Marcos 1
Kenneth Wuest · Citado em PreceptAustin
Marcos 1
Wuest - As soon as our Lord entered the synagogue, He went to teaching. The action of the imperfect tense is progressive, indicating that our Lord’s message was a discourse of some length. In other words, He did an extended piece of work in His teaching. Both kērussō “to make a proclamation,” and didaskō “to teach” are used of our Lord. He adapted His method of delivery to the place, time, audience, and subject matter. A T
Marcos 1
Wuest says "That was the character of the preaching of the Baptist. His was no pussy-footing, no beating about the bush, no smooth, oily, namby-pamby preaching. The Baptist was a man among men, and his preaching was straight from the shoulder." He is speaking figuratively of course and not calling for them to make a literal path but to make their hearts ready to receive the Lord Jesus. Literally the idea was to fill in the holes, remove the rocks and debris and knock down the hills, to make the king's passage pleasant and easy. In this context of course the commands (make ready and prepare) convey a figurative meaning. So how were John's Jewish hearers to accomplish what he was commanding? John is calling for heart work! As
Marcos 1
Wuest says this obedience "should be a habit with Israel, a constant attitude, not a formal. abrupt welcome and that is all, but a welcome that would extend on and on, an habitual welcome that would be the natural expression of their heart." A T
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Wuest - Robertson quotes Broadus as saying that this is the worst translation in the New Testament. “Repent” he says, “means to be sorry again.” John did not call on Israel to be sorry, but to change their mental attitude and conduct. The word for “sorry” in Greek is metamellomai (μεταμελεομαι), and is used of Judas (Matt. 27:3). The word used here (metanoia (μετανοια)) means “a change of mind and thus of action consequent upon the realization that one has sinned and that sin is wrong.” Metamellomai (Μεταμελομαι) is sorrow for sin because of its evil consequences. This is remorse. Vincent, commenting on this phrase, says, “A baptism the characteristic of which was repentance, which involved an obligation to repent.” Note that John's baptism in the Jordan River did not in and of itself result in forgiveness of one's sins (see comments by Bock, et al below). Paul explains this in Acts "Paul said, “John baptized with the baptism of repentance, telling (present tense = continually telling) the people to believe (pisteuo) in Him Who was coming after him, that is, in Jesus.” (Acts 19:4+) And so as John baptized the Jews, he was also continually telling them they must believe in Jesus and (by implication) not in the physical act of baptism. They were not to put their faith in the fact that they were physically, literally baptized but were to put their FAITH in the MESSIAH, Who Alone could save them from their sins. Cp Mk 1:7+, Lu 3:16+. As best I can discern, none of the synoptic accounts give us a record of any Jews who repented, then believed in Jesus and were saved. This has always confused me but Darrell Bock (see below) gives a relatively satisfying explanation of what transpired at John's baptism of repentance. Preaching (proclaiming, heralding) (2784)(kerusso from kerux/keryx = a herald = messenger vested with public authority who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand; kerugma = thing preached) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! Kerusso is used frequently by Mark - Mk. 1:4; Mk. 1:7; Mk. 1:14; Mk. 1:38; Mk. 1:39; Mk. 1:45; Mk. 3:14; Mk. 5:20; Mk. 6:12; Mk. 7:36; Mk. 13:10; Mk. 14:9; Mk. 16:15; Mk. 16:20; Thayer says, kerusso always means preaching "with a suggestion of formality, gravity, and authority which must be listened to and obeyed.” Certain qualities were required of heralds. They must have powerful voices, so voice auditions were often held. Also they had to be capable of calming down an unruly mob, in order to faithfully communicate the command. An honest disposition was also required, as a protection against the exaggeration of a royal decree. Furthermore, they could make no additions or subtractions from the received message. Later these heralds were also used to declare the message of a Greek deity or a religious oracle. The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13+). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. Wuest - The English word “preach” brings to our mind, a minister of the gospel in his pulpit expounding the Word of God. But the word Mark uses here, pictures John as a herald with an official proclamation from a coming King, the Messiah of Israel. He acted as one, making a public proclamation of the news of the advent of the Messiah with such formality, gravity, and authority as must be listened to and obeyed. The coming of the forerunner and then of the King, had to Israel the atmosphere of the words kērussō (κηρυσσω) and kērux (κηρυξ) about them (Matt. 21:1–11). Baptism (908)(baptisma from bapto = dip as in dye to color) is the result of the act of dipping, plunging, immersing, washing. something or someone. The suffix -ma indicates the result of dipping or sinking or baptizing while baptismos is the act of baptizing.BDAG - (1) Ceremonious use of water for purpose of renewing or establishing a relationship with God. (2) An extraordinary experience akin to an initiatory purification rite - a plunge, a baptism. Metaphor of martyrdom ( Mk 10:38-39; Lk 12:50+; Mt 20:22f). Mark uses baptisma 4x -- Mk. 1:4; Mk. 10:38; Mk. 10:39; Mk. 11:30 Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and implies a change of mind. From the NT uses, it is clear that metanoia means much more than merely a change of mind but also includes a complete change of heart attitude and a result a full "about face" change in direction of one's life. This is Mark's only use of metanoia, but he has 2 uses of the verb metanoeo (Mk 1:15+, Mk 6:12+). PRESBYTERIAN SHORTER CATECHISM: REPENTANCE is a saving grace whereby a sinner out a true sense of his sin and apprehension of the mercy of God in Christ doth with faith and hatred turn from it to God with full purpose of an endeavor after new obedience.'' As discussed above, while John's baptism of repentance does not necessarily indicate that all who were baptized also genuinely believed in the Messiah, clearly metanoia is part of conversion for Jesus' teaches I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons who need no repentance (metanoia). (Luke 15:7+) Bishop Ryle offers this descriptive definition of repentance - Repentance is a thorough change of man's natural heart, upon the subject of sin. We are all born in sin. We naturally love sin. We take to sin, as soon as we can act and think—just as the bird takes to flying, and the fish takes to swimming. There never was a child that required schooling or education in order to learn deceitfulness, selfishness, passion, self-will, gluttony, pride, and foolishness. These things are not picked up from bad companions, or gradually learned by a long course of tedious instruction. They spring up of themselves, even when boys and girls are brought up alone. The seeds of them are evidently the natural product of the heart. The aptitude of all children to these evil things is an unanswerable proof of the corruption and fall of man. Now when this heart of ours is changed by the Holy Spirit, when this natural love of sin is cast out, then takes place that change which the Word of God calls "repentance." The man in whom the change is wrought is said to "repent." (Repentance) One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica… For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1 Thessalonians 1:9; 1:10-See notes 1Th 1:9; 1:10) In Acts 20:21+ Paul declares that he was "solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. C H
Marcos 1
