After a brief paragraph introducing the ministry of Jesus in Galilee (1:14-15) and the call of the first disciples (1:16-20), Mark gives us a rundown of a day in the life of Jesus beginning with his appearance in a synagogue (1:21-28). Mark 1:29 continues the account by telling us what happened after the synagogue incident. By now the fame of Jesus is spreading (v.28). He gets into the house of Simon where he heals the mother-in-law. Following this is a healing session that lasts well beyond sundown. The morning after, Jesus, after a moment of prayer moves on; this is a hint to all concerned that he will not allow himself to be tied up to just one locality.
There are three things in this fast-paced narrative that we will look into: (a) the healing of Simon's mother-in-law, (b) the Messianic secret, and ( c) the reason for which Jesus came.
The Healing of Peter's Mother in Law
We have seen an instance where Jesus exorcises a demon (1:21-28). Here is a case of Jesus healing someone sick. Both these two instances are patterns of what Jesus does whenever he heals and exorcises.
The account of the healing of Simon's mother-in-law has the outline of a healing narrative. First, there is the statement that one is sick; second, some people tell Jesus about the sick person; third, Jesus acts, and finally, the response to the healing. To note in this account is Jesus' action: He approached, held her hand and raised her up. The last verb in this series is the same verb used for the resurrection, egeiren. It is as if Jesus gives the sick woman a foretaste of the resurrection. As a result, the fever "left" her. The fever is here personified, like a demon possessing the woman, and is driven away by the touch of Jesus. The second thing to note is the response of the woman: receiving new life from Jesus, she "serves" them. The verb used here is diakonein, the same verb used to designate ministry in the Church. Filipinos would easily see in the woman's action a gesture of utang-na-loob (debt of gratitude). Her response to the healing she received is service (in this case, table service, hence the translation, "she waited on them") directed to "them" -- Jesus and his companions, or one can even say, to the Head and the Body, which is His Church.
The Messianic Secret
After healing Simon's mother-in-law, Jesus also begins healing other sick people and exorcising the demon-possessed. It is at this point where Mark informs us that Jesus commands demons not to say who he is for "they knew his identity". We have already seen how the demon in the synagogue called Jesus by his name "the Holy One of God" and he reacted by telling him to shut up. Here, Jesus keeps them silent about his identity. Scholars call this the "Messianic secret". Jesus does not want his identity to be known until after his death and resurrection. He will be telling his disciples to be quiet too about his identity later on. The full mystery of his person as Son of God will be known only in the light of the Cross.
It is for this that I've come
Jesus starts his day with prayer. Luke gives this theme more prominence than Mark. Given the schematic nature of Jesus' day, Mark makes us understand that this was Jesus' daily routine: he prays before he begins another day of preaching, healing and exorcising. Simon "and those with him" seek him out. There are still people waiting at the door for Jesus. The description from the previous afternoon's healing and exorcising sessions lead us to think that there were still many who stayed behind. The setting of darkness lifted the Sabbath prohibition for work and so the sick were brought to Jesus for healing. We do not know when the work stopped, but it could have gone on through the evening and at some point ceased during the night. The work would have resumed at the break of day and for this reason, Simon had gone out to look for Jesus. But Jesus tells his disciples to move on. The announced reign of God has begun to emerge in the person and work of Jesus, and it must grow spatially. "It was for this that I have come", Jesus declares. And so he must move onwards to other towns and villages. The concluding verse 39 leaves us a picture of Jesus moving on from synagogue to synagogue as he continues to restore wholeness to those under the power of Satan's hostile forces.
Note on Sunday V OT B
The liturgy focuses on the laboriousness of the proclamation of the kingdom. The gospel passage shows a day in the life of Jesus. He preaches, heals the sick and expels demons. He stops only for prayer, and then moves on to other towns and villages. The reading from Job is a meditation on life characterized by unremitting work. Like a slave he toils all day and is kept under observation by an all-seeing God. The view is pessimistic. Job with all his blisters and sores and the recent losses he has incurred could not but look at his life negatively and laments its absurdity. But that is from the man who wrestles with the problem of evil, or specifically, with the question of the innocent suffer. The responsorial psalm puts into perspective the labors of the devout which are caught up in God's work of rebuilding His city.
God takes no delight in the strength of horses,
no pleasure in the runner's stride.
Rather the LORD takes pleasure in the devout,
those who await his faithful care. (Psalms (NAB) 147:10-11)
In 1 Corinthians 9:16 Paul underlines the duty of those who have been set apart to proclaim the gospel.
If I preach the gospel, this is no reason for me to boast,
for an obligation has been imposed on me,
and woe to me if I do not preach it!
(1Corinthians (NAB) 9:16)
