Mar 1:21-28 | RWP | e4.org | And taught ( εδιδασκεν ). 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 and . 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 ( διδασκω ) and preached ( κηρυσσω ) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue ( αρχισυναγωγος ). 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 Jesus gave back the roll of Isaiah to the attendant or beadle ( τω υπηρετη ) 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 ( ).

‏ Mark 1:21-28

And taught ( εδιδασκεν ). 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 ( διδασκω ) and preached ( κηρυσσω ) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue ( αρχισυναγωγος ). 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 ( τω υπηρετη ) 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).

They were astonished ( εξεπλησσοντο ). Pictorial imperfect as in Lu 4:32 describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould).

And not as their scribes ( κα ουχ ως ο γραμματεις ). Lu 4:32 has only "with authority" ( εν εξουσια ). Mark has it "as having authority" ( ως εχων εξουσιαν ). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mr 7:9, 13). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few realistic touches (this one of them) the remarkable personality of Jesus" (Bruce). See on Mt 7:29 for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

With an unclean spirit ( εν πνευματ ακαθαρτω ). This use of εν "with" is common in the Septuagint like the Hebrew be, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. See on Mt 22:43. Unclean spirit is used as synonymous with

demon ( δαιμονιον ). It is the idea of estrangement from God (Zec 13:2). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

What have we to do with thee? ( τ ημιν κα σοι? ) The same idiom in Mt 8:29. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" ( ο αγιος του θεου ). Hence the demon feared that Jesus was come to destroy him and the man in his power. In Mt 8:29 the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (Joh 6:69). The demon cried out aloud ( ανεκραξεν, late first aorist form, ανεκραγεν, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" ( οιδα ), correct text, some manuscripts "we know" ( οιδαμεν ), including the demon.

Hold thy peace ( φιμωθητ ). First aorist passive imperative of φιμοω. "Be quiet," Moffatt translates it. But it is a more vigorous word, "Be muzzled" like an ox. So literally in De 25:4, 1Co 9:9; 1Ti 5:18. It is common in Josephus, Lucian, and the LXX. See Mt 22:12, 34. Gould renders it "Shut up." "Shut your mouth" would be too colloquial. Vincent suggests "gagged," but that is more the idea of επιστομαζειν in Tit 1:11, to stop the mouth.

Tearing him ( σπαραξαν αυτον ). Margin,

convulsing him like a spasm. Medical writers use the word for the rotating of the stomach. Lu 4:35 adds "when the demon had thrown him down in the midst." Mark mentions the "loud voice" ( φονη μεγαλη ), a screech, in fact. It was a moment of intense excitement.

They questioned among themselves ( συνζητειν αυτους ). By look and word.

A new teaching ( διδαχη καινη ). One surprise had followed another this day. The teaching was fresh ( καινη ), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority ( κατ' εξουσιαν ). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" ( κα τοις πνευμασιν τοις ακαθαρτοις επιτασσε ). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" ( υπακουουσιν αυτω ). The people were accustomed to the use of magical formulae by the Jewish exorcists (Mt 12:27; Ac 19:13), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Ac 8:19).

The report of him ( η ακοη αυτου ). Vulgate, rumor. See Mt 14:1; 24:6. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out "everywhere" ( πανταχου ) throughout all Galilee.