Notes & Commentary
Mark 1:16 - 39
¶1: Jesus calls the fishermen (1:16 – 20)
Galilee was a region in northern Palestine, with Sepphoris as a major city and cultural hub. This city, heavily influenced by Greco-Roman culture, contrasted with the rural Jewish identity of nearby villages like Nazareth and Capernaum. Galilee was surrounded on three sides by non-Jewish populations—Decapolis, Samaria, and Phoenicia—making it a crossroads of imperial trade routes. During Jesus’ time, Sepphoris had been destroyed by the Romans and was in the process of being rebuilt, creating a high demand for carpenters in nearby Nazareth, just 6.4 km away. Jews in Judea often viewed Galileans with contempt. Additionally, Galilee was ruled by Herod Antipas, whose allegiance to Rome shaped the region’s economy, including taxation.
The Sea of Galilee (also called the Sea of Chinnereth in the Old Testament) was 21 km long, up to 11 km wide, and lay 211 meters below sea level. It was well-known for its abundant fish and flourishing export trade but also for sudden, violent storms due to atmospheric downdrafts (see Isaiah 9:1). In Scripture, the sea often symbolizes chaos and unpredictability.
Fishing was central to Galilee’s economy, and many people relied on salted fish, wheat, and barley for sustenance. Fishermen were skilled tradesmen, not just laborers, and they used oar-powered boats along with different fishing methods, such as casting nets, drag nets, and trammel nets. The work was physically demanding, requiring discipline and patience. In Jeremiah 16:16-18, God speaks of sending “fishermen” as a metaphor for bringing judgment on Israel due to idolatry. Jesus transforms this image into one of blessing, calling His followers to be “fishers of men”—not to exile sinners but to bring them into His kingdom and save them from impending judgment. The phrase “mending their nets” (literally “preparing”) referred not only to repairing but also to washing, folding, and readying the nets for the next fishing trip. The fact that Zebedee’s family owned boats and hired servantssuggests a sizeable business. Leaving such a business meant not only financial uncertainty but also defying cultural norms, as family and economic stability were highly valued.
Simon (Greek: "God has heard") and Andrew (Greek: "manly" or "warrior") reflect the Hellenistic influence in Jewish society, particularly in Galilee. James (Greek: from "Jacob," meaning "supplanter") and John (Greek: "Yahweh is gracious") reflect strong Jewish heritage.
A disciple was literally “a follower” who trained under a teacher. In rabbinical tradition, disciples chose their own teachers after careful deliberation, as discipleship often required leaving one’s livelihood and family. Jesus’ approach was different—He directly called His followers, demonstrating His unique authority. This mirrors Old Testament prophetic traditions, where God or His prophets personally called individuals (e.g., Elisha in 1 Kings 19:19-21).
Family was the center of Jewish society—both economically and socially. Honoring one’s parents was a central commandment (Exodus 20:12). The disciples’ decision to leave their families was radical, underscoring the cost of discipleship and the supremacy of Jesus' call.
Commentary
Jesus’ ministry begins with proclaiming the good news of the kingdom (1:15), calling people to repent and believe. Immediately, Mark provides a vivid picture of what repentance and belief look like in action.
The first thing Jesus does as He begins His ministry is call people to follow Him. He sees individuals and personally invites them into relationship with Him. Unlike the rabbis of His time, Jesus does not wait for people to seek Him out; instead, He authoritatively calls them. His invitation is not to study the Law and Traditions, but to know Him and be transformed into people who join His mission.
Mark does not explain why these fishermen immediately leave everything to follow Jesus. The emphasis is on their response—when Jesus calls, the only appropriate reaction is to follow without hesitation. The repeated emphasis on what they leave behind—family, livelihood, security—highlights the radical nature of discipleship. Nothing must hinder us from being with Jesus, yet nothing compares to the life He offers in His kingdom. To truly see the kingdom of God is to recognize its incomparable worth, making it worth leaving everything behind.
