TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 1:14–22. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this (ch. 2 and 3), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,
1.When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.
2.What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.
Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.
(2.)The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it - repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.
II.Christ appearing as a teacher, here is next his calling of disciples, Mar 1:16-20. Observe,
1.Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him.
2.The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them.
3.Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer 31:21.
4.Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me.
5.The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Mat 13:47. Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on.
6.Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it.
III.Here is a particular account of his preaching in Capernaum, one of the cities of Galilee; for though John Baptist chose to preach in a wilderness, and did well, and did good, yet it doth not therefore follow, that Jesus must do so too; the inclinations and opportunities of ministers may very much differ, and yet both be in the way of their duty, and both useful. Observe,
1.When Christ came into Capernaum, he straightway applied himself to his work there, and took the first opportunity of preaching the gospel. Those will think themselves concerned not to lose time, who consider what a deal of work they have to do, and what a little time to do it in.
2.Christ religiously observed the sabbath day, though not by tying himself up to the tradition of the elders, in all the niceties of the sabbath-rest, yet (which was far better) by applying himself to, and abounding in, the sabbath-work, in order to which the sabbath-rest was instituted.
3.Sabbaths are to be sanctified in religious assemblies, if we have opportunity; it is a holy day, and must be honoured with a holy convocation; this was the good old way, Act 13:27; Act 15:21. On the sabbath-day, tois sabbasin - on the sabbath-days; every sabbath-day, as duly as it returned, he went into the synagogue.
4.In religious assemblies on sabbath-days, the gospel is to be preached, and those to be taught, who are willing to learn the truth as it is in Jesus.
5.Christ was a non-such preacher; he did not preach as the scribes, who expounded the law of Moses by rote, as a school-boy says his lesson, but were neither acquainted with it (Paul himself, when a Pharisee, was ignorant of the law), nor affected with it; it came not from the heart, and therefore came not with authority. But Christ taught as one that had authority, as one that knew the mind of God, and was commissioned to declare it.
6.There is much in the doctrine of Christ, that is astonishing; the more we hear it, the more cause we shall see to admire it.
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Further, we are mystically carried away to heaven, like Elias, by this chariot, drawn by these fishers, as by four horses. On these four corner-stones the first Church is built; in these, as in the four Hebrew letters, (יהוה) we acknowledge the tetragrammaton, the name of the Lord, we who are commanded, after their example, to hear the voice of the Lord, and to forget (Ps. 45:11) the people of wickedness, and the house of our fathers' conversation, which is folly before God, and the spider's net, in the meshes of which we, like gnats, were all but fallen, and were confined by things vain as the air, which hangs on nothing; loathing also the ship of our former walk. For Adam, our forefather according to the flesh, is clothed with the skins of dead beasts; but now, having put off the old man, with his deeds, following the new man we are clothed with those skins of Solomon, with which the bride rejoices that she has been made beautiful. (Cant. 1:4. Vulg.) Again, Simon, means obedient; Andrew, manly; James, supplanter;f John, grace; by which four names, we are knit together into God's host;g by obedience, that we may listen; by manliness, that we do battle; by overthrowing, that we may persevere; by grace, that we may be preserved. (supplantatione) Which four virtues are called cardinal; for by prudence, we obey; by justice, we bear ourselves manfully; by temperance, we tread the serpent underfoot; by fortitude, we earn the grace of God.
A beginning is made by detaching oneself from all external goods: property, selfimportance, social class and useless desire, following the holy example of the Lord’s disciples. James and John left their father Zebedee and the very boat upon which their whole livelihood depended. Matthew left his counting house and followed the Lord, not merely leaving behind the profits of his occupation, but also paying no heed to the dangers which were sure to befall both himself and his family at the hands of the magistrates because he had left the tax accounts unfinished. Paul speaks of the whole world being crucified to him, and he to the world. Thus, those who are strongly seized with the desire of following Christ can no longer be concerned with anything pertaining to this life, not even with the love of their parents or other relatives insofar as this runs counter to the calling of the Lord. The Long Rules, Question
There must have been something divinely compelling in the face of the Savior. Otherwise they would not have acted so irrationally as to follow a man whom they had never seen before. Does one leave a father to follow a man in whom he sees nothing more than he sees in his father? They left their father of the flesh to follow the Father of the spirit. They did not leave a father; they found a Father. What is the point of this digression? To show that there was something divine in the Savior’s very countenance that men, seeing, could not resist.
