Gospel of Mark. Analysis of the Gospel of Mark Jesus Preaches the Gospel

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INTRODUCTION TO THE GOSPEL OF MARK

SYNOPTIC GOSPELS

The first three Gospels - Matthew, Mark, Luke - are known as the Synoptic Gospels. Word synoptic comes from two Greek words meaning see the general that is, consider in parallel and see common places.

Undoubtedly, the most important of the Gospels mentioned is the Gospel of Mark. You could even say that this is the most important book in the world, because almost everyone agrees that this Gospel was written before all others and, therefore, it is the first living account of Jesus that has come down to us. There have probably been attempts to record the life of Jesus before this, but, without a doubt, the Gospel of Mark is the earliest surviving biography of Jesus that has come down to us.

THE RISE OF THE GOSPELS

When thinking about the question of the origin of the Gospels, we must keep in mind that in that era there were no printed books in the world. The Gospels were written long before the invention of printing, in an era when every book, every copy had to be carefully and painstakingly handwritten. Obviously, as a consequence of this, only a very small number of copies of each book existed.

How can we know, or from what can we conclude, that the Gospel of Mark was written before the others? Even when reading the Synoptic Gospels in translation, there are remarkable similarities between them. They contain the same events, often conveyed in the same words, and the information they contain about the teachings of Jesus Christ often coincides almost completely. If we compare the event of the feeding of the five thousand (Mar. 6, 30 - 44; Mat. 14, 13-21; Onion. 9, 10 - 17) it is striking that it is written in almost the same words and in the same manner. Another clear example is the story of the healing and forgiveness of the paralytic (Mar. 2, 1-12; Mat. 9, 1-8; Onion. 5, 17 - 26). The stories are so similar that even the words “speaking to the paralytic” are given in all three Gospels in the same place. The correspondences and coincidences are so obvious that one of two conclusions suggests itself: either all three authors took information from the same source, or two of the three relied on a third.

Upon closer examination, the Gospel of Mark can be divided into 105 episodes, of which 93 are found in the Gospel of Matthew and 81 in the Gospel of Luke, and only four episodes do not appear in the Gospels of Matthew and Luke. But the following fact is even more convincing. The Gospel of Mark has 661 verses, the Gospel of Matthew has 1068 verses, and the Gospel of Luke has 1149 verses. Of the 661 verses in the Gospel of Mark, there are 606 verses in the Gospel of Matthew. Matthew's expressions sometimes differ from Mark's, but Matthew nevertheless uses 51% words used by Mark. Of the same 661 verses in the Gospel of Mark, 320 verses are used in the Gospel of Luke. Additionally, Luke uses 53% of the words that Mark actually used. Only 55 verses of the Gospel of Mark are not found in the Gospel of Matthew, but 31 of these 55 verses are found in Luke. Thus, only 24 verses from the Gospel of Mark do not appear in either the Gospel of Matthew or Luke. All this indicates that both Matthew and Luke appear to have used the Gospel of Mark as a basis for writing their Gospels.

But the following fact convinces us of this even more. Both Matthew and Luke largely adhere to Mark's accepted order of events.

Sometimes this order is broken by Matthew or Luke. But these changes in Matthew and Luke never do not match.

One of them always preserves the order of events accepted by Mark.

A careful study of these three Gospels shows that the Gospel of Mark was written before the Gospels of Matthew and Luke, and they used the Gospel of Mark as a basis and added whatever additional information they wanted to include.

It takes your breath away when you think that when reading the Gospel of Mark, you are reading the first biography of Jesus, on which the authors of all subsequent biographies of His relied.

MARK, AUTHOR OF THE GOSPEL

What do we know about Mark, who wrote the Gospel? The New Testament says quite a lot about him. He was the son of a wealthy Jerusalem woman named Mary, whose home served as a meeting and prayer place for the early Christian church. (Acts 12, 12). From childhood, Mark was brought up in the midst of Christian brotherhood.

Also, Mark was Barnabas' nephew, and when Paul and Barnabas went on their first missionary journey, they took Mark with them as their secretary and assistant. (Acts 12:25). This trip turned out to be extremely unsuccessful for Mark. Arriving with Barnabas and Mark in Perga, Paul proposed to go deep into Asia Minor to the central plateau and then, for some reason, Mark left Barnabas and Paul and returned home to Jerusalem (Acts 13:13). Perhaps he turned back because he wanted to avoid the dangers of the road, which was one of the most difficult and dangerous in the world, on which it was difficult to travel and on which there were many robbers. Perhaps he returned because leadership of the expedition was increasingly passing to Paul, and Mark did not like that his uncle, Barnabas, was being relegated to the background. Maybe he came back because he didn't approve of what Paul was doing. John Chrysostom - perhaps in a flash of insight - said that Mark went home because he wanted to live with his mother.

Having completed their first missionary journey, Paul and Barnabas were about to embark on a second. Barnabas again wanted to take Mark with him. But Paul refused to have anything to do with the man “who lagged behind them in Pamphylia” (Acts 15, 37-40). The differences between Paul and Barnabas were so great that they separated and, as far as we know, never worked together again.

For several years Mark disappeared from our sight. According to legend, he went to Egypt and founded a church in Alexandria. We, however, do not know the truth, but we know that he has reappeared in the strangest way. To our surprise we learn that Mark was with Paul in prison in Rome when Paul wrote his letter to the Colossians (Col. 4, 10). In another letter to Philemon, written in prison (v. 23), Paul names Mark among his co-workers. And in anticipation of his death and already very close to his end, Paul writes to Timothy, who was his right hand: “Take Mark and bring him with you, for I need him for ministry” (2 Tim. 4, 11). What has changed since Paul branded Mark a man without self-control. Whatever happened, Mark corrected his mistake. Paul needed him when his end was near.

INFORMATION SOURCES

The value of what is written depends on the sources from which the information is taken. Where did Mark get information about the life and accomplishments of Jesus? We have already seen that his house was from the very beginning the center of Christians in Jerusalem. He must have often listened to people who knew Jesus personally. It is also possible that he had other sources of information.

Sometime towards the end of the second century there lived a man named Papias, a bishop of the church of the city of Hierapolis, who loved to collect information about the early days of the Church. He said that the Gospel of Mark is nothing more than a record of the sermons of the Apostle Peter. Without a doubt, Mark stood so close to Peter and was so close to his heart that he could call him “Mark, my son” (1 Pet. 5, 13). This is what Papia says:

“Mark, who was the interpreter of Peter, wrote down with accuracy, but not in order, everything that he recalled from the words and deeds of Jesus Christ, because he himself did not hear the Lord and was not His disciple; he later became, as I said, a disciple of Peter "Peter, however, tied his instruction to practical needs, without even trying to convey the word of the Lord in a sequential order. So Mark did the right thing in writing from memory, because he was only concerned not to omit or distort anything from what he heard." .

Therefore, we consider the Gospel of Mark to be an extremely important book for two reasons. Firstly, it is the very first gospel, and if it was written shortly after the death of the Apostle Peter, it dates back to the year 65. Secondly, it contains the sermons of the Apostle Peter: what he taught and what he preached about Jesus Christ. In other words, the Gospel of Mark is the closest eyewitness account we have of the life of Jesus to the truth.

LOST ENDING

Let us note an important point regarding the Gospel of Mark. In its original form it ends with Mar. 16, 8. We know this for two reasons. First, the following verses (Mar. 16, 9 - 20) are missing from all important early manuscripts; they are contained only in later and less significant manuscripts. Secondly, the style of the Greek is so different from the rest of the manuscript that the latter verses could not have been written by the same person.

But intentions stop at Mar. The author could not have 16, 8. What happened then? It is possible that Mark died, perhaps even the death of a martyr, before completing the Gospel. But it is likely that at one time only one copy of the Gospel remained, and its ending could also have been lost. Once upon a time, the Church made little use of the Gospel of Mark, preferring the Gospel of Matthew and Luke. Perhaps the Gospel of Mark fell into oblivion precisely because all copies were lost except the one with the missing ending. If this is so, then we were on the verge of losing the gospel, which is in many ways the most important of all.

FEATURES OF THE GOSPEL MARK

Let us pay attention to the features of the Gospel of Mark and analyze them.

1) It comes closer than others to an eyewitness account of the life of Jesus Christ. Mark's task was to portray Jesus as He was. Wescott called the Gospel of Mark "a copy from life." A. B. Bruce said that it was written “like a living love memory,” that its most important feature in its realism

2) Mark never forgot the divine qualities in Jesus. Mark begins his Gospel with a statement of his creed of faith. "The Beginning of the Gospel of Jesus Christ, the Son of God." He leaves us in no doubt as to who he thought Jesus was. Mark speaks again and again of the impression that Jesus made on the minds and hearts of those who heard Him. Mark always remembers the awe and wonder He caused. “And they marveled at His teaching” (1:22); “And everyone was horrified” (1, 27) - such phrases appear in Mark again and again. This surprise not only amazed the minds of the people in the crowd listening to Him; even greater surprise reigned in the minds of His closest disciples. “And they feared with great fear, and said among themselves, Who is this, that both the wind and the sea obey him?” (4, 41). “And they were exceedingly amazed and amazed” (6:51). “The disciples were horrified at His words” (10:24). “They were extremely amazed” (10, 26).

For Mark, Jesus was not just a man among men; He was God among men, constantly amazing and awe-inspiring people with His words and deeds.

3) And, at the same time, no other Gospel shows the humanity of Jesus so clearly. Sometimes His image is so close to the image of man that other writers change it a little, because they are almost afraid to repeat what Mark says. In Mark, Jesus is “just a carpenter” (6:3). Matthew later changes this and says "the carpenter's son" (Mat 13:55), as if calling Jesus a village craftsman was a great impudence. Writing about Jesus' temptations, Mark writes: "Immediately thereafter the Spirit led Him (in the original: drives) into the wilderness" (1:12). Matthew and Luke do not want to use this word drive in relation to Jesus, so they soften him and say: “Jesus was led up by the Spirit into the wilderness.” (Mat. 4, 1). "Jesus... was led by the Spirit into the wilderness" (Onion. 4, 1). No one has told us more about Jesus' feelings than Mark. Jesus took a deep breath (7:34; 8:12). Jesus had compassion (6:34). He was surprised at their unbelief (6, 6). He looked at them with anger (3, 5; 10, 14). Only Mark told us that Jesus, looking at a young man who had a lot of property, fell in love with him (10:21). Jesus could feel hunger (11,12). He could feel tired and need to rest (6, 31).

It was in the Gospel of Mark that the image of Jesus came to us with the same feelings as ours. The pure humanity of Jesus as portrayed by Mark makes Him more relatable to us.

4) One of the important features of Mark’s writing style is that he again and again weaves into the text vivid pictures and details characteristic of an eyewitness account. Both Matthew and Mark tell how Jesus called a child and placed him in the center. Matthew reports this event as follows: “Jesus called a child and set him in the midst of them.” Mark adds something that casts a bright light on the whole picture (9:36): “And he took the child, put him in the midst of them, and embraced him, and said to them...”. And to the beautiful picture of Jesus and the children, when Jesus reproaches the disciples for not letting the children come to Him, only Mark adds the following touch: “and having embraced them, he laid his hands on them and blessed them.” (Mar. 10, 13 - 16; Wed Mat. 19, 13 - 15; Onion. 18, 15 - 17). These little living touches convey all the tenderness of Jesus. In the story of the feeding of the five thousand, only Mark indicates that they sat down in rows one hundred and fifty, like the beds in a vegetable garden (6, 40) and the whole picture vividly appears before our eyes. Describing the last journey of Jesus and His disciples to Jerusalem, only Mark tells us that “Jesus went ahead of them” (10, 32; Wed Mat. 20, 17 and Luke. 18:32), and with this short phrase emphasizes the loneliness of Jesus. And in the story of how Jesus calmed the storm, Mark has a short phrase that the other gospel writers do not have. "And He was sleeping aft at the top"(4, 38). And this small touch brings the picture to life before our eyes. There can be no doubt that these small details are explained by the fact that Peter was a living witness to these events and now saw them again in his mind's eye.

5) The realism and simplicity of Mark's presentation is also evident in the style of his Greek writing.

a) His style is not marked by careful processing and brilliance. Mark talks like a child. To one fact he adds another fact, connecting them only with the conjunction “and”. In the original Greek of the third chapter of the Gospel of Mark, he gives 34 main and subordinate clauses one after another, beginning with the conjunction “and”, with one semantic verb. This is exactly what a diligent child says.

b) Mark is very fond of the words “immediately” and “immediately”. They appear in the Gospel about 30 times. Sometimes a story is said to “flow.” Mark’s story rather does not flow, but rushes quickly, without taking a breath; and the reader sees the events described so vividly, as if he were present at them.

c) Mark really likes to use the historical present tense of the verb, when talking about a past event, he talks about it in the present tense. "Hearing this, Jesus speaks to them: It is not the healthy who need a physician, but the sick" (2:17). "When they drew near to Jerusalem, to Bethphage, and to Bethany, to the Mount of Olives, Jesus sends two of his students and speaks to them: enter the village that is right in front of you..." (11, 1.2). "And immediately, while He was still speaking, comes Judas, one of the twelve" (14, 49). This historical present, characteristic of both Greek and Russian, but inappropriate, for example, in English, shows us how vivid the events are in Mark's mind, as if everything happened before his eyes .

d) Very often he quotes the very Aramaic words that Jesus spoke. Jesus says to Jairus' daughter: "talifa-ku Oii!" (5, 41). To the deaf and tongue-tied He says: "effapha"(7, 34). A gift to God is "corvan"(7, 11); In the Garden of Gethsemane Jesus says: "Abba, Father" (14:36); on the cross he shouts: "Eloy, Eloy, lamma sava-khfani!"(15, 34). Sometimes the voice of Jesus sounded in Peter's ears again and he could not resist telling Mark everything in the same words that Jesus spoke.

