The Fourth Sunday
after the Epiphany
Year B
January 28, 2018
Volume 22, Number x
ISSN 1071-9962
CONTENTS:
A Thought on Preaching
Title
Sermon in a Sentence
Scripture
Biblical Commentary
Children's Sermon
Sermon
More Sermons on this Text
Thought Provokers
Hymns Hymn Story
Bibliography
A THOUGHT ON PREACHING: In his book, The Power Broker, Robert Caro explains why the former New York Governor Al Smith was such a powerful campaigner. His secret was that he had the ability to reduce every issue to its most basic form. His opponent gave a speech claiming to have saved the state $14 million. When Smith's turn to speak came, he said, "Governor Miller says he saved the state $14 million. All I want to know is––where is it, and who's got it?" Then he sat down. For a moment, the crowd was puzzled, not knowing what to expect. Then they began to "get it"––and to laugh––and to applaud––and to cheer.
TITLE: Wow! A New Kind of Preacher!
SERMON IN A SENTENCE: Jesus comes to us through the authority of God, opening our eyes and freeing us from sin and death.
SCRIPTURE: Mark 1:21-28
BIBLICAL COMMENTARY:
MARK'S GOSPEL: THE CONTEXT
Mark begins this Gospel with the ministry of John the Baptist (vv. 1-8), the baptism of Jesus (vv. 9-11), the temptation of Jesus (vv. 12-13), a brief summary of Jesus' preaching (vv. 14-15), the call of the first disciples (vv. 16-20), and this story of Jesus teaching with authority and exorcizing a demon (vv. 21-28).
Next, he will heal Simon's mother-in-law and many others, the first of nine accounts of healing in this Gospel (1:29-34, 40-45; 2:1-12; 3:1-5; 5:21-43; 6:53-56; 7:31-37; 8:22-26; and 10:46-52).
Mark also includes three additional exorcism stories (5:1-20; 7:24-30; 9:14-29). This is an action and healing oriented Gospel.
MARK 1:21-22. HE TAUGHT THEM AS HAVING AUTHORITY
21They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 22They were astonished at his teaching, for he taught them as having authority (Greek: exousia), and not as the scribes.
"They went into Capernaum" (v. 21a). Jesus made Capernaum his home after leaving Nazareth (Matthew 4:13; see also Mark 2:1). Capernaum is a prosperous town at the north end of the Sea of Galilee and is also the home of Jesus' first disciples.
"and immediately on the Sabbath Day he entered into the synagogue and taught" (v. 21b). Luke tells us that it is Jesus' custom to go to the synagogue on the sabbath (Luke 4:16). There is only one temple, but synagogues are widely scattered and devoted to the study of scripture. Sabbath worship includes prayer as well as the public reading and exposition of the scriptures. The role of the president of the synagogue is more administrative than pastoral, so he invites qualified laymen to speak. Synagogue rulers would welcome a fresh, promising voice, which explains how Jesus could teach in the synagogue. Mark includes several accounts of Jesus' visits to synagogues (1:21, 23, 39; 3:1; 6:2), but none after Nazareth, where he will accomplish nothing because of their lack of faith (6:1-6). Mark includes a number of accounts of Jesus teaching (2:13; 4:1-2; 6:2, 6, 34; 8:31; 9:31; 10:1; 11:17; 12:14, 35; 14:49).
"They were astonished at his teaching, for he taught them as one having authority, and not as the scribes" (v. 22). Scribes are scholars who interpret and teach Torah and render binding judgments regarding its application. They tend to be conservative, rendering judgments based on precedent––deriving authority from their knowledge of earlier experts on the law. By Jesus' day, they are powerful and enjoy considerable deference. The best seats in the synagogue are reserved for them (12:39), and people rise to their feet when they enter a room. People call them "rabbi," which means "great one" (Edwards, 54). They constitute a substantial portion of the Sanhedrin, the Jewish ruling body. They quickly become Jesus' opponents (2:6, 16; 11:27-28), and will play a major role in his crucifixion (8:31; 10:33; 11:18; 14:1, 43, 53; 15:1, 31)––in part because they consider Jesus to be sacrilegious, but also because Jesus poses a threat to their comfortable lives.