This event illustrates repentance and belief: leaving our old lives and wholeheartedly following Jesus. It involves removing anything that prevents us from being with Him and entering His kingdom. When the kingdom of God comes, it demands a complete transformation of our lives. Yet, in the kingdom, we are not only called but also changed by the Master.
Notably, Jesus’ call to discipleship is also a call to be sent. The fishermen are given a new identity as they follow Him—they are to become “fishers of people,” participating in Jesus’ mission of inviting others into the kingdom. This underscores a vital truth: Discipleship and mission are inseparable—as we follow Jesus, we are also called to bring others to Him.
It is striking whom Jesus calls first. He does not choose the religious elite, the influential, the well-educated, or the popular. Instead, He chooses ordinary people—those simply willing to follow Him. Jesus’ choice reminds us that the kingdom does not operate by human standards of status or qualification, but by a readiness to respond to His call.
The kingdom of God is fundamentally a community. Jesus’ first act is to call people to be with Him, which reflects the ultimate purpose of the kingdom: life with Him. This community is composed of repentant, believing, and obedient disciples, centered around the authoritative King, Jesus. Their identity and purpose are defined by Him. As they follow, He transforms them into messengers who proclaim both the coming judgment and the opportunity for life in the kingdom.
When Jesus says, “Come, follow me,” people leave everything to answer His call. The good news is that as they leave in repentance and faith, they are welcomed into the kingdom of God—a kingdom of authority, transformation, purpose, and life.
¶2: Jesus teaches with authority (1:21 – 28)
Tissot
Capernaum (literally “the village of Nahum”) was a town on the northwest shore of the Sea of Galilee, about 3 kilometers west of the Upper Jordan and 200 meters below sea level. Established in the second century BC, it became a major trade and economic center in northern Galilee due to its strategic location. Situated on the Sea of Galilee, at the border between Herod Antipas’s and Philip’s territories, and along the Via Maris—a key trade route connecting the Mediterranean to Damascus—Capernaum was a prosperous town. Its importance warranted both a toll station and a Roman military presence. The town’s first-century population is estimated to have been around 1,500 people.
God established the Sabbath as the sign of His covenant with Israel, marking them as His chosen people. The Sabbath rest was a day of complete trust in God’s rule over the world and a celebration of His presence among His people. It also pointed forward to the ultimate rest of God’s kingdom, mirroring the rest He took after creation. By ceasing from work, Israel demonstrated reliance on God’s provision and acknowledged their sanctification—being set apart for Him. Observance began at sundown on Friday and ended at sundown on Saturday. By Jesus’ time, teachers of the law had developed detailed regulations defining what constituted work, aiming to ensure strict adherence to the covenant. (See Exodus 20:8–11, Isaiah 58.)
Synagogues (literally “gathering places”) were central to Jewish religious and social life. Unlike the Jerusalem temple, which was the only place of sacrifice, synagogues were community hubs for prayer, study, and teaching. They connected the Jewish people to their traditions and leaders, helping preserve their faith, especially outside of Jerusalem. A synagogue ruler, typically a respected community member, oversaw its functions. Visiting teachers were often invited to read Scripture and explain its meaning, especially on the Sabbath. Services were led by priests and lay leaders, who ensured proper observance and could discipline members if necessary. In first-century Galilean synagogues, most attendees sat on the floor during teaching.
Many local teachers were scribes, specialists in writing, interpreting, and applying the law. Their role traced back to Ezra, who reestablished Israel’s faith after the Babylonian exile. Scribes saw themselves as guardians of sacred tradition and legal experts, ensuring people lived in accordance with God’s law. They often acted as judges, settling disputes and defining proper application of the law in daily life. Their teachings were based on precedents from past scribes and interpretations from oral traditions. They were highly respected, as they were believed to speak with authority regarding God’s will in all areas of life.
