Mark 1: 29-39 (February 5, 2012): Equilibrium

Equilibrium                                                   
Mark 1: 29-39 (February 5, 2012)

a. The Text

As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

32That evening, at sundown, they brought to him all who were sick or possessed with demons. 33And the whole city was gathered around the door. 34And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. 35In the morning, while it was stillvery dark, he got up and went out to a deserted place, and there he prayed. 36And Simon and his companions hunted for him. 37When they found him, they said to him, “Everyone is searching for you.” 38He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” 39And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.

2) Perspectives/Questions

a. Restoration

As Jesus begins his ministry in Galilee he has called disciples. In the Capernaum synagogue he healed a man with an unclean spirit by “rebuking” the spirit and calling it out of him. The amazed local folks talk about this new teacher and exorcist everywhere. Meanwhile, after the healing in the synagogue, Jesus returns to Simon Peter’s house. There lies Simon Peter’s mother-in-law in the grip of a fever. This is no small matter in the ancient world. A fever was not only debilitating for a short while, but was often a symptom of a condition that would lead to death. We know nothing from Marbout this fever but we do know a valued family member was unable to be up and about her work. Her calling had been taken from her by an illness.

Jesus simply “raises her up.” In Mark’s direct and uncomplicated style he says, “…and the fever left her and she served them.” The verbs are interesting. Simon Peter’s mother-in-law is raised up by Jesus, a word that takes on powerful meaning in Mark’s gospel and in subsequent Christian communities. In 16:6 the word is applied to Jesus himself. Mark uses egeiro in many healings (see, for example, 9:27). The word suggests that new strength is imparted to those laid low by illness, unclean spirits, or even death, so that they may again rise up to take their place in the world. That’s where the secon interesting verb comes into play.

Simon Peter’s mother-in-law “served” immediately after having been raised. The verb is diakoneo, the same verb Jesus uses to describe the essence of his own ministry in Mark 10:45. It is “to serve” rather than “to be served” that characterizes the Christ of God. It is also “to serve” that characterizes his disciples. Simon Peter’s mother-in-law is far from being an exemplar of a pathetic, un-liberated woman for whom serving men is her whole life. Rather she is the first character in Mark’s gospel who exemplifies true discipleship.

Needless to say, the second healing really got around among the people. Capernaum’s sick were laid before his door and he healed illnesses and cast out demons by the score. Please notice that these two activities were not identical. The ancients did not believe that all illnesses were demonically caused. They knew as well as we do that people get sick for all manner of reasons.

But please notice in addition, that illness bore a heavy social cost: not only would a person be unable to earn a living or contribute to the well-being of a household, but their ability to take their proper role in the community, to be honored as a valuable member of a household, town, or village, would be taken from them. Peter’s mother-in-law is an excellent case in point. It was her calling and her honor to show hospitality to guests in her home. Cut off from that role by an illness cut her off from doing that which integrated her into her world. Who was she when no longer able to engage in her calling? Jesus restored her to her social world and brought her back to a life of value by freeing her from that fever. It is very important to see that healing is about restoration to community and restoration of a calling, a role as well as restoration to life.

Jesus’ miracles are like paintings. Although some see them as acts of kindness, or examples to follow, or proofs of Jesus’ divinity, they have, in fact, an independent and therefore, far greater worth. Their essence communicates divine truth. The apostle says that the creation reveals God’s “eternal power and divine nature”, but Jesus’ miracles actually communicate a more profound truth, that “the Kingdom of God has come upon you.”

In our passage for study, we see Jesus healing Simon’s mother-in-law, healing the crowds and driving out demons. The disciples, understandably, see themselves as social workers and try to bring Jesus back to the coal-face of human misery. Yet, Jesus did not come as a social worker, but came to communicate a mystery long hidden – “the incomparable riches of his [God's] grace.” So, Jesus must move on to other towns and villages to, as he says, “preach there also.”

Our task is the same; we are to communicate the essence of God’s grace in words and images. The word of grace is easily communicated through the media – a parish paper, a television advertisement. The image of grace is not so easily communicated, but is often more powerful than the words. A gracious life may say more than a word of grace. An unmarried mother refused a christening at her local church images one thing, Christ telling a woman taken with adultery “neither do I condemn you”, says another.

As the artist strives to distill the pure essence of a landscape on canvas, so should the believer distill the essence of grace on the canvas of their life. For Jesus, the casting out of demons, more than anything else, communicates the dawning kingdom and its gift of freedom. For we children of the kingdom, set free by the grace of God, the pure essence of God’s message of grace is distilled in one particular gracious quality, love. To love the unlovely, to forgive the unforgivable, to accept the unacceptable, such is love, such is grace.

c. Equilibrium

Mark records the early days of Jesus’ ministry as filled with healing. Last week – the healing was brought about by Jesus confronting evil – in today’s reading, the healing enables a woman to resume her duties and to serve Him. The woman in question is Simon’s mother-in-law. Jesus goes straight to Simon’s house and straight in to healing the woman. As so often in Mark, Jesus is the man of action.

Again, His reputation spreads and people are drawn to bring their sick and disturbed to Him. He is clearly seen as a wonder-worker – and the crowds continue to come. However, Jesus is Jesus – not just a wonder-worker. Any power He has comes from being who He is – the Son of God and an essential part of this is the time spent in communion with the Father. So, after the excitement and bustle of the evening’s events at Simon’s house, Jesus leaves the house long before dawn to find a place of solitude where He can pray and be still with God.

Given Mark’s style, the fact of including this small incident shows the importance he places on the fact that Jesus is not only someone who does things “at once” and “straight-away” but is also someone who takes time out of the busy-ness. He knows the needs of those who are sick and disturbed – but He also knows the absolute necessity of silence and communion with God.

It is following this time of prayer that Jesus discerns that His mission is not to be confined in one place – but that the Good News is to be proclaimed throughout Galilee. They leave the village – and Jesus spreads the news of the Kingdom – by preaching and by healing – particularly healing those who are held bound by evil.

This balance in Jesus’ life was to be an example to His first disciples – and may be even more important in our day where so much emphasis is placed on what people do – what people achieve. Often, this means that people lose sight of the importance of “being” – of spending time with the God who created them.

Jesus offers an example of what it means to be a whole person – who gives His time and energy generously and lovingly to those around Him – but who also gives time and space generously and lovingly to God.