THE MOST IMPORTANT GOSPEL

It wouldn't be unfair if we called the Gospel of Mark the most important gospel. We would do well to lovingly and diligently study the earliest Gospels at our disposal, in which we again hear the Apostle Peter.

BEGINNING OF THE NARRATION (Mark 1:1-4)

Mark begins his story about Jesus from afar - not with the birth of Jesus, not even with John the Baptist in the desert. He begins the story with the visions of the ancient prophets, in other words, he begins with deep antiquity, with the plans of God.

The Stoics also believed in God's ordained plan. “Everything divine,” said Marcus Aurelius, “is permeated by providence. Everything comes from heaven.” We can learn something from this too.

1) They say that youth “looks far ahead”; God’s plans also look far ahead. God designs His plans and carries them out. History is not a random kaleidoscope of unrelated events, but a developing process where God already sees the final goal at the very beginning.

2) We are inside this developing process and therefore can contribute to it or hinder it. In a certain sense, it is a great honor to help in a great cause, but seeing the end goal is also a great advantage. Life would change a lot if we, instead of pining for some distant and real, unattainable goal, did everything in our power to bring this Goal closer.

In my youth, because I didn't sing myself,

I didn't even try to write songs

I didn't plant young trees along the roads,

Because I knew they grow very slowly.

But now, wise over the years

I know that a noble, holy cause -

Plant a tree that others will water

Or put together a song for someone else to sing.

A goal will never be achieved if no one works to achieve it.

Mark's quotation from the prophets is significant. "I send My angel before You, who will prepare Your way before You." This is a quote from Small 3, 1. In the book of the prophet Malachi this is a threat. In Malachi's time, the priests performed their duties poorly: they sacrificed handicapped animals and worthless second-rates, and looked upon temple service as a boring chore. The Messenger of God had to cleanse the worship in the temple before the Anointed of God came to earth. Thus, the coming of Christ was the purification of life. And the world needed such cleansing. Seneca called Rome "the cesspool of all vices." Juvenal spoke of Rome as “a dirty drainpipe into which the disgusting refuse of all Syrian and Achaian vices flows.” Where Christianity comes, it brings with it purification.

This can be shown with facts. Bruce Barton tells how he had to write a series of articles about evangelist Billy Sunday during his first major journalism assignment. Three cities were selected. “I talked to merchants,” writes Bruce Barton, “and they told me that during and after the meetings people came up and paid bills so old that they had long since been written off.” Then Bruce Barton visited the chairman of the city's chamber of commerce, which Billy Sunday had visited three years earlier. “I don’t belong to any church,” said the chairman of the chamber of commerce, and I never went to church, but I’ll tell you this. If it were now proposed to invite Billy Sunday to this city, and if I knew in advance about his activities, then , what I know now, and if the church couldn't get the money needed for this, I could get this money in half a day from people who don't go to church at all. Billy Sunday took away eleven thousand dollars from here, but the circus comes here and takes away "the same amount in one day and leaves nothing. He left behind a different moral atmosphere." Bruce Barton intended to expose, but he had to pay tribute to the cleansing power of the Christian gospel in his articles.

When Billy Graham preached in Shreveport, Louisiana, liquor sales dropped forty percent and Bible sales increased three hundred percent. One of the results achieved during his preaching in Seattle was formulated very simply: “Several divorce cases have been suspended.” In Greensboro, North Carolina, they stated the following result: “It had an impact on the entire social structure of the city.”

One of the great examples of the effectiveness of Christianity is the incident of the mutiny on the Bounty ship. The rebels were landed on Pitcairn Island. There were nine of them, and the aborigines lived on the island - six men, ten women and a fifteen-year-old girl. After one of the rebels succeeded in making raw alcohol, tragedy befell them - all of the rebels died except one, Alexander Smith. Smith came across the Bible by chance, read it and decided to create a society with the island's natives based directly on biblical teaching. An American warship approaching the island twenty years later discovered a Christian community on the island in the full sense of the word. There was no prison on the island because there was no crime there; there was no hospital because there were no sick people; there was no madhouse because there were no madmen; There were also no illiterate people there, and nowhere in the world was a person’s life and property as safe as there. Christianity purified society.

Where Christ is allowed to come, the anti-putrefaction of the Christian faith cleanses society of moral poison and makes it pure.

John the Baptist came preaching baptism of repentance. The Jews were familiar with ritual ablutions. They are described in detail in A lion. 11 - 15. “The Jew,” said Tertullian, “is washed every day, because he is defiled every day.” Symbolic washing and cleansing formed an integral part of Jewish ritual. A pagan was considered unclean because he never kept a single rule of the Jewish law. Therefore, when the pagan became proselyte, that is, to convert to the Jewish religion, he had to undergo three rituals. First, be exposed circumcision for this was the distinctive mark of the chosen people; secondly, it had to be brought for him victim, for it was believed that he needed to be cleansed and only blood could cleanse sin; and thirdly, he had to accept baptism, which symbolized his cleansing from all filth of his past life. It is quite natural, therefore, that baptism was not simply a sprinkling of water, but an immersion of the whole body in water.

Baptism was known to the Jews, but the amazing thing about the baptism of John the Baptist was that John, being a Jew, invited the Jews to undergo a rite that, it would seem, only pagans should undergo. John the Baptist made a grand discovery: being a Jew by birth does not mean being a member of God's chosen people; a Jew may find himself in exactly the same position as a pagan; God does not need a Jewish way of life, but a purified life. Baptism has always been associated with confession. Every time a person turns to God, he must confess his faith to three different individuals.

1) A person must confess to yourself. Such is human nature that we close our eyes to what we do not want to see, and, above all, to our sins. Someone told about one man's first step towards grace. Looking at his face in the mirror one morning while shaving, he suddenly said: “You dirty little rat!” And from that day he began to become a different person. Leaving his home, the prodigal son, of course, believed that he had a wonderful and enterprising character. But before he took the first step on the way back, he had to take a good look at himself and say: “I will get up, go to my father and say to him: “Father! I am no longer worthy to be called your son" (Onion. 15, 18.19).

The hardest thing in the world is to face yourself; and taking the first step towards repentance and a right relationship with God means admitting your sin yourself.

2) A person must confess to those whom he has harmed. It is not enough to tell God that we repent if we do not admit our guilt to those whom we have offended and upset. Before the heavenly barriers can be removed, the human barriers must be removed. One day, a parishioner came to the priest of one community of the East African Church and confessed that she had quarreled with her husband, also a member of this community. “There was no need to immediately come and confess this quarrel; you should have first made peace and then Then come and confess,” the priest answered her. Very often it even happens that it is easier to confess to God than to people. But whoever does not humiliate himself cannot be forgiven.

3) A person must confess God. The end of pride is the beginning of forgiveness. Only when a person says, “I have sinned,” can God say, “I forgive.” Forgiveness is received not by the one who wants to speak with God on equal terms, but by the one who bends his knees in timid repentance and says, overcoming his shame: “God, be merciful to me, a sinner.”

THE ROYAL MESSENGER (Mark 1:5-8)

It is clear that the preaching of John the Baptist had a great impact on the Jews, because they came in droves to hear him and be baptized by him. Why did John have such an impact on his people?

1) This was a man who lived as he taught. Not only his words, but his whole life was a protest. This protest against his contemporary way of life is expressed in three points.

a) He did not live like others - he lived in the desert. Between the center of Judea and the Dead Sea lies one of the most terrible deserts in the world. This is a limestone desert; twisted and mangled; the hot rocks hum underfoot, as if there was a huge red-hot furnace underneath them. This desert extends to the Dead Sea and then drops in terrible sheer cliffs to the sea. In the Old Testament it is sometimes called Yeshimmon, What means devastation. John was not a city dweller. He was a man accustomed to the desert, to its loneliness and desolation. He was the man who had the opportunity to hear the voice of God.

b) He did not dress like others - he wore special clothes made of camel hair and a leather belt. Elijah wore the same clothes (4 Tsar. 1.8). [In English, the translation of the verse sounds like this: “That man wears a hair shirt and a leather belt around his loins” - approx. translator]. When looking at John, people should not have thought about modern, fashionable orator-eloquent speakers, but remembered the prophets of the distant past, who lived very simply and avoided the soft and pampering luxury that kills the soul.

c) He did not eat like others - he ate locusts and wild honey. It is interesting that both words can be interpreted in two ways: locusts - these could be insects (locusts), which the law allowed to eat (A lion. 11, 22.23), but it could also be a variety of beans or nuts that the poorest ate. Honey - this can be honey that wild bees collect, but it can also be some kind of sweet tree resin, tree sap, which was obtained from the bark of some trees. It doesn’t matter what these words mean, but John ate very simply.

Such was John the Baptist, and people listened to the words of such a man. Someone said of Carlyle that he preached the Gospel of Silence in twenty volumes. Many people proclaim what they deny with their lives; those with decent bank accounts preach that there is no need to accumulate earthly treasures. Others, living in luxurious houses, preach the bliss of poverty. But John preached with his life the same thing as with his words, and therefore people listened to him.

2) His preaching was also effective because he told people what they knew in the depths of their hearts and what they expected in their souls.

a) The Jews had a saying: if Israel will strictly observe the law of God even for one day, the Kingdom of God will come. By calling people to repentance, John the Baptist was simply leading them to a conclusion that they should have made long ago, what they were thinking about in the depths of their souls. Plato once said that education is not about telling people new things, it is about removing from their memory what they already know. The most powerful effect on a person is such a message and a sermon that is addressed to his consciousness. Such a sermon becomes irresistible if it is delivered by a person who has the moral right to do so.

b) The people of Israel knew well that for three hundred years the voice of prophecy had been silent. The Jews were waiting for the true word of God and they heard it in the preaching of John the Baptist. Professionalism is important in every profession. The famous violinist says that as soon as Toscanini approached the conductor’s seat, the orchestra felt that the conductor’s authority was pouring out on it. We ourselves immediately recognize a truly experienced doctor. We immediately sense a speaker who knows his subject well. John came from God and those who heard him immediately understood this.

3) John’s preaching was also effective because he himself was extremely modest and humble. He judged himself that he was unworthy to be a slave, unworthy to untie the sandal strap of the Messiah. Sandals were ordinary leather soles, secured to the foot with ribbons passing between the toes. The roads at that time were not covered with asphalt and in dry weather they were heaps of dust, and in rainy weather they were rivers of mud. Taking off sandals was the job of a slave. John demanded nothing for himself, but everything for Christ, whose coming he proclaimed. His selflessness, his humble submission, his complete self-abasement, his complete absorption in preaching made people listen to him.

4) His sermons and his message were also effective because he pointed to Something and Someone that was higher than him. He told the people that he would baptize them with water, but that One would come who would baptize them with the Holy Spirit. Moreover, water, he said, can only cleanse a person’s body, and the Holy Spirit can cleanse his life, himself and his heart. Dr. G. J. Jeffrey gives a very interesting example. When you want to call someone through a switchboard, the operator will often tell you: “Just a minute, I’ll try to connect you,” and having connected, she disappears completely and leaves you to talk directly to the person you need. John the Baptist does not seek to become the center of attention - he seeks to connect people with the One who is higher and stronger than him, and people listened to him because he pointed not to himself, but to the One who was needed by everyone.

DECISION DAY (Mark 1:9-11)

Every thinking person has problems with the story of Jesus' baptism. John's baptism was a baptism of repentance, intended for those who repented of their sins and wished to express their determination to put an end to them. What did this baptism have to do with Jesus? Wasn't He sinless and wasn't such a baptism unnecessary and inappropriate for Him? For Jesus this baptism had the following four meanings:

1) It was a moment decision making. He spent thirty years in Nazareth, faithfully performing his daily work and his duty to home and family. He must have long ago realized that the time for His performance had come: He was probably just waiting for some sign. The appearance of John the Baptist became this sign. Now, He saw, the moment had come when He had to take up the task assigned to Him.

There come times in every person's life when a decision needs to be made and when a decision is accepted or rejected. To make a decision means to succeed; to refuse to make a decision or to evade it means to fail. As Lowell said:

“For every person and nation, one day there comes a time when you need to make a decision and choose.

In the struggle between truth and lies, choose the side of good or the side of evil.

This is a great choice; God's new Messiah,

invites everyone to bloom or fade,

And the choice is made once and for all between darkness and light."

There comes a time in every person's life when a decision needs to be made. Shakespeare talks about it this way:

"There is a tide in a person's life

And if you walk on big water, you will find good luck.

If you miss it, your entire life will be spent broke and in adversity.”

A life in which no decision is made is a wasted, futile, unsatisfied and often tragic life. John Oxenham saw her like this:

"Every person is open

Paths and roads;

A high soul chooses a high path,

And the low soul gropes for the low,

And in the middle, on the misty plains,

The rest are carried here and there."

A life without certainty cannot be happy. When John appeared, Jesus knew that the time had come and a decision had to be made. Nazareth was a peaceful village and home was dear to him, but He answered the call and the call of God.

2) Through Baptism, Jesus expressed His unity with the people. He did not need to repent of his sins; but the people were coming to God and He felt the need to take part in this movement. A person who has peace, comfort and wealth can identify with a movement that aims to bring benefits to the oppressed, the poor, the homeless, and the overworked. A person shows a truly great feeling of joy when he participates in some movement not for his own sake or his personal interests, but for the sake of the interests of other people. In John Bunyan's allegory, the Christian, on his journey with the Interpreter, arrived at a heavily guarded Palace. It took fighting to get into it. At the door of the Palace sat a man with an inkwell made of a horn, writing down the names of everyone who dared to attack. Everyone began to back away and then the Christian saw how “some brave man came up to the recorder and said: “Write down my name, sir.” When great things are done, the Christian should come and say: “Please write down my name,” for that is what Jesus did when He came to be baptized.

