Notes & Commentary
Mark 1:40 - 2:17
¶1: Jesus cleans a leper (1:40 – 45)
Tissot
Bible project video
Tissot
Leprosy in biblical times is a collective term that referred to a range of skin diseases, including dermatosis, psoriasis, burns, suspicious baldness, and white leprosy. The Old Testament required strict quarantine for lepers, isolating them from society to prevent ritual contamination rather than disease transmission. Leviticus 13–14 outlined the diagnosis process, the leper’s required actions, and the steps for reintegration if healing occurred. Lepers were to wear tattered clothing, leave their hair unkempt, and publicly cry out, "Unclean!" wherever they went to warn others. Some traditions recount rabbis throwing stones at lepers while shouting, "Go to your place and do not defile others!" They were treated as social outcasts, widely believed to be under divine judgment for sin. Banned from cities and especially from the temple, they were denied access to worship and community life. Touching a leper was considered as defiling as touching a corpse. The true fear was not infection but ritual impurity. Stories like Numbers 12 (Miriam’s leprosy) and 2 Kings 5 (Naaman’s healing) reinforced the belief that only a miraculous act of God could cleanse a leper—an event likened to raising the dead. As a result, lepers were often viewed as "the living dead." In the rare case of healing, the Law provided a process for healed lepers to be restored to society through prescribed sacrifice and a priests verification in the temple. However, such cases were considered extraordinary, reinforcing the idea that leprosy was nearly irreversible apart from divine intervention.
Ritual cleanliness was a fundamental aspect of Israelite society and worship. The Law instructed the Israelites on how to live with God at the center of their community, and maintaining ritual purity was essential for participation in religious and social life. Only those who were clean could enter the temple and take part in worship. The priests were responsible for teaching the people how to distinguish between clean and unclean, as outlined in Leviticus 11–16. Uncleanness could result from various causes—certain illnesses, bodily discharges, contact with corpses, or animals that consumed dead flesh. At its core, impurity symbolized death, which was incompatible with God’s holiness and the sacredness of life. The Law established clear boundaries to prevent the mixing of life and death, holiness and impurity. Those who became unclean, even by contact, were temporarily excluded from worship and communal life. However, most cases of impurity could be remedied through prescribed rituals, such as washing or offering sacrifices, allowing individuals to be restored to a state of cleanliness and full participation in society.
Commentary
We cannot fully grasp the significance and beauty of this passage until we put ourselves in the skin of the leper. He was like a walking dead man. His disease, widely believed to be the result of sin and disobedience, rendered him physically deformed, socially isolated, and religiously outcast. He was considered unclean and was required both to appear visibly disheveled and to cry out "Unclean!" to warn others from coming too close. Any physical contact with him would render a person unclean for up to seven days. What made his condition even more devastating was the prevailing belief that there was no cure—only God Himself could heal a leper. To be healed from leprosy was likened to being raised from the dead. Thus, beyond the physical and social suffering, he also bore the crushing weight of guilt, accusation, and the belief that he was under God's judgment.
This leper had clearly heard the stories about Jesus—His authority over evil spirits and sickness. He has no doubt that Jesus can heal him. The greater question in his mind is whether Jesus wills to heal him. Will Jesus keep His distance, looking upon him with disgust, as so many have done before? Will He reject him as one shunned by God and deserving of judgment? To everyone’s surprise, Jesus does not recoil or command him to leave. Instead, He reaches out and touches him. In this simple yet radical act, Jesus shatters the social and religious barriers surrounding leprosy. More than physical healing, Jesus offers him human touch, compassion, and relationship—something the man likely has not experienced in years.
The text says that Jesus was "moved with anger" (some manuscripts say "compassion"). If anger is the correct reading, it is likely directed at the brokenness of the world that makes leprosy—and all its accompanying suffering—possible. He may also be angered that this man has come to believe the falsehood that God and His servants want nothing to do with him.
Under normal circumstances, uncleanness spreads—whoever touches an unclean person becomes unclean themselves. The general rule was that impurity contaminated purity. But Jesus reverses this. His holiness is not defiled by uncleanness; rather, His purity "contaminates" the impure. His kingdom is bringing radical transformation to the world, making people clean so they can enter God’s presence and be restored to community. This moment echoes Ezekiel 36:22-32, where God promises to cleanse His people so they can truly know Him.
