Mark 1:38

1:38-39 Prayer (1:35) equipped Jesus to preach, teach, heal, and cast out demons. • Jesus’ mission in Galilee centered on preaching in the synagogues, where he took the opportunity to speak (1:21; Luke 4:16-30). Paul later used this same opportunity (Acts 13:5, 14-15; 14:1; 16:13; 17:1). • Jesus counted on Jewish hospitality when he traveled (cp. Mark 6:10; Gen 18:1-8; 19:1-8; Luke 10:7; Heb 13:2; 3 Jn 1:5-8). • The region of Galilee was roughly forty miles north to south and twenty-five miles east to west (sixty-five by forty kilometers). In Jesus’ day, Galilee was ruled by Herod Antipas.

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

Mar 1:38. Ἐχόμενας, which come next in our way) According as things external, whether place or time, present themselves, so the kingdom of God introduces [insinuates] itself.—ἐλήλυθα, I have come) The first and earliest words of Jesus contain something of an enigmatical character: but by degrees He speaks more openly of Himself. He was afterwards about to speak in this way, I went out [“came forth”] from the Father.[14]

[14] Joh 16:28. But here, in beginning His ministry, he does not add, from the Father.—ED.

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

Mar 1:38 . ἄγωμεν : let us go, intransitive; not so used in Greek authors. κωμοπόλεις , village towns; towns as to extent of population, villages as without walls (Kypke); Oppidula (Beza); here only in N. T., found in Strabo. κηρύξω : that there I may preach , no word of healing; because no part of His vocation (Klostermann); because subordinate to the preaching (Schanz). ἐξῆλθον : I came out (from Capernaum , Mar 1:35 ). This may seem trivial (Keil), but it appears to be the real meaning, and it is so understood by Meyer, Weiss, Holtz., and even Schanz. The Fathers understood the words as meaning: “I am come from heaven”. So Keil. In this clause Weiss finds evidence that in Mk.’s narrative Jesus has no home in Capernaum. He has visited it, done good in it, and now He wants to go elsewhere.

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

Villages which were as cities.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And he said unto them, Let us go--or, according to another reading, "Let us go elsewhere."

into the next towns--rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.

that I may preach there also; for therefore came I forth--not from Capernaum, as DE WETTE miserably interprets, nor from His privacy in the desert place, as MEYER, no better; but from the Father. Compare Joh 16:28, "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (Luk 4:43) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"--or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.

Next: Mark Chapter 2

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 38. The next towns] κωμοπολεις properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezae, most of the versions, and all the Itala, read, Let us go into the neighbouring villages, AND INTO THE CITIES.

For therefore came I forth.] εις τουτο, for this purpose am I come forth - to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher - the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no minister of God think he has delivered his own soul, till he has made an offer of salvation to every city and village within his reach.

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

(38) Let us go into the next towns.—The word translated “towns” occurs here only. It is a compound word, “village cities,” and seems to have been coined to express the character of such places as Bethsaida, Chorazin, and others on the shore of the Sea of Galilee, which were more than “villages,” yet could hardly be classed as “cities.”

That I may preach there also.—St. Luke gives more fully “to publish the good news of the kingdom of God.” The word “preach” has here its full significance of “proclaiming,” doing a herald’s office.

For therefore came I forth.—In this form the words might refer simply to His leaving Capernaum; but the report in St. Luke, “for therefore was I sent” connects them with His mission as a whole. In any case, however, the disciples in this stage of their progress, would hardly enter, as we enter, into the full meaning of that mission. To them His “coming forth,” even as being “sent,” would be as from His home at Nazareth, not as from the bosom of the Father.

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

38. towns] rather village-towns or country-towns. The word only occurs here. His gracious Presence was not to be confined to Capernaum. Dalmanutha, Magdala, Bethsaida, Chorazin were all near at hand. For the crowded population of Galilee, see Josephus B. J. iii. 3, 2.

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 he said unto them, let us go into the next towns,.... Instead of returning with his disciples to Capernaum, as they expected he would, and especially since there was such a concourse of people got together, he proposes to go to "the next towns"; or "village cities"; towns that were neither villages, nor cities, but between both, as the word signifies: hence the Vulgate Latin, Syriac, and Persic versions render it, "villages and cities": and it designs such towns in which there were synagogues. The Jews distinguish between walled towns, villages, and large cities (r). They ask,

"what is a large city? every one in which there are ten leisure men; if less than so, lo! it is a village.''

And

"every place in which there were ten Israelites, they were obliged to provide a house into which they might go to prayer, at every prayer time, and that place is called a synagogue (s).''

These were the places Christ judged it advisable to go to; he had preached already at Capernaum, the day before, and had confirmed his doctrine by miracles, which was sufficient for the present, and therefore thought fit to go elsewhere, and orders his disciples to go likewise; for the Syriac version renders it, "go ye to the next cities"; and in the same way read the Arabic and Persic versions:

that I may preach there also; as well as at Capernaum, that so the Gospel may be spread, and have its usefulness in other parts as well as there: the Arabic version renders it, "that we may preach"; both I and you; but without any foundation; nor does the reason following suit such a version,

for therefore came I forth: meaning, not from Simon's house, nor from Capernaum, though there may be a truth in that; for Christ might come from thence, with that view, to preach the Gospel elsewhere; but from God his Father, from whom he came forth, and by whom he was sent to preach the Gospel to other cities also, both in Galilee and Judaea; even to all the inhabitants of that country, to all the lost sheep of the house of Israel; so that this was but answering the end of his coming, and acting according to the commission given him.

