The First Working Day of Jesus: Notes on Mark 1:21-45

Credit: hopelutheranchapel.org

Literary Design

The pericope can be seen as Jesus’ typical working “day,” in fact, his first working day.

Donahue and Harrington call it “paradigmatic ‘day’” (but until v. 34 only). Klein (p.82) objects to treat this as a “day” since other later episodes (see vv. 32-34 and 35-38) happen in the evening which is already the following day in the Jewish understanding of time. 

Against Klein, we can say also that for Mark, time and place are more theological than chronological (cf. “on the third day”) than geographical (cf. theological geography). 

Likewise, Mark’s theological chronology could have been patterned from the liturgical time (times of prayer) of the early Christians (for this, see the three-hour intervals in Mark’s Passion Narrative, 15:1-42).

The pericope is enclosed with the mention of Jesus’ teaching and preaching (v. 21 and v. 45). The pericope begins with Jesus entering Capernaum and then moving from there to other parts of Galilee.

In the next pericope (chapter 2), Mark tells that Jesus enters AGAIN (returns to) Capernaum after several days (2:1). Our pericope then is unity itself, as if Mark arranges these episodes to take place on Jesus’ first “day” of work.

Following a chiastic structure, the pericope can be divided as follows (image below, from Kuthirakkatel, 1991:65-66):

Textual Observations

v. 27 – What is this? A new teaching with authority… (NRSV, NABRE)

or What is this? A new teaching! With authority, he commands even the unclean spirits” (RSV, NEB).

--The segmentation can be different because there are no punctuation marks in the Greek manuscripts.

--If the first segmentation is followed, Jesus’ authority is linked to his teaching;

--if the second segmentation is followed, Jesus’ authority is linked to his power over unclean spirits.

--Some mss do not have “with authority”

v. 41 – Two variant readings come from reliable mss:

• SPLANGNISTHĒIS – when Jesus saw the leper, he was “moved with pity” OR

• ORGISTHEIS – when Jesus saw the leper, he was “moved with anger” or “being angry”

--the first variant is the preferred reading in most modern translations, obviously

--the second variant is followed by REB (“Jesus was moved to anger”); NJB (“feeling sorry for him”). Note also the next verb in v. 43: EMBRIMAOMAI, lit. “growling,” an expression of indignation by an explosive expulsion of breath. NRSV =to warn sternly; but Donahue- Harrington = “with a deep groan.”

--Matthew and Luke in the Tripple Tradition (Q) omitted this “emotional” reaction of Jesus

--DR. EDGAR EBOJO presented a paper at the 2016 annual convention of the CBAP defending the second variant.

Philological Notes

v. 21 Capernaum. From Aramaic KFAR NAHUM “Village of Nahum,” fishing village at the north end of the Lake of Galilee. It was a city about 10,000 people, prosperous due to its strategic location (intersection of trade routes, with a major toll “gate”). This is probably the reason why there was a major synagogue in the city whose ruins we can still see today; and the reason why Jesus moved the center of his ministry from “off-road” Nazareth to Capernaum.

v. 21 Synagogue. from the Gk. SYNAGEIN “to gather together” – a meeting place of Jews for worship, Torah study, and other religious functions; but not a usual place for prayer in NT.

 v. 22 Scribes. Gk. GRAMMATEUS – men trained in the copying of manuscripts; “secretary”— that they are “experts” of the Law may be due to the fact that they copy the Torah for reproduction. In the time of Jesus, they did not consist a homogenous religious group with a distinct power (Meier, Marginal Jew III: 560. In fact, here in Mark, it is clear that they do not have the “authority.” Jesus Ben Sira (author of Sirach) was a respected scribe because he was also a SOPHOS (Heb. HAKAM), “sage.”

