The Time Has Come: Take An Interest (Mark 1:29-34)

On April 23, Pastor Jeff McLain looked at the story of Jesus bringing healing to Simon Peter's mother-in-law. This story, where Jesus models taking a simple interest in someone, is found  in Mark 1:29-34. This is the second Sunday is our new series, The Time Has Come.

Mark's narrative on the life, ministry, death and resurrection of Jesus starts with Jesus declaring that it was time to change our way of living and to live into the way that the presence, goodness and good news of God (the Kingdom of God) had come tangibly into the present (Mark 1:15). In each of the stories told by Mark, after that proclamation of Jesus, we witness Jesus demonstrating how God's Kingdom was making a difference in their day.

The difference that God's Kingdom makes is more than just getting to go to heaven when we die. Through Jesus' inauguration of the Kingdom of God on earth, God's eternal heaven is now bringing glimpses of God's future restoration into today. In the ministry of Jesus, Mark shows us that Jesus was bringing about God's liberation and healing to demonstrate how God's Kingdom makes a difference today. 

Throughout this series, we see what it means to repent and believe that God's transformative hope of heaven is still bringing God's liberation and healing into the present. The time has come to see what it means for us that God's transformative Kingdom longs to work in, with and through us to not only make a difference in eternity but also today.

River Corner Church is a growing church community of everyday people who gather to worship God, follow Jesus, and journey through life together. We gather on Sunday mornings, at 10:00 AM, at 524 River Corner Road in Conestoga, Pennsylvania. Learn more about our growing church community online through our website (www.rivercornerchurch.com) or our Facebook (www.facebook.com/RiverCornerChurch).

We invite you to gather with us on Sunday mornings at 10:00 AM.

You are welcome to come as you are, just be you. As a community of everyday people, we want to be a people who live and love like Jesus in the places we live, work, and play.

If you have a question about something you heard in this message, or you want to learn more about our growing church community, visit us online at www.rivercornerchurch.com.

Transcript

TAKING AN INTEREST (Mark 1:29-34)

Throughout the 1930s and 40s, Paul Tournier was a Swiss physician and author who had acquired a worldwide audience for his work in pastoral counseling. In many ways, he was a father of modern-day pastoral counseling.[1] For many, Paul Tournier’s ideas had a significant impact on integration of spiritual and psychosocial aspects of routine patient care.[2] Paul was even once called the twentieth century's most famous Christian physician.[3]

Paul Tournier once wrote this important line we can all learn from, regardless of if we are physicians, pastors, or just everyday people; he wrote, “My patients very often say to me, “I admire the patience with which you listen to everything I tell you.”[4] Tournier remarks that he responds in this way, “It is not patience at all, but interest.” Paul says what keeps him patient with the patients, what keeps him fully invested in conversations with his patience, is a genuine interest in them. There are some conversations I struggle to stay present in at times. Perhaps it is because I have not always taken a genuine interest in someone.

Jesus models that same caring interest in others the story we are going to look at today in Mark. Mark shows a Jesus who cares about – or takes interest – in our everyday lives and troubles. Theologian William Barclay remarks that “a miracle to Jesus was not a means of increasing his prestige; to help was not a laborious and disagreeable duty; he helped instinctively, because he was supremely interested in all who needed his help.”[5] Miracles are everyday helps and encouragements that Jesus, in the lives of those he loves, because he instinctively takes interest in them.

            Last week we started our new summer series, The Time Has Come. This series follows the life, ministry, death, and resurrection of Jesus through the narrative of Mark. Though Mark is the shortest gospel, we saw last week how his gospel, or collection of good news stories, also uniquely focuses on the both the humanity and actions of Jesus.[6]Through Mark, as he portrays more insight into the actions of Jesus, we find a beautiful look at Jesus that illustrates God’s humanity, heart, and character.[7] This series through Mark will help us “study the scriptures to learn how to follow, live and love like Jesus.”[8]

In Mark, the only narrative on the life of Jesus to call itself a gospel, time and time again, also shows the way that that the loving goodness and good news of God’s rule and reign breaks through into the present moment to bring about deliverance, healing, liberation, restoration, and compassion. In fact, almost all of Mark’s stories show how God’s deliverance, healing, liberation, restoration, and compassion are making a difference here and now, today. Mark starts his collection of stories with Jesus proclaiming the good news of God by embodying, demonstrating, and announcing that “The Time has come [and that] The Kingdom of God is near. Repent and believe the good news!”[9] And Jesus proclaims that Kingdom message into the places that people live, work, and play. Mark wants us to grasp who Jesus was and is, make a response to who Jesus was and is (by repenting and believing), and then Mark wants us to realize what overflows from that response, a life of and with the Holy Spirit. Mark captures this so we too can know how to be led by the Holy Spirit, just like Jesus was, and so in essence Mark helps us know what it means to partner with the Holy Spirit to bring healing and peace to the places that we live, work, and play.”[10]

