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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.
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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.
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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.
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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).
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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.
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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.