Mark 1:35

Mar_1:35

And in the morning, rising up a great while before day.

If we would pray well, we must pray early

Christians have often to choose between the indulgence of a little more sleep and the time of prayer cut short, and scant and hurried devotion, or between a little self-denial in sleep and the freshest and best hours of the day given to God, and God blessing the self-denial by answering the prayer. (M. F. Sadler.)

Convenience made for private prayer

Christ had no conveniences for securing quiet, but He made them. The hilltop was His chamber, and darkness His bolted door. He had no time for prayer, but He made time, rising a great while before day. Say not you have no time or secret place for prayer. Where there is a will there is a way to get both these things. (R. Glover.)

Jesus in secret prayer

I. The bearing of this fact on Himself.

1. It proves the reality of His human nature.

2. It proves that as man He was subject to the same limitations and moral conditions as we are.

3. It proves that even sinless beings, when tried, need Divine help.

II. The bearing of this fact on us.

1. If Jesus prayed, it is neither unscientific nor unbecoming in us to pray.

2. If Jesus prayed, no disciple can become so strong or holy as to be beyond the need of praying.

3. Prayer has positive power with God, and is more than a subjective influence.

4. If Jesus prayed, all ought and need to pray.

5. Having the name of Jesus to plead, everyone may be assured of being heard and answered. (D. C. Hughes, M. A.)

Christ praying

What an example of swift, unselfish activity. The Saviour cannot forego prayer, it is too important and necessary; but He will not let it interfere with His activity in behalf of others. Keep this in mind when tempted to neglect prayer because time so much taken up with work.

I. Only by combining prayer and work will work be prevented from injuring us.

1. Even spiritual work may not always be beneficial; for it may draw us away from the cultivation of our own personal religious life; or foster within us the spirit of self-elation; or beget within us a feeling of despondency.

2. Secular work, it is easy to see, is likely to affect us injuriously. The wear and tear of the spirit, in the midst of the rush and roar of the worlds business for six days in the week, will seriously unfit a man for spiritual exercises on the seventh. Transition from one order of occupation to the other will require an effort he will be too languid to put forth. No remedy but frequent intercourse with God in the midst of toil.

II. Only thus will work bring true blessing. Prayer brings the Divine blessing down. Even Christ sought it thus. Do all work for God, and seek to have God with you in it all.

III. Only thus will work become a delight to us. This is an important consideration, since with most of us life is filled with work. Would we not have it a refreshment rather than a burden? The most cheerful, patient and heroic toilers are those who are most constant in prayer. Only so can we do our work as it ought to be done, and get from it all the good it is intended to yield. (B. Wilkinson.)

True prayer difficult

Christ was careful to use the best outward helps and furtherances to prayer, such as the opportunity of the morning and the privacy of the place. Whence we may gather, that to pray aright is a difficult work, and not easy to perform. If it were an easy matter, what need for such helps? Christ, indeed, had no need of such helps for Himself: set He used them for our instruction, to show us what need we have of them, and how hard a thing it is to pray well.

1. We have no ability of ourselves by nature to perform this duty (Rom_8:26).

2. There are many things to hinder us in the duty; especially Satan labouring continually to stir up hindrances and disturbances; also our own corrupt hearts, which are apt to be taken up at times of prayer with swarms of idle and wandering thoughts.

3. It is a duty of great excellence and profit, much and often commended in Scripture: no wonder, therefore, if it be difficult, for so are all excellent and precious duties.

4. Prayer is a holy conference with God; and it is hard to speak to God as we ought. Learn from all this the ignorance of those who think it so easy a matter to pray. Because they think it easy they go about it without preparation, without watchfulness over their hearts, and without using any helps to further them in the duty; and the consequence is that they pray in a very slight, perfunctory manner. If they repeat the bare words of the Lords Prayer, or some other prayer (though without all understanding and feeling), they think this is enough. Indeed, this is an easy kind of praying, or rather saying of a prayer; for it is not rightly called praying, when only the words of a prayer are rehearsed. Such as know what it is to pray aright acknowledge it to be a difficult work. Let us be more diligent and frequent in the exercise of it, that it may become more easy to us. (G. Petter.)

Early morning communion with God

Colonel Gardiner used constantly to rise at four in the morning, and to spend his time till six in the secret exercises of the closet, reading, meditation, and prayer; in which last he acquired such a fervency of spirit as, says his biographer, I believe few men living ever attained. This certainly very much contributed to strengthen that firm faith in God, and reverent, animating sense of His presence, for which He was so eminently remarkable, and which carried him through the trials and services of life with such steadiness and with such activity; for he indeed endured and acted as if always seeing Him who is invisible. If at any time he was obliged to go out before six in the morning, he rose proportionally sooner; so that, when a journey or a march has required him to be on horseback by four, he would be at his devotions by two.

The prayers of Christ

Eighteen times our Lords own prayers are alluded to or quoted; but those passages give us only four aspects of His prayers.

I. His habit of prayer. In five passages (Mar_1:35; Luk_6:12; Luk_5:16; Mat_14:23; Mar_6:46) we have our Lord withdrawing for prolonged private prayer; at a time when involved in the whirl of public work; before appointing His apostles and establishing His kingdom. In a sixth passage (Luk_11:1) this habit so impressed the disciples that they asked Him to teach them how to pray.

II. His thankfulness in prayer. In five more passages, three (Mat_11:25; Joh_11:41; Luk_10:21) quote an ejaculation of gratitude. The others (Luk_3:21; Luk_9:28) are on the occasions of His baptism and transfiguration; the one initiating Him into His mission of teaching, the other into His mission of suffering.

III. His intercession in prayer.

1. For His friends (Luk_22:32).

2. For His enemies (Luk_23:34).

3. For Himself and His disciples as one with Him (Joh_17:1-26)

IV. His obedience in prayer (Mat_26:39; Mar_15:34; Luk_22:42; Joh_12:27). We may draw from these prayers-

1. An argument in favour of our Lords divinity. There is no confession of sin. He prays for, never with, His disciples.

2. We may see an example for ourselves in

(1) His belief in the habit of prayer;

(2) the reverent limit He assigned to prayer-Not My will, etc.;

(3) His practice of private super-added to public prayer;

(4) His joyful continuance in prayer. (Prof. A. S. Farrar.)

Prayer

I. Lonely.

II. Preparatory.

III. Self-denying.

IV. Leisurely.

V. Lingering.

VI. Blissful. (W. H. Jellie.)

Secret prayer

I. That the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.

II. That He sought a solitary place for it-far away from the world, and even His disciples.

III. That it was early in the morning-the first thing after rising-always the best time, and a time when it should not be omitted.

IV. If Jesus prayed, how much more important is it for us. If He did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David thus prayed (Psa_5:3). He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted all will go wrong-our piety will wither, the world will fill our thoughts, temptations will be strong, and through the day we shall find it impossible to raise our feelings to a state of proper devotion. The religious enjoyment through the day will be according to the state of the heart in the morning; and can, therefore, be measured by our faithfulness in early, secret prayer. How different the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours, etc. (A. Barnes, D. D.)

The devotions of Christ

I. The fact of His praying. It is a wonderful fact that one like Him should pray at all. But it may be explained.

1. He prayed as a Man.

2. He prayed as Mediator.

3. He prayed as an Example.

II. The circumstances of His praying.

1. Early. His morning smiles bless all the day.

2. Frequent.

3. Long. Much of the heart may be thrown into a short prayer. (Various.)

The prayers of Jesus

I. The mystery of the prayers of Jesus. If Jesus is God, how could He pray to God? How were there any needs in His nature on behalf of which He could pray? A partial answer is found in the truth that all prayers do not spring from a sense of need. The highest form of prayer is conversation with God-the familiar talk of a child with his Father. Augustines Confessions is an example of this. But the only adequate explanation is Christs humanity; He was wholly man. Human nature in Him was a tender thing, and had to fail back on the strength of prayer.

II. His habits of prayer. He went into the solitudes of nature. There is a solitude of time as well as of space. It might be an enriching discovery to find out the solitudes in our neighbourhood: silent, soothing influence of nature. Christ prayed in company as well as in secret.

III. The occasions on which He prayed.

1. He prayed before taking an important step in life, as when He chose which men to be with Him.

2. He prayed when His life was specially busy; when He could not find time to eat He found time to pray. We make that an excuse for not praying. Christ made it a reason for praying.

3. He prayed before entering temptation.

4. He died praying.

IV. The answer to His prayers.

1. The Transfiguration was an answer to prayer-As He prayed, etc.

2. His baptism was an answer to prayer. Are you a man of prayer? (J. Stalker, M. A.)

Jesus rising early for secret prayer

I. How diligent the Saviour was in the improvement of His time.

II. That no crowd of company or calls of business could divert Jesus from His daily, stated devotions.

III. What care our Lord took to find a place of solitude for His prayers, that He might neither meet with disturbance, nor seem ostentatious.

1. One reason why we should retire to a secret place for solitary prayer is, that we may avoid the appearance of ostentation.

2. That we may be undisturbed.

3. That our minds may enjoy greater freedom in communion with God. (J. Lathrop, D. D.)

Jesus in prayer

I. As simple intercourse with God.

II. View it in relation to His work. So do we need constant prayer in the midst of our work.

1. For calm and holy review.

2. For direction-asking wisdom of God, just as a mariner consults his compass.

3. For qualifications-mental, moral, and even physical.

4. For success. God giveth the increase.

5. For freedom from perverting influences. Our motives are apt to get entangled and our aims confused. In prosperity we are in danger of waxing egotistic, vain, and proud. See it in many a successful business man, and in many a popular minister. In adversity we are tempted to despond. (The Congregational Pulpit.)

Secret devotion

I. To explain as exercise of secret devotion. It is little we know of the private life of Christ. In silence there is much instruction. He was often in private retirement (Luk_6:12; Luk_21:37; Luk_22:39; Joh_6:15).

