Mark: The Divine Standard
of Service – 1: 1 - 3: 12

The Lord is introduced abruptly, just as Elijah is in 1 Kings 17. Here there is neither royal genealogy, nor ancestral line traced back to Adam and God – as in Matthew 1: 1-17 or Luke 3: 23-38 –

• neither prophecy of birth nor angelic announcement; neither home circumstances nor childhood details.

• The anointed Servant stands alone in His unique dignity as God's Son.

"Voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight" – Isaiah 40: 3. – also appears in Matthew and Luke.

• But "Behold, I send my messenger before thy face, who shall prepare thy way" – Malachi 3: l – is only referred to at this early point in Mark.
  • The Lord quotes it later in Matthew 11: 10 and Luke 7: 27.

• Thus the dignity of the great One who came as the lowly Servant is both asserted and guarded.

The outline of John and his ministry is condensed in keeping with the brevity and rapidity of Mark's account.

• The details suggest the basic individual preparation necessary for discipleship candidates prior to the presentation of Christ to them as the great model and pattern of servanthood.

Before coming to Christ we are dry, arid, unproductive and unfruitful to God, a moral wilderness indeed.

• Repentance, a true change of mind and turning away from sins, comes first as a result of God's sovereign operations.

• Confession follows quickly, accompanied by the public evidence in baptism of a complete change both inwardly and outwardly. John's clothing and his food speak of this change.

The message and its acceptance are proof of the genuineness of the change.

• Christ is "He that is mightier than I". The realization of His greatness produces a profound sense of our own unworthiness.

• Then comes the promise of power. "He shall baptize you with the Holy Spirit". There is no possibility of service for God without this essential endowment.
  • The "and fire" of the other gospels would be out of place in Mark for the point here is service, not judgment.

The three essentials for effective service are exemplified here in Jesus.

1. The unique, and yet pattern, Servant commits Himself absolutely and unreservedly to God and to His current operations, as set out in John's ministry, by way of baptism.

2. He is anointed and empowered for service by the Spirit who found a "resting-place" on Him.
   • Compare Genesis 8: 9; 1 Kings 19: 16; 2 Kings 2: 9-15.

3. He receives the Father's personal approval. In Matthew it is "This is my beloved Son", drawing the attention of others. Here, as in Luke, it is "Thou art my beloved Son, in Thee I have found My delight".

   This private commendation is doubtless based on His secret history with God. How much it would mean to Christ not only at the outset of His public service but through all the testing circumstances to come!

   Indeed, this sense of God's personal approval is indispensable to all who would follow in God's service.

"And immediately the Spirit drives Him out into the wilderness". Compare Paul going to Arabia, Galatians 1: 17.

• As the Servant, Jesus is subject to direction and goes without question into the wilderness, where there is neither human comfort nor support.

• But God supports Him, as He will us, by angelic ministry.
  • See Luke 22: 40-43. Compare Peter in Acts 12: 7-11 and Paul in Acts 27: 33-34.

  • Even in failure, Elijah experienced such support. See 1 Kings 19: 5-7.

It is in such weak and difficult circumstances, just before His ministry is to commence, that Satan comes to tempt Jesus.

• Mark does not recount the details of the temptations in order to focus on the fact itself as the lot of the Servant and every servant.
  • Compare Paul, 2 Corinthians 12: 7-10.

• All who serve in any measure will find Satan ready to tempt before any service, and afterwards as well.

• God does not tempt; but He does test which clearly justifies God in His choice, as His Servant comes through triumphant.
  • Compare Abraham, Job, Joseph and Daniel.

Even after being proved, the perfect Servant does not rush forward into His public service. He is patient, waiting God's timing.

• For Jesus this meant waiting for the end of John's public ministry – "after John was delivered up" – a turning point in God's ways.

• But there is also another lesson for us here besides patience; there is to be no competition between God's servants.

Jesus returns from the Jordan to Galilee and proclaims a simple and direct message.

