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Exegetical and Hermeneutical Commentary of Mark 1:21

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

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).

Fuente: The Cambridge Bible for Schools and Colleges

Fuente: Albert Barnes’ Notes on the Bible

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 21. Capernaum] See Mt 4:13.

He entered into the synagogue] Their synagogues – , according to the Syriac, which has the word in the plural.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 peoples 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

21. And they went intoCapernaum(See on Mt 4:13).

and straightway on thesabbath day he entered into the synagogue, and taughtThisshould have been rendered, “straightway on the sabbaths Heentered into the synagogue and taught,” or “continued toteach.” The meaning is, that as He began this practice on thevery first sabbath after coming to settle at Capernaum, so Hecontinued it regularly thereafter.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

And taught (). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Lu 4:16-31 and Mt 4:13-16. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught () and preached () in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Lu 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle ( ) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Lu 4:14).

Fuente: Robertson’s Word Pictures in the New Testament

BEGINNING OF TEACHING AND MIRACLE MINISTRY OF JESUS IN CAPERNAUM,V. 21-28

1) “And they entered (together) into Capernaum,” (kai eisporeuontai eis Kapharnanoum) “And they, Jesus and His four new disciples, nucleus of His church, whom He chose, beginning in Galilee, Joh 15:15-17; Joh 15:26-27; Act 1:20-23; Act 10:37.

2) “And sabbath day,” (kai euthus tois sabbasin) “And forthwith or immediately, (the next thing thereafter) on the sabbath day,” after the five had entered into Capernaum, after He had journeyed from Nazareth, where He had announced His anointing of the Holy Spirit, Luk 4:16-21.

3) “He entered into the synagogue and taught.” (eiselthon eis ten sunagogen edidasken) “Entering into the synagogue, of Capernaum, He taught,” as His custom every sabbath day was, Luk 4:16; Luk 4:31; Mat 4:23. His custom or habit was to attend the synagogue “every sabbath day,” though He began teaching in them, only after His baptism.

Fuente: Garner-Howes Baptist Commentary

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 Simons wifes mother, the centurions 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 teachingunlike theirswas exemplified to the letter in His pure and holy life.

Mar. 1:23. With an unclean spirit.In, i.e. in the power ofsubject toinfluenced 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 demons resentment at Christs interference. What have we to do with Thee?What common ground is there between us? Truly, none whatever. They were far as the poles asunderthe unclean spirit, and the Holy One of God.

Mar. 1:25. Jesus rebuked.The Saviour endorses the demons 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 emissariesanything 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 Peters 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 CapernaumTell 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 Peters house, He healed his wifes 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 assembledon 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 sacrificeif, indeed, the reference be not to religious feasts rather than religious housesis 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 Lordthe 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 thisat once so simple, so gracious, so comprehensive, so Divinecould 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 Christs preaching manifests itself immediately. The hush of awe which testified to the strong impression made by Christs 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 diseasesa 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 thisand 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 paroxysmand 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 Lords ceaseless activity. On this memorable Sabbath a sudden attack of violent burning fever, such as is still common in that neighbourhood, had prostrated Simons 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 Gods 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 unwiselythat 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. Peters 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 Peters wifes mother. Our Lord, as soon as He is told of her illness, restores her by a touch. He held the womans hand to give life, says Petrus Chrysologus, because Adam from a womans 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 days work is not yet over; for the news of the Divine Benefactors 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 Christs 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 Saviourso utterly regardless of His own comfort and ease is Hehow 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 naturefrom 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 righteousnessrages 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 mans 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 devils 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 devils world, but Gods. 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 ourselvesthat 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. Christs 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. Christs 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 Gods 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 thisbecause 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 useda 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 Christs destructive might over all foul spirits; and the recognition of Christs 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-priests 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 Christs Divine commission.
2. A proof of Christs goodwill to men.
3. A declaration of the great object of Christs incarnationto destroy the works of the devil.
4. An indication of Christs 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 kindevery 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 formul, 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 days 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 Himof 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 lovedan 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. Christs 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 sufferershospitals and infirmaries, asylums and homesis 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 spiritit 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 causeviz. that these bodies of ours are made in Gods 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 usthen 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. Christs 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 Lords. But we are, for the moment, looking at the outward aspects of the scene; and it shows very vividly how largely Christs 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 Saviours 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 affectionsnot of the spiritual side of mens 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 Gods heroes, one of the most illustrious saints of Christendom, made an orationpreached, as we should say, a funeral sermonconcerning a brother, holy and heroic, whose soul was in paradisewhen Gregory of Nazianzum would show unto the people how, though Basil rested from his labours, his works did follow, and he being dead yet spokehe 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.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

3. A SABBATH IN THE LIFE OF JESUS 1:21-34

TEXT 1:21-34

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. And straightway there was in their synagogue a man with an unclean spirit; and he cried out, saying, what have we to do with thee, Jesus thou Nazarene? Art thou come to destroy us? I know Thee who Thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And the unclean spirit, tearing him and crying with a loud voice, came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching! With authority he commandeth even the unclean spirits, and they obey him. And the report of him went out straightway everywhere into all the region of Galilee round about.
And straightway, when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John. Now Simons wifes mother lay sick of a fever; and straightway they tell him of her and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them.
And at even, when the sun did set, they brought unto him all that were sick, and them that were possessed with demons. And all the city was gathered together at the door. And he healed many that were sick with divers diseases, and cast out many demons; and he suffered not the demons to speak, because they knew him.

THOUGHT QUESTIONS 1:21-34

35.

Who went into Capernaum?

36.

Why use the word straightway in Mar. 1:21?

37.

How did Jesus have such ready access to teaching in the synagogue?

38.

From what did Jesus teach?

39.

Didnt everyone teach from the same source of authority? Why then the astonishment?

40.

How did the scribes teach without authority?

41.

When did the possessed man cry out? i.e. How soon?

42.

Why did the demon cry out?

43.

In what sense was the evil spirit unclean?

44.

In what sense could Jesus destroy the evil spirit? Arent they immortal?

45.

Why did Jesus rebuke the evil Spirit? Wasnt the testimony of the demon true?

46.

What is meant by the expression tearing him?

47.

Who cried with a loud voice, the demon or the man?

48.

Why refer to casting out of the evil spirit as a teaching?

49.

Upon what basis was the popularity of Jesus built?

50.

Did Jesus have a home in Capernaum? Why go to the house of Simon and Andrew?

51.

Please note the miraculous elements in the raising of Peters mother-in-law. List them.

52.

Why wait until the setting of the sun to bring the sick?

53.

What percent were healed?

54.

Why not let the demons speak?

COMMENT

TIMEThe incidents of this lesson are assigned by the best authorities to May A.D. 28, in the second year of the Lords ministry. Mark does not adhere to the chronological order.
PLACEAt Capernaum, on the northwest shore of the Sea of Galilee, a city of about 30,000 inhabitants, called the Lords own city, because he made his earthly home there. It has disappeared so completely that even its site is unknown, some identifying it with the ruins of Tel Hum on the north, and others at Khan Minyeh on the west of the sea.
CONNECTING HISTORYAccording to Andrews the interval in the ministry of Christ between. the Baptism and the present section contains the following events:

January, A.D. 27. The fast in the wilderness and the temptation.

February, A.D. 27. Jesus returns from the wilderness of temptation to Bethabara, where John bears testimony to him (Joh. 1:15-37).

February, A.D. 27. Here Jesus gains his first disciples, Philip, Andrew, and Peter, who belonged in Bethsaida of Galilee, and all return to Galilee (Joh. 1:38-51).

March, A.D. 27. Jesus performs his first miracle at Cana (Joh. 2:1-11).

March, A.D. 27. Goes to Capernaum for a few days (Joh. 2:12-13).

April 1118, A.D. 27. Goes to Jerusalem to the first passover of his public ministry.

April, A.D. 27. Drives the money-changers from the temple (Joh. 2:14-25).

April, A.D. 27. Conversation with Nicodemus (Joh. 3:1-21).

May to September, A.D. 27. Preaching and baptizing in Judea (Joh. 4:2).

Autumn, A.D. 27. Driven from Judea by Pharisees, he leaves for Galilee (Joh. 4:1-3).

December, A.D. 27. Going through Samaria, he talks with the woman by Jacobs well (Joh. 4:4-42.) Heals noblemans son (Joh. 4:46-54).

January to March, A.D. 28. Period of retirement in Galilee. John the Baptist imprisoned (Mat. 4:12).

March 30 to April 5, A.D. 28. Attends Passover at Jerusalem. Cure of the impotent man at the pool of Bethesda (John 5).

April, A.D. 28. Returns to Galilee (Luk. 4:14. Mat. 4:12); preaches at Nazareth, his early home; but being rejected there (Luk. 4:16-32), he goes to Capernaum, where he makes his home (Mat. 4:12-17). Then follows the incident of our present study.

PARALLEL ACCOUNTSThe general view of Christs ministry given (Mar. 1:14-15) is related also in Mat. 4:17, and Luk. 4:14-15. Then come in the accounts of his Galilean ministry found in Joh. 4:46-54, followed by Luk. 4:16-31. Mar. 1:16-20 are reported in Mat. 4:18-22, Luk. 5:1-11; and Mar. 1:21-28 in Luk. 4:31-37.

OUTLINE1. Teaching in the Synagogue. 2. The Unclean Spirit Cast Out. 3. The Great Healer at Work.

ANALYSIS

TEACHING IN THE SYNAGOGUE. Mar. 1:21-22.

The Great Teacher in the Synagogue. Mar. 1:21; Luk. 4:33.

Astonished at His Doctrine. Mar. 1:22.

II.

THE UNCLEAN SPIRIT CAST OUT. Mar. 1:23-28.

The Man with the Unclean Spirit. Mar. 1:23; Luk. 4:34-35.

The Demon Obeys His Voice, Mar. 1:26-27; Luk. 4:35.

The People Amazed. Mar. 1:27-28; Luk. 4:36-37.

III.

THE GREAT HEALER AT WORK, Mar. 1:29-34

Heals in Peters House. Mar. 1:29-31; Mat. 8:14-15; Luk. 4:38.

The Multitudes Healed. Mar. 1:32-34; Mat. 8:16-17; Luk. 4:40.

INTRODUCTION

After a years preparatory teaching, the Savior began the selection of the disciples who were to become his apostles, calling Simon and Andrew from their nets (Mar. 1:16), also James and John from the same calling (Mar. 1:17) and Matthew from his place at the receipt of custom in Capernaum. Following these incidents we have an account of how the Lord passed Saturday, the Jewish Sabbath, in that city. Indeed, by comparing the other accounts we seem to have a full account of one days ministry in the life of our Lord, and as there were no doubt many other days like it, it gives us a vivid picture of his work on earth.

