ἐξουσία and δύναμις Inseparable from διακονέω
In the Gospel of Mark, Jesus’ ἐξουσία (authority) and δύναμις (power) are inseparable from διακονέω (service). They are closely related to each other. In our reading of the first four chapters of Mark, the theme of δυνάμις corresponds to the person of Jesus with εξουσία, authority that is expressed through his actions. Mark 1:22 highlights the authority of Jesus, which manifests in his teaching. Even his Jewish audience questions this authoritative teaching, which deviates significantly from the known rabbinical tradition. No rabbi or teacher ever claimed to have the authority to speak like Jesus did. They would quote Rabbi (X) and explain how Rabbi (Y) interpreted his teachings, as well as how Rabbi (Z) understands them. Jesus, in this case, displayed that he holds the ultimate authority, unlike those rabbis before him.
The healing of a paralytic man in Mark 2:10 projects the title of the Son of Man, who also has authority to forgive sin. The evangelist also presents the theme of Jesus’ Messiahship here. Mark 3:15 speaks of Jesus, who has authority to cast out demons. This demonstrates Jesus’ power over demons and the demonic spiritual realm.
In Mark 5:30, the term “δυνάμις” is employed to describe the power of Jesus. An unclean woman who has been bleeding for twelve years touches Jesus’ garments. Mark writes that the power proceeds from him, which heals the woman. The former indicates a state of control over something, while the latter shows the power that carries properties to work wonders.
In Mark 1:13, the angels διηκόνουν, “serve” or “minister,” to Jesus after his temptation in the wilderness. This is significant because Jesus, who later becomes the servant of others, first appears as the one served by heavenly beings. The service of the angels in Mark 1:31 confirms Jesus’ heavenly dignity as the beloved Son of God. Yet Mark’s irony is that this Son, who rightly receives angelic service, will later redefine messianic greatness through suffering service.
In Mark 1:31, there is another episode of Jesus receiving service after healing Simon Peter’s mother-in-law. The verb is also from διακονέω. These are the only places and times in four chapters where Jesus receives the service. He is not merely a servant; he is the royal Son of God attended by angels. As the Gospel progresses, this same Messiah will voluntarily take the role of servant for the sake of others. This passage communicates a kind of Jesus’ Messiahship beyond contemporary expectations. Furthermore, Mark may be showing that those who experience Jesus’ restoring power are raised into service.
Theologically, this passage prepares the readers for the deeper paradox of Mark’s Gospel: the one who rightly receives angelic service will himself become the servant of others. He chose to become a suffering servant who voluntarily offered himself to the service of the others: poor, dejected, underprivileged, oppressed, and marginalized. Jesus’ ἐξουσία and δύναμις do not make him a domineering ruler. Rather, they reveal his messianic identity, but they are ultimately expressed through humble διακονέω.
Therefore, the church must proclaim that Jesus is the King who possesses absolute authority but humbled himself as the suffering servant for the salvation of others. His power is not coercive domination but redemptive service. He heals the broken, forgiven sinners; liberates the oppressed; and ultimately provides his life as a ransom for many.