The cleansing of the leper and healing of the paralytic are paired together in both Mark and Luke (Mark 1:40-2:12, Luke 5:12-26), and there is no doubt that the pairing is intentionally thematic. Both conditions would have reduced men to hopelessly impoverished states, and then both these men are fully restored upon seeking out Christ, because Yahweh is indeed a rewarder to those who seek Him (Hebrews 11:6). It is us who must take the initiative, and even at the end of what is now the first chapter of Mark, we saw how the people came to Christ from everywhere (Mark 1:45).
The gospel of Mark is essentially Peter's gospel, and in our previous presentation we read what could be considered Peter's personal account of the healing of his mother-in-law, whom we identified as a type for the woman of Israel in this particular instance, as the woman is often depicted as the symbolic mother of the nation in the prophets.
In our previous presentation concerning the possessed man in the Capernaum assembly hall, we discussed how the origin of unclean spirits both embodied and disembodied is tied to the fallen angels throughout Scripture, whose fornication is described in Genesis and 1 Enoch.
In our previous presentation we read Mark’s succinct account of the forty days in the wilderness, using it as an opportunity to identify the Adversary who tried Christ, and following an examination of the evidence, we came to the conclusion that they were an incredulous and scornful descendant of Cain, perhaps an individual or group from those racial vipers among the Pharisees and Sadducees who came to enquire of John the Baptist.
In our previous presentation on the gospel of Mark, we explored how the primary purpose of John the Baptist was to prepare the people for the coming of the Christ, and this was accomplished in manifold ways.
In our introduction to Mark, we discussed how the early Christian writers attested that this gospel is the faithful preservation of Peter’s oral testimonies. The internal evidence supports this, such as the vivid descriptive style and its focus on the actions of Christ’s ministry rather than lengthy teachings or parables. This emphasis on works gives the Gospel of Mark a fast-paced and dynamic narrative compared to the other accounts.
Here we are going to endeavor to present a commentary on the Gospel of Mark, which we pray is the fruitful beginning of many such projects. The reason we have chosen to present Mark before Matthew is not because we believe it was penned first, but because it shares most of its accounts with Matthew and Luke. By presenting Mark’s comparatively concise gospel first, we hope to establish a foundation for future commentaries while also avoiding any unnecessary repetition.
Home Is Where the Son of Man Is (Mark 2:1-12)
The cleansing of the leper and healing of the paralytic are paired together in both Mark and Luke (Mark 1:40-2:12, Luke 5:12-26), and there is no doubt that the pairing is intentionally thematic. Both conditions would have reduced men to hopelessly impoverished states, and then both these men are fully restored upon seeking out Christ, because Yahweh is indeed a rewarder to those who seek Him (Hebrews 11:6). It is us who must take the initiative, and even at the end of what is now the first chapter of Mark, we saw how the people came to Christ from everywhere (Mark 1:45).
Preventing the Decay (Mark 1:40-45)
The gospel of Mark is essentially Peter's gospel, and in our previous presentation we read what could be considered Peter's personal account of the healing of his mother-in-law, whom we identified as a type for the woman of Israel in this particular instance, as the woman is often depicted as the symbolic mother of the nation in the prophets.
Plastering the Bruises (Mark 1:29-39)
In our previous presentation concerning the possessed man in the Capernaum assembly hall, we discussed how the origin of unclean spirits both embodied and disembodied is tied to the fallen angels throughout Scripture, whose fornication is described in Genesis and 1 Enoch.
Perturbing the Devils (Mark 1:21-28)
In our previous presentation we read Mark’s succinct account of the forty days in the wilderness, using it as an opportunity to identify the Adversary who tried Christ, and following an examination of the evidence, we came to the conclusion that they were an incredulous and scornful descendant of Cain, perhaps an individual or group from those racial vipers among the Pharisees and Sadducees who came to enquire of John the Baptist.
Proclaiming the Message (Mark 1:12-20)
In our previous presentation on the gospel of Mark, we explored how the primary purpose of John the Baptist was to prepare the people for the coming of the Christ, and this was accomplished in manifold ways.
Preparing the People (Mark 1:1-11)
In our introduction to Mark, we discussed how the early Christian writers attested that this gospel is the faithful preservation of Peter’s oral testimonies. The internal evidence supports this, such as the vivid descriptive style and its focus on the actions of Christ’s ministry rather than lengthy teachings or parables. This emphasis on works gives the Gospel of Mark a fast-paced and dynamic narrative compared to the other accounts.
Introduction to the Gospel of Mark
Here we are going to endeavor to present a commentary on the Gospel of Mark, which we pray is the fruitful beginning of many such projects. The reason we have chosen to present Mark before Matthew is not because we believe it was penned first, but because it shares most of its accounts with Matthew and Luke. By presenting Mark’s comparatively concise gospel first, we hope to establish a foundation for future commentaries while also avoiding any unnecessary repetition.