EXPLANATORY NOTES

I. TEACHING IN THE SYNAGOGUEMar. 1:21. And they went into Capernaum. Christ was now attended by the disciples whom he had just called from their nets and boats upon the sea of Galilee. (Henceforth, as long as his earthly ministry continues, they attend his footsteps. They were called upon a week day, while at work, and probably all came on Friday into Capernaum, in order to attend the synagogue service upon the Sabbath. It is well to keep in mind that the Lord, during his Galilean ministry, made Capernaum his home, as far as he had one on earth. Its position on the northwest coast of the sea enabled him to reach easily all the populous towns on its shores and all parts of Galilee. Brought up in Galilee, this was always his favorite portion of Palestine, and all his apostles but Judas, the traitor, were Galileans. Straightway on the Sabbath. On Saturday, the Jewish day of rest and worship. Our Lord born under the Law, kept the law of Moses blamelessly, was even circumcised, attended the feasts and observed the Jewish Sabbath, but at the same time proclaimed himself Lord of the Sabbath day. Entered the synagogue. This was our Lords usual custom on the Sabbath and the apostle Paul in his missionary labors followed the same custom. It gave an opportunity to teach a Jewish audience. The synagogue. There is no mention of synagogues in the law of Moses, or in the prophets. They are supposed to have been introduced during the Captivity, on account of the need of special teaching, and to have been continued ever afterwards wherever Jews were found. As we sometimes use the word church to denote the congregation, and sometimes the building, so the word synagogue was sometimes used in this double sense. The arrangements of a Jewish congregation, as well as the construction of the synagogue, seem to have resembled those of a modern Christian church. The people in the front part of the building sat facing the pulpit or desk on a platform which was occupied by the reader or speaker. Behind the pulpit were ranged high seats of honor, chief seats, where the scribes and Pharisees loved to sit facing the people. A chest or ark was near the pulpit, in which the Scriptures of the Old Testament were deposited. From the pulpit the Scriptures were read; and the reader, or some other person, expounded, taught, or preached. Prayers were also offered; and at the close a solemn benediction was pronounced, and the people responded Amen, and dispersed. These exercises took place every (Saturday) Sabbath. And taught. It was the custom in the synagogue to invite members of the congregation or visitors of note to make remarks. It is obvious that in the synagogues of Palestine this was the safety-valve, the open sphere, the golden opportunity for any fresh teaching to ariseStanley. Christ preached in many synagogues, for there was always opportunity given to a distinguished Jewish teacher. Only once in the synagogue at Nazareth, Luk. 4:16, is he represented as reading the Scriptural lesson. The reason of this is that the lesson was never read by a stranger but always by a member of the synagogue.

Mar. 1:22. They were astonished at his doctrine. Never had such a teacher stood before them. There was no lifeless droning over dry traditions or idle ceremonies, but his teaching was fresh as the morning, original, going to the root of things, authoritative, and burning with Divine fire. It is not strange that the great Teacher whose doctrines have revolutionized the earth, astonished the audiences who listened to him in Judea and Galilee. Taught as one who had authority. He taught with the authority of one who knows all the facts and all their bearings. Being Divine he knew all about heaven and hell and the way there, all about God and the truths he had revealed to the Jews, and all his plans and purposes for his kingdom in the future. It was this perfect knowledge that gave him the authority with which he spoke, and gives superiority to the Bible over all philosophical systems and attempts at religious systems. He never was in doubt, nor had he ever to lean on the authority of others, because he knew all things. And not as the scribes. The scribes were the learned men of the Jewish nation, the men who had to do with letters. Almost all the writing that was required in the nation would be done by them; most of the reading, too. The transcribing of the Scriptures would devolve on them. Hence the interpretation of the Law and Prophets, in the synagogues, would devolve chiefly on them. They also engaged in idle discussion and differed among themselves.

II. THE UNCLEAN SPIRIT CAST OUTMar. 1:23. A man with an unclean spirit. The address of the great Teacher was interrupted by a piteous cry of a demoniac. In the audience was a man with an unclean spirit. He had evidently remained silent until Jesus was nearly done, and then his cry arose. An unclean spirit. Some have held that the possession of unclean spirits and of demons was only a way of described epilepsy or lunacy. Abbot well says: That there is described here, not a case of physical and mental disease, but rather a real and actual possession of the soul by a fallen spirit is, I think, clear, both from the tenor of the narrative here, and from parallel passages in the New Testament. How could a lunatic know Christ to be the Holy One of God, when as yet he was unknown even to his disciples? How could he fear that Christ would destroy him, who came to heal the sufferer, but to destroy the Devil? How could lunacy be said to come out of him, or to cry with a loud voice? In order that I may add as much light as space will permit upon a difficult and controverted subject, I quote from Dean Alford and Dr. Clark, What was this demoniacal possession? But we may gather from the Gospel narrative some important ingredients for our description. The demoniac was one whose being was strangely interpenetrated by one or more of those fallen spirits, who are constantly asserted in Scripture (under the name of demons, evil spirits, unclean spirits, their chief being the Devil, or Satan) to be the enemies and tempters of the souls of men. He stood in a totally different position from the abandoned wicked man, who morally is given over to the Devil. This latter would be a subject for punishment, but the demoniac for deepest compassion. There appears to have been in him a double will and double consciousnesssometimes the cruel spirit thinking and speaking in him, sometimes his poor crushed self crying out to the Savior of men for mercy; a terrible advantage taken, and a personal realization, by the malignant powers of evil, of the fierce struggle between sense and conscience in the man of morally divided life. It has been not improbably supposed that some of these demoniacs may have arrived at their dreadful state through various progressive degrees of guilt and sensual abandonment. Lavish sin, and especially indulgence in sensual lusts, superinducing, as it would often, a weakness in the nervous system, which is the especial bond between body and soul, may have laid open these unhappy ones to the fearful incursions of the powers of darkness.Alford. To the frequent inquiry, How comes it that similar possessions do not occur at the present day? it may be answered: (1) It cannot be proved that they do not sometimes occur even now. It cannot be said that in many cases of insanity, and in some cases of spiritualism, the malady may not be traced to the direct agency of demons. (2) But, admitting that such possessions are not common, yet there was a reason in our Saviors day for the external manifestation of Satans power. The crisis of the moral history of the world was at hand. The Devil was allowed to exercise unusual power in temptation on the souls and bodies of men, in order that Christ might meet him openly, and manifest his power in his victory over him. When God was manifested in the flesh, then demons may have been permitted to manifest themselves specially among men.Clark.

Mar. 1:24. What have we to do with thee? The Savior had not, so far as appears, been formally interfering by any specific action; but his very presence on the scene was felt to be interference. There emanated from him, round about, an influence that went in upon men blissfully, counterworking all evil influences. The unclean spirit felt the power, and resented it as an interference,an interference, not with itself in particular, but with the entire circle of kindred spirits. What hast thou to do with us? Art thou come to destroy us? Note the us,Camest thou to destroy us? Is it the intent of thy mission to put down all demonic power? Note the word destroy. It has no reference to the annihilation of being. I know thee. Not as an acquaintance, but by fame and report. Earth has not recognized her King, has not seen him through his disguise; but heaven and hell alike bear witness unto him. The Holy One of God. Such is Christ, both morally and officially. This term expresses the character in which this being recognized his deadly enemy. Christ is the exact opposite of the unclean spirits, being holy, and producing holiness in others.

Mar. 1:25. And Jesus rebuked. The original word is very peculiar, and strictly means rated. Our Savior chides the evil spirit. He never on any occasion gave any quarter to anything demonic. Hold thy peace. The word translated Hold thy peace is exceedingly graphic. Be muzzled. It is a word for a beast. He silences the devils, even when they spake the truth, lest he should seem to approve of witnesses who were liars by nature. It was to bring the truth itself into suspicion and discredit, when it was borne witness to by the spirit of lies. Come out of him. Two distinct personalities are here recognized. The demon is treated as a person as much as the man. The one was just as much a disease or a principle as the other, no more, and no less.

Mar. 1:26. The unclean spirit had torn him. Thrown him into convulsions, Cried with a loud voice. The evil spirit seems to have resisted to the last obedience to the Masters command.

Mar. 1:27. Amazed . . . questioned. Each turned to his neighbor in astonishment, to ask his opinion, Saying, What is this? New teaching with authority! And he commandeth the unclean spirits, and they obey him! Such is, apparently, the correct reading and rendering of the abrupt remarks which the astonished people made to one another.Morison. Doctrine is, as elsewhere, the teaching taken as a whole, including manner as well as substance.Ellicott. With authority. The authority with which he taught found its guaranty in the authority backed by power with which he forced the devils themselves to render obedience. Christs cures differed from the pretences of the exorcists, just as his teaching did from that of the scribes.Godet.

Mar. 1:28. His fame. Literally, the report of him. Spread abroad. Flew, as it were, on the wings of the wind, into all the surrounding district of Galilee.

III. THE GREAT HEALER AT WORK.Mar. 1:29. And forthwith. The days work was not nearly ended. As soon as they left the synagogue, the Lord comes in contact with a case of suffering. Entered the house of Simon Peter, Peter and Andrew now lived in Capernaum, though their former home had been at Bethsaida.

Mar. 1:30. Simon Peters wifes mother. Peter, though the Romanists claim him as the first of the Popes, was a married man. Many years after this, Paul (1Co. 9:3) speaks of Peter as then having a wife and traveling with him. Lay sick of a fever. Malarious fevers of a malignant type are common in the vicinity of Capernaum. In the very imperfect medical language of that day, fevers were simply divided into little and great fevers. Luke, who was a physician, characterizes this as a great fever. That she was entirely prostrated by it, is evident by the language here, laid and sick of a fever.Abbott. The quantity of marshy land in the neighborhood, especially at the entrance of the Jordan into the lake, has made fever of a very malignant type at times the characteristic of the locality,Geikie.

Mar. 1:31. He came. Observe all the graphic touches in this verse: the Lord (1) went to the sufferer, (2) took her by the hand, (3) lifted her up, and (4) the fever, rebuked by the Lord of life (Luk. 4:39), left her and (5) she began to minister unto them.

Mar. 1:32. And at Even, when the sun did set, i.e., the close of the sabbath, which, amongst the Jews, ended with the setting sun. There are two reasons why the time should be thus specified. (1) It was natural that the sick should be brought in the cool of the evening, rather than in the scorching heat of the afternoon. (2) It was the sabbath, and the feeling which made the Pharisees question the lawfulness of a mans carrying the bed on which he had been lying (Joh. 5:10) on the sabbath, would probably have deterred the friends of the sick from bringing them as long as it lasted. They brought to him. The news that he was in the city, and of his healing power had not time to spread. All that were diseased. The term diseased in its current modern acceptation, is perhaps a trifle too strong to represent the import of the original expression; but when looked at etymologically, dis-eased, that is sundered from ease, or ill at ease, and thus unwell, it is all that could be desired. Possessed with devils. With demons or evil spirits. It is no doubt a correct enough description; but the word devil or devils is never used in the original, when demoniacs are spoken of. It is always the word demon or demons, or the generic term spirit or spirits.