3) This was for Him a moment of confirmation in the chosen decision. No one leaves his home with a calm heart to go on an unknown journey. A person must be absolutely sure that he is doing the right thing. Jesus had already decided what He would do next, and now He was waiting for God's seal of approval. During the time of Jesus, the Jews spoke of the so-called Bat Kol, What means daughter of the voice. They believed that there were several heavens, on the top of which God sat in an inaccessible light. In rare moments, the heavens open and God speaks, but in their opinion, God was so far away that people only hear a distant echo of His voice. The voice of God called directly to Jesus. From Mark's account it is clear that this was a personal experience of Jesus, not in any way intended for the crowd. The voice did not say, “This is my beloved Son,” as Matthew says (Mat. 3, 17). The voice said, “You are my beloved Son,” speaking directly to Jesus. In the act of receiving baptism, Jesus submitted His decision to God's consideration, and this decision was clearly approved.

4) Baptism was a moment of empowerment for Jesus. At this time the Holy Spirit descended on Him. Here we are dealing with certain symbolism. The Holy Spirit descended as a dove can descend. This is not a random comparison. The dove is a symbol kindness. Both Matthew and Luke tell us about the nature of John's preaching (Mat. 3, 7-12; Onion 3, 7-13). John's mission was the mission of the ax to the root of the trees; a mission of terrible selection, all-consuming fire. He proclaimed condemnation and destruction, not good news. The appearance of the Holy Spirit, compared to a dove, immediately creates a feeling of kindness and gentleness. He will win, but it will be a victory of love.

TIME OF TEST (Mar. 1.12.13)

As soon as the glorious hour of baptism had passed, the struggle with temptation began. Here one moment appears very clearly to us and we cannot pass by. After all, it was the Holy Spirit who led Jesus into the desert to be tested. The same Spirit that descended on Him at the time of baptism now led (drove) him to the test.

It is impossible to avoid temptations in our lives. But one thing is absolutely clear - temptations are not sent to us in order to lead us to a fall; they are sent to us to strengthen our nerves, our minds, our hearts and our souls. They should not destroy us, but benefit us. They should be trials from which we should emerge as soldiers of God. Let's say that this young man is a good football player; he performs well in the second lineup and shows good potential; What will the team leader do then? Without a doubt, he will not send him to the third team, where this young man could play with coolness and not even break a sweat; and he will send him to play in the first team, where the young man will undergo a completely new test for him and will have the opportunity to prove himself. So are temptations - they should give us the opportunity to test our maturity and strengthen us for the fight.

Phrase forty days does not need to be taken literally. The Jews usually used this phrase to express the meaning quite a lot of time. For example, it is said that Moses was on the mountain forty days and forty nights (Ex. 24, 18); Elijah walked for forty days and forty nights, strengthened by the food given to him by the Angel (3 Tsar. 19, 8). As we speak ten days or so so the Jews used the expression forty days not literally, but in a sense for quite a long time.

Tempted Jesus Satan. In Hebrew Satan means enemy, rival. Satan acted as an accuser of people before God. This word is used in the same meaning in Job. 2, 2 and Zech. 3, 2.

Satan had to make accusations against people. Satan had another title: devil This word comes from the Greek Diabolos, which literally means in Greek slanderer. It is still a small step from one who diligently seeks out everything that can be said against a person to one who deliberately and maliciously slander a person before God. This is his greatest, most malicious enemy; and man's greatest enemy.

In other words, in this world there is God and His enemy, enemy of God. It was almost inevitable that Satan would come to be looked upon primarily as enemy of God. This is the meaning of this name now, this is what he has always been for people; Satan is, in essence, everything that is directed against God. If we turn to the New Testament, we will see that exactly Satan or devil is behind all human illness and suffering (Onion. 13, 16); Satan entered Judas, seduced him (Onion. 22, 3); we must fight the devil (1 Pet. 5, 8; Jacob 4, 7); Through the acts of Christ the power of Satan was broken (Onion. 10, 1-19). Satan is a force that opposes God.

This is the whole point of the story of temptation. Jesus had to decide how He would carry out the task assigned to Him. He understood the enormity of the task before Him, but He also realized that He had been given enormous power. God told Him: “Bring My love to people, love them to death, conquer them with this indestructible love, even if You have to die on the cross.” Satan suggested to Jesus: “Use Your power to harm people; destroy Your enemies; conquer the world by force, might and blood.” God told Jesus: “Establish the Kingdom of love.” Satan suggested: “Establish a dictatorship of force.” And on that day Jesus had to choose between the way of God and the way of God's enemy.

Mark ends his short story about temptation with two powerful strokes.

1) And (He) was with the beasts. The desert was inhabited by a leopard, a bear, a wild boar and a jackal. Researchers often say that this bright touch somewhat complements the overall gloomy picture. But perhaps this is not the case at all. Perhaps this detail suggests that the animals were friends of Jesus. In the dreams of the Jews about the golden age that was to come after the coming of the Messiah, there was also a dream that the enmity between man and beast would end. “And at that time I will make a covenant for them with the beasts of the field and with the birds of the air and with the creatures that creep on the earth.” (OS. 2, 18). “Then the wolf will live with the lamb, and the leopard will lie down with the kid... And the child will play in the asp’s hole, and the child will stretch out his hand into the snake’s nest. They will not harm or harm in all My holy mountain.” (Isa. 11, 6 - 9). Perhaps here we see the first foretaste of the charm of the peaceful coexistence of man and beast. Perhaps here we have a picture of how animals recognized their Friend and their King before people did.

2) Angels served Him. In moments of testing, a person always receives divine support. When Elisha and his servant were surrounded by enemies in Dophaim and it seemed they had no way out, Elisha opened the eyes of the young servant, and he saw around horses and chariots of fire that belonged to God (4 Tsar. 6, 17). Jesus was not left alone in His battle—and we are not alone either.

GOOD NEWS (Mark 1:14:15)

This summary of the gospel of Jesus contains three great words central to Christianity.

1) Gospel (good news). Jesus came primarily to bring good news to people. If we trace the word in the New Testament evangemon, good news, gospel, we can understand something from its content.

a) This is the gospel truth (Gal. 2, 5; Col. 15). Before Jesus came, people could only grope for God. "Oh, that I knew where to find Him!" - Job cried (Job. 23, 3). Marcus Aurelius says that the soul can see only dimly, and for “see” he uses the Greek word meaning to see things through water. With the coming of Christ, people can clearly see what God is like: there is no longer any need to guess and search in the dark.

b) This is the gospel hope (Col. 1, 23). Pessimistic sentiments dominated in the ancient world. Seneca spoke of “our helplessness in the most necessary things.” People have been defeated in the struggle for virtue. The coming of Jesus brought hope to despairing hearts.

c) This is the gospel peace (Eph. 6, 15). A person carries within himself a punishment - a split personality. In man, the beast and the angel are strangely mixed and combined. They say that they once asked the following question to the lonely wandering pessimistic philosopher Schopenhauer: “Who are you?” To this he replied: “I wish you would tell me that.” And Robert Burns said about himself: “My life reminds me of a ruined temple. What strength, what proportions in some parts! What boundless gaps, what heaps of ruins in others!” All of a person’s misfortunes stem from the fact that he simultaneously strives for sin and virtue. The coming of Jesus unites this divided personality into one. A person gains the same victory over his opposing “I” that Jesus Christ won.

d) This is the gospel promises (Eph. 3, 6). It is fair to say that people have always looked to God for threats rather than promises. All non-Christian religions know a God who demands and asks; only Christianity has told people about a God who is ready to give more than we ask.

e) This is the gospel immortality (2 Tim. 1, 10). For the pagans, life was the road to death, man was essentially a dying man, and Jesus came to bring us the good news that we are on the road to life, not to death.

f) This is the gospel salvation (Eph. 1, 13). This salvation is not simply something negative; it includes the positive. It does not simply provide release from punishment and deliverance from past sin; it makes it possible to live victoriously and overcome sin. Jesus brought truly good news to the people.

2) Confess. Repentance is not as simple a thing as it sometimes seems. Greek word metanoia literally means change your way of thinking. A person tends to confuse two things - regret about the consequences of the sin committed and regret about the sin. Many express extreme regret because of the mass of troubles that their sin has brought upon them. But if they were confident that they could avoid these consequences, they would do it again. They do not hate sin, but its consequences. True repentance means that a person not only regrets the consequences of the sin he committed on himself and others, but also hates the sin itself. Once upon a time, the wise Montaigne wrote in his biography: “Children should be taught to hate vice because of its essence, so that they not only avoid committing it, but also hate it with all their hearts; so that the mere thought of it can cause them disgust, to the extent no matter what form it appears." Repentance means that a person who is in love with his sin begins to hate it for its absolute sinfulness.

3) And finally - believe.“Believe,” says Jesus, “the good news.” Believing the good news simply means taking Jesus at his word, believing that God is exactly as He told us about Him; to believe that God loves the world so much that he will make any sacrifice to bring us back to Himself; this means believing that everything that sounds not entirely plausible in our opinion is the truth.

JESUS ​​CHOOSE FRIENDS (Mark 1:16-20)

Once Jesus made a decision and determined His course of action, He began looking for people to carry it out. A leader must always start somewhere. He gathers around himself a group of like-minded people, in whose hearts he would find a response for his ideas. Mark shows us Christ literally laying the foundation of His Kingdom and calling His first followers to Himself. There were many fishermen in Galilee. The great Jewish historian Josephus, who was at one time governor of Galilee, says that at that time three hundred and fifty fishing boats sailed in the waters of the lake. Ordinary people in Palestine rarely ate meat, perhaps no more than once a week. Fish was their main food (Onion. 11, 11; Mat. 7, 10; Mar. b, 30-44; Onion. 24, 42). Usually the fish was salted because there were no means of transporting fresh fish. Fresh fish was one of the main delicacies in large cities such as Rome. The very name of the cities located on the shores of Lake Gennesaret shows the important place fishing occupied there. Bethsaida Means fishermen's house; Tarichea(in the Russian Bible - Magdala) - place of salted fish, and it was there that the fish were stored for export to Jerusalem and even to Rome. Salting fish and the trade in salted fish occupied an important place in Galilee.

Fishermen used two types of nets, and they are mentioned or implied in the Gospels. One type was called Saguenay, a kind of trawl that was lowered from the stern of the boat and which was so balanced that it stood straight in the water. The ship moved forward and pulled the net by the four ends and pulled them together, making the net like a large bag, which, moving in the water, captured the fish. Another type of net, used by Simon Peter and Andrew, was called amphibioustron it was much smaller, shaped like an umbrella, and was thrown into the water by hand, like a seine.

It is only natural that the people Jesus chose to be His followers would be of great interest for study.

1. It should be noted who they were. These were ordinary people. They did not go to schools or universities, they did not come from priests or aristocrats; they were neither learned nor rich. These were fishermen, in other words, they were ordinary people. No one ever had more faith in ordinary people than Jesus. George Bernard Shaw once said: “I have no feelings for the working class except one: to abolish them and replace them with reasonable people.” In the novel "The Patrician" by John Galsworthy, one of the characters, Miltown, says: "The mob! What disgust I feel for her! I hate her voice, and one look at her face - it is so ugly, so insignificant!" One day, in irritation, Carlisle declared that there were twenty-seven million people in England - and most of them were fools! Jesus didn't think so. Abraham Lincoln said:

"God must love ordinary people - He created so many of them." Jesus seemed to be saying: “Give me twelve ordinary people, and with them, if they are devoted to Me, I will change the world.” A person should think more about what Jesus can make of him than about what he is.

2. It should be noted what they were doing the moment Jesus called them. They did the usual work: fishing and repairing nets. “I am not a prophet,” said Amos, “nor the son of a prophet; I was a shepherd and gathered sycamore trees. But the Lord took me from the sheep and the Lord said to me: “Go, prophesy to my people Israel.” (Am. 7, 14.15). The call of God can come to a person not only when he is in the house of God or in solitude, but also directly in the course of everyday work. As the Scottish engineer McAndrew put it in Kipling:

"From connecting flange to guide spindle

Everywhere I see Your hand, O God!

Predestination is at work

Your connecting rod!"

A person living in a world in which God is everywhere cannot help but encounter Him.

3. It should be noted as Jesus called them. Jesus' call was: "Follow Me!" This does not mean that He saw them for the first time that day. They, no doubt, stood in the crowd and listened to Him, they remained standing and talking when the crowd had long since dispersed; they felt the charm of His presence and the attractive power of His eyes. Jesus did not tell them, “I have a theological system and I would like you to study it; or, I have some theories and I would like you to think about them; or, I have ethical system and I would like to discuss it with you." He said to them: “Follow Me!” It all began with the personal impression He made on them; it all started with a heart-stopping feeling that breeds unwavering loyalty. This, however, does not mean at all that there are no people who understand Christianity intellectually. For most of us, following Christ is like falling in love. They say “that we admire people for their intelligence, but love them madly.” Everything happens this way because everything turned out this way, and we are what we are. “And when I am lifted up from the earth,” Jesus said, “I will draw everyone to me.” (Ivan. 12, 32). In the vast majority of cases, a person follows Christ not because of what Jesus said, but because of who Jesus is.

4. Finally, it should be noted that what Jesus offered them. He offered them a task. He called them not to rest, but to service. Someone said that it is important for every person to have “a business in which he can invest his life.” And so Jesus called His people not to comfortable rest and not to lethargic idleness: He called them to a task in which they had to spend their whole lives, and in which they had to burn, and in the end die for His sake and for the sake of theirs. brothers He has called them to a task that they can accomplish only by giving themselves entirely to Him and to their fellow men.

