Exegetical and Hermeneutical Commentary of Mark 1:38
And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 38. The next towns] 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.] , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
38. And he said unto them, Let usgoor, according to another reading, “Let us goelsewhere.”
into the next townsrather,”unto the neighboring village-towns”; meaning those placesintermediate between towns and villages, with which the western sideof the Sea of Galilee was studded.
that I may preach there also;for therefore came I forthnot from Capernaum, as DEWETTE miserablyinterprets, nor from His privacy in the desert place, as MEYER,no better; but from the Father. Compare Joh16:28, “I came forth from the Father, and am come into theworld,” c.another proof, by the way, that the loftyphraseology of the Fourth Gospel was not unknown to the authors ofthe others, though their design and point of view are different. Thelanguage in which our Lord’s reply is given by Luke (Lu4:43) expresses the high necessity under which, in this as inevery other step of His work, He acted”I must preach thekingdom of God to other cities also for therefore”or, “tothis end””am I sent.” An act of self-denial itdoubtless was, to resist such pleadings to return to Capernaum. Butthere were overmastering considerations on the other side.
Mr1:40-45. HEALING OF ALEPER. ( = Mat 8:1-4;Luk 5:12-16).
See on Mt8:1-4.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Into the next towns ( ). It was a surprising decision for Jesus to leave the eager, excited throngs in Capernaum for the country town or village cities without walls or much importance. Only instance of the word in the N.T. Late Greek word. The use of for next is a classic use meaning clinging to, next to a thing. So in Luke 13:33; Acts 13:44; Acts 20:15; Heb 6:9. “D” here has (near).
Fuente: Robertson’s Word Pictures in the New Testament
Towns ()
Lit., village-towns, suburban towns.
Fuente: Vincent’s Word Studies in the New Testament
1) “And He said unto them, let us go into the next towns,”(kai legeiautois; agomenallachoueistas echomenas komopoleis) “And He says to them; Let us go elsewhere, into the neighboring towns,” the small villages without walls, neighboring country, towns.
2) “That I may preach there also:- (hina kai ekei krouchso) “In order that I may preach there also preaching and teaching were priorities over healing and miracle working in our Lord’s ministry.
3) “For therefore came I forth.” (eis touto gar ekselthon) “For it was for this purpose I came forth;” Out of Capernaum, where He had been residing, Luk 4:23. Why I left Capernaum was that I might preach to sin-sick souls, not be given to an healing ministry only.
Our Lord performed miracles to attest His Deity, that He was the Son of God who loved and cared for all men, Mar 2:10-12; Joh 3:2; Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
Mark1:38. For on this account I came out. Luk 4:43. For on this account am I sent. These words deserve our attention: for they contain a declaration of his earnest desire to fulfill his office. But it will perhaps be asked, is it better that the ministers of the Gospel should run here and there, to give only a slight and partial taste of it in each place, or that they should remain, and instruct perfectly the hearers whom they have once obtained? I reply. The design of Christ, which is here mentioned, was agreeable to the injunction and call of the Father, and was founded on the best reasons. For it was necessary that Christ should travel, within a short period, throughout Judea, to awaken the minds of men, on all sides, as if by the sound of a trumpet, to hear the Gospel. But on this subject we must treat more fully under another passage.
Fuente: Calvin’s Complete Commentary
(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 heralds 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. Towns The Greek word here designates places larger than villages, but unwalled, and less than ordinary cities.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he says to them, “Let us go elsewhere into the next towns that I may preach there as well. For this was the reason that I came forth”.’
But Jesus stressed that He was here to preach. He had a message to proclaim. These people have heard the message and therefore He must move on. The Kingly Rule of God has drawn near (Mar 1:15) and all must be made aware of it. He does not want healing to take precedence over this. Healing is a necessary work of compassion, but it is not His mission. Preaching is His mission, preaching that will change the hearts of men. Preaching that will heal their souls. And all must have the opportunity of hearing His words.