Mar. 1:33. All the city. The effect was to rouse and gather the entire population of the city, to obtain healing for themselves or friends, or at least to see and hear the new teacher. At the door, of Peters house where Jesus was.

Mar. 1:34. He healed many . . . cast out many devils. Jesus came as the great Healer. Disease is the result, the outgrowth, the representative, of sin; and Christs healing of the maladies of the body is an exhibition of his power and willingness to heal the maladies of the soul.Dean Howson. Matthew says (Mar. 8:17) that here was fulfilled the prophecy which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses (Isa. 53:4-5). How did he bear the infirmities of the sick? Not literally. He removed them from others, but did not become diseased himself. Neither in removing sins from others does he become stricken with sin himself. Suffered not the devils to speak. The reasons for this prohibition are suggested in the comments on Mar. 1:25.

FACT QUESTIONS 1:21-34

51.

What advantage was there in making Capernaum His headquarters during His Galilean ministry?

52.

Why attend the synagogue?

53.

When did the synagogue originate? In what two senses is the word synagogue used? How does this relate to the word church?

54.

Why didnt Christ read the lesson in the synagogues?

55.

Did the manner or the content astonish those in the synagogue?

56.

Was the man with the unclean spirit in the assembly or did he run in from the outside?

57.

Is demon possession just another way of describing insanity? Explain.

58.

Give one thought each from Clark and Abbott as quoted here.

59.

Why was the evil spirit so unhappy with Christ?

60.

Why did Christ rebuke the evil spirit?

61.

Is there some difference in the amazement here and that spoken of in Mar. 1:21?

62.

How could Peter be the first Pope and yet have a wife?

63.

What type of fever is here mentioned?

64.

How did so many folk know of the whereabouts of Jesus?

65.

Read Isa. 53:4-5 and show its fulfillment here.

SIDELIGHTS

1. Teaching with authority. Whoever knows any subject can teach it with authority. Some men are authorities on science, some on literature, some on medicine: because they know more about these subjects than others do. But Christ is the only one who has ever been into the other world, and returned to this; and therefore he is authority upon the future life. He knows the final result of sin, and the glory of heaven, and the way to it. And because he is divine, and knows all things, there can be no mistake about what he says: he speaks with perfect authority.P.

2. Synagogue worship. I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, and all others present, sat during the delivery of the address which formed a part of the service.H. B. Hackett.

3. Devils Bearing Witness.They were ready to speak because they knew his nature and work. The mere belief of the facts and doctrines of Christianity will never save our souls. The devils believe, and tremble. Let us take heed that ours is a faith of the heart as well as of the head. The life of Christianity, says Luther, consists in possessive pronouns. It is one thing to say, Christ is a Savior, it is quite another to say, Christ is my Savior and my Lord. The devil can say the first: the true Christian alone can say the second.Ryle.

LESSONS

1. The true way to keep Gods holy day is to follow Christ to church; to rest from labors and to worship in the sanctuary.
2. We should have such an experience of religion that we may be able to speak to men with authority.
3. We can trust Christ perfectly, because all he says is with the authority of one who knows.
4. It is safe to follow one who has power over the principalities and powers of evil.
5. Every disciple of Christ should be a helper and a healer. He should minister to the afflicted, whether in body or mind. He should cast out unclean spirits by the power of the love of Christ.

POINTS FOR TEACHERS

There are two great thoughts in this lesson, and both concentrate in Christ. First, Christ, the Great Teacher, and second, Christ, the Great Healer. Note 1. How he teaches by example; he is in the house of worship on Gods holy day; 2. he leads his disciples there; 3. Observe him teaching, (1) in solid earnest, (2) no idle speculation, (3) he teaches what he knows. 4. Hence he teaches with authority. What we know we can teach with authority. His was the authority of absolute knowledge; we can teach with the authority of faith. He next appears as the Great Physician who heals not only sicknesses but sins. Observe (1) He healed a dear friend of his disciples (Mar. 1:29-31), as he is glad to heal those we love, if we bring them to him. (2) Then he healed great multitudes (Mar. 1:32-34), showing the nature of his religion to heal and to help. We should note also that Christ refused the aid, testimony or any compromise with devils, and we should learn by his example (1) never to compromise with sin, (2) to decline all aid tendered by the devil, or in his name, (3) seek to overcome the devil and all his works.

Fuente: College Press Bible Study Textbook Series

(21) And they went into Capernaum.Here St. Marks 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Authority of Jesus is Revealed in The Way He Teaches (1:21-22).

Fuente: Commentary Series on the Bible by Peter Pett

‘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.’
Mark rarely mentions place names but he mentions one here. Capernaum (originally ‘village of Nahum’) was a fairly large township located at Tell Hum by the side of the Sea of Galilee, on its North West shore. It was near a copious spring, the ‘place of seven springs’. It was regularly visited by Jesus and He and His family made it their home when they left Nazareth (Mat 4:13). It would later come under condemnation because in spite of the mighty works revealed there it on the whole failed to fully respond (Mat 11:23). It is interesting in this regard that Jesus is never described as being in the larger cities of Galilee such as Sepphoris or Tarichaea or in Tiberias. He appears mainly to have kept to the smaller towns and villages and the open countryside. Possibly He felt that His ministry would be more effective in those areas and was satisfied that people from the larger cities would come out to hear Him, and would do it in places where they were more likely to give more careful heed to His words.
When the Sabbath day came, the people would regularly go to the Synagogue to pray and hear the Scriptures read and taught. Synagogues were basically places for formal prayer and teaching the Scriptures, set up in different towns and locally controlled. They had probably originally arisen in the Exile, and there were synagogues scattered among many nations. In larger cities such as Jerusalem there would be a number of synagogues catering for different classes of Jews. The Ruler of the Synagogue could and would call on any competent distinguished visitor to speak, and we have no record of Jesus ever having been refused the privilege, although no doubt such a situation might have arisen at certain synagogues in Jerusalem had He sought it.
The Ruler of the Synagogue was responsible for the administration of the affairs of the Synagogue, and especially for the arrangements for the services, but he was not himself specifically a teacher. There was also the Chazzan who was responsible for taking out and storing away the scrolls on which the Scriptures were written, and the Dispensers of Alms who distributed the daily cash collections to the poor. The synagogue as a whole was administered by ruling officials also called ‘rulers’ (Mar 5:35). But there was no duly appointed teacher.
So Jesus entered the Synagogue and was called on to teach. And His teaching astonished and excited them. Although in general following Rabbinic patterns He spoke as One Who could speak on His own authority, as a prophet of God, rather than like their own teachers, the Scribes, who taught by citing other authorities, especially the traditions of the Elders, the oral tradition built up in the past. An example of Jesus’ authoritative teaching can be found in Matthew 5 where He regularly says, ‘but I say to you’. Yet to some extent He won the respect of these teachers for they also called Him ‘Teacher’ (Mar 10:17; Mar 12:19 compare Mat 8:19 which is near Capernaum).
But Mark’s purpose is to draw out the authority of the teaching of Jesus. He is the One Who has received the Spirit, appoints lifelong disciples and teaches with unusual authority. For here is One Who is unique and authoritative in the power of the Spirit of God, a prophet and more than a prophet.
Fuente: Commentary Series on the Bible by Peter Pett

Jesus Reveals His Authority In His Teaching And By Casting Out An Unclean Spirit (1:21-28).

Having revealed His authority by calling men to abandon everything and follow Him, He now reveals that authority in His teaching, as He tells men and women straightly what God requires of them, and by casting out an unclean Spirit which identifies Him as ‘the Holy One of God’.
Analysis.
a And they go into Capernaum, and immediately on the sabbath day he entered into the synagogue and taught (Mar 1:21).
b And they were astonished at his teaching, for he taught them as having authority, and not as the scribes (Mar 1:22).
c And immediately there was in their synagogue a man with an unclean spirit; and he cried out, saying, “What have we to do with you, you Jesus of Nazareth? Are you come to destroy us? I know you who you are, the Holy One of God” (Mar 1:23-24).
d And Jesus rebuked him, saying, “Hold your peace, and come out of him” (Mar 1:25).
c And the unclean spirit, tearing him and crying with a loud voice, came out of him (Mar 1:26).
b And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching! with authority he commands even the unclean spirits, and they obey him (Mar 1:27).
a And the report of him went out immediately everywhere into all the region of Galilee round about” (Mar 1:28).
Note that in ‘a’ Jesus teaches in the synagogue, and in the parallel His message continues to go out. In ‘b’ the people are astonished at His teaching and His authority, and in the parallel they are similarly astonished. In ‘c’ the unclean spirit reacts to Jesus, and in the parallel it has to obey Him. Centrally in ‘d’ Jesus reveals His authority by commanding the unclean spirit to come out.
Fuente: Commentary Series on the Bible by Peter Pett

Jesus Casts Out an Unclean Demon ( Luk 4:31-37 ) Mar 1:21-28 gives us the account of Jesus casting out an unclean spirit from a man in the synagogue. In the midst of Jesus’ teaching, a miracle is performed. This event fits the theme of Mark’s Gospel, which is the testimony of Jesus’ miracles. These testimonies of the miracles of Jesus are presented in the context of Mark’s record of Peter’s preaching of the Gospel of Jesus Christ.
Mar 1:21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
Mar 1:21 Comments – What did Jesus Christ teach in the synagogues of Galilee? We must refer to Luk 4:16-21 to find the testimony of the message He taught.
Luk 4:16-21, “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, 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. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears.”
Mar 1:22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
Mar 1:22 Comments – When Jesus responded to Nicodemus with the opening phrase, “verily, verily” in Joh 3:3, He offered Nicodemus the highest source of authority, which is Himself. While the Jewish rabbis often referred to the long, traditional of rabbinic authority in order to interpret the Old Testament Scriptures, Jesus shifts the weight of authority from Jewish tradition to Himself, something Nicodemus would be keen to pick up because he has just told Jesus, “we know that thou art a teacher come from God” Likewise, in the synagogues Jesus spoke with divine authority rather than teaching by rabbinic authority.
Mar 1:27 “And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this” Comments – The people asked this question because of the miracle that had just occurred while Jesus was teaching in the synagogue. This is a clear illustration of how Jesus preached and taught in demonstration of the Spirit and of power.
1Co 2:4, “And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:”
Mar 1:28 And immediately his fame spread abroad throughout all the region round about Galilee.
Fuente: Everett’s Study Notes on the Holy Scriptures

