05.07. A Sabbath at Capernaum
07. — A Sabbath at Capernaum
"And they go into Capernaum; and straightway on the Sabbath day he entered into the synagogue and taught.*1 And they were astonished at his teaching, for he taught*1 them as having authority, and not as the scribes. And straightway*2 there was in their synagogue a man with*3 an unclean spirit; and he cried out, saying,*4 What have we to do with thee, thou Jesus of Nazareth?*5 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,*6 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.*7 And the report of him went out straightway everywhere into all the region of Galilee.*8 And straightway when they were come out*9 of the synagogue they came into the house of Simon and Andrew with James and John. Now Simon’s wife’s mother lay sick of*10 a fever; and straightway they tell him of her: and he came*11 and took her by the hand and raised her up; and the fever left her, and she ministered unto them" (Mark 1:21-31, R.V.).
{*1 "was teaching," W.K.
*2 J.N.D., W.K. and others omit "straightway" here.
*3 "in the power of," W.K.; "possessed by, not merely had he one, but he was completely under its power, characterised by it, J.N.D.
*4 Some insert "Ha!" or "Eh!"
*5 "Jesus, Nazarene," J.N.D., W.K. (as also inMark 14:67
*6 "Be mute," W.K.
*7 "What is this? What new doctrine is this? for with authority he commands even the unclean spirits and they obey him," J.N.D.; "What is this? A new teaching with authority! Even the unclean spirits he commandeth, and they obey him," W.K.
*8 "the whole region of Galilee around," J.N.D.; "the whole region round Galilee," W.K.
*9 "going out," J.N.D. W.K.
*10 "lay in a fever," J.N.D.; W.K.
*11 "went up to her," J.N.D.; "coming up," W.K. Many of these renderings by W.K. are taken from Vol. 2. of theBeliever’s Monthly Magazine.} The Servant of Jehovah proceeds with His ministry of the kingdom of God. Only He is not now alone in it. We read previously that "Jesus came into Galilee"; we now read "theygo into Capernaum." He would necessarily direct all the service and provide and arrange all matters as the Master. It was their part to be ear-witnesses of His gracious words and eye-witnesses of His miracles and signs, and some of them of His majesty also. But they, we may be sure, found their joy and their strength not in visions of the future, but in the simple satisfaction that arose from being in the company and under the direction of a loved One. Is it not so even now? Does not the renewed heart crave for a sense of the Lord’s presence? And did not the Lord Himself answer that craving by His promise before His departure, "Lo, I am with you alway, even unto the end of the world" (Matthew 28:20). And, if this assurance be said to have a special collective application, the wish of Paul for Timothy is undoubtedly individual, "The Lord [ Jesus Christ] be with thy spirit" (2 Timothy 4:22). May we then, individually and collectively, walk with Him! The Lord was pleased to select Capernaum as His abode in Galilee, making from thence His circuits through the numerous towns and villages of that populous district. Capernaum was from this circumstance highly favoured as a place. Matthew, alluding to the Lord’s residence there, speaks of it as "His own city" (Matthew 9:1). In the words often quoted from Chrysostom, "Bethlehem bore Him, Nazareth nurtured Him, Capernaum had Him continuously as inhabitant." The Lord Himself referred to this mark of outward privilege and its abuse in words of solemn and tremendous import, "And thou, Capernaum, which art exalted to heaven, shalt be brought down to hell [hades]; for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day" (Matthew 11:23). Capernaum repented not at the preaching of Jesus, and while its unbelieving inhabitants must answer for themselves individually in a day of judgment yet to come, this, the Lord’s own city in Galilee, has been so completely overthrown that its site cannot with certainty be identified. In the Lord’s service on this Sabbath day in Capernaum, as recorded by Mark, He is shown (1) teaching in the synagogue, (2) expelling a demon, and (3) healing Simon’s wife’s mother.