JESUS ​​BEGINS HIS CAMPAIGN (Mark 1:21.22)

Mark's narrative unfolds in a logical and natural sequence. In the appearance of John the Baptist, Jesus saw the call of God. He was baptized, received the seal of God's approval, and was endued with power from God to carry out the task assigned to Him. He was tempted by the devil and chose His path. He chose His people to have a small circle of kindred souls and to write His teachings into their hearts. And now He had to purposefully begin His campaign. A man who had a message from God would quite naturally go with him to the church where God's people gather. And that's exactly what Jesus did. He began his ministry in the synagogue.

There are certain differences between the synagogue and the church as we know it today.

a) The synagogue served mainly learning goals. Worship in the synagogue consisted of only three parts: prayer, reading the word of God and explaining what was read. There was no music, no singing, no sacrifices. You could say: place worship services And sacrifices was temple; the synagogue was the place teachings And instructions. The synagogue had a very great influence on the life of the Jews, because there was only one temple, and the law said that wherever at least ten Jews lived, there should be a synagogue. A person who wanted to preach a new doctrine, quite naturally, had to preach it in the synagogue.

b) The synagogue provided an opportunity to bring such teaching to people. There were certain employees in the synagogue. Firstly, the head - head of the synagogue. He was responsible for managing the affairs of the synagogue and conducting services. There were people collecting and distributing donations. Every day donations of money and food were collected from those who could afford it. Then it was distributed among the poor: the poorest were given food for fourteen meals a week. There was a so-called hazzan, a person named in the Bible priest, responsible for the storage and distribution of sacred scrolls with Scripture, for the cleanliness of the synagogue, for ensuring that the silver trumpets were blown in a timely manner, announcing to people the onset of the Sabbath, for the initial education of the children of the community. But the synagogue did not have a permanent priest or teacher. When people gathered for services in the synagogue, the leader of the synagogue could call anyone knowledgeable in the Scriptures to read the text from the Bible and comment on it. There was nothing like a professional priest in the synagogue at all. This is why Jesus was able to begin His ministry in the synagogues. Opposition to Him has not yet acquired a hostile character. He was known to everyone as a man who had something to say to people; and that is why the synagogue of each community presented Him with a pulpit from which He could instruct and address the people. But when Jesus taught in the synagogue, the method and spirit of His teaching was perceived as a new revelation. He did not teach as the scribes, the experts in the law, taught. Who are these scribes? The most sacred thing in the world for the Jews was Torah, law. The essence of the law was the Ten Commandments, but the law meant the first five books of the Old Testament, the Pentateuch, as they are called. In the minds of the Jews, these five books were absolutely divine in nature. The Jews believed that these five books were given to Moses by God Himself. The law was absolutely sacred and absolutely binding. The Jews said: "He who declares that Torah not from God, there is no place in the world to come." "Whoever claims that Moses wrote even one verse himself, according to his own understanding, rejects and despises the word of God." If Torah really so sacred, then two things follow from this. First, it must be the highest standard of faith and life; and secondly, it must contain everything that is necessary to regulate and direct life. And in this case, the Torah, firstly, needs to be carefully and thoroughly studied; and secondly, in tore sets forth the great comprehensive principles of life, and if it sets forth norms and guidelines for all life, it is necessary to identify and make accessible to everyone everything that is contained in it implicitly - implied, although not directly formulated. The great general laws must become norms and rules, the Jews argued. And so, in order to carry out this study and draw all the necessary conclusions and conclusions, a whole class of scientists arose. They were scribes, experts in the law. The greatest of them bore the title rabbi The scribes were assigned the following three tasks.

1. The scribes had to derive from the great moral principles set forth in the Torah, norms and rules for every possible case in life. It is quite obvious that such a task could never be completed: new and new life situations arose all the time. The Jewish religion began with the establishment of great moral laws, and ended with an endless variety of norms and rules. It began as a religion and ended as a system of legality.

2. The scribes were to transmit and teach this law and the rules derived from it to others. These rules and regulations derived and derived from law were never written down; they are known as Oral law. Although it was never written down, it was considered even more binding than written law. From generation to generation it was taught from memory and learned by heart. A good student should have a memory like “a well lined with lime so that not a drop should be wasted.”

3. Scribes had to make decisions and judgments on specific cases; and, quite naturally, almost every specific case required the creation of a new law.

Well, in what ways did the teaching of Jesus differ significantly from the teaching of the scribes? He taught based on His personal power and authority. Not a single scribe has ever made a decision based on his own opinion. They always started like this: “There is a theory that...” and then cited all the authoritative sources. When making any statement, they always supported it with quotes from one, another, third famous lawyer of the past. And finally they made their judgment. How different Jesus was from them! When He spoke, He spoke as if He needed no authority other than Himself. He spoke completely independently. He did not cite any authoritative sources and did not quote scribes. The tone of power and authority in His voice impressed every person.

VICTORY OVER THE POWERS OF EVIL (Mark 1:23-28)

The words of Jesus stunned the people in the synagogue, and His actions and deeds struck them like thunder. There was a man in the synagogue possessed by an unclean spirit who was causing chaos, and Jesus healed him.

In all the Gospels we meet people possessed by an unclean spirit and in the power of Demons or demons. What is behind this? The Jews and, of course, the entire ancient world firmly believed in demons and demons. As Harnack put it: "The whole world and surrounding atmosphere were full of demons; they dominated not only idolatry, but all forms and stages of life. They sat on thrones, they swarmed around cradles. The earth was literally a hell." Dr. A. Randle Short gives a fact that shows how much the ancient world believed in demons. In many ancient cemeteries, skulls were found with traces of trepanation, in other words, a hole was drilled in them. In one cemetery, out of one hundred and twenty skulls, six turned out to have traces of trepanation. Considering that there were few surgical instruments, it is clear that this was a complex operation. In addition, the condition of the skull bones shows that the operations were carried out while the person was alive. The size of the hole indicates that it was too small to be of any physical or surgical significance; It is also known that the bone disc removed during the operation was worn around the neck as an amulet. This operation was performed in order to give the demon the opportunity to leave the human body. If the surgeons of that time agreed to perform such operations, and people were ready to undergo such operations, then the belief in demonic possession must have been very strong.

Common name for demons mazzikin Means one who causes harm. Thus, demons are evil beings who sought to harm people. A person who believed that he was possessed by a demon or demon was “aware of his own existence and at the same time the existence of another being motivating and directing him from within.” Having met Jesus, those possessed by demons often cried out: they knew that Jesus was the Messiah, that the reign of the Messiah would be the end of all demons. At that time, there were many demon exorcists who claimed to be able to cast out demons. This belief was so strong and real that around 340 there was even a special Order of spirit exorcists in the Christian Church. But the difference between Jesus and various demon casters was that ordinary Jewish and pagan demon casters used complex magical spells and rituals, but Jesus cast out demons from people with one clear, simple and powerful word. No one had ever seen anything like this before. There was power and authority neither in a charm, nor in a formula, nor in a spell, nor in a complex ritual; the power and authority were in Jesus himself, and this amazed people.

What can we say about this? Paul Tournier writes in the book “Cases from the Practice of a Physician”: “Without a doubt, many doctors in the fight against disease feel that they are confronted not by something passive, but by an intelligent and inventive enemy.” Dr. Randle Short came to the empirical conclusion that "earthly events, essentially moral catastrophes, wars and evil deeds, physical catastrophes and diseases, may represent part of a great battle waged among themselves by forces of the kind we see in book of Job: devilish malice on the one hand and divine restraint on the other." This problem cannot be solved simply and unambiguously.

THE MIRACLE OF DATING (Mark 1:29-31)

Everything Jesus said and did in the synagogue was extremely remarkable. When the synagogue service ended, Jesus went with his friends to the house of Simon Peter. According to Jewish custom, the main Sabbath meal was served immediately after the service in the synagogue, at six o'clock, that is, at 12 noon (the Jewish day began at 6 o'clock in the morning and the hours were counted from that moment). Jesus may well have exercised his right to rest after an exciting and tiring event during the service in the synagogue; but His strength and authority were again challenged, and He again began to expend His strength and time for the sake of others. This miracle tells us something about three people.

1. We learn something about Jesus. He did not need an audience in which He could demonstrate His authority and power; He was as willing to heal people in the small circle of his home as he was among a large crowd in the synagogue. He never refused to help people; He put the needs of other people above his own need to rest. But above all, we see here, as we already saw in the synagogue episode, the uniqueness of Jesus' healing methods. During the time of Jesus there were many demon exorcists, but they needed complex magical spells, charms and formulas, and even magical devices. In the synagogue, Jesus spoke only one powerful sentence and healing came. And here again the same thing. Simon Peter's mother-in-law "lay in a fever" as they say in the Talmud. Fever was, and still is, a widespread disease in that part of Galilee. The Talmud even gives a method for treating it. An iron knife was tied with a braid of hair to a thorn bush. Over the next few days the Scriptures were repeated. First day Ref. 3, 2.3, in second - Ex. 3, 4 and finally Ref. 3.5. After this, a certain magical formula was pronounced and it was believed that the healing had been accomplished. Jesus completely ignored this set of popular magical accessories. With one gesture and a word filled with unique power and strength, He healed the woman. The Greek word used in the previous passage is exu sleep, translated as power, and the word exusia the Greeks defined it as unique power combined with unique strength, and this is what Jesus possessed and what he applied in the house of Simon Peter. Paul Tournier writes in his book: “My patients often tell me: “I admire the patience with which you listen to everything I tell you.” But this is not only patience, it is also interest.” Jesus did not see the miracle He performed as a means to enhance His prestige. Helping people - He did not see this as tedious work. He helped unconsciously because he felt a special interest in those who needed His help.

2. From the episode we learn something about students. They had only recently become acquainted with Him, but they had already begun to turn to Jesus with all their problems. Simon's mother-in-law was sick, the whole house was in disorder, and for the disciples there was nothing more natural than to tell Jesus about this. Paul Tournier talks about how he made the greatest discovery of his life. He often visited a Christian priest who would never let him go without first praying with him. Paul Tournier was struck by the extreme simplicity of the elder’s prayers. They seemed to be a continuation of the intimate conversation he was constantly having with Jesus. “When I returned home,” continues Paul Tournier, “I talked about this with my wife and together we asked God to give us the same close friendship with Jesus that the old priest had. And from then on Jesus became the center of my affection and my constant companion. He rejoices in what I do (cf. Eccl. 9:7) and it worries Him. He is a friend with whom I can discuss everything that happens in my life. He shares with me my joy and my pain, my hopes and my fears. He is also present when the patient speaks to me, opening the depths of his heart, listening to him with me, doing it better than I could do it myself. And when the sick person leaves, I can talk to him about it." This is the whole essence of Christian life. As it is sung in the hymn: "Turn this in prayer to God." Already so early His disciples knew what had been addressed into their life habit of turning all their problems to Jesus and asking Him for help.

3. The episode tells us something about mother-in-law of Simon Peter. As soon as she recovered, she immediately began to take care of the needs of others. She used her recovery for new ministry. A famous Scottish family had a motto: Saved to Serve. Jesus helps us so we can help others.

THE FIRST CROWDS (Mark 1:32-34)

What Jesus did at Copernaum could not be hidden. The emergence of such a great new force and power could not be kept secret. And therefore, by evening, Simon Peter’s house found itself surrounded on all sides by crowds of people seeking the touch of Jesus. People waited until the evening because the law prohibited carrying any cargo around the city on Saturday (cf. Jer. 17, 24). In those days, of course, there were no watches - neither pocket, nor hand, nor table. Saturday lasted from 6 a.m. to 6 p.m.; According to the law, it was considered that the Sabbath was over and the day had passed if three stars appeared in the sky. And so the people of Capernaum waited until the sun went down and the stars flashed in the sky, and they came bringing their sick to Jesus, and He healed them.

We have already seen Jesus heal people three times. first He healed in the synagogue, then He healed the sick woman in the house of his friends, and now He heals in the street. Jesus understood everyone's request. It was said about Dr. Johnson that if anyone was in trouble, he could be sure of his support. And wherever problems arose, Jesus was ready to use His power and authority. He did not approach with partiality, either to a person or to a place; He clearly understood the universal nature of the demands of people in need.

People flocked to Jesus in droves because They recognized Him a person capable of accomplishing great things. Many could speak, explain, lecture and preach; and He alone not only spoke, but also did. Someone said that if a person can make a better mousetrap than another, people will make a path to his house, even if he lives in the thicket of the forest. People need a person who can get things done. Jesus could and can do great things today.

But this is where the tragedy begins. Crowds came, but they came because they needed something from Jesus. They did not come because they had seen a new vision; ultimately they only wanted to use Him to their advantage. This is what almost everyone wants from God and His Son. For every prayer that goes up to God in times of prosperity, there are a thousand prayers in times of distress. Many people who have never prayed when the sun was shining begin to pray when the cold wind blows.

Someone has said that people look at religion "as an ambulance service, not as the front line of life." People remember religion only in times of crisis. They begin to remember God only when they find themselves in a difficult situation, or when life knocks them out. Everyone should turn to Jesus because He is the only one who can give us what we need to live, but if that turn and the gifts we receive do not result in a response of love and gratitude, then there is something tragically wrong with us. We should not look at God only as a useful support in difficult days, He must be loved and remembered every day of our lives.