 v. 23 Unclean Spirit. Gk. PNEUMATI AKATHARTŌ, a Jewish term for a demon; invisible, Usupernatural being causing havoc in human life. They are “unclean” in contradistinction to the ritually clean person in the Old Testament.
 v. 28 fame. Gk. AKOĒ, lit. “ear,” thus “hearing, report, rumor” also “fame” but in a positive way “preaching” (cf. 1 Thes 2:13)
 
v. 35 In the morning [PRŌI], while still dark. PRŌI means “early,” from 3:00 to 6:00 A.M.
  
v. 35 prayed. Gk. PROSEUCHOMA = PROS+EUCHOMAI, “towards, change”+ “wish, pray” thus literally “to exchange wishes” or “to interact with.” Jews prayed ad alta voce.
 
v. 36 hunted for. Gk. KATEDIŌXEN. The root is “to pursue, persecute”. The word is used for hunting down enemies.
 
v. 40. Leper. Gk. LEPROS, not necessarily Hansen’s disease (discovered in1873) but designates a variety of conditions involving scaly skin (cf. Leviticus 13-14). It develops quickly, and people sometimes recover from it. “A man suffering from a virulent skin-disease” (NJB). One afflicted with this is a “living dead” whose healing was equivalent to being raised from the dead (cf. 2 Kgs 5:7).

--as we have seen earlier, there are three episodes here as Jesus begins his very first day of work:

·       Teaching with authority (EXOUSIA) and exorcism on a Sabbath at the Synagogue

·       Report about Jesus spreading abroad (around the region of Galilee)

·       Healing of the mother-in-law of Peter.

Literary Commentary

First Stage: In Capernaum on the Sabbath (1:21-31)

--as we have seen earlier, there are three episodes here as Jesus begins his very first day of work:

• Teaching with authority (EXOUSIA) and exorcism on a Sabbath at the Synagogue

• Report about Jesus spreading abroad (around the region of Galilee)

• Healing of the mother-in Law of Peter.

Episode 1: Jesus Teacheas  with Authority

 In Mark, we do not much the content of Jesus’ teaching (cf. sammelberichte in 1:14-15); what we read is the emotional reaction of the listeners: “astounded” and even was contrasted him with that of the scribes (v. 22). A similar reaction at the end of the exorcism episode is described, an inclusio: “All were amazed… a new teaching with authority! (v. 27). The point of Mark is more Christological than pedagogical: Jesus is indeed the Stronger One and that the demonic powers are defeated—God’s coming to rule in power (EXOUSIA) has begun.

 ---scholars usually categorize the genre of “miracle” ( a word not used in the NT) into four types: exorcism, healing, nature miracle, restoration. N.B. no exorcism in John.

 --Most of Mark’s miracles are the exorcism type (7 out of 18 miracle episodes; 8 as sammelberichte (the German word for "summary report"); or 15 incidents all in all ].

-- an exorcism episode in the Synoptics follows a distinctive pattern:

1)   personal encounter between Jesus and the possessed person (1:23)

2)   the demons defend themselves (1:24)

3)   Jesus’ command to be quiet (1:25)

4)   Demons are cast out (1:26)

5)   people are amazed. (1:27)

-- On no. 3 – Jesus’ command to the demon to be quiet has Christological bearing – even if the demon claims to “know” Jesus, it does not possess complete knowledge of who Jesus is (see also v.   34, 43). Scholars call this theological/Christological motif of Mark as  Messianic Secret.

--from a cultural point of view. In Jesus’ time, people considered the world as heavily populated by spirits, most of them are malevolent. Notice what the demon said: “What have you to do with us…” – plural (cf. “legion” in 5:9)

 --Exorcism was, therefore, the “treatment” of the day and to be an exorcist was a lucrative career. In the Greco-Roman world there were other miracle-workers, most of them exorcists: Apollonius of Tyana, Hanina ben Dosa, Honi the Circle-Drawer, the famous Syrian exorcist, the Pagan exorcist, etc. – all contemporaries of Jesus).

 --even a simple “fever” like the one Peter’s mother-in-law had, you needed an exorcist (in Luke 4:39 Jesus “rebuked” the Fever).