We also had a chance last week to look at who Mark was. Though he was not one of the twelve early disciples of Jesus, we still see his front row seat to the life and ministry of Jesus through his ministry at Peter’s side, Luke’s side, and then at the side of Paul and Barabbas. Through our look at Mark the person, last week, we also learned about what contrasts his gospel from the others, and how he might be the streaking guy in the story of Jesus’ arrest. You can hear all of that if you listen to last week’s message.

Throughout this series, I am inviting and encouraging you to also commit to reading through Mark throughout the week in your times of personal reflection and meditation. As we read through Mark together, individually, and communally, I would love to hear what is standing out to you from the stories of Jesus’ life and ministry in Mark’s account. I know wherever we agree in vision and mission, and wherever two or three agree in his name, God’s presence will be with us.[11] He promises that. So, we can trust that as we read individually and communally, we can trust that we will find new and meaningful ways that God is longing to encourage and challenge us both individually and as a church community. 

Next week, we will take a break from our series, and Kevin Bradford will be giving the morning message and reflection. I am excited about that.

This morning we will be looking at Mark 1:29-34. The story in Mark 1:29-34, immediately follows the story that we looked last week. In fact, in Mark 1:29-34 we find a smaller story that is easily overlooked at times as a story in-between two bigger and more dramatic stories from the life and ministry of Jesus.

As a reminder, last week, we looked at the story of Jesus declaring that the time has come in a simple authority as he brought deliverance and liberation to a person who had given evil a foothold in their life, in such a way, that it had led to that evil demonically possessing his life. Where we worry the most, we trust the least, and we saw an individual who perhaps gave into the dark magic as a way of controlling outcomes. In our places of worry, we always try to take authority and control our way out and this can open our lives to darkness. Though, Mark shares there was good news, it was interestingly in the middle of a synagogue, or a place of faith conversations, that Jesus declares The Time Has Come. Jesus modeled he has the authority to free us of the evil or brokenness that longs to live in us. Even more, Jesus modeled that when we simply embody, demonstrate, and announce God’s authority, it may trigger up the broken places in the lives of others, places where evil has been given permission to rule and reign – and Jesus illustrates that he has authority over the seen and unseen, over all forces of evil, and he models for us that a life lived by the power of the Spirit has that same simple authority. 

As I said, this morning we will be looking at a less dramatic story of Jesus in Mark 1:29-34.  Those of you who have been part of Bob and Donna’s series through The Chosen, you perhaps saw this story played out in that show about the life and ministry of Jesus. I believe this story shows up in Season 1, Episode 8, and it is a story where we see Jesus heal Simon Peter’s mother-in-law. As we read through this passage, I invite you to pay attention to what stands out to you, and we will have a chance to share those things after I read the passage. This morning I will give us space, after I read the passage, to reflect on where in this passage, did you find the Holy Spirit grabbing your attention through a word, phrase, idea, or image? Perhaps it is something that encourages you, or challenges you, or even brings up question for you.Sometimes where the Holy Spirit grabs our attention in a text, is a place that God wants to reveal to us something.

“As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them. That evening after sunset the people brought to Jesus all the sick and demon-possessed. The whole town gathered at the door, and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.”[12]

In this story, Mark certainly illustrates how Jesus models God’s humanity, heart, and character to those who are simply are existing in the places they live, work, and play.[13] Mark opens with Jesus’ finding the disciples at work. He goes into their place of worship, and now he ministers in their home. This isn’t a ministry of stadiums and megachurches, but in the midst of everyday life. We also see yet another example of how God is declaring that the time has come, and Jesus with his simple authority embodies, demonstrates, and announces that God’s deliverance, healing, liberation, restoration, and compassion is making a difference here and now, today.

            Questions / Why do you think that stood out to you?

            Mark tells us that this story took place as soon as Jesus left the synagogue. We get the idea that this story follows subsequently, or immediately, after the ministry moment Jesus had in the synagogue where he simply claimed his authority over the unseen world, he travels to spend time in rest at the home of some of his disciples. I am sure the streets were full of quiet whispers as he walked down them, leaving synagogue on shabbat. We certainly saw last week that his teaching and authority had caused shock and that the news of Jesus’ ministry to spread throughout the surrounding Galilean villages. What caused that shock in this story, and the next, isn’t the grandeur but the care. Not hype but simplicity. Not confidence but authority. Now, after leaving this high moment of ministry, Jesus withdraws to the household of Simon Peter and Andrew, two of the Galilean fishermen who were also Jesus’ earliest followers. 