HOUR OF REST AND CALL TO ACTION (Mark 1:35-39)

Already reading the record of what happened in Capernaum, we see that Jesus had no time left for solitude. But He knew well that he could not live without communication with God; that if He would continue to give to others, He must receive Himself; that if He intends to devote Himself to the service of others, He must from time to time seek spiritual support Himself. He knew that he could not live without prayer. In a small book called “An Exercise in Prayer,” Dr. A. D. Belden gives the following definition: “Prayer is the cry of the soul to God.” He who does not pray is guilty of incredible recklessness, refusing "the opportunity to associate God with his abilities." “In prayer we enable the absolute mind of God to nourish our spiritual powers.” Jesus knew this; He also knew that if He wanted to meet people, He must first meet God. If Jesus needed prayer, how much more do we need it?!

But He was also found where He was praying. Jesus could not close the door on them. The writer Rose Macaulay once said that she needed only one thing in life - her own room. And this is exactly what Jesus never had. One eminent physician said that the task of medicine is “sometimes to heal, often to relieve suffering, and always to console.” And this responsibility always lay with Jesus. Someone said that a doctor should “help people live and die,” but people live and die all the time. It is already in human nature to try to build fences and walls in order to find peace and free time for ourselves; Jesus never did this. No matter how well He was aware of His weariness and exhaustion, He was even more aware of the urgency of human need. And so, when the disciples came for Him, He rose from his knees to accept the burden of the task entrusted to Him. With prayers we will never accomplish our tasks; they can only strengthen us to do our work.

Jesus went on the road to preach in the synagogues of Galilee. The Gospel of Mark devotes one verse to this missionary journey, but it must have taken many weeks and even months. He walked and preach and heal. Jesus never separated the following things and actions.

1. He never shared word and deed. He never believed that a job was done once it was formulated. He never believed that His task was only to call people to God and to virtue. The formulated task, call and exhortation were always translated into action. Fosdick talks somewhere about a student who bought the best books, textbooks and equipment, a special work chair with a book stand to make it more convenient to study, and then sat in this chair and fell asleep. A person who talks a lot but does nothing is very similar to such a student.

2. He never shared soul and body. There were also movements in Christianity that were not at all interested in the needs of the body. But man is soul and body. And the task of Christianity is to correct the whole person, and not just one part of him. It is a holy truth that a man can starve, live in a hut, live in poverty and suffer in torment, and yet be happy in God; but this does not mean that you need to leave it in the same state. Christian missionaries take more than just the Bible with them to backward countries; they bring with them education and medicine, schools and hospitals. It is completely wrong to talk about social evangelism as if this were some kind of special, some kind of optional, or even some kind of separate part of the Christian gospel. The Christian gospel is one, and it preaches and works for the good of the human body as much as for the good of the soul.

3. Jesus never divided earthly and heavenly. There are people who are so concerned about heavenly things that they completely forget about earthly things and become impractical dreamers. But there are also those who care so much about earthly things that they forget about heavenly things and consider only material values ​​as good. Jesus dreamed of a time when the will of God would be carried out on earth just as it is carried out in heaven. (Mat. 6, 10), when earthly and heavenly things will be united.

CLEANSING OF THE LEPER (Mark 1:40-45)

There is no disease in the New Testament that evokes more horror and compassion than leprosy. Sending His twelve disciples, Jesus commanded them to heal the sick and cleanse the lepers (Mat. 10, 8). The fate of the leper was truly difficult. E. W. H. Masterman writes in his article on leprosy in the Dictionary of Christ and the Gospels, from which we have taken much of the information given here: "No disease reduces a human being for so many years to such a terrible wreck." Let's look at the facts first. There are three types of leprosy.

1. Black or tuberculous leprosy, beginning with strange lethargy and pain in the joints. Then symmetrical colored spots of irregular shape appear on the body, especially on the back. Lumps form on them, at first pink, which then turn brown; the skin thickens. The number of these tubercles especially increases in the folds of the cheeks, nose, lips, and forehead. A person’s face changes so much that he loses his human appearance and becomes, as the ancients put it, like a lion or a satyr. These tubercles increase in size, ulcers appear on them and disgusting-smelling pus is released; the eyebrows fall out, the eyes become wide open, the voice becomes rough, and the breathing becomes hoarse due to ulcers on the vocal cords. Ulcers also form on the arms and legs, and the patient gradually turns into a continuous growing ulcer. On average, the disease lasts nine years and ends with mental impairment, coma and finally death; the patient inspires extreme disgust towards people and himself.

2. Anesthetic leprosy in the initial stage is the same as black leprosy, but the central nervous system is also affected. The affected area loses all sensitivity, and the patient may not even notice it. Even during a burn, he does not feel pain. As the disease progresses, stage 1 lesions cause irregular colored spots and blisters. The muscles disappear, the tendons contract so much that the hands turn into bird legs, and the nails also become deformed. After this, chronic ulcers form on the hands, then the patient loses fingers and toes and, ultimately, the entire hand and foot. This form of the disease lasts from twenty to thirty years. It's a kind of terribly slow death of the body.

3. The third type of leprosy is the most typical of all combinations of signs of black and anesthetic. No doubt there were many lepers in Palestine at the time of Jesus. From the descriptions in Lev. 13 it is obvious that in the New Testament era the term leprosy hit as well as other skin diseases, such as psoriasis, in which the body becomes covered with a white rash. This incident is described in the Bible with the words: "... a leper, white as snow." Apparently, this term also covered “ringworm,” which is still widespread in the East. In the book Leviticus Jewish word used tsaraat, translated as leprosy. And in A lion. 13:47 talks about the plague of leprosy (tsaraat), on clothes, and in A lion. 14:33 talks about leprosy tsaraat on houses. Such stains on clothing may be mold; leprosy on houses may be something like dry rot on wood or destructive lichen on stones. Jewish word tzaraat, leprosy, apparently associated in Jewish thinking with any creeping skin disease. It is quite natural that in that state of medicine, when diagnosing, they did not distinguish between various skin diseases and classified them as incurable and severe, even not very dangerous diseases.

Each such skin disease made the patient an outcast. He was expelled from human society. He had to live alone outside the camp or settlement, walking around in torn clothes, with his HEAD uncovered and with his face covered up to the upper lip. While walking, he had to warn others about his dangerous presence by shouting: “unclean! unclean!” We see the same picture in the Middle Ages, when the Law of Moses was in effect. A priest in an epitrachelion and with a crucifix in his hands led the leper into the church and read the funeral service over him. The leper was considered dead even though he was still alive. He had to wear a black dress so that everyone could identify him. He had to live in a leper house. He could not come to church services, but during the service he could look into the leper's "peephole" cut into the wall; the leper had to endure not only the physical pain caused by the disease, but also the mental anguish caused by exclusion from human society and complete isolation. If a leper were ever cured - which was very rare - he would have to undergo the rehabilitation procedure described in A lion. 14. The priest first examined the sick person, then took cedar wood, scarlet thread, fine linen and two birds (one of which he sacrificed over running water) and dipped all this, as well as the living bird, in the blood of the sacrificed bird. After this, the live bird was released into the wild. The person had to wash himself, wash his clothes, and shave. Seven days later the priest examined him again. He had to shave his head and eyebrows. They brought certain sacrifices - two rams and one one year old sheep without blemish, three tenths of an ephah of wheat flour mixed with oil and one log of oil. For the poor, the size of the sacrifice was reduced. With a hand dipped in the blood of the sacrificial animal, the priest touched the lobe of the right ear of the patient being cleansed, the thumb of his right hand and the big toe of his right foot, and then just once again with his hand dipped in oil. After this, a final examination was made, and if the person turned out to be clean, he was released with a certificate that he was clean.

Here is one of the most expressive portraits of Christ.

1. He did not drive away the person who broke the law. The leper had no right to address or speak to Him at all, but Jesus responded to the man’s desperate cry with understanding and compassion.

2. Jesus reached out and touched him. He touched an unclean person. But for Jesus he was not unclean, for Him it was an ordinary human soul in desperate need.

3. Having cleansed and healed the man, Jesus sent him out to perform the usual ritual rite. Jesus fulfilled human law and the demands of human justice. He did not recklessly ignore accepted norms, but when necessary, he obeyed them.

In this we see a combination of empathy, power and wisdom.

Commentary (introduction) to the entire book of Mark

Comments on Chapter 1

“There is a freshness and power in the Gospel of Mark which captivates the Christian reader and makes him long to do something in the example of his blessed Lord.”(August Van Ryn)

Introduction

I. SPECIAL POSITION IN THE CANON

Since Mark is the shortest Gospel, and about ninety percent of its material is also found in Matthew or Luke or both, what is his contribution that we cannot do without?

Above all, Mark's concise style and journalistic simplicity make his Gospel an ideal introduction to the Christian faith. In new mission fields, Mark's Gospel is often the first to be translated into national languages.

However, it is not only the clear, lively style, especially acceptable to the Romans and their modern allies, but also the content of the Gospel of Mark that makes it unique.

Mark deals largely with the same events as Matthew and Luke, with a few unique ones thrown in, but he still has some colorful details that the others lack. For example, he draws attention to how Jesus looked at the disciples, how angry He was, and how He walked ahead of them on the road to Jerusalem. He undoubtedly got these details from Peter, with whom he was together at the end of the latter’s life. Tradition says, and it is probably true, that the Gospel of Mark is essentially the memoirs of Peter. This was reflected in the personal details, plot development, and apparent authenticity of the book. It is generally accepted that Mark was the young man who ran away naked (14.51), and that this is his modest signature under the book. (The titles of the Gospels were not originally part of the books themselves.) The tradition is obviously correct, since John Mark lived in Jerusalem; and if it were not in some way connected with the Gospel, then there would be no reason to cite this little episode.

External evidence of his authorship is early, quite strong and from different parts of the empire. Papias (c. 110 AD) quotes John the Elder (probably the apostle John, although another early disciple is also possible) who indicated that this Gospel was written by Mark, a fellow worker of Peter. Justin Martyr, Irenaeus, Tertullian, Clement of Alexandria and the Prologue of Antimarcus agree on this.

The author obviously knew Palestine well, and especially Jerusalem. (The Upper Room narrative is marked with greater detail than in the other Gospels. It would not be surprising if the events took place in his childhood home!) The Gospel indicates an Aramaic setting (the language of Palestine), an understanding of customs, and the presentation suggests a close connection with an eyewitness to the events. The contents of the book correspond to Peter's preaching plan in the 10th chapter of the Acts of the Apostles.

The tradition that Mark wrote the Gospel in Rome is supported by the use of more Latin words than others (words such as centurion, census, legion, denarius, praetorium).

Ten times in the NT the pagan (Latin) name of our author is mentioned - Mark, and three times - the combined Jewish-pagan name John-Mark.

Mark - a servant or helper: first of Paul, then of his cousin Barnabas and, according to reliable tradition, of Peter until his death - was the ideal person to write the Gospel of the Perfect Servant.

III. WRITING TIME

The timing of the writing of the Gospel of Mark is debated even by conservative Bible-believing scholars. It is impossible to determine the date with precision, but the time is still indicated - before the destruction of Jerusalem.

Tradition is also divided on whether Mark recorded Peter's sermon on the life of our Lord before the apostle's death (before 64-68) or after his departure.

In particular, if Mark is the first recorded gospel, as most scholars claim today, then an earlier writing date is necessary for Luke to be able to use Mark's material.

Some scholars date the Gospel of Mark to the early 50s, but a date from 57 to 60 seems more likely.

IV. PURPOSE OF WRITING AND TOPIC

This Gospel presents the amazing story of God's Perfect Servant, our Lord Jesus Christ; the story of the One who renounced the outward splendor of His glory in heaven and took on the form of a servant on earth (Phil. 2:7). This is an unprecedented story about the One who “... came not to be served, but to serve, and to give His life as a ransom for many” (Mark 10:45).

If we remember that this Perfect Servant was none other than God the Son, who voluntarily girded himself with the garment of a slave and became a Servant of men, then the Gospel will shine forth for us with eternal radiance. Here we see the incarnate Son of God, who lived on earth as a dependent Man.

Everything He did was in perfect harmony with the will of His Father, and all His mighty acts were accomplished in the power of the Holy Spirit.

Mark's style is fast, energetic and concise. He pays more attention to the works of the Lord than to His words; this is confirmed by the fact that he gives nineteen miracles and only four parables.

As we study this gospel, we will seek to answer three questions:

1. What does it say?

2. What does it mean?

3. What is the lesson in it for me?

For all who would be true and faithful servants of the Lord, this Gospel should be a valuable textbook of service.

Plan

I. PREPARATION OF THE SERVANT (1.1-13)

II. THE EARLY MINISTRY OF A SERVANT IN GALILEE (1.14 - 3.12)

III. CALLING AND TRAINING OF SERVANT DISCIPLES (3.13 - 8.38)

IV. THE SERVANT'S JOURNEY TO JERUSALEM (Ch. 9 - 10)

V. THE SERVANT'S MINISTRY IN JERUSALEM (Ch. 11 - 12)

VI. SPEECH OF THE SERVANT ON THE MOUNT OF OLEON (Ch. 13)

VII. SUFFERING AND DEATH OF A SERVANT (Ch. 14 - 15)

VIII. VICTORY OF THE SERVANT (Ch. 16)

I. PREPARATION OF THE SERVANT (1.1-13)

A. The Forerunner of the Servant prepares the way (1.1-8)

1,1 The theme of the Gospel of Mark is the Good News of Jesus Christ, God's Son. Since the author's purpose is to highlight the role of the Lord Jesus Christ as a Servant, he begins not with a genealogy, but with the public ministry of the Savior.

It was announced by John the Baptist, the herald of the Good News.

1,2-3 The prophets Malachi and Isaiah spoke about a harbinger who would come before the Messiah and call on the people to prepare morally and spiritually for His coming (Mal. 3:1; Is. 40:3).

John the Baptist fulfilled these prophecies. He was sent as "voice in the wilderness".