Wuest says peirazo means "to try or test intentionally, with the purpose of discovering what good or evil, what power or weakness, was in a person or thing." "Satan tempts to bring out the bad; God tests to bring out the good." In sum, peirazō means "tempt" ("negative sense") in some passages like Mt 16:1, 19:3, 22:18,35; Mk 8:11, 10:2, 12:15; Lk 11:16, 20:33; Jn 8:6; Js 1:13,14. Peirazō in other passages is used of positive tests as in Mt 4:11+; Lk 22:28; 1 Cor 10:13; Jas 1:12. In James 1:2,12-14 the Greek root (peir-) is used seven times counting its noun form Peirasmos, and verb form peirazō. The sense can be "tempt" or "test" – depending on whether it is a positive ("test") or negative ("tempt") sense. James 1:13,14 refers primarily to the negative ("tempt") aspect of peirázō. Peirazo here in Mark 1:13 is in the present tense ("continually tested") which indicates the test was ongoing (all 40 days). The passive voice indicates the test was coming from an outside source. Here is where Jesus' temptation is different than ours. Our temptation comes from an internal source, our fallen flesh (old man, flesh, sinful flesh, old Adam, Adamic nature). Obviously Satan can send flaming missiles to spur on our fallen flesh to produce temptations, but that is not mandatory. Flesh is fully capable of tempting us on its own power. And so we cannot always (in fact usually cannot) say "The devil made me do it!" (Made famous by Flip Wilson, to get a laugh but is not a laughing matter but deadly serious!) THOUGHT - I don’t know what temptations you may be dealing with, but I do know that if you are breathing, you are battling! Our greatest resource in the face of temptation is a close relationship with Jesus Christ and imitating His perfect pattern of being filled with the Spirit and filled with the Word. Remember that strongest weapon in Satan's arsenal is no match for the sword of the Spirit, the Word of God. (Eph 6:17+) Here is a thought that will help in the moment of temptation. Hebrews 12:2+ tells us to “fix our eyes on Jesus.” Take a long look at the Son of God who struggled 40 days being tempted in the wilderness and won the victory over the devil. If he won the battle depending on the Spirit and the Word and, so can we because both of these supernatural resources are available to us today. This truth in turn makes it imperative that we venture forth each more filled with the Spirit (Eph 5:18+) and filled with the Word (Col 3:16+). Not to do so will make us vulnerable to spiritual attacks (temptations) from the world, the flesh or the devil. And we can hardly be expected to fulfill Paul's command to walk by the Spirit (Gal 5:16+) so that we will not carry out the desires of the flesh, unless we are filled or controlled by the same Spirit. He breaks the power of cancelled sin And sets the captive free. His blood can make the foulest clean His blood availed for me. One aspect of periazo that should be kept in mind is that a test in a believer's life can turn out to be a temptation. In other words, if God allows a test and we resent the test and react to it in our flesh (cp "each one is tempted when he is carried away and enticed by his own lust [that derives from our fallen flesh - cp "lusts of the flesh" -1 Jn 2:16 or "fleshly lusts" 1 Pe 2:11]" - James 1:14), it will likely become a temptation for us to sin. God of course never tempts us to sin, whereas when the devil is involved he virtually always is tempting us to sin. As Hiebert said "Temptation has its source not in the outer lure but in the inner lust." (Mark Commentary)
Marcos 1
Wuest - And they were completely amazed at His teaching. For He was teaching them as one who possesses authority, and not as the scribes. they were amazed: Jer 23:29 Mt 7:28,29 13:54 Lu 4:32 Lk 21:15 Joh 7:46 Ac 6:10 Ac 9:21,22 2Co 4:2 Heb 4:12,13 as one having authority: Mk 7:3-13 Mt 23:16-24 Mark 1 Resources - Multiple Sermons and Commentaries JESUS' AMAZING AUTHORITATIVE TEACHING They were amazed at His teaching - They is clearly the Jews attending the Sabbath Service, but remember the 12 disciples (learners) are also on the scene. ESV, KJV render it that they "were astonished." It is interesting to note that our English word "astonish" is derived from the Latin word extonare which means to strike with thunder! What a picture of Jesus' radical message which must have struck His hearers like thunder! However it would have been better than being amazed is if they were being saved by His teaching! As D L Moody observed "There is an awful possibility of being “astonished,” without being convinced, persuaded, saved!" Wuest on amazed - The verb is in the pictorial imperfect tense, describing the prolonged amazement of the audience. It is in the passive voice, showing that this amazement was caused by an outside influence, the tremendous impact that the Messiah made upon them by the new type of teacher and teaching that met their eyes and ears. Amazed (1605)(ekplesso from ek = out + plesso = strike) (imperfect tense) means strike out of his senses. Some versions render it astonished which is a good translation of ekplesso. Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind" causing the person to be filled with amazement to the point of being overwhelmed (and so struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. It is notable that most of the 13 NT uses of ekplesso are a reaction (most often of an uncommitted listener) to Jesus' teaching! Mark has 5 of the 13 NT uses of ekplesso - Mk. 1:22; Mk. 6:2 ("began to teach in the synagogue; and the many listeners were astonished"); Mk. 7:37 (on Jesus' healing deaf and mute = " They were utterly astonished"; Mk. 10:26 (= the disciples "were even more astonished [reacting to Mk 10:25] and said to Him, “Then who can be saved?); Mk. 11:18 (leaders sought to kill Jesus "for they were afraid of Him, for the whole crowd was astonished at His teaching.") Teaching with authority can get you into trouble! Vincent has this note on ekplesso describing Jesus' parent's astonishment in Luke 2:48+ writing that amazed is "a very strong word; the verb meaning, literally, to strike out or drive away from; and so to drive out of one’s senses. Hence in the general sense of great amazement. Amaze is to throw into a maze or labyrinth; and so is closely akin to the Greek word here, and is a faithful rendering." Mark regularly registers the public effect of Jesus' authority by superlatives - ekplessö (Mk 6:2, 7:37, 10:26, 11:18), thaumazö (Mk 5:20, 15:5, 44), ekthaumazö (Mk 12:17), thamboumai (Mk 1:27, 10:24, 32), ekthamboumai (Mk 9:15, 16:5), existëmi (Mk 2:12, 5:42, 6:51), phoboumai (Mk 4:41, 5:15, 33, 36, Mk 6:50, 9:32, Mk 10:32, 11:18, 16:8) Matthew records the same reaction to Jesus' teaching (didache) in the Sermon on the Mount writing "When Jesus had finished these words, the crowds were amazed (also ekplesso) at His teaching." (Mt 7:28+) The audience was astounded, overwhelmed, besides themselves, totally dumbfounded by Jesus' words. THOUGHT - Does the crowd’s response to Jesus resemble yours? Have you just had an emotional response to Jesus? Or upon hearing His Word have you received His Word into your heart and received Him as Savior and Lord? If so, then that is really AMAZING! That was John Newton's (Brief bio) to the the words of the Gospel of the grace of God (Acts 20:24+). Play Newton's amazing response to God's amazing Word! Amazing Grace Amazing grace! How sweet the sound That saved a wretch like me! I once was lost, but now am found; Was blind, but now I see. ’Twas grace that taught my heart to fear, And grace my fears relieved; How precious did that grace appear The hour I first believed! Through many dangers, toils and snares, I have already come; ’Tis grace hath brought me safe thus far, And grace will lead me home. The Lord has promised good to me, His Word my hope secures; He will my Shield and Portion be, As long as life endures. Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace. The earth shall soon dissolve like snow, The sun forbear to shine; But God, who called me here below, Will be forever mine. When we’ve been there ten thousand years, Bright shining as the sun, We’ve no less days to sing God’s praise Than when we’d first begun. When we the readers today really comprehend what Jesus is saying in the Sermon on the Mount, we should be amazed and astonished also by His gracious (grace filled) word! If we aren't astonished at the revolutionary character of Jesus' sermon, then frankly we have probably not truly heard or truly grasped Jesus' intended meaning! As Jesus said repeatedly in the letters to the seven churches of the Revelation... He who has an ear, let him hear what the Spirit says to the churches (Revelation 2:7+) Teaching (instruction) (1322)(didache from didasko = to give instruction in a formal or informal setting with the highest possible development of the pupil as the goal; English = didactic = intended to teach, particularly in having moral instruction as an ulterior motive) is a noun which describes the activity of teaching (instruction). Mark's uses of didache - Mk. 1:22; Mk. 1:27; Mk. 4:2; Mk. 11:18; Mk. 12:38 For - Term of explanation. This one is easy to understand. Mark explains why the Jews in the synagogue were amazed. He was teaching (didasko in present tense) them as one having authority, and not as the scribes - people who came that day expected to hear from Dr. Dry-As-Dust. The scribes' teaching was without authority. Why did they not demonstrate authority? Apparently the scribes did not quote the Scriptures as much as they quoted other rabbis on various topics as Jesus would later declare "Neglecting the commandment of God, you hold to the TRADITION of men.” He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your TRADITION." (Mk 7:8-9+) In fact the scribes prided themselves on being able to quote various revered rabbis from Jewish history. And now Jesus comes into the synagogue and He is not quoting the rabbis. He is speaking pure truth to them, absolute truth, clear truth, practical truth that if applied changed one's life. He wasn’t offering helpful hints for happy living. He proclaimed the sovereign authority of God and called people to obey His authoritative Word. And the hearers were amazed because they had never heard any of the scribes teach that way. After speaking on Isaiah 61:1-2a in the synagogue in Nazareth in Luke 4:22+ all the people "were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, “Is this not Joseph’s son?”" Wuest on authority - The word means literally “to be out,” and was used of that authority which a person has which is delegated to him from someone else. The person delegating the authority is in a sense out of himself and acting in the person to whom he has delegated the authority. Thus, the word means “delegated authority.” The word means also “the power of authority and of right.” It was used in legal practice of delegated authority. Here it is used of our Lord as having that authority in Himself, not derived from others. The rabbis quoted from other rabbis and felt themselves to be expounders of tradition. The Messiah struck a new note here, and the people were quick to recognize it. They saw that here was a Teacher who spoke on His own authority....