• vs 34, "Or, let us alone." (Throckmorton)

• vs 21-22, along with MT 7:28-29, are included in this narrative by some harmonies.  (ie Throckmorton p17 and Stevens and Burton p47, put Dwelling in Capernaum and this event as one event, placing it after the call of the 4 fishermen which immediately follows the rejection at Nazareth.  Robertson p 34 places the event in this location, after the call of the 4 which is preceded by the move to Capernaum after the rejection in Nazareth).
• vs 21, note the word "immediately" (again vs. 23,  (and "at once" in 28), then in verse 29 following this event, and before in vs 12, 10, 18, 20.  The word "immediately" occurs 55 times in the Bible (KJV) all in the New Testament, and 17 in Mark (12 in Acts, 6 in Matthew, 13 in Luke, 5 in John, 1 in Galatians and 1 in Revelation per BibleGateway word search).

• nearly identical verbage in Mk & Lk
• "To Matt. 7:28, Mark 1:22, Luke 4:32 cf John 7:46" (Throckmorton)
• "To Mark 1:24 and Luke 4:34 cf. Judges 11:12 and 1 Kings 17:18" (Throckmorton)

Selected Quotes & Notes

• V. 26. A loud noise-For he was forbidden to speak. Christ would neither suffer those evil spirits to speak in opposition, nor yet in favour of him. He needed not their testimony, nor would encourage it, lest any should infer that he acted in concert with them.

• 34. What have we to do with thee-Thy present business is with men, not with devils.
  
  I know thee who thou art-But surely he did not know a little before, that he was God over all, blessed for ever; or he would not have dared to tell him, All this power is delivered to me, and I give it to whomsoever I will.
  
  The Holy One of God-Either this confession was extorted from him by terror, (for the devils believe and tremble,) or he made it with a design to render the character of Christ suspected. Possibly it was from hence the Pharisees took occasion to say, He casteth out devils by the prince of the devils.

•  23  A man with an unclean spirit. Matthew, Luke and Mark all concur in pronouncing demons unclean; that is, wicked (Mt 10:1; 12:43; Mr 1:23,26; 3:11; 5:2,8; 6:7; 7:25; 9:25 Lu 4:33; 6:18; 8:29; 9:42; 11:24). They thus corrected the prevailing Greek notion that some of the demons were good. The word "demon," as used in our Saviour's time by both Jews and Greeks, meant the spirits of the departed or the ghosts of dead men, and the teaching of that and prior ages was that such spirits often took possession of living men and controlled them. But whatever these demons were, the Scripture, both by its treatment of them and its words concerning them, clearly indicates that they were immaterial, intelligent beings, which are neither to be confused with maladies and diseases of the body, nor with tropes, metaphors, or other figures of speech. In proof of this we adduce the following Scripture facts: 1, the legislation of the Old Testament proceeded upon the assumption that there was such a thing as a "familiar spirit" (Le 19:31); 2, in the New Testament they are spoken of as personalities (Jas 2:19; Re 16:14), Jesus even founding a parable upon their habits (Lu 11:24-26); 3, Jesus distinguished between them and diseases, and so did his disciples (Mt 10:8; Lu 10:17-20); 4, Jesus addressed them as persons, and they answered as such (Mr 5:8; 9:25); 5, they manifested desires and passions (Mr 5:12,13); 6, they showed a superhuman knowledge of Jesus (Mt 8:29). It would be impossible to regard demon possession as a mere disease without doing violence to the language used in every instance of the expulsion of a demon. The frequency of demoniacal possession in the time of Jesus is probably due to the fact that his advent formed a great crisis in the spiritual order of things. For fuller treatment of the subject, see Millennial Harbinger, 1841, pp. 457, 530; 1842, pp. 65, 124.
  
  And he cried out. The man cried, the unclean spirit determined what he should cry. The silence and decorum of the synagogue made the outcry more noticeable, and the demon betrayed his excitement and alarm in speaking before he was spoken to.
• 24  What have we to do with thee? For explanation of this idiom see TFG for Joh 2:4.
  