(The NIV says "the prophet Isaiah" but quotes Malachi first. The King's Bible use of "prophets" is based on most manuscripts and is more accurate.)

1,4 His message was for people to repent (change their thoughts and turn from their sins) and find forgiveness of sins. Otherwise, they will not be able to accept the Lord. Only holy people can worthily receive the Holy Son of God.

1,5 Those who heard John the Baptist repented, and he baptized them. This was the outward expression of their conversion. Baptism publicly separated them from the bulk of the people of Israel, who had turned away from the Lord. It united them with the remnant of the people who were ready to accept Christ. From verse 5 it would appear that the response to John's preaching was universal. But that's not true. There may have been an initial outburst of excitement as many people flocked to the desert to hear the fiery preacher, but most people did not truly repent and turn from their sins. This will be seen as the story progresses.

1,6 What kind of person was he John? Today he would be called a fanatic and an ascetic. His home was the desert. He, like Elijah, wore the coarsest and simplest clothes. His food was sufficient to support life and strength, but it could not be called exquisite.

This was a man who subordinated everything to one glorious task - to introduce people to Christ. Perhaps he could have been rich, but he chose poverty. Thus, he became just such a herald, which corresponded to the One who had no place to lay his head. From this we can take the lesson that simplicity should characterize all who serve the Lord.

1,7 John proclaimed the supremacy of the Lord Jesus Christ. He said that Jesus was greater in power, personal superiority and service.

John did not consider himself worthy untie shoe belt Savior (duty imputed to a slave). A sermon filled with the Holy Spirit always exalts the Lord Jesus Christ and debunks self.

1,8 John baptized water. It was an external sign that did not make a change in a person’s life. Jesus will be baptize their Holy Spirit; this baptism will entail a great influx of spiritual power (Acts 1:8). It will also unite believers to the Church, the Body of Christ (1 Cor. 12:13).

B. The Forerunner baptizes the Servant (1:9-11)

1,9 At this time, the so-called thirty years of silence in Nazareth came to an end. The Lord Jesus Christ was ready to begin His public ministry. First of all, He walked 96 km from Nazareth To Jordan near Jericho. There He Was baptized by John. In His case, of course, no repentance was required, because He had no sins to confess. For the Lord, baptism was a symbolic act illustrating His baptism into death at Calvary and His resurrection from the dead. Thus, in His very entrance into public service there was laid a living foreshadowing of the cross and the empty grave.

1,10-11 As soon as Jesus left of water, John He saw the heavens opening and the Spirit like a dove descending on Him. Sounded from the sky voice God the Father, who identified Jesus as His beloved Son.

There was never a moment in the life of our Lord when He was not filled with the Holy Spirit. But now the Holy Spirit has come on him, anointing Him for ministry and empowering Him. This was a special ministry of the Spirit, preparation for the coming three years of labor.

The power of the Holy Spirit is necessary. A person may have education, talents, and good speech, but without this mysterious quality that we call “anointing,” his work will be lifeless and ineffective. The vital question before us is: Has the Holy Spirit empowered me to serve the Lord?

C. The servant is tempted by Satan (1:12-13)

Jehovah's servant during forty days was tempted by Satan in a desert. Spirit God brought Him to this meeting not to see if He would sin, but to prove that He could not sin. If Jesus could sin as a man on earth, how can we be sure that He cannot now sin as a man in heaven?

Why does Mark indicate that He was there with animals? Were these animals that Satan encouraged to destroy the Lord? Or did they become meek in the presence of their Creator?

We can only ask questions. At the end of forty days Angels served him(cf. Matt. 4:11); During the temptation He did not eat anything (Luke 4:2).

Trials are inevitable in the life of a believer. The closer a person follows the Lord, the stronger they will be. Satan does not waste gunpowder on nominal Christians, but against those who are gaining territory in spiritual battle, he unsheathes his big guns. It is not a sin to be tempted. Sin lies in yielding to temptation. We cannot resist him by relying on our own strength. But the Holy Spirit indwelling the believer is his power to suppress dark passions.

II. THE EARLY MINISTRY OF A SERVANT IN GALILEE (1.14 - 3.12)

A. The Servant Enters His Ministry (1:14-15)

Mark skips the Lord's ministry in Judea (see John 1:1 - 4:54) and begins with the great ministry in Galilee, which covers a period of 1 year and 9 months (1:14 - 9:50). Then, before moving on to the last week in Jerusalem, he briefly touches on the last stage of the ministry in Perea (10.1 - 10.45).

Jesus came to Galilee preaching the gospel of the kingdom of God. Specifically, his sermon was as follows:

1. The time has come. In accordance with the dates predicted by the prophets, the date of the appearance of the King among the people was set. Now that time has come.

2. The Kingdom of God is at hand; the King appeared and with the most honest intentions offered the Kingdom to the people of Israel. The kingdom is at hand in the sense that the King appeared.

3. He called the people repent and believe the Gospel. In order to be chosen for the Kingdom, people must turn from sin and believe the Good News of the Lord Jesus Christ.

B. The calling of the four fishermen (1.16-20)

1,16-18 Passing near the Sea of ​​Galilee, Jesus I saw Simon and Andrey, who were fishing. He had met them before; in fact, they became His disciples at the dawn of His ministry (John 1:40-41). Now He called them to be with Him, promising to do fishers of men. They immediately left their profitable business of fishing and followed Him. Their obedience was immediate, sacrificial and complete.

Catching fish is an art, catching people is also an art:

1. Patience is required. You often have to wait alone for long hours.

2. Must be able to use hooks, lures or nets.

3. It takes insight and common sense to go where the fish are going.

4. Perseverance is required. A good fisherman does not quickly despair.

5. Calmness is necessary. The best strategy is to avoid interference and stay at a distance yourself.

We are becoming fishers of men, when we follow Christ. The more we become like Him, the more successful we will be in winning others to Him. Our duty is follow behind Him; He will take care of everything else.

1,19-20 After walking a little from there, Lord Jesus met James and John sons Zebedee, which were repairing their networks. As soon as he called them they said goodbye to father And followed Lord.

Christ still calls people to leave everything and follow Him (Luke 14:33). Neither possessions nor parents should be allowed to interfere with obedience.

B. Casting out an unclean spirit (1:21-28)

Verses 21-34 describe a typical day in the life of the Lord. Miracle followed miracle as the great Physician healed the demon-possessed and the sick.

The miracles of healing performed by the Savior show how He frees people from the terrible consequences of sin. This is clearly demonstrated by the table below.

Although the preacher today is not called to perform such physical healings, he is called to continually deal with similar spiritual problems. Aren’t the miracles that the Lord Jesus Christ mentions in John (14:12) great: “...he who believes in Me, the works that I do, he will also do, and greater works than these will he do”?

1,21-22 However, let's return to Mark's narrative. IN Capernaum Jesus entered the synagogue on Saturday and began to teach. People realized that this was no ordinary teacher. His words were filled with undeniable power. He taught completely differently than scribes- in a monotonous and mechanical voice. His phrases were arrows from the Almighty. His lessons were captivating, convincing, challenging. The scribes imposed a petty, second-rate religion. There was nothing unreal in the teachings of the Lord Jesus Christ. He had every right to proclaim His teachings because He lived what He taught.

MIRACLE	GET RID OF
1. Healing a person possessed by an unclean spirit (1:23-26).	1. The impurity of sin.
2. Healing of Simon's mother-in-law (16:29-31).	2. Sinful excitement and restlessness.
3. Healing of the leper (1.40-45).	3. The heinousness of sin.
4. Healing the paralytic (2.1-12).	4. Helplessness caused by sin.
5. Healing a withered arm (3.1-5).	5. Uselessness caused by sin.
6. Deliverance of a demoniac (5:1-20).	6. Poverty, violence and the horror of sin.
7. A woman suffering from bleeding (5.25-34).	7. The power of sin that deprives one of vitality.
8. Resurrection of Jairus’s daughter (5.21-24.35-43).	8. Spiritual death due to sin.
9. Healing of the Syrophoenician daughter (7:24-30).	9. Slavery to sin and Satan.
10. Healing the deaf and tongue-tied (7.31-37).	10. Inability to hear God's Word and speak about spiritual things.
11. Healing of the blind (8.22-26).	11. Blindness before the light of the Gospel.
12. Healing of a youth possessed by a demon (9:14-29).	12. The cruelty of satanic power.
13. Healing of blind Bartimaeus (10.46-52).	13. The blind and poor state into which sin plunges.

Anyone who teaches the Word of God must speak with authority or not speak at all. The psalmist said: “I believed, and therefore I spoke” (Ps. 115:1). Paul echoes these words in 2 Cor. 4.13. Their word was based on deep conviction.

1,23 In their synagogue there was a possessed man who was possessed by a demon. This demon is described as unclean spirit. This probably means that the spirit revealed its presence by making the person physically and morally unclean. Obsession should not be confused with various forms of mental illness. These are different things. A person possessed by a demon is actually possessed by an evil spirit that controls him. Man can often perform supernatural acts and often rage and blaspheme when meeting the Person and works of the Lord Jesus Christ.

1,24 Notice that the evil spirit recognizes Jesus and calls Him a Nazarene and Saints of God. Please also note the replacement of plural pronouns with singular ones: "What do you care about us? ...You came to destroy us! I know you..." At first the demon speaks, as if uniting himself with the person; then he speaks only on his own behalf.

1,25-26 Jesus did not accept the testimony of demons, even if it was true. Therefore He commanded the evil spirit shut up And exit from person. It must have been strange to see shaking a person and hear the loud cry of a spirit leaving its victim.

1,27-28 This miracle caused deep amazement. People saw something new and terrifying in the fact that a Man could cast out a demon simply by commanding it. Was this the creation of a new school in religious teaching, they wondered. News of the miracle immediately spread throughout Galilee.

Before we move on to the next verses, let's note three things:

1. It is obvious that the first coming of Christ caused a great surge of demonic activity on earth.

2. Christ's authority over all evil spirits foreshadows His victory over Satan and all his servants at God's appointed time.

3. Satan resists wherever God works. Anyone who takes the path of serving the Lord can expect opposition to every step he takes. “...For we wrestle not against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in high places” (Eph. 6:12).

D. Healing of Peter's mother-in-law (1.29-31)

“Soon” is one of the characteristic words of this Gospel; it is especially consonant with the Gospel, which emphasizes the character of a Servant in the Lord Jesus Christ.

1,29-30 From the synagogue Our Lord went to Simon's house. When He came there Simon's mother-in-law was in a fever. Verse 30 notes that They immediately told him about her. They wasted no time in bringing the need to the attention of the Healer.

1,31 Jesus without words took her hand and helped me get to my feet. She was immediately cured. Fever usually weakens a person. In this case, the Lord not only cured the fever, but immediately gave strength for service, and she began to serve them.

J.R. Miller says:

“Every sick person, after recovery, whether in an ordinary or unusual way, should hasten to devote the life restored to him to the service of God. A large number of people are always looking out for opportunities to serve Christ, imagining for themselves the beautiful and brilliant service that they would like to carry out. At the same time, they are letting go of that "how Christ desires them to serve Him. True service to Christ consists in conscientiously performing, first of all, one's daily duties."(J.R. Miller, Come Ye Apart, Reading for March 28.)

It is noteworthy that in each of the miracles of healing the Savior acts differently. This reminds us that no two calls are exactly alike. Each person must be approached individually.

The fact that Peter had a mother-in-law shows that the idea of ​​priestly celibacy was foreign in those days. This is a human tradition that is not confirmed in the Word of God and which gives rise to a lot of evil.

D. Healing at sunset (1.32-34)

During the day, word of the Savior's presence spread throughout the city. Because it was the Sabbath, people did not dare bring the needy to Him.

When evening comes, when the sun went down and the Sabbath ended, a stream of people rushed to the door of Peter's house. The sick and possessed there experienced the power that delivers from any illness and all kinds of sin.

E. Preaching in Galilee (1.35-39)

1,35 Jesus got up very early until dawn, and retired to a place where nothing would distract Him from being in prayer. Jehovah's servant opened his ear every morning to receive the instructions of God the Father for the coming day (Isa. 50:4-5). If the Lord Jesus Christ felt the need for prayer every morning, then how much more do we need it! Notice that prayer cost Him something; He got up and left very early in the morning. Prayer should not be a matter of personal convenience, but of self-discipline and sacrifice. Doesn't this explain why our ministry is so ineffective in many ways?

1,36-37 By the time Simon and those who were with him stood up, many people again gathered near the house. The disciples went to tell the Lord about His growing popularity.

1,38 To their surprise, He did not go back to the city, but led the disciples to the surrounding villages and cities, explaining that He must and preach there. Why didn't He return to Capernaum?

1. First of all, He had just been in prayer and learned what God wanted from Him on this day.

2. Secondly, He understood that the admiration of the people in Capernaum for Him was shallow. The Savior never attracted large crowds. He looked beyond the external and saw what was in their hearts.

3. He knew the dangers of popularity and by His example taught His disciples to be careful when everyone speaks well of them.

4. He persistently avoided any superficial emotional manifestations that tended to place the crown before the cross.

5. He gave great attention to preaching the Word. The miraculous healings, intended to alleviate the miserable condition of the people, were also intended to attract attention to the sermon.

1,39 So Jesus walked and preached in synagogues throughout Galilee And cast out demons. He combined preaching with practice, word with deed. It is interesting to note how often He cast out demons in the synagogues. Are today's liberal churches similar to synagogues?

G. Cleansing of the leper (1.40-45)

Story about leper gives us an edifying example of a prayer that is answered by God:

1. It was sincere and desperate - beg Him.

2. The leper showed respect - fell on his knees before Him.

3. He asked humbly and obediently - "If you want".

4. He had faith - "can".

5. He admitted his need - "You can clean me up."

6. His request was specific - not “bless me,” but "cleanse me."

7. His request was personal - "You can clean me up."

8. It was short - five words in the original language.

Look what happened!