1. The occasion on which our Lord betakes Himself to this exercise of secret devotion. You observe the connection-after a day of laborious occupation in the public exercises of religion, He sought an opportunity for secret devotion: the one no excuse for the neglect of the other. In the public exercises of religion we most need the private exercises of devotion. There are reasons for this. It is in private that the impressions of the public ordinances must be maintained on the mind. It prevents relapse. Besides, this is a time of peculiar temptation. If a Christian in his public exercises had attained to high enjoyment, every stratagem will be used by Satan to rob him of his treasure. Besides, it is necessary to follow our public services with secret exercises, that we may bring the former to the test. In public we are apt to be excited, but feelings that are excited may be deceitful; and every wise man will test these feelings in the presence of God alone.

2. The next circumstance in this exercise that attracts our attention is the time that our Lord was pleased to choose for it-In the morning. His self-denial. The morning is favourable to devotion, our minds are not yet disturbed by the cares of the day. What anxiety to give God the best of His services.

3. The place He sought for it. The works of the Divine hand are aids to devotion.

4. The exercise itself-He prayed. Christ as man needed to pray. We can conceive of Adam in innocence praying; but our Lord needed prayer, as being the subject of sinless infirmity; but above all as Mediator. Suggest a few aids to secret devotion-

(1) Self-examination;

(2) meditation;

(3) a determination of future obedience.

Christ came out of His solitude with purposes to do the will of His heavenly Father.

II. I am to enforce the duty of secret devotion by a consideration of its benefits.

1. It has a tendency to produce godliness. Because it brings us into contact with God. It produces simplicity, and godly sincerity, and gentleness.

2. Secret devotion is most favourable to the comfort of the mind. Devotion soothes the mind; it elevates the mind. It imparts joy in religion.

3. Secret devotion is most favourable to usefulness. The secret of usefulness among men is a spirit of piety toward God. (J. Morgan.)

Secret prayer aids social usefulness

In the very manner in which he speaks to everyone he meets, in the very way he discharges every duty to which he is called, his spirit is as it ought to be, and therefore the man is walking up and down in society, scattering blessings on the right hand and on the left. On the other hand, suppose him to have neglected the exercises of secret devotion, he comes out into society with a ruffled temper, with a dissatisfied spirit, finding fault with everybody, with everything, dissatisfied with all, because dissatisfied with himself, neglecting opportunities, doing nothing as it ought to be done, losing the opportunity that God in His providence gives him. Again, look at the spirit in which such a man conducts himself towards others. The spirit of the man of God is a spirit of humility Think of the language of the 126th Psalm, He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing bringing his sheaves with him-the man that goes forth in genuine humility and true modesty, and attempts his work, not in the spirit of intrusion or interference, but simply in the strength of God, is the man who in the end will be successful. It is not only the spirit which he cherishes towards man, but that which he cherishes towards God, that insures success. Towards man, his spirit is modest and humble, towards God it is the spirit of dependence. And then you observe in him great steadfastness. He has been with God in the morning in the exercise of secret devotion, and therefore though he may meet with difficulty during the day, he is not to be stumbled by it; it may retard him, it may distress him, but he knows too well what he was to expect, to be overcome; he acts on that principle assured of its justice, therefore be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. (J. Morgan.)

Early risers

Dr. Doddridge tells us that to his habit of early rising the world is indebted for nearly the whole of his valuable works. The well-known Bishop Burnett was an habitual early riser, for when at college his father aroused him to his studies every morning at four oclock; and he continued the practice during the remainder of his life. Sir Thomas More also made it his invariable practice to rise always at four, and if we turn our attention to royalty, we have, among others, the example of Peter the Great, who, whether at work in the docks at London as a ship carpenter, or at the anvil as a blacksmith, or on the throne of Russia, always rose before daylight.

Finding a place to pray

Dr. Milne, afterwards the famous missionary in China, when a youth, after leaving home, was situated in an ungodly family. So he used to retire to a sheepcote, where the sheep were kept in winter, and there, surrounded by the sheep, he knelt on a piece of turf which he kept and carried with him for the purpose, spending many an hour there, even in the cold of winter, in sweet communion with his God. (Anon.)

Rising early

It is a little difficult, especially when the mornings are dark and cold, to get up sufficiently early to have profitable communion with God. Ask God for getting up grace. A friend told us a few days since that she traced much failure in her religious life to late rising, but God had given her victory over the old habit of lying in bed until the last minute. If Jesus Christ found it necessary to rise a great while before day, and depart into a solitary place to pray, we have need to be with God before the work of the day begins. Ward Beecher says: Let the day have a blessed baptism by giving your first waking thoughts to God. The first hour of the morning is the rudder of the day.

Private devotion

I. That private prayer should be enjoyed in the early morning.

1. Because it insures time for the performance of prayer.

2. Because it is the time when the soul is most free from care and anxiety.

3. Because the world is silent-favourable to the voice of prayer.

4. Because it is favourable to unostentation.

5. Because it is a good husbanding of time.

II. That private prayer should be performed by the busiest life.

1. The neglect of private devotion by a busy life is injudicious.

2. The neglect of private devotion by a busy life is inexcusable.

III. Private prayer should not be interrupted by popularity.

IV. Private prayer will aid and inspire in the continued ministry of life. And He said unto them, Let us go unto the next towns, that I may preach there also (Mar_1:38).

1. Thus private prayer stimulates to continued activity in life.

2. Private prayer enables a man to awaken the moral activity of others.

V. Private prayer leads to a high appreciation of the true mission of life. Lessons:

1. That early morning is a good time for prayer.

2. That solitude is favourable to devotion.

3. That the best men need private prayer.

4. That the most busy men have no excuse for the neglect of private devotion.

5. That secret prayer is the strength of all moral life and activity. (J. S. Exell, M. A.)

Early morning prayer

The most orient pearls are generated of the morning dew. Abraham and Job both rose early to offer sacrifice. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. (Trapp.)

The early mornings a friend to the graces

It has been said, The morning is a friend to the muses, and it is no less so to the graces. (M. Henry.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 1:35-39. And in the morning, a great while before day — Εννυχου λιαν, When the night was very far advanced, or, when it was yet deep night, he went out, &c. — Thus diligently did the Son of God labour for us! After the preceding day had been spent in preaching, and the evening in working miracles, Jesus allowed himself but a very short repose. And departed into a solitary place — Withdrawing not only from the multitude, but even from his disciples; for the company of the best friends is not always seasonable nor acceptable. There are times and cases when a true Christian would not be willing that his dearest friends should be witnesses of what passes between God and his soul. By retiring thus early in the morning for prayer, our Lord teaches that the morning is a fit season, yea, the best season, for private duties. Then our spirits are most fresh, and our minds most free, before the cares and distractions of the day have broken in upon us. It is better to go from prayer to business, than from business to prayer. But not only early in the morning, but at other convenient times, we find our Lord retiring to pour out his soul in prayer to his heavenly Father, hereby showing all his followers the great importance of cultivating communion with God in private: and those who are employed in his public service should especially attend to this, lest, while they keep the vineyard of others, their own should be neglected and empoverished. And Simon, &c., followed after him — When the day was somewhat advanced, and crowds of people came to inquire after him, Peter, and they that were with him — That is, those who have been already mentioned as his partners and companions, guessing where he was, went out and followed after him; and said, All men seek for thee — They were glad that their Master was become so popular already, and wished him to appear in public yet more in that place, because it was their own city, and men are apt to be partial to the places with which they are particularly acquainted, and in which they feel themselves peculiarly interested. And he said, Let us go into the next towns — The villages in the neighbourhood; that I may preach there also — And work miracles there; for therefore came I forth — Not to be constantly resident in one place, but to go about doing good. It being Christ’s design to propagate the gospel everywhere, he would not confine his ministry to any particular place, no, not to the great city of Capernaum; but resolves to preach the word in the smallest towns and villages. Herein he set ministers an instructive example, showing them that they must be as willing to preach the gospel in the smallest villages as in the largest cities, when God calls them thereunto. Let the place be never so obscure and mean, and the congregation never so small and poor, the greatest must not think it beneath them to go and instruct them, though but a handful of people. And he preached throughout all Galilee — Not drawn from his purpose by the persuasions, however importunate, of his friends. And cast out devils — Working also divers miracles to illustrate and confirm his doctrine. See on Mat 4:23.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_1:35. A great while before day.—How Mark loves to emphasise the ceaseless activity and devotion of our Blessed Lord!

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_1:35-39

(PARALLELS: Mat_8:16-17; Mat_4:23-25; Luk_4:40-44.)

The mutual relations of prayer and work.—Hitherto St. Mark has depicted in glowing colours the untiring activity of Him who “went about doing good” among men, instructing their ignorance, removing their woes, and infusing new hope into their burdened hearts. Now he fills up the picture with a view of Jesus in solitary communion with His Father, lifting up His eyes unto the heavenly hills from whence came His daily inspiration and motive-power.

I. Christ’s prayers in general.—Eighteen times our Lord’s own prayers are spoken of in the Gospels, bringing out the following facts respecting them.

1. His habit of prayer (Mat_14:23; Mar_1:35; Mar_6:46; Luk_3:21; Luk_5:16; Luk_6:12; Luk_9:28; Luk_11:1).

2. His blending of thanksgiving with prayer (Mat_11:25; Luk_10:21; Joh_11:41).

3. His use of intercession in prayer.

(1) For friends (Luk_22:32).

(2) For enemies (Luk_23:34).

(3) For Himself and His disciples as one with Him (John 17).

(4) His complete submission to the Father’s will (Mat_26:39; Mar_15:34; Luk_22:42; Joh_12:27).

II. Christ’s prayer on this occasion.—

1. The time selected—“the morning, a great while before day.” No time could be more favourable for private communion with God—the body refreshed by its recent repose, the mind in its vigour, the passions at rest, the whole surroundings so calm and tranquil. The saints in every age have loved to give their freshest thoughts to God, and to seek His aid before the duties of the day begin.

2. The scene—“a solitary place.” Besides taking delight in the common prayers of the Church, and lifting up the heart secretly even in the most public thoroughfares, the man of God has his private oratory, into which he enters and shuts the door, and pours forth his soul in the presence of his Heavenly Father, laying bare his most secret feelings, confessing his inmost faults, making known his every trouble and desire.