Episode 2: Report about Jesus

 --the news about Jesus spread "quickly"  and "far and wide"

-- around the region of Galilee

Episode 3: The Healing of the Mother-in-law of Peter.

 --the adverb EUTHUS “immediately” (v. 29) can be literal this time: the house of Peter (as attested today in archeology) is very close to the synagogue (kabilang bangir, as we say in good Tagalog) [In 1997, I have visited the place and we, students, were allowed to go down to touch “the stones” of the house of Peter].
 --Mark presents a female counterpart of the earlier exorcism of a man:

.. not so obvious in Mark as in Luke (a lot of examples: Simeon // Anna, etc.)
.. note that the man with an unclean spirit was healed in the synagogue (a public place); while Peter’s mother-in-law was healed inside the house (private sphere of women).

-- Other than the disciples, Simon’s mother-in-law is the only person identified in the narrative. cf. Peter’s wife mentioned only in 1 Cor 9:5.

 
-- That Jesus was informed of her illness “immediately” [another EUTHUS] indicates her indispensable role in the household (= matriarch?)

--v. 31a literally “coming over to her, having grasped [KRATEO] the hand, he raised her up”:

.. Touching is as characteristic of Jesus’ healing. Mk 5:23; 5:41; 7:32; 8:22; 5:28; 6:56.
.. Contrast Naaman’s remark in 2 Kings 5:11 (not touching but laying on hand)

.. The verb “raise” (EGEIREN technical term for the Jesus’ resurrection (e.g. 1 Cor 15:4)

  --v. 31b “she began to serve them” The verb in Greek is DIAKONEO in the Imperfect Tense: DIĒKONEI :

.. the Same verb was used of the angels “ministering” to Jesus in the wilderness (1:13)
.. Same verb for the ideal of leadership/discipleship as the humble service to others (see
10:45)
… Note that the verb is in the imperfect tense: she kept on serving them, meaning, service was not done only once.

  The Second Stage: In Galilee, the Day after the Sabbath (vv. 35-45)

--the second stage also consists of three episodes:

·       Jesus’ prayer moment

·       Jesus’ going “abroad” preaching (KERUSSON) throughout Galilee

·       Jesus heals a leper.

 --v. 35 notice that Jesus begins his “day” with prayer. Mark does not inform us what Jesus prayed (cf. short prayer at Gethsemane in 14:36). But Mark again uses here the imperfect tense PROSĒUCHETO – lit. he was praying; kept praying—in the sense of habitual act.

Daily prayer is done early in the morning as part of Jewish piety. God listens to morning prayers (cf. Psa 5:3; etc). Jesus also prayed at the end of the day (6:46); and at night at Gethsemane in 14:32-42. Jesus urges his disciples to pray in 9:29; 11:24-25; and 13:18. But he criticizes long prayers of scribes when used as a pretext for the exploitation of widows (12:40).

The Episode on the Healing of the Leper

 --v. 40. The leper was candid and says: If you choose, you can make me clean. The Greek, however, reads: “If you will, you have the power [DYNAMAI] to make me clean” (Donahue and

Harrington, underline for emphasis). The use of DYNAMIS here connects Jesus as the Stronger One and one who embodies new teaching and power (cf. 1:27-28).

 --v. 41 “Deeply moved with compassion”(v. 41):

..This is a much-debated phrase among biblical scholars. Other Greek manuscripts have “moved with anger”

.. The two readings are possible. In two other healing stories (Mk 6:34; 8:2) and curing the possessed boy (9:22), Jesus acts with compassion. Jesus healed out of compassion. It reflects the presence of the kingdom of God where mercy and compassion rule.

 .. “Moved with anger” can also be a possible translation. Jesus’ anger is a “righteous anger” that is directed to the distortion of God’ creature by the forces of evil (Guelich, Mark 1989).

 ..v. 41 Jesus touched the leper. (v. 41). Note how Mark was emphatic about this gesture: Jesus first stretched out his and then touched him.

 .. Did Jesus violate laws o purity rules of his own religion?