Jesus was merciful. Let us always read these words with delight and a feeling of gratitude.

He extended his hand. Think about it! The hand of God is extended in answer to the humble prayer of faith.

He touched him. According to the law, a person became ritually unclean if he touched a leper. There was also a danger of infection. However, the holy Son of Man was imbued with the suffering of mankind and dispelled the destructive effects of sin without being struck by it Himself.

He forbade disclosing the miracle until the person showed up. priest and will not bring the required sacrifices (Lev. 14:2). Here was, first of all, a test of this man's obedience. Did he do as he was told? Didn't get in; he divulged what had happened to him, and as a result he interfered with the Lord's ministry (verse 45). It was also a test of the priest's discernment. Did he see in this event the arrival of the long-awaited Messiah, performing amazing miracles of healing? If he was a typical representative of the Israeli people, he did not see it.

And again we find that Jesus went away from the crowd and ministered in desert places. He didn't measure success by quantity.

1 The beginning of the Gospel of Jesus Christ, the Son of God,

2 As it is written in the prophets: Behold, I send My angel before You, who will prepare Your way before You.

3 The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.

Saint Mark. Artist Gortzius Geldorp 1605

4 John appeared, baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins.

5 And all the country of Judea and the people of Jerusalem came out to him, and they were all baptized by him in the Jordan River, confessing their sins.

6 And John wore a robe of camel's hair and a leather belt around his waist, and ate locusts and wild honey.

7 And he preached, saying, He who is mightier than I is coming after me, whose sandal strap I am not worthy to stoop down to untie;

8 I baptized you with water, but He will baptize you with the Holy Spirit.

John the Baptist. Artist G. Dore

9 And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

10 And as he came up from the water, John immediately saw the heavens opening and the Spirit like a dove descending on Him.

Baptism of Christ. Artist Andrea Verrocchio 1472-1475

11 And a voice came from heaven: You are my beloved Son, in whom I am well pleased.

12 Immediately after this the Spirit led Him into the wilderness.

13 And He was there in the wilderness forty days, tempted by Satan, and was with the beasts; and Angels served Him.

14 After John was betrayed, Jesus came into Galilee, preaching the gospel of the kingdom of God

15 And saying that the time is fulfilled and the kingdom of God is at hand: repent and believe in the gospel.

16 And as he passed near the Sea of ​​Galilee, he saw Simon and his brother Andrew casting nets into the sea, for they were fishermen.

The calling of Peter and Andrew. Artist Domenico Ghirlandaio 1481-1482

17 And Jesus said to them, Follow me, and I will make you fishers of men.

18 And they immediately left their nets and followed Him.

19 And having gone on from there a little, He saw James Zebedee and John his brother also in a boat mending nets;

20 and immediately called them. And they, leaving their father Zebedee in the boat with the workers, followed Him.

The calling of James and John. Author unknown 15-16 centuries.

21 And they come to Capernaum; and soon on the Sabbath He entered the synagogue and taught.

22 And they marveled at His teaching, for He taught them as one having authority, and not as the scribes.

23 In their synagogue there was a man possessed by an unclean spirit, and he cried out:

Leave it at 24! What have you to do with us, Jesus of Nazareth? You have come to destroy us! I know You, who You are, the Holy One of God.

25 But Jesus rebuked him, saying, “Be silent and come out of him.”

Healing the possessed. Artist Brothers Limburg 1413-1416.

26 Then the unclean spirit shook him and cried out with a loud voice and came out of him.

27 And they were all astonished, so that they asked one another, “What is this?” What is this new teaching that He commands even the unclean spirits with authority, and they obey Him?

28 And soon the report of Him spread throughout all the surrounding region in Galilee.

29 Soon leaving the synagogue, they came to the house of Simon and Andrew, with James and John.

30 Simon's mother-in-law lay in a fever; and immediately they tell Him about her.

31 He came and lifted her up, taking her by the hand; and the fever immediately left her, and she began to serve them.

32 When evening came, when the sun had set, they brought to Him all the sick and demon-possessed.

33 And the whole city gathered at the door.

34 And He healed many who were afflicted with various diseases; He cast out many demons, and did not allow the demons to say that they knew that He was the Christ.

35 And in the morning, getting up very early, he went out and went into a deserted place, and there he prayed.

36 Simon and those with him followed him

37 And having found Him, they say to Him, “Everyone is looking for You.”

38 He says to them: Let us go to the neighboring villages and cities, so that I may preach there too, for this is why I came.

39 And He preached in their synagogues throughout all Galilee and cast out demons.

40 A leper comes to Him and, begging Him and falling on his knees before Him, says to Him: If you want, you can cleanse me.

41 Jesus, having compassion on him, stretched out his hand and touched him and said to him: I want you to be clean.

42 After this word, the leprosy immediately left him, and he became clean.

43 And looking at him sternly, he immediately sent him away

44 And he said to him, See that you do not say anything to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.

45 And he went out and began to proclaim and tell about what had happened, so that Jesus could no longer openly enter the city, but was outside in desert places. And they came to Him from everywhere.

Synodal translation. The chapter is voiced by role by the studio “Light in the East”.

1. The beginning of the Gospel of Jesus Christ, the Son of God,
2. as it is written in the prophets: “Behold, I send My angel before Thy face, who will prepare Thy way before Thee.”
3. “The voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight.”
4. John appeared, baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins.
5. And all the country of Judah and the people of Jerusalem came out to him , and everyone was baptized by him in the Jordan River , confessing your sins.
6. John wore a robe of camel's hair and a leather belt around his waist and ate locusts and wild honey.
7. And he preached, saying: He who is mightier than I is coming after me, whose sandal strap I am not worthy to stoop down to untie;
8. I baptized you with water, but He will baptize you with the Holy Spirit.
9. And it came to pass in those days that Jesus came from Nazareth Galilean and baptized by John in the Jordan .
10. And when he came out of the water, John immediately saw the heavens opening and the Spirit like a dove descending on Him.
11. And a voice came from heaven: You are my beloved Son, in whom I am well pleased.
12. Immediately after this the Spirit leads Him into the wilderness.
13. And He was there in the wilderness for forty days, tempted by Satan, and was with the beasts; and Angels served Him.
14. After John was betrayed, Jesus came to Galilee, preaching the gospel of the kingdom of God
15. And saying that the time is fulfilled and the kingdom of God is at hand: repent and believe in the gospel.
16. And as he passed near the Sea of ​​Galilee, he saw Simon and his brother Andrew casting nets into the sea, for they were fishermen.
17 And Jesus said to them, Follow me, and I will make you fishers of men.
18 And they immediately left their nets and followed Him.
19. And having gone on from there a little, He saw James Zebedee and John his brother also in a boat mending nets;
20. And immediately called them. And they, leaving their father Zebedee in the boat with the workers, followed Him.
21. And they come to Capernaum ; and soon on the Sabbath He entered the synagogue and taught.
22. And they marveled at His teaching, for He taught them as one having authority, and not as the scribes.
23. In their synagogue there was a man possessed by an unclean spirit, and he cried out:
24. leave it! What do you care about us, Jesus of Nazareth ? You have come to destroy us! I know You who You are, the Holy One of God.
25 But Jesus rebuked him, saying, “Be silent and come out of him.”
26. Then the unclean spirit, shaking him and crying out with a loud voice, came out of him.
27. And everyone was horrified, so that they asked each other: what is this? What is this new teaching that He commands even the unclean spirits with authority, and they obey Him?
28. And soon the report of Him spread throughout all the surrounding region in Galilee.
29. Soon leaving the synagogue, they came to the house of Simon and Andrew, with James and John.
30. Simonov’s mother-in-law lay in a fever; and immediately they tell Him about her.
31. He approached and lifted her up, taking her by the hand; and the fever immediately left her, and she began to serve them.
32. When evening came, when the sun had set, they brought to Him all the sick and demon-possessed.
33. And the whole city gathered at the door.
34. And He healed many who were suffering from various diseases; He cast out many demons, and did not allow the demons to say that they knew that He was the Christ.
35. And in the morning, getting up very early, he went out and retired to a deserted place, and there he prayed.
36. Simon and those with him followed him
37. And having found Him, they say to Him, “Everyone is looking for You.”
38. He says to them: Let us go to the neighboring villages and cities so that I can preach there too, for this is why I came.
39. And He preached in their synagogues throughout all Galilee and cast out demons.
40. A leper comes to Him and, begging Him and falling on his knees before Him, says to Him: If you want, you can cleanse me.
41. Jesus, having compassion on him, stretched out his hand, touched him and said to him: I want you to be clean.
42. After this word, the leprosy immediately left him, and he became clean.
43. And, looking at him sternly, he immediately sent him away
44. And he said to him, See that you do not say anything to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.
45. And he went out and began to proclaim and tell about what had happened, so that Jesus could no longer openly enter the city, but was outside in desert places. And they came to Him from everywhere.

. The beginning of the Gospel of Jesus Christ, the Son of God,

. as it is written in the prophets: Behold, I send My angel before Thy face, who will prepare Thy way before Thee.

. The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight.

The evangelist presents John, the last of the prophets, as the beginning of the Gospel of the Son of God, because the end of the Old Testament is the beginning of the New Testament. As for the testimony about the Forerunner, it is taken from two prophets - from Malachi: “Behold, I am sending My angel, and he will prepare the way before Me.”() and from Isaiah: "Voice in the wilderness"() And so on. These are the words of God the Father to the Son. He calls the Forerunner an Angel for his angelic and almost ethereal life and for the announcement and indication of the coming Christ. John prepared the way of the Lord, preparing the souls of the Jews through baptism to accept Christ: "before Your face"- it means Your Angel is close to You. This signifies the closeness of the Forerunner to Christ, since even before kings, primarily related persons are honored.

"Voice in the wilderness", that is, in the Jordanian desert, and even more in the Jewish synagogue, which was empty in relation to good. “Way” means “paths” - Old, as repeatedly broken by the Jews. They had to prepare for the path, that is, for the New Testament, and correct the paths of the Old, for although they had accepted them in ancient times, they later turned away from their paths and got lost.

. John appeared, baptizing in the wilderness and preaching a baptism of repentance for the forgiveness of sins.

. And the whole country of Judea and the people of Jerusalem came out to him, and they were all baptized by him in the Jordan River, confessing their sins.

John's baptism did not have remission of sins, but introduced only repentance for people. But how does Mark say here: "for the forgiveness of sins"? To this we answer that John preached a baptism of repentance. What was the point of this sermon? To the remission of sins, that is, to the baptism of Christ, which already included the remission of sins. When we say, for example, that such and such came before the king, commanding that food be prepared for the king, we mean that those who fulfill this command are favored by the king. So it is here. The Forerunner preached the baptism of repentance so that people, having repented and accepted Christ, would receive remission of sins.

. John wore clothes made of camel's hair and a leather belt around his waist, and ate locusts and wild honey.

We already talked about this in the Gospel of Matthew; now we will only say about what is omitted there, namely: that John’s clothing was a sign of mourning, and the prophet showed in this way that the repentant should cry, since sackcloth usually serves as a sign of crying; the leather belt meant the deadness of the Jewish people. And that these clothes meant crying, the Lord himself says about this: "We sang sad songs to you(Slavic “plakahom”), and you did not cry,” calling here the life of the Forerunner weeping, because he further says: “John came, neither eating nor drinking; and they say: he has a demon"(). Likewise, the food of John, pointing here, of course, to abstinence, was at the same time an image of the spiritual food of the Jews of that time, who did not eat clean birds of the air, that is, did not think about anything lofty, but fed only on the word exalted and aimed at grief, but again falling to the ground . For locusts (“locusts”) are an insect that jumps up and then falls to the ground again. In the same way, the people ate honey produced by bees, that is, prophets; but it remained with him without care and was not increased by deepening and correct understanding, although the Jews thought that they understood and comprehended the Scripture. They had the Scriptures, like some honey, but they did not labor at them and did not study them.

. And he preached, saying: He who is mightier than I is coming after me, whose sandal strap I am not worthy to stoop down to untie;

. I baptized you with water, and He will baptize you with the Holy Spirit.

“I,” he says, “are not worthy to be even His lowest servant, who would untie the belt, that is, the knot on the strap of his boots. They understand, however, this: everyone who came and was baptized by John was released through repentance from the bonds of their sins when they believed in Christ. Thus, John loosed the belts and bonds of sin in everyone, but in Jesus he could not loose such a belt, because this belt, that is, sin, was not found with Him.

. And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized by John in the Jordan.

. And when he came out of the water, John immediately saw the heavens opening and the Spirit like a dove descending on Him.

. And a voice came from heaven: You are my beloved Son, in whom I am well pleased.

Jesus does not come to baptism for the remission of sins, for He did not create sin, nor to receive the Holy Spirit, for how could John’s baptism bestow the Spirit when it did not cleanse sins, as I said? But He does not go to be baptized for repentance, since He was "greater than the Baptist himself"(). So, what does it come for? No doubt, so that John would announce Him to the people. Since many flocked there, He deigned to come in order to be testified before many who He is, and at the same time in order to fulfill “all righteousness,” that is, all the commandments of the Law. Since obedience to the baptizing prophet, as sent from God, was also a commandment, then Christ fulfills this commandment. The Spirit descends not because Christ has a need for it (for in essence He abides in Him), but so that you know that the Holy Spirit also descends on you at baptism. When the Holy Spirit descended, the testimony was immediately spoken. Since the Father spoke from above: “You are My Son,” so that those who heard would not think that He was speaking about John, the Spirit descended on Jesus, showing that this was said about Him. The heavens are opened so that we know that they are also opened to us when we are baptized.