Jehovah’s Servant Teaching with Authority
Jesus straightway went into the synagogue, probably that one built by the Roman centurion (Luke 7:1; Luke 7:5), and began teaching. We are not told here the matter of His discourse. Matthew, in what is commonly known as the Sermon on the mount, has summarised in the words of our Lord the moral principles which should characterise the coming kingdom of heaven. Mark simply states that He who had preached the fulfilment of ancient promise and the gospel of God now commenced to expound the truth, so that those who were hungering and thirsting after righteousness might be filled. Many prophets and kings had desired to hear the things taught in Capernaum that day, but had not heard them. And many in the synagogue, the Simeons and the Annas, had waited for that day, and now they received with joy the welcome news of grace, saying in their hearts, "Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him; we will be glad and rejoice in his salvation" (Isaiah 25:9; cf.Luke 2:29). But the Evangelist points out for our admiration and instruction that the teaching of the lowly Servant in the synagogue was "with authority," and also that this character was so evident in His words as to fill the audience with astonishment. His words carried with them the weight of divine credentials, giving them a distinction altogether superior to those of unauthorised teachers, so that not only the common people, but a learned rabbi was constrained to say to Him, "We know thou art a teacher come from God."
We may pause here to inquire more closely and particularly as to the exact meaning of this phrase used with regard to the Lord’s teaching at Capernaum. "He was teaching them as one having authority, and not as the scribes"; and again, "With authority he commandeth even the unclean spirits, and they obey him." What was it for Him to speak with authority? Does this mean that when He spoke His words were followed by an immediate and irresistible effect in the conviction of the minds and hearts of the auditors, or in compelling the obedience of the unclean demon present? Or does it mean that when He spoke it was evident to His hearers that He had an adequate commission as the Servant of Jehovah to declare the good tidings that He did? The latter, assuredly, is the meaning most in consonance with the scheme of this Gospel, and also with the general usage of the original word(exousia)rightly translated "authority." This word(ex.)implies the possession of the right or title to act, and not only the capacity or competency to do so, the latter being expressed by the word often translated "power" (dynamis)Moses might be said to have had zeal and competency when he first set about redressing his people’s wrongs in Egypt; but when his authority was challenged, "Who made thee a prince and a judge over us?" he fled ignominiously. Later, however, Jehovah said to him, "Come now and I will send thee unto Pharaoh that thou mayest bring my people, the children of Israel, out of Egypt." He then went as a divinely accredited emissary. It is so that Jesus is presented in Mark. He had an indisputable right to speak.
It is not implied that His word in any sense lacked power. On the contrary, in Luke we have, in connection with this very incident, both words* used; "with authority (ex.) and power (d.) he commandeth the unclean spirits, and they come out" (Luke 4:36). As a Servant, He was heaven’s Plenipotentiary in the fullest sense of the word. He had the amplest title to speak, and His word was also effective, according to Isaiah’s prophecy, "So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it (Isaiah 55:11).
