Revised and Complete: My Notes on Mark 1:21-28

Background~Verse 1 is generally considered as a title for the Gospel, though some take it as part of the prologue, which, in the view of most scholars, actually consists of verses 2-13. With verse 14 the body of the Gospel begins, and its first part extends from 1:14-:3:6. 1:14-20 are considered to be an introduction to this first block of material. The body of this first part, or block of material, begins in 1:21-28 with the freeing of a man from an unclean spirit. This takes place in a synagogue, on a Sabbath, and introduces the theme of destruction (1:24). Significantly, the last episode of this part of the Gospel also takes place in a synagogue, on a Sabbath, and introduces the theme of the destruction of Jesus (3:1-6). The first episode is very much concerned with Jesus’ authority to teach (1:22, 27), the last episode concerns a question of what is lawful (i.e., what does one have the authority to do) on the Sabbath (3:4).

Mar 1:21  And they entered into Capharnaum: and forthwith upon the sabbath days going into the synagogue, he taught them.

Capharnaum  (Capernuam) is identified by Mark as being the place where Peter and Andrew lived (1:29). It is located on the northwestern shore of the Sea of Galilee. The actual meaning of the name is uncertain, but some suggest it means “House of Comfort”, speculating that the name is derived from two Hebrew words: כּפר (kâphâr, meaning “house”), and נחוּם (nachûm, meaning “comfort”). For more background, history and photos of this town which looms large in Jesus’ Galilean ministry see here.

The above translation correctly speaks of both Jesus and the disciples entering into Capernuam (εισπορευονται εις καπερναουμ), but it downplays slightly a shift in the text: they entered Capernuam… he entered into the synagogue and he taught. This is not to suggest that the disciples didn’t accompany him into the synagogue, verse 29 makes clear they did: And immediately going out of the synagogue they came into the house of Simon and Andrew, with James and John; Mark wishes the readers to focus their attention on what Jesus is doing.

On the sabbath days he entered into the synagogue and taught. Entering a Synagogue and teaching was probably a characteristic of Jesus’ ministry (1:21, 23, 39; 3:1; 6:2), at least early on (note the plural “on the sabbath days” and the imperfect tense of the word taught εδιδασκεν). It is Jesus mission to preach in the towns and villages, and the synagogue was the most natural place to begin (1:35-39). Unfortunately, The positive response he receives here will soon be overshadowed by controversy and plans of persecution (3:1-6, note this also takes place in a synagogue)   In Mark, the Lord’s last appearance in a synagogue is in his hometown of Nazareth, where he was rejected (6:1-6).

St Paul would make preaching in the synagogue a high priority of his mission (Acts 13:14-15; 17:1-3), often with the same mixed result exhibited in the mission of Jesus.

He taught them. Jesus’ function as teacher is often emphasized by St Mark who, nonetheless, seldom actually gives us the content of Jesus teaching. In the present instance he is concerned with showing the effect his teaching had on the people, and so we read in the next verse:

Mar 1:22  And they were astonished at his doctrine (teaching). For he was teaching them as one having power, and not as the scribes.

For St Mark, one manifestation of this teaching power is the casting out of demons. Note that an account of an exorcism follows (verses 23-26) but the response of the people is still (first) upon his teaching which is closely associated with the exorcism: And they were all amazed insomuch that they questioned among themselves, saying: What thing is this? What is this new doctrine? For with power he commandeth even the unclean spirits: and they obey him (verse 27).

As one having power. The word here translated as “power” is, in Greek, εξουσιαν (exousian), derived from the verb ἔξεστι (exesti = existence). The word implies that Jesus has both the freedom and the ability to do something. His teaching has a sovereign quality about it, unlike that of the scribes. It is an exercise of his kingly power for the sake of the Kingdom of God. The announcement of his authority to forgive sins (2:10) will lead to conflict. It should be seen in close connection with the theme of newness (new teaching 1:27; see the image of the new cloth and the new wine (2:18-22).

Mar 1:23  And there was in their synagogue a man with an unclean spirit; and he cried out,
Mar 1:24  Saying: What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God.

In keeping with the theme of my last comment I’ll note that all the Lord has been shown doing is teaching. The unclean spirit’s rage, and his question “art thou come to destroy us?” are, I believe, motivated by Christ’s teaching which, after all, includes the call to repent because the Kingdom of God is in-breaking. This motivation is emphasized by a Greek word the above translation (and many others) do not translate: And immediately (ευθυς) there was in their synagogue a man with an unclean spirit; and he cried out. The reaction is not simply to the act of teaching, but to the people’s response (verse 22).

