Mark 1:21

HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)

And they went into Capernaum--(See on Mat 4:13).

and straightway on the sabbath day he entered into the synagogue, and taught--This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See also Luk 4:31-37.

Mar 1:21

And they went into Capernaum - For the situation of Capernaum see the notes at Mat 4:13.

Straightway - Immediately. On the following Sabbath.

The synagogue - See the notes at Mat 4:23.

And taught - In the synagogue, the presiding elder, after reading the Scriptures, invited anyone who chose to address the people, Act 13:15. Though our Saviour was not a “priest” of the Levitical order or an “officer” of the synagogue, yet we find him often availing himself of this privilege, and delivering his doctrines to the Jews.

Mar 1:22

He taught them as one that had authority ... - See the notes at Mat 7:29.

Mar 1:23

A man with an unclean spirit - See Mat 4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. When there, one of his fits came on, and he suddenly cried out.

Mar 1:24

Let us alone - Though only one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others.

They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate.

What have we to do with thee? - See the notes at Mat 8:29. By this the spirit meant to say that, if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault upon God and his works. Jesus came to destroy the works of the devil, and Jesus had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights when God frees a “sinner” from bondage and destroys his influence over the soul. So he still asks to be let alone, and to be suffered to lead people captive at his will.

Art thou come to destroy us? - Implying that this could not be the intention of the “benevolent” Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or it may imply, as in Mat 8:29, that the time of their destruction had not come, and that he ought not to destroy them before that.

I know thee who thou art - Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them.

The Holy One of God - The Messiah. See Dan 9:24. Jesus is called “the Holy One of God” because:

Jesus was eminently pure. Because Jesus was the only begotten Son of God - equal with the Father. And, Because Jesus was anointed (set apart) to the work of the Messiah, the mediator between God and man.

Mar 1:25

And Jesus rebuked him - Chided him, or commanded him, with a threatening.

This was not the man that Jesus rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this, Jesus did not once address the man. His conversation was with the evil spirit, proving conclusively that it was not a mere disease or mental derangement - for how could the Son of God hold converse with “disease” or “insanity?” - but that he conversed with a “being” who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits, and those spirits have taken possession of human beings.

Hold thy peace - Greek, “Be muzzled.” “Restrain thyself.” “Cease from complaints, and come out of the man.” This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment.

Mar 1:26

And when the unclean spirit ... - Still malignant, though doomed to obey - submitting because he was obliged to, not because he chose - he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God and came out.

This is the nature of an evil disposition. Though compelled to obey, though prevented by the command and providence of God from doing what it “would,” yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief.

Mar 1:27, Mar 1:28

And they were all amazed ... - The power of casting out devils was new to them.

It was done by a word. Jesus did it in his own name and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, Jesus’ fame spread throughout all the country, and the impression became prevalent that he was the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mar_1:21

And they went into Capernaum.

Capernaum

The Teacher of humility begins His mission at a town where pride chiefly reigned. Preference is due from ministers to the greatest need, not to the greatest inclination. A minister should always begin by instructing, in imitation of God, who leads men, not by a blind instinct, but by instruction and knowledge, by the external light of His Word, and the internal light of His grace. (Quesnel.)

Capernaum

(the field of repentance, or city of comfort) was a beautiful little town, situated on the western shore of the Galilean Lake, a short distance from its head. Though small, it was a very busy and thriving town; the leading highway to the sea from Damascus on the east to Accho or Ptolemais on the Mediterranean on the west, ran through it, thus opening the markets of the coast to the rich yield of the neighbouring farms, orchards, and vineyards, and the abundant returns of the fisheries of the lake. The townsfolk, as a rule, enjoyed the comfort and plenty we see in the houses of Peter and Matthew. The houses were built of black lava, though most of them were relieved of their sombreness by being whitened with lime. The synagogue, however, which was the principal architectural ornament of the town, and which the centurion built and presented to the Jews of the place, was of white limestone, the blocks of stone being large and chiselled, and the cornices, architraves, and friezes of which, as evidenced by the ruins, were finely carved. The streets of the village radiated from the synagogue, and stretched up the gentle slope behind it, the main street running north, to Chorazin, a neighbouring town not far distant. (D. C. Hughes, M. A.)

The Synagogue

The synagogue carries us back for its origin to the land of the exile. Cut off from the sacrificial worship of the temple, devout Jews gathered together for prayer and hearing of the law, and little sanctuaries were built for their meetings; and after the return from captivity, though the statelier ritual of the temple was restored, synagogues in towns and villages became an integral part of the ecclesiastical system. They claim our interest, not only from their association with our Lords preaching and miracles, but as well from the fact that it was from the eighteen prayers which were read therein daily except on the Sabbath, that Jesus drew the chief materials for that which the Christian Church has consecrated for daily use as the Lords Prayer. Now, of all the synagogues in Palestine, perhaps that at Capernaum is fullest of historic reference. Its erection at the sole expense of a large-hearted Roman soldier had earned for him the affection of the inhabitants, for when his servant was sick they pleaded with Jesus on the grounds that the petitioner was worthy of special consideration, because he loved the people and built us the synagogue. The discovery and identification of its ruins in later years have awakened no little attention, and have set at rest a long-standing dispute as to the site of Capernaum. At Tell Hum, on the lake, remains of a synagogue of unusual size and beauty have been excavated, the style of which belongs to the Herodian period of architecture. It appears to have been a common custom to carve over the entrance of these buildings an emblem, which, as far as we know, with a single exception, was the seven-branched candlestick, indicating that they were designed mainly for illumination or teaching. The exceptional instance is a Tell Hum. The lintel of the chief doorway has a carving in the centre, of the pot of manna, which is encircled with the vine and clusters of grapes. And it is this which enables us to identify His own city, as well as the building where He delivered one of His most important discourses … It was in this building that our Lord spent the morning of His first Sabbath day in Galilee, and He taught with such novel power that the people were filled with amazement. They had been used to the teaching of the scribes, with their interminable details and puerilities, and their slavery to traditional interpretation. There was no freedom of thought or speech, no departure even by a hairs-breadth from the decisions of the doctors, nothing but the dry bones of Rabbinical exposition, and we are not surprised that, when Christ came and spoke with thoughts that breathed and words that burned, and drew His illustrations from the sights and sounds in which they lived and moved, the very freshness delighted them, and they exclaimed at the novelty and independence of His teaching. (H. M. Luckock, D. D.)

Christ in the synagogue of Capernaum

I. He entered into the synagogue on the sabbath day.

1. The synagogue-origin unknown. There were two divisions, ten officers, etc. The service-prayer, etc.

2. The Sabbath day. Christ honoured ordinances. Sanctioned social worship. He is still in the midst of His people. Where will you find Him on the Sabbath?

II. In the synagogue Christ taught. Not the first time. His sermon not recorded. The Spirit has amply provided for our instruction. Christ still preaches.

III. The effect.

1. They were astonished.

2. They were not converted.

3. Many wonder, who do not believe.

IV. The characteristic of Christs teaching was authority.

1. The scribes employed tradition.

2. Christ spoke assured and naked truth-delivered a message from God-awakened the testimony of conscience. (Expository Discourses.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 1:21-22. And they went into Capernaum — When our Lord had thus called Peter, Andrew, James, and John, they all left the side of the lake, and entered with him into the city of Capernaum. And straightway on the sabbath day — Doubtless the next sabbath, which was probably the very next day. The word for sabbath day, τοις σαββασιν, is in the plural number, and the expression is frequently the same where it is evidently to be understood of a particular day, as Mat 12:1; Mat 28:1; Act 13:14. And taught — Declared the important truths which he was in so extraordinary a manner commissioned to reveal and vindicate. And they were astonished at his doctrine — Were again struck with amazement at it, as they had been when he first came to preach among them. See Luk 4:23, and note on Mat 7:28. There seems to have been something in the discourses, as well as in the miracles of this last sabbath that he spent among them at this time, which raised their wonder, and affected them in a peculiar manner, as appears from the multitude of sick people which were brought to him that evening, Mar 1:32-33; Luk 4:40; Mat 8:16.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 27. — DEMONIAC HEALED AT CAPERNAUM, Mar_1:21-28.

21. Went into Capernaum — From the sea where the miraculous draught of fishes took place. Straightway on the Sabbath day — This was not, therefore, on the same day with the miraculous draught of fishes, for these men would probably not have been engaged in fishing on the Sabbath day. Straightway implies perhaps that it was on the immediately next Sabbath.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_1:21. Capernaum was at that time a flourishing commercial town on north-western shore of lake. A customs station, with military quarters. Its synagogue was the gift of a centurion (Luk_7:5). Here Jesus healed Simon’s wife’s mother, the centurion’s servant, and a paralytic; called Levi from the toll-house; and discoursed on humility, and on the bread of life.

Mar_1:22. Not as the scribes.—They could only insist on the observance of petty rules invented by men like themselves; whereas He dived deep down to eternal principles, which bore the manifest impress of the Divine approval. Moreover, His teaching—unlike theirs—was exemplified to the letter in His pure and holy life.

Mar_1:23. With an unclean spirit.—In, i.e. in the power of—subject to—influenced or possessed by. The demon had apparently obtained complete ascendency over the wretched man, whose whole mind was now given up to uncleanness. But, as to this, see note by Dr. Maitland on pp. 32, 33.

Mar_1:24. Let us alone.—This exclamation was probably imported here from Luk_4:34, where it signifies the demon’s resentment at Christ’s interference. What have we to do with Thee?—What common ground is there between us? Truly, none whatever. They were far as the poles asunder—the “unclean spirit,” and the “Holy One of God.”

Mar_1:25. Jesus rebuked.—The Saviour endorses the demon’s admission of the infinite distance which separated them morally the one from the other, and refuses to accept at his mouth even so much as an acknowledgment of His own Divine claims. Throughout His ministry Christ never for a moment countenances anything that might be construed into a truce with Satan or his emissaries—anything that could give colour to the sneer of the Pharisees that by the prince of demons He cast out demons.

Mar_1:27. What thing is this?—What is this? New teaching with authority! He commandeth even the unclean spirits, and they obey Him!

Mar_1:30. Lay sick of a fever.—Was prostrated with a burning fever. Intermittent fever and dysentery, the latter often fatal, are common Arabian diseases.

Mar_1:32. At even.—When the disappearance of the natural sun announced the close of the Sabbath, the Sun of Righteousness arose with healing in His wings.

Mar_1:33. All the city was gathered.—What a picture would linger in Peter’s memory of this unwonted assemblage in front of his own house!

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_1:21-34

(PARALLELS: Luk_4:31-41; Mat_8:14-17.)

A Sabbath in Capernaum.—I. Two places compete for the honour or shame of being the site of Capernaum—Tell Hum at the northern extremity, and Khan Minyeh at the north-western corner.

1. At the former there have been found the remains of a synagogue built of white marble, the style of which belongs to the Herodian period; and the following circumstance respecting it may be worthy of consideration. It appears to have been usual to carve over the doorway of these buildings an emblem, which, in every case known save one, was “the seven-branched candlestick,” signifying that they were set apart chiefly for illumination or instruction. The one exception is at Tell Hum, where the carving represents “the pot of manna” surrounded by a vine and cluster of grapes. Now it was in the synagogue at Capernaum that Christ delivered His discourse about the “manna” and the “living bread which came down from heaven”; and it has been conjectured, with some show of reason, that He who so frequently based His teaching on some object in sight at the time, may have brought the conversation round to this point on purpose, because the unusual emblem formed so happy an illustration of His subject. See Joh_6:24-59.

2. Dr. Otts, a recent American traveller, writes as follows, in support of the claim of Khan Minyeh:—Without entering into the controversy, or presuming to dogmatise, we settle down on Khan Minyeh as the site of “His own city,” in which was the Jesus-house, contemptuously called, in His day, by the unbelieving Jews, “the house of the heretic,” and ever since known as such in tradition. In this city Jesus had a house. It is spoken of in the Gospels as “the house,” and was doubtless known by His friends and foes as “the Jesus-house.” It may have been a hired house, like that in which Paul lived and preached at Rome, engaged and maintained by His friends and followers as the place where He met with His disciples, and received all who sought the benedictions of His holy ministry. It seems that when He first went to Capernaum to make His home there, He lodged with Peter while this house was being procured and prepared for His use; and while staying in Peter’s house, He healed his wife’s mother of a fever, etc.

II. The synagogue was a term applied both to the congregation of Jews in a provincial town, and to the place where it assembled—on the Sabbath for worship, and during the week for instruction, discussion, and administration of justice. The origin of this institution is lost in obscurity. As far back as the time of Samuel there were meetings of bands of prophets for praise and prophesyings (1Sa_10:5; 1Sa_19:20), which pious Israelites would doubtless attend. In the days of the kings people resorted to the prophet of the time for instruction at certain seasons (2Ki_4:23). The only Old Testament mention of religious meeting-places other than places of sacrifice—if, indeed, the reference be not to religious feasts rather than religious houses—is in a Psalm (Psa_74:8) of Maccabean date. Jewish tradition ascribes the establishment of synagogues to Ezra and Nehemiah. After the return from captivity they assumed a prominent place in the Jewish ecclesiastical system. The order of service was far less conventional than that of the Temple, distinguished strangers being frequently invited to read and expound (Act_13:15). Thus the synagogue was a notable exception to the rigid formality which was sapping the life out of Judaism, and formed a rallying-point for the propagation of the Christian faith. Christ made constant use of the synagogue both for private devotion and for teaching purposes (Luk_4:16).

III. The teaching of Christ in the synagogue at Capernaum struck His auditors with amazement, as it had done before at Nazareth (Luk_4:14-30). It is not unlikely that He repeated now the substance of what He said then: declaring that His mission was to preach the gospel to the poor, to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord—the jubilee, in which God offers forgiveness of sins and deliverance to sinners; and that this blessing was for all, of whatever nation, who would turn from their sins and trust in God. To all this He may have added some of those imperishable sentences which were afterwards gathered up in the grand charter of the heavenly common wealth which we call the Sermon on the Mount. Such teaching as this—at once so simple, so gracious, so comprehensive, so Divine—could not fail to create a sensation in the hearts of people accustomed only to the pedantries and quibbles of the scribes, who only darkened counsel by words without knowledge. How had the commandment of God been emptied of all meaning by their puerile hair-splittings on every conceivable subject that bordered on religion without touching its inner essence! how had they bewildered the minds of the simple by their endless arguments and speculations and refinements, and by their wearisome appeals to this authority as against that! With Jesus it is altogether different. He moves on a plane as far above theirs as the heaven is higher than the earth. When He speaks, it is to utter truths that find their unmistakable echo in every human soul; when He teaches, it is to quote the opinion of no earthly authority, but to lay down the eternal law of right and wrong as Himself the Word of God. And what He preaches to others, He practises Himself; while He points, He also leads. Not so the scribes: they said “Go,” but went not themselves.