‘For this was the reason that I came forth.’ This may mean the reason why He left Capernaum and came into the lonely place. But that seems unlikely, for they would no doubt go back to the house to say their farewells and He would want to thank the family for having them. Thus this more probably means that this was why He had come forth from God. Certainly Luke takes it that way, for he expresses it as ‘that is why I was sent’.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 1:38. The next towns The neighbouring towns.
Inferences.Respecting John the Baptist and our Saviour’s baptism, see the Inferences on Matthew 3.; and on our Saviour’s choice of his disciples, &c. we shall enlarge in the Inferences on Luke 5. Let us at present contemplate the great Redeemer of our souls, giving us a proof of his divine power to heal our spiritual defilements, by curing the leper who applied to him.
Our souls are overspread with the leprosy of sin, and where should we apply for help, but to the healing power and recovering grace of the adorable Saviour? Be the malady ever so deep, inveterate, or spreading, we may surely adopt the words of the leper before us, and say, Lord, if thou wilt, thou canst make me clean. There is nothing better than frequently to make this prayer, and to be always disposed in heart to do so.
If we are so happy as to have received the favour of a cure, we are under the obligation of no command to conceal it. It is, on the contrary, our duty most gratefully to publish it abroad, for the honour of our benefactor, and the advantage of those who may be encouraged to make the same application, in humble hope of the same success. But when will the happy time come, that men shall be as solicitous about their spiritual welfare, as about the health of this mortal body? Almighty Physician! exert thine energy in this instance, as a token of further favours; convince men of their pollution and danger, and bow their stubborn knee, that it may bend in submissive and importunate supplication.
We may learn from the instance before us, that the cure of our souls is the pure effect of the goodness and free mercy of God; and that Jesus Christ performs it by his own divine authority; (he put forth his hand, Mar 1:41.)
The compassionate air with which the cure of this leper was wrought, ought to be considered by all spiritual physicians as a lesson of condescension and tenderness; and the modesty with which it was conducted, should engage them to avoid every appearance of ostentation and vainglory.
Once more, let us be taught, from our Saviour’s example, (Mar 1:35.) how good it is for a man to withdraw himself from business and labour, in order to converse with God alone. Christ himself found it proper to depart into a solitary place to pray, when crowds of admirers were flocking in upon him: and, like him, those who are engaged in the scenes of public business, and fill them up with the greatest applause, should yet resolutely command seasons for retirement; remembering, that the more various and important our public labours are, the more evidently do we need to draw down succour by ardent prayer, that we may be strengthened and prospered in them. Prayer is so necessary to him particularly who preaches and labours in the church, that, far from dispensing with himself on this account, he ought to take a time for it out of that which belongs to rest, and the other necessities of life, rather than be deficient therein.
REFLECTIONS.1st, St. Mark commences his history with the account of John’s baptism, the messenger sent before the Messiah, according to the ancient prophesies, to prepare his way. Isaiah and Malachi had both spoken of him, Isa 40:3. Mal 3:1 and agreeable thereunto John commenced his ministry in the wilderness, calling the people to repentance, and faith in the promised Messiah, in order that they might obtain remission of their sins.
1. John’s preaching was in some sense the beginning of the gospel of Jesus Christ the Son of God. Not that the gospel then first began to be published; for it had been the subject of the ministry of all the prophets, and, in the promise of the seed of the woman, had been preached to the first man immediately after his fall: but the gospel dispensation, in opposition to the law, was more immediately proclaimed from the baptism of John, whose office it was, particularly, to point the people to the Lamb of God, now made manifest in the flesh to take away the sin of the world; though that dispensation was not properly opened before the day of Pentecost. This was the glad news that John declared, the Gospel of Jesus Christ who is both the author and subject of it; and, as the Son of God, endued with all-sufficiency for the great work of man’s salvation, which he came to accomplish. To him the Baptist bore witness, acknowledging his surpassing dignity, and confessed his own unworthiness to be employed in the meanest offices by his Lord; and whilst, in consequence of his preaching, and the people’s profession of repentance, he admitted them to baptism in token of repentance for the remission of sins, he bade them expect a more efficacious baptism than this of water, even of the Holy Ghost, which the Messiah, to whom he directed them, should shed on them abundantly, to cleanse them from all their iniquities.