  Art thou come to destroy us? Jesus came to destroy the works of the devil (1Jo 3:8). At his second coming the workers themselves shall suffer (Mt 25:41). We find that they recognized that the time of this "torment" had not yet come (Mt 8:29).
  
  I know thee who thou art, the Holy One of God. It is impossible that fever or disease, mental or physical, could give such supernatural knowledge. The demon called Jesus the Holy One, 1, because it was one of his proper Scriptural names (Ps 16:10; Ac 3:14); 2, because holiness was that characteristic which involved the ruin of demons as unholy ones--just as light destroys darkness. We should note here the unfruitful knowledge, faith, and confession of demons. They lacked neither knowledge (Mt 8:29), nor faith (Jas 2:19), nor did they withhold confession; but Jesus received them not. Repentance and willing obedience are as necessary as faith or confession.
• 25  We have in this phrase two personages indicated by the personal pronoun "him"; one of whom is commanded to come out of the other; one of whom is now rebuked and hereafter to be destroyed, the other of whom is delivered. In commanding silence Jesus refused to receive the demon's testimony. We can see at least three reasons for this: 1, it was not fitting that the fate of the people should rest upon the testimony of liars; 2, because receiving such testimony might have been taken as an indication that Jesus sustained friendly relations to demons--something which the enemies of Christ actually alleged (Mt 12:24); 3, the Messiahship of Jesus was to be gradually unfolded, and the time for its public proclamation had not yet come.
• 26  The demon first racked the body of the man with a convulsion, and then, with a cry of rage, came out. All this was permitted that, 1, there might be clear evidence of demoniacal possession; 2, the demon's malignity might be shown; 3, it might be manifested that the spirit came not out of its own accord, but because compelled thereto by the command of Christ. The cry was, however, a mere impotent expression of anger, for Luke, "the beloved physician" (Col 4:14), notes that it did the man no hurt(Lu 4:35).
• 27  The power to command disembodied spirits thus amazed the people, because it was more mysterious than the power to work physical miracles. By this miracle Jesus demonstrated his actual possession of the authority which he had just assumed in his teaching.
• 28  This fame was occasioned both by the miracle and the teaching. The benevolence and publicity of the miracle, and its power--the power of one mightier than Satan--would cause excitement in any community, in any age. Though this is the first miracle recorded by either Mark or Luke (Mr 1:25,26; Lu 4:35), yet neither asserts that it was the first miracle Jesus wrought, so there is no conflict with Joh 2:11.

(See comments for Mark)

23. * a man. Mr 1:34; 5:2; 7:25; 9:25; Mt 12:43; Lu 4:33-37
24. * Let. Mr 5:7; Ex 14:12; Mt 8:29; Lu 8:28,37; Jas 2:19
    * the Holy One. Ps 16:10; 89:18,19; Da 9:24; Lu 4:34; Ac 2:27; 3:14; 4:27; Re 3:7
25. * rebuked. Mr 1:34; 3:11; 9:25; Ps 50:16; Lu 4:35,41; Ac 16:17
26. * torn. Mr 9:20,26; Lu 9:39; 11:22
27. * they were. Mr 7:37; Mt 9:33; 12:22; 15:31
    * for. Lu 4:36; 9:1; 10:17-20
28.  Mr 1:45; Mic 5:4; Mt 4:24; 9:31; Lu 4:17,37

