Teaching and Healing around Capernaum

Jesus called his first four disciples near Capernaum. Jesus attended the synagogue often (Luke 4:16). In time it also became customary for him to teach while there (John 18:20); a custom reserved for respected rabbis. Hendriksen says, "So also at the present occasion, probably after the prescribed portion of the law had been read in Hebrew and translated into Aramaic, Jesus, having indicated his desire to speak and having gained permission to do so, while standing read from the prophets; then, seated, explained the portion read and applied it to the needs of the hearers."

This transpired on the Sabbath. Sabbath, or Shabbath in Hebrew, means "rest." The Sabbath is the day of rest, a day consecrated to God (Gen. 2:2-3). God's plan for the coming of his Kingdom does not contradict previous revelation requiring the consecration of the Sabbath (Deut. 5:15) and the regular meeting together of his people (Exod. 23:14-17; Psa. 68:26). Ultimately, it fulfills them. Jesus commonly taught and healed in the synagogues on the Sabbath (Mark 3:1-5; 6:2; Luke 13:10-16), and participated in worship (Luke 4:15-16).

See the note on Capernaum at 2:1. The synagogue was the center of Jewish life in the all communities except Jerusalem where the temple served that purpose.

The people hearing Christ were amazed (or dumbfounded) at his doctrine. Jesus, a carpenter (Mark 6:3), has such wisdom?

Unlike the scribes, Jesus taught as one having authority. Unlike the Gospels of Matthew (Matt. 7:2-29) and Luke, Mark's account does not develop the specifics of this teaching but merely indicates Jesus' general style in contrast to that of the scribes. Hendriksen says:

Consider the following points of contrast between Christ's method of teaching and that of the scribes.

• a. He spoke the truth (John 14:6; 18:37). Corrupt and evasive reasoning marked the sermons of many of the scribes (Matt. 5:21 ff.).

• b. He presented matters of great significance, matters of life, death, and eternity. They often wasted their time on trivialities (Matt. 23:23; Luke 11:42).

• c. There was system in his preaching. As their Talmud proves, they often rambled on and on.

• d. He excited curiosity by making generous use of illustrations (Mark 4:2-9, 21, 24, 26-34; 9:35; 12:1-11). Their speeches were often dry as dust.

• e. He spoke as the Lover of men, as One concerned with the everlasting welfare of his listeners, and pointed to the Father and his love. Their lack of love is clear from such passages as Mark 12:40; etc.

• f. Finally, and this is the most important, for it is specifically stated here, he spoke "with authority," for his message came straight from the very heart and mind of the Father (John 8:26), hence also from his own inner being, and from Scripture. They were constantly borrowing from fallible sources, one scribe quoting another scribe. They were trying to draw water from broken cisterns. He drew from himself, being "the Fountain of living waters" (Jer. 2:13).

So, Jesus' teaching was not mere human opinion but the authoritative, heavenly, and amazing teaching of the Son of God.

Mark did not report what Jesus said on that day. Instead he emphasized the reaction of the people. They were astonished. This is a major theme in the Gospel. Mark used many different words (shock, fear, marvel, and amaze and others) to communicate this same thought. In this case they were amazed at Jesus' teaching authority. The scribes and the rabbis of Jesus day did not teach in their own authority. Their authority was the authority of the traditions they passed on. Jesus taught in his own authority and the people recognized the difference and were astonished.

Immediately, there was a man with an "unclean sprit" in their midst. A.T. Robertson in "Word Pictures in the New Testament," says, "Unclean spirit is used as synonymous with demon (daimonion). It is the idea of estrangement from God (Zech. 13:2)."

The phrase, "What have you to do with us," is an idiomatic phrase implying displeasure, rejection or a desire to dissociate (see Jesus' rebuke of Mary in John 2:4). In the Septuagint (LXX, the Greek translation of the Hebrew Old Testament), this phrase appears in such passages as Judges 11:12, 2 Samuel 16:1, 1 Kings 17:18, 2 Kings 3:13 and Hosea 14:8.

Light exposes darkness for what it is; it reveals its presence, substance, and stains. Not only is God himself described in terms of "light" (John 9:5; 1 John 1:5; 1 Tim. 6:16; Jas. 1:17; cf. Rev. 21:23; 22:5); his Word is "light" (Psa. 119:105; Prov. 6:23; Eph. 5:13; 2 Pet. 1:19). Sinners often hide or rebel and/or run from "light" - the presence of God and his Word. Hughes says:

The light of Jesus' teaching was too much for the evil of a demonized life. Just as foul things scurry from the light when you lift a stone, evil spirits who love darkness recoil from the light. It is very possible to recognize Jesus for who he is and hate him all the more. This is what was happening here. This man wanted nothing to do with Christ. . . .