For by the net of holy preaching they drew fish, that is, men, from the depths of the sea, that is, of infidelity, to the light of faith. Wonderful indeed is this fishing! for fishes when they are caught, soon after die; when men are caught by the word of preaching, they rather are made alive.
You have heard, dearest brothers, that at the voice of a single command, Peter and Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles yet, they had heard nothing from him about the reward of eternal recompense; and yet at one command of the Lord they forgot what they seemed to possess. How many of his miracles do we see, with how many scourges are we afflicted, by how many harsh threats are we deterred, and yet we disdain to follow him when he calls? He who admonishes us about conversion already sits in heaven; he has already subjected the necks of the nations to the yoke of faith, he has already laid low the glory of the world, he already announces, as its ruins multiply, that the day of his strict judgment draws near; and yet our proud mind does not wish to abandon willingly what it loses daily against its will. What then, dearest ones, what shall we say at his judgment, we who are neither bent by commands nor corrected by blows from the love of the present age?
But perhaps someone may say to himself in silent thoughts: At the Lord's voice, what or how much did each of these fishermen leave behind, who had almost nothing? But in this matter, dearest brothers, we ought to weigh the affection rather than the wealth. He left much who retained nothing for himself; he left much who, however little it was, abandoned everything. Certainly we both possess what we have with love, and seek from desire those things we do not have at all. Therefore Peter and Andrew left much, since each also abandoned the desires of having. He left much who renounced his longings along with the thing he possessed. Therefore those who followed gave up as much as could be desired by those who did not follow.
(ubi sup.) Repent, therefore, and believe; that is, renounce dead works; for of what use is believing without good works? The merit of good works does not, however, bring to faith, but faith begins, that good works may follow.
(in Marc. i. 6) Now fishers and unlettered men are sent to preach, that the faith of believers might be thought to lie in the power of God, not in eloquence or in learning. It goes on to say, and immediately they left their nets, and followed him.
(ubi sup.) It may be asked, how he could call two fishers from each of the boats, (first, Peter and Andrew, then having gone a little further, the two others, sons of Zebedee,) when Luke says that James and John were called to help Peter and Andrew, and that it was to Peter only that Christ said, Fear not, from this time thou shalt catch men; (Luke 5:10) he also says, that at the same time, when they had brought their ships to land, they followed him. We must therefore understand that that transaction which Luke intimates happened first, and afterwards that they, as their custom was, had returned to their fishing. So that what Mark here relates happened afterwards; for in this case they followed the Lord, without drawing their boats ashore, (which they would have done had they meant to return,) and followed Him, as one calling them, and ordering them to follow.
As the Evangelist John relates, Peter and Andrew were disciples of the Forerunner, but seeing that John had borne witness to Jesus, they joined themselves to him; afterwards, grieving that John had been cast into prison, they returned to their trade. Wherefore there follows, casting nets into the sea, for they were fishers. Look then upon them, living on their own labours, not on the fruits of iniquity; for such men were worthy to become the first disciples of Christ; whence it is subjoined, And Jesus said unto them, Come ye after me. Now He calls them for the second time; for this is the second calling in respect of that, of which we read in John. But it is shown to what they were called, when it is added, I will make you become fishers of men.
For we must not allow any time to lapse, but at once follow the Lord. After these again, He catches James and John, because they also, though poor, supported the old age of their father. Wherefore there follows, And when he had gone a little farther thence, he saw James the son of Zebedee, &c. But they left their father, because he would have hindered them in following Christ. Do thou, also, when thou art hindered by thy parents, leave them, and come to God. It is shown by this that Zebedee was not a believer; but the mother of the Apostles believed, for she followed Christ, when Zebedee was dead.
We must know also, that action is first called, then contemplation; for Peter is the type of the active life, for he was more ardent than the others, just as the active life is the more bustling; but John is the type of the contemplative life, for he speaks more fully of divine things.
(non occ.) The Evangelist, having mentioned the preaching of Christ to the multitude, goes on to the calling of the disciples, whom he made ministers of his preaching, whence it follows, And passing along the sea of Galilee, &c.
Continue studying Mark 1:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Mark 1:20 powerfully narrates the immediate and radical response of James and John, the sons of Zebedee, to Jesus' call. This pivotal moment, following the calling of Simon and Andrew, highlights their decisive abandonment of a stable family enterprise and their father to follow Jesus, signaling a profound shift in their lives and underscoring the compelling authority of the Messiah.