33. Mr 1:23
34. * Let us alone. or, Away. Lu 8:37; Ac 16:39
    * what. Lu 4:41; 8:28; Mt 8:29; Mr 1:24; 5:7; Jas 2:19
    * art. Ge 3:15; Heb 2:14; 1Jo 3:8; Re 20:2
    * the Holy One. Lu 1:35; Ps 16:10; Da 9:24; Ac 2:27; 3:14; 4:27; Re 3:7
35. * Jesus. Lu 4:39,41; Ps 50:16; Zec 3:2; Mt 8:26; 17:18; Mr 3:11,12; Ac 16:17,18
    * thrown. Lu 9:39; 11:22; Mr 1:26; 9:26; Re 12:12
36. * They were. Mt 9:33; 12:22,23; Mr 1:27; 7:37
    * What. Lu 4:32; 10:17-20; Mr 16:17-20; Ac 19:12-16
    * they come. 1Pe 3:22
37. * the fame.
    [Echos < See definition 2279>,] the sound; a very elegant
    metaphor, says Dr. Adam Clarke. The people are represented as
    struck with astonishment, and the sound goes out through all
    the coasts; in allusion to the propagation of sound by a smart
    stroke upon any substance.
    
    Lu 4:14; Isa 52:13; Mt 4:23-25; 9:26; Mr 1:28; 6:14

23. With an unclean spirit (en pneumati akathartôi). This use of en "with" is common in the Septuagint like the Hebrew be, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. Unclean spirit is used as synonymous with demon (daimonion). It is the idea of estrangement from God (Zec 13:2). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).
24.  What have we to do with thee? (ti hêmin kai soi?) The same idiom in Mt 8:29. Ethical dative. Nothing in common between the demon and Jesus. Note "we." The man speaks for the demon and himself, double personality. The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics) failed to do so. They call Jesus "The Holy One of God" (ho hagios tou theou). Hence the demon feared that Jesus was come to destroy him and the man in his power. In Mt 8:29 the demon calls Jesus "Son of God." Later the disciples will call Jesus "The Holy One of God" (Joh 6:69). The demon cried out aloud (anekraxen, late first aorist form, anekragen, common second aorist) so that all heard the strange testimony to Jesus. The man says "I know" (oida), correct text, some manuscripts "we know" (oidamen), including the demon.
25.  Hold thy peace (phimôthêti). First aorist passive imperative of phimoô. "Be quiet," Moffatt translates it. But it is a more vigorous word, "Be muzzled" like an ox. So literally in De 25:4; 1Co 9:9; 1Ti 5:18. It is common in Josephus, Lucian, and the LXX. See Mt 22:12,34. Gould renders it "Shut up." "Shut your mouth" would be too colloquial. Vincent suggests "gagged," but that is more the idea of epistomazein in Tit 1:11, to stop the mouth.
26.  Tearing him (sparaxan auton). Margin, convulsing him like a spasm. Medical writers use the word for the rotating of the stomach. Lu 4:35 adds "when the demon had thrown him down in the midst." Mark mentions the "loud voice" (phonêi megalêi), a screech, in fact. It was a moment of intense excitement.
27.  They questioned among themselves (sunzêtein autous). By look and word. A new teaching (didachê kainê). One surprise had followed another this day. The teaching was fresh (kainê), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (kat' exousian). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" (kai tois pneumasin tois akathartois epitassei). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (hupakouousin autôi). The people were accustomed to the use of magical formulae by the Jewish exorcists (Mt 12:27; Ac 19:13), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Ac 8:19).
28.  The report of him (hê akoê autou). Vulgate, rumor. See Mt 14:1; 24:6. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out "everywhere" (pantachou) throughout all Galilee.