“At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.” James Edwards on AUTHORITY - Mark opens Jesus' public ministry in Mk 1:21-28 by establishing his supremacy over the highest authorities in both the temporal and supernatural realms. The temporal realm is represented by the scribes, whose erudition, no less than their prestige among the people, was legendary. The scribes stand in the TRADITION of the fathers (Mk 7:8-13), however, whereas Jesus receives his authority directly from the Father (Mk 1:11). The scribes derive their authority from Torah, but Jesus appeals to a superior authority resident in himself. What is thus essential for Mark...is not so much what Jesus taught as who Jesus is as a teacher. (From The Authority of Jesus in the Gospel of Mark," JETS 37:2 - 1994) Alfred Edersheim - It is not necessary to suppose that, what held His hearers spell-bound, had necessarily also its effect on their hearts and lives. Men may be enraptured by the ideal without trying to make it the real. Too often it is even in inverse proportion; so that those who lead not the most moral lives even dare to denounce the New Testament standpoint, as below their own conceptions of right and duty. But there is that in man, evidence of his origin and destiny, which always and involuntarily responds to the presentation of the higher. And in this instance it was not only what He taught, but the contrast with that to which they had been accustomed on the part of the Scribes,' which filled them with amazement. There was no appeal to human authority, other than that of the conscience; no subtle logical distinctions, legal niceties, nor clever sayings. Clear, limpid, and crystalline, flowed His words from out the spring of the Divine Life that was in Him. (A Sabbath in Capernaum) So one effect of Jesus' teaching was the clear demonstration of His ABSOLUTE AUTHORITY. Authority (1849)(exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia is an important term in the Gospels. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). Scribes (1122)(grammateus from grapho = to write) described those Jewish men who were skilled in the Mosaic law and the Jewish traditions (which is why Herod gathered them in Mt 2.4). But Jesus is very hard on these men who were misleading the nation and gave a long rebuke including 8 WOES primarily to the Scribes and Pharisees (Mt 23:1-39, 13, 14, 15, 16, etc). Most sources consider the lawyers (nomikos - meaning one skilled in the Mosaic law) to be scribes specialized in the jurisprudence of the Law of Moses. Finally the scribes in Lk 5:17+ (nomdidaskalos) were teachers of the Jewish law who were equal to the lawyers and scribes.
Marcos 1
Wuest - The Jewish synagogue was therefore the place of worship other than the Temple at Jerusalem where the Jews congregated for worship. The service consisted of prayer, praise, the reading of the Word of God, and an exposition by any rabbi or other competent person. The sacred record shows that our Lord and also Paul were invited to either read the Scriptures or address the people in the synagogue (Luke 4:16–21; Acts 13:14–43). And began to teach -
Marcos 1
Wuest - And immediately, there was in their synagogue a man with a spirit, an unclean one. And he cried out, saying, What is there in common between us and you? You have come to destroy us. I know who you are, the Holy One of God. a man in their synagogue: Mk 1:34 Mk 5:2 Mk 7:25 Mk 9:25 Mt 12:43 Lu 4:31-37 With an unclean spirit - Mt 8:16. Mk 1:23, 26, 27. Mk 3:11, 30. Mk 5:2, 8, 13. Mk 6:7. Mk 7:25. Mk 9:17, 20, 25, 25. Mark 1 Resources - Multiple Sermons and Commentaries Ruins of Synagogue at Capernaum A DEVIL IN THE SYNAGOGUE Just then (euthus - Suddenly, Immediately) - See above for discussion on this same word used 11x in chapter 1. And recall Luke's words after Jesus had successfully endured the temptations of the devil - "When the devil had finished every temptation, he left Him until an opportune time." (Luke 4:13+) So here we see that a demon under the authority of Satan seize the moment ("demonic carpe diem") to disrupt Jesus' teaching in the synagogue. Ken Gire quips “Like a warm front hitting a cold front head on, the forces of good and evil collide.” There was a man in their synagogue (sunagoge) with an unclean spirit - Where else would a demon love to be but in "church"? Note the clear cause/effect -- immediately Jesus began to teach (Mk 1:22) and immediately there is a reaction from an unclean spirit, another name for a demon, a fallen angel, an evil angel under the authority of Satan. There was a demon possessed man in the place where religion was most prominently practiced! This is not the first or last time for a demon filled "religious person" to be in a pew! Wuest - The unclean spirit was in the man in the sense that he, an incorporeal being entered the man’s body, took up his residence in it, and controlled the person in whose body he dwelt. The man was in the demon in that he lived within the sphere of the demon’s control. We have here the locative of sphere. Luke speaks of the man as having an unclean demon. (Luke 4:33+). Guzik makes an interesting point "In describing the man who was demon possessed, Mark used the same grammar Paul used to describe the Christian’s being “in Christ” (1 Corinthians 1:30). This unclean spirit was the evil lord of this poor man’s life. The similarity in the wording between the Christian having Jesus and this man having a demon demonstrates that He is in us, and we are in Him. We are “Jesus possessed” in the right sense, because His filling and influence is only for good (ED: NOTE WE STILL MUST DAILY SEEK TO BE FILLED WITH/CONTROLLED BY THE SPIRIT, THE SPIRIT OF JESUS - Eph 5:18+). Even as Jesus can live in us, so one uninhabited by Jesus can be inhabited by a demon if the invitation is extended, either consciously or unconsciously. Exposure to things such as spiritism, astrology, occult practices and drugs are dangerous. They open doors to the demonic world that are better left closed. (Enduring Word Bible Commentary – Mark) Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially especially sexual sin (cf Rev 17:4+) and the word foul is an excellent rendering. The idea is that which is morally indecent or filthy. It is not notable that every use of akathartos in the Gospels (19x out of 30 total NT uses) is applied to filthy demonic spirits! The related term akatharsia refers to filth or refuse! Does this give us a good sense of the "character" of the demonic spirits! THOUGHT - You can come to church clean on the outside but filthy (unconfessed, unrepented) on the inside. Just as Jesus saw the demon possessed man, He sees the morally depraved man (or woman)! Do not be deceived! (In fact take a moment and read the piercing Pauline passages in Ephesians 5:3-8+). The mans with unclean spirit may have been in the synagogue but he was still filthy and rotten to the core. As Kent