IV. A striking result of Christ’s preaching manifests itself immediately. The hush of awe which testified to the strong impression made by Christ’s discourse in the synagogue, is abruptly disturbed by shrieks of rage and fear proceeding from one of the auditors who is manifestly under the dominion of the powers of evil. Here we are brought face to face with the profound and solemn problem of demoniacal possession. The phenomenon cannot be explained away by saying that our Lord merely accommodated His language to the mistaken ideas of the time, for we find that He deliberately made it part of His disciples commission to “cast out demons” (Mat_10:8), and afterwards gave thanks to the Father for their success in this part of their work (Luk_10:17-18), while on another occasion He reproved them for having failed to expel an evil spirit (Mat_17:21). We must, then, decline to identify these demons with mere physical and mental diseases—a theory which in any case would be insufficient to account for the double personality so manifest in nearly every instance on record, and conspicuously in the text, where at one moment the man, at another the demon, gains the ascendency. In one of his better moments the poor wretch made his way to the synagogue, the very last place that the demon would willingly have permitted him to enter; but when there the demon, goaded to fury by the presence of Christ, asserts his supremacy over his victim, even while he fears that it will be to his own undoing. “Involuntarily, in his confessed inability of disguise or resistance, he owns defeat, even before the contest. ‘What have we to do with Thee, Jesus of Nazareth? Thou art come to destroy us! I know Thee who Thou art, the Holy One of God.’ And yet there seems already an emergence of the consciousness of the demonised, at least in so far that there is no longer confusion between him and his tormentor, and the latter speaks in his own name. One stronger than the demon had affected the higher part in the demonised. It was the Holy One of God, in whose presence the powers of moral destruction cannot be silent, but must speak, and own their subjection and doom. The Christ needs not to contend; that He is the Christ is itself victory. But this was not all. He had come not only to destroy the works of the devil. His Incarnation meant this—and more: to set the prisoners free. By a word of command He gagged the confessions of the demon, unwillingly made, and even so with hostile intent. It was not by such voices that He would have His Messiahship ever proclaimed. Such testimony was wholly unfitting and incongruous; it would have been a strange discord on the witness of the Baptist and the Voice which had proclaimed Him from heaven. The same power which gagged the confession also bade the demon relinquish his prey. One wild paroxysm—and the sufferer was for ever free.” See Edersheim, Life and Times of Jesus, book iii., chap. xiv., for a thoroughly reverent and learned discussion of this difficult subject.

V. The house of Simon and Andrew is the next scene of our Lord’s ceaseless activity. On this memorable Sabbath a sudden attack of violent burning fever, such as is still common in that neighbourhood, had prostrated Simon’s mother-in-law. That St. Peter was a married man, who continued to live with his wife after his call to the apostolic office, has been made the occasion of many a bitter gibe at the Roman See. But surely with great want of fairness, for the celibacy of the clergy is nothing more than a matter of discipline, one of those minor points which any branch of the Church has a right to exact from its ministers if there be reason to think God’s work may thus be done more effectively. It is evident from 1 Corinthians 7. that St. Paul was strongly in favour of celibacy, whenever and wherever possible, in the then condition of society; and the Roman See has simply applied to a particular class the general principle approved of by the apostle. In thus doing the Roman See may be acting wisely or unwisely—that is a question which must be decided entirely on its own merits; but the fact that St. Peter happened to be a married man has nothing whatever to do with it. St. Peter’s wife is said to have been named Perpetua or Concordia, to have been a faithful convert, to have accompanied Peter in his apostolical journeys, and to have died a martyr for the faith of Christ during the persecution of Nero, her husband supporting her in the last struggle, and comforting her with the words, “O my wife, remember thy Lord who died for thee, that thou mightest gratefully shed thy blood for Him” Now to return to Peter’s wife’s mother. Our Lord, as soon as He is told of her illness, restores her by a touch. “He held the woman’s hand to give life,” says Petrus Chrysologus, “because Adam from a woman’s hand had received death. He held her hand in order that what the hand of the presumer had lost, the hand of the Author might restore. He held her hand, that the hand might receive pardon which had plucked the sentence of death.” And the cure is perfect. The woman who an instant before lay in a consuming fever rises as if from refreshing and invigorating sleep, and at once goes about her usual household duties, making the best possible use of her recovered health by ministering to the wants of Him who gave it.

VI. The day’s work is not yet over; for the news of the Divine Benefactor’s marvellous power has rapidly spread throughout the town, and there is a universal desire to profit by His presence among them. True, the Blessed Physician has a short respite, since it is the Sabbath, on which day journeys must not be taken and burdens must not be carried. But no sooner does the sinking sun proclaim the close of the Sabbath, than Christ’s privacy is invaded by a surging mass of anxious people who have brought their sick and demonised friends to seek His aid, and of course their number is soon swelled by crowds of onlookers full of curiosity to witness the unwonted spectacle. “And all the city,” says St. Mark, “was gathered together at the door”: can we doubt that in this exclamation we have the very words of St. Peter, the master of the house, who at the time must have been puzzled to think what was best to do or how the multitude was to be got rid of? But it matters not to the Saviour—so utterly regardless of His own comfort and ease is He—how many there may be; for every emergency He is equally ready, to every cry for succour He makes the same response. “He cast out the spirits,” St. Matthew tells us, “with His word, and healed all that were sick; that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” What encouragement is here for all: for those “who are any ways afflicted or distressed in mind, body, or estate,” to bring to Jesus all their woes; and for those who have friends or neighbours ignorant or heedless of the Saviour, to proclaim to them the blessed tidings of His pity and His love! But, alas! how little do we realise that Jesus can cure, and wishes to cure, every infirmity of our fallen nature—from the great fever of our sin-sick souls, down to the hasty tempers and uncharitable thoughts which mar the characters of so many professing Christians, and yet cause them so little concern!

Mar_1:23-26. The plea of evil, and its rejection.—

I. The plea of evil (Mar_1:24).—

1. It is the plea of personal evil. The carnal mind asserts its right to be, and insolently rages when confronted with the claims of truth and love and righteousness—rages most of all when confronted with the beauty of Jesus Christ.

2. It is the plea of public evil. The moment reformers attempt to deal with any social wrong, any pernicious institution, custom, trade, or law, they are attacked after this fashion.

(1) Idolatry;

(2) Slavery;

(3) Intemperance;

(4) Impurity.

3. And when evil dare not claim absolute immunity, it pleads for toleration and delay. “What have we,” etc. The last thing to be expected from evil is that it will tamely abdicate. Let us be sure that it never quits its hold until after struggles which shake to their foundations personal, social, and national life.

II. Some characteristics of this plea.—

1. It is specious. The demon has closely identified himself with the human, and it is cleverly represented that the devil is the man’s friend, Christ his enemy, and whatsoever is done against the demon is done against the man. So blinded are the minds of them that believe not, that they regard an attack on the devil’s kingdom as an invasion of their own rights, a confiscation of their own riches. Wickedness is never friendly to anything that concerns the rights, safety, or enrichment of humanity, and when the devil becomes an advocate it is the wolf pleading for the lamb.

2. It is impudent.

(1) This world is not the devil’s world, but God’s. The desert must apologise for itself, not the garden of spices; the black weed, not the lily or the rose; the cesspool, not the crystal river or the sea of glass.

(2) In the development of this world the devil plays no essential part. Evil has no rights.

3. It is cruel (Mar_1:26). Can we let evil alone in ourselves—that which dims our eye, enervates our resolution, sears our conscience, destroys our affections, shatters our wing, blasts our hope? Can we for any consideration whatever let sin alone in our children? Sensitive as we are to their welfare, we cannot leave them a prey to the dark passions which destroy body and soul in hell. Can we let the heathen nations alone? Idolatry, infanticide, sutteeism, hook-swinging, slavery, cannibalism, are sufficiently terrible customs to let alone, and yet they are but a few red bubbles on a vast sea of sorrow whose depths God alone can sound. Are we to let alone the evils which afflict our own community? Intemperance, lust, war, tyranny, and other vices are filling our land with woes too deep for tears.

III. Christ’s rejection of this plea.—

1. “Hold thy peace” (Mar_1:25). Here is the voice of contempt. Christ speaks to principalities and powers as to a dog. Where a spark of reality, sincerity, promise, existed, Christ was infinitely patient and sympathetic; but there was no place for argument here, because in pure wickedness there is no truth, no reason, no hope.

2. “Come out of him.” Here is the voice of authority.

Lessons.—

1. Evil is to be cast out of humanity. The whisper of Christ prevails against all the wrath and rage and roar of hell.

2. Evil is to be wholly cast out. Nothing is rational in dealing with evil but the severity that breaks it off suddenly, that condemns it utterly, that pursues it to the death.

3. Evil is cast out in Christ.—W. L. Watkinson.

OUTLINES AND COMMENTS ON THE VERSES

Mar_1:21-22. An authoritative Teacher and His audience.—I. An authoritative Teacher.—

1. Dignified in manner.

2. Original in matter.

3. Convincing in argument.

4. Consistent in practice.

II. An astonished audience.—They might well be astonished at—

1. The range of His intellectual gifts.

2. The wealth and force of His illustrations.

3. His acquaintance with the human heart and conscience.

4. His deep knowledge of the Divine law.

Christ stood distinguished in these points among others from all the Rabbis who had been, or then were, in Israel.

1. The relation between His person and His word. The Teacher made the truth He taught. His teaching was His articulate person, His person His incorporated teaching.

2. The consciousness He had of Himself and His truth; its authority and creative energy. He was, at the first as at the last, at the last as at the first, certain of the reality of His words and claims, of their endurance and triumph.

3. His knowledge of His truth and mission was throughout perfect and self-consistent. His progress was not a series of tentative efforts, of mended mistakes, but an orderly movement to a consciously conceived end.

Mar_1:22. Christ’s independence of thought.—It was as if an English judge, instead of implicitly following precedents in all his decisions, were to discard any reference to even the most weighty, and speak, it might be, in direct opposition to them. No judicial luminary dares or dreams of such a thing, his greatest audacity leading him no further than to venture on some timid advance in a new deduction from earlier “Cases.”—C. Geikie, D.D.

The failure of the scribes as teachers.—The scribes failed, first, in the matter; they delivered not the doctrine of God: secondly, in the manner; they taught coldly and without zeal: thirdly, in the end; they taught in pride and ambition, seeking their own and not God’s glory.—E. Leigh.

Teaching enforced by personal religious character.—While the scribes leaned upon the authority of others, and quoted chapter and verse for all they taught, Jesus spoke straight out from Himself the truth that was embodied in His own life, leaving it to find an echo in the hearts of the truth-loving and God-revering. His teaching impressed itself upon the populace, mainly because it was backed up by a personal religious character; the teaching of the scribes failed mainly because it lacked this—because they did not in their own lives act out what they taught. The one thing essential above all else is to be ourselves living the truth that we desire others to embrace. It has been reserved for Christianity to present to the world an ideal character, which, through all the changes of eighteen centuries, has filled the hearts of men with an impassioned love; has shewn itself capable of acting on all ages, nations, temperaments, and conditions; has not only been the highest pattern of virtue, but the highest incentive to its practice; and has exercised so deep an influence that it may truly be said that the simple record of three short years of active life has done more to regenerate mankind than all the disquisitions of philosophers, and all the exhortations of moralists.—W. E. H. Lecky.

Teaching with authority.—

1. Men will teach well only as they teach under Christ.

2. Authority is impossible apart from association with the Master.

3. Authority of tone must come from intensity of conviction.

4. Hearers know the voice of authority.

5. The Christian teacher is to show his supremacy over all other teachers.—J. Parker, D.D.

Mar_1:23. Unclean spirits.—I do not see anything in the history of those spirits, or of the persons possessed by them, which should lead to the use of the epithet “unclean” in any such sense as we should think of assigning to the word. If we could imagine the evil spirits or demons thus represented as wandering on earth to be the impure spirits who left their own habitations, we might perhaps suppose that they were characterised and described, not by the acts of their vagrant humiliation, but by the sin that had led to it. This, however, does not seem to be consistent with the idea of their custody; and I am more inclined to believe that the uncleanness, or impurity, relates to their mixed nature; not purely human, or angelic.—S. R. Maitland, D. D.

“In an unclean spirit.”—There is dreadful meaning in the preposition here used—“a man in an unclean spirit,” as if his human self was immersed in that filthy flood. The words embody three thoughts: the fierce hatred which disowns all connexion with Jesus; the wild terror which asks or affirms Christ’s destructive might over all foul spirits; and the recognition of Christ’s holiness, which lashes unholiness into a paroxysm of mingled despair and hate.—A. Maclaren, D. D.

Demoniac possession is not an organic or bodily disorder, a kind of hallucination or mental alienation, or one of the nervous affections, as rationalist critics have pretended in defiance of the Scripture; it is a particular condition of the mind, a psychological disorder. The presence of a demon in certain men neither absorbs nor yet destroys their personality. The individuality is indestructible and inviolable. God Himself, who could destroy everything, as He has created everything, destroys nothing and does not allow destruction. The most violent Satanic action only affects the organic and lower faculties, the imagination and the senses of the unfortunate victims; their freewill may be enchained for a moment, but only when voluntarily surrendered. The man possessed of a demon is under the dominion of a spirit which tyrannises over him, suspends or fetters his liberty, deprives him of the normal control of his body and limbs, speaks by his mouth and deranges his feelings. The abnormal state of his faculties is not due to an unhealthy condition of the brain or to organic disturbances; it is born of the violent and disturbing action of a superior will; it is a result and not a cause. Hence the healing of one possessed is beyond the power of medicine; it can only be effected by the moral influence of one spirit on another. It is true that actual illness, as a rule, accompanied demoniac possession. Certain senses were often paralysed; the man possessed of a demon could not see, could not speak; he was subject to convulsions or epileptic fits; but we have no authority to confound these maladies with the possession itself. All that we can say, after the closest examination of the texts, is that the mischief introduced into the organic life of the victim may have been originated by the violent action of the spirit which tormented him: so intimate is the connexion between mind and body, that organic disturbances lead to mental troubles, just as mental troubles engender organic disorders.—Father Didon.