33.  Which had (echôn). Mark has en. A spirit of an unclean demon (pneuma daimoniou akathartou). Mark has "unclean spirit." Luke's phrase here is unique in this combination. Plummer notes that Matthew has daimonion ten times and akatharton twice as an epithet of pneuma; Mark has daimonion thirteen times and akatharton eleven times as an epithet of pneuma. Luke's Gospel uses daimonion twenty-two times and akatharton as an epithet, once of daimonion as here and once of pneuma. In Mark the man is in (en) the power of the unclean spirit, while here the man "has" a spirit of an unclean demon. With a loud voice (phônêi megalêi). Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus.
34. Ah! (Ea). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of eaô, to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on "Mr 1:24" and see also "Mt 8:29". The muzzle (phimos) occurs literally in 1Co 9:9; 1Ti 5:18, and metaphorically here and Mr 1:25; 4:39; Mt 22:12.
35.  Had thrown him down in the midst (rhipsan auton eis to meson). First aorist (effective) participle of rhiptô, an old verb with violent meaning, to fling, throw, hurl off or down. Having done him no hurt (mêden blapsan auton). Luke as a physician carefully notes this important detail not in Mark. Blaptô, to injure, or hurt, occurs in the N.T. only here and in Mr 16:18, though a very common verb in the old Greek.
36.  Amazement came (egeneto thambos). Mark has ethambêthêsan. They spake together one with another (sunelaloun pros allêlous). Imperfect indicative active and the reciprocal pronoun. Mark has simply the infinitive sunzêtein (question). For (hoti). We have here an ambiguous hoti as in Lu 1:45, which can be either the relative "that" or the casual hoti "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here dunamei (with power) to Mark's "authority" (exousian). And they come out (exerchontai). So Luke where Mark has "and they obey him" (kai upakouousin autôi).
37.  Went forth a rumour (exeporeueto êchos). Imperfect middle, kept on going forth. Our very word echo in this word. Late Greek form for êchô in the old Greek. Used for the roar of the waves on the shore. So in Lu 21:25. Vivid picture of the resounding influence of this day's work in the synagogue, in Capernaum.

• 23.  St. Mark having given an account of our Saviour's doctrine which he preached, verse 15, namely, the doctrine of faith and repentance, he now acquaints us in the remaining part of this chapter with the miracles which he wrought for the confirming of his doctrine, and they are three.
  
  First, The casting of a devil out of one possessed, verse 23.
  
  Secondly, The curing of Peter's wife's mother of a fever, verse 29.
  
  Thirdly, The cleansing of the leper, from verse 40, to the end of the chapter.
  
  His first miracle was the casting of a devil out of one possessed. There was a man with an unclean spirit; That is, an unclean spirit did enter into him, and bodily possess him. Amongst the many calamities which sin has brought upon our bodies, this is one, that we are liable to be bodily possessed by Satan. The devil has an inveterate malice against mankind, seeking to ruin our souls by his suggestions and temptations, and to destroy our bodies by some means or other: but, blessed be God, though his malice be infinite, yet his power is limited and bounded; as he cannot do all he can.
  
  O how much is it our interest, as well as our duty, by prayer to put ourselves morning and evening under the divine protection, that we may be preserved from the power and malice of evil spirits!
  
  Observe, 2. The attribute or title given to the devil, he is called an unclean spirit. The devils, those wicked spirits of hell, are most impure and filthy creatures; impure by means of their original apostasy; impure by means of their actual and daily sins, such as murder, malice, lying, and the like, by which they continually pollute themselves; impure by means of their continual desire and endeavour to pollute mankind with the contagion of their own sin. Lord, how foul is the nature of sin, which makes the devil such a foul and unclean creature!
  
  Observe, 3. This unclean spirit no sooner saw Christ, but he cried out.
  
  Whence note, That the greatness of Christ's power (being the Son of God) over devils and wicked spirits is such, that it is very terrible and tormenting to them; it was terrible to them in his state of humiliation on earth, and made them cry out. But oh, how terrible will his power be to them at the great day, when Christ shall come in flaming fire, to render vengenance both to men and devils!
  
  Observe, 4. The substance of the devil's outcry; Let us alone, what have we to do with thee? Art thou come to destroy us?
  
  Where note, that though the devils are now as full of sin and discontent as they can be, yet are they not so full of misery and torment as they shall be. Art thou come to torment us before the time? says St. Matthew. Mt 8:29 and Art thou come to destroy us? says St. Mark: that is to bring upon us our full and final destruction.
  