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.”
Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 1:21. On the sabbath day In the Greek it is plural, , and, when compared with the parallel place in St. Luke, shews that it was the custom of Jesus to frequent these places of worship on the sabbath days. The addition of this circumstance seems therefore intended to intimate, that Christ was free from the imputation of profaning the sabbath, which was objected to him by the Jews. See Mat 12:1-2 and Grotius. Dr. Heylin renders the latter part of this verse, where he immediately began to instruct publicly in the synagogues, to which he went on the sabbath day.
Fuente: Commentary on the Holy Bible by Thomas Coke

Mar 1:21 . ] 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 , which the fragment of Papias pronounced to be wanting in (see on Matt. Introd. p. 42 f.).
.] i.e. immediately on the next Sabbath , not: on the several Sabbaths (Euthymius Zigabenus, Wolf, and many others), which is forbidden by . , as in Mar 2:23 ; Mat 12:1 ; Luk 4:6 ; Col 2:16 .
] 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).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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 Mark’s 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 Lord from 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).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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, 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 dmonia. 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 . 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 coperators. 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 preminently 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 Christs 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. 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., ., &c.: ; . , &c. Tischendorf connects . Lachmanns is better. [Meyer accounts for the Received Text, by a comparison with Luk 4:36.Ed.]
[12]Mar 1:28 : And the fame, &c.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21 28. ] HEALING OF A DMONIAC IN THE SYNAGOGUE AT CAPERNAUM. Luk 4:31-37 .
Fuente: Henry Alford’s Greek Testament

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.
Fuente: Henry Alford’s Greek Testament

Mar 1:21-28 . First appearance in the synagogue; first impressions (Luk 4:31-37 ).
Fuente: The Expositors Greek Testament by Robertson

Mar 1:21 . : Jesus and the four newly acquired disciples enter or arrive at . ., 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. : seems to imply arrival on Sabbath. : dative plural as if from ; plural, after analogy of names for feast days ( , , ). : Mt. in his general summary of the Galilean ministry applies both this word and to Christ’s synagogue utterances. These, addressed to a popular audience, would come more properly under the head of kerygma than of didache .
Fuente: The Expositors Greek Testament by Robertson

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 encyclopdical 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.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Mar 1:21-28
21They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are the Holy One of God!” 25And Jesus rebuked him, saying, “Be quiet, and come out of him!” 26Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.” 28Immediately the news about Him spread everywhere into all the surrounding district of Galilee.
Mar 1:21 “Capernaum” Jesus, because of the city of Nazareth’s lack of faith (cf. Luk 4:16-30) and as a fulfilment of prophecy (cf. Mat 4:13-16), took this city as His headquarters (cf. Mar 2:1). Ministry in the city of Capernaum (cf. Mar 1:21 to Mar 3:6) is used to depict typical activity of Jesus. These events reveal clearly His authority, power, and Messiahship. This is like a glimpse into the daily life and activity of Jesus during this entire period of public ministry.
“immediately” See note at Mar 1:10.
“Sabbath” Special Topic following.
SPECIAL TOPIC: SABBATH
This is from the Hebrew word meaning “rest” or “cessation.” It is connected to the seventh day of creation where God ceased His labor after finishing initial creation (cf. Gen 2:1-3). God did not rest because He was tired, but because (1) creation was complete and good (cf. Gen 1:31) and (2) to give mankind a regular pattern for worship and rest. The Sabbath begins like all the days of Genesis 1, at twilight; therefore, twilight on Friday to twilight on Saturday was the official time period. All the details of its observance are given in Exodus (especially chapters 16,20,31, and 35) and Leviticus (especially chapters 23-26). The Pharisees had taken these regulations and, by their oral discussions, interpreted them to include many rules. Jesus often performed miracles, knowingly violating their picky rules so as to enter into a dialogue with them. It was not the Sabbath that Jesus rejected or belittled, but their self-righteous legalism and lack of love.
“synagogue” This is from a compound word which literally means “to come together.” It was Jesus’ custom to attend worship regularly. The synagogue developed in Mesopotamia during the Babylonian Exile. It was a place of worship, education, and cultural preservation. It was the local expression of the Jewish faith, as the Temple was the national expression. There was at least one synagogue in every town with at least ten Jewish men.
“began to teach” It was customary for someone from the congregation or a distinguished guest to be chosen to lead the teaching part of the worship service. Usually a passage from the Torah (i.e., Genesis Deuteronomy) was read and a passage from the Prophets (i.e., Joshua Kings and Isaiah Malachi).
Mar 1:22; Mar 1:27 “amazed” Literally this meant “struck to attention.” Jesus’ teaching style and content were radically different from that of the rabbis. They quoted one another as authorities, but He spoke with God’s authority (cf. Mat 5:17-48). Jesus’ teachings and actions caused amazement, astonishment, and even fear (cf. Mar 1:22; Mar 1:27; Mar 2:12; Mar 5:42; Mar 6:2; Mar 6:51; Mar 7:37; Mar 9:6; Mar 9:15; Mar 10:26; Mar 10:32; Mar 11:18; Mar 14:33).
Mar 1:22 “not as the scribes” Jesus did not quote oral tradition (i.e., Talmud). The Jews were concerned that they might break God’s commands, so every verse of the Torah (the writings of Moses, Genesis – Deuteronomy) was interpreted by rabbinical discussions. Later these developed into schools, one liberal (i.e., Hillel) and one conservative (i.e., Shammai). The leading rabbis of these two ancient schools were often quoted as authorities. The scribes were the professional teachers of Judaism who interpreted the oral tradition to local situations and needs. Most scribes in Jesus’ day were Pharisees.
SPECIAL TOPIC: SCRIBES
Mar 1:23 “man. . .with an unclean spirit” This was a case of demon possession (cf. Mar 1:34). Notice he was still in worship, keeping up appearances. The NT makes a distinction between physical illness and demon possession, although they often had the same symptoms. In these cases the demon controls the person. The person has lost his own will. The Jewish worldview assumed the presence of spiritual beings, good (cf. Mar 1:13; Mat 18:10; Act 12:15; 2Ki 6:17) and evil (cf. Mar 1:23; Mar 1:26-27; Mar 3:11; Mar 3:20; Mar 5:2; Mar 5:8; Mar 5:13; Mar 6:7; Mar 7:25), who affected people’s lives.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
Mar 1:24
NASB”What business do we have with each other”
NKJV”What have we to do with You”
NRSV”What have you to do with us”
TEV, NJB”What do you want with us”
This is literally “what to us and to you.” In A Translator’s Handbook on the Gospel of Mark Bratcher and Nida note that “In classical Greek the phrase would mean ‘what have we in common?’ Here, however, it corresponds to the Hebrew ‘Why do you meddle with me'” (p. 49). This idiom is illustrated in Jdg 11:12; 2Sa 16:10; 2Sa 19:22; 1Ki 17:18; 2Ch 35:12.
“Jesus of Nazareth” See note at Mar 10:47.
“‘Have You come to destroy us'” Grammatically this could be either a question or a statement. This was an OT idiom of hostility (cf. Jdg 11:12; 2Sa 16:10; 2Sa 19:22; 1Ki 17:18; 2Ki 3:13; 2Ch 35:21). Evil knows it will one day be judged!
“‘the Holy One of God'” This was an OT Messianic title. This was not a voluntary confession but a calculated attempt to cause trouble for Jesus. Jesus was later accused of receiving power from Satan (cf. Mat 9:34; Mat 12:24; Mar 3:22; Luk 11:15).
SPECIAL TOPIC: THE HOLY ONE
Mar 1:25 “Jesus rebuked him” Mark uses this verb often: (1) sometimes of demons (cf. Mar 1:25; Mar 3:2; Mar 9:25); (2) of the wind and sea (cf. Mar 4:39); and (3) of His own disciples (cf. Mar 8:30; Mar 8:33; Mar 10:13).
“‘Be quiet'” This is an aorist passive imperative meaning “be muzzled” (cf. Mar 4:39). Jesus’ two commands directed at the demon are strong terms with negative connotations.
“come out of him” This is an aorist active imperative.
SPECIAL TOPIC: EXORCISM
Mar 1:26 Several physical manifestations of an unclean spirit leaving a person are recorded (cf. Mar 1:26; Mar 9:26; and Luk 9:39). This may have been a way of confirming that the spirit had truly left.
This first sign of power clearly shows the Messianic implications of Jesus. The OT title (cf. Psa 16:10) by which the demons acknowledge Him and His power to control and judge them clearly reflects the spiritual authority of Jesus of Nazareth (cf. Mar 1:27 c). This account is paralleled in Luk 4:31-37.
Mar 1:27 “‘What is this? A new teaching with authority'” This Greek word for “new” (i.e., kainos) means “new in point of quality,” not “new in point of time.” The phrase “with authority” can refer to Jesus’ teaching (cf. Mat 7:29; NASB, NRSV, NJB) or to Jesus’ commanding (cf. Luk 4:36; NKJV, TEV). Since Luk 4:36 is a direct parallel, the second option seems best.
The source of Jesus’ authority would become the central issue between Jesus and the Jewish leaders (cf. Mar 11:28; Mat 21:23; Luk 20:2). They could not deny His power so they impugned its source. This is the unpardonable sin!
Mar 1:28 “immediately” See note at Mar 1:10.
“the news about Him spread everywhere” Such a public exorcism would have been told and retold repeatedly.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Capernaum. See App-169.
taught = began teaching.
Fuente: Companion Bible Notes, Appendices and Graphics

21-28.] HEALING OF A DMONIAC IN THE SYNAGOGUE AT CAPERNAUM. Luk 4:31-37.
Fuente: The Greek Testament

Mar 1:21.[11] , 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 , again, which is frequently found in Mark, has a similar force.
[11] , and they enter) Luke, in the parallel passage, ch. Mar 4:31, has , 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.
Fuente: Gnomon of the New Testament