Mar_1:24. The spiritually disturbed consciousness a figure of the curse of sin—

1. In its destruction and contradictions.

2. In its restraint.

3. In its despair.

4. But also in its dim feeling of its misery and of the coming of its Saviour.—J. P. Lange, D.D.

The characteristics of the wicked.—

1. Knowledge without love.

2. Hatred to Christ, and withal flattering acknowledgment.

3. Pride even to madness, and yet impotent fear and flight.—Ibid.

The antithesis of heaven and hell.—

1. Peace of soul, and passion (the devil assaults first).

2. Collectedness, and distraction.

3. The spirit of mercy, and the spirit of torment

4. Dignity, and degradation.

5. Victory, and prostration.—Ibid.

The name “Jesus of Nazareth” given to Christ—

1. By early disciples (Joh_1:45).

2. By the demons.

3. By the multitude (Mar_10:47).

4. By the soldiers (Joh_18:5; Joh_18:7).

5. By the high-priest’s servant (Mar_14:67).

6. By Pilate (Joh_19:19).

7. By the angel at the sepulchre (Mar_16:6).

8. By the two disciples on the way to Emmaus (Luk_24:19).

9. By Peter (Act_2:22; Act_3:6; Act_4:10; Act_10:38).

10. By Christ Himself after the Ascension (Act_22:8).

Mar_1:25-26 The unclean spirit silenced.—

1. An evidence of Christ’s Divine commission.

2. A proof of Christ’s goodwill to men.

3. A declaration of the great object of Christ’s incarnation—to destroy the works of the devil.

4. An indication of Christ’s determination to refuse all quarter to the minions of hell. One cannot believe that His rejection of their testimony was prudential only, whatever possibility there may have been of that charge of complicity which was afterwards formulated. The thought of allowing Himself to be indebted to them for help of any kind would be most abhorrent to Him. And must He not still regard as contamination every truce with evil of whatever kind—every gain accruing to His cause by fraud, injustice, or suppression of the truth?

Mar_1:27. Cured by a word.—What caused such astonishment was not so much the fact itself, as the way in which it was performed. Such cures, it seems, were not unknown to the Jews, but they were due to the virtue of the prayers, sacred formulæ, incantations, and invocations of their exorcists, and, probably, more often to the accommodation of the spirits themselves. Jesus did not appeal to any extraneous force, He only had to speak one word; He commanded, and the unclean spirit passed out subdued, ejected by a superior will.—Father Didon.

Mar_1:30-31. Christ wrought miracle to relieve Himself from the common burdens of humanity.—These indeed pressed the heavier upon Him because He uplifted their weight from other men; and it is in his narrative of this very day’s events that St. Matthew applies this principle to His mastery over disease (Mar_8:17). All the more, He relieved with especial promptness the distresses of those who were near to Him—of His hosts when their wine failed, of His followers threatened by hunger, of His disciples alone upon the waters, of those whom He loved in Bethany. Thus He was, in temporal as in spiritual trouble, the Saviour of all men, yet especially of them who believe. And therefore He is prompt to respond to this appeal for one whom He must have known, and whom His disciples evidently loved—an appeal at once so fervent and so delicate, so free from dictation, that it was equally well characterised as “beseeching Him” and as “telling Him of her.”—Dean Chadwick.

Personal compassion.—The same character is to be recognised in the spiritual work of Jesus, even to this day. It is still a personal compassion which cools the worse and deadlier fevers of the soul; still when invoked He bends over us, and our healing is due to no mechanical grace, but to His own direct act of love; and still it is ours, when healed, to minister to Him and to His people.—Ibid.

Contact with the individual.—

1. The individual case as well as the case of the multitude should be regarded as worthy of attention.

2. Bodily diseases as well as spiritual ailments are within the sphere of our solicitude; we are to be philanthropic as well as spiritually-minded.

3. We are to put ourselves in personal contact with those who suffer.—J. Parker, D.D.

Mar_1:34. Christ’s miracles of healing may be regarded—

1. As proofs of His Divine mission, Messiahship, and Godhead.

(1) They were such as no man could have wrought without direct aid from heaven.

(2) They were such as the prophets had predicted would be wrought by the Messiah (Isa_53:4; Isa_35:5-6, etc.).

(3) They were wrought with an air of authority such as no mere man would dare arrogate to himself.

2. As a means of overcoming prejudice, and so securing a favourable reception for His message. His attention to their bodily interests, and His success in dealing with physical maladies, induced men to believe in His solicitude for the welfare of the soul, and to have confidence in the spiritual treatment He prescribed.

3. As an encouragement to believing prayer. Christ is as really in our midst to-day, as He was that Sabbath in Capernaum; and He is every whit as ready to sympathise and as able to succour. But He cannot work for us and with us and in us, unless we trust Him implicitly and without reservation of any kind. “Lord, increase our faith!”

4. As examples for our imitation. The whole apparatus now at work for the relief of suffering and for the care of sufferers—hospitals and infirmaries, asylums and homes—is the direct fruit of Christianity. Does it not become us, according to our ability and opportunity, to give such institutions our cordial support? Innumerable cases of suffering and disease come constantly before us. While we carry the sufferers in the arms of faith and prayer to God, let us do what we can to alleviate their pains by self-denying effort, and so prove that our prayers are the outpouring of tender, sympathising hearts.

ILLUSTRATIONS TO CHAPTER 1

Mar_1:23. An unclean spirit the essence of pollution.—It is not every unclean thing that offends the sight, while the slightest stain upon some things will excite in us deep dislike; the feeling depends entirely upon the nature of the thing, and the purpose to which it is applied. We pass by an unclean stone unnoticed.… But rising a step higher in the scale of creation, to an unclean plant, we become conscious of a slight emotion of dislike, because we see that which might have pleased the eye and have beautified a spot in creation disfigured and useless. An unclean animal creates our dislike still more, for instead of proving useful in any way it is merely a moving pollution. But an unclean human being excites our loathing more than all; it presents our nature in a light so disgusting that it lessens our pity for him if he be miserable, and excites in us ideas of disease, contamination, and pain. But an unclean spirit—it is loathsome above all things. It is the soul and essence of pollution; it is the spectacle which excites the deep dislike of God Himself.—F. F. Trench.

Mar_1:25-26. Restored harmony.—The legend runs that there once stood in an old baronial castle a musical instrument upon which nobody could play. It was complicated in its mechanism, and during years of misuse the dust had gathered and clogged it, while dampness and variations of temperature had robbed the strings of their tone. Various experts had tried to repair it, but without success, and when the hand of a player swept over the chords it woke only harsh discords and unlovely sounds. But there came one day to the castle a man of another sort. He was the maker of the instrument, and saw what was amiss, and what was needed for its repair, and with loving care and skill he freed the wires from dust, and adjusted those which were awry, and brought the jangling strings into tune, and then the hall rang with bursts of exquisite music. So with these souls of ours, so disordered by sin, that everything is confusion and at cross-purposes: it is not until their Divine Maker comes and attempts the task of repair and readjustment that they can be set right and be made capable of the harmonies for which they were originally constructed.

Mar_1:27. God is against disease.—Remember that the men who said this did not look then, as we look now, on Jesus as Son of God. What they saw was a son of man with power over the subtlest form of disease; and from that day man began to realise that God had “given this power unto men,” and that the disease that walketh in darkness or destroyeth at noonday should by man be met and conquered. Nor was this all the glad tidings of the new gospel of the Great Physician. Men saw Him who claimed to be one with the Father, going about doing good, and healing all manner of diseases among the people. Then, thought they, God is against disease; it is a Godlike thing to destroy it. And when the Christian world awoke to a further consciousness of the cause—viz. that these bodies of ours are made in God’s fair image, and built to be the temples of the Holy Ghost, are not our own, but are bought with a price, and belong unto the God who hath redeemed us—then the Christian world arose in enthusiasm, and determined to seek and save not only the dying souls, but the dying bodies of men also. Hospitals for victory over death arose, where before had only been public buildings to victory in battle over fellow-men.—H. D. Rawnsley.

Mar_1:32-34. Christ’s care for humanity.—If we may reverently compare this scene with its modern analogies, it bears less a resemblance to anything that occurs in the life of a clergyman than to the occupation of a physician to a hospital on the day of his seeing his out-patients. There is, indeed, all the difference in the world between the best professional advice, and the summary cure such as was our Lord’s. But we are, for the moment, looking at the outward aspects of the scene; and it shows very vividly how largely Christ’s attention was directed to the well-being of the bodily frame of man. Now it would be a great mistake to suppose that this feature of our Saviour’s ministry was accidental or inevitable. Nothing in His work was accidental: all was deliberate, all had an object. We may infer with reverence and with certainty that His first object was to shew Himself as the Deliverer and Restorer of human nature as a whole: not of the reason and conscience merely without the imagination and the affections—not of the spiritual side of men’s nature, without the bodily; and, therefore, He was not merely Teacher, but also Physician; and therefore and thus He has shed upon the medical profession to the end of time a radiance and a consecration which are ultimately due to the conditions of that redemptive work, to achieve which He came down from heaven teaching and healing.—Canon Liddon.

Godlike works.—When one of the greatest of God’s heroes, one of the most illustrious saints of Christendom, made an oration—preached, as we should say, a funeral sermon—concerning a brother, holy and heroic, whose soul was in paradise—when Gregory of Nazianzum would show unto the people how, though Basil rested from his labours, his works did follow, and he being dead yet spoke—he pointed towards the hospital which Basil had built, and said, “Go forth a little out of the city, and see the new city, his treasure of godliness, the storehouse of alms which he collected; see the place where disease is relieved by charity and by skill, where the poor leper finds at last a home! It was Basil who persuaded men to care for others; it was Basil who taught them thus to honour Christ.”—Dean Hole.

Christ the centre of attraction.—Leaving the Paris Exhibition as the sun went down, I noted an electric light that, revolving round and round, shot its ethereal pencilled rays far across the sky, touching with a momentary radiance the vegetation or the buildings across which they passed; and looking up I noted innumerable sparks wavering, vibrating in the illumination. For a moment I could not think what this meant, for there is scarcely any scintillation, and certainly no sparks, thrown off from the electric light. Then in an instant it occurred to me that these bright lights were myriads of insects attracted from the dark ocean of air round, and which, protected from the burning luminary by the strong glass, were safely rejoicing in the ecstasy of those beams. So here, around the beams of spiritual light and love that radiate from the Saviour, the innumerable hosts of suffering, struggling men and women of that day come within the field of our vision.—J. A. Picton.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2. The Word of Authority, which delivers the Demoniacs and attracts the People. Mar_1:21-28

(Parallel: Luk_4:31-37)

21And they went into Capernaum; and straightway on the Sabbath-day he enteredinto the synagogue, and taught. 22And they were astonished at his doctrine: for hetaught them as one that had authority, and not as the scribes. 23And there was in their24synagogue a man with an unclean spirit; and lie cried out, Saying, Let us alone;10 what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? Iknow thee who thou art, the Holy One of God. 25And Jesus rebuked him, saying, Holdthy peace, and come out of him. 26And when the unclean spirit had torn him, and criedwith a loud voice, he came out of him. 27And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this?11 for with authority commandeth he even the unclean spirits, and they do obey him. 28And immediately his fame spread abroad12 throughout all the region round about Galilee.

EXEGETICAL AND CRITICAL

The Evangelist, in harmony with his main point of view, proceeds at once to the act by which the Lord approved Himself the conqueror of the demons.

Mar_1:22. As one that had authority.—See on Mat_7:29.

Mar_1:23. With an unclean spirit, ἐν πνεύματι ἀκαθάρτῳ—He was in the unclean spirit; that is, in his power, under his influence. Concerning the demoniac possession, see on Mat_4:24.

Mar_1:24. Art thou come to destroy us?—The demoniac consciousness still predominant on the part of the demon. Hence, “to destroy us!” Bengel: “Communem inter se causam habent dœmonia.” The word involves also, 1. a testimony of the decided opposition between the demon empire and Christ; 2. a testimony of the perfect supremacy of Christ; 3. and a testimony of the beginning of the subversion of the satanic dominion.—To destroy us.—Meyer: By dismissing them to Hades. But even in Hades, Christ does not leave their empire to the demons. Thus it was by the destruction of their empire generally Certainly it was by dismissing them to the Gehenna of torment (according to which, the expression in Matt. (Mar_8:29), the Hades of torment, is to be explained).—I know Thee who Thou art.—The demoniac consciousness in its involuntary presentiment. See Act_16:16. It feels already the influence of Jesus, who would draw it from the side of the demon to His side. The word is ambiguous, so far as it belongs to the demon and to the man.—The Holy One of God.—In the emphatic sense, and thus, according to Joh_6:69, Rev_3:7 (comp. Joh_10:36), the concealed designation of the Messiah. (“So Origen:” Meyer.) As the typical Old Testament anointed ones represented the Messiah, so the typical saints, priests, prophets, and kings (Psalms 16) represented the Holy One και’ ἐξοχήν. The unclean spirit, however, describes Him by that opposite to himself which torments him, when he terms Him the Holy One of God.

Mar_1:25. Hold thy peace.—This refers to the outcry of the demon. The Messiahship of Jesus was not to be prematurely spread abroad, least of all by demons. The kingdom of God and the invisible world scorns such precursors and coöperators. It bears testimony to itself by overcoming all these. Only after the decisive victory are such testimonies supplementarily, and in their own significance, admissible; then, when no intermingling is any longer possible.

Mar_1:26. Torn him.—The decisive paroxysm with which the healing was declared; at the same time, a phenomenon exhibiting the knavish, spiteful, and degraded nature of the demons (Mar_9:26; Luk_9:42).

