Epiphany 4B Gospel
L. Michaels
“The framework of this pericope is a Sabbath visit to the synagogue, where Jesus’ teaching leaves the congregation amazed by his ἐξουσία, so that his reputation spreads far and wide. But woven in with this straightforward motif is the story of a dramatic exorcism…” It should be noted that demon possession was, presumably, a common occurrence during this period of history, but few written exorcism accounts exist outside the New Testament narrative. This particular event may not have been unusual for those in attendance, but these are not the types of stories we tend to tell.
Therefore, we often focus on the unclean spirit in this passage. Sometimes, we focus on the man with the unclean spirit, although not much is actually said about him in Scripture. He is more of a host than a separate character (which might come into play). What I’m not sure we tend to cover well is the inception of tension between Jesus and the religious leaders of the day. This is the beginning of Jesus’ public ministry, and he doesn’t waste any time in the transition. From day one, his authority outshines that of everyone else who has held ‘power’ in the synagogue.
How does authority fit into this narrative? It’s the one thing we read over and over again, regarding Jesus’ teaching—Jesus’ new teaching—and it stands in stark contrast to that of others, here the scribes (γραμματεῖς, grammateis)… the writers.
As a writer, I don’t love this! However, the point is important. Jesus’ teaching demonstrates authority, at least in part, because it moves beyond the right words. Jesus not only fulfills the law by having proper orthodoxy but by engaging in redemptive orthopraxy. Put simply, in contrast to the typical religious leaders of that time who often taught by rote tradition (they had the entire Torah memorized) for their own benefit; Jesus takes it a step further. He practices what he preaches, putting his own reputation on the line for the sake of the redemption of others—even nameless others, even others who are possessed by demons. It’s a bold first move.
In some ways, this is the precursor to the message of James: “So faith by itself, if it has no works, is dead.”[2] Jesus, who has come to fulfill the law and the prophets, suggests that there is another way to teach, and it includes action. When Jesus rebukes the unclean spirit and the man convulses on the floor of the synagogue, the people don’t flinch, but they do want to know who this new teacher is and how he came to be so credible. Given the same circumstance, today, most people I know would be enamored with the exorcism, but I imagine the crowd in the synagogue turning from that scene, caring very little about what happens next in the life of the (now previously) demon-possessed man or the unclean spirit, itself. Instead, they have turned their attention toward Jesus, amazed by the power of his commands. It’s a small, well connected neighborhood, so his fame spreads quickly.
Interestingly, that may not have been Jesus’ intention. I have to laugh, just a little bit, at the seeming contradiction in our cultural understanding of authority and the events that take place in this narrative. This is best demonstrated in verses 25-26: “But Jesus rebuked him, saying, ‘Be silent [or be still], and come out of him!’ And the unclean spirit, convulsing him and crying with a loud voice, came out of him.” It will become clear in later passages “that Jesus’ motive in silencing the demons was to prevent them from revealing who he was.”[3] A current view of authority often indicates absolute submission; but when Jesus instructs the unclean spirit to be silent and still, it leaves the man kicking and screaming! A current view of authority often indicates a desire for renown, but Jesus is attempting to stay under the radar. This may indicate that true authority has little to do with the response of others and, instead, everything to do with the action of the one in authority.
This is an important piece to bridge the covenants of the people of God. The people in the synagogue were amazed and afraid. They realized that something new had appeared on the scene—a new doctrine and a new power. Our Lord’s words and works must always go together.”[4] The people in the synagogue knew the law, but it was as if they had no idea what to do with it. How does all of this knowledge translate to life? Why is no one asking this question? And suddenly, the cultural contexts shift and merge and we realize that things have not changed as much as we have imagined.
[1] R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 99–106.
[2] James 2:17
[3] France, 99-106.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 112–113.