Mar 1:21-28
3. A DEMON CAST OUT
Mar 1:21-28
(Luk 4:21-28)
21 And they go into Capernaum and straightway on the sabbath day–Our Saturday. The seventh day was used by our Creator as a rest from his six days’ work of creation (Gen 2:3), and enacted as a Jewish law at the exodus from Egypt (Exo 20:8-11) to commemorate the day Israel was delivered from Egyptian bondage.
he entered into the synagogue and taught.–[After his baptism Jesus made Capernaum his home. It is called “his own city.” (Mat 9:1.) It was on the shore of the Sea of Galilee. It was more accessible as a center of travel that suited his work. Peter and Andrew, James and John, were with him here, and also made the city their home. On the Sabbath he went into the synagogue. It was the custom of the Jews to meet in the synagogue on the Sabbath to read the law and to worship God. The synagogue grew up after the Babylonian captivity, and brought the worship of God to the homes of the Jews, secured the reading and expounding of the law on every Sabbath, and from this time there was much less tendency to idolatry and to rebellion against God. Their responsibility to God and their knowledge of the law was kept before them more constantly by these more frequent meetings and reading of the law. In the synagogue the reading and expounding of the law were not confined to the priests, but every Jew could do this. Jesus did it here, as did the apostles afterwards. (Act 13:15-17)]
22 And they were astonished at his teaching: for he taught them as having authority, and not as the scribes.–This is a broad contrast, most accurately drawn, between the manner in which Jesus taught and that of the scribes.
[They were accustomed to the reasonings of the scribes dealing in forms and traditions and observances. The teaching of Jesus was peculiar. First, the matter of it differed from that of the scribes and Pharisees. He taught not traditions or ceremonials or observances, but he taught great, practical truths embodying man’s duty to God and to his fellow men. He demanded right, justice, mercy, and love to man. He demanded reverence and love for God shown by obedience to his laws. He announced these duties in plain and simple terms that the simplest could understand. He did not reason and philosophize about them, nor undertake to show their reasonableness, but he announced the truth as without doubt and as one speaking by authority, knowing whereof he spoke, and he presented these truths in simple, axiomatic forms and addressed them to the hearts of his hearers. He spoke as one who knew the truth without doubt and spoke it by the authority of God. You are not to listen to Jesus as an expounder, but as an authoritative lawgiver.]
23 And straightway there was in their synagogue a man with an unclean spirit; and he cried out,– [The unclean spirits were demons. They were evil spirits that took possession of men and afflicted them in various ways. It is often a trouble to know why they should have existed then and not now. This seems to be true that when God exercised miraculous power or sent forth angels, or good spirits to minister good under his direction, he permitted the devil to exercise miraculous power and to send forth evil spirits to do his bidding. The difference between them was in the quality of their work. God wrought miracles, and sent forth his Spirit to bless, help, benefit man. The devil could not do this kind of work. He did evil. “Can a demon open the eyes of the blind?” the Jews asked. (Joh 10:21.) The devil and his spirits always wrought to injure, afflict, degrade man. When God ceased to work miracles or to use these evil spirits as his messengers, he curtailed the power of the devil so that he could not work miracles. These demons, or unclean spirits, all seemed to know Jesus and his true work and character, and would cry out at his approach. We think it true that none save immoral and bad persons were possessed of demons. As God’s Spirit dwells with, and his angels watch over, only the holy and upright, so the demons, or spirits of the Evil One, dwell only in the hearts of the wicked. The devil seeks to ruin both soul and body.]
24 saying, What have we to do with thee, Jesus thou Nazarene? art thou come to destroy us? I know thee who thou art,–“The demons also believe, and shudder.” (Jas 2:19.) The invisible world of evil had a clear recognition of the character and mission of Jesus.
the Holy One of God.–King James Version adds: “Let us alone,” which is a common cry today among those in error. They do not want their error exposed, so they preach the doctrine, “Let us alone.” [The demons and evil spirits seemed to understand that Jesus came into the world to overthrow and destroy them and to consign them to torment. He came to overthrow the devil, to “destroy the works of the devil.” (1Jn 3:8.) He came to overthrow and consign to ruin all his servants and subjects, so they begged Jesus to let them alone, and asked what they had to do with him. “Art thou come to destroy us” or “to torment us before the time?” (Mat 8:29); and then he declared, “I know thee who thou art, the Holy One of God.” What prompted the demons to testify that Jesus was the Son of God, or the Holy One of God, we do not understand. They always were ready to bear this testimony, possibly with the view to appease his wrath and to cause him to deal kindly with them.]
25 And Jesus rebuked him,–From the beginning of his encounters with these evil spirits he rebuked them for speaking favorably of him, and commanded them to hold their peace and depart from their victims. It was important that he do this for at least two reasons: (1) That the faith of those who believed in him should not rest even in part on the testimony of evil spirits. (2) That he should not appear to sustain friendly relations with these evil beings and with the devil who ruled over them. In spite of all his precautions the charge was made that he cast out demons by the power of Satan (Matt. 3:22-26);and it was perhaps for this very purpose of giving apparent grounds for this charge that the devil prompted the demons to testify as they did.
saying, Hold thy peace,–Be muzzled, restrain thyself. Cease from complaints. He would accept no testimony from such a source.
and come out of him.–This was proof of the power of Jesus and that he had no hesitancy in using it. Instead of accepting the testimony of the demon that he was “the Holy One of God,” Jesus rebuked his impious audacity, forbade him to speak further, and commanded him to leave his victim. The most brilliant proclamation of the claims of Christ does not authorize an unholy proclaimer. The church should reject an unholy preacher.
26 And the unclean spirit, tearing him and crying with a loud voice, came out of him.–The demon yields because he was obliged to, not because he chose to do so. He exerted his last power, tried to inflict all the pain he could, and then unwillingly bowed to the Son of God and came out of the man.
27 And they were all amazed, insomuch that they questioned among themselves, saying, What is this? a new teaching!–They did not know whether to rejoice or to be alarmed. What might not such a being as Jesus do to those around him? How powerful is this man’s word or command? His calm assumption of original authority as a teacher had already excited their wonder.
with authority he commandeth even the unclean spirits, and they obey him.–The climax is reached, the teaching is vindicated, the authority is proved and acknowledged, and the result is what might be expected.
28 And the report of him went out straightway everywhere into all the region of Galilee round about.–[It was natural that a report of these wonderful manifestations of power and this deliverance from afflictions so terrible, this power over the demons that were subject to no human power, should spread abroad among these people of Galilee. The evil spirits, or those possessed of them, entered the synagogue. Such could not enter the temple.]
[They were amazed to see one who could command these demons so they would obey him, and they questioned one another, and said: What thing is this? What does it mean? What new teacher and power is this? It was unheard of that these unclean spirits should be subjected to the authority of man. But Jesus was ruler over the spiritual as over the material world, and when he commanded they obeyed.]
The miraculous cure, which led them to make earnest inquiry of the doctrine of this new teacher in the synagogue, to whom the demons even were obedient, had great effect on the people. The evil spirits could exert miraculous power, but it was always for evil to those possessed of them. We must sometimes suffer greatly to get rid of our sins, but had better suffer than sin. They are never idle, working night and day seeing whom they can devour.
Fuente: Old and New Testaments Restoration Commentary

the Helper of the Needy
Mar 1:21-39
The word straightway is typical of our Lords life. It occurs at least eleven times in this chapter (r.v.), and is the keynote of Marks Gospel, which is pre-eminently the gospel of service. The ancient symbol for this Gospel was the ox. There is comparatively little said in it, as in Matthew, about the King; or, as in Luke, about the details of Jesus humanity; or, as in John, about His divine sonship. There are suggestions of all these, but emphasis is laid on the unresting labors of Jesus, who went about doing good. In illustration of this trait in the Masters life, the evangelist narrates the proceedings of two typical days, the one at the beginning, the other at the close of His ministry. The first typical day is recorded in this chapter, Mar 1:21-38. The morning was spent in the synagogue, where at the close of the service the demon was cast out; the afternoon witnessed the healing of Peters wifes mother; the evening beheld the throng at the door, whom he healed. Early next day He had gone forth for prayer, and forthwith started on a mission throughout all Galilee. The second typical day is recorded in Mar 11:20-33; Mar 12:1-44; Mar 13:1-37.
Fuente: F.B. Meyer’s Through the Bible Commentary

