The Time Has Come: A New Teaching with Authority (Mark 1:21-28)

On April 16, Pastor Jeff McLain looked at the story of Jesus bringing liberation to a man in a Jewish synagogue that was suffering from demonic possession. This story, found  in Mark 1:21-28, also started our new series through Mark's gospel narrative on the life and ministry of Jesus.

Mark's narrative on the life, ministry, death and resurrection of Jesus starts with Jesus declaring that it was time to change our way of living and to live into the way that the presence, goodness and good news of God (the Kingdom of God) had come tangibly into the present (Mark 1:15). In each of the stories told by Mark, after that proclamation of Jesus, we witness Jesus demonstrating how God's Kingdom was making a difference in their day.

The difference that God's Kingdom makes is more than just getting to go to heaven when we die. Through Jesus' inauguration of the Kingdom of God on earth, God's eternal heaven is now bringing glimpses of God's future restoration into today. In the ministry of Jesus, Mark shows us that Jesus was bringing about God's liberation and healing to demonstrate how God's Kingdom makes a difference today. 

Throughout this series, we see what it means to repent and believe that God's transformative hope of heaven is still bringing God's liberation and healing into the present. The time has come to see what it means for us that God's transformative Kingdom longs to work in, with and through us to not only make a difference in eternity but also today.

River Corner Church is a growing church community of everyday people who gather to worship God, follow Jesus, and journey through life together. We gather on Sunday mornings, at 10:00 AM, at 524 River Corner Road in Conestoga, Pennsylvania. Learn more about our growing church community online through our website (www.rivercornerchurch.com) or our Facebook (www.facebook.com/RiverCornerChurch).

We invite you to gather with us on Sunday mornings at 10:00 AM.

You are welcome to come as you are, just be you. As a community of everyday people, we want to be a people who live and love like Jesus in the places we live, work, and play.

If you have a question about something you heard in this message, or you want to learn more about our growing church community, visit us online at www.rivercornerchurch.com.

Transcript

         This morning we are going to start a new and significant series, a series that will keep us occupied for many weeks together ahead. We are going to be looking at the life and ministry of Jesus, through the storytelling of Mark. I have called this series, The Time Has Come. This title comes from the start of Mark’s narrative. It is there that Mark says, “after John (the Baptist) was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The Time has come,” he said, “The Kingdom of God is near. Repent and believe the good news!”[1] This theme, the time has come, will follow Jesus throughout Mark’s gospel. Mark unpacks the ways God’s Son has brought God’s healing, kingship, and his rule and reign, in such a way that it will challenge our religious convictions, our political alliances, and our relationship with God.

As we move through this series, I am inviting you, even encouraging you, to also commit to reading Mark throughout the week in your own times of personal reflection and meditation. As you do, I would love to hear what stands out to you from the stories of Jesus life and ministry in Mark’s account. Together, as we engage the stories of Mark individually and communally, we do so to “study the scriptures to learn how to follow, live and love like Jesus.”[2] However, as we study together on Sunday mornings and throughout the week, I trust that we will also find new and meaningful ways that God is looking to encourage and challenge us both individually and as a church community, from the gospel of Mark.

         As we move through this series, starting next week and in the weeks ahead, we are also going to try to incorporate more conversational aspects to our times together. I feel confident that the way forward for us as a church community is to be uniquely us, to build on our assets as a small church community, to engage more voices, and to do ‘New Testamenty’ things that no one else seems to be doing. For instance, Paul, wrote to the churches that were gathering in Corinth and told them what should uniquely define them as he wrote, “Brothers and sisters…when you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up.”[3] River Corner Church, as a church community of everyday people who gather to worship God, follow Jesus, and journey through life together, I think it is important for us to capitalize on what it means to learn together. To experiment to find new ways of learning together. Personally, I do not think there is a better way to see the church built up, which I believe that we all what for River Corner Church, than beginning to discover the communal aspects of conversation that the New Testament holds up for this community of followers of Jesus.