Unclean spirits (or demons) were linked to chaos, destruction, and death. They often harmed those they possessed, cutting them off from community and worship. The term “unclean” carried a religious significance, marking possessed individuals as unfit for participation in Jewish religious life and society. In the ancient Near East, people believed unclean spirits had supernatural knowledge and were sometimes sought for divination or power. Magicians frequently invoked the names of higher spiritual forces to control or expel spirits, following the belief that naming an opponent granted power over them. This belief is evident in here, where the unclean spirit declares Jesus’ identity, likely attempting to resist His authority. However, Jesus does not use any external power or ritual—He commands the spirit to leave solely by His own authority. The Old Testament records only one case of spiritual relief, when David played the lyre and brought relief to King Saul, who was tormented by a harmful spirit (1 Samuel 16:14-23). Unlike David’s indirect and temporary influence, Jesus exercises direct control, proving His superiority over all spiritual powers.
Commentary
Jesus has gathered His disciples, whom He will teach and lead, and now Mark introduces a scene that highlights His authoritative and transformative teaching. It is the Sabbath—a day set aside for encountering God, remembering His covenant, and celebrating His promises. On this sacred day, Jesus teaches in the synagogue of Capernaum, proclaiming that God’s kingdom has come and that people can encounter God through the Son.
From Mark 1:15, we already know the essence of Jesus’ message: the kingdom of God is at hand, and people must repent and believe. This message fulfills Old Testament promises, yet it is so new and authoritative that it captures the attention of His listeners. Unlike the teachers of the law, who focused on interpreting traditions and the Torah, Jesus proclaims the arrival of a new era in God’s work—something the Jewish people had long awaited. His teaching carries an unmistakable authority, not merely in style but in substance, as demonstrated by the events that follow.
It is no surprise that the enemy seeks to disrupt this moment. Jesus’ mission to teach and call people to discipleship is met with spiritual opposition—the evil one seeks to distract and intimidate. This encounter vividly demonstrates the reality of spiritual warfare from the outset of Jesus’ ministry. The fact that this confrontation with an unclean spirit happens in a synagogue on the Sabbath is particularly shocking. Synagogues were centers of Jewish worship and teaching, yet this event exposes the powerlessness of the religious system to address spiritual corruption. It may even serve as a critique of the idolatry and sin of God’s people at this time. The presence of the unclean spirit underscores the need for a deeper cleansing—one that only God’s kingdom can bring.
Under Old Testament law, the unclean typically prevailed, contaminating everything they touched. The unclean spirit, seemingly confident in its position, attempts to assert dominance by calling out Jesus’ name—a common tactic in ancient magic to gain control over an opponent. Yet Jesus, the Holy One of God, filled with God’s Spirit, demonstrates unmatched authority. Without rituals, incantations, or appeals to external power, He rebukes the spirit with a single command. Unlike King David, who is the only exorcist recorded in the Old Testament, Jesus’ expulsion of unclean spirits is immediate and complete. In this act, Jesus reveals His divine authority to make the unclean clean—a power previously associated only with God’s presence in the temple.
This act of liberation is profound. Jesus frees the man from the grip of the evil one, demonstrating that His kingdom brings not only teaching but also tangible liberation from darkness. What Israel could not achieve on its own, Jesus accomplishes. The man who was bound is now free and whole. The kingdom of God advances while the kingdom of darkness retreats. This event fulfills prophecies such as Zechariah 13, which foretells that in the Day of the Lord, God will cleanse the land of unclean spirits.
Jesus rebukes the unclean spirit, commanding it to be silent. This aligns with a recurring theme in Mark’s Gospel: the “messianic secret”. Jesus often seeks to conceal His identity, allowing people to come to know Him gradually through His actions and teachings. Particularly in the case of demons, their testimony would be unreliable and unwelcome. Furthermore, the time for His full revelation—and His journey to the cross—has not yet come.