I especially want us to see that this demonized man was completely under the sway of evil. His personality had been damaged to the point that the demonic spirit usurped the core of his self and even utilized his voice. Satan always tries to imitate God. Christ came to earth in human flesh and now dwells within us by the Spirit. Aping God, Satan fabricates incarnations through his spirits. This man was lost, a kennel for the malevolent spirits of fallen angels. He was literally "in an unclean spirit" (Mark 1:23, Greek). The moral nature of the unclean spirit fused with his [A.T. Robertson says, "The unclean spirit was in the man and the man in the unclean spirit"], so that he was coarse, filthy, and base within. So fully was he under the command of evil that he renounced all interest in Christ, saying, "You have no business with me yet! Go away!"

Moreover, his religious and cultural associations had done him no good. He was absolutely helpless. This does not mean he was as morally evil as he could be or as some who were not demonized (men and women are quite capable of the deepest evil all by themselves!), but that he was completely under Satan's power.

Demon's are not all-knowing (omniscient), but study so they can do harm (Satan had attempted to assassinate King Jesus - Matt. 2:16-18, etc.). Hendriksen states:

When the demon declares, "I know" he is not telling a lie. There are certain things that are known to the prince of evil and his servants. See James 2:19. Moreover, some of this knowledge causes them to tremble, to be frightened. They know that for them there is no salvation, only dreadful punishment. The demon is thinking of this very fact, as he realizes that he is at this moment being confronted with his Great Opponent, whom he, again correctly, calls "the Holy One of God."

This demon 'knew' Christ as "Jesus of Nazareth." Nazareth, literally "Nazarene," was located west of the Sea of Galilee. It was Jesus' hometown. Jesus is described by the demon as the "Holy One of God." We see this phraseology applied to Aaron (Psa. 106:16) and to Samson (Judges 13:7; 16:17) in the sense of "one specially consecrated to God." In the Gospels, this description of Jesus is unique to this incident (cf. Luke 4:34), but the apostles so describe him in Acts 2:27 and 13:35 (in quotations from Psa. 16:10) and in Acts 3:14. The demons quake in the presence of divine holiness.

As to demons, Hendriksen writes:

As is clear from Mark 1:32-34; 6:13; Luke 4:40, 41, it is not true that the New Testament writers, in common with all primitive people, ascribed all physical illnesses and abnormalities to the presence and operation of evil spirits. It is contrary to fact that demon-possession is simply another name for insanity or for dissociation. Fact is that demon-possession describes a condition in which a distinct and evil being (Mark: "an unclean spirit"; Luke 4:33, "the spirit of an unclean demon"), foreign to the person possessed, has taken control of that person.

The theory according to which demon-possession has continued through the centuries and is present with us today is held by many. Origen (fl. A.D. 210-250) claimed that by calling on the name of Jesus and the name of martyrs (!) demons could be driven out. During the middle ages there were those who held that making the sign of the cross would be of help in expelling them. Many present-day advocates of this theory appeal to the often quoted work by H. W. White, Demonism Verified and Analyzed. W. P. Blatty's paperback The Exorcist ("a nightmare novel of demonic possession") has received high praise. And a certain newspaper reports a demon-expulsion resulting from five-hour directions by telephone!

That superstition plays its role in at least some of these claims is evident even on the surface. Besides, it is a question whether all those who believe in demon-possession as an actual present-day fact are scientifically equipped to draw the necessary distinction a. between certain abnormal mental conditions (for example "dissociation") and the invasion of the human personality by one or more of Satan's underlings; and b. between demonic influence and demon-possession. In the Roman Catholic Church before a priest is allowed to proceed with exorcism he has to make a thorough examination to see whether he is dealing with a real case of demon-possession, and even then he must receive authorization from his bishop before proceeding.

A man of high reputation, with thorough theological, medical, and psychiatric training, the late Dr. J. D. Mulder, in a series of articles on "Mental Disease and Demon Possession," wrote as follows, "For six years I have worked as medical missionary among the Navahos, a tribe of Indians still deeply steeped in fear of evil spirits, witchcraft, and related subjects, while the last ten years I was in daily contact with mentally disturbed of all types. Daily conversations with these patients, however, and careful delving into their inner thoughts have made me convinced that, whereas there might well be demoniacal influence, the picture of possession, as found in the New Testament, was always absent. I therefore fully agree with Prof. Schultze when he writes, 'I venture to suggest that demon possession was a phenomenon limited almost exclusively (if not entirely) to the period of special divine manifestations during the period in which the New Testament church was born.'"