            Mark’s narrative said that Jesus is going with the four fisherman disciples to the household of Andrew and Simon Peter after synagogue. In Jewish custom, a main Sabbath meal came immediately after the synagogue gathering, at the sixth hour, which would be about 12 noon[14] Growing up, after church our family would have a big meal, nap, and then just pick or have a light meal, or leftovers for dinner. That was a similar practice after synagogue. However, even better, you weren’t allowed to do the dishes!

From this short introduction to the story, we also get the idea that Simon and Peter are still living together at their childhood home. Let’s just pause and realize how crazy this small Galilean village home would have been with Andrew, Simon Peter & His Wife, their parents, Peter’s Mother-in-law, and now Jesus James and John as well. 

I mean, can you imagine how awkward and crowded it would have seemed just having both your mother and your mother-in-law under the same roof. Such an idea is foreign from our way of American custom and thought. Even worse, it’s sabbath and you can’t send Andrew and Simeon Peter to the attic to get another extension for the table and some folding chairs. That was work. The house can’t be swept. When you are coming over for Sabbath meal, last minute, you get what you get, and you don’t get upset.

In this time, it was common for a couple – perhaps such as Simeon Peter and his wife - who was newly married to live with the husband’s family for a season.[15] This season of time is meant to give the couple enough time to save enough money to move out and make it on their own in the world.[16] This could be why Peter and his wife were at their childhood home. Though it led to a crowded home in this time, there is also some beauty in such a custom, it practices a way of providing safe harbor to newlyweds in such a way that you are allowing them the time to get their under them.

It also may have been that Andrew and Peter’s mother and father were no longer living.[17] The lifespan of adults was much shorter in this world, and so often the parents of individuals would have died by the time that the children became young adults.[18] Some have suspected that Simon and Peter have outlived their parents and have now took over the home of their parents.[19] This would explain why Simon Peter and Andrew are still at home, and Simon Peter and his wife were also at home. We can guess that Simon Peter’s father-in-law had passed away, and Simon Peter and his wife took the mother of Simon Peter’s wife in their home for care.[20] Responsibility often fell on the oldest, and in this day it was not only important to give the emerging generation a healthy and compassionate start, but it was also important to care for your family, and extended family, when they needed a healthy and compassionate sense of care.[21] In this story, Jesus models that same compassionate care for an aging family member. He cares for the young and old, every day and marginalized, throughout Mark’s gospel. 

This miracle of healing Simon Peter’s mother-in-law has been called a “domestic miracle” by some.[22] The reason it is called a domestic miracle is because this story, especially through Mark’s story, is a snapshot into the everyday lives of the apostles.[23] We glimpse their domestic lives, from the start of Mark, and we get a view of the place that Simon Peter and Andrew live, their work lives, and the town in which they play. It is about as everyday life as you can get. It’s not prestigious. Yet, this local ministry Jesus is bringing will change the world.

We learn that Simon Peter’s Mother-in-Law has a fever. Some have suggested that it could have been suffering from what the Talmud called burning fever.[24] They had a bunch of weird and unsuccessful ways to deal with this fever in the Talmud. It involved superstitious resolves. Incantations while carving a tree and hanging a knife. Take note, sometimes we too can get superstitious, and it drives us farther from God, not closer. However, others suggest that this is a terminal fever such as the Malta Fever, Typhoid Fever, or Malaria. Luke, in his account, calls it a great fever. This was no small thing. Jesus, the Messiah, chooses to come to eat at the house of a sickly person, easily overlooked, with something that could have made himself sick.  

Jesus shows that he cares for our everyday lives our everyday relationships with others. Jesus cares to be with Andrew and Simon Peter, and he cares for Peter’s wife, and the strained relationship with his sick mother-in-law. Take note, Jesus cares for us and when our loved ones are sick. We must see Jesus as someone who longs for us to bring our concerns to. Sometimes we bring the big things to God, and not the little things. Jesus cares for the little things that burden us as well.

Later Jesus will say, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”[25] Jesus demonstrates that care here, he invites himself in, and holds this lady’s hand and invites her into healing and rest. Peter, who is at the center of this story, sees in this moment how humble Jesus is and how Jesus cares for him and his families’ concerns. Perhaps later, in a moment of persecution, therefore Peter can write humble yourself, and “Cast all your anxiety on him because he cares for you”[26] Peter can say this to his readers, because he has seen it firsthand. Again, sometimes we give Jesus our big concerns, and harbor our everyday, little concerns. Jesus cares about our cancers and he cares about our colds. He cares about our faith lives in the synagogue and he cares about our everyday lives, relationships, and moments that are part of the places we live, work, and play. What are you holding back from him?