The onlookers are amazed at what they witness. Their astonishment bookends the story, emphasizing its central message: Jesus’ teaching is authoritative, and His authority is demonstrated through action. News of Him spreads rapidly throughout the region. While Mark does not explicitly record the reaction of His new disciples, we can imagine their awe and wonder at what they are witnessing—and the implications for following such a teacher.
Jesus’ kingdom comes with authority—authority in teaching and over the forces of evil. Wherever He goes, He brings transformation. His word carries such power that when He calls people, they follow, and when He commands unclean spirits, they flee. This is the good news of the kingdom—God’s reign breaking into the world in a way that is both unprecedented and undeniable.
¶3: Jesus heals many (1:29 – 34)
John Bridges
In first-century Galilee, extended families typically lived together in close-knit arrangements, providing mutual care and support. Young couples often moved into the groom’s family home, creating multigenerational households. In Simon’s case, the text suggests that his wife’s father had likely passed away, leaving her mother to live with them.
Galilean homes were modest, usually consisting of a single room, which limited their capacity to host guests. The entrance often opened into a shared courtyard, which connected several closely packed dwellings. These communal spaces contained millstones for grinding grain, hearths for cooking, hand-presses for food preparation, and stairways leading to flat rooftops that provided extra living or storage space.
Fever was not merely seen as a symptom of illness but as a distinct affliction in its own right. This view was shaped by cultural and theological beliefs, rooted in passages such as Leviticus 26:14-16 and Deuteronomy 28:15-22, where fever is described as a punishment for covenant unfaithfulness. These passages reinforced the idea that fevers carried spiritual significance, requiring divine intervention for healing. A rabbinical saying from this period even emphasized this belief, stating that curing a fever was a greater miracle than the salvation of Daniel’s friends from the fiery furnace.
Commentary
Jesus continues to demonstrate the authority of the kingdom of God as it breaks into the world. His power extends not only over evil spirits but also over sickness, which is a consequence of humanity’s fall into sin and, at times, a result of Israel’s covenant unfaithfulness (Leviticus 26:14–16). As His kingdom advances, everything unclean, chaotic, and leading to death is replaced by order, peace, and life.
The healing of Simon’s mother-in-law is particularly significant. It reveals Jesus’ personal care for those who follow Him. Although Simon has left his family to follow Jesus, they remain under Jesus’ watchful care. His authority surpasses what Simon could ever provide—His authority is marked by kindness and compassion. He crosses societal and ritual boundaries by touching and healing a sick woman—an act unheard of in His cultural context. Unlike other healers of His time, Jesus does not rely on incantations or external sources of power. His authority flows from His identity as the Son of God.
As Jesus touches her and raises her up, we see a foreshadowing of the resurrection life He brings. He heals her not only through His authority but through the power that will be fully revealed in His death and resurrection. As Isaiah 53 foretold, He bears our sicknesses and heals us through His suffering. His act of healing Simon’s mother-in-law is not just a physical restoration but also a glimpse into the life of the kingdom, where death and decay are reversed, and all are raised to new life in Him. Jesus’ healing brings her into a resurrected-like life, reflecting the transformative power of His future work on the cross and His victory over death.
The result of this encounter is immediate and complete healing. Simon’s mother-in-law rises at once and begins to serve. This highlights two key truths: first, the totality of her healing—she is not merely improved but fully restored to strength. Second, her response reflects the natural outcome of encountering Jesus. When He makes us whole, He restores us to our true identity as servants in His kingdom. This theme of servanthood echoes throughout Mark’s Gospel, seen in the angels ministering to Jesus (Mark 1:13) and Jesus Himself, who came not to be served but to serve (Mark 10:45).
That evening, after the Sabbath restrictions had ended, people from the town brought many who were sick or demon-possessed to Jesus. Many are desperate for help and deliverance. They have finally found it in the Mighty one, filled with the Spirit, and so, naturally, His fame had spread. Mark presents this as a case of the specific to the general: having seen Jesus’ specific authority over unclean spirits in the synagogue and His compassionate healing of Simon’s mother-in-law, we can trust that He continues to serve in the same way for the many who come to Him at the door to Simon’s house.