3. Our Lord sets us here a notable example of prayer in spite of hindrances. After so laborious a day as that just closed, and with the prospect of another equally trying, the Saviour must have sorely needed rest. But aching limbs and weary mind are to Him as nothing in comparison with the longing of His pure and holy spirit for the refreshing streams of heavenly grace. And so, giving but few hours to sleep, He rises long before daybreak to pray.

III. Prayer and work.—With Christ these two things were always closely associated. Prayer was to Him the sequel of one day’s work, and the prelude of another. He will not on any account forego His daily devotions; but, on the other hand, He will not let them interfere with His work for God. There are some who think they may be excused from prayer because they are so busy; and others who think that God will be pleased with prayer in lieu of work, as the sole business of their lives; but the example of Christ rebukes all such trifling. It is only in combination that either prayer or work will gain the Divine approval, and draw down a blessing on ourselves and others. It is related of Colonel Gardiner that he used constantly to rise at four in the morning, and spend his time till six in private meditation and prayer, in which he acquired such fervency of spirit as, says his biographer, “I believe few men living ever attained. This certainly very much contributed to strengthen that firm faith in God, and reverent, animating sense of His presence, for which he was so eminently remarkable, and which carried him through the trials and services of life with such readiness and with such activity; for he indeed endured and acted as if always seeing Him who is invisible. If at any time he was obliged to go out before six in the morning, he rose proportionally sooner; so that, when a journey or a march has required him to be on horseback by four, he would be at his devotions by two.” There is a sentimentalism abroad which says, “Work is prayer.” So it is. And yet if we work without secret and constant prayer our work will be powerless. Work is only prayer in so far as it is done in a prayerful spirit. There must be distinct work and distinct prayer. We must pray in order to work, and work because we pray.

Mar_1:36-38. Jesus in request.—

I. Though Jesus had withdrawn, the interest and excitement created by His miracles continued in Capernaum (Mar_1:37).—

1. His miracles had taken the form of temporal benefits. They might look for more of these.

2. His miracles might prompt them to take Him by force, and make Him a king.

3. Erroneous notions of Christ still lead many to follow Him.

(1) Some, like the Jews, seek temporal advantages.

(2) Some come for the pardon of retained sins.

(3) Some come to purchase salvation by the performance of ceremonies.

(4) Some come to accompany others.

II. Such interest seems to have gratified the apostles (Mar_1:36).—

1. They loved their Master, and rejoiced in His praise.

2. They shared in the reputation of their Master.

3. They went to Christ, thinking to gratify Him.

4. They went to Christ, perhaps supposing that He would take advantage of His popularity to set up His kingdom.

5. They seem to have gone to induce Him to return to Capernaum.

6. Gratification with the world’s favour indicates a low standard in a believer or a Church.

III. Christ refused to return to Capernaum, on the ground that He had to preach elsewhere (Mar_1:38).—

1. In so far as the people of Capernaum were concerned;

(1) He had preached to them the gospel.

(2) He had confirmed His doctrine by miracles.

(3) He would not gratify a vain curiosity.

(4) He would not work miracles merely to confer a temporal good.

(5) Let us examine our motives for asking Christ’s presence.

2. He had to preach the gospel to others.

(1) He was the King of the Jews, not the ruler of a city.

(2) He was the Shepherd and Bishop of souls, not the pastor of a congregation.

(3) The Jews were to be dealt with nationally in judgment, and therefore nationally in mercy.

(4) Let Christ still preach everywhere.

(5) Let us not limit Christ’s presence.—Jas. Stewart.

OUTLINES AND COMMENTS ON THE VERSES

Mar_1:35. Christ’s habit of prayer.—Some have stumbled at the Saviour’s habit of prayer, as though it derogated from His Divine character that He should make petitions to God: they have explained it by saying that He prayed not from want, but for example’s sake. But away with such explanations: let us embrace the mystery; let us not care to explain it; and let us say, as we may say without passing the bounds of truth and without detracting an iota from our Saviour’s glory, that being perfect man He did that which perfect man ever ought to do—namely, find His chief joy and His chief source of support in communion with His Father in heaven.—Bishop H. Goodwin.

Prayer before work.—Our Lord in all His great works commenced with prayer. The same religious habit was common with the heathen. In all undertakings of moment they began with consulting or propitiating the gods: not only if they were about to engage in any expedition, or to encounter an enemy, or to form a treaty; but scarcely is there to be found a poem of any length in which the aid or inspiration of some reputed divinity is not invoked. It was reserved for the Christian—the disciple of Jesus, the decrier and improver of Gentile fashions—to discard prayer from his breast and home. It is the Christian by name that enters on matters of the first importance to his country, his neighbour, or himself, that ventures upon the thousand perils and hazards which threaten his health, fortune, and comfort by day, and the secret evils which walk by night, and all without prayer; often, without a single aspiration to Him whose providence noteth even a sparrow’s fall, and in whose hands are the issues of our weal and woe. What wonder if God forsake those who never acknowledge their dependence on Him, but on the contrary habitually demean themselves as if they were the sole or chief contrivers and builders of their fortunes!—A. Williams, M. A.

Mar_1:37. All men seek for Christ.—All ages and all lives have sought for Christ. The prophecy that bespeaks Him is no mere feature of the Jewish Scriptures. It is part of the equipment of the human heart. Messianic prophecy is the deepest department of psychology. The search for Christ is the profoundest fact of human life. Every life that has any moral value seeks for something by the aid of which it can rise above itself, of something which shall redeem it from its littleness, heal its sicknesses, answer its prophecies, and take its unrest away. In every human heart there is beneath all the carelessness and indifference the Christ-want—a want which men seek to satisfy in a thousand ways, or to forget in the whirl of life and the dissipation of trifles. Deep down in our mystic life—no matter how careless, or shallow, or slight we be—there is an unfulfilled prophecy for Jesus Christ. No man is so shallow, superficial, or bad as never to have felt in his heart of hearts, in those solemn hours that come to every man, the impulse of this prophecy. What else is the meaning of the hero-worship of bygone days but the declaration that man seeks a strength without, that each life is not self-sufficient, that it seeks for something perfectly holy, yet perfectly human, to which it can give itself up? The shrines of heroes and martyrs at which men and women have prayed—what are these but witnesses to the fact that human nature seeks its Christ, seeks by its worship of goodness or power to get back the goodness or the power it lacks? The whole travail of human life is its search for Christ; the pathos of life is the pursuit of the false Christs; the equation of life is solved, the prophecies of life fulfilled, when the soul finds its Christ—when the soul of man returns to its rest in God.

The true disciple always knows where to find the Master.—The disciples knew the habits of their Lord: they knew that in some hidden place He could be found in the early hours of the day; at all events, they knew that Jesus Christ would be found in the path of usefulness or preparation for usefulness. Do men know where they can find us? Are our Christian habits so distinct and unchangeable that our friends can with certainty explain our position?—J. Parker, D. D.

Mar_1:38. Christ’s eagerness to reach as many souls as possible.—He will not wait for people to come to Him, but hastens to carry the gospel to them. Thus He teaches us to make the most of our lives and opportunities, to scatter the seed of grace as widely as we can, to press forward with the tidings of God’s love with unflagging zeal.

The preaching of the kingdom of God was Christ’s vocation.—

1. Concerning Himself, as He who was come to save men.

2. Concerning the true righteousness which avails before God.

3. Concerning the worship of God in spirit and truth. Within these limits it was His vocation to spread that kingdom as far as He could.—F. Schleiermacher.

“Therefore came I forth.”—Christ does not mean that for this end He had come into the world, but that for this end He had come during the night from His house to the spot where He had been composed and tranquillised; and not that such was the intention with which He had come hither, but that such was the Divine purpose in His coming—that He had been brought hither to be composed and tranquillised, not for Himself, not for His personal benediction, but to be prepared and equipped for further ministry; that He had found comfort in the solitude, only to enable Him to be a Comforter. This is the true Christ-spirit, the feeling that nothing is given to us for ourselves, but for our helpful effluence thereof; that the raison d’être for all we have and are is service, sacrifice.—S. A. Tipple.

ILLUSTRATIONS TO CHAPTER 1

Mar_1:35. The early morning.—If you would see a likeness of heaven on earth, you must look for it in the early morning. The day then seems new-born; there are all sorts of beauteous sights and sounds; the air is balmy, the dew glistening on the open flowers like diamonds. Birds are singing their matin praises; cattle lowing, etc. Men, too, are scarce astir, and no evil passions exciting your peaceful contemplations. It is, indeed, a time for communing with God. The spiritual analogy or correspondence of the morning is also striking. It denotes a new state in the regenerate life, and this is a direct gift from the Lord, who is called in God’s Word the “Morning Star,” and “a morning without clouds.” All great workers have been early risers. Dr. Doddridge ascribed the preparation of most of his works to the circumstance of his rising at five o’clock every morning, saying that this course pursued for forty years would add ten years to man’s life. Dr. Homer observes that “there is a certain loveliness and a salutary or even curative influence in the morning atmosphere beyond that of any other portion of the day.” Those who habitually lie late in bed are generally the drones and dawdlers of society. This kind of self-indulgence is enervating to both body and mind, and we ought to watch and pray against it, as against a deadly sin.—O. P. Hiller.

Morning praises.—When St. Francis of Assisi used to hear the birds sing in the morning, he would say to his brethren, “Our little winged brothers are already praising their Creator, and are singing Him a song of gratitude for the new day that is shining above them. Shall we allow ourselves to be put to shame by the birds?”

Morning is the golden hour for prayer and praise.—The mind is fresh; the mercies of the night and the new resurrection of the dawn both prompt a devout soul to thankfulness. The buoyant heart takes its earliest flight, like the lark, toward the gates of heaven. One of the finest touches in Bunyan’s immortal allegory is his description of Christian in the chamber of Peace, “who awoke and sang,” while his window looked out to the sun rising. If even the stony statue of heathen Memnon made music when the first rays of the dawn kindled on its flinty brow, surely no Christian heart should be dumb when God causes the outgoings of the morning to rejoice.