This is a moment in which Jesus pours his compassion and healing out on someone who most of this society would have overlooked at this time, and he does so on a day of rest. Orthodox Judaism permitted healing on the sabbath only when life was in an immediate danger, and there is no evidence that such was the case here.[27] Jesus knew that the greatest rest someone can experience is restoration to abundance, which the day of rest was meant to bring about. On this day of rest and restoration, Jesus brings God’s restoration to Peter’s mother, in the here and now. Jesus models an interest in people that is bigger than traditions, customs, and laws.

            In this story, Jesus shows his genuine and compassionate interest through a touch of Jesus brought about instant healing to Simon Peter’s mother-in-law.[28] His healing touch is literally just grabbing her hand. Perhaps there is no simpler way to show care, then what Jesus did, to hold someone’s hand, look them in their eyes and assist them in an area they are weak. In this story, it is simply grabbing a hand, looking in her eyes to show care and helping her to her feet. This is the simple and authorative way that Jesus chooses to bring about God’s healing or restoration to this woman imprisoned by her condition. Small moments, ordinary moments, can be divinely transformative, full of otherworldly moments, full of God’s healing and liberation, when we are willing to simply be present and caring, to take a compassionate interest.

In that moment, Simon Peter’s mother-in-law is liberated from her imprisoning condition. As she is liberated from her condition, the awareness of it, the consciousness of her healing, overwhelms her with a sense of gratitude and she gets up and begins to serve Jesus. What an image. Jesus will often work something miraculous in our life before, at, or during our decision to commit to him. In that transformative act we naturally feel a sense of liberation or freedom. Simon Peter’s mother-in-law feels that sense of freedom or liberation, and she realizes that she has been blessed to be a blessing, that she has been transformed to be part of God’s transformation in others, that she has been freed up to free up others, that she has been healed to heal others.[29] Her healing brought devotion and obedience, and she models that for us as followers of Jesus. In this way, one of the first models in Mark’s gospel on what it means to be a follower, a disciple, of Jesus is through the lens of a woman.[30] A strict rabbi might not have even touched a woman, nevertheless allowed her to then serve the “men” at the table.[31] Mark makes it clear that Jesus is different, and we are to get used to different. 

            We cannot miss that the healing of Peter’s mother-in-law took place inside a private house.[32] This may be why there is not a problem with Jesus’ healing on sabbath, but even more it shows that Jesus was willing to do healing not only in the public as we see in the synagogue, but also in the home where no one notices.[33] Jesus in this story shows a care not only for the crowds, but he seemingly prioritizes the small town and the everyday people. Most of who was in Galilee were fisherman, lower to blue-collar workers. Jesus wasn’t only investing in the public square where crowds gathered in town squares and on hillsides. Jesus full of humility, cares about bringing God’s deliverance, healing, liberation, restoration, and compassion into the places people live, work, and play so that it can make a difference here and now, today. 

Mark closes the story by that the other sick didn’t come to the door, to after evening, which tells us they were waiting for the time of rest and shabbat to end.[34] It would have violated shabbat law to work by carrying someone, even if that someone is sick.[35] Rest away from the crowds is important. However, healing is always more important.

As sunset came, and the new days starts for the Jewish schedule, Mark tells us that the whole town – perhaps more figuratively than literally - began to gather at the door of the house of Simon Peter and Andrew. Though most homes today have multiple doors, in this time fire codes were not a way of life, and so most homes in Capernaum had only one door and one large room.[36] Even the largest of homes in this region could not have played hospitality to many people and seemingly this house was already full.[37] I mean, we already have mom and the mom-in-law in the house, why don’t we just invite the town in while we are at it.

If the main entrance to our meetinghouse was this door to my right, and our worship gathering space was the large room in our house, then that door would have opened to the street or a shared courtyard with other homes.[38] Some suspect that Capernaum was about 1,500 people in this time.[39] Conestoga proper is estimated to just have about 1,103 people.[40] Imagine if the 1,1013 people of downtown Conestoga and just joined us at our door as soon as our worship together ended. It would be a bit overwhelming, especially for the introverts in this room. Perhaps worse, Jesus just was not just attracting the town, but all of those in town with demon procession, communicable diseases, and great areas of brokenness. Literally, those who are sick and diseased are coming to their home. 