Jesus’ healing of this leper parallels the ministries of Moses and Elijah, the only Old Testament figures through whom God healed lepers (Numbers 12; 2 Kings 5). But in contrast to them, Jesus does not call upon God—His own authority is enough. He is the greater Moses (lawgiver) and the greater Elijah (prophet). Mark’s wording here resembles his accounts of exorcisms, reinforcing that Jesus' kingdom is driving back all forms of darkness and brokenness. However, unlike in exorcisms, the cause here is not demonic but another manifestation of a fallen world in need of restoration. His mission is not only to cast out demons but to restore all that is unclean and broken—physically, spiritually, and socially.
The man had asked to be made clean, and Jesus not only heals him but also instructs him to follow the Mosaic law to be officially declared clean by the priests. This shows Jesus’ concern for the man’s full restoration—physically, socially, religiously, and emotionally. It also demonstrates Jesus’ respect for the law, something that will soon be questioned. By sending the man to the priests, Jesus was offering a testimony to the religious leaders. Had they witnessed a leper miraculously healed, it could have pointed them toward God’s kingdom. But because of the man's disobedience, they likely never saw the evidence. Notably, the very next section in Mark (2:1-12) shows religious leaders not recognizing Jesus' authority but beginning to question and oppose Him.
Jesus commands the man to tell no one, a continuation of the "Messianic secret" theme we have seen before. He does not want to be known merely as a healer but as a teacher. He desires people to come to know Him through His message, not just His miracles. There is a right time and way to bear witness, and premature or misguided testimony can have unintended consequences. The man’s disobedience results in Jesus becoming even more famous as a healer but less able to carry out His primary mission—preaching. The crowds, now fixated on His miracles, hinder rather than help His ministry.
It is also possible that Jesus avoids entering the towns because He had physically touched an unclean man and, out of respect for the law and the people, refrains from public gatherings until He is ceremonially clean. Even if this is not the reason, there is a striking reversal in the passage. At the beginning, the leper is the one dwelling in desolate places, but by the end, Jesus has taken his place—now unable to enter the towns. This foreshadows the greater exchange Jesus will make on the cross, where He will take upon Himself the sin and shame of humanity so that we may be restored.
Ultimately, this passage teaches us that sin and disobedience are never merely personal—they ripple outward, affecting others and even God's mission. The man’s disobedience, though well-intentioned, alters the course of Jesus’ ministry, shifting attention away from His message. Likewise, our choices—whether in faithfulness or disobedience—shape not only our relationship with God but also how His kingdom advances in the world.
¶2: Jesus forgives a paralytic (2:1 – 12)
Possibly the first artwork associated with Christ's miracles found in Dura-Europos house church
Possibly the first artwork associated with Christ's miracles found in Dura-Europos house church
For background on the Capernaum, see notes on Mark 1:21-28. The largest homes in Capernaum could accommodate a maximum of about 50 people, standing closely together. Homes typically had flat roofs that were accessible by external staircases and were sturdy enough to walk on. These roofs were often used for drying fruit, storage, or resting in the evening. The construction of these roofs involved wooden beams overlaid with branches, reeds, and compacted dried mud, making them firm for everyday use yet still possible to dig through without causing total collapse.
Mark uses an everyday term for a poor man’s mat. These pallets, or simple mattresses, were common among the lower class and were made from a cloth sack filled with straw. They were light enough to carry but provided some padding for sleeping
See notes on Mark 1:4-8 regarding sin and forgiveness in John the Baptist’s message. Sins were believed to be atoned for through sacrifices in the temple, as only God had the authority to forgive sins. Priests could pronounce God’s forgiveness, but only on the basis of repentance, restitution, and sacrifice. In contrast, the kingdom of God, as prophesied in Isaiah 33:23-24 and Jeremiah 31:34, would be characterized by the forgiveness of sins and the healing of the sick.