CHAPTER 4
Lessons From A Day of Miracles
And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. And there was in their synagogue a man with an unclean spirit; and he cried out, Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. And immediately his fame spread abroad throughout all the region round about Galilee. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. But Simons wifes mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.
Mar 1:21-34
This passage is the beginning of a long list of miracles recorded by Mark. As I read it, I cannot avoid noticing how much our Savior crammed into one day. Our Lord seems to have rested little. He was always about his Fathers business, either preaching the good news of salvation by the grace of God or performing good works of mercy by the power of his grace as God.
We recognize, of course, that the days of visible, demonstrative miracles being performed ended with the completion of Holy Scripture. There have been none with the gift and ability to do those things by the Spirit of God since the days of the apostles. Those who yet pretend to possess such supernatural gift are just pretenders. They are not the servants of Christ. Our Lord still performs miracles, but not in a public, demonstrative way.
However, he did perform great miracles of mercy upon the bodies of men and women and for the benefit of their lives while he lived upon the earth. He did so, and gave his apostles power to do so, to confirm in a public manner his claims as the Messiah.
In the passage before us, we begin on Saturday morning, the sabbath day, with our Lord and his disciples in the synagogue at Capernaum. There he taught with authority the Word of God and cast a demon out of a man. Then he healed Simon Peters mother-in-law of a fever. The news of his power and mercy spread like wildfire through the town. By nightfall all the city was gathered at the door. And he healed many that were sick of divers diseases, and cast out many devils. These miracles performed by our Master are instructive pictures of his grace and power, and are here recorded by Divine inspiration to teach us about him, his grace, and his salvation.
False Doctrine
The first thing we learn from this passage is that it is right, and sometimes necessary, to correct false doctrine. And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes (Mar 1:21-22).
Our Lord and his disciples went into the synagogue because that was the place where men and women met in the name of God, claiming to worship God. There he opened the Word of God and taught them as one having authority. He spoke boldly and plainly. He spoke the truth of God in such unmistakable terms that those who heard him were astonished by his doctrine.
I am sometimes told, when I am asked to preach in churches and places where people do not believe the gospel of Gods free and sovereign grace in Christ, I ought to be careful not to offend. That means, Be careful not to preach the gospel. Let men go to hell with a Bible in their hands. Do not cause a disturbance just because people are lost, Christ is blasphemed, and the truth of God is perverted.
Gods servants are not such self-serving creatures. Faithful men are faithful to the souls of men, faithful to the truth of Holy Scripture, and faithful to the glory of God. They who have a word from God speak the word of the Lord clearly and distinctly, regardless of cost or consequence. Only a hireling courts the favor of his hearers or fears their frowns.
Heart Faith
The second thing we see in these verse is the necessity of heart faith. We are specifically told twice that the demons knew the Lord Jesus. And there was in their synagogue a man with an unclean spirit; and he cried out, Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God (Mar 1:23-24). And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him (Mar 1:34).
The Scribes did not know him. The Pharisees did not know him or acknowledge the truthfulness of his doctrine. The religious leaders of the day denounced the Son of God as a false prophet. But those demons knew both who he was and the truthfulness of all that he taught. Yet, they were not saved. Their knowledge was not unto salvation.
We should lay this to heart. The mere belief and acknowledgment of Bible facts and Bible doctrine is not salvation. I realize that there is no salvation apart from the knowledge of gospel truth. But merely having your head full of facts is not salvation. That kind of faith is no better than the faith of devils.
They all believe and know that Jesus is the Christ, the Son of God. The demons all know that he died at Calvary as the victorious, effectual, sin-atoning substitute for Gods elect. They all know that he is seated upon his throne in heaven. And all the demons know that he is coming again in judgment and will cast them, along with all the wicked, into everlasting hell. The demons of hell know a heap sight more than most preachers and most professing Christians. There is no infidelity among them.
But saving faith is no more an act of the head than it is an act of mans imaginary free will. Saving faith is a matter of the heart (Jas 2:19; Rom 10:9-10). Heart faith is more than information in the head. It is the transformation of the life, from the inside out. Heart faith is more than knowing about Christ. It is trusting him, loving him, rejoicing in him, commitment to him, and cleaving to him.
Martin Luther once wrote, Christianity consists of personal pronouns. It is one thing to say, Christ alone is Savior. It is another thing altogether to lift your heart to heaven and say, Christ alone is my Savior. The demons of hell acknowledge the first. Only a child of God can truthfully state the last.
Salvation is not a reformed life or a reformed creed. Salvation is the personal knowledge of Jesus Christ revealed in your heart by the Holy Spirit. It is not information in you, but Christ in you, which is the hope of glory (Col 1:27).
Simplicity in Prayer
And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. But Simons wifes mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them (Mar 1:29-31).
Third, we have set before us the simplicity of true prayer. Faith, worship, and prayer are simple, unadorned, unpretentious things. Where they are true and sincere, there is nothing about them that even resembles show, formality, ceremony, or hypocrisy. Far too often, particularly in acts of public worship and prayer, I fear that most of what is said and done is said and done to be heard and seen of men.
Carefully observe the simplicity of everything in these three verses. When we are in trouble, when we have heavy burdens and cares, we ought to follow the example of simplicity we see in these verses. I call your attention to three facts set before us by the Spirit of God in Mar 1:29-31.
1.Simon Peter was a married man.
I mention this fact simply because the church of Rome has historically claimed Peter as the first pope, while at the same time teaching the necessity of clerical celibacy, as though celibacy is somehow more spiritual than marriage. They are wrong on all counts. Peter was never a papist. He was a married man. (It is hard to have a mother-in-law without being married!) And celibacy and spirituality have nothing to do with one another.
2.Though Peters mother-in-law appears to have been a believer, a true, faithful servant of the Lord, she got very sick.
Peters relationship to Christ did not exempt his family from trouble. His mother-in-laws relationship with the Savior did not keep her from trouble. The fact is, Gods children suffer in this world just as other people do. As long as we live in this world of woe, we will have trials, troubles, sicknesses, bereavements, and sorrows.
When we have troubles of different kinds, it is both prudent and proper to use the means at our disposal by Gods providence. There is no contradiction between faith and the diligent use of means. When you get sick, go to the doctor. If you have legal problems, hire a lawyer. When you need help, turn to your family and friends; and say, I need help. But be sure you do not fail to recognize this third thing
3.The best remedy for our troubles, the best cure for our cares is the simple prayer of faith.
When Peters mother-in-law was sick, they told him (The Lord Jesus) of her. This is the first and best thing to be done in all cases. When trouble comes, cry out to him who is touched with the feeling of our infirmities. No one else is so compassionate and willing to help as he is. No one else is so powerful and able to help as he is.
When Jacob was in trouble, he turned to the Lord for help. He cried, Deliver me, I pray thee, from the hand of Esau (Gen 32:11). When Hezekiah was in trouble, he spread Sennacheribs letter before the Lord, and said, I beseech thee, save thou us out of his hand (2Ki 19:19). When Lazarus was sick, Martha and Mary sent a message to the Lord Jesus, saying, Lord, he whom thou lovest is sick (Joh 11:3).
We ought always to do the same. When sicknesses, bereavements, sorrows, trials, and troubles come, let us act in the simplicity of faith and tell him who is able and willing to help.
Are you weary, are you heavy hearted?
Are you grieving over joys departed?
Do you fear the gathering clouds of sorrow?
Are you anxious what shall be tomorrow?
Tell it to Jesus, tell it to Jesus;
He is a Friend thats well-known;
Youve no other such a friend or brother,
Tell it to Jesus alone.
This is the counsel we are given in the Word of God. Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved (Psa 55:22). Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God (Php 4:6) Casting all your care upon him; for he careth for you (1Pe 5:7).
Christs Perfect Work
In Mar 1:31 we are given a picture of our great Saviors work. It is always perfect. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.
When the Son of God heals, he heals. One minute this woman was lying in bed, sick with a fever. The Master took her by the hand, lifted her up, and immediately the fever left her. The next minute she is serving him. Such a fever, even after it is broken, usually leaves a person very, very weak; but when our Savior works a work, he leaves nothing undone.
This is certainly a picture of the way he deals with sin-sick souls. He who redeemed us with his blood, when he comes in saving grace to our souls in the power of his Spirit, gives us everything we need to make us completely whole. He who chose us redeemed us. He who redeemed us justified us. He who justified us calls us. He who calls us gives us faith. He who paid our debt gives us grace. He who obtained eternal redemption with his blood gives life to all his redeemed ones. He who gives us life gives us faith. He who gives us faith gives us power to become the sons of God. He who washed away our sins with his blood cleanses us by his Spirit in regenerating grace. He who justified us also sanctifies us. He who sanctifies us will also glorify us. He who has saved us also gives us the grace and strength to serve and minister unto him.
The sin-sick soul is not merely cured, and then left to itself. It is also supplied with a new heart and a right spirit, and grace and strength sufficient for all that is required of it. Whatever God demands, he gives.
Here is encouragement and comfort for those who are reluctant to publicly confess faith in Christ and identify themselves with him. Some fear that if they come forward and take up their cross to follow him, they may not be able to continue, that they will in time fall away. That was one of the things with which I struggled greatly, as Satan tried to keep me from confessing my Redeemer in believers baptism. The fact is, if you come in your own strength, trusting yourself, you will soon fall. But if Christ calls you, Christ will keep you. There are no half-cured cases with the Son of God! He leaves nothing unfinished. Every pardoned soul shall be preserved unto the end and perfected at last. It is written, Faithful is he that calleth you, who also will do it (1Th 5:24). He which hath begun a good work in you will perform it until the day of Jesus Christ (Php 1:6).
Here is comfort to those who are serving the Savior, but cast down by the sense of their own weakness and insufficiency. As your days demand shall your strength ever be. The difficulties you fear shall vanish before you. The lion that roars before you, as you walk in the path set before you, has no teeth, and no claws, and is on a chain; and the one holding the chain is our Redeemer. The lion cannot hurt you! The very worst he can do is make a lot of noise. He who gives you grace will also give you glory.
Christs Dominion and Grace
We are assured of these things just in proportion as we grasp the fifth thing taught in these verses; and that is the totality of our Saviors dominion, particularly in the exercise of his saving grace. In this portion of Holy Scripture we see that our Savior, the Lord Jesus Christ, truly is God over all. Sickness and disease, Satan and the demons of hell, sin and death all flee at his word. With authority commandeth he even the unclean spirits, and they do obey him.
For this purpose the Son of God was manifested, that he might destroy the works of the devil (1Jn 3:8). And here we see our Redeemer, the Holy One of God, destroying the works of the devil in the life of a chosen sinner by his omnipotent grace. That poor soul in the synagogue aptly portrays fallen man under the dominion of Satan. Gods elect, like all others, are by nature children of wrath and vassals of the devil.
Yet, on the sabbath day, this poor soul came to the house of God. There he sat, as Satans helpless captive, until the Lord Jesus met him in his house and delivered him by his almighty grace, fulfilling Isaiahs prophecy (Isa 49:24-26).
At the very approach of our Savior, the unclean spirit in that poor wretch trembled, knowing that the Lord Jesus possesses all power and authority, even over Satan himself, as the Holy One of God. What confidence believing souls ought to have in such a Savior! No weapon formed against us can prosper (Isa 54:17). No temptation can destroy us (1Co 10:13). And the God of peace shall bruise Satan under our heals shortly (Rom 16:20).
He who loved us and gave himself for us is the absolute, sovereign Monarch of the universe. We may safely trust him. He is too wise to err, too good to do wrong, and too strong to fail.
Fuente: Discovering Christ In Selected Books of the Bible

they went: Mar 2:1, Mat 4:13, Luk 4:31, Luk 10:15
Capernaum: Capernaum was a city of Galilee – Luk 4:31, situated on the confines of Zebulun, and Naphtali – Mat 4:13, on the western border of the lake of Tiberias – Joh 6:59, and in the land of Gennesaret – Mar 6:53, Mat 14:34, where Josephus places a spring of excellent water called Capernaum. Dr. Lightfoot places it between Tiberias and Tarichea, about two miles from the former; and Dr. Richardson, in passing through the plain of Gennesaret, was told by the natives that the ruins of Capernaum were quite near. The Arab station and ruins mentioned by Mr. Buckingham, said to have been formerly called Capharnaoom, situated on the edge of the lake from nine to twelve miles nne of Tiberias, bearing the name of Talhewn, or as Burckhardt writes it, Tel Houm, appear too far north for its site.
he entered: Mar 1:39, Mar 6:2, Mat 4:23, Luk 4:16, Luk 13:10, Act 13:14-52, Act 17:2, Act 18:4
Reciprocal: Mar 1:32 – at even Mar 3:1 – he entered
Fuente: The Treasury of Scripture Knowledge