Prayer should be the key of the day and the lock of the night.—At night it is our covering; in the morning it is our armour: so at all times it defends us from the malice of Satan, our own subordinations and betrayings, the unequal weather the world assaults us with, and preserves us in the favour and esteem of Heaven (Psa_132:1-5; Psa_119:148; Psa_143:8-12; 1Sa_13:12).—O. Feltham.

Retirement with God is the only preparation for success, and the only medicine for failure. The secret of all strong souls lies in those times of loneliness when they were bound hand and foot as captives to the Everlasting Will. We deride such nowadays; call them mystic, contemplationist, fanatic. But if it were anything but religion, people would not laugh. Tell them of Demosthenes living in a cellar, with head half shaved to prevent his appearing in public, and there will be admiration: was it any wonder that he became an orator? But let a man be as bent on becoming a saint, let him give up one hour’s frivolous talk in order to commune with his Father in secret, then we suspect that such an one is becoming righteous overmuch. Mind, no one complains of a man being anxious to be wise overmuch, rich overmuch, healthy overmuch; he may burn the midnight oil and study, watch the markets and scheme, frequent the gymnasium and develop his muscle, and no one will find fault; but to spend time on what is at least as important as wisdom, wealth, and health, and in a sense involves them all—this is fanatical, and not to be encouraged or approved. We miss much through our want of separation from the world, and through our deficiency in insulation, or, which is the same word, in isolation. If we go into a science laboratory and examine the great brass machines for holding electrical charges, we find that they are all mounted on glass feet. These are the insulators; and if it were not for them, no electricity would remain on the surface; as it is, electricity is hard enough to keep in charge, even with the best insulators. And we know sometimes what it is to have life and power pass into us from above, but we do not know how to retain it, because we have never learnt true retirement of heart and insulation of life. Some one spoke to John Nelson, making unfavourable comparison of John Wesley with a prominent religious teacher of the day; and Nelson replied, “He has not stayed in the upper room like John Wesley.”—J. Rendel Harris.

Mar_1:38. Opportunities.—Cromwell said that it was his aim not only to strike while the iron was hot, but to “make the iron hot by striking!” Some men wait for opportunities, and others make opportunities and circumstances wait upon them.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

EVANGELISM OF JESUS

Mar 1:35-39; Luk 4:42-44. From Capernaum, His headquarters, He now radiates out through the surrounding country, accompanied by His disciples, Peter, Andrew, James, and John, going everywhere preaching the Living Word. “And He was preaching in their synagogues throughout all Galilee, and casting out demons.” We find the constant work of Jesus, in all His ministry, consisted in demoniacal ejectment in the interest of the soul, and physical healing in the interest of the body, thus gloriously fulfilling His mission as the Redeemer of mankind. Lord, help us to be true to our calling, and walk in Thy footprints! In that case we will labor incessantly in the work of both soul and body. Man is a dependency, and consequently always actuated by spiritual influence, either demoniacal or Divine. As Satan is the great deceiver, it becomes his climacteric stratagem so to delude his votaries as not only to render them unconscious of demoniacal possession, but even plunge them so deeply into infidelity that they do not believe in diabolical existence. Humanity is uniform in all ages. We see, everywhere, bodily ailments prevalent, and readily admit the need of the Healer. With the needed spiritual illumination, we would equally obviously recognize demoniacal possession on all sides, and the imperative need of the Omnipotent Ejector. The idea generally prevails that these demoniacal possessions were only peculiar to the time and place of our Savior’s ministry. This is a mistake. They are everywhere, and will continue till Satan is cast out. Whereas the E.V. calls them devils, you will observe the R.V., in harmony with the original, calls them demons, “devil” being the appropriate cognomen of Satan, and a translation of the Greek diabolus; whereas, in all of these cases, where the E.V. speaks of “casting out devils,” diabolus does not occur in the original, but daimonion, “demon.” These demons are the innumerable host of evil spirits which now throng this world, all seeking a home in some human beast. Some have many of these demons, like the Gadarene; others, fewer. But all who are not dominated by the Holy Spirit, are more or less demonized.

Mat 4:23-25. “And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.” The old prophets all vividly predicted the coming kingdom; John the Baptist, with stentorian voice, proclaimed its ingress; while Jesus, following him, preached the kingdom as a present reality, exhorting the people to fly thither, thus finding refuge from death and hell. During the gospel dispensation, the kingdom of God on earth is encompassed on all sides with Satanic antagonism, only becoming the asylum of the faithful few, who live in constant anticipation of the return of our glorious King, when He will cast out the enemy and conquer the world.

“And His fame went abroad into all Syria.” Whereas Galilee, which is bounded on the south by Samaria, west by the great sea, east by the Jordan, and north by Syria, was the center of our Savior’s evangelistic peregrinations, and the scene of most of His mighty works.

“And they brought to Him all those who were afflicted, being possessed with various diseases and troubles;” i.e., from all parts of the surrounding country, they are now bringing the people who are afflicted with every diversity of diseases and physical ailments, and He is healing them, to the infinite joy of the poor sufferers and their friends and the ineffable glory of His ministry. “And the demonized;” i.e., the people who needed spiritual help, because they were possessed with demons, which must be cast out or they will drag them into hell. “And the lunatics.” In that day they had no lunatic asylums for the benefit of the people thus unfortunately afflicted with mental derangement, but their friends had to take care of them the best they could, or let them run at large, the terror and annoyance of the community. Doubtless many of these lunatics were epileptical. “And the paralyzed; and He healed them all.” Nervous paralysis, which is very common at the present day, as a rule, is incurable by medical skill. Here we see the Great Healer finds no stubborn cases — fevers retreat away, paralytics leap and run to tell the glorious news, lunatics and epileptics are healed in a moment by His word, while all demons, evacuating their victims, retreat before Him.

“Many multitudes followed Him from Galilee.” The whole country, from the Jordan to the sea, from Samaria to Syria, stirred as by a sweeping avalanche, rises up and follows this wonderful Nazarene. “And Decapolis.” This proper name is from deka, “ten,” and polis, “city,” and means the ten cities, with the country they represent, lying east of the Jordan and southeast of the sea of Galilee, and inhabited by Gentiles. “And Jerusalem, and Judea, and beyond the Jordan.” Almost one year of our Lord’s ministry has passed away. His fame has not only spread throughout all the land of Israel, but has swept over the surrounding Gentile countries like a tornado, bringing multitudes from the ends of the earth to satisfy their curiosity, and see whether the paradoxical reports they have heard are true.

AMBITION OF JAMES AND JOHN

Mat 20:20-28; Mar 1:35-45. “James and John, the sons of Zebedee, come to Him, saying, Teacher, we wish that You may do to us whatsoever we may ask. And He said to them, What do you wish Me to do for you? And they said to Him, Grant unto us that we may sit, the one on Thy right hand, and one on Thy left hand, in Thy glory.” Matthew says their mother, Salome, made the request for them. There is no disharmony between Matthew and Mark in this matter, as Qui facit per alium, facit per se, that old Roman law, transferred to England and then to America — “What any one does by another, he does by himself” — is not only recognized among all nations, but was so recognized by the inspired writers. At that time none of the disciples had any idea that Jesus was going to die and leave the world, but were on the constant lookout for Him to ascend the throne of Judea, and establish a kingdom, in glory eclipsing that of David and Solomon. The mother and the young men had considerable reason to believe that they would stand a good chance for the prime ministry in the coming kingdom, as He had repeatedly shown them and Peter extraordinary courtesy, permitting them to be present when He raised the daughter of Jairus from the dead, and in the glorious scene of the transfiguration. They all, however, in this matter abundantly evince their need of entire sanctification, which they all received about two months from that date, when the Pentecostal baptism fell on them, consuming all their ambition.

“Jesus said to them, You know not what you ask. Are you able to drink the cup which I drink, and to be baptized with the baptism with which I am baptized? And they said to Him, We are able. And Jesus said to them, You shall drink of the cup which I drink, and be baptized with the baptism with which I am baptized; but to sit on My right hand and on My left hand is not Mine to give, but theirs for whom it has been prepared.” Jesus here alludes to the baptism of bloody martyrdom, which then awaited Him in about eight days. Baptizo means to purify. (Joh 3:26, and Luk 11:38.) Jesus took on Himself the sins of the whole world, an awful mountain of dark pollution. This was all purified away when He died on the cross, thus perfecting the vicarious atonement. It is quite significant that James was the first one of the Twelve to seal his faith with his blood, John outliving all, but suffering so much toil and persecution, even miraculously delivered from the caldron of boiling oil in Rome, that he would justly rank along with his brother, pre-eminent in martyrdom.

“And the ten, hearing, began to be displeased about James and John. Jesus calling them, says to them, You know that those seeming competent to rule the Gentiles, have the dominion over them, and their great men exercise power over them. But it shall not be so among you. But whosoever shall wish to be great among you, shall be your minister; and whosoever shall wish to be first among you, shall be the servant of all. For the Son of man did not come to be ministered unto, but to minister, and to give His life a ransom for many.” Our Savior here elucidates the difference between His kingdom and the secular governments, as in the latter there is such a thing as official emolument, remuneration, aggrandizement, and honor; whereas in the former the whole trend of the matter is diametrically opposite, the officer being a waiter, administering to the interest of others; and the chief officer actually being the servant of all the members of the kingdom, having the most laborious place, constantly encumbered with toil and labor in the interest of others, — a grand spiritual truth, so little understood and realized by the people, and even Church officials, who are prone to look upon ecclesiastical offices in the light of the secular. Here we have a deep and comprehensive signification in our Savior’s statement, “To give His life a ransom for many.” Did He not die for all? He certainly did. Then why did He not in this passage say, “Give His life a ransom for all,” instead of “many?” N. B. — “All” has an objective signification, while “many” is used subjectively. Now what is the difference? “All” means the whole human race, for whom Jesus died objectively; while “many” means the elect, in the broad sense, including every human being, of all ages and nations, who, in the infinite mercy and goodness of God, may, in some way, effect an entrance into heaven at last.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 1:35-39 (Mar_1:35-39)

JESUS IN SOLITUDE

"And in the morning, a great while before day, He rose up and went out, and departed into a desert place, and there prayed. And Simon and they that were with him followed after Him; and they found Him, and say unto Him, All are seeking Thee. And He saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth. And He went into their synagogues throughout all Galilee, preaching and casting out devils." Mar_1:35-39 (R.V.)