An unclean spirit recognized that Jesus had come to destroy the reign of Satan and challenged Jesus. Jesus quickly and easily overpowered him. This is the first of many times that Jesus defeated the hosts of Satan. Mark emphasized this theme more than the other gospel writers. (See 1:12, 13; 1:34, 39; 3:15, 22-30; 5:1-20, 6:13; 7:25-30; 8:33; 9:14-24; 38-42.) The enemies of the Messiah understood the threat to their rule. They tried to resist Jesus, but were unable to stand against him.

A demon attempted to interrupt the preaching of God's Word, but instead saw the Word of God demonstrated with authority (Mark 1:22). We may compare this somewhat to creation: (1) God spoke the Word (Gen. 1-2), (2) Satan interrupted God's preaching through the Fall (Gen. 3 ff), (3) God has the last Word forever silencing Satan's interruption(s) (Rev. 20-22).

Jesus said "be muzzled" (cf. Deut. 25:4; 1 Cor. 9:9; 1 Tim. 5:18; or "stop the mouth" Tit. 1:11). In the Judaism of Jesus' day, this was a technical expression denoting the presence of God's power to establish his kingdom in the face of evil. The Kingdom of God is at hand (Mark 1:15); the "good-news" is here (Mark 1:1; 14-15).

Jesus commanded the demon to leave (Mark 1:25). The demon, in a display of weakness: (1) convulsed the man and (2) shrieked, or "cried out" (Mark 1:26) - a death roar. The demon left the man. Edwards says the event:

ends with the amazement of all present. The word for "amaze" (Gk. thambein) derives from the root "to strike," meaning to astound or astonish. The impression of Jesus' authority goes deep, but it also "spread quickly over the whole region of Galilee" (Mark 1:28). The initial report about Jesus from the synagogue in Capernaum is not simply of a victory of the Holy One of God over bent and evil forces, as though two chess players were manipulating pawns on the board for their own advantage. Jesus' defeat of the "strong man" (Mark 3:27) is not at the expense of Satan's victims but on their behalf. Not only are unclean spirits expelled, but broken people are restored to health and wholeness and to the possibility of restoration with their Creator, in whose image they are made. The exousia of Jesus is astonishing not as a display of Jesus' grandeur but as a power of redemption for captives.

Garland is helpful saying:

The unclean spirit's noisy recognition of Jesus may be viewed as a panicked defensive stratagem or as a reverent acknowledgment of his power. Knowledge is power, and the unclean spirit may be attempting to fend off its impending defeat with the classic exorcist's trick of pronouncing the name of the opponent. He shouts out both an earthly name, Jesus of Nazareth, and a divine name, the Holy One of God, and hints that he has plenty of reserves in his camp, "Have you come to destroy us?" Gundry argues that the Hellenistic audience who hears the unclean spirit will think that it has gained the upper hand by identifying Jesus, but Jesus moves aggressively to silence it. On the other hand, the unclean spirit may be conceding submissively that Jesus is its opposite. He is holy, pure, and close to God, and it has met its match.

Whichever is the case, Jesus tells the spirit to shut up. One might think that Jesus would appreciate the free advertising before the synagogue crowd. The unclean spirit is right, but Jesus does not want testimony that is demonic. He will not accept the hollow confessions of spirits that are not cleansed and transformed. The demons' recognition of Jesus also can only mislead others. Jesus' healing miracles do not simply remedy human physical maladies; they represent a war against demonic forces. Jesus disarms Satan's power that has been pirating human souls and sets the victims free one by one. The demons therefore know him as the victorious Son of God, not as one who must undergo suffering and death. Consequently, Jesus orders their silence. Demons, however, rarely go quietly. This one exits "with a shriek," a death roar not dissimilar to the one Jesus cries when he dies on the cross (Mark 15:37).

The witnesses are dazed. They do not wonder at what the unclean spirit proclaims about Jesus. Do they even hear it? Are they stupefied because it is simply too overwhelming for them to comprehend? They remain in the dark about the source of Jesus' power or his mission, and no shrieking demon will reveal it to them. The full truth can only be revealed by the one who cries out in pain on the cross.

Again the people were amazed. This time they were amazed not only by his authoritative teaching, but also by his power over the forces of Satan. It is not a surprise that word about Jesus quickly spread everywhere, throughout the surrounding area. This display of the power of God could not be kept secret.