--by touching the unclean man, Jesus in NO way rejected the purity laws; rather, he restores the man to a clean state, leaving the purity rules INTACT. Note that the pericope mentions the word “clean” four times and the two are on Jesus' lips! Likewise, Jesus requires the man to present the offering prescribed by law (v. 44). [For this, see The Jewish Annotated New Testament, 62.

 -- v. 44. See that you say nothing to anyone. Again Markan motif, “Messianic Secret”

.. Messianic Secret is a term among the biblical scholars for the passages where Jesus forbade his followers to reveal who he is. Scholars explain this in different ways:

 (1)   Jesus feared that if he revealed himself as the Messiah many segments among his people might use it as the occasion for a military revolt.

(2)   Mark sought to redefine the term “Messiah” and other Christological titles in the light of Jesus’ death and resurrection, and so he puts off revealing Jesus’ true identity until his death (see 15:3) and his resurrection (see 9:9) (Donahue-Harrington, p. 28).

(3)   From a cultural point of view, secrecy is a cultural practice in the time of Jesus. It is an important element in gaining and maintaining one’s honor (honor being a core cultural value among the Mediterranean people). Secrecy is the selective transmission of information. Jesus practiced secrecy to safeguard his ascribed honor, otherwise, Jesus’ shameful fate (death via crucifixion) would have been potentially damaging information about himself (see Pilch, 1999:12ff.).

--v. 45 The leper is told to show himself to the priest. In the book of Leviticus (13:47-14:54), the priest has to declare that a leper has been cured, or that he is now “clean”. But Mr. Leper “disobeyed”. He went around preaching (KERUSSON). He was the one who violated Jesus’ command to say nothing to anyone.

 --Mark’s conclusion is filled with ironies:

• the leper who was not allowed to appear in public now goes everywhere
• Jesus who went out in public is the one who cannot appear openly
• Jesus’ ability to heal is now the cause of his inability to move about.

 --From the conclusion, we see Mark’s purpose is the proclamation (KERYSSON/KERYMA) of the GOOD NEWS (about Jesus and Jesus himself). Why in the first place did Jesus enter the Synagogue on the very first day of his work? To teach and to preach!

Thus, Mark, the Gospel writer, is ready to break his own literary rules and conventions to accomplish this purpose.

And so for instance, when Jesus is informed that everyone is searching for him, Mark makes Jesus move again to another place: “Let us go on to the neighboring town, so that I may proclaim the message there also; for that is what I came out to do” (v. 38).

Theological Commentary

Mark narrates the first “Day” of Jesus, his first “working day,” as a ministry full of powerful activity. 

This is indicated by the use of his favorite adverb “immediately” and the stress of his authority or power (EXOUSIA). Such power will be shared also with his disciples when he sends them out for mission (3:15; 6:7) but becomes also the central complaint of his competitors: “By what authority are you doing these things?” (11:28; 2:10).

A typical day of Jesus would consist of: preaching, teaching, exorcising, and healing—a day that usually begins with praying. 

All of these activities, especially exorcism, is Christological: they reveal the identity of Jesus, a primary concern of Mark as we saw in the Markan Prologue.

The exorcism that Jesus performed reveals gradually his identity.

In this pericope, the demon exclaimed: “You are the Holy One of God” (Mk 1:24). By naming Jesus, the demon wanted to have EXOUSIA over Jesus.

However, the demon ironically reveals Jesus' special relationship with God (see also the Voice at Jesus’ baptism). To show that Jesus has authority and power over the demon, he “rebuked” him to be quiet and come out.

Jesus is the Stronger  One (HO ISCHYROTEROS) who can “bind” Satan (3:27).

The defeat of Satan signals God’s coming in power rule through Jesus. Thus Jesus’ authority to teach is underscored.

Jesus’ word  is so powerful that people abandon their occupations and follow him (see the Markan account of the Call of the First Disciples); even the demonic powers cower before it.

The followers of Jesus are challenged to spread also, the Good News, spread it far and wide, just like what the leper-turned-preacher did.