Mar_1:27. Questioned among themselves.—The spirits are awake. They do not first ask the priests and Rabbis, but proceed to independent suppositions and conclusions.—New Doctrine.—From the appearance of a new power of delivering, they infer the appearance of a new revelation; for revelation and deliverance, miracle and prophecy, always to the Israelites were reciprocal in their influence. For various constructions and interpretations of this passage, see Meyer in loc.

Mar_1:28. Throughout all, the region round about Galilee.—That is, through all Galilee, and beyond into the neighboring districts everywhere.

DOCTRINAL AND ETHICAL

1. The first miracle recorded by Matthew is the healing of the leper by a touch; for one main point of view with him was the opposition of Christ to the hierarchical theocracy and their ordinances. The first miracle which John records is the changing of water into wine; for his main point of view is the glorification of the old and darkened world into a world of spirit. The first miracle which Luke and Mark relate is this casting out of demons in the synagogue at Capernaum. But the points of view of the two latter in this matter are as different and characteristic as their respective Gospels. Luke, in harmony with his predominant object (the divine humanity of Christ), has in view preëminently the healed man. The demon threw him down, and departed from him, without hurting him at all. To Mark, on the other hand, the supremacy of Christ over the kingdom of the demons is the grand object, even as it declares and approves His doctrine to be a new one. Hence he makes it emphatic, that Christ commanded even the unclean spirits, and that they obeyed Him. This point of view runs through his whole Gospel, down to its concluding words.

2. To Mark belong the chief records of Christ’s victory over the devils, while in the other Evangelists there is only a general reference to them. In John we do not find deliverances of this sort; on the other hand, he gives prominence to moral possession (Joh_6:70; Joh_8:44; Joh_13:27),—an idea which is found approximately among the other Evangelists as sevenfold possession. Further, here we must mark the relation of Christ and His kingdom to Satan and his kingdom, according to the New Testament teaching. Dogmatics must, more rigorously than heretofore, distinguish between the devil and this kind of demons, as well as between the children of the devil and these bound ones of Satan.

3. The synagogue cannot hinder a demoniac from entering it, nor that Satan should in it declare the victory of the kingdom of order and light. Christ cleanses the synagogue.

HOMILETICAL AND PRACTICAL

Christ the Saviour of the synagogue and of the Church.—The adherence of Christ to the sanctuary of His people, legal and yet free.—By the perfect sanctification of the Sabbath and the synagogue, our Lord established the Sunday and the Church.—How the Child of the synagogue became the Prince of the Church.—Sabbath and synagogue; or, the holy time and the holy place in their symbolical meaning: 1. They signify rest from the toil of sin, and the temple; 2. the Christian Sunday and the Church; 3. the heavenly feast and the heavenly Church.—The demoniac in the synagogue; or, the daring incursion of Satan into the legitimate Church of God to be restrained only by the word of Christ.—How Christ always victoriously confronts the satanic power which insinuates itself into the Church.—Heavenly and hellish powers meet in the Church.—The healing of the possessed in the synagogue a decisive token of the redeeming empire of Christ: 1. Of His victory over the kingdom of Satan; 2. of His saving mercy to the wretched; 3. of His miraculous sealing of the Gospel; 4. of His awakening conquest of the world.—The consciousness of Christ a healing power for the consciousness disturbed by Satan.—The spiritually disturbed consciousness a figure of the curse of sin: 1. In its destruction and contradictions; 2. in its restraint; 3. in its despair; 4. but also in its dim feeling of its misery and of the coming of its Saviour.—The characteristics of the wicked: 1. Knowledge without love; 2. hatred to the Lord, and withal flattering acknowledgment; 3. pride even to madness, and yet impotent fear and flight. Or, 1. Darkness in its lie; 2. murder in its hatred; 3. death in its rending.—Christ immovably opposed to the flattery and hypocrisy, as well as to the threatening and pride, of Satan.—The antithesis of heaven and hell in the conflict of Christ with the demon: 1. Peace of soul and passion (the devil assaults first); 2. collectedness and distraction; 3. the spirit of mercy and the spirit of torment; 4. dignity and degradation; 5. victory and prostration.—Christ scorns the testimony of the demons, and obtains the praise of the people.—The glory of Christ, that He came into the world to destroy the works of the devil, 1Jn_3:8.

Starke:—The public service of God not to be neglected, Heb_10:25.—Unclean spirits are found even in the Church, Jam_2:19.—Christ will have no testimony from the spirit of lies.—Osiander:—If the devil must give way, yet he rages fearfully: he must, however, give place to the Holy Spirit.—Gossner:—The devil knew Him as the Holy One of God, but not as the Saviour.—Braune:—The possessed trembles before Him who is his Deliverer.

Footnotes:

[10]Mar_1:24.—Εα is wanting, it is true, in B., D., and others; but it is as accordant with Mark as with Luke (Mar_4:34).

[11]Mar_1:27.—Lachmann, following B., L., Δ., &c.: τί ἐστι τοῦτο; διδαχή καινή. κατ’, &c. Tischendorf connects διδαχη καινὴ κατ’ ἐζουσίαν. Lachmann’s is better. [Meyer accounts for the Received Text, by a comparison with Luk_4:36.—Ed.]

[12]Mar_1:28—Καὶ ἐξῆλθεν: “And the fame,” &c.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mark

MIGHTY IN WORD AND DEED

Mar 1:21 - Mar 1:34.

None of the incidents in this section are peculiar to Mark, but the special stamp of his Gospel is on them all; and, both in the narration of each and in the swift transition from one to another, the impression of Christ’s strength and unpausing diligence in filial service is made. The short hours of that first Sabbath’s ministry are crowded with work; and Christ’s energy bears Him through exhausting physical labours, and enables Him to turn with unwearied sympathy and marvellous celerity to each new form of misery, and to throw Himself with freshness undiminished into the relief of each. The homely virtue of diligence shines out in this lesson no less clearly than superhuman strength that tames demons and heals all manner of sickness. There are four pictures here, compressed and yet vivid. Mark can condense and keep all the essentials, for his keen eye and sure hand go straight to the heart of his incidents.

I. The strong Son of God teaching with authority.

‘They enter; we see the little group, consisting of Jesus and of the two pairs of brothers, in whose hearts the mighty conviction of His Messiahship had taken root. Simon and Andrew were at home in Capernaum; but we may, perhaps, infer from the manner in which the sickness of Peter’s wife’s mother is mentioned, that Peter had not been to his house till after the synagogue service. At all events, these four were already detached from ordinary life and bound to Him as disciples. We meet here with our first instance of Mark’s favourite ‘straightway,’ the recurrence of which, in this chapter, so powerfully helps the impression of eager and yet careful swiftness with which Christ ran His course, ‘unhasting, unresting.’ From the beginning Mark stamps his story with the spirit of our Lord’s own words, ‘I must work the works of Him that sent me, while it is day: the night cometh.’ And yet there is no hurry, but the calm, equable rapidity with which planets move. The unostentatious manner of Christ’s beginning is noteworthy. He seeks to set Himself in the line of the ordinary teaching of the day. He knew all the faults of the synagogue and the rabbis, and He had come to revolutionise the very conception of religious teaching and worship; but He prefers to intertwine the new with the old, and to make as little disturbance as possible. It is easy to get the cheap praise of ‘originality’ by brushing aside existing methods. It is harder and nobler to use whatever methods may be going, and to breathe new value and life into them. Drowsy, hair-splitting disputations about nothings and endless casuistry were the staple of the synagogue talk; but when He opened His mouth there, the weary formalism went out of the service, and men’s hearts glowed again when they once more heard a Voice that lived, speaking from a Soul that saw the invisible. Mark has no mission to record many of our Lord’s sayings. His Gospel deals more with deeds. The sermon he does not give, but the hearer’s comment he does. Matthew has the same words at the close of the Sermon on the Mount, from which it would seem that they were part of the oral tradition which underlies the written Gospels; but Mark probably has them in their right place. Very naturally, the first synagogue discourse in Capernaum would surprise. Deeper impressions might be made by its successors, but the first hearing of that voice would be an experience that could never be repeated.

The feature of His teaching which astonished the villagers most was its ‘authority.’ That fits in with the impression of strength which Mark wishes to make. Another thing that struck them was its unlikeness to the type of synagogue teaching to which they had been accustomed all their lives. They had got so accustomed to the droning dreariness and trivial subtleties of the rabbis, that it had never entered their heads that there could be any other way of teaching religion than boring men with interminable pedantries about trifles of ritual or outward obedience. This new Teacher would startle all, as an eagle suddenly appearing in a sanhedrim of owls. He would shock many; He would fascinate a few. Nor was it only the dissimilarity of His teaching, but also its authority, that was strange. The scribes spoke with authority enough of a sort, lording it over the despised common people-’men of the earth,’ as they called them-and exacting punctilious obedience and much obsequiousness; but authority over the spirit they had none. They pretended to no power but as expositors of a law; and they fortified themselves by citations of what this, that, and the other rabbi had said, which was all their learning. Christ quoted no one. He did not even say, ‘Moses has said.’ He did not even preface His commands with a ‘Thus saith the Lord.’ He spoke of His own authority: ‘Verily, I say unto you.’ Other teachers explained the law; He is a lawgiver. Others drew more or less pure waters from cisterns; He is in Himself a well of water, from which all may draw. To us, as to these rude villagers in the synagogue of the little fishing-town, Christ’s teaching is unique in this respect. He does not argue; He affirms. He seeks no support from others’ teachings; He alone is sufficient for us. He not only speaks the truth, which needs no other confirmation than His own lips, but He is the truth. We may canvass other men’s teachings, and distinguish their insight from their errors; we have but to accept His. The world outgrows all others; it can only grow up towards the fulness of His. Us and all the ages He teaches with authority, and the guarantee for the truth of His teaching is Himself. ‘Verily, verily, I say unto you.’ No other man has a right to say that to me. But Christ dominates the race, and the strong Son of God is the world’s Teacher.

II. The strong conqueror of demons.

Again we have ‘straightway.’ The language seems to imply that this wretched sufferer burst hurriedly into the synagogue and interrupted the utterance of astonishment by giving it new food. Perhaps the double consciousness of the demoniac may be recognised, the humanity being drawn to Jesus by some disturbed longings, the demoniac consciousness, on the other hand, being repelled. It is no part of my purpose to discuss demoniacal possession. I content myself with remarking that I, for one, do not see how Christ’s credit as a divine Teacher is to be saved without admitting its reality, nor how such phenomena as the demoniac’s knowledge of His nature are to be accounted for on the hypothesis of disease or insanity. It is assuming rather too encyclopædical a knowledge to allege the impossibility of such possession. There are facts enough around us still, which would be at least as satisfactorily accounted for by it as by natural causes; but as to the incident before us, Mark puts it all into three sentences, each of which is pregnant with suggestions. There is, first, the demoniac’s shriek of hatred and despair. Christ had said nothing. If, as we suppose, the man had broken in on the worship, drawn to Jesus, he is no sooner in His presence than the other power that darkly lodged in him overpowers him, and pours out fierce passions from his reluctant lips. There is dreadful meaning in the preposition here used, ‘a man in an unclean spirit,’ as if his human self was immersed in that filthy flood. The words embody three thoughts-the fierce hatred, which disowns all connection with Jesus; the wild terror, which asks or affirms Christ’s destructive might over all foul spirits {for the ‘us’ means not the man and the demon, but the demon and his fellows}; and the recognition of Christ’s holiness, which lashes unholiness into a paroxysm of mingled despair and hate. Does this sound like a madman, or an epileptic, or like a spirit which knew more than men knew, and trembled and hated more than they could do? There is nothing more terrible than the picture, self-drawn in these spasmodic words, of a spirit which, by its very foulness, is made shudderingly sensitive to the disturbing presence of purity, and would fain have nothing to do with Him whom it recognises for the Holy One of God, and therefore its destroyer. Foul things that lurk under stones hurry out of the light when you lift the covering. Spirits that love the darkness are hurt by the light. It is possible to recognise Jesus for what He is, and to hate Him all the more. What a miserable state that is, to hope that we shall have nothing to do with Him! These wild utterances, seething with evil passions and fierce detestation, do point to the possible terminus for men. A black gulf opens in them, from which we are meant to start back with the prayer, ‘Preserve me from going down into that pit!’

What a contrast to the tempest of the demoniac’s wild and whirling words is the calm speech of Christ! He knows His authority, and His word is imperative, curt, and assured: ‘Hold thy peace!’ literally, ‘Be muzzled,’ as if the creature were a dangerous beast, whose raving and snapping must be stopped. Jesus wishes no acknowledgments from such lips. They who bear the vessels of the Lord must be clean. He had taught with authority, and now He in like manner commands. His teaching rested on His own assurance. His miracle is done by His own power. That power is put forth by His simple word; that is to say, the bare exercise or expression of His will is potent.

The third step in the narrative is the immediate obedience of the demon. Reluctant but compelled, malicious to the last, doing the house which he has to leave all the harm he can, and though no longer venturing to speak, yet venting his rage and mortification, and acknowledging his defeat by one parting howl, he comes out.

Again, we are bid to note the impression produced. The interrupted buzz of talk begins once more, and is vividly reported by the fragmentary sentences of Mar 1:27, and by the remark that it was ‘among themselves’ that they compared notes. Two things startled the people:-first, the ‘new teaching’; and second, the authority over demons, into which they naturally generalise the one instance. The busy tongues were not silenced when they left the synagogue. Mar 1:28 shows what happened, in one direction, when the meeting broke up. With another ‘straightway,’ Mark paints the swift flight of the rumour over all the district, and somewhat overleaps the strict line of chronology, to let us hear how far the echo of such a blow sounded. This first miracle recorded by him is as a duel between Christ and the ‘strong man armed,’ who ‘keeps his house.’ The shield of the great oppressor is first struck in challenge by the champion, and His first essay at arms proves Him mightiest. Such a victory well heads the chronicle.