However, I must believe that it is as possible in today’s time as it was in Jesus’ time. In small towns, we know that both good news and bad news travels fast and that was what was happening in this time. Jesus’ ministry and authority was so new and lifegiving. The town saw something different embodied, demonstrated, and announced in Jesus’ ministry. They saw God’s deliverance, healing, liberation, restoration, and compassion in such a way that was making a difference here and now, today. Jesus didn’t just have a message of heaven, but of a heaven that was making a difference in their everyday lives. He longs to do the same in us, and through us for the sake of others. If we let him.

In this story, Jesus certainly illustrates God’s humanity, heart, and character to those who are simply just exiting in the places they live, work, and play.[41] He does so even during everyday life, going to worship, going home, hanging out with the fisherman guys at work. What we see through Jesus’ ministry to the neighborhood, from Andrew and Simon Peter’s home, is the way the home and the overflow of the home is central to Jesus’ way of ministry. 

As the sick and hurting come to the door, the demonic forces at play in the lives of individuals are triggered up as he cares for them. However, he also shows his authority once more. He is walking in such intimacy with God and the Spirit of God, that the demonic forces have no power in his presence. They are prohibited from manifesting and speaking.[42] This is a no hype ministry that is unlike most so-called Spirit-filled pastors and churches today. Early on in Mark’s gospel that we see that it is the unseen world and the marginalized that can see who Jesus is much quicker than the religious leaders, centers, and even his followers.

In this story, we saw yet another example of how Jesus is declaring that the time has come, and Jesus embodies, demonstrates, and announces that God’s deliverance, healing, liberation, restoration, and compassion is making a difference here and now, today. We can do the same, simply by taking interest in someone. Mark tells this story to illustrate how Jesus demonstrated his authority over disease.[43] He gives a glimpse of the life and ministry that is yet to come, and the life and ministry that will be normal for the life and ministry of those who follow Jesus after Jesus’ work on the cross. 

Mark’s account of this story, says they came as evening came. Evening was the start of a new day for the Jewish system. You and I are invited into a new day in and through this story. A new day where we see everyday life as special, and despite a messy house, otherworldly events might happen there. We see a Jesus who models a care for the young and old, the overlooked and marginalized, in humble ways with genuine compassionate interest. There is no hype. No prestige. No show. Jesus models for us what it means for us to follow him, to enter the home of those who are sick and forgotten and take interest. 

We are also reminded that Jesus cares about our everyday lives, even the little things like colds, and the strained relationships. We are to see him as the one who has the authority to help us in those places. He can bring restoration in the moment.

Jesus models different for us. The kind of different that liberates those imprisoned by disease and demonic possessions. Our faith is one that is forged in the gutters of society, amid everyday living, working, and playing. As a church, River Corner Church is not too big or too small to do the ministry of Jesus that was transformative to those everyday people, in a small town. They saw God’s deliverance, healing, liberation, restoration, and compassion in such a way that was making a difference here and now, today. Jesus models for us to have not just hopeful message of heaven to those in the places we live, work, and play, but of a interested, present, healing sense of heaven that makes a difference in their everyday lives.

[1] See: https://en.wikipedia.org/wiki/Paul_Tournier
[2] See: https://en.wikipedia.org/wiki/Paul_Tournier
[3] See: https://en.wikipedia.org/wiki/Paul_Tournier
[4] See: https://en.wikipedia.org/wiki/Paul_Tournier
[5] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 42.
[6] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 8.
[7] See: https://www.gotquestions.org/Gospel-of-Mark.html
[8] Core Values, River Corner Church
[9] Mark 1:13-15 (New International Version).
[10] Core Values, River Corner Church
[11] Mark 18:19-20 (New International Version).
[12] Mark 1:29-34 (New International Version).
[13] See: https://www.gotquestions.org/Gospel-of-Mark.html
[14] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 41.
[15] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[16] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[17] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[18] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[19] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[20] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[21] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[22] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 115–116.
[23] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 115–116.
[24] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 42.
[25] Matthew 11:28-30 (New International Version).
[26] 1 Peter 5:7 (New International Version).
[27] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[28] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[29] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[30] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[31] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[32] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[33] R. Alan Cole, Mark: An Introduction and Commentary, vol. 2, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 116.
[34] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[35] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[36] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[37] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[38] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:29–34.
[39] See: https://www.touristisrael.com/capernaum/7636/
[40] See: https://worldpopulationreview.com/us-cities/conestoga-pa-population
[41] See: https://www.gotquestions.org/Gospel-of-Mark.html
[42] Mark 1:34 (New International Version).
[43] Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 47.