Blasphemy, in Jewish tradition, meant reproaching rather than honoring God's name. According to the law, blasphemy could involve pronouncing the divine name or leading people to follow other gods. Since God alone is sovereign (Deuteronomy 6:4), there were certain prerogatives that belonged exclusively to Him—one of which was the power to forgive sins. The penalty for such blasphemy was death (Leviticus 24:10-23).
For background on the scribes, see notes on Mark 1:21-28. These religious experts played a key role in interpreting and applying the law and were considered custodians of the traditions of Jewish life
The Hebrew and Aramaic phrase "Son of Man" generally meant "a human being" or "a son of Adam," but in Daniel 7 it takes on a more profound meaning. In that passage, the Son of Man is a heavenly figure who defeats the oppressive kingdoms of the world, slays the beast, and is enthroned in God's presence, riding the divine cloud-chariot. This figure represents God’s intended rule for humanity and is given an eternal kingdom in which all will worship Him. The image of the Son of Man is associated with power, glory, heavenly exaltation, and judgment.
Miracles were widely recognized in Jewish thought as signs verifying that a teacher was sent from God. Historians like Josephus record that other figures had claimed to be the Messiah but failed to perform miracles, showing that supernatural works were a key criterion for distinguishing true divine messengers. According to Deuteronomy 18:22, a true prophet is recognized when his words come to pass.
Commentary
As this second scene opens, some time has passed and Jesus returns to the city. His fame has grown so dramatically that there isn’t even room at the door for everyone. He is preaching in His “home base” (likely Simon Peter’s house), and the large crowd fills the space completely. Even as they listen to His message about the coming kingdom of God, the atmosphere is charged with the expectation of miraculous healing, much as it had been during His earlier ministry in the synagogue.
In the midst of this crowded setting, Jesus’ teaching is interrupted—not by a demon-possessed man this time, but by a paralytic and his determined, faith-filled friends. Like the leper in the previous account, this man has endured a life marked by deep pain and hardship. Despite formidable obstacles, his friends carry him to Jesus—climbing onto the roof, creating an opening, and lowering him directly into the presence of Christ. They risk rejection by both the crowd and Jesus, yet nothing stops them because they believe that Jesus alone is the paralytic’s hope. This episode offers the first explicit mention of “faith” in Mark’s Gospel, defined not as a private belief but as bold, visible action that echoes Jesus’ call in Mark 1:15 to repent and believe in the gospel of the kingdom.
What happens next is unexpected. Rather than immediately commanding the paralytic to get up, Jesus addresses him, saying, “Son, your sins are forgiven.” In doing so, He teaches that the coming kingdom is marked not only by the cleansing of physical ailments and deliverance from demonic oppression but also by a far more significant cleansing from sin. The coming kingdom under the Messiah would be a time when God’s children are forgiven—a new exodus (see Isaiah 33:23–24; 35:5–10; 40:6–31) ushering in a new covenant (Jeremiah 31:31–37; 33:6–9). John the Baptist had already prepared the way with his preaching on the forgiveness of sins. In the ancient worldview, sickness signified the fallen state of the people, and paralysis served as a powerful symbol of the heavy burden of sin—a condition that withers life without divine intervention. Recognizing the deeper need of the paralytic, Jesus demonstrates that his most urgent need is forgiveness and restoration to a right relationship with God—not because he is a greater sinner, but because sin and rebellion are pervasive throughout the land. By forgiving his sins, Jesus both heals him and testifies to His divine authority, inviting others to seek the same restoration.
The scribes present silently question His authority—for only God can forgive sins, and to claim such power would be blasphemous. Yet Jesus, who reads hearts as clearly as He discerns faith (cf. 1 Samuel 16:7; 1 Kings 8:39; Psalm 7:9; Jeremiah 11:20), perceives their unspoken objections. In mercy, He offers a sign by asking, “Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up, take your mat and walk’?” Although both commands seem impossible for any ordinary person, Jesus proves His claim by healing the paralytic before their eyes. Though saying 'Your sins are forgiven' might seem easier since it lacks immediate proof, Jesus validates His authority by performing the undeniable miracle of healing. When the man gets up and walks, it confirms Jesus’ divine empowerment, leaving the onlookers amazed and testifying that the kingdom of God has arrived.