III. The tenderness of the strong Son.

We come back to the strict order of succession with another ‘straightway,’ which opens a very different scene. The Authorised Version gives three ‘straightways’ in the three verses as to the cure of Peter’s mother-in-law. ‘Immediately’ they go to the house; ‘immediately’ they tell Jesus of her; ‘immediately’ the fever leaves her; and even if we omit the third of these, as the Revised Version does, we cannot miss the rapid haste of the narrative, which reflects the unwearied energy of the Master. Peter and Andrew had apparently been ignorant of the sickness till they reached the house, from which the inference is not that it was a slight attack which had come on after they went to the synagogue, but that the two disciples had so really left house and kindred, that though in Capernaum, they had not gone home till they took Jesus there for rest and quiet and food after the toil of the morning. The owners would naturally first know of the sickness, which would interfere with their hospitable purpose; and so Mark’s account seems more near the details than Matthew’s, inasmuch as the former says that Jesus was ‘told’ of the sick woman, while Matthew’s version is that He ‘saw’ her. Luke says that they ‘besought Him for her.’ No doubt that was the meaning of ‘telling’ Him; but Mark’s representation brings out very beautifully the confidence already beginning to spring in their hearts that He needed but to know in order to heal, and the reverence which hindered them from direct asking. The instinct of the devout heart is to tell Christ all its troubles, great or small; and He does not need beseeching before He answers. He did not need to be told either, but He would not rob them or us of the solace of confiding all griefs to Him.

Their confidence was not misplaced. No moment intervened unused between the tidings and the cure. ‘He came,’ as if He had been in some outer room, or not yet in the house, and now passed into the sick chamber. Then comes one of Mark’s minute and graphic details, in which we may see the keen eye and faithful memory of Peter. He ‘took her by the hand, and lifted her up.’ Mark is fond of telling of Christ’s taking by the hand; as, for instance, the little child whom He set in the midst, the blind man whom He healed, the child with the dumb spirit. His touch has power. His grasp means sympathy, tenderness, identification of Himself with us, the communication of upholding, restoring strength. It is a picture, in a small matter, of the very heart of the gospel. ‘He layeth not hold of angels, but He layeth hold of the seed of Abraham.’ It is a lesson for all who would help their fellows, that they must not be too dainty to lay hold of the dirtiest hand, both metaphorically and literally, if they want their sympathy to be believed. His hand banishes not only the disease, but its consequences. Immediate convalescence and restoration to strength follow; and the strength is used, as it should be, in ministering to the Healer who, notwithstanding His power, needed the humble ministration and the poor fare of the fisherman’s hut. What a lesson for all Christian homes is here! Let Jesus know all that troubles them, welcome Him as a guest, tell Him everything, and He will cure all diseases and sorrows, or give the light of His presence to make them endurable. Consecrate to Him the strength which He gives, and let deliverances teach trust, and inflame grateful love, which delights in serving Him who needs no service, but delights in all.

IV. The strong Son, unwearied by toil and sufficient for all the needy.

Each incident in this lesson has a note appended of the impression it made. Mar 1:32 - Mar 1:34 give the united result of all, on the people of Capernaum. They wait till the Sabbath is past, and then, without thought of His long day of work, crowd round the house with their sick. The sinking sun brought no rest for Him, but the new calls found Him neither exhausted nor unwilling. Capernaum was but a little place, and the whole city might well be ‘gathered together at the door,’ some sick, some bearing the sick, all curious and eager. There was no depth in the excitement. There was earnestness enough, no doubt, in the wish for healing, but there was no insight into His message. Any travelling European with a medicine chest can get the same kind of cortege round his tent. These people, who hung upon Him thus, were those of whom He had afterwards to say that it would be ‘more tolerable for Sodom, in the day of judgment, than for them.’ But though He knew the shallowness of the impression, He was not deaf to the misery; and, with power which knew no weariness, and sympathy which had no limit, and a reservoir of healing virtue which the day’s draughts had not emptied by a hairs-breadth, He healed them all. Remarkable is the prohibition of the demons’ speech, They knew Him, while men were ignorant; for they had met Him before to-day. He would have no witness from them; not merely, as has been said, because their attestation would hinder, rather than further, His acceptance by the people, nor because they may be supposed to have spoken in malice, but because a divine decorum forbade that He should accept acknowledgments from such tainted sources.

So ended this first of ‘the days of the Son of Man,’ which our Evangelist records. It was a day of hard toil, of merciful and manifold self-revelation. As teacher and doer, in the synagogue, and in the home, and in the city; as Lord of the dark realms of evil and of disease; as ready to hear hinted and dumb prayers, and able to answer them all; as careless of His own ease, and ready to spend Himself for others’ help,-Jesus showed Himself, on that Sabbath day, strong and tender, the Son of God and the servant of men.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 1:21, 22 (Mar_1:21-22)

TEACHING WITH AUTHORITY

"And they go into Capernaum; and straightway on the sabbath day He entered into the synagogue and taught. And they were astonished at His teaching: for He taught them as having authority, and not as the scribes." Mar_1:21-22 (R.V.)

THE worship of the synagogues, not having been instituted by Moses, but gradually developed by the public need, was comparatively free and unconventional. Sometimes it happened that remarkable and serious-looking strangers were invited, if they had any word of exhortation, to say on (Act_13:15). Sometimes one presented himself, as the custom of our Lord was (Luk_4:16). Amid the dull mechanical tendencies which were then turning the heart of Judaism to stone, the synagogue may have been often a center of life and rallying-place of freedom. In Galilee, where such worship predominated over that of the remote Temple and its hierarchy, Jesus found His trusted followers and the nucleus of the Church. In foreign lands, St. Paul bore first to his brethren in their synagogues the strange tiding that their Messiah had expired upon a cross. And before His rupture with the chiefs of Judaism, the synagogues were fitting places for our Lord's early teaching. He made use of the existing system, and applied it, just as we have seen Him use the teaching of the Baptist as a starting-point for His own. And this ought to be observed, that Jesus revolutionized the world by methods the furthest from being revolutionary. The institutions of His age and land were corrupt well-nigh to the core, but He did not therefore make a clean sweep, and begin again. He did not turn His back on the Temple and synagogues, nor outrage sabbaths, nor come to destroy the law and the prophets. He bade His followers reverence the seat where the scribes and Pharisees sat, and drew the line at their false lives and perilous examples. Amid that evil generation He found soil wherein His seed might germinate, and was content to hide His leaven in the lump where it should gradually work out its destiny. In so doing He was at one with Providence, which had slowly evolved the convictions of the Old Testament, spending centuries upon the process. Now the power which belongs to such moderation has scarcely been recognized until these latter days. The political sagacity of Somers and Burke, and the ecclesiastical wisdom of our own reformers, had their occult and unsuspected fountains in the method by which Jesus planted the kingdom which came not with observation. But who taught the Carpenter? It is therefore significant that all the Gospels of the Galilean ministry connect our Lord's early teaching with the synagogue.

St. Mark is by no means the evangelist of the discourses. And this adds to the interest with which we find him indicate, with precise exactitude, the first great difference that would strike the hearers of Christ between His teaching and that of others. He taught with authority, and not as the scribes. Their doctrine was built with dreary and irrational ingenuity, upon perverted views of the old law. The shape of a Hebrew letter, words whereof the initials would spell some important name, wire-drawn inferences, astounding allusions, ingenuity such as men waste now upon the number of the beast and the measurement of a pyramid, these were the doctrine of the scribes.

And an acute observer would remark that the authority of Christ's teaching was peculiar in a farther-reaching sense. If, as seems clear, Jesus said, "Ye have heard that it hath been said" (not "by," but) "to them of old time, but I say unto you," He then claimed the place, not of Moses who heard the Divine Voice, but Him Who spoke. Even if this could be doubted, the same spirit is elsewhere unmistakable. The tables which Moses brought were inscribed by the finger of Another: none could make him the Supreme arbitrator while overhead the trumpet waxed louder and louder, while the fiery pillar marshaled their journeying, while the mysterious Presence consecrated the mysterious shrine. Prophet after prophet opened and closed his message with the words, "Thus saith the Lord." . . . "For the mouth of the Lord hath spoken it." Jesus was content with the attestation, "Verily, I say unto you." Blessed as a wise builder was the hearer and doer of "these words of Mine." Everywhere in His teaching the center of authority is personal. He distinctly recognizes the fact that He is adding to the range of the ancient law of respect for human life, and for purity, veracity and kindness. But He assigns no authority for these additions, beyond His own. Persecution by all men is a blessed thing to endure, if it be for His sake and the gospel's. Now this is unique. Moses or Isaiah never dreamed that devotion to himself took rank with devotion to his message. Nor did St. Paul. But Christ opens His ministry with the same pretensions as at the close, when others may not be called Rabbi, nor Master, because these titles belong to Him.

And the lapse of ages renders this "authority" of Christ more wonderful than at first. The world bows down before something other than His clearness of logic or subtlety of inference. He still announces where others argue, He reveals, imposes on us His supremacy, bids us take His yoke and learn. And we still discover in His teaching a freshness and profundity, a universal reach of application and yet an unearthliness of aspect, which suit so unparalleled a claim. Others have constructed cisterns in which to store truth, or aqueducts to convey it from higher levels. Christ is Himself a fountain; and not only so, but the water which He gives, when received aright, becomes in the faithful heart a well of water springing up in new, inexhaustible developments.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:21-28 Jesus’ exorcisms reveal Jesus’ identity and his power over Satan (see study notes on Mark 1:12-13 and 3:27; see also 1:34, 39; 3:11-12, 22; 5:1-20; 6:13; 7:24-30; 9:14-29).

1:21 Mark introduces his first account of an exorcism with Jesus and his companions going into the synagogue in Capernaum. Jesus’ teaching in the synagogue suggests that he already had a reputation as a teacher and was therefore invited to speak (cp. Acts 13:15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 1:21.[11] Εὐθέως, immediately [straightway]) Mark delights in this adverb. It has the effect of beautifully characterizing, especially in the first and second chapters, the rapid career of Christ, who was ever tending towards the goal, and the opportunities rapidly presented to Him, and His rapid successes. The Saviour did not in His acts proceed tardily. The particle πάλιν, again, which is frequently found in Mark, has a similar force.

[11] Καὶ εἰσπορεύονται, and they enter) Luke, in the parallel passage, ch. Mar 4:31, has καὶ κατῆλθεν, and He came down to. Nazareth no doubt was in a rather elevated position; Capernaum more in a hollow, towards the sea. Those particulars which Mark, in this passage, and Matthew, ch. Mat 4:13, record as to the city of Capernaum, Luke combines together in the passage quoted from him [viz. the coming to Capernaum on the sea-coast, peculiar to Matthew, Mat 4:13—and the teaching in the synagogue on the Sabbath, peculiar to Mark.—ED.]—Harm., p. 235.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_1:21. εἰσπορεύονται] Jesus and His four disciples. According to Mark, they go away from the lake to Capernaum, not from Nazareth (thus Victor Antiochenus, Theophylact, Euthymius Zigabenus, and others, following Luke), and not away from the mount (according to Mat_8:5). Matthew and Luke have differently restored the right historical sequence, the absence of which was felt in the abrupt report of Mark, Mar_1:21. They thus found here something of the ἔνια, which the fragment of Papias pronounced to be wanting in τάξις (see on Matt. Introd. p. 42 f.).

εὐθέως τοῖς σάββ.] i.e. immediately on the next Sabbath, not: on the several Sabbaths (Euthymius Zigabenus, Wolf, and many others), which is forbidden by εὐθέως. σάββατα, as in Mar_2:23; Mat_12:1; Luk_4:6; Col_2:16.

ἐδίδασκε] What, Mark does not say, for he is more concerned with the powerful impression, with the marvellous deed of the teaching, the general tenor of which, we may add, Mar_1:14 f. does not leave in any doubt. This synagogue-discourse has nothing to do with the sermon on the Mount, as if it were intended to occupy the place of the latter (Hilgenfeld).

Mar_1:21-28. Comp. Luk_4:31-37, who in substance follows Mark; in opposition to the converse opinion of Baur, see especially Weiss, p. 653. Matthew, freely selecting, has not the history, but has, on the other hand, the more striking casting out of demons contained in Mar_5:1 ff. Mark lays special stress on these healings.

It is only with Mar_1:21 that Marks peculiar mode of handling his materials begins,the more detailed and graphic treatment, which presents a very marked contrast to the brevity of outline in the annalistic record of all that goes before. Perhaps up to this point he has followed an old documentary writing of this character; and if this comprised also in its contents Mar_1:1-3, the introduction of the Bible quotation in Mar_1:2-3, contrary to the usual custom of Mark elsewhere, is the more easily explained. And the fact that now for the first time an independent elaboration begins, is explained from the circumstance that precisely at this point Peter entered into the service of the Lordfrom which point of time therefore begins what Peter in his doctrinal discourses had communicated of the doings and sayings of Christ, and Mark had heard and recorded (fragment of Papias).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 1:21-28 . First appearance in the synagogue; first impressions (Luk 4:31-37 ).

Mar 1:21 . εἰσπορεύονται : Jesus and the four newly acquired disciples enter or arrive at . Καπ ., Capernaum; first mention. From Mk.’s narrative alone we should gather that Jesus arrived at Capernaum on His way northwards from the south from the Jordan to Galilee, then along the shore of the lake to Capernaum. εὐθέως : seems to imply arrival on Sabbath. σάββασιν : dative plural as if from σάββας ; plural, after analogy of names for feast days ( τὰ ἄζυμα , τὰ γενέσια , τὰ ἐγκαίνια ). ἐδίδασκε : Mt. in his general summary of the Galilean ministry applies both this word and κηρύσσω to Christ’s synagogue utterances. These, addressed to a popular audience, would come more properly under the head of kerygma than of didache .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

21–28. CURE OF A DEMONIAC AT CAPERNAUM

Luk 4:31-37. Omitted by Mt.

21. Καφαρναούμ ([129][130][131][132] 33) rather than the softer Καπερναούμ ([133][134][135][136][137]). [138][139][140][141], Syr-Sin. Syr-Pesh. Memph., Orig. omit εἰσελθών. Syr-Sin. omits καὶ εἰσπορεύονται εἰς Καφ.

[129] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[130] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[131] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[132] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[133] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[134] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[135] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[136] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[137] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[138] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[139] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[140] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[141] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

21. Καφαρναούμ. See crit. note. Christ came thither from Nazareth (Mt., Lk.), and for a time it became His headquarters. “Caphar” means “hamlet” or “village”; Capharsalama (1Ma 7:31) and Capharsaba (Joseph. Ant. XVI. Mar 1:2). The site of Capernaum is still much debated; either Tell Hum, or Khan Minyeh, which is about 2 ½ miles S.W. of Tell Hum, may be right. Mk speaks thrice of Christ’s coming to Capernaum (Mar 1:21, Mar 2:1, Mar 9:33) and thrice of His entering Jerusalem (Mar 11:11; Mar 11:15; Mar 11:27). We cannot safely infer from this that were was an intention “to convey that both cities received a three-fold warning from the Messiah.”