• Here it is His own message without any notice of it already having been proclaimed by John. See Matthew 3: 2.

• To begin His public ministry Jesus returns to His own part of the country, the most testing place for any servant and for Jesus Himself, as we shall see.

From John's gospel, it is evident that Jesus exercised a private ministry from His baptism up to and including the second sign at Cana of Galilee.

• See Studies: John – Gospel of Recovery, on John 1: 29-4: 54.

• Note especially John 3: 24 and John 4: 4, 43, 45-46, also Luke 4: 16-32 and Mark 1: 14-28.

• This is indicated by the fact that "John was not yet cast into prison", and also by Jesus' later return to Galilee.

• Further, the welcome He received on His return was based on the report of His works in Jerusalem – John 4: 45 – and does not appear to be in response to the announcement of the kingdom with which He commenced His public ministry.

• Travelling via Samaria He would reach His home town of Nazareth first, where He preached in the synagogue.

• Then He continued north to Cana and on to Capernaum announcing the kingdom, formally calling the first four disciples and later preaching in the synagogue, thus commencing His public ministry.

The great importance of a secret life with God, and faithfulness in private ministry, before entering upon public service cannot be overemphasized.

Jesus walks by the sea of Galilee. On other similar occasions large crowds follow Him. See 2: 13; 3: 7; 4: 1; 5: 21.

• Here, alone at the beginning, walking by the sea indicates His wide outlook in anticipated service.

He calls two sets of brothers to follow Him. The kind of men He selects is instructive.

• They are brothers who are apparently able to work together harmoniously. The spirit of cooperation is a prime requisite for all who follow and serve Christ.

• Paul refers to this basic levitical principle in the words "joined in the work and labouring", 1 Cor. 16: 16.
  • Levi means 'united' or 'joined'. Genesis 29: 34.

• They were usefully and diligently employed in their secular calling, actively at work casting a net or repairing their nets, conscious of the need of having their equipment in good order that their labours might not be in vain.
  • Compare Galatians 4: 11.

Simon and Andrew had their own business – industrious young entrepreneurs.

• James and John worked for their father Zebedee – able to take orders as well as help in the direction of the hired servants employed in this successful family business.

• In fact, these four were partners, well fitted to work together in service. See Luke 5: 7, 10.

It appears that James and John were cousins of Jesus – via Mary and her sister Salome, Zebedee's wife – as were also Matthew/Levi, James the less, Simon the zealot and Jude – via Joseph's assumed brother Alphaeus/Cleopas.

From Mark's account it would appear as if this is Jesus' first contact with them, however there was an earlier private encounter recorded in John's gospel.

• See John 1: 35-51, in Studies: John – Gospel of Recovery.

• After Jesus' baptism, two of John's disciples followed Him. "Andrew, the brother of Simon Peter, was one of the two". It is likely that John was the other unnamed disciple.

• Andrew "first finds his own brother Simon … And he led him to Jesus". John would doubtless find James, his brother. Philip, who was from the same town, Bethsaida, is added as is Nathanael.

This group of possibly six, designated as His disciples, were with Him at the marriage in Cana of Galilee, in Capernaum, again in Jerusalem and in the land of Judea before John had been cast into prison,

• and in Samaria enroute to Galilee before He commenced His public ministry and issued the call to follow Him.
  • John 2: 1-2, 12-22, 3: 22, 24 (Mark 1: 14); 4: 1-2, 27.

It is clear that Jesus knew and had personal prior dealings with those whom He called.

• We also must be disciples, fully known and firmly attached to Him, before being called to follow Him in public service.

What a challenge! "Come after me, and I will make you become fishers of men".

• He can and will "make" us; but there is a previous requirement.

• Business is right and proper in its own place; but if we are to follow Him the bondage of business must first be broken, and a new priority must take its place.
  • We may, and perhaps should, continue our secular occupations. Paul, as needed, made tents, Acts 18: 3; 20: 34.