ST. Mark is pre-eminently the historian of Christ's activities. From him chiefly we learn to add to our thought of perfect love and gentleness that of One whom the zeal of God's house ate up. But this evangelist does not omit to tell us by what secret fountains this river of life was fed; how the active labors of Jesus were inspired in secret prayers. Too often we allow to one side of religion a development which is not excessive, but disproportionate, and we are punished when contemplation becomes nerveless, or energy burns itself away.

After feeding the five thousand, St. Mark tells us that Jesus, while the storm gathered over His disciples on the lake, went up into a mountain to pray. And St. Luke tells of a whole night of prayer before choosing His disciples, and how it was to pray that He climbed the mountain of transfiguration.

And we read of Him going into a desert place with His disciples, and to Olivet, and oft-times resorting to the garden where Judas found Him, where, in the dead of night, the traitor naturally sought Him.

Prayer was the spring of all His energies, and His own saying indicated the habit of His mortal life as truly as the law of His mysterious generation: "I live by the Father."

His prayers impress nothing on us more powerfully than the reality of His manhood. He, Who possesses all things, bends His knees to crave, and His prayers are definite, no empty form, no homage without sense of need, no firing of blank cartridge without an aim. He asks that His disciples may be with Him where He is, that Simon's strength may fail not, that He may Himself be saved from a dreadful hour. "Such touches" said Godet "do not look like an artificial apotheosis of Jesus, and they constitute a striking difference between the gospel portrait and the legendary caricature."

The entire evening had been passed in healing the diseases of the whole town; not the light and careless bestowal of a boon which cost nothing, but wrought with so much sympathy, such draining of His own vital forces, that St. Matthew found in it a fulfillment of the prophecy that He should Himself bear our sicknesses. And thus exhausted, the frame might have been forgiven for demanding some indulgence, some prolongation of repose.

But the course of our Lord's ministry was now opening up before Him, and the hindrances becoming visible. How much was to be hoped from the great impression already made; how much to be feared from the weakness of His followers, the incipient envy of priest and Pharisee, and the volatile excitability of the crowd. At such a time, to relieve His burdened heart with Divine communion was more to Jesus than repose, as, at another time, to serve was to Him meat to eat. And therefore, in the still fresh morning, long before the dawn, while every earthly sight was dim but the abysses of heaven were vivid, declaring without voice, amid the silence of earth's discord, the glory and the handiwork of His Father, Jesus went into a solitary place and prayed.

What is it that makes solitude and darkness dreadful to some, and oppressive to very many?

Partly the sense of physical danger, born of helplessness and uncertainty. This He never felt, who knew that He must walk today and tomorrow, and on the third day be perfected. And partly it is the weight of unwelcome reflection, the searching and rebukes of memory, fears that come of guilt, and inward distractions of a nature estranged from the true nature of the universe. Jesus was agitated by no inward discords, upbraided by no remorse. And He had probably no reveries; He is never recorded to soliloquize; solitude to Him was but another name for communion with God His Father; He was never alone, for God was with Him.

This retirement enabled Him to remain undisturbed until His disciples found Him, long after the crowds had besieged their dwelling. They had not yet learned how all true external life must rest upon the hidden life of devotion, and there is an accent of regret in the words, "Allare seeking Thee," as if Jesus could neglect in self-culture any true opportunity for service.

The answer, noteworthy in itself, demands especial attention in these times of missions, demonstrations, Salvation Armies, and other wise and unwise attempts to gather excited crowds around the cross.

Mere sensation actually repelled Jesus. Again and again He charged men not to make Him known, in places where He would stay; while in Gadara, which He had to leave, His command to the demoniac was the reverse. Deep and real convictions are not of kin with sightseeing and the pursuit of wonders. Capernaum has now heard His message, has received its full share of physical blessing, is exalted unto heaven. Those who were looking for redemption knew the gospel, and Jesus must preach it in other towns also. Therefore, and not to be the center of admiring multitudes, came He forth from His quiet home.

Such is the sane and tranquil action of Jesus, in face of the excitement caused by His many miracles. Now the miracles themselves, and all that depends on them, are declared to be the creation of the wildest fanaticism, either during His lifetime or developing His legend afterwards. And if so, we have here, in the action of human mind, the marvel of modern physicists, ice from a red-hot retort, absolute moderation from a dream of frenzy. And this paradox is created in the act of "explaining" the miracles. The explanation, even were it sustained by any evidence, would be as difficult as any miracle to believe.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:35 Despite Jesus’ busy ministry, he sought time to pray (6:46; 14:32-39). Mark emphasizes the importance of prayer in Jesus’ life (cp. Luke 3:21; 6:12; 9:18, 28-29; 11:1-4; 18:1; 22:32).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 1:35. Ἔννυχον, in the depth of night [a great while before day]) Day and night He was on the watch for our salvation. Hence also is evinced the eagerness of the apostles and the people: see the following verses.—προσηύχετο, He was in prayer) specially for the apostles: see following verse.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_1:35-39. Luk_4:42-44 is less characteristic and more generalized.

ἔννυχον λίαν] when it was still very dark. ἔννυχον is the accusative neuter of the definition of time, as σήμερον, αὔριον, νέον, etc. The word itself is often found also in classical writers, but not this adverbial use of the accusative neuter (3Ma_5:5; see, however, Grimm in loc.). Comp. ἐννυχώτερον, Aesop, Fab. 79. The plural form ἔννυχα (in Lachmann and Tischendorf, following B C D L א, min.) is, however, decisively attested, although likewise without sanction from Greek usage;[59] in Soph. Aj. 930, πάννυχα is adjective.

ἘΞῆΛΘΕ] out of his house, Mar_1:29. Comp. Mar_2:1.

ΚΑΤΕΔΊΩΞΑΝ] only occurring here in the N. T., more significant than the simple form, expressive of the following up till they reached Him; Thuc. ii. 84. 3; Polyb. vi. 42. 1; Sir_27:17; Psa_22:18.

καὶ οἱ μετʼ αὐτοῦ] Andrew, John, and James, Mar_1:29. Under this expression is already implied the conception of the historical prominent position of Peter. But such an expression does not betray any special Petrine tendency of the Gospel.

πάντες] puts Jesus in mind of the multitude of yesterday, Mar_1:32; Mar_1:34.

ἈΛΛΑΧΟῦ] with a verb of direction, comp. Mar_1:28 and on Mat_2:22. The following ΕἸς ΤᾺς ἘΧΟΜ. ΚΩΜΟΠ., into the nearest (Herod. i. 134; Xen. Anab. i. 8, iv. 9; Joseph. Antt. xi. 8. 6, and frequently; comp. Act_13:44; Act_21:26) villages, is a more precise definition of ἀλλαχοῦ. See Bornemann, Schol. in Luc. iv. 23, v. 35, and in the Stud. u. Krit. 1843, p. 127; Fritzsche, ad Marc. p. 22.

κωμοπόλεις] villages, only used here in the N. T., but see the passages in Wetstein.

εἰς τοῦτο γὰρ ἐξῆλθον] for that (namely, to preach abroad also) is the object for which I have left the house, Mar_1:35. Schenkel invents here quite a different connection. In opposition to the context, others understand ἐξῆλθον of having come forth from the Father. So Euthymius Zigabenus, Maldonatus, Grotius, Bengel, Lange, and others; comp. Baumgarten-Crusius. A harmonizing with Luk_4:43.

[59] Hesychius has the adverb νύχα, equivalent to νύκτωρ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 1:35-39 . Flight from Capernaum (Luk 4:42-44 ).

Mar 1:35 . πρωῒ , early, an elastic word, the last watch from three to six, defined more exactly by ἔννυχα λίαν = much in the night, at the beginning of the watch, or at the dark hour before dawn. ἔννυχα is the neuter plural of ἔννυχος , nocturnal, used as an adverb (here only). ἀναστὰς , etc.: He rose up, went out of Capernaum, went away to a desert, solitary place, and there engaged in prayer. It was a kind of flight from Capernaum, the scene of those remarkable occurrences; “flight from the unexpected reality into which His ideal conception of His calling had brought Him,” Holtz., H. C. The real reason of the flight was doubtless a desire to preach in as many synagogues as possible before the hostility of the scribes, instinctively dreaded, had time to act obstructively. Jesus had a plan of a preaching tour in Galilee ( vide Mar 1:38 ), and He felt He could not begin too soon. He left in the night, fearing opposition from the people.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And in the morning--that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.

rising up a great while before day--"while it was yet night," or long before daybreak.

he went out--all unperceived from Peter's house, where He slept.

and departed into a solitary place, and there prayed--or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions (Luk 5:16; Luk 6:12; Luk 9:18, Luk 9:28-29; Mar 6:46), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 35. In the morning a great while before day] By πρωι, the morning, is to be understood the whole space of three hours, which finished the fourth watch of the night.