εὐθὺς τοῖς σάββασιν. On the very first sabbath after the call of the first disciples; cf. εὐθὺς πρωί (Mar 15:1). Like Peter (Act 10:38), Mk lays stress on Christ’s healing demoniacs, and he places an act of this kind first among the miracles. Both in LXX. and in N.T., both σάββατον and σάββατα are used for “a Sabbath.” In N.T., σάββατον is more common (Mar 2:27-28, Mar 6:2, Mar 16:1; etc.), and σάββατα is “Sabbaths” in Act 17:2, where a numeral (ἐπὶ σαβ. τρία) requires the plur. Elsewhere σάββατα is plur. in sound, perhaps in imitation of the Hebrew or because Greek festivals are neut. plur. (Mar 6:21; Joh 10:22), but is sing, in meaning. In N.T., σάββασιν is the usual form of the dat., with σαββάτοις as v. l. in some authorities (Mat 12:1; Mat 12:12 in [191] in LXX., σαββάτοις prevails. Josephus has both. Mk uses neither σάββατον nor σάββατα in the sense of “a week”; Mar 16:9 is not by Mk.

[191] odex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

εἰσελθὼν … ἐδίδασκεν. See crit. note. “He entered their synagogue and was teaching there, and thereupon they were in a state of amazement.” If εἰσελθών be omitted, cf. Mar 1:39, Mar 10:10, Mar 13:9, Mar 14:9. The art. is probably possessive, or it may imply that there was only one; but that built by the good centurion is not likely to have been the only one in so large a place as Capernaum; see on Luk 7:5. At Tell Hum there are ruins of two, but perhaps neither is as old as the first century. In LXX., both συναγωγή and ἐκκλησία are used of a congregation of the Israelites, especially in an organized form, but sometimes of other gatherings (Pro 5:14; cf. συναγωγὰς ὁσίων, Ps. Sol. 17:18). In N.T., Josephus, and Philo, συναγωγή is used, as here, of the building in which the congregation met. There were many such in Jerusalem, and we read of them at Nazareth (Mar 6:2; Mat 13:54; Luk 4:16) as well as at Capernaum. In Asia Minor and in Greece, St Paul could find a synagogue in most cities, and could count on being allowed by the officials to address the congregation. The origin of synagogues is unknown. The service in them consisted largely of instruction. Philo calls them “houses of instruction” and regards them primarily as schools. They were also courts of justice (Luk 12:11; Luk 21:12), and punishment was inflicted in them (Mar 13:9).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

From the city Nazareth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. Capernaum] See Mt 4:13.

He entered into the synagogue] Their synagogues - εν ταις συναγωγαις αυτων, according to the Syriac, which has the word in the plural.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) And they went into Capernaum.—Here St. Mark’s narrative ceases to run parallel with that of St. Matthew, and agrees almost verbally with Luk_4:31-37.

Straightway.—The frequent recurrence of this adverb, often disguised in the English version as “immediately,” “anon,” “by-and-by,” should be noticed as we proceed. It occurs forty-one times in the Gospel; nine times in this first chapter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–28. The Cure of the Demoniac at Capernaum

21. Capernaum] is not mentioned in the Old Testament or the Apocrypha. It was situated on the western shore of the Lake, in “the land of Gennesaret” (Mat_14:34; Joh_6:17; Joh_6:24), and was of sufficient size to be always called “a city” (Mat_9:1). It was a customs station (Mat_9:9; Luk_5:27), and the quarters of a detachment of Roman soldiers (Mat_8:9; Luk_7:8). It was the scene of many striking incidents in the Gospel History besides that here recorded. It was at Capernaum that the Lord healed Simon’s wife’s mother (Mat_8:14); wrought the miracle on the centurion’s servant (Mat_8:5); cured the paralytic (Mat_9:1); called Levi from the toll-house (Mat_9:9); taught His Apostles the lesson of humility from the child set in their midst (Mar_9:35-37), and delivered the wonderful discourse respecting the “Bread of Life” (Joh_6:59).

the synagogue] built for the Jews by the good centurion (Luk_7:5).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they went into Capernaum,.... Jesus and his four disciples he had just called, Simon and Andrew, James and John; though the Arabic and Persic versions read, "he went"; that is, Christ; and so Beza says it was read in a certain copy:

and straightway on the sabbath day he entered into the synagogue and taught; that is, immediately, as soon as he entered the, city, it being then sabbath day; or, as soon as the sabbath day came, he went to the synagogue at Capernaum, and his disciples with him; where the people used to meet weekly to hear the law read, and to be instructed in divine things; which opportunity Christ laid hold on to preach the Gospel to them, and teach them things concerning the kingdom of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

Ver. 21. He entered into the synagogue, and taught] This is noted as remarkable in St Mark, that he often stated that our Saviour taught.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

We heard before that the synagogues were much of the nature of our parish churches, places where people ordinarily met together on the sabbath days, to worship God by prayer, and reading the law and the prophets, and hearing the words of exhortation, from such as the rulers of the synagogues appointed thereunto. Christ ordinarily preached in them. The evangelists often mention the people’s admiring, being amazed, and astonished at his doctrine; but it is one thing for people to be astonished and amazed at a new doctrine, and to admire the preacher, another thing to believe: we read of many amongst the Jews that were affected at the hearing of Christ with astonishment and admiration, but of few that believed in him.

For he taught them as one that had authority: a small derivative from this is yet seen in the gravity, awful presence, and authority which (as a great gift of God) we see still given to some faithful ministers of Christ, such especially as God maketh a more eminent use of in the conversion of souls; but this great preacher had the Spirit above human measure.

Not as the scribes, the ordinary teachers of the Jews, who read their lectures of the law, but so coldly, and without life and power, as the hearts of the people were not at all affected with them, no more than with the dull telling a tale, with which neither tellers nor hearers were much affected.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And they went into Capernaum; literally, they go into Capernaum (eisporeuontai). St. Mark is fond of the historical "present "tense, which often adds life and energy to his narrative. Who go into Capernaum? Our Lord and these four disciples, the elementary Church of God, the nucleus of that spiritual influence which is to spread wider and wider unto the perfect day. It does not follow that this going into Capernaum took place on the same day. They would not have been fishing on the sabbath day. The synagogue here spoken of was the gift of the good centurion of whom we read in St. Matthew (Mat_8:5) and St. Luke. (Luk_7:2) Thus the first synagogue in which our Lord preached was the gift of a generous Gentile officer. It was an emblem of the union of Jews and Gentiles in one fold.

Vers. 21, 22. Christ"s authority in teaching.

This passage informs us of three circumstances connected with our Lord"s early Galilean ministry.

1. It was exercised largely in Capernaum, a populous and busy town on the western shore of the Lake of Galilee. This fact exhibits Christ"s resolve to mix with the people and to seek their enlightenment and welfare.

2. It was exercised specially on the sabbath days. In this Christ practically asserted his own principle, "The sabbath was made for man." Although a day of physical rest, it was stamped, by the Lord"s action, as a day for spiritual activity and influence.

3. It was frequently exercised in the synagogues. These were not, indeed, of Mosaic institution, but had sprung up since the Captivity, and were especially connected with the professional labours of the scribes. They were a sign that the Hebrews cultivated an intellectual religion. The practice of regular religious instruction was sanctioned by the great Teacher, when he attended the synagogues, conformed to their usages, and took advantage of the assembling of congregations in them to exercise his ministry of teaching.

I CHRIST FULFILLED HIS SPIRITUAL MINISTRY AMONG MEN LARGELY BY TEACHING.

1. This was a recognition of man"s intelligent, rational nature. Our Lord did not appeal so much to men"s fears as to their reason, their gratitude, their love. Instruction is the debt which every generation owes to its successor, and which the wise owe to the ignorant. The more the ministers of Christianity appeal to the intelligence of their hearers, the more do they follow the example of their Master.

2. It was an assertion of his own office. He claimed to be "the Light of the world." And this was in virtue of his very nature. He was "the Word of God," uttering the thought, expressing the mind, of God. There is something deeply affecting and truly encouraging in this representation of the incarnate Son of God, going about teaching the ignorant, the poor, the uncared for.

3. It was a revelation of Christ"s own character. What condescension, gentleness, sympathy, were manifest in the quiet, patient manner in which the Lord frequented these lowly edifices and taught those simple congregations!

II CHRIST"S TEACHING WAS RECOGNIZED AS AUTHORITATIVE.

1. In this it contrasted with the teaching of the scribes, who were the acknowledged and professional instructors in religion of the people of Israel. But they were expositors of the sacred books; they repeated and enforced the traditions of the elders. There was little or nothing original in their lessons; whereas Christ spoke from his own mind and heart, and acknowledged no master, no superior.

2. There was authority in our Lord"s presence and manner. From the impression which his teaching made upon strangers, from their recorded testimony, it is clear that there was a Divine dignity in his aspect and his speech; "Never man spake like this man.

3. There was authority in the substance of his teaching. Truth has an authority of its own, an authority which is often, when questioned by the lips, confessed in the heart. Our Lord"s revelations of the Father, his expositions of the spiritual nature of religion and morality, his insight into human nature, his predictions of the future, all alike impressed his hearers with a sense of his special, unique authority.

4. This quality in our Lord"s teaching was confessed by the conscience of men. It was not that the people were simply awed by his manner and language. What was best in their nature did homage to him. They could not question his wisdom, his justice, his insight, his compassion.

III CHRIST"S AUTHORITATIVE TEACHING PRODUCED A PROFOUND IMPRESSION. This is described as astonishment, amazement. The novelty of the style, the tone, the matter, of our Lord"s teaching, to some extent accounts for this. The unprecedented power of his discourse was, however, the chief cause of this general wonder. There were occasions when astonishment led to repugnance, and the people would fain shun the presence of One so awful; but there were instances in which astonishment glowed into admiration and kindled into faith. And this last is the proper and intended result. If we are to have a Teacher, let us welcome One who speaks with authority; if we are to have a Saviour, who so fit as One mighty to save? if we are to submit to a Lord, a King, may it be One whose right it is to reign!

Vers. 21-28. The authority of Jesus.

A note of Christ"s work as a whole, which occasioned remark amongst his contemporaries. Not so much what he did, as how. A grandeur of nature and manner. Nothing is so difficult to define as authority, especially when it is a personal attribute.

I How IT SHOWED ITSELF.

1. From the outset of his career. The Capernaum synagogue, where his boyhood had been passed, did not daunt him. The ordinary circumstances, which tend to dwarf even great men, did not detract from his greatness.

2. It showed itself especially in two directions, viz. teaching and spiritual healing.

(1) Teaching. "He taught spake as one having authority." An indefinable yet absolute difference existed in this respect between him and the customary teachers of the people. They went back upon prescription and tradition, the sentences of the rabbis, the legal interpretations received in the schools. They would refer back to some great name, or some generally acknowledged opinion, as a lawyer collects his instances; but their own opinion was seldom or never forthcoming; if it was, it was tentative, unoriginal, and uninfluential. Now, Christ had quite a different tone. He referred to the sentences of the Jewish schools only to condemn them, and he did not hesitate to range himself alone against all the weight of tradition. "Ye have heard that it hath been said,... but I say unto you;" "Verily, verily, "Heaven and earth shall pass away, but my words shall not pass away.

(2) Action. Look at this special case, the man with the unclean spirit. He shows mastery from the very first. His word is a command, and there is no flinching or compromise. Nor is the order despised; he said, and it was done.

3. It gave a character to his entire work. "What is this? a new teaching! with authority he commandeth even the unclean spirits, and they obey him;" or, "A new teaching with authority (or power)! He commandeth," etc. In the whole round of duties, and undertakings connected with his mission, it is observable, and its effect is to draw attention and impress.

II To WHAT IT WAS NOT. This was the problem which presented itself, which was meant to present itself, to the men of his day. That it was no accident of manner or any mere assumption of superiority is shown by its results. And the general bearing of Christ was meekness itself. It was due to nature rather than office, to personal relation with God.

1. To absolute spiritual insight. He saw and knew what he was speaking about in its ground and essence. It was therefore unnecessary for him to sit at any man"s feet, or to borrow wisdom of any teacher.

2. To absolute trust in moral power. This arose from his identifying himself with it. He did not only speak about truth; he was "the Way, the Truth, and the Life." "I and my Father are one." The display of superior physical strength did not appall him, nor was he discouraged by suffering or death.

III WHAT IT ARGUED.

1. His divinity. This "unknown quantity" in Christ was as unmistakable as it was immeasurable. Out of the depth and fullness of his own spiritual life he must have spoken. The Divine element is therefore an inevitable inference. "Never man spake like this man.

2. His power to save. "Even the unclean spirits" obeyed him. It is the moral or subjective side of temptation on which the real weakness of man exists; and just there Christ is omnipotent. He can cure the sick soul and restore moral tone and energy. And his words are an unerring guidance and discipline for the soul: "Lord, to whom can we go? Thou hast the words of eternal

Vers. 21-28. Soul-emancipation.

I BONDAGE OF BODY AND SOUL OUR NATURAL CONDITION. We are fettered and distressed in our fetters. Disease is a bond; habitual ideas of one kind or another are bonds to every man. The mystery of evil possession we cannot fathom; what we know is that our imagination is a tyrant. "Fixed ideas" harshly govern us, irritate our passions. We long for freedom, yet cannot shake them off.

II THIS RESTRAINT MUST BE PUT AN END TO BY DIVINE POWER. A tyrannous idea of sin or sorrow will only yield to a larger and stronger idea to a new fact. A bad temper only to be driven out by the "expulsive force of a new affection." All conversion means this. The darkness is the absence of light, and the tyranny of dark beings is the absence of light in the soul. When we see and believe that the living God means our freedom by the truth, the fetters of the mind fall away. What was real in one way in connection with the local personal activity of Jesus, is universally true of the activity of God in the soul. Truth is one in all its forms: the truths of science, of morals, of art, of health. Reverently let us recognize all as works of God Incarnate, having authority over unclean spirits. J.