  • We must obey His call and be at His disposal first, ready to leave success, prosperity and family connections with their related social standing, to be first and foremost His followers.

In more recent times, F. E. Raven and James Taylor are outstanding examples. They both served the Lord and His people extensively, while maintaining regular secular employment for the support of their families. There have been many others also. This does not set aside the responsibility of the saints to minister, both collectively and individually, to the servants of the Lord. See 1 Corinthians 9: 3-18; Galatians 6: 6; Philippians 4: 14-18; 1 Timothy 5: 17-18.     GAR During recent years it has come to be held that brethren should work with their hands, but this cannot be set down as a divine principle; of course every brother should seek to have to give, but one principle cannot militate against another. "They which preach the gospel should live of the gospel". Let not the saints assume that a man should always work with his hands, if they do they close their eyes to scriptural principle. He that ministers the word effectively is entitled to the means of support; Galatians 6: 6 shows that it is his due. The time may come when the general needs of the saints are so great that more free labourers may be needed. I belive it has come. We should watch the effectiveness of brothers who minister. The saints ought to have ability to discern it. Philip's four daughters would be able to discern. Those who labour are necessarily subject to the commendation of the assembly. The saints, if you give them time, arrive at the mind of God. JT 20: 367, Indianapolis, January 1925

"And they go into Capernaum. And straightway on the Sabbath He entered into the synagogue and taught".

• The Jewish day begins at sunset, evening preceding morning. Compare Genesis 1: 5, etc.

• He first teaches publicly in the synagogue in Nazareth, His home town, where it was clear "that no prophet is acceptable in his own country" and then proceeds to Capernaum calling the four on the way. See Luke 4: 16-32.

Had there ever been such teaching in that synagogue before?

• The people were doubtless used to the rabbis quoting their traditional authorities. But as one has said, "Jesus did not live in the prison house of quotation marks".

• Mark records that "He taught them as having authority, and not as the scribes".

• This caused great astonishment; such teaching was not just uncommon, it was quite unknown.

• Others may quote their authorities, but God's servants must and will speak with divinely given authority.

Such speaking is like a "two-edged sword", Hebrews 4: 12.

• The willing hearers are astonished, but there is also opposition.

• How many years had the "man possessed by an unclean spirit" attended sabbath services in that synagogue?
  • Was he merely a member of the congregation, or was he a ruler or teacher?

• In any case he was there, and the presence and authoritative doctrine of God's Servant drew out the cry, "Eh! what have we to do with Thee, Jesus, Nazarene?".

The presence and teaching of Jesus affected the unclean spirit then, but such incidents have an important current application.

• If we need the bondage of business broken in order to follow Christ and become His servants, we surely also need to be released from the rule of religion, to be delivered from the tyranny of traditionalism.

The man with the unclean spirit represents the way in which God's people, especially those who desire to serve Him actively, may be dominated by traditional religious restrictions.

• In His unconventional ministry, Jesus exposes the true character of this enslaving influence and drives it out, freeing the man for God's service.The people were amazed and no doubt helped and blessed as a result.

• We too are to be freed from traditional religious and ecclesiastical restrictions to follow and serve Him.

In calling disciples, Jesus deals first with their business involvement, then their religious circumstances and finally with the domestic sphere.

• After the evening sabbath service they all go "into the house of Simon and Andrew". These two brothers were not only in business together but also shared the same home, a testing situation.

• We are not told whether Andrew was married but Peter was, though we learn nothing here about his wife.
  • It is clear that she later became a follower of Christ and was with Peter in his service. See 1 Corinthians 9: 5.

"And the mother-in-law of Simon lay in a fever".

• We normally try to keep family problems secret from guests. But they had learned enough about Jesus and what He could do that "straightway they speak to Him about her".

• Take note of how He acted. He took her hand – the hands are used in service – and helped her up.

• He did not scold her or blame others. His touch sufficed, "and straightway the fever left her, and she served them", becoming serviceable again.