In light of these events, Jesus’ message deepens. He proclaims that the kingdom of God is here and that the Son of Man has the authority to forgive sins. By referring to Himself as the Son of Man, Jesus identifies Himself as the promised Messiah—the true Adam—who will usher in an eternal kingdom where all nations can come to know and worship God. His mission is to defeat both evil and sin—a victory that will be fully accomplished through His sacrificial death. This act of healing carries a profound, symbolic resonance. As Jesus touches the paralytic and “raises him up,” the language strongly foreshadows the resurrection life He brings. Rooted in the prophetic vision of Isaiah 53, where the suffering servant bears our infirmities, Jesus heals by the same power that will be fully revealed in His death and resurrection, inaugurating a new creation. With this miracle, the paralytic is ushered into a life that mirrors the resurrected life of God’s kingdom—a present reality that points to the future hope of complete restoration.
In this act of healing and forgiveness, the paralytic receives far more than physical restoration; he is made whole in body and spirit. Jesus demonstrates His identity by providing two undeniable proofs: He reads the hearts of those around Him and heals the paralytic. In doing so, He fulfills Isaiah’s vision of an exodus where the lame leap for joy and the burdened are forgiven (cf. Isaiah 33:23–24; 35:3–10). If only God can forgive sins, then the power of the Son of Man to do so leaves the people with one pressing question: Will they recognize Him and respond in faith?
¶3: Jesus calls a tax collector (2:13 – 17)
Tissot
Tissot
Tax collectors were among the most despised individuals in Jewish society. They worked for the occupying Roman government, collecting taxes from their fellow Jews while taking an additional cut for themselves. Since they were personally responsible for covering any shortfalls, they had little incentive for mercy and often overcharged or took additional sums for personal gain. This made them wealthy at the expense of their own people. Herod the Great had used local tax revenues not only to finance the temple in Jerusalem and his own palaces but also to support the construction of pagan temples in Gentile regions of Palestine. Such actions only deepened the resentment of the Jewish populace toward tax collectors, who were seen as collaborators with a foreign oppressor. This hostility was fueled not only by religious concerns but also by widespread resentment toward Roman rule and its economic exploitation of the Jewish people. Their constant dealings with Gentiles and disregard for strict Sabbath observance led many to see them as ritually impure and unfit for religious life. As a result, they were regarded as outcasts, disqualified from serving as judges or witnesses in court, and often excommunicated from their synagogues.
Levi was a tax collector working at a booth in Capernaum, where he collected tolls and duties on goods passing through the region. His name, derived from the Hebrew word meaning “to join” or “be attached”, is associated with the tribe of Levi, which was set apart for religious service and the upholding of purity in Israel. It is somewhat ironic, then, that a man named Levi was engaged in a profession viewed as deeply impure and corrupt. Given the importance of the fishing industry in Capernaum, there was also a tax on fish, meaning Levi likely had prior dealings with the fishermen who would later become Jesus' disciples.
Table fellowship in Jewish culture signified a close relationship between those who shared a meal. Eating together was an expression of friendship, acceptance, and goodwill. The Pharisees were particularly meticulous about dietary laws and purity regulations, avoiding meals with those who did not share their standards. A later rabbinic tradition even warns against associating with sinners, stating, “Let not a man associate with sinners, even to bring them near to the Torah.” In Jesus’ time, people typically reclined on cushions around low tables while eating, a posture that emphasized a relaxed and communal atmosphere.
The Pharisees, whose name means “separated ones,” were a movement of several thousand pious Jewish men who sought to ensure strict obedience to the Torah. Their goal was to lead all of Israel into faithfulness so that the nation would be pure and experience God’s blessing, ultimately preserving the land from divine judgment. Though they had no political power, they were highly respected and exerted significant influence over the general population. They relied on their influence over the people to promote their vision of morality and obedience to the law. Purity was central to their concerns, and they emphasized their own interpretations of cleanliness laws. They also looked forward to the resurrection of the dead, a belief that set them apart from groups like the Sadducees. Some scribes belonged to the Pharisaic movement, and the reference to “the scribes of the Pharisees” suggests that these were among the most learned members of the group
Commentary
This short story beautifully concludes and draws together many of the themes that Mark has been highlighting since Jesus’ ministry began. Jesus has just had a remarkable encounter with a paralytic, where He demonstrated that He has the authority both to forgive sins and to heal. Now, He calls a sinner, making it clear that this is the very reason He came.