James, John and others went to Peter's house (cf. Matt. 8:14; Luke 4:38). Who went? Hendriksen explains saying:

A difficulty arises, however, in connection with the subject of the sentence. Should it be "they" or "he"? We know that Jesus had attended the synagogue, had taught there, and had performed an astounding miracle (Mark 1: 21-28). May we not assume that Simon and Andrew, James and John, all of whom had just previously been called to become fishers of men (Mark 1:16-20) and had entered Capernaum with Jesus, had also attended the services in Capernaum's synagogue? Now if that assumption is correct, then at first glance would it not seem that the word "they" in Mark 1:29 refers to Jesus and these four disciples? However, a second look is necessary: the fact that they are said to have entered the house of Simon and Andrew "with James and John" makes this interpretation impossible. Among the solutions that have been offered the two that are probably the best are as follows:

a. Mark, being Peter's interpreter, is reproducing almost literally (with change from the first to the third person) what he had heard Peter say in a sermon or discourse. Peter had spoken somewhat as follows, "And immediately we [meaning Jesus, I myself and Andrew] left the synagogue, and with James and John went (to my) home." If this be the correct solution Mark's "they" would refer to Jesus, Simon, and Andrew.

b. Instead of "they" the variant reading "he," which has considerable manuscript support, should be adopted. That "he" refers to Jesus. It is he who, taking James and John with him, enters the home of Simon and Andrew.

Either way, however, we now find Jesus, Peter, Andrew, John, and James at the home of Peter and his brother.

Simon's brother Andrew must also have been living in the same home. Peter was a married man, and his mother-in-law was living with them. Peter's mother-in-law was sick with a fever. Christ healed her. Hughes says:

Note the manner in which Jesus healed her. Luke says in the parallel account that he stood over her and rebuked the fever (Luke 4:39). (Matthew 8:15) says he touched her. Here in Mark we read that he took her by the hand. Thus, we have a composite picture of Christ standing close to her bed, taking her by the hand, rebuking the fever, and gently raising her up before Peter and his wide-eyed friends.

The Bible does not she was slain in the Spirit. It does not say she spoke with other tongues or began laughing uncontrollably (i.e. Toronto Blessings). Rather, she immediately began to wait on or to serve those present. Hendriksen says:

Jesus had already lifted her up. But now of a sudden "the fever left her," as all three evangelists state. Moreover, she did not even say, "I'm rid of the fever, but completely exhausted." Nothing of the kind. On the contrary, one moment, just before Jesus had taken her by the hand and had rebuked the fever, there were still those flushed cheeks, that burning hot skin, profuse sweating, dryness in the throat - or else, depending on the kind of fever, there may have been violent shivering - ; the next moment (see Luke 4:39, "at once she got up ") every fever symptom had vanished completely. Not only was the woman's temperature normal but such a surge of new strength was coursing through her entire being that she herself insisted on getting up. In fact, she actually got up and started to perform the duties of a busy hostess. She began to wait on all those present: Jesus, Peter, Andrew, James, John, and perhaps even on her daughter if she too was present, as is probable. Or, "mother" may have been ably assisting "daughter" in performing this act of hospitality.

The fact that Peter was married indicates that marriage, not celibacy (which is nevertheless a legitimate possibility; see Matt. 19:12; 1 Cor. 7:7-8, 32), is normal for Christian leaders (cf. 1 Cor. 9:5). The norm for both elders and deacons is that they are to be faithful to their wife (1 Tim. 3:2, 12).

The fact that Simon Peter had a mother-in-law means that he was married. He left not only his fishing business, but also his family when he responded to Jesus' call to follow him. (But notice 1 Cor. 9:5 and Luke 8:1-3 which may indicate that Peter's wife traveled with him on some of his travels.)

Jesus worked day and night (cf. Matt. 8:16; Luke 4:40). The Lord of the Sabbath (Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5) was already healing on the Sabbath day (Mark 1:21), though in private (cf. Mark 3:1-6). Not daring to break the traditional Jewish Sabbath practices, the people waited until sunset to carry their sick to Jesus. Hendriksen says, "According to the Hebrew way of speaking there were two evenings (see Exod. 12:6 in the original). The first began at 3 P.M., the second at 6 P.M. So when Mark writes "that evening" and immediately adds "after sunset" we know that the people waited until the end of the Sabbath."

The large extent of demon possession in Galilee (Mark 1:32) may have been due to the Gentile (pagan) influence in that region, especially its openness to the occult. Jesus "would not let the demons speak." This is the first time that Jesus warned others not to announce his Messiahship (Mark 1:43; 3:12; 4:10-11; 5:19; 9:9). Jesus was not uncertain of his mission, rather, he maintained secrecy so that premature, popular Messianic fervor would not compromise God's plan for his Son's suffering and death.