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Wuest - And immediately, there was in their synagogue a man with a spirit, an unclean one. And he cried out, saying, What is there in common between us and you? You have come to destroy us. I know who you are, the Holy One of God. NET "Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are– the Holy One of God!" GNT λέγων, Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. NLT "Why are you interfering with us, Jesus of Nazareth? Have you come to destroy us? I know who you are-- the Holy One sent from God!" KJV Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. (Words in bold only in Textus Receptus) ESV "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are-- the Holy One of God." YLT saying, 'Away! what -- to us and to thee, Jesus the Nazarene? thou didst come to destroy us; I have known thee who thou art -- the Holy One of God.' (Words in bold only in Textus Receptus) Saying. Mk 3:11, 22. Mk 5:7. Ps 50:16. Mt 8:29. Lk 4:41. 8:28. Ac 16:17. 19:15 Let us alone - only in the King James - Mk 5:7 Ex 14:12 Mt 8:29 Lu 8:28,37 Jas 2:19 what. Jdg 11:12, 2 Sa 16:10 Jesus of Nazareth. Mk 10:47. Mk 14:67. Mt 2:23. Mt 26:71. Lk 4:34. Lk 18:37. Lk 24:19. Jn 18:5, 7. Jn 19:19. Ac 2:22. destroy. Mt 2:13. Da 9:24. Mt 8:29. 1 Jn 3:8. the Holy One: Ps 16:10 Ps 89:18,19 Da 9:24 Lu 4:34 Jn 6:69 Ac 2:27 Acts 3:14 Acts 4:27, 30 Heb 7:26, 1 Jn 2:20, Rev 3:7 Mark 1 Resources - Multiple Sermons and Commentaries UNCLEAN SPIRIT TESTIFIES JESUS IS GOD! Imagine what the Jews in that synagogue must have thought when they heard this testimony! Saying, "What business do we have with each other - NET = "Leave us alone." NLT is interesting paraphrase = "Why are you interfering with us?" Literally it reads "What to us and to you?" This is a Greek is an idiom which means something like "We have nothing to do with one another" or "Why bother us!" The words here used are the words of the unclean spirit by whom the man was possessed, rather than the man himself. This fact shows us how entirely all the faculties and powers of the possessed man were controlled and employed by the evil spirit who possessed him. NET Note on what business do we have with each other - The phrase is Semitic in origin, though it made its way into colloquial Greek. The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say "What to me and to you?" meaning, "What have I done to you that you should do this to me?" (Jdg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, "What to me and to you?" meaning, "That is your business, how am I involved?" (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: "Leave me alone…." For a very similar expression see Lk 8:28+ and (in a different context) John 2:4+. Wuest - The Greek is Ti hēmin kai soi (Τι ἡμιν και σοι), literally, “What with reference to us and with reference to you?” Supplying the verb of being here which is often left out in the Greek sentence, we have “What is there with reference to us and with reference to you?” That is, “What do we demons have in common with you, holy One of God?” The demon recognized and acknowledged the deity of the Messiah. Satan did the same when he said, “In view of the fact that you are Son of God by nature, command that these stones become loaves of bread” (Matt. 4:3). The conditional particle ei (εἰ) is used, which speaks of a fulfilled condition. James says, “Even the demons believe and tremble” (James 2:19). The religious leaders of Israel recognized the Messiah as the Son of God and yet in their apostasy, rejected Him (Matt. 21:37–39). Jesus of Nazareth? - Mk 1:9 mentions Jesus coming "from Nazareth in Galilee" as he went to be baptized by John. In Lk 4:41+ the demons called Jesus "the Son of God." In Lk 8:28+ they called Him "Jesus, Son of the Most High God." By adding Nazareth, the demon was disdaining Jesus because Nazareth was a town looked upon by most Jews with disdain, dislike, contempt, scorn. For example, Nathanael's question to Philip was "Can any good thing come out of Nazareth?" (Jn 1:46+, see Jn 1:45+ for context). Related Resource: Why is Jesus often referred to as Jesus of Nazareth? | GotQuestions.org Have You come to destroy us? - Note the plural "us" the demon use referring to himself and his associated demons as all the demons know their dreadful doom! (cf Mt 25:41, 46) The demons know Scripture and they know that in the end they will be destroyed, confined to the Lake of fire forever and ever. Amen! Note that the unclean spirit does not say "to annihilate us" (to cause to cease to exist) because that is not what destroy means. It speaks of that which is ruined forever (of course the demons were ruined the day they rebelled and followed Lucifer - cf Rev 12:3, 4+) and no longer usable for its intended purpose. Originally the angels were created to worship and serve God, but when they fell, they were already in a sense being destroyed because they had lost the purpose for which they were originally created. John writes "the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy (luo) the works of the devil.(1 Jn 3:8+) Mt 8:29 the unclean spirits "cried out, saying, “What business do we have with each other, Son of God? Have You come here to torment (basanizo) us before the time?” (So what will Hell be like for the demons? Torment!) Destroy (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy) means to destroy utterly but not to cause one to cease to exist. In short it does not mean “nonexistence!” There is an ironic play on words as the demon over the abyss is named Apollyon (Rev 9:11+) which means "Destroyer" and is identical to Abaddon (transliterated from Hebrew = Abaddon which means destruction and is used often to describe the abode of he dead and is paired with Sheol - Job 26:6, Pr 15:11, 27:20). Mark's uses of apollumi - Mk. 1:24; Mk. 2:22; Mk. 3:6; Mk. 4:38; Mk. 8:35; Mk. 9:22; Mk. 9:41; Mk. 11:18; Mk. 12:9 I know who You are--the Holy (hagios) One of God!" - Luke 4:34+ has "Jesus of Nazareth." This is a sad statement, for the demons know Who Jesus is but most of Israel does not have spiritual eyes (of faith cf 2 Cor 4:18+, 2 Cor 5:7+) to recognize Him as their long expected Messiah. Note also the striking contrast of Holy Jesus filled with the Holy Spirit confronting an unholy spirit! So here is another reason the unclean spirit reacts so vehemently to Jesus - holiness exposes unholiness. Or stated another way, the unclean spirit was the epitome of utter sinfulness which will always cower in the presence of utter holiness! (cf Jn 3:19, 20+) THOUGHT - Has your holy life had that effect on the unsaved sinners in your sphere of influence? It should! I have noticed folks change their language when I am around (and it is not because I am so good or so holy, but because of the One IN ME WHO ALONE IS HOLY AND GOOD!) and occasionally even apologize if a curse word accidentally slips out of their mouth. Remember we may be the "only Bible" those around us will ever read! What is the "Gospel" according to __________ (your name here)? In other words, people around us often judge the truthfulness of Christianity by its affect in our lives. If they see Christians as duplicitous, as hypocrites, etc, they may not go any further in their investigation of the Gospel. Holy One in NT - Mk. 1:24; Lk. 4:34; Jn. 6:69; Acts 2:27; Acts 13:35; 1 Pet. 1:15; 1 Jn. 2:20; Rev. 16:5. ANOTHER THOUGHT - The Septuagint (Lxx) of Judges 16:17 (the "B manuscript") has the phrase "hagios theou" which translates as "holy one of God." Guess to whom this refers? Samson, who hardly lived a holy life for most of his life! Beloved, we as believers bear a very special name "holy ones" ("hagios" = saints), the same word used to describe Jesus Christ, so this begs the question is my life becoming more like Jesus (aka progressive sanctification; cf Lev 11:44+ where "consecrate" = set yourself apart [enabled by the HOLY Spirit - Lxx = hagiazo], 1 Pe 1:14-16+, Heb 12:14ESV+, 2 Cor 7:1+ and other passages) or am living too often like Samson (who wasted most of his privileged ministry! cf Jdg 16:28-30+)? Woe! Now you can see why I don't like mirrors! Everyday I have to look at my worst spiritual enemy (cf James 1:14-15, 16+)!
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Wuest - And Jesus rebuked him, the rebuke not resulting in any conviction or confession of sin, saying, Shut your mouth and come out of him at once. rebuked: Mk 1:34 Mk 3:11,12 Mk 9:25 Lu 4:35,41 Ps 50:16 Ac 16:17 Mark 1 Resources - Multiple Sermons and Commentaries JESUS EXERCISES HIS AUTHORITY OVER THE UNCLEAN SPIRIT We could subtitle this section "Discarding a Dirty Demon." And Jesus rebuked him, saying, "Be quiet, and come out of him!" - Jesus has authority to rebuke the powers of darkness, for He is Creator and they are the created! Not only does He rebuke the demon (here and Lk 4:35+, Lk 4:41+), but He also rebukes the fever (Lk 4:39+), but He rebukesJesus issues two sharp commands, both in the aorist imperative. "Muzzle it!" "Shut your mouth!" "Come out" And do this now! Do not delay! Later Mark records Jesus "cast out many demons; and He was not permitting the demons to speak, because they knew who He was." (Mk 1:34+) They also fear Jesus, because they know this temporal casting out from the possessed man is just a foretaste of their future eternal fate, for on that future day Jesus will be their Judge (Jn 5:22, 30. 2 Ti 4:1+) and speak with the same authority, commanding the unclean spirits to enter forever into the Lake of Fire! Notice what we do not see Jesus doing -- he has no dialogue (as if there was a plan B for the demon), no formula, no prayer, no holy water, no crucifix, etc, etc. He simply commands him to come out instantly! See related discussion Can a Christian today perform an exorcism?
