23Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
24saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!”
25Jesus rebuked him, saying, “Be quiet, and come out of him!”
26The unclean spirit, convulsing him and crying with a loud voice, came out of him.
27They were all amazed, so that they questioned among themselves, saying, “What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!”
28The report of him went out immediately everywhere into all the region of Galilee and its surrounding area.
29Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John.
30Now Simon’s wife’s mother lay sick with a fever, and immediately they told him about her.
31He came and took her by the hand, and raised her up. The fever left her immediately, and she served them.
32At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons.
33All the city was gathered together at the door.
34He healed many who were sick with various diseases, and cast out many demons. He didn’t allow the demons to speak, because they knew him.
35Early in the morning, while it was still dark, he rose up and went out, and departed into a deserted place, and prayed there.
36Simon and those who were with him searched for him.
37They found him and told him, “Everyone is looking for you.”
38He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.”
39He went into their synagogues throughout all Galilee, preaching and casting out demons.
40A leper came to him, begging him, kneeling down to him, and saying to him, “If you want to, you can make me clean.”
41Being moved with compassion, he stretched out his hand, and touched him, and said to him, “I want to. Be made clean.”
42When he had said this, immediately the leprosy departed from him, and he was made clean.
43He strictly warned him, and immediately sent him out,
44and said to him, “See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them.”
45But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places. People came to him from everywhere.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~870 words.
Matthew Henry. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him." The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Observe, Christ had still an eye to the end wherefore he came forth, and closely pursued that; nor will he be drawn by importunity, or the persuasions of his friends, to decline from that; for (Mar 1:39) he preached in their synagogues throughout all Galilee, and, to illustrate and confirm his doctrine, he cast out devils. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Let us go into the next towns, the villages that lie about here, that I may preach there also, and work miracles there, for therefore came I forth, not to be constantly resident in one place, but to go about doing good." Even the inhabitants of the villages in Israel shall rehearse the righteous acts of the Lord, Jdg 5:11.
Jamieson–Fausset–Brown. And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. And when the unclean spirit had torn him--Luke (Luk 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling! and cried with a loud voice--the voice of enforced submission and despair. he came out of him--Luke (Luk 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Luk 11:21-22). And forthwith, when they were come out of the synagogue--so also in Luk 4:38. they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us. and anon--immediately. they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue. And he healed many that were sick of divers diseases, and cast out many devils--In Mat 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command. and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere." into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded. that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father.
John Calvin. And when it was day, going out, he went into a desert place, and multitudes sought him: and came even to him, and held him, that he might not depart from them. 43. And in the morning, while it was still very dark, Jesus, when he had risen, went out, and departed into a desert place, and there prayed. 36. And the devils went out of many, crying and saying, Thou art Christ, the Son of God. But he, having gone out, began to publish many things, and to blaze abroad the matter, so that Jesus could no longer enter openly into cities, but was without in desert places: and they came to him from every quarter. 12. And he said to him, See that thou say nothing to any man: but go, show thyself to the priest, and present for thy cleansing those things which Moses commanded, for a testimony to them. 45. And Jesus, having stretched out his hand, touched him, saying, I am willing; be thou clean: and immediately his leprosy was cleansed. 4. And having stretched out his hand, he touched him, saying, I am willing; be thou clean: and immediately the leprosy departed from him. 14.
Full commentary on this passage
Matthew Henry
chapter
Mark's narrative does not take rise so early as those of Matthew and Luke do, from the birth of our Saviour, but from John's baptism, from which he soon passes to Christ's public ministry. Accordingly, in this chapter, we have, I. The office of John Baptist illustrated by the prophecy of him (Mar 1:1-3), and by the history of him (Mar 1:4-8). II. Christ's baptism, and his being owned from heaven (Mar 1:9-11). III. His temptation (Mar 1:12, Mar 1:13). IV. His preaching (Mar 1:14, Mar 1:15, Mar 1:21, Mar 1:22, Mar 1:38, Mar 1:39). V. His calling disciples (Mar 1:16-20). VI. His praying (Mar 1:35). VII. His working miracles. 1. His rebuking an unclean spirit (Mar 1:23-28). 2. His curing Peter's mother-in-law, who was ill of a fever (Mar 1:29-31). 3. His healing all that came to him (Mar 1:32, Mar 1:34). 4. His cleansing a leper (Mar 1:40-45).
As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.
In these verses, we have,
I. Christ's casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in Luk 4:33. There was in the synagogue a man with an unclean spirit, en pneumati akathartō - in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie en tō ponerō - in the wicked one. And some have thought it more proper to say, The body is in the soul, because it is governed by it, than the soul in the body. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. Observe, The devil is here called an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and because with his suggestions he pollutes the spirits of men. This man was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have,
1. The rage which the unclean spirit expressed at Christ; He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said, Mar 1:24, where he doth not go about to capitulate with him, or make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with low thoughts of him, because no good thing was expected out of Nazareth; and with prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him - that he is the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles - that they were the servants of the most high God, Act 16:16, Act 16:17. Those who have only a notion of Christ - that he is the holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ; "Let us alone; for if thou take us to task, we are undone, thou canst destroy us." This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have nothing to do with Jesus Christ; for he despairs of being saved by him, and dreads being destroyed by him. "What have we to do with thee? If thou wilt let us alone, we will let thee alone." See whose language they speak, that say to the Almighty, Depart from us. This, being an unclean spirit, therefore hated and dreaded Christ, because he knew him to be a holy One; for the carnal mind is enmity against God, especially against his holiness.