And there prayed.] Not that he needed any thing, for in him dwelt all the fulness of the Godhead bodily; but that he might be a pattern to us. Every thing that our blessed Lord did he performed either as our pattern, or as our sacrifice.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(35) A great while before day.—Literally, very early, while it was yet night. The note of time is peculiar to St. Mark. Prayer seems to have been sought now, as at other times, after a day of extraordinary and exhausting labour.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

35–39. Solitary Prayer. Tour in Galilee

35. in the morning, … a great while before day] Another graphic touch of the Evangelist. He brings the scene before our eyes. The previous day had been a long day of conflict with and victory over the kingdom of sin and death. He now retires to refresh Himself in the heaven of prayer, in communion with His Father. He prepares Himself in the desert for a second great mission of Love, this time accompanied by His first four disciples.

a solitary place] “A remarkable feature of the Lake of Gennesaret was that it was closely surrounded with desert solitudes. These ‘desert places’ thus close at hand on the table-lands or in the ravines of the eastern and western ranges, gave opportunities of retirement for rest or prayer. ‘Rising up early in the morning while it was yet dark’ or ‘passing over to the other side in a boat,’ He sought these solitudes, sometimes alone, sometimes with His disciples. The Lake in this double aspect is thus a reflex of that union of energy and rest, of active labour and deep devotion, which is the essence of Christianity, as it was of the Life of Him, in whom that union was first taught and shewn.” Stanley’s Sinai and Palestine, pp. 378, 379.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in the morning, rising up a great white before day,.... On the morrow after the sabbath, on the first day in the morning, notwithstanding the fatigue of the former day, through preaching and working miracles; yet he rose up very early while it was very much within the night, as the light and day were coming on, and before the day broke; though it might be broad day before he departed out of the house, as Luke suggests, Luk 4:42,

he went out; out of the house of Simon and Andrew, and out of the city of Capernaum, leaving his disciples and friends behind him:

and departed into a solitary place, and there he prayed; as man, to his God and Father; it may be for his disciples he had lately chosen; for himself, as man, that he might be strengthened as such for service; and for success in his ministry, and that his Gospel might run and be glorified; he chose a desert, and solitary place, for the sake of retirement, from the crowd of people that attended at Peter's door; where he could not be alone, and in private, and as most suitable for the exercise of prayer. His early and private devotion may be an example to us.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.

Ver. 35. And in the morning, &c.] The fittest time for prayer, or any serious business. Therefore not only David, Psa 5:3, and other saints, but also heathens chose the morning chiefly for sacrifice; as Nestor in Homer, the Argonauts in Apollonius. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. The Pinarii and Potitii sacrificed every morning and evening to Hercules, upon the great altar at Rome, &c. Men should rise early, on the Sabbath day especially, both the better to prepare for the public, as also to consecrate as much time as they can, Psa 92:2; Exo 19:14-16 Shall Philistines be up early to go to see Dagon, Papists to matins, Israel to dance before their golden calf, Exo 32:5-6; young men may go Maying, ringing, &c.; worldlings to their markets, fairs, by peep of day; and shall Christians lie bathing in their beds on their Lord’s day?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And in the morning, rising up a great while before day - Luke says Luk 4:42, “when it was day.” The passage in Mark means, in the original, not literally “a great while before day,” but very early, or while there was yet “much appearance of night.” The place in Luke means “at daybreak,” at the beginning of day. Then, also, there is much appearance of night; and Luke and Mark therefore refer to the same time before it was fully light, or just at daybreak.

And departed into a solitary place, and there prayed - Observe here:

1.That the Saviour, though perfectly holy, regarded the duty of secret prayer as of great importance.

2.That he, sought a solitary place for it - far away from the world and even from his disciples.

3.That it was early in the morning - always the best time, and a time when it should not be omitted.

4.If Jesus prayed, how much more important is it for us!

If Jesus did it in the morning, how much more important is it for us, before the world gets possession of our thoughts; before Satan fills us with unholy feelings; when we rise fresh from beds of repose, and while the world around us is still! David also thus prayed, Psa 5:3; Psa 119:147. He that wishes to enjoy religion will seek a place of secret prayer in the morning. If that is omitted, all will go wrong, our piety will wither. The world will fill our thoughts. Temptations will be strong. Through the day, we shall find it impossible to raise our feelings to a state of proper devotion. It will be found to be true universally, “that the religious enjoyment through the day will be according to the state of the heart in the morning, and can therefore be measured by our faithfulness in early secret prayer.” How different, too, was the conduct of the Saviour from those who spend the precious hours of the morning in sleep! He knew the value of the morning hours; he rose while the world was still; he saw the light as it spread abroad in the east with fresh tokens of his Father’s presence, and joined with the universal creation in offering praise to the everywhere present God.

Mar 1:36

And Simon - Simon Peter.

They that were with him - The other apostles.

Mar 1:37

All men seek for thee - That is, many men, or multitudes. The inquiry after him was general. They told him this, evidently, with a view to induce him to leave his place of retirement, and to prevail upon him to appear publicly to instruct the multitudes.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Secret prayer stands commended to us, as by the precept of Christ, Mat 6:6, so by his frequent example, to teach us that our duty in prayer is not discharged without it: we are to pray with all prayer and supplication. There is in public and private prayer a more united strength and interest, but in secret prayer an advantage for more free and full communication of our souls unto God. Christ for this chooseth the morning, as the time freest from distractions and company; and a solitary place, as fittest for a secret duty.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. And in the morning — The day after the Sabbath he retired from the crowds to find a place of prayer. It was as if to recruit his spiritual strength, that had been expended upon such a number of miracles, preachings, and debates, by communion with God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And in the morning, at great while before day, he rose up and went out, and departed into a desert place, and there prayed. Our Lord thus prepared himself by prayer for his first departure on a missionary tour. This would be the morning of the first day of the week. A great while before day he left the scene of excitement. That was not a time for preaching the Gospel of the Kingdom. The miracles attracted attention to him, but they were not the object for which he came. They were necessary as means of stirring and awakening men"s minds, and of fixing their attention upon him and upon the great salvation which he came to reveal. So he left the miracles to do their subordinate work; and he himself went into a desert place, that he might pray with more quiet and less distraction. He retired that he might escape the applause of men, which they were ready to lavish upon him after seeing so many miracles; that he might thus teach us to shun the praise of men. Let us learn from Christ to give the early morning to prayer, and to rise with the dawn of day, that we may have time for meditation, and give the firstfruits of the morning to God. The early morning is favorable for study; but it is specially dear to God and his angels.

Vers. 35-39. Prayer and work.

We are told concerning our Divine Lord, that "it behoved him in all things to be made like unto his brethren." This indeed is implied in his designation, "Son of man." Our nature is both contemplative and active; the life of a religious man is distinguished alike by devout meditation and communion with God, and by consecrated and energetic labour in God"s service. It was the same with our great Leader. The passage before us presents the Lord Jesus in both these aspects, both in prayer and in work.

I CHRIST"S PRAYER. It is recorded that, at several crises in our Saviour"s ministry, he prayed.

1. As to the character of Christ"s prayers, we know that they were unlike ours in that they could not contain confession, contrition, and repentance; and they were like ours in containing thanksgivings, and also as expressing filial communion and uttering supplication.

2. As to the occasion of Christ"s prayers, it is the fact that special mention is made of our Lord"s appeals to the Father, in connection with the more solemn and significant acts of his ministry. So here, it was in the midst of publicity, of widespread interest, of strenuous labours, that Jesus prayed.

3. The time chosen is remarkable. Very early in the morning, before the stir and movement of daily life began, the early, waking, morning hour was consecrated to fellowship with the Father.

4. The scene of this prayer is observable. Jesus sought seclusion; he retired to a desert place. It is possible and it is desirable to pray in the assemblies of saints, and to pray in the crowded thoroughfares, to him who seeth in secret. Yet there is appropriateness in retirement and seclusion for special supplications in seasons of special need. The prayer offered on this occasion could not be put upon record, for it was offered in solitude. We know from the "intercessory prayer" recorded by John how fervently our Lord could pray. On this occasion he must have sought strength for the Galilean ministry, and a blessing upon the people, who were more ready to behold his miracles and to profit by them than they were to imbibe his spirit and receive his teaching.

II CHRIST"S WORK. The prayer occupied the early morning, but the day was to be spent in toil. Our Lord"s example gives no countenance to the practice of those who deem the beginning and the end of religion to consist in devotions. Prayer fits for work, and work necessitates prayer.

1. Christ"s labours were suggested by mens needs and entreaties. What he had done had stirred up hope within the breasts of others, and "all men sought for him." Not always from the highest motives, yet with a faith and earnestness creditable to the suppliants, men sought Christ"s help.

2. Christ"s labours were regarded by him as the fulfillment of Divine purpose. "Therefore to this end came I forth." He did the will of the Father; this was his meat and drink. It gives dignity and happiness to our toil when we can regard it as the work which the Father has given us to do.

3. Christ"s labours were prompted by a universal and untiring benevolence. There were "the next towns" to be visited; there was all Galilee" to be evangelized. Only a large heart could take a survey so comprehensive, and cherish a compassion so vast. It was enough for him that sin and misery abounded; he had come "to seek and to save that which was lost.

4. Christ"s works were adapted to many-sided nature and to the multiform needs of men. Men were ignorant; he must teach them. Men were hopeless; he must cheer them with good tidings. Men were sick and suffering; he must relieve and heal them. Men were subject to Satanic sway he must set them free. Men were sinful; he must pardon, cleanse, renew them.

III THE CONNECTION BETWEEN PRAYER AND WORK.

1. It is a divinely appointed connection. There are those who would have Christians confine themselves to prayer, who think that to attempt to work for the Lord is the same as taking matters out of his hands, who tell us that the Lord will carry out his counsels without our help. That God can do so we believe, but that he will do so is contrary to all his Word. On the other hand, there are those who sneer at prayer as unreasonable and useless, and who preach the gospel of work of prayerless work of work without any reference to him who gives the power and who assigns the aim of labour. The Scriptures direct us to conjoin the two. Christ gives us in his own person an example of the harmonious conjunction of both.

2. By prayer may be discovered the exact work which Providence entrusts to us. There is no better prayer for the beginning of the day than this, "Lord, what wilt thou have me to do?" You may not clearly see what is the way of service in which the Lord would have you walk. There may open up before you two paths, and you may be uncertain which is that selected for you. In seeking to decide such questions, it is right to make use of your reason, and to take counsel of wise friends. Yet, whilst using human means, it is necessary to seek Divine guidance. "Commit thy way unto the Lord." A voice shall be heard saying, "This is the way; walk ye in it." Not by magic or miracle, but by clear indications of providence, the answer is given from above.