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Wuest adds that epitimao in classical Greek conveyed the primary sense "of severe, strenuous reproach for unworthy deeds or acts. In this sense, the word carries a suggestion of a charge under penalty." Indeed in this passage in Mark epitimao conveys the sense of a command which includes an implied threat. Luke uses this same verb (in the parallel passage) to describe Jesus rebuking demons in Lk 4:35, 41+ and rebuking the fever of Peter's mother-in-law (Lk 4:39+). Wuest on rebuked - There are two words used in the New Testament, both meaning “to rebuke,” the one used here, epitimaō, which means “to rebuke another, the rebuke failing to bring the offender to acknowledge his sin,” and elegcho, a rebuke which results in a conviction of sin and sometimes a confession of sin on the offender’s part. The former is used by Mark, for Satan, the fallen angels, and the demons are incorrigible. They refuse to be convicted of their sin, and they will not acknowledge it nor repent. This is just another illustration of the meticulous accuracy of the Bible writers in the choice of words as guided by the Holy Spirit. The words, “Hold thy peace” in KJV are not an adequate rendering. Jesus' command is much more vigorous than that. Martin Luther translates it with the German equivalent of our “Shut up!” A T
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Wuest - And when the unclean spirit had torn him with convulsions, he screeched and came out of him. Throwing him into convulsions: Mk 9:20,26 Lu 9:39,42 11:22 Mark 1 Resources - Multiple Sermons and Commentaries JESUS FIRST MIRACLE IN MARK: EVIDENCE OF JESUS' AUTHORITY Jesus is Lord over all the forces of darkness, past, present and future! The miracle of casting out a demon in Mark 1:23-26 and in Lk 4:33-35+ is the first of Christ's miracles which these two Gospels record. Throwing him into convulsions the unclean spirit cried out with a loud voice - Throwing him into convulsions "was no doubt vindictiveness on the demon’s part in protest at being ordered to come out of the man." (Wuest) He first attempts to damage his "host" as he shrieked loudly. Imagine the overwhelmed, terrified synagogue onlookers! Loud (megas) voice (phone) gives us our English word "megaphone," which should give us a sense of just how loud he shrieked! He knew he had to give up his prized "possession" (pun intended)! The demon did not debate or argue with Jesus, but simply obeyed! Throwing into convulsions (4682)(sparasso like our word "spasm") means literally to tear, lacerate or pull apart, to pull to and fro. All 3 NT uses describe one effect of being possessed by a demon who is able to throw the possessed person into an epileptic-like fit, to cause their body to convulse, to shake uncontrollably. There are 3 NT uses - Mk. 1:26. Mk. 9:26+ = "After crying out and throwing him into terrible convulsions, it (unclean spirit) came out; and the boy became so much like a corpse that most of them said, “He is dead!”"; Lk. 9:39+ = And a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. Three uses in the Septuagint - 2 Sa 22:8 = "Then the earth shook and quaked, The foundations of heaven were trembling And were shaken [sparasso], because He was angry."; Jer 4:19 = "my heart is pounding (sparasso)", Da 8:7. Liddell-Scott - to tear, rend in pieces, mangle (AS BY VIOLENT ANIMALS), Lat. lacerare, Eur., Ar.:-Med.,to tear one's hair, Eur. 2. to rend asunder, Aesch. 3. metaphorically, to pull to pieces, attack 4. Medical., provoke sickness, Gal.11.57;—Pass., retch without being able to vomit (RETCH IN SPASMS), b. convulse, of an evil spirit. Unclean (169) see note above on akathartos And came out of him - Jesus had commanded and the unclean spirit had no recourse. The onlookers realized immediately that the winner of this spiritual battle was Jesus. Jesus is the Light of the Word and is always victorious over the darkness. This should be encouraging truth to all of us. While only a proverb, it was clearly true in this case that "The horse is prepared for the day of battle, But victory belongs to the LORD." (Pr 21:31). If you have ever had seizures or seen someone with seizures, you know they are are great risk of harm in a variety of ways. So the questions is was this man harmed by the convulsions? Mark is moving so fast, he does not tell us but leave it to the doctor to address this man's health. Doctor Luke writes that "when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm (blapto)." (Lk 4:35+)
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Wuest - And they were all amazed, so that they kept on inquiring and demanding of one another, saying, What is this? Fresh teaching backed by authority. And the unclean spirits He commands, and they obey Him. They were all amazed: Mk 1:22, Mk 4:41, Mk 7:37 Mt 8:27, Mt 9:33 Mt 12:22,23 15:31, Lk 8:35 A new teaching with authority: Lu 4:36 9:1 10:17-20 Mark 1 Resources - Multiple Sermons and Commentaries AMAZED AT HIS AUTHORITY They were all amazed, so that they debated among themselves, saying, "What is this? - Their amazement was mingled with fright and terror. Debated is more like a joint discussion inquiring of each other and the present tense of debated emphasizes durative action. Mark is describing an animated, prolonged discussion. Wouldn't you have like to be a fly on the wall in the synagogue that day! As stated earlier, it was good that they were amazed but would have been better if they had been saved. Note that "amazed" is an emotional reaction, like when we go to football game and are amazed at the one handed catch that won the game with one second left on the clock! The problem with amazement is it is like most emotions in that it begins to fade and we are no longer amazed. Amazed (2284)(thambeo from = thambos = amazement, wonder) is only in the passive voice in the 3 NT uses (Mk 1:27, Mk 10:24, Mk 10:32) and means to be startled, to be astonished, to marvel at, to be astounded or even to be shocked. To be terror struck (1 Sa 14:15). Thambeo is used 5x in the Septuagint - Jdg. 9:4; 1 Sa 14:15; 2 Sa 22:5 (= "overwhelmed" = terrified); 2 Ki 7:15; Da 8:17. Debated (discussed)(4802)(suzeteo from sun = together + zeteo = to seek, inquire) means to carry on a discussion, to inquire together and evolved to a negative meaning such as dispute or argue as in this case Mk 1:27. It was used of Pharisees arguing with Jesus (Mk 8:11), of Scribes arguing with Jesus' disciples (Mk 9:14), of Jews arguing with Stephen (Acts 6:9), of Paul (Saul at the time) arguing with the Hellenistic Jews (Acts 9:29). A new teaching (see didache) with authority (see exousia) - The word new (kainos) normally means "brand new" never seen before (as in New Covenant - Lk 22:20+, 2 Cor 3:6+; new creatures in Christ - 2 Cor 5:17+). Expositors says, “A style of teaching new as to authoritativeness (entirely different from the familiar type of the scribes). His teaching was fresh, and was given with authority.” Note some writers think that NEW here means that this response by the crowd was meant to convey a negative connotation. Trench says “kainos may express only the novel and strange, as contrasted, and that unfavorably, with the known and the familiar” (Trench's Synonyms). I do not agree with that interpretation based on Luke's parallel passage "And amazement came upon them all, and they began talking with one another saying, “What is this message? For with authority and power He commands the unclean spirits and they come out." (Luke 4:36+) Luke does not use "new" but "power" to the description of Jesus' message. It would seem inconceivable that the Jewish hearers meant "new" to mean "novel and strange!" No it was a Word that came with "power and authority" and they heard it that way, even though they did not fully comprehend all Jesus was teaching. New (2537)(kainos) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). It relates to being not previously present. In a sense their description of Jesus' teaching as new was on target, for the teaching they had been receiving from the scribes was (at best) old (even the writer of Hebrews calls it "obsolete" Heb 8:13+) and at worst false (e.g., teaching that one could attain righteousness before a holy God by their works and by keeping the Law). No, Jesus' teaching was "new" like a "new (kainos) garment" which cannot be attached to an "old garment" lest he "tear the new (kainos)" (NEW COVENANT TRUTHS) and the "new (kainos) will not match the old," (OLD MOSAIC CEREMONIAL LAWS) as Jesus taught in his parable in Lk 5:36+. Wuest comments that "There are two words for “new,” neos, referring to that which is new as to the matter of time, namely, that which has just come into existence, and kainos, which contemplates the new, not under the aspect of time, but of quality, the new as set over against that which has seen service, the outworn, the effete or marred through age. Compared to the stilted, staid, dry as dust rabbinical droning, this teaching of Jesus (in Mk 1:27) was like the fragrance of a field of clover in the springtime. It was fresh with the dew of heaven upon it.- (Wuest's Word Studies from the Greek New Testament: Eerdmans) As