         This week, at the start of our series through Mark, we look to first become acquainted with the gospel of Mark. Each of the gospel writers – Matthew, Mark, Luke, and John – have their own unique purpose embedded in the way they organized and captured the life and ministry of Jesus. This means that in writing to their unique audiences, the gospel authors did not only record the life and ministry of Jesus, but they put the captured details in the stories that would specifically encourage and challenge their audiences. In other words, they contextualized.[4]

Let me give you an example of their contextualization. Throughout the narrative of Matthew, eleven times Matthew mentions, “Now this took place that it might be fulfilled which was written.”[5]In his own way, Matthew is showing how Jesus fulfilled the expectations for the Kingdom of God, for the fulfillment of the law, and as the fulfillment of Israel’s promises and hopes.[6] Where Matthew focuses on the Kingdom of God, Luke writes like a doctor, a gentile, and a historian.[7] Luke’s focus on the life and ministry has a lot to do with the way Jesus was anointed by the Spirit, lived a life of the Spirit, and exercised the Spirit in his daily life and ministry.[8] It is only fitting then that Luke also writes the books of Acts, the stories of the early church also walking in the authority of the Holy Spirit. John collected stories of Jesus, recording certain signs, in order that his readers might believe in Jesus with all their hearts, and with the hope that they receive the abundant life of Jesus through faith.[9] In fact, John built his gospel around seven major miracles, or power moves of God, these signs as he calls them, that he believes demonstrates the heart and character of who Jesus is.[10]

Mark takes a whole other direction with his story. Instead, Mark, which is suspected by many to have been the first gospel account that was written down[11], uniquely tells us from the beginning his intent in writing about the life, ministry, death, and resurrection of Jesus. It is the only gospel to declare a purpose to in this way, and it is the only to call itself a gospel. Mark writes at the beginning of his collection of stories, “The beginning of the gospel about Jesus Christ, the Son of God.”[12] It is from the start of his book, that we see Mark uniquely shares that he is speaking about the good news and the goodness about Jesus, who is the son of God. Mark chooses language, gospel, and son of God, which were also very political in his day. Leaders issued gospels, or good news statements, and Caesar often referred to himself as the Son of God. The good news in this case is not political, though the region was alive with political expectations for their religious leaders and the hope of a Messiah. Mark will continue to show how that the Kingdom of God that Jesus proclaims shows us that in and through Jesus, God had come to be with us in personal ways. William Barclay remarks that “It is in Mark’s gospel, above all, that we get a picture of a Jesus who shared emotions and passions with us. The sheer humanity of Jesus in Mark’s picture brings him very near to us.”[13] In Mark, we find God’s humanity, his heart, and his character.

The way Mark illuminates the humanity side of Jesus, causes some to point out that Mark might emphasize “Jesus’ actions more than his teachings”[14] Mark wants us to wrestle with who Jesus wasand is.[15] Perhaps, Mark wants us to realize that we cannot separate Jesus’ teachings from the context of who Jesus was. In this way, Mark also looks to explain what Jesus came to do.[16] That is why highlighting his actions are as important to Mark as highlighting who he was and is. Mark does not quote as frequently from the Old Testament – it seems – which may mean Mark was writing predominately for or to a non-Jewish audience.[17] Mark wants both Jews and non-Jews to see Jesus as Messiah. Mark doesn’t just want us to see him as Messiah, and not just as a Messiah dressed in Humanity, but Mark wants us to see a suffering Messiah and the victory that is found for us from his suffering. John Stott says, “Mark presents [Jesus] as the Suffering Servant of the Lord, who dies for his people’s sins.” In this way, Stott says, “The Cross is at the center of Mark’s understanding of Jesus.”[18]

