(33-37) And in the synagogue.--See Notes on Mark 1:23-27. The narrative, as being common to these two Gospels, and not found in St. Matthew, may be looked on as having probably been communicated by one Evangelist to the other when they met at Rome (Colossians 4:10; Colossians 4:14). See Introduction to St. Mark.
Verse 33. - And in the synagogue there was a man, which had a spirit of an unclean devil. After the general picture of Jesus' life and work in Capenaum, St. Luke proceeds to give a detailed account of the way in which one sabbath day was spent, no doubt intending us to understand it as a specimen of the ordinary sabbath-day work of the Master. We meet with here, for the first time in our Gospel, one of those unhappy persons described as either "having a spirit of an unclean devil," or as "possessed with a devil" or "devils," or in similar terms, generally signifying "demoniacs," men or women - apparently a class by themselves, directly under the influence of some evil spirit. Who, now, were these unhappy beings with whom Jesus in his ministry of mercy seems often to have come in contact? Many of these "demoniacs" mentioned in the Gospels would nowadays certainly be classed under the ordinary category of the "sick." They seem to have been simply afflicted with disease of one kind or other; for instance, the epileptic child mentioned by St. Luke (Luke 9:39), or dumbness again (Matthew 9:32), blindness (Matthew 12:22), and insanity, among other instances, are ascribed to demoniac agency. Are we, then, simply to regard these cases, not as exceptional displays of diabolical power, but as instances of sickness and disease which still exist among us? and to suppose that our Lord, in speaking of devils possessing these sick ones, accommodated himself to the popular belief, and spoke of these afflicted persons in the way men were able to understand? for it is disputable that Judaism in the days of Jesus of Nazareth ascribed to "demons," or "devils," much of the suffering and woe with which men are afflicted under the common name of disease. The Talmud, which well represents the Jewish teaching of that time, has endless allusions to evil spirits, or devils, who were permitted to work evil and mischief on the bodies and even on the souls of men. Josephus, the contemporary historian, narrates that a lamb grew at Machaerus, the wool of which had the power of expelling devils; and he toils how he was the eye-witness of the cure of a man possessed of a devil by means of a ring containing a root which had similar properties; this, he says, took place in the presence of the Emperor Vespasian ('Ant.,' 8:02, 5; 'Bell. Jud.,' 7:06, 3). Many believed that these demons, or devils, were the souls of the wicked who returned to earth after death, and sought a new home for themselves in the bodies of the living. This popular belief in demoniacal agency is mentioned by Justin Martyr ('Apol.,' 1.), and even seems to have lingered in some parts as late as Chrysostom. But such a theory - which represents Jesus in his miraculous cures accommodating himself to popular belief, and speaking of the sufferers as possessed by devils which really had no existence save in imagination - is not only quite foreign to the transparently truthful character of all the Master's words and works, but is perfectly incompatible with the narratives given us by the evangelists of the cures in question. In these, in several instances, the devils are not only spoken to, but they speak themselves - they answer questions, they even prefer requests. Jesus, too, gives his own power to cast out devils (Luke 9:1), and to tread on all the power of the enemy (Luke 10:19). He even, in St. Mark (Mark 9:29), is represented as distinguishing a special class of devils over whom a mastery could be obtained alone through prayer and fasting. Evidently the Holy Spirit, who guided the writers of those memoirs of the apostles we call the Gospels, intended that a marked distinction should be impressed upon the readers of the apostolic memoirs as existing between ordinary maladies of the flesh and those terrible and various scourges which the presence of devils inflicted upon those hapless beings in whose bodies, for some mysterious reason, they had been permitted to take up their habitation. The whole question is fraught with difficulties. Dean Plumptre suggests that perhaps we possess not the data for an absolutely certain and exhaustive answer. It seems, on the whole - while not denying the possible presence of these evil spirits at different times of the world's history occupying the bodies and distracting the souls of men - best to assume that these devils possessed special and peculiar power over men at that period when Jesus walked among us. By this means, as Godet well says, Jesus could be proclaimed externally and visibly as the Conqueror of the enemy of men (and of his legions of evil messengers). That period, when the Lord taught among us, was a time when, it is generally conceded, moral and social evil had reached its highest point of development. Since that age the power of these unhappy spirits of evil has been, if not destroyed, at least restrained by the influence - greater, perhaps, than men choose to acknowledge - of the Master's religion or by the direct command of the Master himself.
4:31-44 Christ's preaching much affected the people; and a working power went with it to the consciences of men. These miracles showed Christ to be a controller and conqueror of Satan, a healer of diseases. Where Christ gives a new life, in recovery from sickness, it should be a new life, spent more than ever in his service, to his glory. Our business should be to spread abroad Christ's fame in every place, to beseech him in behalf of those diseased in body or mind, and to use our influence in bringing sinners to him, that his hands may be laid upon them for their healing. He cast the devils out of many who were possessed. We were not sent into this world to live to ourselves only, but to glorify God, and to do good in our generation. The people sought him, and came unto him. A desert is no desert, if we are with Christ there. He will continue with us, by his word and Spirit, and extend the same blessings to other nations, till, throughout the earth, the servants and worshippers of Satan are brought to acknowledge him as the Christ, the Son of God, and to find redemption through his blood, even the forgiveness of sins.
And in the synagogue there was a man,.... That is, in the synagogue at Capernaum, as Christ was there teaching, on one of the sabbath days before mentioned; there was a certain man,
which had a spirit of an unclean devil: who was possessed with the devil, who is by nature and practice unclean; and was filled with the spirit of the devil, with a spirit of divination, and was acted by him, to impose upon the people; he influenced his mind as an enthusiast, as well as possessed his body: and this was on the sabbath day; whereas the Jews say (y), that
"Satan and the evil demon flee on the sabbath day to the mountains of darkness, and do not appear all the sabbath day, because that day is holy, and they are "unclean"; but in the evening of the sabbath they prepare themselves, and meet the children of men, and hurt them.''
And cried out with a loud voice; See Gill on Mark 1:23.
which had a spirit of an unclean devil: who was possessed with the devil, who is by nature and practice unclean; and was filled with the spirit of the devil, with a spirit of divination, and was acted by him, to impose upon the people; he influenced his mind as an enthusiast, as well as possessed his body: and this was on the sabbath day; whereas the Jews say (y), that
"Satan and the evil demon flee on the sabbath day to the mountains of darkness, and do not appear all the sabbath day, because that day is holy, and they are "unclean"; but in the evening of the sabbath they prepare themselves, and meet the children of men, and hurt them.''
And cried out with a loud voice; See Gill on Mark 1:23.
(y) Ib pr. affirm, 29.