The people waited until the Sabbath was over at sunset. Then they crowded around Peter's home seeking the healer who had power over the demons. He healed many … and cast out many demons. Mark's choice of words indicates that not all sickness is caused by demon possession. The power of Jesus reversed the effects of sin in all of its forms. The many cases of demon possession in Galilee may have been the result of pagan religion that had long been practiced in those areas. Jesus did not allow these demons to speak. He did not want them identifying him, as the one had done in the synagogue. This is a theme that becomes more prominent in the next few chapters. The large crowd that gathered was only the first such crowd. Jesus' ministry quickly attracted many followers for many different reasons.

Jesus taught and did miracles in Galilee. See "Miracles: Do miracles happen today?" below.

After a long night of healing Jesus rose up early and while alone, he prayed. Jesus' private prayer life (6:46; 14:35-39) contrasted with the hypocritical public prayers of the scribes (12:38-40). The Greek word translated solitary place here is the same word translated wilderness in 1:4 and 13. Jesus sought out the fellowship of his heavenly Father in a place that was like the place of his baptism and temptation. The crowds tempted him to be a miracle working Messiah just like Satan already had done.

Jesus not only worked, but also sought locations free from the public to pray. See "Prayer: Why Should We Pray?" below. A solitary place, literally "desert place," is where Jesus fought his spiritual battle (Mark 1:3, 12). It is also, as with ancient Israel, symbolic of the present Christian walk (1 Cor. 10:1-11; Heb 13:12-13). Jesus went about preaching and demonstrating the Gospel. He says, "That is why I have come" (Mark 1:38). Jesus stated his program of evangelistic preaching with compelling clarity (Mark 1:14; Luke 19:10). The Kingdom of God and its Gospel has come (Mark 1:1, 14-15).

Why are Christians left here after they are regenerated? Do Christians have a reason for living upon this earth? Aren't we to share the Gospel? Aren't we to demonstrate the Gospel? Do we go to our jobs just for a pay check? Do we go to the grocery store just for food, or the gas station just for mere gas? Why have you been left behind, but not abandoned? Jesus knew why he had come.

Mark used an intensive form of the verb that is translated searched. It almost has the sense of hunted down. There was an urgency to their actions.

The disciples found Jesus and tried to get him to go back into town. Jesus refused. He resisted the temptation to please the crowds who seemed only to want healings and exorcisms. He wanted to move on to other towns where he could preach the good news of God. (Compare 1:14.)

Leprosy was used to refer to a variety of skin diseases. In the Old Testament, leprosy made people not only physically, but also ceremonially, unclean, which then excluded them from communal life (Lev. 13:46). Jesus respected the Mosaic legislation ("as a testimony," Mark 1:44) but showed that, as the great high priest of another line (Heb. 7:11-8:13), his ministry to lepers went beyond Old Testament confines. He touched the man and brought him the healing power promised in the final stages of the kingdom of God.

In Mark 1:45 we see the man formally with leprosy "preaching a lot." This was not the time for unbridled proclamation (Mark 1:34), although after the resurrection, open preaching about Jesus as Messiah would be the proper order of the day (Matt. 10:27; Luke 12:2-3; cf. Acts 2:29; 4:13; 28:31). For "lonely places" see "That is why I have come - Mark 1:35-39" below.

This story is an example of Jesus' ministry as he traveled through Galilee preaching and healing. In Jesus' day leprosy was the most dreaded of diseases. The leper was ceremonially unclean (Lev. 13: 45-46). He was a social outcast. In most cases he was a living dead man. Jesus' heart was moved with compassion by the man's condition and by his faith. See note at 7:34 regarding Jesus' emotional life. He touched him. He touched the leper. Instead of that touch making Jesus unclean (Lev. 22:4-6), it made the leper whole again. The power of the kingdom of God in Jesus transcended the Old Testament rules of ritual uncleanness. Jesus had the power to heal even the worst of diseases.

Mark used a very strong word warned to report Jesus' seriousness and concern. He commanded the man not to tell anyone else how he was healed. Jesus was afraid that the crowds seeking healing would be overwhelming if they learned that he could heal even a leper. Jesus also demanded that the man obey the laws of purification by going to the priests (Lev. 14:1-32).

Mark did not report whether the man ever went to the priests. But the man ignored Jesus' command to keep his healing a secret. He began to spread the news about the power of Jesus. Jesus' fears became reality. It became more and more difficult for Jesus to carry out his ministry of preaching the gospel with the crowds pressing him for healing.