Mark is an interesting author for another reason, he is not one of the twelve disciples. Though there have been debates in scholarly circles, church history has long upheld that an early follower of Jesus named Mark, or John Mark, as he is sometimes called is the author of the gospel of Mark. An early bishop in the early church, Papias, who lived between 60-130AD, wrote;

“And the elder used to say this, Mark became Peter’s interpreter and wrote accurately all that he remembered, not, indeed, in order, of the things said and done by the Lord...”[19]

Early church leaders Justin Martyr, Irenaeus, and others also credit Mark as the author. In fact, Bishop Clement said, “Mark, who was a follower of Peter and whose gospel is extant, [leaves] behind with them in writing a record of the teaching passed on to them orally” by Peter.[20]

Church history also says Mark was an understudy or disciple of Peter. Others say he was perhaps Peter’s scribe.[21] There are many early authors in the early church that back up these views. Through the scriptures, we get a limited understanding of who Mark is. In Acts, Luke remarks that when Peter miraculously escaped from imprisonment, the early church was gathered in “…the house of Mary the mother of John, also called Mark, where many people had gathered and were praying.”[22] It is there we have scriptural evidence for the relationship between Mark and Peter. We also get evidence of that relationship in Peter’s letter of 1 Peter, where he sends greetings form his son, Mark.[23] However, his leadership is more than just an understudy of Peter. For example, anytime Paul mentions Mark, it also mentions Mark.[24] Mark is at Peter’s side, and then Luke’s side in ministry. In Acts, we also learn that John (also known as Mark), went on a missionary trip with Paul and Barnabas.[25] Paul also mentions to the church in Colossae, that Mark was seemingly in Prison with Paul, and sends his greetings to the church. Mark is also identified in that passage as the cousin of Barnabas.[26] Mark is an influential leader at the center of the story of Jesus and the early church.

The early church believed Mark helped write Peter’s eyewitness accounts. This could be by Mark mentions Peter more than any of the other gospels. Additionally, in Mark 14:51-52, on the night of Jesus’ arrest, Mark includes a line that “a young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind.”[27] After this line, it’s mentioned Peter followed Jesus through his arrest at a distance. This seemingly random line has been suspected to be Mark, writing himself into the story, explaining where he too was in the midst of this journey.

However, what we do know throughout the New Testament, in many ways, we are given insight that Mark’s leadership in the early church is undeniable. After seemingly serving at Peter’s side, he also preached at Paul’s side in Salamis[28], until he withdrew for an unknown reason in Pamphylia.[29] That withdrawal created tension, and when Paul and Barnabas were getting ready to go and visit the places they invested in the early church[30], Barnabas wanted to take John Mark again, because of the help he brought. However, Paul was still upset about the way John Mark withdrew from them on the last road trip and decided he did not want to take them. This led to a sharp disagreement between them, the scriptures say, and it ended with Barnabas going to visit with John Mark, and Paul taking Silas.[31] Apparently, years later, Mark and Paul reconcile because Paul identifies him in his Philemon letter, a loving way, as a fellow worker, and shares wishes also from him.[32] Even more, Paul writes to Timothy and tells him, “On Luke is with me. Get Mark and bring him with you, because he is helpful to my ministry.”[33]

This morning we are going to pick up Mark 1:21-28. I invite you to follow along as I read from Mark 1:21-28 in the New International Version. Just as a background to Mark 1:21-28 and where we begin with Mark, up to this point, Mark has opened his narrative, or his account, of the life and ministry of Jesus with the story of John the Baptist preaching in the wilderness and then the calling of the first disciples. This is the story that Mark begins with, and it is an important one. 

They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. Just then a man in their synagogue who was possessed by an impure spirit cried out, “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”[34]

“Be quiet!” said Jesus sternly. “Come out of him!” The impure spirit[35] shook the man violently and came out of him with a shriek.

The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to impure spirits and they obey him.” News about him spread quickly over the whole region of Galilee.