  Implying, that the devil has not yet his full judgment and complete damnation. Therefore there is certainly a day of judgment to come, and the devils are in chains of darkness, reserved to the judgment of that great day. But some by these words, Art thou come to destroy us? understand as much as, "Art thou come to restrain us from the exercise of our power?"
  
  Learn we thence, That the devil thinks himself destroyed when he is restrained from doing mischief.
  
  Observe, 5. The title which the devil put upon our Saviour; Jesus of Nazareth, the Holy One of God. Although there was ground for the common people's calling Christ, Jesus of Nazareth, because he was bred and brought up there, and lived there during his private life, till about thirty years of age; though he was not born there, but at Bethlehem; yet it is conceived that the devil gave this title to our Saviour in policy, to disguise the place of Christ's nativity, that so the Jews might not believe him to be the true Messiah, because he was of Nazareth, whereas the Messiah was to come out of Bethlehem, but Jesus of Nazareth. But how comes the next title out of the devil's mouth; The Holy One of God? Could an apostle, could Peter himself, make a profession beyond this? But how comes the devil to make it? For no good end or purpose, we may be sure; for he never speaks truth for truth's sake, but for advantage.
  
  Probably, (1.) He made this profession, that so he might bring the truth professes into suspicion, hoping that a truth which received testimony from the father of lies would be suspected.
  
  (2.) It might perhaps be done that the people might believe that our Saviour had some familiarity with Satan, and did work miracles by his help, because he did confess him, and seem so much to honour him.
  
  From this instance and example learn, That it is possible for a person to own and acknowledge Christ to be the true and only Saviour, and yet to miss of salvation by him. If a speculative knowledge, and a verbal profession, of Christ, were sufficient to salvation, the devil himself would not miss of happiness.
  
  Observe, 6. How our Saviour rebukes the devil for his confession, and commands him silence; And Jesus rebuked him, saying, Hold thy peace. But why was this rebuke given the devil when he spake the truth?
  
  Ans. 1. Because Christ knew that the devil confessed this truth on purpose to disgrace the truth.
  
  2. Because the devil was not fit person to make this profession. A testimony of truth from the father of lies is enough to render truth itself suspected. Yet the devil's evidence, that Christ was the holy One of God, will rise up in judgment against the wicked Pharisees, who shut their eyes against the miracles, and stop their ears against the doctrine, of the Holy One of God.
  
  Observe lastly, How the unclean spirit obeys the voice of Christ, though with great reluctance and regret. When the unclean spirit had torn him, and cried with a loud voice, he came out. Christ is Lord over the wicked angels, and has an absolute power and authority to overrule them, and command them at his pleasure; if Christ says to the evil spirit, Come out, out he must come.
  
  Yet observe the devil's spite at parting, he tears the man, tortures his body, throws him violently from place to place, showing how loth he was to be dispossessed. Where Satan has once gotten an hold, and settled himself for a time, how unwilling is he to be cast out of possession! yea, it is a torture and vexation to him to be cast out: it is much easier to keep him out than to cast him out. Satan may possess the body by God's permission, but he cannot possess our hearts without our own consent and approgbation: it will be our wisdom to deny him entrance into our souls at first, by rejecting his wicked motions and suggestions; for when once entered, he will, like the strong man armed, keep the house till a stronger than he casts him out.
• 28.  The second miracle which our Saviour wrought in this chapter, to confirm the truth and authority of his doctrine was his raising up of Peter's wife's mother from her bed of sickness.
  
  Where note, 1. that St. Peter, now a disciple, and afterwards an apostle, was a married person. Neither the prophets of the Old Testament, nor the ministers of the New, did abhor the marriage-bed, nor think themselves too pure for an institution of their Maker. The church of Rome, by denying the lawfulness of priests' marriage, makes herself wiser than God, who says, Marriage is honourable amongst all men. Heb 13:4.
  
  Observe, 2. Peter, though a good man, and his wife's mother probably a gracious woman, yet is his family visited with sickness; strength of grace, and dearness of respect even from Christ himself, cannot prevail against diseases. God's own children are visited with bodily sickness as well as others.
  