2. His appearance was singular, as that of the ancient prophets, and his dress and diet bespoke his mortified spirit and deadness to the world. A rough camel’s hair garment, tied with a leathern girdle, defended him from the cold; and locusts and wild honey, such as the wilderness afforded, satisfied his hunger. Note; They who preach the Gospel, must learn to endure hardness, and be ready, whenever duty calls, to forego any of the delights of sense, for the sake of the service in which they are engaged.
3. Multitudes attended him, and appeared deeply affected with John’s discourses, confessing their sins, and desiring to be admitted to his baptism. The word of the Gospel is powerful. The doctrines of repentance and faith, when urged upon the heart, awaken the conscience: and all who truly preach Jesus Christ, will assuredly see the success of their ministrations. They who have never known themselves instrumental to the convincing and converting one sinner, have reason indeed to believe that they were never called to the ministry of the Gospel.
2nd, The account of Christ’s baptism and temptations St. Matthew has recorded more at large, Matthew 3-4
1. He was baptized of John in Jordan. Not that he had any sins to confess, though in the likeness of sinful flesh; but he would comply with every instituted ordinance of God; and now also he was eminently to be pointed out as the Messiah, and to enter upon his mission. Accordingly the heavens were opened, the Holy Ghost visibly descended upon him, and God the Father, by an audible voice, bore testimony to him as his Son, and declared his perfect satisfaction in the undertaking in which he was engaged. Note; (1.) If God is ever well-pleased with us, it can only be in and through his dear Son. (2.) Whenever we are truly baptized into Christ, the Spirit of God will as really be communicated to us as it visibly descended upon him.
2. He immediately entered upon his temptation, led by the Holy Spirit from the brink of Jordan into the howling wilderness, to make his abode with beasts, while Satan sharpened every poisoned arrow in his quiver against him; but, to his bitterest disappointment, though in this lonely desert, he found all his arts foiled by this second Adam, which even in Eden he had practised with such success upon the first. Thus Christ bore with all the tempter’s malice, and baffled all his wiles; till Satan, despairing, at last quitted the field, unable to make the least impression: and then the angelic hosts, who had with admiration beheld the dreadful conflict, appeared to congratulate the Saviour’s victory, and to minister to his hunger. Note; (1.) Every converted soul must prepare for temptation. (2.) Christ knows what sore temptations mean. He tenderly compassionates his suffering people, and is near to succour and defend them.
3rdly, When John’s ministry was finished by his imprisonment, Christ came into Galilee, and there,
1. He preached the Gospel of the kingdom of God, inviting all his countrymen to come and partake of the inestimable blessings of that dispensation of grace which he came to publish, the time being fulfilled which had been marked out for the appearing of the Messiah by the prophets; and therefore, as his kingdom was immediately to be erected, he exhorted all his hearers to repent, and believe the Gospel; to discover, acknowledge, and bewail their offences against God’s holy law; to renounce their vain confidences in themselves; to change their mistaken sentiments concerning the nature of the Messiah’s kingdom; and, instantly turning to him, to receive the glad tidings that he brought of the salvation which he came to procure for them, even pardon, peace, righteousness, and eternal life, the gift of God through the sacrifice and intercession of his Son. Note; (1.) The Gospel will be glad tidings to none who do not see and feel their misery and guilt; and, instead of flattering themselves in their own eyes, now change their minds, and stand convinced of their lost estate. (2.) Faith in the Gospel word entitles us to claim the fulfilment of all the promises: nor is it any presumption, rejecting all confidence in ourselves, to be confident of the Saviour’s love and faithfulness.
2. He called four of his disciples to a more constant attendance upon him, that they might be better qualified for the work in which he designed to employ them. (1.) They were fishers; for the kingdom of Jesus was not to be erected by the wisdom of men, but by the power of God. (2.) He found them at their vocation. Honest industry in his sight is highly commendable. (3.) They were two pair of brethren; and that is an additional happiness, when they, who are so near to each other in blood, are united together in one Lord. (4.) They left all to follow Christ. When he calls, we must count nothing too dear to part with for his sake.