Mark starts his story with the way Jesus overcame the temptations of life in his wilderness moment. Then he shows the way he has authority to declare the Kingdom of God had come into the present, which he followed by the way he had the ability to speak authority into the lives of some fisherman who were willing to follow him.

         In this story of Mark 1:21-28, Mark also looks to share a story about the way that Jesus has the authority over evil spirits.[36] Though there were ideas of demons throughout the Jewish literature, the only recorded story of deliverance from an evil spirit in the first Testament was Saul was brought a sense of healing from David playing the harp.[37] Though, here Jesus has more authority than David, as Jesus is able to announce and demonstrate his authority over evil. Demons are more commonly witnessed in the life and ministry of Jesus than throughout the Old Testament. Even more fitting, we get a shock in Mark’s opening story on the ministry of Jesus. This place in which Jesus encounters a demonic force, evil, is in a place of faith and worship.[38] It is a religious institution, a synagogue.[39]

         This is very important to take note of. At this time, synagogues, at least most of them were places that were at the center of communities (neighborhoods), but also for prayer and study.[40] They would often feature teachers who were visiting leaders or influencers, who would lecture on a thought or new concept, especially on the Sabbath or Shabbat.[41] Some had places to sit, but scholars say that most Galilean synagogues probably just had matts on the floor and people would sit around to hear and engage the presenters.[42] This is exactly what we see happening here for Jesus. Seemingly, Jesus has already earned some sort of recognition as a teacher, as a rabbi, and for his understanding of the scriptures. Even in his presentation in the synagogue, Mark remarks that “The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.”[43]

         Many of these synagogue leaders were not only conducted by professionals, but also lay leaders.[44] As the scriptures were explained and built upon, as commentary was offered, teachers would also try to offer practical ways of application or new applications for their traditions.[45] In this story, a practical way of application emerges for Jesus. He drives the point home not with creativity, but with an actual encounter to put what he was teaching about, to the test. The scriptures say that as Jesus was teaching, the way he taught, his authority, caused “a man in their synagogue who was possessed by an evil spirit” to be triggered up. Instantly, the demonic spirit cried out “What do you want with us? Have you come to destroy us? I know who you are – The Holy one of God!” There is no better teaching to the ways of Jesus, than a hands-on experience. Seemingly, from the front of the synagogue, Jesus yells “Be quiet!” “Come out of him!” Imagine that having in our midst now, and the shock it would be for the audience. Interestingly, Jesus is first able to silent the demon like David did with the harp, but he is able to go one step further and not only rebuke it but remove it, delivering the individual from spiritual bondage.

         Demons and their role are not only a debated topic in Christianity, but it also is and was among the Jewish people and leaders as well. For some, these unclean spirits, were thought of being associate to those who practice magic.[46] This certainly was a practice, and has found resurgence lately, magicians were those who tried to subdue other spiritual forces and powers, through the manipulation of spiritual realms and spirits.[47] For others, they were thought of as being associated with sin, or shame, or quilt. Regardless, many see spiritual beings as being with access to otherworldly knowledge.[48] Perhaps, that is how the demons in this story know who Jesus is, and what he was capable of. In this story, the people recognize Jesus’ authority, but they do not yet recognize who he is, yet the demons do.

         Maybe not quite like the movies, but exiting demons in Jewish literature, and elsewhere, always make a loud and bold exit.[49] In this story, “The evil spirit shook the man violently and came out of him with a shriek.”[50] What would have surprised the people in this story, that may not stand out to us as the reader, is the simplicity of Jesus’ act of deliverance in this story.[51] In cultures that still believe in demonic forces, like in the days of this story, exorcists would try to chase demons out of people in various ways.[52] They used elaborate magical spells, called on other spirits or authorities, and even would try spices and smells to make the spirit become uncomfortable in the host.[53] For this reason, Theologian Craig Keener remarks, “The people are thus amazed that Jesus can be effective by simply ordering the demons to leave.” [54] This is why the scriptures say, “The people were all so amazed that they asked each other, “What is this? A New teaching – and with authority! He even gives orders to evil spirits, and they obey him.”[55] This new, simple, teaching and example of authority caused the news to spread fast across the villages. These villages were close together in the Galilean region, and so new traveled fast.[56]