Here in Galilee were simple souls, thirsting for the word of life, desirous of having the great problems of an active conscience toward God settled with authority. They perceived with amazement such authority in the manner of the Lord’s teaching, even before that authority was demonstrated in their midst by the expulsion of a demon. It must be observed that this character was recognised although His word was not prefaced by the phrase so frequent in the prophecies which were read in their hearing every Sabbath, "Thus saith Jehovah." Indeed, a false prophet might use such a formula, but here was One who spake in His own name and yet in the name of Jehovah of Israel and the God of all the earth also. He said, "Verily, verily, I say unto you"; "Ye have heard that it was said to them of old time . . . but I say unto you," giving them thus, by virtue of His own right, the word of Him that sent Him. Can we wonder that it was said, "I perceive that thou art a prophet"; and again, "We have heard ourselves, and know, that this is indeed the Saviour of the world" (John 4:19; John 4:42)? While even the officers sent to arrest Him excused their failure to execute their task by the statement, "Never man so spake." The teaching of Jesus is placed in contrast with that of the scribes in so far as the former possessed an authority of which the latter was utterly destitute. "He taught them as having authority, and not as the scribes." It is unnecessary to refer to the erudite speculations of professors of our day, at home or abroad, as to the theology of the scribes, in order to realise the force of this inspired contrast. We have all we need in this Gospel itself. The Lord Himself has characterised the scribes and their doctrine, and they therefore stand uncloaked in the presence of the Light of the world (Mark 7:1-13;Mark 12:38-40). Besides, the question here considered is not the one raised later, viz., what the scribes taught, but how they taught. The unlettered peasants, hearing the Faithful and True Witness, confessed how different His teaching is from that of the false witnesses. They heard the voice of the Good Shepherd, whose own the sheep were, and it had a ring of authority never heard in the voice of the hireling who cared for the fleece rather than the flock. The truth was that, though the scribes sat on Moses’ seat, they neglected the commandments of God, and expounded and enforced the precepts of men. Hence their words were bereft of all authority in matters appertaining to the responsibility of man to God, and this lack was evident to the natural conscience. But now One spake upon whose words sinful men might rest with assurance, as He said, "We speak that we do know, and bear witness of that we have seen." "His word does not consist of arguments which evidence the uncertainty of man, but comes with the authority of One who knows the truth which He proclaims — authority which in fact was that of God who can communicate truth." It is no wonder then that the audience in the synagogue was filled with amazement, as they listened to the authoritative words of Jesus of Nazareth. Let us hope that many received His words in faith, and, believing, had life in His name. The Demoniac in the Synagogue
How soon the Evangelist shows that the ministry of the Servant-Prophet elucidated the true moral condition of things in Israel! The Light shone into the darkness, and there in the synagogue revealed the hypocritical scribes in the pulpit, and an unclean spirit in the congregation. Such ministry could never be popular, especially when its novelty was passed, because "men loved darkness rather than the light, for their works were evil. For every one that doeth ill hateth the light and cometh not to the light, lest his works should be reproved" (John 3:19-20). But if fallen man refused to own the light of life, the powers of darkness did not remain silent and irresponsive in the presence of the Majesty of heaven in human guise. He who was possessed by the unclean spirit acknowledged Jesus the Nazarene as the Holy One of God. It was a confession, no doubt, of apprehension and dread, for the demons "believe and shudder," but the declaration was real and true nevertheless, as indeed all such must be in the presence of Him who is the Truth. The unclean spirit hitherto concealed behind the personality of the man revealed himself by this public utterance, "What have we [the man and I] to do with thee, Jesus the Nazarene? The spirit of lying spoke truth, for "what fellowship has light with darkness," but not the whole truth, for Jesus came to deliver man from the authority of darkness (Colossians 1:13). The demon continued, "Art thou come to destroy us [the man and me]?" Yea and nay, foul spirit. "To this end was the Son of God manifested that he might destroy the works of the devil" (1 John 3:8). But as for the man, "the Son of man is not come to destroy, men’s lives, but to save them" (Luke 9:56). Then, without equivocation or ambiguity, the unclean and unholy spirit bore testimony to the Holy and the Just One: "I [not now the man] know thee who thou art, the Holy One of God."
What a commotion such an outcry would create in the synagogue. The audience had not ceased to wonder at the gracious words of instruction from the new Teacher. They were now startled by the passionate outburst from the man with a demon. The two speakers afforded contrast of the widest possible nature. There was the Man, "anointed with the Holy Ghost and with power" (dyn.) "full of the Holy Spirit." There was also a man possessed by an unclean spirit, a power of evil. It was necessary that this existing contrast should be emphasized before all, and that it should be made clear to all that there was no association whatsoever between the Servant of Jehovah and the spirit of darkness. The Lord therefore, acting in His own authority, did what even Michael the archangel forbore to do when he durst not bring a railing accusation against the devil, but said, The Lord rebuke thee (Jude 1:9). Jesus rebuked him, quelling his riotous speech with a word, as with a similar word He did the howling winds, the tossing waves, and the raging, burning fever. Exercising His authority further than mere repression, He commanded the unclean spirit to come out of the man. The demon obeyed, speaking no more, only uttering inarticulate cries as he departed, his exit being attended by a paroxysm of physical pain to the possessed man (Cf.Mark 9:26). "What the devil cannot keep as his own, he will, if he can, destroy; even as Pharaoh never treated the children of Israel so ill as when they were just escaping from his grasp. Something similar is evermore taking place; and Satan tempts, plagues and buffets none so fiercely as those who are in the act of being delivered from his tyranny for ever."