How often family frictions cause feverish conditions that hinder service. Such situations often are the most difficult to face and resolve.

• Living closely together, especially with in-laws, aptly pictures the tense problem areas servants often face in the domestic sphere.

• But the Lord will have us completely free to serve Him and others, just as this woman was restored.

• If we speak to Him, as they did, He will touch our household problems, feverish family frustrations will be forgotten, and we will be able to freely devote ourselves to the saints for service.
  • Paul says, "ye know the house of Stephanas … they have devoted themselves to the saints for service", 1 Corinthians 16: 15.

It appears that they had all been invited to stay over night for, "evening being come, when the sun had gone down" the people, who had seen what He had done in the synagogue, brought many to be healed.

• The sabbath now being over, it was the evening of the first day of the week and the synagogue was closed.

• As far as we know, no one had ever been healed in that – or in any other – synagogue before – except the one man healed by Jesus.

• "The whole city was gathered together at the door" of the house where Jesus was staying. They come to the One who has the authority, and will use it for blessing.

If we, in our time, obey His call, give Him priority over our business interests, accept and welcome His divine authority in the local assembly – represented by the synagogue – and allow Him to heal our sensitive and distressing family problems, may we not experience a similar outflow of blessing to others?

• His service must first affect us and change our circumstances in these three spheres before we can share in the joy of His gracious service to others.

• The circumstantial changes are now complete for the four – but are they complete for us?

The following section brings out the Lord's personal concerns before the next series of instructional incidents, the removal of personal disqualifications and disabilities, commences at chapter 1: 40.

• This is an expansion of the initial description of His ministry in chapter 1: 14-15.

The acute awareness of the sinfulness and corruption of our fallen human nature is the first and deepest exercise that all who are called to serve must experience.

• The allowance and toleration in one's life of the actions of sin breaks communion with God, breeding depression and frustration.

There can be no power for service apart from an unclouded relationship with God.

• Without this, any attempt at service will contaminate the hearers.

The answer to this kind of defilement can only be found as we are brought to our knees before Jesus with a profound perception of the impurity of our fallen nature and the ability of the Lord alone to deal with it.

• Paul explains this experience in Romans 7: 7 - 8: 10.

• Our sinful human nature is so deceptive that, as the leper, we are likely to doubt the goodness and willingness of the Lord to heal.
  • But faith will beseech Him anyway, recognizing that He is the only hope.

• How strange that we should forget the great compassion shown to us when we first trusted Him! He is still the same and will surely answer if we call upon Him in our helplessness.

The cleansed leper disobeys the Lord's directions. We ought to let our changed lives be "a testimony" to the power of God's deliverance from the unrestrained activities of lawlessness – 1 John 3: 4-9.

Later, Jesus again appears in the synagogue in Capernaum, but in this section His precise location is not stated, simply that He was "at the house" – at home, in the sense of not away on a journey, J.N.D.'s note – apparently in a private house, and crowds throng to hear Him.

This incident has marked similarities to the earlier occasion of the man with the unclean spirit in the synagogue but goes beyond it.

Only after we have discovered that our sinful fallen state has been condemned and dealt with in the death of Christ and our conscience cleansed from the guilt of sins

• Compare Romans 7: 7-8: 10; Hebrews 10: 1-22.

• can the Lord call us into service, removing all the social disabilities which had isolated us.

Preceding this series of incidents Jesus went "into a desert place, and there prayed", but crowds are in evidence everywhere He goes as here again beside the sea

Levi becomes the prototype citizen of the new society. Responding to the grace shown to him, he invites Jesus to a dinner in his home, which becomes an open house for "tax-gatherers and sinners".

• They are completely at ease in the presence of Jesus, conscious of thepersonal – not circumstantial – acceptance they have in the new society which He is inaugurating.

The scribes and Pharisees continue their opposition, challenging the disciples as to the propriety of Jesus' conduct.

• Their insinuation is reminiscent of the serpent's method in the garden.
  • Were they afraid to question Him directly? Or were they seeking to undermine His influence with His disciples?