3. With these disciples, his attendants, he entered into Capernaum, and on the sabbath preached in the synagogue to the astonishment of the auditory; such a divine power and authority attended his teaching, as the people had never found under their scribes and rabbis. Note; the Gospel word is mighty and powerful. No wonder then if the preachers of it are distinguished from the insipid doctors of moral virtue, philosophical disquisitions, or empty formality.
4thly, Christ confirmed his mission by his miracles. And, to give the greater weight to his discourse, we find him,
1. Calling out a devil from one possessed. He is called an unclean spirit; for he is such in his own nature; by his suggestions he defiles the consciences of men, and, by the temptations that he presents before them, seduces them into all impurity of body and soul. Dreading the presence and power of Jesus, he cried out, using the man’s organs of speech, saying, Let us alone; what have we to do with thee? They knew themselves unable to contend, and therefore tremble at the thought of being dispossessed of their prey: but, to do him all the mischief in their power, this fiend seems in reproach to call him Jesus of Nazareth: and though he adds, I know thee who thou art, the Holy One of God, there was probably the most malicious design couched under that fair confession, even to raise a suspicion of confederacy between Jesus and Satan. Christ therefore silences him, disdaining to receive a testimony from him, and disappointing his malicious designs: with a sharp rebuke he bids him instantly quit his prey, and leave the body which he had possessed; and, though furious at being dispossessed, with a fearful outcry, as if he would have rent the man in pieces, or designing to terrify the spectators, he departs; compelled, though with reluctance, to yield to the commanding voice of Jesus. Note; (1.) Though such possessions may not now be frequently found, how many, under the influence of an unclean spirit, are still led captive by the devil at his will! (2.) The grace of Jesus is still the same, and he can and does subdue the strongest power of Satan in the believer’s heart. (3.) Many a poor sinner, when Christ first approaches him with the Gospel word, is grievously harassed, and cries out, as if his misery was now greater than ever before; but these terrors are the forerunners of peace and joy in believing.
2. The people were all amazed at what they heard and saw, and could not help saying one to another, What thing is this? Never was such astonishing power before exerted! What new doctrine is this? delivered with such majesty, and confirmed by such miracles. He acts not as exorcists, by charms and invocations; but with authority commandeth he even the unclean spirits, and they do obey him, unable to make the least resistance. Hereupon the fame of his preaching and miracles began to be exceedingly spread through all the region round about Galilee. Note; Christ’s doctrine was not new, but the old doctrine which had been from the beginning; but had for a long time been so forgotten and neglected, that it appeared now quite uncommonAs in these days, the doctrines of the Gospel are by many called new doctrines, because, alas! we have for a long season in general so grievously departed from them.
5thly, Wherever Jesus went, he left the glorious marks of his power and grace.
1. Soon after he had retired from the Synagogue to Simon’s house to take some refreshment, some of the company informed him of the illness of Peter’s mother, confined to her bed with a fever. Immediately he arose, went to her bed-side, lifted her up, and instantly the fever left her. The cure was perfect; not so much as any weakness remained; but she immediately arose, and waited on Jesus and the guests. Note; When we have experienced the Redeemer’s healing grace, it becomes us to shew our gratitude by immediately employing the strength that he has given us in his service.
2. A multitude of other cures were wrought by him the same day. For no sooner was the sabbath ended (before which they might scruple to carry the sick to him) than the door was crowded with patients, and not one went away without a cure; and many devils were ejected by his word, whom he permitted not to say that they knew him, (as the words may best be rendered,) not choosing to have them speak ought concerning him, lest it should give occasion to suggest that there was a confederacy between him and them.
3. After some needful repose, very early in the morning, he retired to a solitary place, that he might, uninterrupted, enjoy sweet communion with his Father in secret, and pour out his soul in prayer before him. Note; (1.) Early rising is as profitable to the soul as the body; while sloth is alike hurtful to both. (2.) When our spirits are most fresh and vigorous, it is then the properest time to retire for prayer and communion with God.