2. The victory which Jesus Christ obtained over the unclean spirit; for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray, Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus commands. As he taught, so he healed, with authority. Jesus rebuked him; he chid him and threatened him, imposed silence upon him; Hold thy peace; phimōthēti - be muzzled. Christ has a muzzle for that unclean spirit when he fawns as well as when he barks; such a…
In these verses, we have,
I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe,
1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up.
2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him.
3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him.
4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake.
II. A general account of many cures he wrought - diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe,
1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house.
2. How powerful the Physician was; he healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were sick of divers diseases, for his word was a panpharmacon - a salve for every sore. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Or, He suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did (Mar 1:24), I know thee, who thou art.
III. His retirement to his private devotion (Mar 1:35); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe,
1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after …
We have here the story of Christ's cleansing a leper, which we had before, Mat 8:2-4. It teaches us,
1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him (Mar 1:40); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as Joh 11:22), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him.
2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, Sa1 10:26. When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Psa 107:20; Joh 15:3; Joh 17:17. The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, Mar 1:42.
3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimēsamenos - graviter interminatus - prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (Mar 1:44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, Joh 5:14, Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Mat 11:5. (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Chr…
And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.
and he cried out--as follows:
Source · Public Domain (CC Public Domain Mark 1.0)
24
Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee--an expression of frequent occurrence in the Old Testament (Kg1 17:18; Kg2 3:13; Ch2 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4.
thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Luk 18:37; Mar 16:6; Act 2:22).
art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mat 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mat 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Psa 16:10), in which He is styled "Thine Holy One."
Source · Public Domain (CC Public Domain Mark 1.0)
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And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mar 1:26) He would right willingly permit.
Source · Public Domain (CC Public Domain Mark 1.0)
26
And when the unclean spirit had torn him--Luke (Luk 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
and cried with a loud voice--the voice of enforced submission and despair.
he came out of him--Luke (Luk 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Luk 11:21-22).
Source · Public Domain (CC Public Domain Mark 1.0)
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What thing is this? what new doctrine--teaching
is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
Source · Public Domain (CC Public Domain Mark 1.0)
28
And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.
Source · Public Domain (CC Public Domain Mark 1.0)
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And forthwith, when they were come out of the synagogue--so also in Luk 4:38.
they entered into the house of Simon and Andrew, with James and John--The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also--as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mar 5:37) --Andrew being present on this occasion, as the occurrence took place in his own house.
Source · Public Domain (CC Public Domain Mark 1.0)
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But Simon's wife's mother lay sick of a fever--Luke, as was natural in "the beloved physician" (Col 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us.
and anon--immediately.
they tell him of her--naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.
Source · Public Domain (CC Public Domain Mark 1.0)
8 more notes on this passage are in the library.
John Calvin
29
Mark 1:29-39
Matthew 8:14-18
Mark 1:29-39
Luke 4:38-44
14. And when Jesus had come into Peter's house, he saw his mother-in-law lying in bed, and afflicted with fever. 15. And he touched her hand, and the fever left her, and she arose and waited on them. 16. And when the evening had approached, they brought to him many demoniacs, and he cast out the spirits by his word, and healed all that were diseased: 17. That it might be fulfilled which was spoken by Isaiah the prophet, when he saith, He hath taken our diseases. 18. And when Jesus had seen great multitudes around him, he commanded that they should depart to the other side.
29. And immediately going out of the synagogue, they came, with James and John, into the house of Simon and Andrew. 30. And Simon's mother-in-law lay afflicted with fever and immediately they speak to him about her. 31. And approaching, he raised her, by taking her hand, and the fever immediately left her, and she waited on them. 32. And in the evening, when the sun had set, they brought to him all who were diseased, and who were possessed by devils. 33. And the whole city was assembled at the door. 34. And hehealed many that were ill of various diseases, and cast out many devils: and he did not permit the devils to say that they knew him. 35. And in the morning, while it was still very dark, Jesus, when he had risen, went out, and departed into a desert place, and there prayed. 36. And Simon followed him, as also those who were with him. 37. And when they had found him, they said to him, All seek thee. 38. And he saith to them, Let us go into the adjoining villages, that I preach there also: for on this account I came out. 39. And he preached in their synagogues in all Galilee, and cast out devils.