3. By prayer is gained encouragement and strength for work. The magnitude of the service may make us more conscious of the feebleness and ignorance of the servant. Our heart may sink within us as we contemplate our helplessness. But prayer can make the weakest strong. By prayer the impossible becomes the practicable. Prayer makes us feel that the power of Omnipo-fence is at our back. The fainting spirit is refreshed by communion with Heaven. The feeble arm is nerved for what seemed an unequal fight. The Holy Spirit the Comforter, the Helper is bestowed upon the suppliant, and his strength is no more his own, but God"s. Then he exclaims, "I can do all things through Christ that strengtheneth me.

Application.

1. Let the hearers of the gospel remember that the work, the suffering, and the prayers of Christ were all for their salvation.

2. Let them imitate the spirit and conduct of those of whom we read that they sought Jesus: "All men seek for thee." If you wish to know the counsels of God, the preaching of Jesus will declare them to you. If you wish to experience the saving grace of God, you may through Christ find it for yourself.

3. Let the spirit of the Lord Jesus his prayerfulness and his untiring zeal serve as a model to every servant of his. Like him we must pray with sincerity, if like him we would work with diligence.

The history era prayer of Christ.

I ITS IMMEDIATE OCCASION.

1. To be found in connection with his work. It was incessant. Fresh claims upon his attention and compassion were continually being made. Only the day before "all the city" had been gathered together at the door." The exercise of his healing power was a drain upon his emotional and spiritual nature, and the fatigue of the work, which lasted from morning to night, must have been a severe tax upon the delicate organization of the Saviour. He needed rest.

2. To be found in the excitement attaching to it. He was at the beginning of his ministry, and it was full of novelty and uncertainty. As the supernatural power of Christ displayed itself, the people began to broach ideas of a temporal sovereignty. A profound impression was produced upon the public mind, and vast crowds attended him wherever he moved. The corruption and depravity of the human mind, too, must have become increasingly manifest to him. The problem of salvation never could have seemed more distressing or difficult. And, in the midst of his occupation, the contrary currents of worldly thought and human ambition must have been felt by him.

II ITS ULTIMATE REASON. The circumstances of fatigue and excitement in themselves would not account for the anxiety displayed by Christ to secure opportunity for devotion; it is as associated with his unique personality and aim that they acquire significance. For it is only as arising from personal longing and necessity, that such a departure from the scene of his labours can be understood. We are not to suppose that it was done for an example; the whole proceeding would thereby be rendered too artificial and self-conscious. And yet the action itself was exemplary in the highest degree. Its value as a pattern for our imitation consists in its very absence of self-consciousness. We cannot help asking, "What was the place held by prayer in his spiritual life?" "How was the practice of devotion related to the inward needs-be of his nature?" It was not simply a reaction of overwrought feeling or an instinctive craving for emotional relief and variation. By his entire spiritual constitution he was intimately related to the Father. The filial bond was infinitely strong, tender, and intense. His true life was twofold a giving forth of himself to man, and receiving from God; the latter was necessary to the efficiency of the former. He said, "I can of mine own self do nothing," and therefore he ever sought communion with his unseen Father:

1. For restoration of spiritual power.

2. To maintain the elevation of his feeling and purpose.

3. For comfort and encouragement.

III How IT WAS PREPARED FOR. There is a climax in the text; an impression is thereby conveyed of inward trouble, leading to painstaking effort, which results in final relief and comfort.

1. He sought the Father early. "Very early, in the midst of the night," is the literal force of the words. His first impulse toward heavenly communion was obeyed. The thoughts which had kept the night wakeful were not corrupted by the new associations of another day. Are the first impressions of our minds on awaking Divine or human? of heaven or of earth? Do we earnestly seek to know first of all God"s will, and strive to realize his presence? He who so prepares for the work and intercourse of the day will not be overtaken or surprised by evil. Better lose a little sleep than the restful communion of the Father.

2. His departure was secret. There was no consulting with flesh and blood. There are inward promptings and voices concerning which no earthly advice should be asked. It is possible that "Simon and they that were with him" were not a little disconcerted and annoyed that they had to seek for him; but even their presence would have been a hindrance. The solemn yet fascinating individualism of true prayer is not realized as it might be. Secret prayer is the background of earnest and real common prayer. In this matter we have not only the example but the injunction of Christ. (Mat_6:6)

3. Not only the actual presence of men but human associations were avoided. H e departed into a desert place. " Such a situation, as formerly the weird solitudes of the Quaritanian Desert, harmonized with his spiritual mood. Wide upland spaces, far withdrawn, brought him nearer to the Unseen and Eternal, afforded larger views, spiritual as well as physical, and favored the ideality and inwardness that are essential to a great spirit. "The silence that is in the starry sky, The sleep that is among the lonely hills, were an anodyne to his fretted and troubled heart; in nature he met God. Such a spot could only have been found at a distance, and this is further implied by the circumstance of the others following after him, and their message, "All are seeking thee." Lessons:

(1) Opportunities for secret prayer will be prized and even created by devout minds.

(2) If the purest and grandest moral Being the world has seen needed such communion with his Father, how much more such as we?

(3) God must be sought diligently, and before all else, if he is to be sought effectually.

(4) How difficult of access and realization is the oratory of the soul, where devotion may be free from earthliness, continuous and uninterrupted! M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rising a great while before day - So did he labour for us, both day and night. Luke iv, 42.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Jesus retires for rest and strength:

v. 35. And in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed.

v. 36. And Simon and they that were with Him followed after Him.

v. 37. And when they had found Him, they said unto Him, All men seek for Thee.

v. 38. And He said unto them, Let us go into the next towns, that I may preach there also; for therefore came I forth.

It had been long after sundown, probably as long as twilight lasted, that Jesus had been busy with the sick people. And yet, before the dawn brightened the hills on the eastern shore of Lake Gennesaret, while it was yet night, He arose, left the house, and went out into a desert place. He had doubtless been tired the evening before. And He knew that the future would bring many such days, with excitement and labor from morning till night. He was ready for this work; that was His office for which He had come. But His purpose in seeking a lonely place so early in the morning was to enter into communion with His heavenly Father by prayer, Heb 5:7-8. He needed new strength for further labors and trials, and this He sought and received through prayer. There is no better way of maintaining the spiritual strength and serenity needed in difficult work for the Lord than by constant intercourse with the Lord in His Word and by prayer. Jesus was soon missed at home, and Peter and several others followed the way which they thought Jesus must have taken. The text implies an earnest, anxious seeking, for this is necessary at all times when Jesus is the object of the search. Having found the Master, they inform Him that all the people were even then searching for Him. To men and women anxious to hear words out of the mouth of Jesus and to see works of glory performed by Him, the early hours of the morning are not too early. But at this time Jesus was not influenced by the message of Peter. He denies the implied petition to return to Capernaum at this time. He wanted to go to other places, and asked them to go along, to village-towns, little, unfortified hamlets. For there He wanted to preach, to proclaim the Word of the Gospel. The healing was a secondary consideration; it was intended merely to confirm the Word. The people of Capernaum should now, for a season, have time and leisure to meditate upon the preaching He had done before them, in order to have the full benefit of its influence.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The duty performed by our Saviour, Namely, prayer, solitary and private prayer. He went by himself alone, out of the hearing of his disciples. The company of our best friends is not always seasonable, nor acceptable; there are times and cases when a Christian would not be willing that his dearest relations upon earth should hear that conversation which passes betwixt him and his God.

Observe, 2. Christ chooses the opportunity of the morning for prayer, he rises a great while before day to set about this work. Teaching us, that the morning is a fit season, yea, the best season, for private duties: now our spirits are freshest and our minds freest, before the distractions of the day break in upon us. It is better to go from prayer to business, than from business to prayer.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXXIII. Preaching in Galilee].

XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. aMATT. IV. 23-25; bMARK I. 35-39; cLUKE IV. 42-44.