Once again, crowds gather as Jesus teaches them the word of God. As in the previous passage, He sees someone—this time, Levi, a tax collector—while that person is in the middle of his daily work. Jesus interrupts his life with a simple yet radical call: “Follow me.” Just as the paralytic had risen into a new life of forgiveness, Levi now rises from his tax booth, leaving behind his old life to follow Jesus. This decision is costly; unlike the fishermen, who could return to their trade, Levi’s departure marks a permanent break. Yet his response is immediate, mirroring the call of the first disciples by the sea.
In a display of joy and transformation, Levi hosts a banquet for Jesus, making Him the guest of honor. The story, having introduced Levi, now broadens its focus, revealing that many tax collectors and sinners were following Jesus. Here, for the first time in Mark’s Gospel, we encounter the word “disciple.” It is no coincidence that Mark chooses to introduce this term in the context of tax collectors and sinners—those deemed unholy or inferior by the Pharisees. To be a disciple is not about having one’s life together, but about being with Jesus, learning from Him, and being transformed by His presence. Discipleship will often lead into uncomfortable missional situations, stretching those who follow Him. One can only imagine how Jesus’ disciples felt stepping into Levi’s house, surrounded by people they had likely been taught to avoid. Yet at the same time, this scene affirms that people like Levi—those who know their need and respond to Jesus’ call—are truly His disciples.
The Pharisees, who sought to help Israel find God’s favor through ritual purity, found it appalling that Jesus would share a meal with such people. Table fellowship in the ancient world signified acceptance, relationship, and belonging—so in their minds, Jesus’ actions were scandalous. To them, eating with the impure meant becoming unclean by association. Yet, as we have already seen in Jesus’ encounter with the leper, He is not contaminated by impurity. Rather, He extends His own holiness outward, bringing cleansing and restoration. He is not defiled by sinners—He makes them clean. This moment recalls the holiness of God radiating outward on the Day of Atonement, sanctifying the people. What the Pharisees fail to grasp is that Jesus is not merely a teacher—He is the very presence of God, bringing purity and forgiveness to those who come to Him.
The Pharisees’ complaint, this time spoken aloud to Jesus’ disciples, does not go unnoticed. Jesus responds with a piercing analogy: those who are well do not need a doctor. A doctor’s purpose is to heal the sick, just as Jesus’ purpose is to call sinners to repentance. He is the great physician, willing and able to bring healing to those who recognize their need and come to Him. This moment echoes Isaiah 55–56, where God calls sinful Israel to return and receive life. Jesus’ words now provide the second explicit statement of His mission in Mark’s Gospel: first, we learned that He came to preach the good news. Now, we learn that He has come to call sinners. The good news is not for those who think they have no need, but for those who recognize their brokenness and turn to Him.
This radical picture of welcome and forgiveness reveals the very heart of the kingdom Jesus is proclaiming—a kingdom not for the self-righteous, but for those who are humble enough to acknowledge their need. The Messiah does not require people to clean themselves up before they come to Him; He welcomes all who desire to be with Him. This grace-filled invitation will increasingly place Jesus in conflict with the religious leaders, setting the stage for the growing opposition that will dominate the coming passages
Summary & Application
Mark 1:40 - 2:17
The kingdom comes in authority (part 2)
Jesus continues to reveal His authority—yet His authority is marked by compassion, restoration, and a call to discipleship. He reaches the untouchable, forgives the sinner, and calls the outcast to follow Him. Through faith, people experience His kingdom, where healing, forgiveness, and obedience go hand in hand. Wherever He goes, His kingdom brings order and life. He brings cleanliness where there was impurity, forgiveness where there was sin, healing where there was suffering, and meaning where there was emptiness. His rule is not what people expect, nor does He call the ones society would assume to be His followers. The King has come, and His invitation is extended—not to those who believe they have everything together, but to those who recognize their need for Him.