Context
Literary Context
Mark 1:20 is the culmination of Jesus' initial call to His first disciples, immediately following His invitation to Simon and Andrew in Mark 1:16-18 and the specific call to James and John in Mark 1:19. The narrative unfolds with rapid succession, characteristic of Mark's Gospel, emphasizing the urgency and power of Jesus' ministry from its outset. The scene is set on the shores of the Sea of Galilee, a vibrant hub of fishing activity, where Jesus encounters these men in the midst of their daily work. Their response in this verse sets a precedent for the radical commitment expected of those who would follow Him.
Historical & Cultural Context
Fishing was a foundational industry in first-century Galilee, providing sustenance and livelihood for many families. The mention of "hired servants" (G3411, misthōtós) with Zebedee is significant, indicating that James and John were not impoverished laborers but part of a relatively prosperous family business. This detail elevates the magnitude of their decision, as they were not merely leaving behind a meager existence but a secure, established, and potentially lucrative enterprise. In a culture where family ties and vocational inheritance were paramount, their immediate departure from their father and business demonstrated an extraordinary level of commitment and a radical reordering of priorities in response to Jesus' authoritative call.
Key Themes
This verse powerfully illustrates several key themes central to Mark's Gospel and the broader biblical narrative. The theme of immediate obedience is paramount, underscored by Mark's frequent use of the Greek word euthéōs ("straightway," G2112), which appears over 40 times in his Gospel, far more than in the other synoptics. This immediacy highlights the urgency of the Kingdom of God and the compelling nature of Jesus' authority. Furthermore, the theme of radical discipleship is vividly portrayed as James and John leave their family and livelihood, echoing Jesus' later teachings on the cost of following Him, as seen in passages like Luke 14:26. Their actions also foreshadow the new vocation they would embrace, transitioning from "fishers of fish" to "fishers of men," a call first articulated by Jesus in Mark 1:17.
Exposition and Analysis
Key Word Analysis
This adverb (G2112) signifies immediate action, without delay or hesitation. Its frequent use by Mark (over 40 times) is a distinctive stylistic feature, emphasizing the swiftness and urgency of Jesus' ministry and the responses it elicits. In Mark 1:20, it underscores the promptness of James and John's decision, highlighting their unreserved commitment.
The verb (G2564) means "to call" (properly, aloud, but used in a variety of applications). Here, it denotes an authoritative summons from Jesus. It is not merely an invitation but a divine imperative that carries inherent power, compelling a decisive response from those who hear it.
This verb (G863) means "to send forth," but also "to forsake," "lay aside," or "yield up." In this context, it signifies a complete abandonment of their former life, their family business, and their father. It implies a deliberate and costly severance from their past security and obligations in order to follow Jesus.
Verse Breakdown
"And straightway he called them:"
This clause emphasizes the divine initiative and the compelling authority of Jesus. The word "straightway" (G2112, euthéōs) highlights the immediate and decisive nature of Jesus' summons, leaving no room for delay or negotiation. It also underscores the promptness of the disciples' response, indicating the powerful impact of Jesus' presence and word.
"and they left their father Zebedee in the ship with the hired servants,"
This part of the verse details the radical nature of their obedience. James and John abandon not only their livelihood (fishing) but also their family obligations and the security of their family business, which was substantial enough to employ "hired servants" (G3411, misthōtós). This act signifies a profound reordering of their loyalties, placing their commitment to Jesus above even the most fundamental societal and familial bonds.
"and went after him."
This final clause describes their active and immediate follow-through. It is not merely a passive leaving behind, but an active pursuit of Jesus. "Went after him" (G565, apérchomai and G3694, opísō) implies a new direction and purpose for their lives, committing themselves fully to Jesus' leadership and mission.
Literary Devices
Mark 1:20 employs several powerful literary devices to convey its profound message. The most prominent is Immediacy, conveyed through the adverb "straightway" (euthéōs). This recurring motif in Mark's Gospel creates a sense of urgency and dynamic action, emphasizing the swiftness of Jesus' ministry and the decisive responses it demands. There is also a strong element of Contrast in the narrative: the security of their established family business and familial ties is juxtaposed with the unknown path of following Jesus. This contrast highlights the radical nature of their call and the profound sacrifice involved. Finally, the act of leaving their "father Zebedee in the ship with the hired servants" can be seen as Symbolism for the complete severance from their old way of life and the embrace of a new identity and purpose in Christ. Their abandonment of the familiar for the unknown path with Jesus serves as a powerful illustration of the cost and commitment of true discipleship.