• They would never condescend to eat with tax-gatherers and sinners. How then could this new teacher?

• Can He mix freely with such defiled persons and still have any right to be considered a teacher?

Jesus maintains His sovereignty in the choice of the sphere of His service, and in the selection of the subjects of that service. In effect He says,

• 'You consider these people to be sick, and yourselves to be healthy – so what have I to do with you? You don't consider that you have any need of my service; but these sick do, and I will serve and heal them.

• "You are (self) righteous, but I have come to help the (self-confessed) sinners; they will hear and follow me'.

The outcome is the emergence of a new society of renewed persons marked by new (changed) circumstances.

• The old religious rules and regulations are of no value in the service to be carried out by the followers of Jesus.

• His own service has been based on principles completely opposite to those that govern institutional religion.

• How then are His disciples to act? What principles are to govern their service?

In the following three sections the opposition continues, serving to contrast the new principles with the old.

Here the opposition is indirect, "Why do … Thy disciples fast not?"

• The Lord does not repudiate fasting in itself. In Matthew 6: 16-18 He prescribes that it should be done in such a way that it is not apparent to men.

• When the disciples of John or the Pharisees fasted it was quite obvious.

• The Pharisees fasted regularly as part of their external system of religious observances. Compare, "I fast twice in the week", Luke 18: 12.

• John's disciples had a reason to fast; John was in prison. But Jesus was still with His disciples; it was a time for rejoicing, not for fasting.

• After His death His disciples would fast, but the resurrection would bring rejoicing again, and fasting as a systematic practice would cease.

• However, special situations may call for fasting with prayer. Compare Acts 13: 2; 27: 33; 2 Cor. 11: 27.

The new society, introduced by Jesus, is entirely different from the old religious system which, with its legalistic concepts, is ready to come apart like an old worn-out garment.

• A piece of "new cloth" is too strong to be held by the threadbare robe of legality.

A new power and joy in service to God has been brought in which banishes the long faces of asceticism.

• The "new wine" is still fermenting and only flexible "new skins" can hold it.

• The "old skins" of traditional religion, with no moisture or freshness within, become brittle and cracked; they have no flexibility; the fermenting of the new wine bursts them.

• But Jesus has chosen and renewed His followers; they are no longer part of the old unyielding religious system.
  • They, as we in the Spirit's day, can hold the new power and joy, and be suitable vessels for God's service as Peter proclaims in Acts 2: 15-18.

The religious observance of the sabbath, so dear to its self-appointed defenders, is used by the Pharisees as an issue on which to assault the new society.

• As earlier, the attack is not directly on Jesus but is aimed at Him through His disciples.

The previous attack was because of what the disciples were not doing – i.e., not fasting; here it is based on what they were doing, and which was provided for in the law.

• "When thou comest into the standing corn of thy neighbour, thou mayest pluck ears with thy hand; but thou shalt not wave the sickle against thy neighbour's standing corn", Deuteronomy 23: 25.

• The Pharisees, however, considered this as "not lawful" on the sabbath.

Jesus refers to David's precedent – 1 Samuel 21: 1-6 – exposing their ignorance of both the letter and the spirit of the Scriptures.

• David was fleeing for his life from Saul; he was in rejection by the official leadership, just as Jesus is here.

• David and the priest went beyond the letter of the law, but acted in the spirit of it.

• Where is the righteousness in prohibiting available food to men fainting from hunger?

• In view of the need, David declared that the "holy bread" was "in a manner common" and ate of it with his companions.

• Similarly, Jesus defends the liberty of His followers to partake freely of God's provision; He will defend His servants today as well.

• The Pharisees' rigid interpretation of the law would prohibit food to the hungry, just as Saul forbade his warriors to eat under the penalty of a curse.

• At that critical time, only Jonathan's intelligent action saved Israel from defeat by the Philistines, the moral ancestors of the Pharisees. See 1 Samuel 14: 24-46.

