shrieking, mutilation of the body, glaring with the eyes, gnashing with the teeth, foaming at the mouth, and convulsions closely resembling those of epilepsy (see Mark 1:26; 9:18–26; Luke 4:35; 8:29; DA 256, 337, 429). In each case the expulsion of the evil spirits was accompanied by an instantaneous and evident change—there was a restoration of mental equilibrium and physical health where these had been impaired. Intelligence returned (DA 256, 338), the afflicted ones were clothed again and in their right minds (Mark 5:15; Luke 8:35; DA 338), and their reason was restored (DA 429, 568).

The case of the demon-possessed boy of Mark 9:14–29 deserves special attention. The description of the case strikingly resembles that of an epileptic seizure (see vs. 18–20). But to assert that this was simply a case of epilepsy, is to reject the plain statements of Scripture that the boy was demon possessed. The gospel writers are equally explicit in describing a case of what certainly appears to be epilepsy and in attributing it to demon possession.

Demon Possession and Physical Disorders.—In certain cases of demon possession there were also accompanying physical disorders of one kind or another (see Matt. 9:32; 12:22; Mark 9:17). It is worthy of note that the physical disorders specifically mentioned—blindness and dumbness—appear to have been related to the sensory and motor nerves of the affected parts. Other physical maladies may also have resulted from demon possession. Those who gave themselves over, in greater or lesser degree, to the influence and control of Satan thought and lived in such a way as to debase body, mind, and soul (see DA 256, 341, etc.).

Distinguishing Marks of Demon Possession.—So far as Inspiration has indicated, the various manifestations of physical and mental disorder that marked the demon possessed, were, in and of themselves, no different from similar manifestations attributable to natural causes. Apparently the difference lay, not in the nervous and physical symptoms displayed, but in the agency that caused them. Inspiration attributes these symptoms to the direct presence and agency of evil spirits (see GC 514). But the various physical and mental disorders did not, in and of themselves, constitute what the Gospels describe as demon possession. They were the result of demon possession.

No doubt the popular mind identified the results of demon possession with demon possession itself. But the contention that, out of ignorance, the gospel writers mistakenly attributed various physical and nervous disorders to the agency of evil spirits is disproved by the fact that they clearly distinguished between ordinary bodily afflictions on the one hand and demon possession on the other ( see Matt. 4:24; Luke 6:17, 18; 7:21; 8:2). The reality of demon possession is further attested by the fact that Christ addressed the demons as demons and that the demons replied as demons, through the medium of their hapless victims (Mark 1:23, 24; 3:11, 12; 5:7; etc.). By their recognition of the divinity of Christ and of the final judgment—facts not then understood by the people generally—the demons gave evidence of supernatural knowledge (Matt. 8:29; Mark 1:24; 3:11, 12; 5:7; etc.).

It is reasonable to conclude that demon possession, though often accompanied by nervous or physical disorders, exhibited its own characteristic symptoms, but what these symptoms may have been the Scriptures do not say.

Why Demon Possession Was Common.—There is reason to believe that demon possession, in the restricted sense of the gospel writers, was far more common during the time of Christ’s personal ministry on earth than it is today (see DA 257). Perhaps, for a time, God permitted Satan greater freedom to demonstrate the results of his personal control of human beings who voluntarily chose to serve him. On the mount of the transfiguration the disciples beheld humanity transfigured into the image of God, and at the foot of the mountain, humanity debased into the likeness of Satan (DA 429).

For ages the devil had been seeking unrestricted control of the bodies and souls of men, in order to afflict them with sin and suffering and finally to ruin them (DA 257; PP 688). Thus, when our Lord appeared walking as a man among men, “the bodies of human beings, made for the dwelling place of God, had become the habitation of demons. The senses, the nerves, the passions, the organs of men, were worked by supernatural agencies in the indulgence of the vilest lust. The very stamp of demons was impressed upon the countenances of men” (DA 36). The very likeness of humanity seemed to have been obliterated from many human faces, which reflected, instead, the expression of the legions of evil with which they were possessed (cf. Luke 8:27; DA 337; GC 514). In a very real way demon possession represents the depths of degradation to which those descend who respond to Satan, and graphically illustrates what all who reject God’s mercy will eventually become when wholly given up to satanic jurisdiction (DA 341).

Ellen G. White comments

1–8DA 97–108

2, 3 9T 64

7     5T 224

10   DA 111

12, 13  DA 114

14, 15  DA 231; GC 327

15   DA 233; GC 345, 351; PK 699; TM 64; 8T 20

16–20DA 244–251

23–25EW 29

24   DA 467, 579; MH 91; 8T 208

24–26DA 255

27   DA 256; MH 92

30, 32  MH 29

35   DA 259, 362; MH 30, 52

37, 38  DA 260

40–45DA 262–266

43, 44  DA 264