4. Peter and his companions no sooner missed him in the morning, than they sought him out, and desired him to return to Capernaum, there being such great inquiries made after him. But Christ could not confine himself there; the rest of the country must share his ministrations, being partly sent for this purpose to go about preaching and working miracles through the whole land: and accordingly he did so, his disciples attending him in his travels, hearing his divine teaching, and beholding the wonders of his power and love.
6thly, The miracle recorded Mar 1:40-45 was before related, Mat 8:2; Mat 8:34. We are taught by it,
1. What we naturally arepoor, defiled, loathsome sinners, under the incurable disease of a corrupted nature; and desperate, unless the great physician of souls exert his healing power on our behalf.
2. Whither we must goto Jesus; bowed down under the sense of our vileness, and unworthiness to approach him; yet casting ourselves at his feet as alone able to relieve us from our misery, and with a humble persuasion that he will not spurn us from him, but that he is willing as well as able to help and heal us.
3. Christ never rejects the souls of the miserable that fly to him: his bowels of compassion yearn over them; the hand of his grace is sure to be stretched out towards them. And though we often come trembling, between fear and hope whether he will receive, pardon, help, and save us, he is pleased to remove our doubts, and says to our souls, I will, and power instantly accompanies his promise.
4. To those whom Christ cures, he gives a strict charge; and they must carefully obey his injunctions, and especially beware not to return unto folly, lest a worse thing happen unto them; but daily they are called to present themselves, body, soul, and spirit, before the great high-priest of their profession, that he, who has made them clean, may keep them clean.
5. They who have tasted the love of Jesus, delight to spread the savour of his name, and to testify their gratitude towards him both with their lips and in their lives.
Fuente: Commentary on the Holy Bible by Thomas Coke
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, , 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38. ] . = , Luke: not ‘ undertook this journey :’ He had not yet begun any journey , and it cannot apply to 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.
Fuente: Henry Alford’s Greek Testament
Mar 1:38 . : let us go, intransitive; not so used in Greek authors. , village towns; towns as to extent of population, villages as without walls (Kypke); Oppidula (Beza); here only in N. T., found in Strabo. : that there I may preach , no word of healing; because no part of His vocation (Klostermann); because subordinate to the preaching (Schanz). : 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.
Fuente: The Expositors Greek Testament by Robertson
next = neighbouring.
towns = country towns, or villages.
therefore = for (Greek. eis. App-104.) this.
came I forth = am I come forth.
Fuente: Companion Bible Notes, Appendices and Graphics
38.] . = , Luke: not undertook this journey: He had not yet begun any journey, and it cannot apply to 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.
Fuente: The Greek Testament
Mar 1:38. , which come next in our way) According as things external, whether place or time, present themselves, so the kingdom of God introduces [insinuates] itself.-, 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.
Fuente: Gnomon of the New Testament
Let: Luk 4:43
for: Isa 61:1-3, Luk 2:49, Luk 4:18-21, Joh 9:4, Joh 16:28, Joh 17:4, Joh 17:8
Reciprocal: Mat 11:1 – he departed Act 10:38 – who Act 18:20 – he
Fuente: The Treasury of Scripture Knowledge
8
The main purpose of Jesus in his personal ministry was to preach the good news of the kingdom. The working of miracles was one of the “side lines” of his mission, performed to give testimony to the genuineness of his teaching. Because of that he stated that they should go into other towns to preach, and that he had come out into the world for that purpose.
Fuente: Combined Bible Commentary
And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
[Towns.] What this word means may be excellently well discovered by searching into the distinction between cities; and villages; and towns in the evangelists: —
I. I render cities; but by what word, you will say, will you render by towns; — “A man cannot compel his wife to follow him to dwell from town to city, nor from city to town.” The proper English of which take from what follows: “It is plain why he cannot force her from city to town; because in a city any thing is to be found;” or to be had; but in a town any thing is not to be had. The Gloss writes, ” ‘Kerac’ is greater than ‘Ir,’ (that is, a city than a town ); and there is a place of broad streets, where all neighbouring inhabitants meet at a market, and there any thing is to be had.” So the same Gloss elsewhere; “Kerac is a place of broad streets, where men meet together from many places,” etc.