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Wuest - And there went out the report concerning Him immediately throughout the whole region of Galilee. NET So the news about him spread quickly throughout all the region around Galilee. GNT καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας. KJV And immediately his fame spread abroad throughout all the region round about Galilee. ESV And at once his fame spread everywhere throughout all the surrounding region of Galilee. ASV And the report of him went out straightway everywhere into all the region of Galilee round about. NIV News about him spread quickly over the whole region of Galilee. NJB And his reputation at once spread everywhere, through all the surrounding Galilean countryside. Mk 1:45 Mic 5:4 Mt 4:24 9:31 Lu 4:17,37 Mark 1 Resources - Multiple Sermons and Commentaries JESUS FAME SPREAD LIKE A FLAME! Immediately (euthus) -
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Wuest adds "The verb is in the imperfect tense, speaking of continuous action or state in past time. She had been sick for some time.) Fever (4445)(puresso from puretós = fiery heat, fever from púr = fire) means to "be on fire," to be ill of a fever. Only used here and Mt 8:14 = "When Jesus came into Peter’s home, He saw his mother-in-law lying sick in bed with a fever." Thayer says Greek word for fire, pur, is from Sanskrit word pu = “to purify.” Not found in the Septuagint (Lxx). Note that puresso is in the present tense which implies this was an ongoing problem. She was "burning up with fever" as we might say today. And immediately (euthus) they spoke to Jesus about her - Why the rush? Perhaps they were wondering who is going to cook the evening meal? The fact that they spoke to Jesus indicates they clearly recognized He had the authority and power to heal her. Luke 4:38+ adds they asked (erotao - appealed, begged) Him to help her (NLT paraphrases it "Please heal her," everyone begged") and from the context this makes it clear that they were very concerned about her physical condition. The addition of the verb to help in the NAS translation makes this explicit. What are the disciples doing in essence? They are interceding on behalf of Peter's mother-in-law doing exactly what they should do, speak to the Lord. They give us a good pattern to imitate so that when we are sick or face some crisis, we need to, immediately speak to Jesus. James tells church leaders to pray for the sinful and the sick (James 5:14-18+). Are you weary, and heavy hearted? Tell it to Jesus. Are you grieving over joys departed? Tell it to Jesus. “Do you fear the clouds of sorrow? Tell it to Jesus. Are you anxious about tomorrow? Tell it to Jesus. “Are you troubled at the thought of dying? Tell it to Jesus. For Christ’s coming are you sighing? Tell it to Jesus.”
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Wuest - One marvels at the number of sick people who were brought to our Lord at this place. H. V. Morton, in his excellent volume, In the Steps of The Master has an interesting bit of information for us on this point. He speaks of hot mineral waters containing curative properties, that were the center of the most famous spa in the country. This was located at the city of Tiberius which was ten miles from Capernaum. He says that in the time of our Lord these baths attracted the sick from every part of the country. And so it was that in the midst of a great health resort country, the Great Physician ministered to the ailments of multitudes. All who were ill and those who were demon-possessed - Again note Mark clearly distinguishes between physical illness and demon possession (Mk 6:3+, cf Mt 8:16) Note that here the KJV is very inaccurate rendering it as "possessed with devils." That is misleading as there is ONLY ONE devil (Rev 12:9+) who has many demons under his authority! Mark does not describe the results of bringing ill and demon-possessed to Him in this verse but does mention it in Mark 1:34. Matthew tells us "they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill." (Mt 8:16) While Matthew mentions the results to the demon-possessed people first, Luke mentions Jesus' effect on the ill first writing "sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them." (Lu 4:40+) So apparently the ill were healed simply by the touch of Jesus, emphasizing His tenderness and His power. Then Luke deals with the demon-possessed writing "Demons also were coming out of many, shouting, “You are the Son of God!” But rebuking them, He would not allow them to speak, because they knew Him to be the Christ (cf THE MESSIAH)." (Lk 4:41+, cf Mk 3:11-12+). Demon-possessed (1139)(daimonizomai from daimonion = demon) means to be possessed by a demon, to be under the power of a demon, to act under the control of a demon. Note the striking contrast, Jesus a Man under the control of the Spirit now exerts authority over those souls under the control of an evil spirit. This verb is only found in the Gospels - Matt. 4:24; Matt. 8:16; Matt. 8:28; Matt. 8:33; Matt. 9:32; Matt. 12:22; Matt. 15:22; Mk. 1:32; Mk. 5:15; Mk. 5:16; Mk. 5:18; Lk. 8:36; Jn. 10:21. Daimonizomai is in the present tense indicating the demons were continually in control of the entire personality these poor victims. What a horrible life that must have been. Related Resources: The Demonic (unclean spirits) in the NT - Bob Utley The Demonic in the OT - Bob Utley International Standard Bible Encyclopedia Demon Bridgeway Bible Dictionary Demons Baker Evangelical Dictionary Demon Easton's Bible Dictionary Demon Holman Bible Dictionary Demon Possession Possession, Demon Hastings' Dictionary of the Bible Demon Hastings' Dictionary of the NT Demon Smith Bible Dictionary Demon Kitto Biblical Cyclopedia Demon The Nuttall Encyclopedia Demon Question: What were the miracles of Jesus? What miracles did Jesus perform? Answer: A miracle of God is an extraordinary or unnatural event that reveals or confirms a specific message through a mighty work. Jesus performed plenty of miracles. All the miracles He did were to glorify God, help others, and prove that He was indeed who He said He was—the Son of God. When He calmed the storm in Matthew 8, for example, the disciples were astonished and they asked, “What kind of man is this? Even the winds and the waves obey him!” (verse 27). The Gospels record many of the miracles that Jesus performed. Of course, many of the things that Jesus did could not have been recorded in such short works. John freely admits, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book…Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written” (John 20:30 and John 21:25). Different Gospels often record the same miracles, with each one giving slightly different details. Sometimes, it is impossible to know if a particular miracle recorded in the Gospels is simply one miracle recorded from different angles or if two separate miracles are being recorded. None of the Gospel writers are particularly concerned with strict chronology and they sometimes do not give us all the details we might be interested to know. The miracles Jesus performed and listed below have been grouped into broad categories with accompanying references without attempting to determine which miracles are recorded multiple times and which may be unique to each of the Gospels: Miracles of Healing • Lepers cleansed: Matthew 8:1–4; Mark 1:41–45; Luke 5:12–14; 17:11–19 • Blind receive sight: Matthew 9:27–31; Mark 8:22–26; 10:46–52 Luke 18:35–43; John 9:1–38 • People are healed from a distance: Matthew 8:5–13; Luke 7:2–10; John 4:46–54 • Peter’s mother-in-law healed: Mark 1:29–31 • Paralyzed man healed: Matthew 9:1–8; Mark 2:1–12; Luke 5:17–26 • People touching Jesus’ clothing are healed: Matthew 9:20–23; 14:35–36; Mark 5:25–34; 6:53–56; Luke 8:43–48 • Various healings on the Sabbath: Mark 3:1–6; Luke 6:6–10; 13:10–17; 14:1–6; John 5:1–18 • Deaf and mute man healed: Mark 7:31–37 • Cut-off ear is repaired: Luke 22:47–53 • Demons cast out (and specific physical ailments accompanying the demons healed): Matthew 9:32–33; 17:14–18; Mark 9:14–29; Luke 9:37–42 • Demons cast out (no specific physical ailments mentioned): Matthew 8:28–34; 15:21–28; Mark 1:23–27; 5:1–20; 7:24–30; Luke 4:31–37; 8:26–39 • Multitudes healed: Matthew 9:35; 15:29–31; Mark 1:32–34; 3:9–12; Luke 6:17–19 • The dead raised to life: Matthew 9:18–26; Mark 5:21–43; 8:40–56; John 11:1–45 Other Miracles • Multitudes fed (food multiplies): Matthew 14:13–21; 15:32–39; Mark 6:33–44; 8:1–10; Luke 9:12–17; John 6:1–14 • Walks on water: Matthew 14:22–33 (Peter too); Mark 6:45–52; John 6:15–21 • Calms a storm: Matthew 8:22–25; Mark 4:35–41; Luke 8:22–25 • Fills nets with fish: Luke 5:1–11; John 21:1–14 • Peter catches fish with money in its mouth (for the temple tax): Matthew 17:24–27 • Turns water to wine: John 2:1–11 • Cursed tree withers: Matthew 21:18–22; Mark 