THE VOICE OF AUTHORITY
And they went into Capernaum; and straightway on the sabbath day He entered into the synagogue, and taught. And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes.
Mar 1:21-22
Where men assemble there is always opportunity for service. Wisdom delights to dwell in human convocations. Jesus Christ, the model worker, readily found a field for wise activity. He instantly adjusted Himself to His surroundings. The time, the place, the expectations of the people, indicated that the present need was teaching; so He taught. He did not strain after novelties, not court attention by eccentricities. He began where the scribes and rabbis began, viz. at the text of the Hebrew Scriptures. But then He went deeper than did they. The old words became alive with new meaning. With the key, possessed only by Himself, He unlocked the treasury and brought forth the hidden riches. A strange light strayed into the hearers minds; a new power quietly penetrated every soul. Their dreams of worldliness were disturbed. The fetters of evil habit were loosened. Quiet convulsion, occult upheavals of feeling and purpose followed. The superior and irresistible authority, which clothed His utterance, was an authority native to the message.
I. Christs authority.It is not all authority which the enlightened and the free, the honourable and the just, can revere. Even righteous authority may deserve but partial reverence. Christs authority is not based upon force, or craft, or popular regard; but upon right and upon conscience.
(a) His words are authoritative, because they are true.
(b) His commands are authoritative, because they are righteous.
(c) He wields the personal authority of peerless love.
(d) In all, His authority is Divine, as He is.
II. Advantages which follow its acknowledgment:
(a) For the individual, the fulfilment of his true being, the harmony of obedience with liberty.
(b) For the human race, its one only sure and Divine hope.
III. Christs authority affects all.The message of heaven is, indeed, an invitation and a promise. But it is also a command. It is wrong to overlook the just claim of Christ upon the faith and obedience of men. Men have no right to disbelieve and disobey the Son of God. In receiving the Gospel the repenting sinner acknowledges the just authority of an omnipotent Friend, a Saviour, not only gracious, but supreme, Divine!
Illustrations
(1) The synagogue was emphatically the place of teaching; here the people assembled to receive instruction. It was permitted even to strangers to speak a word of exhortation to the assembly, and of this privilege the first preachers of the Gospel frequently availed themselves, for it afforded them with valuable opportunities for setting forth their doctrines. Our Lords frequent use of this privilege is also mentioned in the Gospels (Mat 4:23; Mar 1:21; Luk 4:15; Luk 6:6; Luk 13:10; Joh 6:59; Joh 18:20). When Paul and Barnabas entered the synagogue at Antioch in Pisidia, after the reading of the law and the prophets the ruler of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on (Act 13:15).
(2) In the life of Emilio Castelar occurs a singular illustration of sudden fame. In September, 1854, when revolt was ripening in Spain, distracted by the sorrows of his country, he wandered into a large meeting of the disaffected in Madrid. It was late. Many orators had spoken, and the audience, already tired, and annoyed at seeing a mere youth (he was then barely twenty) rising to speak, began to move away. Before he had spoken many words a few began to listen, and the impatient Hush which rose from the lips of the listeners secured the attention of those who were about to depart. Then, as there fell from the pale-faced, dark-eyed Andalusian speaker accent and utterance as never before had been heard in such a gathering, they grew agitated with enthusiasm, which at length burst into thunderous applause. In an hour Senor Castelar had become a celebrity; and the next morning hundreds and thousands of copies of his speech were being distributed over Spain.
Fuente: Church Pulpit Commentary

Chapter 7.
The Authority of Christ
“And they went into Capernaum; and straightway on the Sabbath day He entered into the synagogue, and taught. And they were astonished at His doctrine: for He taught them as one that had authority, and not as the scribes…. And immediately His fame spread abroad throughout all the region round about Galilee.”-Mar 1:21-22, Mar 1:28.
The Manner of Christ’s Teaching: with Authority.
This paragraph gives us an account of our Lord’s first appearance as a preacher in the synagogue at Capernaum, and also of a mighty work He performed at the close of His sermon. Both the sermon and the miracle produced a profound impression upon the crowd; and the impression produced in each case was the impression of authority. At the close of the sermon “they were astonished,” Mark tells us; for “He taught them as having authority, and not as the scribes” (Mar 1:22, R.V.). When they saw the demoniac restored to self-possession, “they were all amazed,… saying, What is this? a new teaching! With authority He commandeth even the unclean spirits, and they obey Him” (Mar 1:27, R.V.).
His Authority of Character.
Here, then, we get Jesus Christ as the Authoritative Teacher. What kind of an authority was it Jesus Christ possessed? (1) It was the authority of character. The scribes had the kind of authority that comes from office. But it was not that kind of authority Jesus wielded. He had no office. He had not, as we should say, been trained for the ministry. He had never been ordained. He came straight from the carpenter’s shop. And yet when He spoke, men felt there was an authority about His words they never felt in the words of the scribes, their official teachers. It was the authority of character, of a pure and holy personality. In the presence of Jesus men felt themselves instinctively in the presence of a Holy Person. That was why the traffickers in the Temple tumbled out in disordered flight before Him. That was why Pilate feared and trembled before Him. The human spirit is keenly sensitive to moral condition. And the people, as they listened, felt behind the words of Jesus all the tremendous force a holy character wields.
His Authority of Perfect Knowledge.
(2) It was the authority of perfect knowledge. In a sense the scribes had authority, for they were the recognised masters of the Law, and the teachers of Divine truth. But Christ’s authority was completely different.
“Not as the scribes.” The scribes taught, shall we say, at second hand. They buttressed every statement by quoting the Law and tradition. But Jesus never quotes the Law and the Prophets in support of His statements. He abrogates, alters, amends, enlarges the law of Moses on the strength of His own ipse dixit. He lays down laws-declares truth with the assurance of intimate and first-hand knowledge. He speaks on the tremendous themes of God and the soul, of duty and destiny, with the authority of One who knew.
There is never a “perhaps” or “it may be”; there is never a guess or surmise in the speech of Christ. All is calm, authoritative, sure. He moves amongst the great problems of the soul as one who is perfectly at home. “I say unto you”-that is His formula. “He spoke as having authority”-it was the authority of perfect knowledge.
His Authority of Power.
But it was not authoritative speech alone the people discovered in Jesus, but (3) authoritative power as well. At a word from Him “the unclean spirit, tearing him and crying with a loud voice, came out of him” (Mar 1:26, R.V.). If the sermon revealed Him as the Authoritative Teacher, the miracle revealed Him as the Almighty Deliverer. He has authority over every evil spirit. He can break every chain of evil. He can release every prisoner in Satan’s bondage held. This is a revelation every whit as welcome as the former. For man is not simply in the dark, and longs to see; he is bound, and wants to be freed.
A Provision for Our Needs.
This double aspect of Christ’s authority exactly meets our human need. Our two great desires are these: certitude in the realm of truth, and deliverance from the thraldom of evil. Men crave to know; they want certitude; they long to be sure. And to them Christ presents Himself as the Truth, God’s Everlasting Yea, the answer to all their questioning. And they crave to be delivered. And to them Christ presents Himself as One who has authority over every unclean spirit. Does a man cry in his bitter bondage, “Who shall deliver me”? We can answer with the apostle, “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1Co 15:57).
Fuente: The Gospel According to St. Mark: A Devotional Commentary

1
Capernaum was a city on the shore of Galilee, and Mat 4:13 tells us that Jesus made it his dwelling place. He entered the synagogue on the sabbath because there would be people there whom he could teach. For more information about synagogues see the information offered in connection with Mat 4:23.
Fuente: Combined Bible Commentary

THESE verses begin the long list of miracles which Mark’s Gospel contains. They tell us how our Lord cast out devils in Capernaum, and healed Peter’s wife’s mother of a fever.
We learn, in the first place, from these verses, the uselessness of a mere intellectual knowledge of religion. Twice we are specially told that the unclean spirits know our Lord. In one place it says, “they knew Him.” In another, the devil cries out, “I know thee who thou art, the Holy One of God.” They knew Christ, when Scribes were ignorant of Him, and Pharisees would not acknowledge Him. And yet their knowledge was not unto salvation.
The mere belief of the facts and doctrines of Christianity will never save our souls. Such belief is no better than the belief of devils. They all believe and know that Jesus is the Christ. They believe that he will one day judge the world, and cast them down to endless torment in hell. It is a solemn and sorrowful thought, that on these points some professing Christians have even less faith than the devil. There are some who doubt the reality of hell and the eternity of punishment. Such doubts as these find no place except in the hearts of self-willed men and women. There is no infidelity among devils. “They believe and tremble.” (Jam 2:19.)
Let us take heed that our faith be a faith of the heart as well as of the head. Let us see that our knowledge has a sanctifying influence on our affections and our lives. Let us not only know Christ but love Him, from a sense of actual benefit received from Him. Let us not only believe that he is the Son of God and the Savior of the world, but rejoice in Him, and cleave to Him with purpose of heart. Let us not only be acquainted with Him by the hearing of the ear, but by daily personal application to Him for mercy and grace. “The life of Christianity,” says Luther, “consists in possessive pronouns.” It is one thing to say “Christ is a Savior.” It is quite another to say “He is my Savior and my Lord.” The devil can say the first. The true Christian alone can say the second. [Footnote: “Rest not in an historical knowledge of faith. If thou do, it will not save thee; for if it would it would save the devils: for they have their literal knowledge and general belief of the word. Dost thou think it enough to know and believe that Christ lived and died for sinners? The devil and his angels know and believe as much. Labor then to outstrip them, and to get a better faith than is in them.”-Petter on Mark. 1661.]
We learn, in the second place, to what remedy a Christian ought to resort first, in time of trouble. He ought to follow the example of the friends of Simon’s wife’s mother. We read that when she “lay sick of a fever,” they “told Jesus of her.”
There is no remedy like this. Means are to be used diligently, without question, in any time of need. Doctors are to be sent for, in sickness. Lawyers are to be consulted when property or character needs defense. The help of friends is to be sought. But still, after all, the first thing to be done, is to cry to the Lord Jesus Christ for help. None can relieve us so effectually as He can. None is so compassionate, and so willing to relieve. When Jacob was in trouble he turned to his God first: “Deliver me, I pray thee, from the hand of Esau.” (Gen 32:11.) When Hezekiah was in trouble, he first spread Sennacherib’s letter before the Lord: “I beseech thee, save thou us out of his hand.” (2Ki 19:19.) When Lazarus fell sick, his sisters sent immediately to Jesus: “Lord,” they said, “he whom thou lovest is sick.” (Joh 11:3.) Now let us do likewise. “Cast thy burden upon the LORD, and he shall sustain thee.” “Casting all your care upon Him.” “In everything by prayer and supplication with thanksgiving, let your requests be made known to God.” (Psa 55:22; 1Pe 5:7; Php 4:6.)
Let us not only remember this rule, but practice it too. We live in a world of sin and sorrow. The days of darkness in a man’s life are many. It needs no prophet’s eye to foresee that we shall all shed many a tear, and feel many a heart-wrench, before we die. Let us be armed with a receipt against despair, before our troubles come. Let us know what to do, when sickness, or bereavement, or cross, or loss, or disappointment breaks in upon us like an armed man. Let us do as they did in Simon’s house at Capernaum. Let us at once “tell Jesus.”
We learn, in the last place, from these verses, what a complete and perfect cure the Lord Jesus makes, when He heals. He takes the sick woman by the hand, and lifts her up, and “immediately the fever left her.” But this was not all. A greater miracle remained behind. At once we are told “she ministered unto them.” That weakness and prostration of strength which, as a general rule, a fever leaves behind it, in her case was entirely removed. The fevered woman was not only made well in a moment, but in the same moment made strong and able to work. [Footnote: Let us not fail to observe here, that Peter, one of our Lord’s principal apostles, had a wife. Yet he was called to be a disciple, and afterwards chosen to be an apostle. More than this, we find Paul speaking of him as a married man, in his Epistle to the Corinthians, many years after this. (1Co 9:5.)
How this fact can be reconciled with the compulsory celibacy of the clergy, which the Church of Rome enforces and requires, it is for the friends and advocates of the Roman Catholic Church to explain. To a plain reader, it seems a plain proof that it is not wrong for ministers to be married men. And when we add to this striking fact, that Paul, when writing to Timothy, says, that” a bishop should be the husband of one wife” (1Ti 3:2), it is clear that the whole Romish doctrine of clerical celibacy is utterly opposed to holy Scripture.]
We may see in this case a lively emblem of Christ’s dealing with sin-sick souls. That blessed Savior not only gives mercy and forgiveness;-He gives renewing grace besides. To as many as receive Him as their Physician, He gives power to become the sons of God. He cleanses them by His Spirit, when He washes them in His precious blood. Those whom He justifies, He also sanctifies. When He bestows an absolution, He also bestows a new heart. When He grants free forgiveness for the past, He also grants strength to “minister” to Him for the time to come. The sin-sick soul is not merely cured, and then left to itself. It is also supplied with a new heart and a right spirit, and enabled so to live as to please God.
There is comfort in this thought for all who feel a desire to serve Christ, but at present are afraid to begin. There are many in this state of mind. They fear that if they come forward boldly, and take up the cross, they shall by and bye fall away. They fear that they shall not be able to persevere, and shall bring discredit on their profession. Let them fear no longer. Let them know that Jesus is an Almighty Savior, who never forsakes those who once commit themselves to Him. Once raised by His mighty hand from the death of sin, and washed in His precious blood, they shall go on “ministering to Him” to their life’s end. They shall have power to overcome the world, and crucify the flesh, and resist the devil. Only let them begin, and they shall go on. Jesus knows nothing of half-cured cases and half-finished work. Let them trust in Jesus and go forward. The pardoned soul shall always be enabled to serve Christ.
There is comfort here for all who are really serving Christ, and are yet cast down by a sense of their own infirmity. There are many in such case. They are oppressed by doubts and anxieties. They sometimes think they shall never reach heaven after all, but be cast away in the wilderness. Let them fear no longer. Their strength shall be according to their day. The difficulties they now fear shall vanish out of their path. The lion in the way which they now dread, shall prove to be chained. The same gracious hand which first touched and healed, shall uphold, strengthen, and lead them to the last. The Lord Jesus will never lose one of His sheep. Those whom He loves and pardons, He loves unto the end. Though sometimes cast down, they shall never be cast away. The healed soul shall always go on “ministering to the Lord.” Grace shall always lead to glory.
Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 1:21. And they go into Capernaum. See on Mat 4:13. This was probably the beginning of our Lords ministry in that place. The events recorded by Matthew, chaps, Mar 5:1 to Mar 8:13, occurred later.
Synagogue. See on Mat 4:23.
Fuente: A Popular Commentary on the New Testament

