THE NARRATIVE of Mark’s gospel is a rapidly moving and power-filled account of Jesus’ ministry. It begins with John the Baptist’s introductory actions that present Jesus to the world. Jesus is baptized (Mark 1:9), tested in the desert by Satan (Mark 1:13, announces the “good news of God—the kingdom of God has come near” (Mark 1:14-15), and calls his disciples (Mark 1:16-20), all in the first half of chapter one. The story then turns to the acts of Jesus throughout his ministry, beginning with a power encounter, the first of many, in Capernaum, which had become Jesus’ hometown as an adult.
Jesus was a rabbi—as proclaimed by his disciples throughout the gospels—and despite the outcomes of his unique ministry, began as an orthodox member of the Pharisees, who believed in an afterlife, angels and spirits, rather than the Sadducees, who did not. The two groups were divided, sometimes bitterly, over their beliefs. There was further division between rabbis, who were typically unpaid itinerant preachers and teachers, and the priesthood, which was a paid vocation supported by tithes and offerings. Rabbis and priests oftentimes had differing theological interpretations of scripture. Another faction supplying tension to the relationships were the scribes, who could belong to either major sector. The synagogues were the meeting place for these disparate groups of people who were used to lively debate, sometimes during which boundaries of belief were stretched to the breaking point.
The Sabbath is held on the last day of the Jewish week. It reveres the creation account. “Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.” (Gen. 2:3) It honors the fourth commandment. “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God.” (Ex. 20:8)
One Saturday in Capernaum, this specific Sabbath day, the rabbi Jesus comes to the synagogue. It is not unusual for him; it is his normal practice. Luke records a similar visit in Nazareth. “On the Sabbath day he went into the synagogue, as was his custom.” (Luke 4:16) But this day, Jesus’ ministry has just begun, and something different is about to happen. “When the Sabbath came, Jesus went into the synagogue and began to teach.” (Mark 1:21) This specific passage doesn’t say what he teaches, but it rivets the eyes and ears of all who are present. “The people were amazed at his teaching.” (Mark 1:22a) However, this story comes only a few verses beyond Mark’s description of Jesus’ initial and ongoing message: “The time has come. The kingdom of God has come near. Repent and believe the good news!” (Mark 1:15) And this fits very well with the response of those listening to Jesus—not only are the listeners captivated, but as Mark notes it is “because he taught them as one who had authority, not as the teachers of the law.” (Mark 1:22b)
Scribes examined the more difficult and subtle questions of the law. They added to the Mosaic law decisions of various kinds thought to clarify its meaning and scope, thus adding to the expansive Mishnah, the long-running Jewish commentary on the scriptures, and often did this to the detriment of religion. Paul notes that “the letter (of the law) kills, but the Spirit gives life.” (2 Cor. 3:4) It is important in the context of Mark’s story to relate Jesus’ own words about his own orthodoxy in respect to the law. “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matt. 5:17)
There are two powerful elements at play in this Sabbath tale. One is that the teachers of the law apply a studied legalism to scriptural interpretation that is myopic in its approach, and death-dealing to the practices of religion that are meant to bring people closer to God. The other is that Jesus speaks in ways that are life-giving, as Peter notes in a response to Jesus from John’s gospel: “Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God.” (John 6:68-69)
In the synagogue this day there is an immediate display of Jesus’ authority and spiritual power. Not only does he teach with authority, he has power over demons. “Just then a man in their synagogue who was possessed by an impure spirit cried out, ‘Have you come to destroy us?’” (Mark 1:24) Jesus casts the demon out of the man. “Be quiet! Come out of him! And it left him with a shriek.” (Mark 1:25-26) And Mark notes and reiterates the people’s reaction. “What is his? A new teaching—and with authority! He even gives orders to impure spirits and they obey him.” (Mark 1:27) Mark adds, “News about him spread quickly.” (Mark 1:28)
We take note of several embedded aspects within this tale. One is that Jesus’ new teaching is that the kingdom of heaven has come, and with it comes clarity about access to eternal life. Another is that religion without power is dead religion—it may appeal to a sterile philosophy of the mind, but it does not strike a response from the center of being. There is also the disturbing thought that demons inhabit the assembly of the faithful, and that the assembled body—this as a direct result of the sway held by legalism—is incapable of casting them out unless the power of God becomes present.
Quoting Solomon, “There is nothing new under the sun.” (Ecc. 1:9), if we apply these same observations to assembling in worship in today’s world, we see that Christian churches have these identical forces of religion and tradition working within them, and that only where Jesus is can there be authentic life.
Q. Is my church weighted down by legalism, inhabited by demons, liberated in Spirit, or perhaps all of this simultaneously?
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