11:12–25 From the list above, we see that the vast majority of miracles recorded in the Gospels were miracles of healing. While those who received the healing were relieved of their physical ailments, the stated purpose of the miracles is rarely ever the simple alleviation of physical suffering. The miracle of healing always points to a greater truth, namely, that Jesus is the Son of God with authority. When He casts out demons, His authority over them is emphasized. When He heals on the Sabbath, His authority as Lord of the Sabbath is emphasized. Likewise, many of the miracles emphasize Jesus’ authority over nature. There is no better way to study the miracles of Jesus than to read through the Gospels and make a list of each miracle and the explanation that is provided. (For instance, in John 2 we read of Jesus turning water into wine. That miracle did alleviate a potential embarrassment for the host and it did appease His mother who asked Him to get involved, but the primary result is recorded in verse 11: “What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.”) Sometimes the purpose of a miracle is given directly, and sometimes it is recorded in the response of those who saw it. Jesus never performed miracles for the sake of putting on a show. Every miracle pointed to a greater truth. John especially emphasized this point by referring to Jesus’ miracles as “signs.” The feeding of the 5,000 is just one example. John 6 begins by saying that people were following Jesus because they saw the signs. One would think this is a good thing. Jesus goes on to feed the multitude, over 5,000 men plus women and children, with just five loaves and two fish. Then, He slipped away in the night. The next morning, the people went looking for Him. Jesus, however, is not impressed and confronts their selfish motives for seeking Him: “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill” (John 6:26). There is some irony here. They were seeking Jesus because they had a free meal as the result of a miracle. No doubt they thought that this was a pretty good arrangement. If Jesus would continue to feed them, all would be well. Jesus, however, says that they did not truly see the “sign.” They saw the miracle, yet they could not see past the loaves and fish. The “sign” Jesus performed signifies something greater. Although the multitudes saw and partook of the miracle, they missed the sign that was to point them to Jesus, the Bread of Life. Throughout the ministry of Jesus, many people saw His miracles as ends in themselves rather than pointing to something greater. (Source: GotQuestions.org) Mark 1:33 And the whole city had gathered at the door. Mk 1:5 Ac 13:44 Mark 1 Resources - Multiple Sermons and Commentaries AN AUDIENCE FOR JESUS' MIRACLES And the whole city had gathered at the door - This detail is recorded only by Mark and is a bit of a hyperbole (rhetorical device for effect) as the whole city could hardly be right at the door of Peter's home! At the door of Peter and Andrew's house in Capernaum. Recall Mark had just stated "Immediately the news about Him spread everywhere into all the surrounding district of Galilee." (Mk 1:28)
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Wuest adds "the perfect tense, speaking of a past completed action having finished results. The people had brought their sick to the door of Simon’s house, and had seated themselves, waiting for the new Teacher to heal those who were ill. They were there to stay until their mission was accomplished." Mark 1:34 And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was. He was not permitting the demons to speak: Mk 1:25 Mk 3:12 Lu 4:41 Ac 16:16-18 Mark 1 Resources - Multiple Sermons and Commentaries THE MIRACULOUS GIFT OF HEALING Parallel Passages: Mt 8:16-17+ When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. 17 This was to fulfill what was spoken through Isaiah the prophet: “HE HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR DISEASES.” Lk 4:40-41+ While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them. 41 Demons also were coming out of many, shouting, “You are the Son of God!” But rebuking them, He would not allow them to speak, because they knew Him to be the Christ. One might subtitle this passage "Christ's Compassionate Concern!" And He healed many who were ill with various diseases - It is interesting that in Mark 1:32 he says all who were ill and here that Jesus healed many who were ill. Luke 4:40+ says all those who had any who were sick with various diseases brought them to Him. Luke 4:40+ also uses the same verb for heal therapeuo but in the imperfect tense which gives us the dramatic picture is of Jesus continually healing -- one sick person would either be brought to Him or come on their own power (if able) and He would heal him, then a lame person would come and He would heal him, then a deaf person would come and He would heal him. The imperfect tense helps us to see the scene in our mind's eye, so to speak. And quite a scene it was. We don't know how long this scene lasted, but we do know the whole city was there (Mk 1:33) and it was evening (Mk 1:32). So depending on how many were sick, this scene could have lasted well into the night. Did Jesus pause for dinner? The text does not say, although the fact that Simon's healed mother-in-law waited on them suggest she provided some type of nourishment. While we do not know how long Jesus' "ER" lasted, remember that Jesus was fully Man, and here at the end of a long day must have been "fully exhausted!" But remember also that Luke 4:14+ says He was functioning "in the power of the Spirit." (cf Acts 10:38+) While a Spirit filled Man is performing spiritual work, he is supernaturally energized. Can we not see our desperate need to be continually filled and empowered by the Spirit? (Eph 5:18+, cf Eph 3:16+, Acts 1:8+) Could this be why so many Christian workers reach a point of burnout (just wondering!)? Did you notice a difference in the description of Peter's healed mother-in-law and all these many who were healed of various diseases? None of the synoptic writers say once healed they went about serving others. Interesting! One other thought is that Jesus never went looking for sick people to heal. Healings were never to overshadow His primary ministry of preaching and teaching the Word. Any ministry today that puts major emphasis on the miraculous at the expense of the proclamation of the Word is suspect at the very least and completely counterfeit at very worst (sadly most are in this latter category, especially if they are on television!) PRINCIPLE - Do not miss the fact that Mark clearly distinguishes illness (above) and those who were demon possessed. So in Mark 1:32 note the two categories - (1) All who were ill and (2) those who were demon-possessed. The point is that all disease and sickness is the result of sin but not all disease is the result of demonic activity (yes some demon possessed people were tormented including convulsions even as we saw in Mark chapter 1). Stated another way Satan and His demons may inflict physical affliction (cf Lk 13:10-17+), but clearly not all physical affliction is demonic in origin. AND FROM MY EXPERIENCE AS A MEDICAL DOCTOR I STRONGLY BELIEVE MOST ILLNESS IS NOT DEMONIC. Healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use as in the present context in Mark 1:34 describing healing of the ill (Mt. 4:24; 12:10; Luke 6:7; 10:9). Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. Note that the phrase "healed many" according to Grassmick is a "Hebrew idiom meaning “all who were brought” (cf Mk 1:32, Mk 10:45, Mt 8:15). " (BKC) Various (4164)(poikilos) means many-colored, variegated, all manner of sickness. The point of this detail is the Jesus' power was not restricted to rebuking fever, but was power that produced positive effects in every shape, size or color (so to speak) of illness. As a physician I feel for the poor doctor in Capernaum and for those all over Israel for that matter, as illness almost came to a standstill at this very unique time in the history of the world. It reminds me a bit of the illness free condition in the Garden of Eden! Diseases (3554)(nosos) means a physical malady, disease, illness. BDAG adds it was "frequently viewed in Mediterranean society as socially devaluing." BDAG says nosos was also used of moral malady but no uses like that in the NT (secular quote = "the adulterer gives satisfaction to his own diseased inclination"). Liddell-Scott adds the following on nosos - sickness, disease, malady, Hom., etc. II. generally, distress, misery, suffering, sorrow, evil, Hes., Trag. 2. disease of mind, Trag.; i.e. madness, Soph. 3. of states, disorder, sedition, Plat. 4. a plague, bane, of a whirlwind, Soph." Nosos - 11x in NT - Matt. 4:23; Matt. 4:24; Matt. 8:17; Matt. 9:35; Matt. 10:1; Mk. 1:34; Lk. 4:40; Lk. 6:18; Lk. 7:21; Lk. 9:1; Acts 19:12. Uses in the Septuagint - Ex 15:26; Deut. 7:15; Deut. 28:59; Deut. 29:22; 2 Chr. 21:15; 2 Chr. 21:19; Job 24:23; Ps. 103:3; Hos. 5:13; TDNT has a note on nosos discussing what the ancient world thought about Sickness A. Sickness and Sin. 1. Primitive Near Eastern and Greek Thinking. Primitive thinking connects sickness and impurity under the concept of miÃasma, which is a kind of substance that one should avoid. Later, demons are thought to convey it or to be stirred up by it, or gods are thought to avenge offenses (mostly cultic) by means of it. Many Babylonian words for sin also denote sickness, and Babylonian penitential psalms often complain about disease and destruction. Expiations are designed to restore the body. In Greece Apollo avenges wrongs by inflicting pestilence, and Egypt offers examples of sickness as a punishment for offenses. 