. Immediately after this, the Spirit leads Him into the wilderness.

. And He was there in the wilderness for forty days, tempted by Satan, and was with the beasts; and Angels served Him.

Teaching us not to lose heart when, after baptism, we fall into temptation, the Lord goes up into the mountain to face temptation, or, better yet, does not go away, but is led away by the Holy Spirit, showing through the fact that we ourselves should not fall into temptation, but accept them when they come. befall us. And he goes up the mountain so that, due to the desolation of the place, the devil will have boldness and can approach Him; for he usually attacks when he sees that we are alone. The place of temptation was so wild that there were many animals there. The angels began to serve Him after He defeated the tempter. All this is stated in more detail in the Gospel of Matthew.

. After John was betrayed, Jesus came to Galilee, preaching the gospel of the kingdom of God.

. and saying that the time is fulfilled and the kingdom of God is at hand: repent and believe in the Gospel.

Having heard that John had been handed over to prison, Jesus retired to Galilee in order to show us that we ourselves should not fall into temptations, but avoid them, and when we fall, endure them. Christ preaches, apparently, the same thing as John, something like: “repent” and “the Kingdom of God is at hand.” But in fact, it is not the same thing: John says “repent” in order to turn away from sins, and Christ says “repent” in order to lag behind the letter of the Law, which is why he added: “believe in the Gospel,” for he whoever wants to believe according to the Gospel has already abolished the Law. The Lord says that “the time is fulfilled” for the Law. Hitherto, he says, the Law was in effect, but from now on the Kingdom of God comes, life according to the Gospel. This life is rightly presented as the “Kingdom” of Heaven, for when you see that someone who lives according to the Gospel behaves almost as if incorporeal, how can you not say that he already has the Kingdom of Heaven (where there is no food or drink), although it seems to still exist? far.

. As he passed near the Sea of ​​Galilee, he saw Simon and his brother Andrew casting nets into the sea, for they were fishermen.

. And Jesus said to them, Follow me, and I will make you become fishers of men.

. And they immediately left their nets and followed Him.

. And having gone a little way from there, He saw James Zebedee and John his brother also in a boat mending nets;

. and immediately called them. And they, leaving their father Zebedee in the boat with the workers, followed Him.

Peter and Andrew were at first disciples of the Forerunner, and when they saw Jesus testified by John, they joined Him. Then, when John was betrayed, they went back to their previous occupation with sorrow. So, Christ now calls them a second time, for the real calling is already the second. Notice that they were nourished by their righteous works, and not by their unrighteous activities. Such people were worth being the first disciples of Christ. Immediately leaving what was in their hands, they followed Him; for one must not delay, but must follow immediately. After these he catches James and John. And these, although they themselves were poor, nevertheless supported their elderly father. But they left their father not because leaving parents is a good deed, but because he wanted to prevent them from following the Lord. So you, when your parents hinder you, leave them and follow the Good. Apparently, Zebedee did not believe, but the mother of these apostles believed and, when Zebedee died, she also followed the Lord. Take this into account, too, that action is called first, and then contemplation, for Peter is the image of action, because he was of a fiery character and always warned others about what is characteristic of action; John, on the contrary, represents contemplation in himself, for he was a theologian par excellence.

. And they come to Capernaum; and soon on the Sabbath He entered the synagogue and taught.

. And they marveled at His teaching, for He taught them as one having authority, and not as the scribes.

Where did you come to Capernaum from? From Nazareth, and on the Sabbath day. When they usually gathered to read the law, then Christ came to teach. For the Law also commanded to celebrate the Sabbath, so that people would read, gathering together for this purpose. The Lord taught accusatoryly, and not flatteringly, like the Pharisees: he urged them to do good, and threatened those who disobeyed with torment.

. There was a man in their synagogue obsessed unclean spirit, and cried out:

. leave it! What have you to do with us, Jesus of Nazareth? You have come to destroy us! I know You, who You are, the Holy One of God.

. But Jesus rebuked him, saying: Be silent and come out of him.

. Then the unclean spirit, shaking him and crying out with a loud voice, came out of him.

. And everyone was horrified, so they asked each other: what is this? What is this new teaching that He commands even the unclean spirits with authority, and they obey Him?

. And soon rumors about Him spread throughout the entire region in Galilee.

Evil spirits are called “unclean” because they love all kinds of unclean things. The demon considers leaving a person to be “destruction” for himself. Evil demons generally blame themselves for suffering when they are not allowed to do evil to people. Moreover, being carnal and accustomed to enjoying substances, they seem to suffer great hunger when they do not live in bodies. That is why the Lord says that the demonic race is driven out by fasting. The unclean one did not say to Christ: You are holy, since many of the prophets were holy, but he said “Holy One,” that is, the Only One, Holy in His essence. But Christ forces him to remain silent, so that we know that demons must stop their mouths, even if they speak the truth. The demon rushes and violently shakes the one possessed by it, so that eyewitnesses, seeing the calamity the person is being delivered from, will believe for the sake of the miracle.

. Soon leaving the synagogue, they came to the house of Simon and Andrew with James and John.

. Simonov's mother-in-law was in a fever; and immediately they tell Him about her.

. Approaching, He lifted her up, taking her hand; and the fever immediately left her, and she began to serve them.

By Saturday evening, as usual, the Lord went to the disciples’ house to eat. Meanwhile, the one who was supposed to serve in this regard was overcome with fever. But the Lord heals her, and she begins to serve them. These words make it clear that you, when someone heals you from an illness, must use your health to serve the saints and to please God[...].

. When evening came, when the sun set, they brought to Him all the sick and demon-possessed.

. And the whole city gathered at the door.

. And He healed many who were suffering from various diseases; He cast out many demons, and did not allow the demons to say that they knew that He was the Christ.

Not without reason added: "when the sun went down". Since they thought that it was impermissible to heal on the Sabbath, they waited until sunset and then began to bring the sick for healing. “He healed many,” it is said instead of “all,” because all make up a multitude; or: he did not heal everyone because some turned out to be unbelievers, who were not healed for their unbelief, but he healed “many” of those brought, that is, those who had faith. He did not allow demons to speak in order, as I said, to teach us not to believe them, even if they spoke the truth. Otherwise, if they find someone who completely trusts them, then what the damned ones won’t do, mixing lies with the truth! So Paul forbade the inquisitive spirit to say: “These people are servants of the Most High God”; The Holy Man did not want to hear feedback and testimony from unclean lips. . He says to them: let us go to the neighboring villages and cities so that I can preach there too, for this is why I came.

. And He preached in their synagogues throughout Galilee and cast out demons.

After healing the sick, the Lord goes to a secluded place, teaching us not to do anything for show, but if we do any good, we should hasten to hide it. And He also prays in order to show us that whatever good we do should be attributed to God and said to Him: “Every good gift and every perfect gift is from above, coming down from the Father of lights.”(). Christ Himself did not even need to pray. Further, when the people sought and greatly desired Him, He does not give itself to Him, although it accepts it with favor, but also goes to others in need of healing and instruction. For the work of teaching should not be limited to one place, but the rays of the word must be scattered everywhere. But look how He combines action with teaching: He preaches, and then casts out demons. So teach and do things together, so that your word is not in vain. Otherwise, if Christ had not shown miracles at the same time, then His word would not have been believed.

. A leper comes to Him and, begging Him and falling on his knees before Him, says to Him: if you want, you can cleanse me.

. Jesus, having compassion on him, stretched out his hand, touched him and said to him: I want you to be clean.

. After this word, the leprosy immediately left him, and he became clean.

The leper was prudent and believed; therefore he did not say: if you ask God; but believing in Him as God, he said: “if you want.” Christ touches him as a sign that nothing is unclean. The law forbade touching a leper as unclean; but the Savior, wanting to show that there is nothing unclean by nature, that the requirements of the Law should be abolished and that they have power only over people, touches the leper - while Elisha was so afraid of the Law that he did not even want to see Naaman, the leper and the one who asked healing.

. And, looking at him sternly, he immediately sent him away

. and he said to him, See that you do not say anything to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.

. And he came out and began to proclaim and tell about what had happened, so Jesus He could no longer clearly enter the city, but was outside, in deserted places. And they came to Him from everywhere.

And from this we also learn not to show off ourselves when we show kindness to someone, for Jesus Himself commands the one who has purified himself not to talk about Him. Although He knew that he would not listen and would divulge it, however, as I said, teaching us not to love vanity, he orders us not to tell anyone. But on the other hand, anyone who has benefited should be grateful and grateful, even if his benefactor does not need it. So the leper divulges the good deed he has received, despite the fact that the Lord did not tell him to. Christ sends him to the priest, because according to the command of the Law, a leper could only enter the city by a priestly announcement about his cleansing from leprosy, otherwise he had to be expelled from the city. At the same time, the Lord commands him to bring a gift, as those who were purified as usual brought: this is evidence that He is not an opponent of the Law, on the contrary, He values ​​it so much that He commands to fulfill what is commanded in the Law.

Gospel of Mark, chapter 1. Bible from IMBF - new translation of the New and Old Testaments of the International Ministry “Blessing of the Father” Published on the web portal

Mark, chapter 1

The arrival of John the Baptist.

Mark 1:1 The beginning of the Gospel of Jesus Christ, the Son of God.

Mark 1:2 As it is written in the prophet Isaiah: “Behold, I am sending My angel before Your face, who will prepare Your way.”

Mark 1:4 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

Mark 1:5 And the whole country of Judea and the people of Jerusalem came out to him, and all who confessed their sins were baptized by him in the Jordan River.

Mark 1:6 And John was dressed in clothes from camel hair, and was a leather belt around his thigh, and ate He locusts and wild honey.

Mark 1:7 And he proclaimed, saying: “He is coming after me who is mightier than I, whose sandal strap I am not worthy to stoop down and untie.

Mark 1:8 I baptize you with water, and He will baptize you in the Holy Spirit!”

Baptism of the Lord Jesus.

Mark 1:9 And it happened in those days: Jesus came from Nazareth, which is in Galilee, and was baptized by John in the Jordan.

Mark 1:10 And immediately, rising out of the water, he saw the heavens opening and the Spirit like a dove descending on Him.

Jesus in the desert.

Mark 1:12 And immediately the Spirit brought Him out into the wilderness.

Mark 1:13 And he was He He was tempted by Satan in the desert for forty days, and was with the beasts, and angels served Him.

Jesus preaches the Gospel.

Mark 1:14 Afterwards as John was betrayed, Jesus came to Galilee to proclaim the Gospel of God

Mark 1:15 and said that the time had been fulfilled and the Kingdom of God was at hand. “Repent and believe in the Gospel!”

Call (selection) of the first disciples.

Mark 1:16 And as He passed by the Sea of ​​Galilee, He saw Simon and Andrew, Simon's brother, casting networks into the sea, for they were fishermen.

Mark 1:17 And Jesus said to them: “Follow me, and I I'll do it What you will be fishers of men!”

Mark 1:18 And immediately, leaving the nets, They followed behind Nim.

Mark 1:19 Having walked a little, He saw Jacob, son Zebedee, and John his brother, preparing nets in a boat.

Mark 1:20 And immediately He called them. And leaving their father Zebedee with the workmen in the boat, they followed Him.

Mark 1:21 And they came They to Capernaum. And immediately on the Sabbath, He entered the synagogue and began to teach.

The first miracles in Capernaum.

Mark 1:22 And they were amazed All His teaching, for He taught them as one having authority, and not as the scribes.

Mark 1:23 At that hour there was a man in their synagogue with an unclean spirit, and he cried out,

Mark 1:24 saying: “What have you to do with us, Jesus of Nazareth? You came to destroy us! I know You, You are the Holy One of God!”

Mark 1:27 And they were all terrified, so that they asked one another, saying, “What is this? A new teaching, in which he commands with authority and unclean spirits, and they obey Him?!”

Mark 1:28 And at that very hour the rumor spread O Nem everywhere, in all the surroundings of Galilee.

Mark 1:29 And immediately leaving the synagogue, they came to the house of Simon and Andrew with James and John.

Mark 1:30 Simon's mother-in-law lay suffering from a fever, and immediately they told Him about her.

Mark 1:31 And he came and took behind hand, He lifted her up, and the fever left her, and she ministered to them.

Mark 1:32 At evening, when the sun had set, they brought to Him all the sick and those possessed by demons.

Mark 1:33 And the whole city gathered at the door.

Mark 1:34 And He He healed many who were sick with various diseases, and cast out many demons, and did not allow the demons to say that they knew Him.

Sermon in Galilee.

Mark 1:35 And stood up Very early in the night more, He left and went to a deserted place and prayed there.

Mark 1:36 And Simon and those who were with him followed him,

Mark 1:37 and they found Him and said to Him: “Everyone is looking for You!”

Mark 1:38 And he says to them: “Let us go to another place, to the nearest villages, so that I may proclaim it there too. Gospel, because for this I came."

Mark 1:39 And He, passing through all Galilee, proclaimed in their synagogues and cast out demons.

Healing a leper.

Mark 1:40 And a leper comes to Him and, kneeling down, asks Him, saying: “If you want, you can cleanse me!”

Mark 1:41 And having compassion over it, He extended His hand, touched him and said: “I want! Be cleansed!"

Mark 1: Mark 1:42 And immediately the leprosy departed from him, and He became clean.

Mark 1: Mark 1:43 And having strictly warned him, he immediately sent him away,

Mark 1:44 saying: “See that you don’t tell anyone anything, but go, show yourself to the priest and offer for your cleansing That which Moses commanded, as a testimony unto them."

Mark 1:45 He went out and began to proclaim to many and spread the word, so that He could no longer openly enter the city, but He was outside, in desert places; and they came to Him from everywhere.

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