The Gemarists go on: “R. Josi Bar Chaninah saith, Whence is it that dwelling in kerachin (cities) is more inconvenient? For it is said, ‘And they blessed all the people who offered themselves willingly to dwell at Jerusalem’ ” (Neh 11). Note, by the way, that Jerusalem was Kerac. The Gloss there is, “Dwelling in ‘Kerachin’ is worse, because all dwell there, and the houses are straitened, and join one to another, so that there is not free air: but in a town are gardens, and paradises by the houses, and the air is more wholesome.”
Kerachim therefore were, 1. Cities girt with walls. Hence is that distinction, that there were some ‘Kerachin’ which were girt with walls from the days of Joshua; and some walled afterward. 2. Trading mart cities, and those that were greater and nobler than the rest.
II. Villages or country towns; [had] no synagogue. Hence is that in Megill. cap. 1: A Kerac (a city), in which are not ten men to make a synagogue, is to be reckoned for a village. And Megill. cap. 1, where some of a village are bound to read the Book of Esther in the feast of Purim: It is indulged to them to do it on a synagogue-day; that is, when they had not a synagogue among them, but must resort to some neighbour town where a synagogue was, it was permitted them to go thither on some weekday, appointed for meeting together in the synagogue, and that they might not take the trouble of a journey on another day, however that day was appointed by law for that lection.
III. Urbs; or civitas, a city; denoted generally fortified cities, and towns also not fortified, where synagogues were, and villages, where they were not. Hence is that distinction, “That was a great city where there was a synagogue”: “a small city where there was not.”
By towns therefore here are to be understood towns where there were synagogues, which nevertheless were not either fortified or towns of trade; among us English called church-towns.
Fuente: Lightfoot Commentary Gospels
Mar 1:38. Let us go elsewhere into the next towns. Spoken to the disciples, who are invited to go with Him. The answer to the multitude is given by Luke (Luk 4:43): I must preach the kingdom of God to other cities also.
That I may preach there also. Not to work miracles, but to preach; though He did both (Mar 1:39). The crowd gathered because of the works He performed, but His great object was to teach. Although indifferent to the immediate wish of the multitudes, He shows His desire to really bless them, by seeking them even while all sought Him.
For to this end came I forth, i.e., from God. Luke: therefore am I sent. Probably neither the disciples nor the multitude understood this. It surely means more than that for this reason He came out of Capernaum or out of the house, because that coming forth (Mar 1:35) was to pray, not to preach.
Fuente: A Popular Commentary on the New Testament
Verse 38
Let us go, &c.; meaning that they would not go back into Capernaum, where the public excitement was already too great, but into some of the other towns.
Fuente: Abbott’s Illustrated New Testament
1:38 And he said unto them, Let us go into the {t} next towns, that I may preach there also: for therefore came I forth.
(t) Villages which were like cities.
Fuente: Geneva Bible Notes
Peter viewed the healing ministry of Jesus as primary, as did many of his companions. Jesus viewed them as only a small part of His larger mission. He had "come out" from God to fulfill this mission. Peter encouraged Jesus to stay where He could not escape pressure to perform miracles (cf. Joh 7:3-5). Jesus chose to move on to other parts of Galilee where He could present the gospel (Mar 1:14) and His claims (Mar 1:15).
Mar 1:39 summarizes this preaching tour throughout Galilee. It may have lasted several weeks or even months (cf. Mat 4:23-25). Jesus centered His ministry during this time in the synagogues because His mission was essentially religious rather than political or economic. His main activity was heralding (Gr. kerysso) the gospel, but He authenticated His preaching with miracles, the most dramatic of which were exorcisms.
Josephus wrote that Galilee, which contained much rich agricultural land, was full of cities and villages, not the least of which contained 15,000 inhabitants. [Note: Flavius Josephus, The Wars of the Jews, 3:3:2.] This figure may refer to the cities and their surrounding villages, however, because there is evidence that towns like Capernaum and Bethsaida, both on the Sea of Galilee, had only 2,000 to 3,000 inhabitants each. [Note: Lane, p. 232.] Each group of villages had its head city, and synagogues existed in these regional capitals. [Note: Ibid., p. 83.]