Unlike the scribes, Jesus teaches with personal authority. His authority is based neither on his credentials nor his ability to cite precedents, but on the Spirit that descended on him at his baptism (1:10). Jesus is the Son of God (1:1) and his authority comes from God.
As my literature-major wife notes, a literature class can spend days or weeks discussing an author's intent. They can develop theories and supporting arguments. They can debate endlessly. Or they can invite the author to visit and tell them his/her intent. Once the author explains the intent, that settles it. Nobody can interpret a poem as authoritatively as the one who wrote it. Jesus is God's way of sending the author so we can see God clearly (John 1:1, 14). As Jesus will say, "He who has seen me has seen the Father" (John 14:9).
Hare suggests that Jesus differs from the scribes in his eschatological power. The word eschatology is the study of last things––the Day of the Lord––the end of the world as we know it. "Whereas the scribes occupied themselves with decisions about what was permitted and what was not permitted in a business-as-usual world, Jesus was powerfully announcing the arrival of the kingdom of God" (Hare, 28).
In other words, this Gospel celebrates the arrival of the kingdom––Jesus' triumph over evil––the salvation that Jesus brings. It emphasizes the authority of Jesus' teaching rather than what he says. Mark tells us nothing of the content of Jesus' sermon at this synagogue––only that he packs a wallop that astounds his listeners.
This Gospel frequently refers to Jesus as teacher or rabbi, usually in an action-oriented context that confirms his authority:
• The disciples, in the midst of a storm, address him as teacher, and he stills the storm (4:38-39).
• Neighbors tell Jairus to face the reality of his daughter's death and not to bother the teacher anymore, but Jesus tells the little girl to get up, and she does as he commands (5:35-43).
• Peter addresses Jesus as rabbi (a title similar to teacher) at the Transfiguration, and a voice speaks from the cloud saying, "This is my son, the beloved. Listen to him" (9:5-7).
• A father asks the teacher to heal his son, whom Jesus' disciples could not heal, and Jesus does so (9:17-29).
• The blind man addresses Jesus as teacher, and Jesus heals his blindness (10:51-52).
• Peter addresses Jesus as rabbi and notes, in wonder, that the fig tree that Jesus cursed has withered and died (11:12).
• Pharisees and Herodians, addressing Jesus as teacher, try to trap him with two difficult questions, but he easily gets the best of them (12:14-27).
• In one of the few instances where a scribe is portrayed favorably in this Gospel, the scribe addresses Jesus as teacher, asks a question, and acknowledges that Jesus has answered well (12:32-34).
The people are "astonished at his teaching"!!! Imagine the hush as the crowd struggles to grasp Jesus' teaching––and the hubbub as they begin to talk among themselves about what they have heard.
Their response suggests that we should listen more carefully to Jesus. His teachings have become so familiar that we are tempted to hear them only at a superficial level. We need to study his teachings more deeply so we can understand their impact on the original disciples––and see how Jesus might be challenging us––jolting us out of our comfort zone.
Mark doesn't tell us what Jesus said that caused such amazement. However, we can imagine the kinds of things that he might have said based on the controversies in which he will soon be involved––calling a tax collector to be his disciple (2:13-17)––defending his disciples when they fail to fast (2:18-22)––defending the disciples when they pluck and eat grain on the sabbath (2:23-28)––healing on the sabbath (3:1-6)––teaching about blasphemy against the Holy Spirit (3:20-30)––warning against the tradition of the elders (7:1-23)––and teaching about marriage and divorce (10:2-12).
This story inspires us stand in Jesus' shoes and teach, as he did, with authority. We are tempted to dismiss the scribes as men of small vision and no courage, imagining that we have a larger vision and greater courage. However, if that is true, it is only because we have the advantage of New Testament revelation. We too are subject to human frailty (Romans 3:23). We need to study scripture carefully and to pray for the Holy Spirit's guidance. We need to approach our ministerial task with humility.