He cried out. The Greek here is ανεκραξεν, from κράζω. Various forms of the word are used for the speech of demons and/or those possessed by them (3:11; 5:5-7; 9:26). The word is also used to describe those calling for Jesus’ death (15:13-14). Not all usage is negative or demonic (blind Bartimaeus, 10:47-48; the crowd as he entered Jerusalem, 11:9; Jesus at his death, 15:39). In most instances the use of the term is in close connection with a title of Jesus: Holy One of God (1:21-26); Son of God (3:11); Son of the Most High God (5:7); Son of David (10:47-48); He who comes in the name of the Lord (11:9);  King of the Jews (15:12-14); Son of God (15:39). If there is any significance to this it is unknown to me, and I haven’t given it much thought.

What have we to do with thee, Jesus of Nazareth? Note the plural “we.” Is the demon speaking on behalf of himself and the man; on behalf of himself and the synagogue;  or is he just one demon among other possessing the man? (see Mark 5:7-10). Since demons are not characteristically truthful, I would suggest the second possibility. He wants the people to fear Jesus as a destroyer. Later, we read of some Pharisees leaving a synagogue and, in league with some Herodians, begin to plot how to destroy Jesus (3:6).

The Holy One of God. Besides here, this title is used in only two other places in the Gospels (Luke 4:34; John 6:69). In Acts 3:14 Jesus is referred to as the “Holy and Righteous One;” and in Acts 4:27, 30 he is referred to as God’s “Holy Servant”.  In all these instances there is some sort of conflict associated with Jesus. In John 6:69 the words are used by Peter and are closely connected to the fact that many disciples are leaving Jesus (Jn 6:66-67), and the announcement that even one of the twelve will betray him (Jn 6:70-71). In Acts 3:14 a contrast is drawn between the “Holy and Righteous One” and those who rejected him, asking for the release of the murderer Barabbas instead. In Acts 4:27 it is used in connection with the fulfillment of Psalm 2:1-2: Herod and Pilate, Jews and Gentiles conspired against God’s “Holy Servant Jesus” (see Acts 4:23-31).  Here in Mark, and in the Lukan parallel (Lk 4:31-37), it is used in connection with demonic opposition. Both Luke and Mark describe the demon as an “unclean”, which should be seen as contrasting with “holy”.  Finally, the title was used in the OT to describe those specially consecrated to God: Aaron the priest (Ps 106:16); Samson the nazarite (Judges 16:17); and Elisha the prophet (2 Kings 4:9). In two of these three instances there is also the theme of opposition: they provoked Moses in the camp, Aaron the holy one of the Lord (Ps 106:16). In Judges 16:17 Samson says: The razor hath never come upon my head, for I am a Nazarite, that is to say, consecrated (holy) to God from my mother’s womb: If my head be shaven, my strength shall depart from me, and I shall become weak, and shall be like other men. This information, given to his nemesis Delilah, would prove his undoing (Judges 16:18-21).

Mar 1:25  And Jesus threatened him, saying: Speak no more, and go out of the man.

Jesus threatened him. Better, “rebuked him”, “censured him.”The word is used in the Greek OT (Septuagint) for the rebuke of Satan in Zech 3:2; the rebuke of hostile Gentile nations portrayed as beasts (Ps 68:31); and the rebuke of the Red Sea which stood as an obstacle at the Exodus (Ps 106:9). The word is sometimes used by St Mark to charge people not to speak concerning him (e.g., 3:12; 8:30).

Speak no more. “Be muzzled.” In Mark’s Gospel Jesus is often shown commanding both demons and people to silence. This is usually explained as an attempt to quell misunderstandings and false interpretations of what it means that Jesus is the Messiah. the nature of his Messiahship can only be understood in light of the cross and resurrection.

Mar 1:26  And the unclean spirit, tearing him and crying out with a loud voice, went out of him.

The demon’s crying out recalls his initial introduction in verse 23. There the crying out was motivated by Jesus’ teaching, here by the exorcism.

Loud voice. The Greek φωνη μεγαλη (“phone megale”) will also be used in Mark 15:37 to describe Jesus’ death: And Jesus, having cried out with a loud voice, gave up the ghost (spirit). For him it was, ultimately, a cry of victory; for the demon, an acknowledgement of defeat.

Mar 1:27  And they were all amazed insomuch that they questioned among themselves, saying: What thing is this? What is this new doctrine? For with power he commandeth even the unclean spirits: and they obey him.

As mentioned earlier, the sandwiching of the exorcism between statements of Jesus’ authority as a teacher are meant to indicate a close connection between the two.

Mar 1:28  And the fame of him was spread forthwith into all the country of Galilee.

The crowds are sometimes a hindrance in Mark’s Gospel (see 1:38-39 in conjunction with 1:45. See also 3:7-9, 20; 6:31).