Vers. 21-39. The illustrative example of Christ"s work.

No sooner is the great work begun than a strikingly illustrative example of its true character and beneficent power is presented. It was in Capernaum, which, so far from being "exalted unto heaven," would hear the curse, "Thou shalt go down unto Hades." And it was "the sabbath day;" therefore of a surety "he straightway... entered into the synagogue." Now, in his "Father"s house," he is doing the great work he came to do, "to bear witness of the truth." Here are all Divine things the Lord"s day, the Lord"s house, the Lord"s Son, the Lord"s Word. Truly "the kingdom of God" is come. It is a typical example. Here we learn that Christ"s work is:

1. A work of teaching.

2. A conquest of the evil spirit.

3. A healing of human infirmities and sufferings.

This threefold work finds its ample and beautiful illustration here.

I In the synagogue he TAUGHT. This is his chief, perhaps his greatest, work. His kingdom he will rule with truth; with truth he will wrest its alienated portions from the usurper. This is his one weapon of antagonism against all evils. He himself is "the Truth." His was no second-hand, derived truth. He was a perpetual spring of new truth an authority in all matters of truth. "Truth is in Jesus," and this his manner would betoken. Well might the hearers stand "astonished." Christ calmly spoke truth the truth. This was ever his sword. By it the heart is pierced; men are convicted in respect of sin" by it; the truth brings peace, for it brings the knowledge of salvation; the truth reveals the way of life; the truth unveils the future. All truth he taught. "Out of his mouth proceedeth a sharp sword, that with it he should smite the nations? The wise soldiers of the cross to-day preach the Word; the wise servants scatter truth, for it is the only seed from which the kingdom of heaven will grow.

II Following hard upon the utterance of truth is CONFLICT WITH THE SPIRIT OF EVIL, which, being a spirit of error, truth disturbs. Then the great conflict is seen. The unclean spirit" has nothing in common with Jesus, the pure One, as is declared in "What have we to do with thee, thou Jesus of Nazareth?" No; these are mutually exclusive, mutually destructive. The spirit of evil is revealed.

1. It is an unclean" spirit.

2. It is a spirit of antagonism to truth.

3. It is a malignant; spirit, "tearing" its victim till he cries aloud.

4. Till Jesus speaks, it dominates over the entire life of its victim.

5. But in his presence it is a conquered spirit.

"With authority he commandeth even the unclean spirits, and they obey him." There is no power, in earth or in Hades, above him. Christ"s word then, now, and always, casts out the evil spirit.

III But men suffer many pains and sorrows. Ignorance, folly, mistake, sin, all combine to expose the tender flesh to injury. It is the holy mission of the Son of man to HEAL HUMAN INFIRMITIES, to dry up the fount of human sorrow, to wipe the tears from human faces. The prostrate mother-in-law of his chief apostle is named to him as he leaves the synagogue, and he came and took her by the hand, and raised her up; and the fever left; her, and she ministered unto them." He has shown his relation to truth as its Fountain, to the evil spirit as its Conqueror, to disease as its Healer. Lo! the need of his presence and work is demonstrated. The cool of the day affords suitable time, and "they bring unto him all that were sick, and those that were possessed with devils." Of them, "he healed many that were sick with divers diseases, and cast out many devils." Oh, gracious visitation! Well might "all the city be gathered together at the door." What a holy excitement! What a day of grace! This but typifies the healing power of his word and doctrine. At once we learn that Christ stands opposed to human suffering. But disease is the natural consequence of broken law. It is the just retribution following disobedience. Is Christ opposed to law? No, he heals disease and casts out devils, as he commanded his disciples to do:

1. By his word and spirit bringing men to obedience to law.

2. By the sick being brought in penitent faith to him, when the moral end of the sickness is truly answered.

3. By ministrations of that charity which Christian teaching awakens and sustains.

4. By his own Divine word of blessing upon the efforts of men to learn and keep the laws of nature, which are his laws. Thus "the gospel of Jesus Christ" begins. For its end we wait. The seed-corn is cast into the earth. The harvest will follow. G.

Vers. 21-28. Parallel passage: Luk_4:31-37. The healing of a demoniac the synagogue of Capernaum.

I SYNAGOGUE SERVICE. It was the sabbath, and our Lord was teaching in the synagogue of Capernaum. The service of the synagogue was simple. In addition to the prayers, there was the reading of the Divine Word. First came the Parashah, or lesson of the Law; then followed the Haphtarah, or prophetical section. Hence we read, in the account of our Lord standing up to read in the synagogue of Nazareth, that the roll of the Prophet Isaiah was further given him (epedoyh), that is, in addition to the lesson of the Law already read, he was handed the prophetical section, to be read as the second lesson. Any competent person might be invited by the ruler of the synagogue or elders to discharge this duty, and afterwards address "a word of exhortation to the people," as in Act_13:15.

II OUR LORD"S OBSERVANCE OF THE SABBATH. Our Lord honored the Lord"s day, the house of God, and the ordinance of preaching which God has appointed for the instruction and edification of his people, as also for the explanation and enforcement of his Holy Word.

III HIS MODE OF TEACHING. He was teaching, and, as we are told, "with authority, and not as the scribes." His method of teaching differed from theirs. Instead of appealing to precedents or citing the traditions of ancient rabbis, our Lord taught with independence, originality, and freshness, enforcing what he taught by his own authority. The matter of his teaching also differed from theirs. Instead of subtle, useless distinctions, almost evanescent differences, and trifling puerilities, he expounded the great things of God his kingdom, grace, and glory. Still more than the mode of teaching or the truth taught was the manifestation of power in proof of, or at least accompanying, his teaching. The power by which he confirmed, and the evidence which he adduced in attestation of the truth, was something new and strange and unequalled. Hence the subsequent question, "What new teaching with respect to power?" or, "What new and powerful teaching is this?" for so we must read with the critical editors rather than with the received text, "What thing is this? What new doctrine is this? for with authority commandeth he even the unclean spirits;" because "with authority" would regularly be ep or met exousiav , rather than kat exousian His teaching was accompanied with a novel exercise of power, not merely over the minds of men, but over beings of another race and belonging to a different sphere, even the spirits of evil. For one discharging the office of teacher to exercise such authority, and to put forth such power in commanding, coercing, and controlling such spiritual agencies, was unprecedented, and naturally enough led to the inquiry or exclamation we are considering. It may be observed that in some copies of the Italic Version the "and" in the clause and not as the scribes" is omitted, but erroneously, for the copulative is used of things different rather than of opposites. In case of things not merely different, but opposite or contrary, the omission of the copula is admissible, as in the next chapter at ver. 27, "The sabbath was made for man, and not man for the sabbath," though the English Version inserts and," and Tregelles reads the clause with kai . On this occasion, then, of our Lord"s teaching in the synagogue, the healing of the demoniac was effected.

IV REALITY OF DEMONIACAL POSSESSION. The subject of demoniacal possession has been so fully and frequently discussed that little remains to be said on it. Certain it is that, to any unprejudiced reader of the Gospels, such possession must appear an undeniable reality. This man in the power (en) of an unclean spirit addresses Jesus, "What have we to do with thee, thou Jesus of Nazareth?" literally, "What is common koinon understood to us and to you?" In ch. 5 Jesus commands the unclean spirit to come out of the man; and in the Gospel of St. Matthew (Mat_8:32) he suffers the demons to go away into the herd of swine. There can be no reasonable denial, then, of the actual personality of these evil spirits. Their presence and personality are distinctly and decidedly recognized in such Scriptures as those just mentioned.

V NATURE OF THIS POSSESSION. The poor demoniac had, it would seem, a sort of double consciousness. His own will was dominated by a superior internal agent, who held him in terrible thrall. There was the human personality of the man possessed, as in the ease of the Gadarene demoniac, who, when he had descried Jesus afar off, ran and worshipped him; there was the demoniac personality, or personality of the evil spirit, at the same time, which, employing the instrumentality of the man"s organs of speech, cried with a loud voice, "I adjure thee by God, that thou torment me not." This possession was not disease, nor was it madness; it was not physical alone, nor mental alone; it was not corporeal merely, nor spiritual merely; but a strange and shocking combination of both.

VI WHY WAS DEMONIAC POSSESSION CONFINED TO OUR SAVIOUR"S THE OF SOJOURN ON EARTH? The most perplexing question perhaps in relation to this matter is, Why was it that such possession occurred just at the time of our Lord"s ministry on earth apparently neither before nor since? Several answers have been given to it, such as the prevalence of certain diseases, whether bodily or spiritual, at particular periods of the world"s history; the climactic pitch which moral disintegration and social disorganization had reached at the time of Christ"s appearance on earth; the check given to such possession by the introduction of Christianity; our ignorance of cases of the kind that may still exist. There may be an element of truth in each of these; still they are each and all inadequate as an answer to the difficult question propounded, and we must seek for a more satisfactory solution in some other direction.

VII SATAN"S POWER. The discrowned archangel, called now Diabolos the accuser, again Satan the adversary, is the acknowledged head of these daimonia or daimones. He is still, as we have seen in connection with the temptation, the prince of the power of the air, and the prince of this world to a lamentable extent. His knowledge is immense, yet he is not omniscient; his power is enormous, yet he is not almighty; his presence is little short of ubiquitous to and fro in the earth, and walking up and down in it yet he is not omnipresent; his resources for evil and for injury are amazing, yet they are not absolute. Happily, he is limited to some extent and restricted in some ways; he is not by any means infinite.

VIII AN IMITATOR. With all his knowledge and power and resources, he is only an imitator at the best, and a destroyer at the worst. What God made he marred, as far as permitted to do so; what the Saviour does, he imitates. Accordingly, when the Son of God became incarnate, Satan or his subject-demons became incarnate too at least, to the extent of entering and taking possession of the bodies of men. Again, when the dispensation became distinctly spiritual when, after the Saviour"s ascension, the Spirit was sent down Satan confined himself also more to spiritual influences; that is to say, such influences as he still exercises over the spirits and minds of men.

IX RECOGNITION AND CONFESSION OF THE SAVIOUR BY SATAN"S SUBJECTS, It need be no matter of surprise that, in person or by proxy, he is here found in the house of God, for such has been his practice from days of old. In the ancient time, when the sons of God came together and presented themselves before the Lord, Satan came among them and put in an appearance too. Nor can it be reasonably doubted that he continues his custom of frequenting the place of religious assemblies still. To the present hour he is sometimes with the preacher in the pulpit, sometimes with the hearer in the pew, though in neither case to help, but, whether with preacher or auditor, to hinder and to hurt. So in the instance before us.

X THE SAVIOUR"S REFUSAL OF SUCH ACKNOWLEDGMENT. His acknowledgment of the Saviour is sternly rebuked. "Be muzzled (fimwyhti) and come out of him! "was our Lord"s indignant command. The acknowledgment, we therefore conclude, was either the expression of fawning fear, or rather an effort of fiendish malice to compromise the Saviour"s character, as though in league with Satanic power and the spirits of evil. If so, our Lord"s acceptance of such acknowledgment would have tended to discredit his mission and to damage his work. Demons knew him, for Satan, their chief, had followed him on his mission of mercy to man. He had dogged his steps as if to find out his true relationship if indeed he was the Son of God and to foil and frustrate, as far as practicable, his redemptive work. He had encountered him in the wilderness, and by his own defeat had learnt with certainty that he was in truth the Holy One of God.

XI A KNOWLEDGE THAT IS NOT SAVING. Though demons knew and confessed the Son of God, they had nothing to do with him, so that they could truly say, "What have we to do with thee?" Sad thought! These lost ones had nothing to expect at his hand but further, fuller, and final destruction. Alas! that any should know Christ as these evil spirits, acknowledge him, and yet have neither part nor lot in the matter! There is a knowledge that does not save, for it lodges in the head and never touches the heart; it makes itself known by profession, but never manifests itself in practice. There is a faith that only genders fear, but never gains forgiveness nor goes the length of favor; for devils believe and tremble. Blessed be God for the truth which, brought home to the understanding and heart and conscience by the Holy Spirit, saves the soul: "This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent"!

XII SATAN AND HIS SERVANTS EVERMORE EVIL. The unclean spirit was coerced into obedience. When reluctantly compelled to obey, he resolved to work all the mischief possible. He tore or convulsed (sparaxan) the man, "threw him (riqan) in the midst," as Luke informs us, but yet had no more that he could do, for he was obliged to come out without doing him any real or permanent bodily injury (mhdeqan). "It is much easier," says an old divine, "to keep him (Satan) out than to cast him out." And now heaven had acknowledged the Messiah; hell, as we have just seen, had to own him; while it remained for earth to confess its King. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Luke iv, 31.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Preaching and Healing in Capernaum.

Christ’s manner of teaching:

v. 21. And they went into Capernaum; and straightway on the Sabbath-day He entered into the synagogue and taught.

v. 22. And they were astonished at His doctrine; for He taught them as one that had authority, and not as the scribes.

In Capernaum Jesus had His headquarters and here also Peter and Andrew now lived. Jesus may have called the four disciples on a Friday and arrived at Capernaum the same evening, before the prescribed Sabbath-rest began. But He lost no time in carrying on His work. On the Sabbath He went into the synagogue, and, after the manner of the Jews, was given the right to address the assembly, to give them the explanation of Scriptures, which was usually given by one of the elders of the synagogue, the meamar , or talk. The impression which He made at once was profound. Here was something utterly unlike the usual cut-and-dried droning about tradition and observance of elders’ commandments. Here was a man with a message, with teaching, with a. doctrine so unusual, so impressive, that the assembled members of the congregation were almost beside themselves with astonishment and wonder. The feature which at once marked His teaching was His authoritative manner of presenting the matter. He was a teacher that knew how to influence heart and mind; His applications were intelligible, and they went to the root of the matter presented by Him. There was nothing of the dead monotony of the method of the scribes here, although He employed none of the orator’s schemes to enhance the effect. Luther says in explanation: "With authority, that is, His preaching was as of one that means it with all seriousness; and what He said had power and lived, as though it had hands and feet."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our Saviour having called his disciples, Peter and Andrew, James and John, to follow him, in order to their preaching of the gospel; here we may observe how he went himself along with them, teaching personally in the synagogues wherever he came: he did not send his apostles forth as his curates, and lie at home himself upon his couch of ease. What shall we say to those lazy fishermen that set others to the drag, but care only to feed themselves with the fish; not willing to wet their hands with the net, or take any pains themselves? Our Saviour did not thus; but when he sent forth his apostles, he still preached himself: he went into their synagogues and taught.