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.
Fuente: Expository Notes with Practical Observations on the New Testament

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, , 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments

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]
Fuente: McGarvey and Pendleton Commentaries (New Testament)

Mar 1:21-39. A Specimen Day in Capernaum.With His first followers, Jesus went to Capernaum (p. 29), a border town in the kingdom of Antipas, on the high road from Ptolemais to Damascus (HNT, ad loc.; Mat 4:13*). Mk.s information now becomes more detailed, and he records the events of the first Sabbath as perhaps Simon himself recalled them.
Mar 1:21-28. Jesus visits the synagogue and proclaims His message there. Throughout the earlier period of His Galilean ministry the synagogues seem to have been open to Him (cf. Mar 1:39; Mar 3:1, Luk 4:16). Of the content of His teaching, Mk. tells us nothing. He only brings out the contrast between Jesus and the scribes. They taught from authorities, balancing one traditional opinion with another. Jesus spoke with authority as one commissioned of God. The same confidence and sense of power which were felt in His words were apparent in His dealings with demoniacs. Jesus uses no incantation or adjuration. He simply gives His commands and the evil spirits obey Him. This fact apparently interests Mk. and his readers even more than the sayings of Jesus. The astonishment aroused by the teaching was turned into amazement by the miracle, and the fame of the new prophet spread through Galilee.
[Mar 1:22. and not: better yet not. The scribes taught with authority, but that of Jesus was of a different, stamp.A. J. G.]
Mar 1:22-27. Of the two words astonished and amazed the latter seems to be the stronger. It implies fear (see Mar 10:32 and the parallels to this passage). The first word is more frequent in Mk. who elsewhere (Mar 6:2, Mar 10:26, Mar 11:18) attributes the same effect to the teaching of Jesus.
Mar 1:24. Did the demoniacs, as Mk. suggests, openly acknowledge Jesus as the Messiah? If so, how did they reach the conviction, and why does their confession not influence the public? These questions raise difficulties. Some scholars hold that Mk. has given his own interpretation to inarticulate cries. The testimony of the demons exists for the reader but did not exist for the spectators. Consequently the motive assigned for enjoining silence in Mar 1:34 is mistaken. Wrede holds that the demons confession and their repression by Jesus are alike unhistorical. He groups along with this material, the passages in which those healed of their complaints are told to keep silence, e.g. Mar 1:44, Mar 5:43, Mar 7:36, and also the passages in which the disciples are forbidden to reveal the Messianic secret, e.g. Mar 8:30, Mar 9:9. The historic fact, according to Wrede, is that Jesus was not recognised as Messiah during His lifetime. Mk. accounts for this, by supposing that Jesus did not wish to be recognised. Therefore the demons are silenced, miracles of healing are not to be mentioned, the disciples may not say anything. Yet in Mk.s view the Messianic secret must have been penetrated. Demons and disciples must have confessed. Miracles must have been impressive evidence. His narrative is full of contradictions because he tries to reconcile his conviction of the Messiahship of Jesus with the fact that the Messianic claim was not made public during the lifetime of Jesus. Wredes ingenious theory rests on an illegitimate grouping of details, which do not require and are not capable of a common explanation. Thus in Mar 1:44 and Mar 7:36 the enjoining of silence is as intelligible and as historic as it is pointless and artificial in Mar 5:43. That some demoniacs addressed Jesus as Messiah, that such confessions aroused wonder but not faith in the people, and that Jesus sought to silence the demoniacs (the injunction and the word used were normal in exorcism) may well be historic fact. For the whole subject, see p. 663, Nevius, Demon-Possession and Allied Themes, and Harnack, The Mission and Expansion of Christianity, i. 125146.
Fuente: Peake’s Commentary on the Bible

Verse 21
Capernaum; a port on the lake.
Fuente: Abbott’s Illustrated New Testament

21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
In verse 14 we saw Christ walking by the Sea of Galilee and now in verse 21 we are told he went into Capernaum which is situated at the North end of the Sea of Galilee.
He entered the synagogue which would be the normal thing to expect. He was here to fulfill the law so He would naturally do all those things that He was expected to do. Not only did He go He taught those that would listen. It is not to surprising that “they were astonished at his doctrine:” and that “he taught them as one that had authority,” which is not surprising either.
Two items: Surprising doctrine and He taught as one with authority. We are not told what doctrine He was teaching but we can assume that it was related to the coming kingdom rather than the Old Testament law. He was on earth to set up His kingdom and He would not have wasted time on other information.
He had all authority since He was God, so it shouldn’t surprise us that this was the case. The interesting point is that the people realized His authoritativeness as compared to that of the Scribes. Evidently the Scribes were well known and not to be trusted in doctrine else wise why would they not appear to have authority.
It might be surmised that the Scribes are as many pastors today, preaching one thing and living another. We are continually hearing of men who have had ongoing adulterous relationships that have spanned years and years, we have men who are addicted to gambling as well as women and are stealing from their church to support their sin.
I frequent Internet forums and often there are discussions of pastors that are addicted to pornography and want to know what to do – STOP IT would be good!
The people are not stupid, even today in our churches the people know when their speakers are “without authority” and they rightly reject what they are hearing.
Pastors and teachers, when you step up to teach others be sure you are on holy ground with God and teach truth with the authority that He has given you. If you have sin in your life, be sure to get right before you dare to teach others how to live a holy life.
I recently read the account of a man who had been having an affair for over twenty years. It started before he divorced his first wife and it continued on till well after he married his second wife. No, I will call that an adulterous relationship – affair sounds so simple and nice, whileadultery is the truth. He continued on with his adultery through two wives and speaking in churches across the country. What a hypocrite and how much authority does he have now that he has been exposed. How do people who sat under his preaching sort out what was truth and what was lie as they consider his ministry to them?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:21 And they went into {k} Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
(k) From the city of Nazareth.
Fuente: Geneva Bible Notes

B. Early demonstrations of the Servant’s authority in Capernaum 1:21-34
This section of the Gospel records three instances of ministry in Capernaum. These were Jesus’ teaching and healing in the synagogue, His healing of Peter’s mother-in-law, and His healing of many others. These events further demonstrated Jesus’ authority. They all occurred on one day, or two days from the Jewish perspective in which a new day began at sunset. Mark implied that this was a typical day of ministry for Jesus.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Jesus’ teaching and healing in the Capernaum synagogue 1:21-28 (cf. Luke 4:31-37)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Capernaum became Jesus’ base of ministry in Galilee (cf. Luk 4:16-31). It stood on the Sea of Galilee’s northwest shore and was the hub of the most populous district in Galilee. Archaeologists have done extensive restoration work there. They have reconstructed a synagogue that stood here in the third and fourth centuries.
The synagogues came into existence during the Babylonian exile. The word originally described a group of people, but it later became associated with the building in which the people met. The word "church" has experienced a similar evolution. Customarily the leaders of a local synagogue would invite recognized visiting teachers to speak to the congregation. Mark referred to Jesus’ teaching ministry frequently, but he did not record much of what Jesus taught. Jesus’ actions were of more interest to him. This seems to reflect the active disposition of Peter who influenced Mark’s writing and perhaps the active character of the Romans for whom Mark wrote.
"What Jesus says discloses his understanding of himself and his purposes. What Jesus does reveals primarily the extent and nature of his authority from God. Both what Jesus does and says determine his values and the dynamics of his relations with other characters. They also show Jesus’ integrity in living up to his values and commitments." [Note: Rhoads and Michie, p. 103.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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.
Fuente: Expositors Bible Commentary

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