(r) Misn. Megilla, c. 1. sect. 1, 2, 3. T. Bab. Megilla, fol. 2. 2. & 3. Maimon. Megilla, c. 1. sect. 4, 5, 8. Moses Kotsensis Mitzvot Tora, affirm. pr. 154. (s) Maimon. Hilch. Tephilla, c. 11. sect. 1.

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

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

Ver. 38. Let us go into the next towns] The neighbouring boroughs, κωμωπολεις, such as were between a city and a town. Though secret prayer were sweet to our Saviour, yet he left it to preach and profit many.

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 he said unto them ... - This was said in answer to their “implied” request that he would go and meet the multitudes. “Since the anxiety to hear the truth is so great, since such multitudes are waiting to hear the word, let us go into the next towns,” etc.

Next towns - Towns in the neighborhood or vicinity of Capernaum. He proposed to carry the gospel to them, rather than that multitudes should leave their homes and attend him in his ministry. The word here rendered “towns” denotes places in size between “cities” and “villages,” or large places, but without walls.

For therefore came I forth - That is, came forth from God, or was sent by God. Luke, says Luk 4:43, “for therefore am I sent.” Compare Joh 16:28; “I came forth from the Father, and am come into the world.” The meaning of this verse therefore is, “Since multitudes press to hear the word, let us not remain here, but go into the neighboring towns also: for I was sent by God not to preach at Capernaum only, but “throughout Judea,” and it is therefore improper to confine my labors to this place.”

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

38. Towns — The Greek word here designates places larger than villages, but unwalled, and less than ordinary cities.

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

Vers. 38, 39. These two verses indicate the extent and duration of our Lord"s first missionary journey. It must have been considerable. He preached in the synagogues. This would be on successive sabbaths. According to Josephus, Galilee was a densely populated district, with upwards of two hundred villages, each containing several thousand inhabitants.

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

38. Let us go into the next towns. The villages of Galilee.

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.

General Information:

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

Let us go elsewhere

"We need to go to some other place." Here Jesus uses the word "us" to refer to himself, along with Simon, Andrew, James, and John.

He went throughout all of Galilee

The words "throughout all" are an exaggeration used to emphasize that Jesus went to many locations during his ministry. AT: "He went to many places in Galilee" (See: Hyperbole and Generalization)

translationWords

preach

Galilee

synagogue

cast out

demon

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

38. Ἄγωμεν. Intrans. as in Mar 14:42 and always in N.T. Cf. ἔγειρε, Mar 2:11.

ἀλλαχοῦ. Elsewhere; nowhere else in N.T., and omitted in many texts here. But it is certainly to be retained with [209][210][211][212][213] 33, Arm. Memph. Aeth.

[209] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[210] 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.

[211] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[212] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[213] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

κωμοπόλεις. A rare word, which [214] and Vulg. divide into its component parts, κωμὰς καὶ πόλεις, vicos et civitates. It occurs only here in N.T., and in LXX. not at all, but is used once or twice by Strabo, and it means a town which, as regards its constitution, has only the rank of a village. Perhaps the chief distinction was the absence of walls; προσπίπτοντες πόλεσιν ἀτειχίστοις καὶ κατὰ κώμας οἰκουμέναις (Thuc. i. 5). In LXX. we often read of towns which are “daughters” of other towns (Num 21:22; Num 21:32; Num 32:42, etc.). Here only in N.T. is ἐχόμενος used of local proximity; of nearness in time, Luk 13:33; Act 20:15; Act 21:26. Cf. τὰς ἐχομένας πόλεις (Joseph. Ant. XI. viii. 6).

[214] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

ἵνα καὶ ἐκεῖ κηρύξω. This shows the point of the rebuke. They must not try to monopolize Him; He has been sent to bring the good tidings to as many as possible. The emphasis is on καὶ ἐκεῖ (see on Mar 1:35). There is no hint that He is rebuking them for interrupting His preaching by asking for more healings. His healings were an important element in His teaching, for He was sent as the Healer of maladies of body and soul. Divine compassion was conspicuous in both spheres.

ἐξῆλθον. Lk. gives the right meaning: ἐπὶ τοῦτο ἀπεστάλην. His Father did not send Him to a favoured few, but to all; ἦλθον καλέσαι ἁμαρτωλούς (Mar 2:17; cf. Mar 10:45). Primi sermones Jesu habent aenigmatis aliquid, sed paulatim apertius de se loquitur. Postea dicturus erat, Exii a Patre (Beng.).

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.

38.] ἐξῆλθ. = ἀπεστάλην, Luke: not ‘undertook this journey:’ He had not yet begun any journey, and it cannot apply to ἐξῆλθεν above, for that was not to any city, nor to preach. The word has its more solemn sense, as in reff. John, though of course not understood then by the hearers. To deny this, as Meyer, is certainly not safe.

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

38. Ἄγωμεν ἀλλαχοῦ—let us go elsewhere.2

ἀλλαχοῦ, elsewhere, is inserted by Tisch. Treg. WH. RV. א BC*L 33, Memph. etc.

ἐχομένας κωμοπόλεις—neighboring towns. The noun denotes something between a village and a city, approximating a city in size, but unwalled.3

εἰς τοῦτο γὰρ ἐξῆλθον—for for this did I come out. The context shows plainly that he refers to his coming out of Capernaum, which has been mentioned just before, v. 35. Not out of heaven, an expression and idea which belong to the fourth Gospel, and are not found in the Synoptics. Moreover, the purpose to preach to other towns than Capernaum is singularly inapposite as a statement of the object of his coming into the world. It is commensurate with his leaving Capernaum, but not with his leaving heaven. He did not wish to confine himself to one place, and his coming out as he did, early, would enable him to escape the importunity of the people, who sought to confine him to this.

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

Towns (κωμοπόλεις)

Lit., village-towns, suburban towns.

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