Theological and Thematic Connections
Mark 1:20 stands as a foundational text for understanding the nature of discipleship in the Kingdom of God. It teaches that following Jesus often requires a radical reorientation of one's life, prioritizing His call above all earthly attachments, including family, career, and personal security. This immediate and costly obedience is not merely an act of human will but a response to the compelling authority and divine summons of Christ. It underscores the sovereignty of Jesus in calling His chosen ones and the transformative power of His presence, which enables individuals to forsake everything for the sake of the Gospel. This verse sets the stage for the demanding nature of discipleship that Jesus would consistently teach, where the Kingdom of God takes precedence over all other allegiances.
Reflection and Application
The immediate and radical obedience of James and John in Mark 1:20 serves as a profound challenge and inspiration for believers today. While few are called to physically abandon their families or livelihoods in the same dramatic fashion, the underlying principle of prioritizing Christ above all else remains timeless and universally applicable. This passage compels us to examine the areas of our lives where we might be holding back from full surrender to God's will—whether it's our careers, financial security, personal ambitions, or even cherished relationships. It calls us to cultivate a heart of immediate responsiveness to the Holy Spirit's leading, trusting that God's plans for us are always better, even when they demand significant sacrifice. True discipleship requires a willingness to step out of our comfort zones, to leave behind what is familiar and secure, and to wholeheartedly pursue Jesus, confident in His provision and guidance.
Questions for Reflection
FAQ
What does the mention of "hired servants" imply about Zebedee's family?
The presence of "hired servants" (G3411, misthōtós) with Zebedee implies that his fishing business was not a small, struggling operation but a relatively prosperous and established enterprise. In first-century Galilee, employing laborers indicated a certain level of success and stability. This detail highlights the significant sacrifice James and John made by leaving, as they were abandoning not poverty but a secure and potentially lucrative family inheritance and livelihood. Their decision underscores the radical nature of their commitment to Jesus, prioritizing His call over material security and familial obligations.
Why did James and John leave so "straightway" without apparent hesitation?
The immediate response of James and John, emphasized by the Greek word euthéōs (G2112, "straightway"), points to several factors. Firstly, it highlights the compelling and authoritative nature of Jesus' call. His divine presence and words carried an undeniable power that evoked an immediate, life-altering response. Secondly, it suggests a spiritual readiness on the part of the disciples; they were perhaps already seeking something more profound than their daily routine. Thirdly, Mark's Gospel consistently uses "straightway" to convey the urgency and dynamic pace of Jesus' ministry, emphasizing that the Kingdom of God demands an immediate and decisive response. This lack of hesitation underscores their profound faith and the transformative power of encountering the Messiah.
What happened to Zebedee after his sons left?
The Bible does not explicitly state what happened to Zebedee after James and John left. The text simply says they "left their father Zebedee in the ship with the hired servants." This detail is included to emphasize the completeness of the disciples' break from their former lives and their radical commitment to Jesus. It implies that Zebedee continued with his fishing business, presumably with the help of his hired servants. While the narrative doesn't focus on Zebedee's personal fate, the fact that he was left with staff suggests that the business could continue without his sons, further highlighting the magnitude of their personal sacrifice rather than implying a collapse of the family enterprise.
Christ-Centered Fulfillment
Mark 1:20, with its vivid portrayal of immediate and radical obedience, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The disciples' willingness to leave everything—family, livelihood, security—to follow Jesus foreshadows and reflects the even greater "leaving" undertaken by Christ Himself. Jesus, though eternally God, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He left the glory of heaven to enter human existence, ultimately laying down His life as the supreme act of obedience to the Father's will, even to the point of death on a cross (Philippians 2:8). The disciples' immediate response to Jesus' call mirrors the immediacy with which Jesus Himself embraced His mission, never hesitating to pursue the path set before Him, even when it led to suffering and the cross (Hebrews 12:2). Their act of "going after him" is a microcosm of the call to all believers to "take up his cross daily and follow me" (Luke 9:23). Thus, Mark 1:20 is not just a historical account of a call, but a powerful Christ-centered invitation to emulate the radical, self-sacrificing obedience exemplified by our Lord, who left all to accomplish our salvation and calls us to follow Him into a new life of purpose and eternal significance.