Once again, disciples are being called, but not those who appear perfect or righteous in the eyes of the world. Instead, Jesus calls those willing to follow Him, learn from Him, and join Him in His mission. In doing so, they bring with them the message of the kingdom and its peace—wholeness of life. This passage further reveals what it means to repent and believe in the gospel. It is not merely an intellectual assent or a one-time decision, but a posture of the heart—to acknowledge our need, follow Jesus, obey His call, sit at His table, and join Him in His mission to the world.
Obedience is central to our response to this kingdom. When Jesus speaks—whether saying "stand" or "follow"—we are called to respond immediately, finding life in His word. The story of the leper reminds us that disobedience has consequences—not only for our own lives but also for Jesus’ mission. To follow Jesus means to trust His word fully, knowing that His commands lead not to burden, but to freedom and wholeness.
The structure of this section, along with the previous one, follows a structured pattern (a chiasm) that highlights the source of Jesus’ authority and the nature of His mission:
A. At the sea, Jesus calls fishermen, who leave their nets.
B. In Capernaum, Jesus teaches and is interrupted, displaying His authority to teach and cast out demons, leaving people amazed.
C. He touches and heals Simon’s mother-in-law, and crowds flock to Him for healing.
D. Jesus withdraws to pray, seeking the Father’s direction for His mission.
C.’ He then touches and heals a leper, as people begin coming to Him from everywhere.
B.’ In Capernaum, Jesus teaches and is interrupted again, this time displaying His authority to forgive and heal a paralytic, leaving people amazed.
A.’ At the sea, Jesus calls a tax collector, who leaves his tax booth.
At the very center of this pattern stands Jesus in prayer, the moment where He seeks the Father’s will and receives His commission. The meaning is clear: the authority with which Jesus heals, forgives, and calls disciples comes from above. His strength, direction, and purpose flow from His intimate relationship with the Father. Jesus is the true High Priest, the one who stands between God and humanity, living in communion with the Father and bringing His blessings to the people.
This section also marks a shift in the narrative. Beginning in chapter 2, Jesus’ authority will be met with resistance. While He brings life to sinners, His actions spark growing conflict with the religious leaders. The confrontation has begun, but so has the unstoppable advance of the kingdom of God.
Ideas About Discipleship and Service
The kingdom of God is marked by obedience, faith, and mission. Jesus’ authority is not oppressive but life-giving—He calls us to follow Him because His will is for our ultimate good and healing. When Jesus speaks, we are called to respond immediately, trusting that His commands lead to life. Disobedience does not just affect us personally; it also has consequences for His work in the world. The leper’s story reminds us that ignoring Jesus’ instructions can hinder both our own flourishing and His mission. True discipleship means listening to His voice and responding in faith.
Where is God calling you to obey Him fully?
What challenges hold you back, and what motivates you to trust Him?
Faith in Jesus is more than an intellectual belief—it is lived-out trust in His power and compassion. The people who came to Jesus—the leper, the paralytic, the tax collector—came in dependence, knowing they needed Him. And each time, Jesus gave more than they expected. He delights in bringing life to those who seek Him.
Where are the places of brokenness in your life?
What would it look like for you to come to Jesus in faith and dependence on Him?
Our faith is not just for ourselves—it is meant to bring blessing to others. The friends of the paralytic did whatever it took to bring him to Jesus, and their faith led to his healing. This should encourage us to intercede for others, persistently bringing them to Jesus. We should not allow obstacles—whether physical, cultural, or personal—to prevent us from helping others encounter Him. And if Jesus' mission is to seek out the lost and be with the outcast, then His disciples are called to do the same. We are invited to step outside of our comfort zones, enter difficult places, and extend fellowship to those whom society often rejects, so that they too might experience God’s love, grace, and healing.
Who are the people God is calling you to bring to Jesus?
How can you pray for them, and how might your words and actions invite them to trust in Him?
Jesus has the authority to forgive sins, making us whole and reconciling us to God. Yet to truly follow Him, we must first recognize our own need. The Pharisees struggled to admit their spiritual sickness, but Jesus made it clear—He came not for the self-sufficient, but for those who know they are in need of healing. His grace is for the humble, the repentant, and the dependent.
Do you recognize your own need for Jesus, or are you relying on yourself?
How might you cultivate a practice of reflection and confession, keeping your heart soft and open to His grace?
Other resources