Observe farther, the success of his preaching; the people were astonished at his doctrine, struck with admiration, apprehending and believing him to be an extraordinary prophet sent from God.

Learn thence, That such is the efficacy of Christ’s doctrine, especially when accompanied with the energy and operation of his Holy Spirit, that it makes all his auditors admirers; causing astonishment in their minds, and reformation in their manners.

Observe lastly, the reason of our Lord’s success in preaching: He taught as one having authority. He taught in his own name, as being Lord of his doctrine; not saying with the prophets, Thus saith the Lord: but I say unto you. And he wrought powerful miracles, which accompanied his doctrine. As Christ was careful to preserve the authority of his person and doctrine with the people; so is it the duty of his ministers to demean themselves amongst their people, that neither their authority may be contemned, nor their persons despised, but their doctrine and themselves reverenced and obeyed. Our Saviour having called his disciples, Peter and Andrew, James and John, to follow him, in order to their preaching of the gospel; here we may observe how he went himself along with them, teaching personally in the synagogues wherever he came: he did not send his apostles forth as his curates, and lie at home himself upon his couch of ease. What shall we say to those lazy fishermen that set others to the drag, but care only to feed themselves with the fish; not willing to wet their hands with the net, or take any pains themselves? Our Saviour did not thus; but when he sent forth his apostles, he still preached himself: he went into their synagogues and taught.

Observe farther, the success of his preaching; the people were astonished at his doctrine, struck with admiration, apprehending and believing him to be an extraordinary prophet sent from God.

Learn thence, That such is the efficacy of Christ’s doctrine, especially when accompanied with the energy and operation of his Holy Spirit, that it makes all his auditors admirers; causing astonishment in their minds, and reformation in their manners.

Observe lastly, the reason of our Lord’s success in preaching: He taught as one having authority. He taught in his own name, as being Lord of his doctrine; not saying with the prophets, Thus saith the Lord: but I say unto you. And he wrought powerful miracles, which accompanied his doctrine. As Christ was careful to preserve the authority of his person and doctrine with the people; so is it the duty of his ministers to demean themselves amongst their people, that neither their authority may be contemned, nor their persons despised, but their doctrine and themselves reverenced and obeyed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXXI. Healing a Demoniac].

XXXI. HEALING A DEMONIAC IN A SYNAGOGUE. (At Capernaum.) bMARK I. 21-28; cLUKE . iv. 31-37.

b21 And they [Jesus and the four fishermen whom he called] go into { che came down to Capernaum, a city of Galilee. [Luke has just spoken of Nazareth, and he uses the expression "down to Capernaum" because the latter was on the lake shore while Nazareth was up in the mountains.] And bstraightway on the sabbath day he entered into the synagogue and taught. cwas teaching them b22 And they were astonished at his teaching: for he taught them as having chis word was with bauthority, and not as the scribes. [Mark uses the adverb "straightway" and the particle "again" (which has a similar meaning) to depict the rapid movement of Jesus. As used by him in this connection it probably indicates that this was the next Sabbath after the calling of the four fishermen. The astonishment of the people was natural. Not yet recognizing Jesus' divinity, they could not understand how one so humble could speak with such authority. They contrasted his teaching with that of the scribes. The scribes were learned men who preserved, copied and expounded the law and the tradition ( Ezr_7:6, Ezr_7:12, Neh_8:1, Mat_15:1-6, Mat_23:2-4, Mar_12:35, Luk_11:52). They were also called "lawyers" ( Mar_12:28, Mat_22:35), and "doctors of the law" ( Luk_5:17-21). Though the teaching of Jesus differed from the teaching of the scribes as to matter, the contrast drawn is as to manner. They spoke on the authority of Moses or the elders, but Jesus taught by [166] his own authority. Their way was to quote minute precedents supported by endless authorities. A passage taken from later rabbinical writings starts thus: "Rabbi Zeira says, on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chija on the authority of Rabbi Jochanan," etc. Contrast this with the oft-repeated "I say to you" of Jesus-- Mat_5:18, Mat_5:20, Mat_5:22, Mat_5:26, Mat_5:28, Mat_5:34.] 23 And straightway there was in their { cthe bsynagogue a man with cthat had ban unclean spirit ca spirit of an unclean demon [Matthew, Luke and Mark all concur in pronouncing demons unclean; that is, wicked. They thus corrected the prevailing Greek notion that some of the demons were good. The word "demon," as used in our Saviour's time by both Jews and Greeks, meant the spirits of the departed or the ghosts of dead men, and the teaching of that and prior ages was that such spirits often took possession of living men and controlled them. But whatever these demons were, the Scripture, both by its treatment of them and its words concerning them, clearly indicates that they were immaterial, intelligent beings, which are neither to be confused with maladies and diseases of the body, nor with tropes, metaphors, or other figures of speech. In proof of this we adduce the following Scripture facts: 1, the legislation of the Old Testament proceeded upon the assumption that there was such a thing as a "familiar spirit" ( Lev_19:31); 2, in the New Testament they are spoken of as personalities ( Jam_2:19, Rev_16:14), Jesus even founding a parable upon their habits ( Luk_11:24-26); 3, Jesus distinguished between them and diseases, and so did his disciples ( Mat_10:8, Luk_10:17-20); 4, Jesus addressed them as persons, and they answered as such ( Mar_5:8, Mar_9:25); 5, they manifested desires and passions ( Mar_5:12, Mar_5:13); 6, they showed a superhuman knowledge of Jesus ( Mat_8:29). It would be impossible to regard demon possession as a mere disease without doing violence to the language used in every instance of the expulsion of a demon. The frequency of demoniacal possession in the time of Jesus is probably due to the fact that his advent [167] formed a great crisis in the spiritual order of things. For fuller treatment of the subject, see Millennial Harbinger, 1841, pp. 1Jo_3:8). At his second coming the workers themselves shall suffer ( Mat_25:41). We find that they recognized that the time of this "torment" had not yet come-- Mat_8:29.] I know thee who thou art, the Holy One of God. [It is impossible that fever or disease, mental or physical, could give such supernatural knowledge. The demon called Jesus the Holy One, 1, because it was one of his proper Scriptural names ( Psa_16:10, Act_3:14); 2, because holiness was that characteristic which involved the ruin of demons as unholy ones--just as light destroys darkness. We should note here the unfruitful knowledge, faith, and confession of demons. They lacked neither knowledge ( Mat_8:29), nor faith ( Jam_2:19), nor did they withhold confession; but Jesus received them not. Repentance and willing obedience are as necessary as faith or confession.] 35 Jesus rebuked him, saying, Hold thy peace, and come out of him. [We have in this phrase two personages indicated by the personal pronoun "him"; one of whom is commanded to come out of the other; one of whom is now rebuked and hereafter to be destroyed, the other of whom is delivered. In commanding silence Jesus refused to receive the demon's testimony. We can see at least three reasons for this: 1, it was not fitting that the fate of the people should rest upon the testimony of liars; 2, because receiving such testimony might have been taken as an indication that Jesus sustained friendly relations to demons--something which the enemies of [168] Christ actually alleged ( Mat_12:24); 3, the Messiahship of Jesus was to be gradually unfolded, and the time for its public proclamation had not yet come.] And when the demon { bunclean spirit chad thrown him down in the midst, btearing him and crying with a loud voice, che came out of him, having done him no hurt. [The demon first racked the body of the man with a convulsion, and then, with a cry of rage, came out. All this was permitted that, 1, there might be clear evidence of demoniacal possession; 2, the demon's malignity might be shown; 3, it might be manifested that the spirit came not out of its own accord, but because compelled thereto by the command of Christ. The cry was, however, a mere impotent expression of anger, for Luke, "the beloved physician," notes that it did the man no hurt.] b27 And they were all amazed, aamazement came upon all, binsomuch that they questioned among themselves, cand they spake together, one with another, saying, bWhat thing is this? cWhat is this word? ba new teaching! cfor with authority and power he commandeth beven the unclean spirits, cand they come out. band they obey him. [The power to command disembodied spirits thus amazed the people, because it was more mysterious than the power to work physical miracles. By this miracle Jesus demonstrated his actual possession of the authority which he had just assumed in his teaching.] 28 And the report of him went out straightway { c37 And there went forth a rumor concerning him beverywhere into all cevery place of bthe region of Galilee roundabout. [This fame was occasioned both by the miracle and the teaching. The benevolence and publicity of the miracle, and its power--the power of one mightier than Satan--would cause excitement in any community, in any age. Though this is the first miracle recorded by either Mark or Luke, yet neither asserts that it was the first miracle Jesus wrought, so there is no conflict with Joh_2:11.] [169]

[FFG 166-169]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21. They went into Capernaum. For account of Capernaum see note on Matt. 4:13. Entered into the synagogue. For description of a Jewish synagogue see note on Matt. 4:23 .

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus teaches in the synagogue of the town of Capernaum on the Sabbath. By sending a demon out of a man he amazes the people in all the nearby area around Galilee.

came into Capernaum

"arrived at Capernaum"

for he was teaching them as someone who has authority and not as the scribes

The idea of "teach" can be stated clearly when talking about "someone who has authority" and "the scribes." AT: "for he was teaching them as someone who has authority teaches and not as the scribes teach" (See: Ellipsis)

translationWords

Capernaum

Sabbath

synagogue

amazed

authority

scribe

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21-28.] Healing of a dæmoniac in the synagogue at Capernaum. Luk 4:31-37.

21.] Not immediately after the preceding. The calling of the Apostles, the Sermon on the Mount, the healing of the leper, and of the centurion’s servant, precede the following miracle.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21-28. Healing of a demoniac in the synagogue at Capernaum.

Jesus comes to Capernaum, and teaches in the Synagogue in such a way as to impress the people with the authority of his utterance, and with the marked difference in this respect between himself and the Scribes. The impression is deepened by his authority over demons displayed in healing a demoniac in the synagogue, and his fame travels over the surrounding country.

This is the first miracle recorded in Mk. and Lk. And it is significant that the miracle selected, the casting out of demons, is the representative miracle in Mar_1 The scene is in the Synagogue at Capernaum. This is another beginning, the synagogue being the chosen place for Jesus’ teaching in the early part of his ministry. The journey through Galilee, which immediately followed this event, is described as a preaching tour in the synagogues. The synagogue is again the scene in 3:1, and in 6:2. After that it drops out, and probably this means that the freedom of the synagogue was allowed him only at first. The effect of the miracle on the people, and Jesus’ refusal to follow up this effect, his evident desire to avoid the notoriety accompanying it, are beginnings of a more important character. They show us at the very outset the kind of success which he had, and the estimate which he placed upon it. And we also get the impression which Jesus’ teaching made upon the people from the very start, in which it is expressly contrasted with that of the Scribes. He was without outward authority, while they were the acknowledged teachers of the nation; and yet the impression which his teaching made and theirs failed to make, was that of authority. Holtzmann remarks that the sketchiness peculiar to Mk.’s opening verses ends here, and gives place in this account to greater amplitude of narration.

21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ—And they enter into Capernaum.

Καφαρναούμ Tisch. Treg. WH. RV. א BD 33, 69, Latt. Memph. WH. App. p. 160, say that Καπερναούμ is a distinctly Syrian corruption of the name. Καφαρναούμ is substituted by Tisch. Treg. WH. in every place in which the name occurs.

Mk. does not tell us that Capernaum became the residence of Jesus at this time. He does not even tell of his leaving Nazareth, though he has implied, v. 9, that that was his home at the time of the baptism. See Mat 4:13, Luk 4:16-31. Mt. and Lk. have very much more the appearance of ordered narration, locating what is introduced into the narrative. Capernaum is on the NW. shore of the Lake of Galilee, though there is a dispute as to its more exact location. It does not appear in the O.T.

The general opinion identifies Capernaum with Tell Hum, about three miles S. of the place where the river enters the lake. Some three miles further S., is Khan Minyeh, the site defended by Dr. Robinson. The only considerable ruins are at Tell Hum.

Καὶ εὐθὺς τοῖς σάββασιν1—And immediately on the Sabbath. Immediately on his coming into Capernaum, on the first Sabbath, he began his teaching in the synagogue. ἐδίδασκεν εἰς τὴν συναγωγήν2—he was teaching in the synagogue.

Omit εἰσελθὼν, having entered, before εἰς τὴν συναγωγήν Tisch. (Treg.) WH. marg. א CL 28, 69, 346, Memph. (2 edd.) Pesh. etc. The external evidence is not conclusive, but εἰσελθὼν seems to be an emendation of a form of expression characteristic of Mk.; cf. v. 39 (Tisch. Treg. WH. RV.). The construction ἐδίδασκεν εἰς is very nearly equivalent to the dat. of indir. obj., and denotes the direction of the act. See Thay.-Grm. Lex., εἰς, I, A, 5, b.

The provision of the synagogue service, which made it available for Jesus’ purpose, and caused him to choose that as one of his means of obtaining access to the people, was the freedom of its service. The performance of public worship or instruction was not committed to any officials, but to any one selected for the purpose by the ἀρχισυνάγωγος, the ruler of the synagogue. For an example of the way in which Jesus connected this teaching with the Scripture reading, see Luk 4:16-30.

The synagogue was the formal assembly in Jewish towns, or in the Jewish quarters of the Gentile cities, for instruction in the law. No provision for such an institution was made in the law itself, and it dates probably from the exile. The service consisted of prayer, reading of Scripture, and exposition by any rabbi, or other person present and competent to teach. There was a body of elders, generally the civic authorities in Jewish towns, who had charge of the general affairs of the synagogue. The special officers were an ἀρχισυνάγωγος, or synagogue ruler, who had charge of the synagogue worship, appointing readers and exhorters; the alms-receivers; and the ὑπηρέται, whose chief function was to bring forth the Scriptures for public worship, and to return them to their place, but who, in general, were the subordinate functionaries, the beadles of the congregation.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.