His fame is a natural consequence of the kingdom advancing in power and authority. However, it becomes apparent that many people are drawn to Him primarily as a healer. This contrasts with the purpose of His ministry as revealed in Mark 1:15—to proclaim the kingdom of God and call people to repentance and faith. Jesus’ desire is for people to come to Him not just for physical healing but with hearts hungry to hear His words and follow Him as disciples.
¶4: Jesus prays (1:35 – 39)
Ivan Kramskoi
Ivan Kramskoi
For background on the wilderness or solitary places, refer to the notes on Mark 1:1-16. In this passage, Jesus rises exceedingly early, long before dawn, to find solitude and pray. This timing is significant, as people in that era typically began their day at sunrise. By leaving so early, Jesus ensures uninterrupted time for communion with God.
When Jesus speaks of going to the "towns," the word He uses refers to "village-towns" or "market towns." These settlements were larger than typical villages but smaller than cities, functioning as intermediary communities. They often served as hubs of commerce and interaction, making them strategic locations for spreading His message.
Commentary
In this brief but profound scene, we return to a wilderness-like setting, echoing the time of testing and temptation that Jesus faced earlier in Mark. Once again, Jesus encounters a moment of testing—this time, through the allure of growing fame and the expectations of others. Simon and his companions (not yet fully identified as disciples) come to Jesus, urging Him to meet the demands of the crowds who are seeking Him. The temptation is clear: to settle into a successful healing ministry in Capernaum, gaining recognition and acclaim, rather than pursuing His true calling of preaching the gospel throughout the towns and villages.
This moment reflects a deeper tension—the pull to prioritize human approval and immediate needs over obedience to God’s mission. Yet, Jesus remains steadfast. He chooses faithfulness to God’s will over the voices clamoring for His attention. This choice exemplifies what it means to live in the kingdom of God and reveals the kind of king Jesus is (and the kind of king we need)—one who submits wholly to the Father’s will.
At the heart of this passage, we also see the source of Jesus’ authority and power. His connection to God is central to His ministry. By withdrawing to pray, Jesus models a life rooted in dependence on the Father. This dependence is the foundation of His authority to teach, heal, and confront evil. Mark subtly links this moment of prayer to the resurrection, using the phrase “rising early in the morning,” which mirrors the language used for Jesus’ resurrection later in the gospel. This connection reminds us that Jesus’ life, ministry, and ultimate victory over death flow from His relationship with the Father.
Mark emphasizes the importance of Jesus’ choice by noting that He rises early, before anyone else, to pray. Prioritizing communion with God allows Him to hear the Father’s voice first, before responding to the needs of the crowds. Later, after the feeding of the 5,000, we see a similar pattern—Jesus withdraws to pray following an intense period of ministry. It is in these moments of solitude that He receives clarity and direction for His mission.
In this instance, Jesus discerns that His mission is to continue preaching the good news of the kingdom, even as the crowds clamor for more healings. While His healing ministry is significant, it serves as a sign pointing to the reality of the kingdom He proclaims. The primary focus of His ministry is the proclamation of the kingdom of God—a message of hope, restoration, and God’s reign breaking into the world.
Jesus’ decision to move on from Capernaum reflects His commitment to this purpose. Rather than yielding to the demands of the crowd, He follows the Father’s direction. Mark emphasizes this shift in focus by recording Jesus’ words about His mission: “Let us go on to the next towns, that I may preach there also, for that is why I came out” (Mark 1:38). This is the first of three key statements in Mark about Jesus’ purpose (the others appear in Mark 2:17 and Mark 10:45).
Mark concludes this section with a summary of Jesus’ ministry: “And he went throughout all Galilee, preaching in their synagogues and casting out demons” (Mark 1:39). This summary highlights the breadth of Jesus’ mission and His commitment to proclaiming the kingdom of God while demonstrating its power—bringing deliverance and victory over darkness.