2. The Equation of Defect and Sickness in Greek Philosophy. Greek philosophy hints at the derivation of immoral acts from physical degeneration but also relates defect and sickness more strictly by calling for both physical and mental training to overcome evil. 3. Sickness and Sin in the OT. The OT never describes sin as a spiritual sickness. If the penitential psalms bear resemblances to those of Babylon, the difference is that guilt before God is moral. The sickness of Ps. 103 is a real one, and if it is hopeless like sin, the OT starting point is the connection between guilt and judgment. A sense of innocence (Job) protests against a rigid causality of sin and sickness, and Is. 53 solves the resultant problem by the concept of vicarious suffering. 4. Sickness and Sin in Judaism. Judaism works out the doctrine of retribution but avoids a direct equation of sin and sickness except for some Greek influence in Hellenistic Judaism. If the sick are to make special confession, it is more because of the imminence of death than some special sinfulness. Illnesses may be chastisements of love, and God is especially near the sick, so that they are to be visited and helped, not shunned. The role of medicine is honored as early as Sir. 38:12. 5. Sickness and Sin in the NT. The NT views sickness as contrary to God's creative will, sees demonic power at work in it, and traces a general connection between sin and sickness ( Mt. 12:22ff. etc.). But Jesus, transcending the dogma of retribution, grants both healing and forgiveness (Mk. 2:5ff.), so that Christians may now see sickness as a divine correction ( 1 Cor. 11:32) and at the same time take steps to deal with it by prayer, healing, etc. (2 Cor. 12:8; Jms. 5:13ff., etc.). In Mk. 2:17 Jesus accepts sickness as a figure of speech for sin, but he does so only to proclaim that he has come to save sinners. The figurative use in 1 Tim. 6:4 is more Hellenistic with its suggestion that ignorance is the source of aberration (cf. the description of error as a cancerous growth in 2 Tim. 2:17). Being sick denotes here an abnormal inward state. B. Sickness as Vicarious Suffering. 1. The Suffering Hero in the Greek World. The sick hero or heroine (Orestes, Ajax, Antiope, especially Hercules) is a common figure in Greek mythology. The sicknesses are finally due to a demonism of destiny, which alone can bring human life to full richness. The tragedy, then, has saving significance, but the vicariousness is not that of historical expiation. 2. The Suffering Servant of God in the OT and Judaism. The Bible reflects a tension that only the eschaton can solve, yet in prophetic figures one finds an understanding of sickness in terms of vocational burden. Thus Ezekiel with his cataleptic type of sickness bears the burden of Israel's iniquity (3:22ff.; 4:4ff.), and above all the Servant of Is. 53 bears the sin of the people in vicarious expiation. Only later and in part does Judaism relate this passage to the Messiah, but out of it arises the idea of the Messiah as a leper. 3. The Suffering Man of God in the NT. The NT refers Is. 53 to Jesus, although more in terms of violent death than sickness. Mt. 8:17 specifically quotes Is. 53:4 in relation to the fact that in bearing away illnesses Jesus also bears them, i.e., takes the needs of the sick to himself (cf. 15:30ff.). Sickness is a vocational burden for Paul (cf. 2 Cor. 12:7ff.), though he does not call it vicarious. His sufferings mostly take the form of persecution but do not exclude ill health. In Col. 1:24 the thought is not that Paul's sufferings supplement or complete the vicarious work of Christ but that Christ, present with his “body” in this aeon, still undergoes a measure of suffering which hastens the final redemption. Himself present as Head in the heavenly aeon, Christ has died vicariously once and for all at the cross. C. The Church and Sickness. 1. Visiting and Caring for the Sick. Visiting and caring for the sick is an important ministry in the early church (1 Clem. 59.4; Pol. 1.3). The bishops and deacons pray over the sick, and in times of plague believers devote themselves sacrificially to the sick and dying. 2. The Influence of Is. 53 on the Concept of Christ. The early church does not depict a sick Christ. It refers Is. 53:4 to the crucifixion and sees in the healing and teaching Christ the mighty Helper. A sign of increasing Hellenization is the growing tendency to take the infirmities and diseases of Mt. 8:17 figuratively. (TDNT Abridged) Ray
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Wuest says "aphiēmi “to permit,” is in the imperfect tense, speaking of continuous action. It was a continuous refusal. The demons clamored to be heard." Jesus shut them down!!! Bob Utley makes a good point about the adjective "many" used to describe both the ill and the demon-possessed commenting "that He healed or delivered "many" of them, but not everyone. It is interesting that the terms "all" and "many" are often used synonymously in the Bible (cf. Isaiah 53:6, Isa 53:11,12 and Ro. 5:18, 19). It is uncertain whether Jesus healed everyone brought to Him or many of them. At the pool of Bethesda in Jerusalem, it is recorded that Jesus only healed one of many sick persons. Jesus did not go out of His way to heal, but if the situation presented itself (i.e., a teaching moment for the disciples plus Jesus' compassion for the hurting and needy) He acted in power. He did go out of His way for the purpose of evangelism (i.e., the Samaritan woman, cf John 4, especially Mark 1:4). Healing was a sign, but evangelism was the purpose and focus of His ministry. (Comments) Clearly Jesus performed many miracles and one of the major purposes was to validate the message He had preached in the synagogue (and after that in the open air). Israel was a nation steeped in law (and tradition) and works-based righteousness and Jesus' message was radical because He preached a grace-based message of salvation (righteousness imputed) by faith. The manifold miracles added substance and weight to His message and in essence became His credentials underscoring that His message was from a supernatural source (God) just like His miracles! Did the miracles bring about belief? The answer is predominantly "No." Why? First, only the Word, the Gospel, brings belief and salvation (cf Ro 10:17+). Secondly, John tells us "But though He had performed so many signs before them, yet they were not believing in Him." (Jn 12:37ff) Of course some believed (Jn 12:11 - referring to resurrection of Lazarus), but John's point is that most of the Jews did not believe in Jesus, especially the Jewish leaders (cf Jn 11:47-48).
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Wuest adds that the prefixed preposition pros... gives it the idea of definiteness and directness in prayer, with the consciousness on the part of the one praying that he is talking face to face with God...(thus proseuchomai) speaks also of the consciousness on the part of the one who prays, of the fact of God’s presence and His listening ear. Life Application Study Bible - It's easy to be so caught up with ministry that you neglect times of solitude, individual worship, and prayer. Perhaps you need to redesign your schedule to find time for earnest prayer. It is vitally important to: (1) seek the Lord before your busy schedule takes over your thoughts; (2) withdraw from noise and demands so you can focus on God; (3) take Jesus' attitude of regular communion with the Father; (4) reflect on the priorities Jesus had for his life; (5) determine to pray on a more regular basis, not just in times of crisis. If prayer was important for Jesus, then it must be important for his followers. Pray—even if you have to get up very early in the morning to do it! Brian Bell quips that "Most of us our too busy to stop & do nothing. We feel like we need to be active every minute of the day. We confuse busy-ness with being productive, successful, efficient, effective and meaningful. Let’s admit it...prayer just doesn't feel busy or active enough! Busy makes us feel worth while. If we’re not doing something it makes us feel we are feel lazy, or that we’re wasting our time." (Sermon) E. Stanley Jones once described prayer as “a time exposure to God” The longer we are exposed to God, The more we will bear His image! Kent