38. And when Jesus had risen out of the synagogue, he entered into Simon's house. And Simon's mother-in-law was held by a great fever, and they besought him for her. 39. And standing over her, he rebuked the fever, and the fever left her: and immediately rising, she waited on them. 40. And when the sun was setting, all, who had persons laboring under various diseases, brought them to him: and he, laying hands upon each, healed them. 41. And the devils went out of many, crying and saying, Thou art Christ, the Son of God. And, rebuking, he did not permit them to speak those things, that they knew that he was Christ. 42. And when it was day, going out, he went into a desert place, and multitudes sought him: and came even to him, and held him, that he might not depart from them. 43. To whom he saith, I must also preach the kingdom of God in other cities: for on this account am I sent. 44. And he preached in the synagogues of Galilee.
Mark 1:29. They came, with James and John, into the house of Simon and Andrew. There is reason to conjecture, that Matthew does not relate this history in its proper order: for Mark expressly states, that there were only four disciples who attended Christ. Besides, when he left the synagogue, he went straight to Peter's house; which also shows clearly, that Matthew did not observe, with exactness, the order of time. The Evangelists appear to have taken particular notice of this miracle; not that, in itself, it was more remarkable, or more worthy of being recorded, than other miracles, -- but because, by means of it, Christ gave to his disciples a private and familiar illustration of his grace. Another reason was, that the healing of one woman gave occasion to many miracles, so that they came to him in great numbers, from every direction, to implore his assistance. A single word, in Luke's narrative, presents to us more strikingly the power which Christ displayed; for he says, that Simon's mother-in-law was held by a GREAT fever. It was a clearer and more affecting proof of divine power, that, in a moment, and by a single touch, he removed a strong and violent disease. He might have done it by the slightest expression of his will; but he touched her hand, (Matthew 8:15,) either…
Source · Public Domain (CC Public Domain Mark 1.0)
40
Mark 1:40-45
Matthew 8:1-4
Mark 1:40-45
Luke 5:12-16
1. And when he had come down from the mountain, great multitudes followed him. 2. And, lo, a leper, approaching, worshipped him, saying, Lord, if thou art willing, thou art able to cleanse me. 3. And Jesus, having stretched out his hand, touched him, saying, I am willing; be thou clean: and immediately his leprosy was cleansed. 4. And Jesus saith to him, See that thou do not tell it to any man: but go, show thyself to the priest, and present the offering which Moses commanded, for a testimony to them.
40. And a leper came to him, beseeaching him, and kneeling down to him, and saying to him, If thou art willing, thou art able to cleanse me. 41. And Jesus, having compassion, stretched out his hand, and touched him, and said to him, I am willing; be thou clean. 42. And when he had spoken, immediately the leprosy departed from him, and he was cleansed. 43. And threatening him, [487] he immediately sent him away; 44. And he said to him, See that thou say nothing to any man: but go, show thyself to the priest, and present for thy cleansing those things which Moses commanded, for a testimony to them. 45. But he, having gone out, began to publish many things, and to blaze abroad the matter, so that Jesus could no longer enter openly into cities, but was without in desert places: and they came to him from every quarter.
12. And it happened, while he was in a certain city, lo, a man full of leprosy: and when he had seen Jesus, he fell down on his face, and besought Jesus, saying, Lord, if thou art willing, thou art able to cleanse me. 13. And having stretched out his hand, he touched him, saying, I am willing; be thou clean: and immediately the leprosy departed from him. 14. And he commanded him that he should not tell it to any man, but saith, Go, show thyself to the priest, and present for thy cleansing as Moses commanded, for a testimony to them. 15. But still more did the report spread about him, and great multitudes assembled, to hear him, and to be healed by him of their infirmities. 16. And he sought retirement in the deserts, and prayed.
Matthew 8:1. And when he had come down from the mountain Matthew now returns to the course of the history. He had formerly said, that Christ went up into a mountain, (verse 1) then he threw, as it were, into one heap, many leading points of the doctrine of Christ; and now he adds that, about the time when he preached on the mountain, he healed a certain leper The same event is related by Mark and Luke, though they do not mention the time. It was a striking display of the divine power of Christ, that, by his word alone and a touch of his hand, he suddenly cleansed the man's leprosy. Now, though leprosy was a different kind of disease from elephantiasis, [488] (elephantiasis,) it is plain enough that it was difficult to cure. When it had continued long and become deeply seated, it rarely happened that any person recovered. Granting that physicians might, by their professional skill, have given some relief, it is manifest that there was nothing human about this miracle.
2. Approaching, worshipped What is the meaning of the verb proskunein, which is rendered in the Latin version, adorare, to adore or worship, may be easily learned from this passage. For the exposition of it we may rely on the other two Evangelists, of whom Mark says, that he fell on his knees, and Luke, that he fell down on his face The outward gesture of kneeling was exhibited by the leper as a token of reverence. Now we know, that such marks of respect were in general use among the Jews, as the people of the East are more addicted to that kind of ceremonies. Many people accordingly think, that the leper did not intend to render to Christ divine worship, [489] but gave him a respectful salutation as a distinguished prophet of God.
I enter into no dispute as to the feelings which moved the leper to pay reverence to Christ. But I look at what he attributed to him, that he …
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