Thus then did the Lord deliver the captive of Satan, and demonstrate that in His service He held no alliance with the evil one. The Servant of Jehovah who vanquished the prince of this world in the solitudes of the wilderness, unmasked him when, in the crowded synagogue, he came in the guise of one of the fallen sons of men, acknow ledging Him as the Holy One of God. In the power of the Spirit of God, Jesus, the true Nazarite, maintained His service in the unsullied purity of heavenly light. He who opened the mouths of dumb sinners to speak forth His praise closed the mouths of demons, forbidding them to say that they knew Him. And in this manner the Lord removed all occasion for stumbling as to His service, and anticipated that malicious spirit in the scribes and Pharisees which caused them to bring against Him the baseless and evil charge that He cast out demons by Beelzebub, the prince of demons.
Here, however, in the synagogue at Capernaum, the utmost amazement prevailed. Those present had felt the authority of His word within them; they now saw that authority exemplified in the person of another, a remarkable deliverance wrought at the simple word of Jesus. They questioned among themselves for an explanation, unready as yet to see a sufficient explanation in the Person of Jesus before them. They can but own, however, that this is a new kind of teacher and a different sort of teaching altogether from any to which they have been accustomed. For the word of Jesus evidently is of paramount authority even in the kingdom of Satan. The report of this incident, as it might well do, spread with rapidity throughout the Galilan district.
Simon’s Wife’s Mother Healed
Following directly upon the service of the Lord in the synagogue we are called to witness His service in the home. His activities and perfections which glorified God in the public synagogue are shown to have been equally in exercise in the privacy of the domestic circle.
Immediately He passed from the synagogue where such excitement had been awakened to partake of the hospitalities of the house of Simon and Andrew. James and John are invited also. They knew the commandment, "Remember the Sabbath day, to keep it holy"; but could it be kept more holy than in the presence and company of Jesus?
Coming into the house, a shadow lay upon it. Simon’s wife’s mother was there, sick of a great fever, as Luke the physician states. With simple directness and with growing confidence in the love and sympathy and power of their Master they unite to tell Him of their trouble. They had seen His power in the physical world — over the fish of the sea. They had seen His power in the realm of darkness — over the unclean demon. But could He — would He — consider a private sorrow, a domestic affliction? The compassionate Lord dissipated once for all any uncertainty on this score. He had come to heal the diseases of Israel, and He vouchsafed a ready answer to their request.
Jesus came to the bedside. He stood over the patient and rebuked the fever. Taking her by the hand He raised her. The fever left her, and she immediately arose, the recovery being instantaneous and complete, so that she was able to wait upon them. The touch of Jesus is significant, indicating His personal contact with sorrowing humanity. He did not touch the demoniacs, but He touched the leper, the eyes of the blind, the tongue of the dumb, and the ear of Malchus. He also touched the bier of the dead, and the terrified disciples on the mount of Transfiguration. The hand of Omnipotence was laid upon the infirmities of man. He proved Himself a God near at hand, and not afar off. The principle is true now to faith, but will have a direct application when Messiah visits His enfeebled people, raising them up by His strong right hand. The restored woman used her newly-given strength in serving the One who had bestowed it and those with Him. This is an example for all time. What have we that we have not received? Let all therefore be rendered to Him who is the Giver.