Those who know liberty in the service of Christ will still be criticized by those whose design is to hold souls in bondage through religious rituals and observances.

• These legalists cannot comprehend that "the sabbath was made on account of man", not as a means to bring man into bondage.

• Jesus asserts His right as "Son of man" and "lord of the sabbath" to liberate His disciples from legal interference.

In His reference to David and his companions He makes it clear that an attack on His disciples is an attack on Himself, as He later indicated to Saul in Acts 9: 3-5.

This is no question of doing things differently merely to antagonize religionists.

• On the contrary, there is an unequivocal demonstration of the new principle of freedom in the service of God.

• Adherence to this priceless principle is essential to the progress of the new society. Compare 1 Corinthians 9; Galatians 4: 16-17; 5: 1.

Previously the opposition to Jesus had been indirect, by means of questions as to the conduct of His disciples;

• progressing from a mere inquiry to an insinuation as to disregard for the law.

• Now the opposition, though silent, becomes more direct. Their purpose is laid bare; they are searching for a basis on which to accuse Him. 2: 18, 24; 3: 2.

There is also a progression in the external situations, from both an undefined time and place – to the cornfields on the sabbath – and finally to the synagogue on the sabbath.

• Compare chapter 2: 18-22 and 2: 23-28.

• The opposition increases in proportion to the progress of the new principles, as they invade the heartland of traditional religious territory.

"And there was there a man having his hand dried up". This is reminiscent of the earlier incident, of the man with an unclean spirit in the synagogue in Capernaum.

• How long had this man been attending the synagogue in his handicapped condition? A shrivelled hand indicates incapacity for spiritual service.
  • The eye cannot say to the hand, I have not need of thee … But much rather, the members of the body which seem to be weaker are necessary", 1 Corinthians 12: 21-22.

The Pharisees, in their inveterate enmity, do not hesitate to use the tragic circumstances of this disabled man as an opportunity to attack Jesus.

• Where is the compassion which would disregard the traditional restrictions, and would rather beg Jesus to heal the man?

Conscious of Jesus' authority, the Pharisees fear to speak openly but wait in silent opposition, hoping to find a reason to accuse Him of breaking the law.

• See chapter 1: 22, 27; 2: 10.

• Jesus does not avoid a confrontation. Divine mercy must be expressed.

• He turns the tables on them and asks the question which they will not or cannot answer. He thus exposes their complete misunderstanding of God's provision of the sabbath.

A new principle is set out here. It is not a negative provision but the principle of doing positive good. This is indeed lawful, and a basic principle of the new society.

• "So then, as we have occasion, let us do good towards all, and specially towards those of the household of faith", Galatians 6: 10.

• Their obdurate silence angers and distresses Jesus and – without regard to the consequences – He restores the man's hand to useful service.

The Pharisees cannot tolerate Jesus and His new society with its new principles.

• The religious leaders then join forces with the politicians – the Herodians, see notes on chapter 12: 13-17 – to stamp out the new society by plotting the death of Jesus.
  • As Rome has done throughout the centuries to persecute and slay the servants of the rejected Servant and Lord.

• These new principles – and those who practise them – will receive no better treatment today wherever the religious establishment has the necessary political backing to act against them.

His popularity increases in spite of the opposition.

• By the sea, as earlier, the wide outlook of Jesus in His service is answered by people coming from many regions to be healed.

• Always ready to serve, He arranges the circumstances to facilitate His service. The little ship allows Him to keep from being crowded.

• What a lesson for us! Popularity and the resulting crowds make it difficult to serve effectively.

• With so many pushing forward to touch Him for healing, it was necessary to provide breathing room so that all could be dealt with in an orderly manner.

The unclean spirits, by their identification of Him, would cause confusion and discussion about who He was, thus hindering His service.

• He rebukes them, refusing their witness which He neither needs or wants. The works themselves bear witness to Him. Compare John 5: 36.

• He is content to serve without drawing attention to Himself or becoming a popular hero.