Mark 1:29-34 | Session 6 | Dr. Randy White
Mark 1:29-34 | Simon Peter’s Mother-in-Law Healed, And Much More
Verse 29 -
All three synoptic gospels mention the story of the healing of Peter's mother-in-law, indicating its importance in Jesus' ministry. This miracle is often considered to be part of the "ah ha" moment for Galilee coming to believe that Jesus was the promised messiah. Matthew's account can be found in 8:14-15, and Luke's account can be found in 4:38-39. Jesus had just displayed His power over the spiritual realm, now He displays His power over physical illness. Surely some there would have known the prophecy of Isaiah 33:24 which prophesies of a coming day in which, “the inhabitant shall not say, I am sick.”The people will quickly conclude that the One who casts out demons and heals the sick is none other than the Promised Messiah.
Additionally, it is noted in all three accounts that the house where the healing took place was close to the synagogue, implying that it was a central location in Capernaum. While it is not known how many people entered the house, it is likely that a crowd waited in the busy streets. The text also suggests that both Simon and his wife, as well as her mother, lived in the home along with Andrew, at minimum. While living arrangements in the 1st century are not fully known, it is not unlikely to have an extended family home.
Verse 30 -
This verse is self-explanatory. However, a few linguistic curiosities can be explored.
First, the mother-in-law "lay sick of a fever." The Greek word for fever is πυρέσσω [puresso], coming from the root "pur," meaning "fire." We get "pyro-" words from this root. Of more importance for properly translating Greek is to see that the word is a present, active, participial verb. In the context here, the verb tense is not important, but it stands as a lesson that participial verbs often stand as adjectives, describing the current state of their subject. For example, in 2 Corinthians 2:14 many modern translations speak of "those who are being saved" (NKJV, NASB, ESV, etc.). This has often been used to show salvation as an ongoing process. However, the Greek translators of these versions know very well that participial verbs serve as adjectives of the subject and give no indication of an incomplete process. We are certain that the translators know this because not a single translation says that Peter's mother-in-law was "being feverish." The keen reader will simply be aware that arguments for an ongoing process based on the participle are weak arguments.
A second curiosity of language is the KJV's choice of the word "anon." The archaic English word means "immediately" and is one of Mark's favorite words. Half of the Biblical usage of the Greek word (εὐθέως [eutheos]) is found in Mark's Gospel (40 of 80 times). Because the KJV is designed to be read, and repetition of the same word is bad for verbal rhetoric, the translators used variety in their translation. In verses 29, 30, and 31, the word is used three times, once per verse, and thus repetition would not be pleasing to the ear.
Verse 31 -
The quickness of this miracle is characteristic of almost every miracle of Jesus, with the exception of the blind man at the pool of Siloam.
👉 In the English language, the verb minister can be used in its primary religious sense. However, when used with the preposition to it is almost always meant to be understood in a service sense.
Verse 32 -
The phrase “at even, when the sun did set” connects verses 21-32 as all events occurring on the Sabbath. The mention of “the sun did set” is a reminder of the Jewish audience and context. Healing on the Sabbath was never against Torah. However, carrying the sick to Jesus on the Sabbath would have been. The people's immediate arrival with their friends and loved ones after sundown indicates their strict observance of the law and commitment to remaining that way. It also demonstrates their recognition of an opportunity that was too good to wait until tomorrow.
It is highly unlikely that Torah-observant Jews did not make a Messianic connection when Jesus performed miracles to remove disease and demons. Even at this early stage, the Jews of Capernaum probably recognized Jesus as the Messiah. They had at least four disciples who were their own, witnessed public miracles, heard Jesus preach, and understood that Jesus had actual authority over the basic matters of life, unlike the scribes.
In short, Jesus had a great start!
Verse 33 -
The phrase “all the city” might seem like a figure of speech. Yet in a small, observant Jewish village, it wouldn't be unreasonable to interpret this literally. Considering the Jewish tradition of communal worship, it's likely that everyone in the village attended synagogue services, unless physically unable. As the miracles occurred after these services, it's plausible that news spread rapidly, compelling “all the city” to converge at Simon's home. While the exact population of Capernaum is uncertain, estimates range from a few hundred to around 1,500. Therefore, the concept of an entire city gathering in response to the miraculous happenings is a distinct possibility. Not only does this underline the impact of Jesus' miracles, but it also illustrates the degree of anticipation and hope for a messianic figure amongst the Jews at the time.
Verse 34 -
Mark informs us that Jesus "healed many that were sick" and "cast out many devils." The Greek word πολύς [polus] translated here as "many" signifies a large quantity. It does not imply, however, that there were some sick or possessed individuals whom Jesus did not heal or deliver.
The phrase "suffered not the devils to speak, because they knew him" can be perplexing. The word translated as "knew" in Greek often pertains to perception or recognition. It's natural to infer that the demons recognized Jesus as the Messiah. Yet, why would this recognition lead Jesus to silence them?
A more insightful interpretation could be viewing the conjunction "because" not as cause and effect, but as correlation. In other words, the demons weren't allowed to express their knowledge of Jesus, leaving the possibility that they could have disclosed other things. It seems Jesus preferred the people to arrive at their conclusions about His identity and purpose. Intriguingly, the King James Version includes a marginal note that hints at this very interpretation.
We should note that many times, including later in Mark 1, Jesus is going to request a “lack of publicity.” I believe this is because Jesus has a task to fulfill before the people suddenly crown Him King. The greater the publicity, the more difficult this will be.