MARK 1:23-26. THE UNCLEAN SPIRIT CAME OUT OF HIM
23Immediately there was in their synagogue a man with (Greek: en––in––suggesting the complete integration of the spirit and the man) an unclean spirit, and he cried out, 24saying, "Ha! What do we have to do with you, Jesus, you Nazarene? (Greek: ti hemin kai soi ––literally, "What to us and to you?") Have you come to destroy us? I know you who you are: the Holy One of God!" 25Jesus rebuked him, saying, "Be quiet, (Greek: phimotheti––literally, "Be muzzled") and come out of him!" 26The unclean spirit, convulsing (Greek: sparaxan––mangling, tearing, convulsing) him and crying with a loud voice, came out of him.
"Immediately there was in their synagogue a man with (en––in) an unclean spirit" (v. 23). Note the reference to "their synagogue" (v. 23), which hints at Jesus' estrangement from traditional religionists. Jesus will continue his work in synagogues (3:1; 6:2), but his neighbors will take offense when he teaches in his hometown synagogue (6:1-6) and Jesus will warn his disciples that they will be beaten in synagogues (13:9).
It is odd to find this man in the synagogue, because his unclean spirit renders him ineligible for synagogue worship. However, the synagogue would not have a guard posted at the door, and this man could trespass.
Jesus and the unclean spirit are the central figures in the story. The man is mentioned as briefly as possible in verse 23, and Mark tells us only that the unclean spirit convulses him and comes out of him (v. 26).
Traditionally, verse 23 is translated "a man with an unclean spirit," but a literal translation is "a man in an unclean spirit," suggesting that the man is completely immersed in and overwhelmed by the unclean spirit. This alternate translation gains credibility from the confusing identities in verses 24-25. The man cries out, (singular, v. 23), "What have you to do with us" (plural, v. 24, suggesting that the man and the unclean spirit have merged). Then Jesus "rebuked him" (singular––v. 25)––the context showing that he is rebuking the unclean spirit.
Mark uses "unclean spirit" and "demon" almost interchangeably. The former suggests ritual impurity or unworthiness, and the latter suggests evil.
Talk of spirits and demons seems primitive and makes us uncomfortable today. We prefer to speak of poverty and mental illness as the causes of bizarre behavior. We also hesitate to use the word evil, which sounds judgmental, and look to medical science to deliver us from our demons. Medical science has accomplished a great deal in that regard, and promises to achieve even more. However, medical science is unlikely ever to solve the problem of evil, which is a spiritual problem and a present reality. We have only to read a newspaper to confirm the pervasive presence of evil in our world.
The idea of exorcism (driving out demons or evil spirits) makes us even more uncomfortable. However, there is one report of exorcism in the Old Testament (1 Samuel 16:14-23) and many in the New Testament (Matthew 9:32-34; 12:22-32; Mark 1:21-27; 3:14-30; 5:1-20; 6:7; 7:24-30; 9:17-29; 16:17; Acts 5:16; 8:7; 19:12). The Roman Catholic Church practices exorcism, as do some others. We should never hesitate to call on the Holy Spirit to deliver people from the demons that haunt them.
The unclean spirit cries out, "What do we have to do with you, Jesus, you Nazarene?" (ti hemin kai soi ––literally, "What to us and to you?") (v. 24a). It probably means, "Why are you interfering with us?" (Hooker, 64). In the Gospel of John, Jesus uses a similar phrase (ti emoi kai soi––"What to me and you?") when his mother tells him that they have run out of wine at the wedding feast (John 2:4). In both instances, it is a way of pushing back––" denying communality with the person to whom it is addressed" (Donahue & Harrington, 80).
The spirit calls Jesus by name, "Jesus, you Nazarene" (v. 24b), perhaps hoping to gain power over him by the magical formula of calling his name.
The spirit asks a second question, "Have you come to destroy us?" (v. 24c). The unclean spirit in verse 23 was singular, but now the spirit asks if Jesus has come "to destroy us" (plural). Is the man possessed of multiple spirits, or is the unclean spirit asking whether Jesus has come to destroy all demonic forces?
"I know who you are, the Holy One of God" (v. 24d). This title, "Holy One of God," is particularly apt, because the holy Jesus comes to deliver the world from all that is unholy. It isn't Jesus' earthly origin, Nazareth, that troubles the spirit, but Jesus' holiness (France, 104).
Jesus is holy and the spirit is unclean. Perhaps the unclean spirit is saying, "We operate in different spheres, Jesus! Go back where you belong and leave us alone."