b35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught ( Mat_6:6) and practiced solitary prayer. We can commune with God better when alone than when in the company of even our dearest friends. It is a mistaken notion that one can pray equally well at all times and in all places. Jesus being in all things like men, except that he was sinless ( Heb_2:17), must have found prayer a real necessity. He prayed as a human being. Several reasons for this season of prayer are suggested, from which we select two: 1. It was a safeguard against the temptation to vainglory induced by the unbounded admiration and praise of the multitude whom he had just healed. 2. It was a fitting preparation on the eve of his departure on his first missionary tour.] c42 And when it was day, he came out and went into a desert place. [Mark has in mind the season when Jesus sought the Father in prayer, and so he tells us it was "a great while before day." Luke has in mind the hour when Jesus faced and spoke to the multitude, so he says, "When it was day."] b36 And Simon. [As head of the house which Jesus had just left, Simon naturally acted as leader and guide to the party which sought Jesus] and they that were with him [they who were stopping in Simon's house; viz.: Andrew, James, and John] followed after him [172] [literally, "pursued after him." Xenophon uses this word to signify the close pursuit of an enemy in war. Simon had no hesitancy in obtruding on the retirement of the Master. This rushing after Jesus in hot haste accorded with his impulsive nature. The excited interest of the people seemed to the disciples of Jesus to offer golden opportunities, and they could not comprehend his apparent indifference to it]; 37 and they found him, and say unto him, All are seeking thee. [The disciples saw a multitude seeking Jesus for various causes: some to hear, some for excitement, some for curiosity. To satisfy the people seemed to them to be Christ's first duty. Jesus understood his work better than they. He never encouraged those who sought through mere curiosity or admiration ( Joh_6:27). Capernaum accepted the benefit of his miracles, but rejected his call to repentance-- Mat_11:23.] 38 And he saith unto them, Let us go elsewhere into the next towns [the other villages of Galilee], that I may preach there also; for to this end came I forth. [I. e., I came forth from the Father ( Joh_16:28) to make and preach a gospel. His disciples failed to understand his mission. Afterwards preaching was with the apostles the all-important duty-- Act_6:2, 1Co_1:17.] cand the multitudes sought him after him, and came unto him, and would have stayed him, that he should not go from them. [They would have selfishly kept his blessed ministries for their own exclusive enjoyment.] 43 But he said unto them, I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent. [Jesus sought to arouse the entire nation. That which the disciples regarded as a large work in Capernaum was consequently in his sight a very small one. Those who understand that it is God's will and wish to save every man that lives upon the earth will not be overelated by a successful revival in some small corner of the great field of labor.] b39 And he aJesus went about in all Gailiee [The extreme length of Galilee was about sixty-three miles, and its extreme width about thirty-three miles. Its average [173] dimensions were about fifty by twenty-five miles. It contained, according to Josephus, two hundred and forty towns and villages. Its population at that time is estimated at about three millions. Lewin calculates that this circuit of Galilee must have occupied four or five months. The verses of this paragraph are, therefore, a summary of the work and influence of Jesus during the earlier part of his ministry. They are a general statement, the details of which are given in the subsequent chapters of the Gospels of Matthew, Mark, and Luke--the Gospel of John dealing more particularly with the work in Judæa], binto their synagogues throughout all Galilee, ateaching in their synagogues [The word "synagogue" is compounded of the two Greek words "sun," together, and "ago," to collect. It is, therefore, equivalent to our English word "meeting-house." Tradition and the Targums say that these Jewish houses of worship existed from the earliest times. In proof of this assertion Deu_31:11, Psa_74:8 are cited. But the citations are insufficient, that in Deuteronomy not being in point, and the seventy-fourth Psalm being probably written after the Babylonian captivity. It better accords with history to believe that the synagogue originated during the Babylonian captivity, and was brought into the motherland by the returning exiles. Certain it is that the synagogue only came into historic prominence after the books of the Old Testament were written. At the time of our Saviour's ministry synagogues were scattered all over Palestine, and also over all quarters of the earth whither the Jews had been dispersed. Synagogues were found in very small villages, for wherever ten "men of leisure," willing and able to devote themselves to the service of the synagogue, were found, a synagogue might be erected. In the synagogues the people met together on the Sabbaths to pray, and to listen to the reading of the portions of the Old Testament, and also to hear such instruction or exhortation as might be furnished. With the permission of the president of the synagogue any one who was fitted might deliver an address. Thus the synagogues furnished Jesus (and in later times his disciples also) with a congregation [174] and a suitable place for preaching. We find that on week days Jesus often preached in the open air. But the synagogues are thus particularly mentioned, probably, because in them were held the most important services, because they were necessary during the rainy and cold season, and because their use shows that as yet the Jewish rulers had not so prejudiced the public mind as to exclude Jesus from the houses of worship], and preaching the gospel of the kingdom, band casting out demons [Mark singles out this kind of miracle as most striking and wonderful], aand healing all manner of disease and all manner of sickness among the people. 24 And the report of him went forth into all Syria [caravans passing through Galilee back and forth between the Mediterranean seaports on the west and the Persian cities on the east, and between Damascus on the north and Egypt on the south, would carry the reports concerning Jesus far and wide]: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. [Thus, by his actions, Jesus showed that the kingdom of God had come. The wonders of Moses were mostly miracles of judgment, those of Jesus were acts of compassion. The diseases here enumerated are still among the most difficult for physicians to handle. The term "palsy" included all forms of paralysis, catalepsy, and cramps.] 25 And there followed him great multitudes [these popular demonstration, no doubt, intensified the erroneous notion of his disciples that the kingdom of Jesus was to be one of worldly grandeur] from Galilee and Decapolis [Decapolis is formed from the two Greek words "deka," ten, and "polis," city. As a geographical term, Decapolis refers to that part of Syria lying east, southeast, and south of the Lake of Galilee. There is some doubt as to which were the ten cities named, for there seem at times to have been fourteen of them. Those commonly reckoned are 1. Damascus. 2. Philadelphia. 3. Raphana. 4. Sycthopolis. 5. Gadara. 6. Hyppos. 7. Dion. 8. Pella. 9. Galas. 10. Kanatha. The [175] other four are Abila and Kanata (distinct from Kanatha), Cæsarea Philippi, and Gergesa. None of these were in Galilee save Sycthopolis. According to Ritter, these cities were colonized principally by veterans from the army of Alexander the Great. A reminiscence of their Macedonian origin is found in the fact that there was a city named Pella in Macedonia. These cities are said to have been formed into a confederacy by Pompey the Great. In the time of Jesus they were chiefly inhabited by Greeks or heathens, and not by Jews. Josephus expressly calls Gadara and Hyppos Greek cities] and Jerusalem and Judæa and i from beyond the Jordan. [The land beyond Jordan was called Peræa, which means "beyond." According to Josephus, it included territory between the cities of Pella on the north and Machærus on the south. That is to say, its northern boundary began on the Jordan opposite the southern line of Galilee, and its southern boundary was at Moab, about the middle of the east shore of the Dead Sea.] c44 And he was preaching in the synagogues of Galilee.

[FFG 172-176]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

35. And in the morning. See note on Matt. 8:17.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus takes time to pray in the midst of his time of healing people. He then goes to towns throughout Galilee to preach, heal, and cast out demons.

General Information:

Here the words "he" and "him" refer to Jesus.

a solitary place

"a place where he could be alone"

Simon and those who were with him

Here "him" refers to Simon. Also, those with him include Andrew, James, John, and possibly other people.

Everyone is looking for you

The word "Everyone" is an exaggeration to emphasize the very many people who were looking for Jesus. AT: "Many people are looking for you" (See: Hyperbole and Generalization)

translationWords

pray

Peter

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

35–39. DEPARTURE FROM CAPERNAUM. CIRCUIT IN GALILEE

Luk 4:42-44

35. πρωῒ ἔννυχα. Either word would suffice, and Syr-Sin. omits ἔννυχα: and either ἐξῆλθεν or ἀπῆλθεν would suffice: καὶ ἀπῆλθεν may come from Mar 6:32; Mar 6:46; it is omitted by [208] and other witnesses. Nowhere else does ἔννυχα occur; cf. πάννυχα (Soph. Ajax, 929). A great while before day (A.V., R.V.) is a good equivalent for ἔννυχα λίαν, lit. “well in the night,” He rose up and went out.

[208] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

κἀκεῖ προσηύχετο. And there He continued in prayer. Accurate change from aor. to imperf. The Evangelist who is most often alone in recording that Christ prayed is Lk. (Luk 3:21; Luk 5:16; Luk 6:12; Luk 9:18; Luk 9:28; Luk 11:1; Luk 11:23; Luk 11:34; Luk 11:46); but here Mk is alone. Both Mk (Mar 6:46) and Mt. (Mar 14:23) mention His retiring to pray after feeding the 5000, and all three record the praying in Gethsemane. He was liable to physical exhaustion, and He might pray for help to overcome that. He was not omniscient, and He might pray for illumination. He was liable to temptation, and He might pray for strength to overcome that (Heb 2:18; Heb 4:15; Heb 5:7-8). It is rash to say that all Christ’s prayers were intercessions for others; it was not so in Gethsemane. Here, as usual, the best MSS. have κἀκεῖ: in Mar 1:38 and Mar 14:15, καὶ ἐκεῖ may be right.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

35-38.] Jesus, being sought out in His retirement, preaches and heals throughout Galilee. Luk 4:42, Luk 4:43, where see note. Our Lord’s present purpose was, not to remain in any one place, but to make the circuit of Galilee; not to work miracles, but to preach.

35.] ἔννυχα, acc. plur. neut. of ἔννυχος, as in the sing. σήμερον, αὔριον, νέον, &c., a form not so used in the classics. We have however πάννυχα, Soph. Ajax, 911.

ἐξῆλθ. from the house of Peter and Andrew, ver. 29.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

35-45. Jesus makes a tour of Galilee, preaching and healing. Cure of a leper.

After the popular uprising following Jesus’ first day’s ministry in Capernaum, he withdraws to a solitary place to pray. His disciples beseech him to return to take advantage of his popularity, but Jesus refuses, saying that he came out to proclaim the kingdom elsewhere. In pursuance of the same policy, he enjoins silence on a leper whom he heals during this tour of Galilee, and the man’s disobedience forces him to retire from the towns and synagogues to uninhabited places, whither the people follow him. This section is of first-rate importance in this narrative of the beginning of Jesus’ ministry. He appears at the beginning as a miracle worker, and maintains that character consistently to the end of the Galilean ministry. But here, at the very beginning, he is represented as maintaining whatever secrecy is possible about his miracles, and avoiding the notoriety attaching to them. And the only account of a miracle in this first missionary journey is that of one in which disobedience to this injunction of secrecy made it impossible for him to continue his work in the towns, so that he was forced to retire into solitary places. The reason for this secrecy about what was nevertheless a prominent feature of his work is to be found in the fact that he sought from men a faith which was hindered, not helped, by external signs.

The miracles lent themselves also to false, outward conceptions of himself and his work. And evidently they had their raison d’être in themselves, and not in any effect which they were intended to produce. They are primarily works of benevolence, not of supernaturalism.

35. πρωῒ ἔννυχα λίαν—in the morning, a great while before day. RV. Literally, very much at night.1

ἔννυχα, instead of ἔννυχον, Tisch. Treg. WH. RV. א BCDL 1, 28, 33, 131, 209, etc.

πρωΐ denotes the last watch of the night from three to six, and ἔννυχα λίαν, the part of this watch which reached back very much into the night. ἔρημον τόπον—a solitary place. The story points to some place of this kind near Capernaum. προσηύχετο—he was praying. The imperf. denotes what he was doing when Simon and the rest pursued and found him. We are not told the subjects of Jesus’ prayers, except in Gethsemane. But the occasions are significant. The only other in Mt. and Mk. is after the miracle of feeding the 5000, where the fourth Gospel explains the urgency of Jesus to get rid of both disciples and multitude by the statement that they are about to force him to be a king. Lk. adds to these three, which are all of which we have an account in Mt. and Mk., several others of less significance. But he gives one of the same character. After the healing of the leper, Jesus is represented in that Gospel as not only retreating before the sudden access of his popularity, but as praying. One of these cases might not be enough to warrant the conclusion, but taken together they indicate that Jesus was praying that he might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A great while before day (ἔννυχα)

Lit., while it was in the night. The word is peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.