If Jesus’ words had amazed the people in the synagogue, his deeds left them thunderstruck. In the synagogue, there was a man in the grip of an unclean spirit. He created a disturbance, and Jesus healed him.[57]

         I do not like flying. A few years ago, I had flown out of Los Angeles to come East, where I was scheduled to land in Washington DC. As the plane was taking off, my first time flying in a jet, the steady climb into the sky became very bumpy. Quickly the plane shook fiercely, and two of the overhead compartments opened and bags fell out. I thought I was dying. Thankfully, as I conversed with the person next to me, she assured me this was all normal. Eventually the pilot also spoke over the announcements and calmed us. The calmness of the person next to me, and the simple announcement from the Pilot, helped me to relax, mostly. In this story, Jesus is modeling that sort of calmness and simplicity to those in the synagogue. Suddenly, what was a scary situation that was very normal to them, was brought resolve, but even more it was done so without a show, with simplicity and calmness.

         In this story, Jesus is teaching in the synagogue. He is not one of the normal professionals, priests, community leaders or lay leaders. Jesus shows up speaking in a quiet, calming, and simple way of authority. In this first miraculous story, Mark shows the way that Jesus came to rescue people. N.T. Wright remarks that Jesus had come to stop the nightmare, to rescue people, “from the destructive forces that enslaved them.”[58] He goes on, “So whether it was shrieking demons, a woman with a fever, or simply whatever diseases people happened to suffer from, Jesus dealt with them, all with the same gentle but deeply effective authority.” [59]

         Jesus was taking part in the struggle against evil forces that were bringing death and enslavement. Mark shows not only that Jesus had authority over the demonic (an important reality to prove he was Messiah), but Mark also uses the story of Jesus to set an example for followers of Jesus on what it looks like to follow in the way of Jesus.. The early church knew how to walk in this same simple and calming authority. They pushed back on the broken world full of evil forces that brought enslavement and death. Evil is still at play in the world around us. There are still evil spirits and there are still forces of evil that are enslaving individuals and bringing spiritual death.  In a dark age like the one in which we live, it is important for the church to once again learn how to speak and act with the same authority that Jesus modeled in this story. Through his work on the cross, Mark will show that demons may still shriek in our day, but they have lost their power because of Jesus’ death and resurrection.[60] This assurance of the authority of Jesus, is what we need to hold on to, as we remember an essential witness of the church is to do the things of Jesus, to practice his loving authority in a world of darkness, panic, enslavement, and destruction.[61]

         As Jesus went proclaiming the goodness of God and the good news of the Kingdom of God, he did so by announcing, embodying, and demonstrating that the time of God’s healing and presence, God’s reconciliation and restoration came into the present. In this case, he announced that the time had come for the kingdom of darkness to lose their grasp.

         Sadly, that darkness was present in a place of faith. In Jesus’ ministry, healing starts in the places of faith and then goes missionally into the streets. He gave us a new teaching – and with authority. He declared his authority over the religious systems and the evil spirits. We need to 

Accept Holy one of God

Accept his Holy

Accept the life as the Holy One of God

Accept the ministry of the Holy One of God.

         We are given a decision of faith. Simply. Do we stop and invite his authority into situations and people’s lives. There is an evil at play in this world. There is an adversary, outside of God’s presence, that longs to undermine God’s goodness and his rule. In many ways, this adversary establishes on earth a kingdom of his own, a kingdom of darkness, and tries to reign with evil. Through God’s Spirit, we get to collaborate in the work that Jesus models for us here in Mark. The Spirit brings about the permanent indwelling presence of God in us, and through us, and not only builds us up, and builds up the church, but the Holy Spirit equips us individually and as a church community to drive back the kingdom of evil, the Kingdom of the adversary, by announcing, embodying, and demonstrating the words of Jesu and doing the works of Jesus.