Summary & Application
Mark 1:16 - 39
The kingdom comes in authority
Jesus proclaimed that the kingdom of God is here! In this first section of Mark, we see a vivid picture of what the kingdom is like and why its arrival is such good news. One striking aspect of the kingdom is the authority of its King. Jesus has the authority to call people to leave their old lives and follow Him, transforming them into new creations. His authority is evident in His teaching, His power over sickness, and His dominion over evil spirits. The good news is that Jesus wields His authority not to dominate but to serve, bringing freedom and life to others.
We also see that the source of Jesus’ authority is God. Jesus continually seeks the Father in prayer, drawing strength and direction from Him.
This kingdom is unlike any other. It is characterized by victory over evil and the forces of darkness. It brings order where there was chaos, cleanliness where there was uncleanness, and health where there was sickness. It is a kingdom of peace, restoration, and transformation. At its center is God, and its King is one who models dependence on the Father through prayer and obedience. The mission of this kingdom is to proclaim the good news and invite many to enter.
In this section, we also learn what it means to repent and believe in the gospel. It means leaving behind anything that hinders us from being part of this kingdom. It means turning away from old ways of life and seeking Jesus wholeheartedly. As we do, we receive life, transformation, and a new purpose. We gain a King who leads us faithfully and cares for us compassionately.
The actions of Jesus in this passage offer a foretaste of the kingdom’s ultimate fulfillment. His power to heal, restore, and confront evil points to the future when God’s reign will fully transform not only individuals but also communities and the world. Once we glimpse the beauty of this kingdom and its King, the only logical response is to leave everything else behind and make this kingdom our home.
Ideas About Discipleship and Service
The good news of Jesus continues to transform lives. The kingdom of God has come, and we are invited to enter it by repenting, believing, and following Jesus. This means leaving behind anything that keeps us from Him—whether it be security, comfort, or personal ambitions. Just as the first disciples immediately left their nets, we are called to surrender all that holds us back and trust that Jesus leads us into something far greater.
What does it mean for you to repent, believe the good news, and follow Jesus as the fishermen did?
Are there things—even good things—you might need to leave behind to be with Him and obey His call?
What motivates you to take this step?
Following Jesus is not just about personal transformation; it is also about participating in His mission. Those who are called into the kingdom are also called to bring others with them. Jesus makes His disciples into “fishers of people,” inviting them to share the good news with the world. The gospel is not meant to be kept to ourselves—it is meant to be proclaimed in word and action.
How can you actively take part in Jesus’ mission to share the good news with others?
What obstacles do you face in doing so, and what encourages you to keep going?
The kingdom of God is unlike any other. It is a kingdom of healing, restoration, and deliverance. Wherever Jesus goes, He brings wholeness where there was sickness, peace where there was chaos, and cleansing where there was impurity. He is still at work today, healing and restoring what is broken in the world and in our lives.
Where in your life—or in the world around you—do you need Jesus’ healing touch?
How can you bring these burdens to Him, trusting in His authority and compassion?
Jesus also shows us that prayer is the foundation of life in the kingdom. Before continuing His ministry, He withdraws to be with the Father, seeking His direction. His time in solitude is not a retreat from His mission but the source of His strength for it. He models for us what it means to rely on God rather than be driven by the expectations of others.
How central is prayer in your life, discipleship, and service?
What rhythms of prayer could help you be more attuned to God’s direction and priorities?
Jesus does not allow the demands of the crowds to dictate His purpose. Instead, He listens to the Father and moves forward in obedience. His mission is to proclaim the good news of the kingdom and invite people into it. This remains the calling of His disciples today—to follow where He leads, proclaiming His kingdom with boldness and trust.
How can you ensure that your life and service remain centered on Jesus’ mission rather than being shaped by the pressures and expectations of others?
Other resources