         As you go this week, remember the world is under the domination of evil and darkness. Additionally, in people’s search for meaning, they are exploring many avenues to fill that spot only God can fill in their life. Unknowing this world not only has a foothold with the adversary, but many give themselves over to the darkness. As Jesus models in this story, we don’t go hunting for the evil, but we should expect it is through the preaching of the goodness of God, and the good news of the Kingdom of God, that his Kingdom – his rule and reign- begins to break in and as it does that, there are times it will trigger up stuff. In collaboration with the Holy Spirit, we have the authority to calmy, and simply, release people from the Kingdom of Evil’s domain and control, it’s darkness and enslavement, and help them to enter the reign of God’s kingdom.

[1] Mark 1:13-15 (New International Version).
[2] Core Values, River Corner Church
[3] 1 Corinthians 14:26 (New International Version).
[4] Discourse Analysis, Derek Morphew, The Future King is Here, pg. 9.
[5] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 24.
[6] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 24-25.
[7] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 32.
[8] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 33.
[9] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 39.
[10] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 39.
[11] N. T. Wright, Mark for Everyone (Louisville, KY: Westminster John Knox Press, 2004), X.
[12] Mark 1:1 (New International Version).
[13] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 8.
[14] See: https://www.gotquestions.org/Gospel-of-Mark.html
[15] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 28-29.
[16] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 28-29.
[17] See: https://www.gotquestions.org/Gospel-of-Mark.html
[18] John Stott, The Incomparable Christ (Downers Grove, IL: IVP Books, 2001), 26.
[19] See: https://coldcasechristianity.com/writings/is-marks-gospel-an-early-memoir-of-the-apostle-peter/
[20] See: https://coldcasechristianity.com/writings/is-marks-gospel-an-early-memoir-of-the-apostle-peter/
[21] See: https://coldcasechristianity.com/writings/marks-relationship-with-peter-was-the-foundation-for-his-gospel/
[22] Acts 12:12 (New International Version).
[23] 1 Peter 5:13 (New International Version).
[24] See: https://coldcasechristianity.com/writings/marks-relationship-with-peter-was-the-foundation-for-his-gospel/
[25] Acts 12:25 (New International Version).
[26] Colossians 4:10 (New International Version).
[27] Mark 14:51-52 (New International Version).
[28] Acts 13:5 (New International Version).
[29] Acts 15:38 (New International Version).
[30] Acts 15:36 (New International Version).
[31] Acts 15:39-41(New International Version).
[32] Philemon 1:24 (New International Version).
[33] 2 Timothy 4:11 (New International Version).
[34] Hindset, Jesus. Day, one who walks closely with God cannot be harmed by Spirits.
[35] Not immoraly impure, spirit from setting itself up against God (Intrepretation, Williamson) Pg. 51
[36] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[37] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[38] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[39] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[40] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[41] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[42] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[43] Mark 1:22 (New International Version).
[44] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[45] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[46] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[47] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[48] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[49] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[50] Mark 1:26
[51] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[52] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[53] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[54] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[55] Mark 1:27 (New International Version).
[56] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mk 1:21–28.
[57] William Barclay, The New Daily Study Bible: The Gospel of Mark, The New Daily Study Bible (Edinburgh: Saint Andrew Press, 2001), 37.
[58] . T. Wright, Mark for Everyone (Louisville, KY: Westminster John Knox Press, 2004), 12.
[59] . T. Wright, Mark for Everyone (Louisville, KY: Westminster John Knox Press, 2004), 12.
[60] . T. Wright, Mark for Everyone (Louisville, KY: Westminster John Knox Press, 2004), 12.
[61] . T. Wright, Mark for Everyone (Louisville, KY: Westminster John Knox Press, 2004), 12.