  Observe, 3. The charitable care of St. Peter, and the other disciples, forthwith to acquaint Christ with the condition of this sick person, Anon they tell him of her. The care of our fellow-christians, especially when of the number of our near and dear relations, in a time of sickness, is not to be deferred or delayed. Outward help for their bodies, and the spiritual help of our prayers for their souls, are both straightway to be afforded them.
  
  Observe, 4. Christ's divine power manifested in this miraculous cure: He no sooner took her by the hand but the fever left her. The miracle was not in curing an incurable distemper, but in curing an ordinary distemper after a miraculous manner; namely,
  
  1. By a touch of the hand.
  
  2. The recovery was instantaneous and sudden: Immediately the fever left her.
  
  3. The visible effects of her recovery instantly appeared: She arose and ministered unto Christ and his disciples.
  
  That she could arise, argued her cure miraculous; that she did arise, and did minister to Christ, argued her thankfulness.
  
  Learn thence, That after Christ hath graciously healed any of us, it ought to be our first work and care to administer unto Christ; that is, to employ our recovered health in the service of Christ, and to improve our renewed strength to the honour and glory of Christ.

See comments on Mark

25. To destroy us; he speaks in the name of himself and the other demons. The Holy One of God; the Messiah.
26.  Hold thy peace; the demons everywhere recognized Jesus as the Messiah, but he uniformly commanded them to hold their peace. It was neither the time to proclaim his Messiahship, nor were they the proper heralds.
27.  New doctrine; it was not merely the new revelations of truth that Jesus made which excited their astonishment, but also the new manifestations of divine power that accompanied it. With authority; in his own name, and with sovereign power: he commanded, and they obeyed.

See comments on Mark

23. He preaches that doctrine by which alone Satan is driven out of the world, which he also confirms by a miracle. (l) Literally, "a man in an unclean spirit", that is to say, possessed with an evil spirit.
24. (m) He was born in Bethlehem, but through the error of the people he was called a Nazarene, because he was brought up in Nazareth. (n) He alludes to the name that was written in the golden plate which the high Priest wore; Ex 28:36

27. (p) As men who were amazed. (q) By his own authority, or as a lord.
28. (r) Not only into Galilee, but also into the countries bordering upon it.

• 34.  Christ astonishes not only men, be they ever so stupid, but even the demons as well, whether or not they want to be.

23.  A man with an unclean spirit. See PNTC for Mt 8:28. Compare Lu 4:31-37. The New Testament plainly teaches that demoniac possession was a real and actual possession of the soul by a fallen spirit.
24.  What have we to do with thee? A common Jewish way of saying, "Do not trouble us."
    
    Art thou come to destroy us? An admission that Christ came to destroy the devil and his works.
    
    I know thee. The demon made a better confession that most of the Jews.

26.  He came out of him. At the command. The whole account shows that there was a real possession by an evil spirit.
27.  They were all amazed. Those in the synagogue.

See comments on Mark

23. A man with an unclean spirit. See Mt 4:24. It is probable that this man had lucid intervals, or he would not have been admitted into the synagogue. While there, one of his fits came on, and he suddenly cried out.
    
    {v} "And there was" Lu 4:33.
24. Let us alone. Though but one impure spirit is mentioned as possessing this man, yet that spirit speaks also in the name of others. They were leagued together in the work of evil, and this one knew that if he was punished, others would also share the same fate.
    
    What have we to do with thee? This seems to mean, "Have we injured thee?" or, We have done nothing to injure thee. See "1Ki 17:18". By this the spirit meant to say, that if Jesus cast him out, he would use an improper interference. But this was untrue. The possession of the man was a direct assault on God and his works. Jesus came to destroy the works of the devil, and he had a right, therefore, to liberate the captive, and to punish him who had possessed him. So Satan still considers it an infringement of his rights, when God frees a sinner from bondage, and destroys his influence over the soul. So he still pleads to be let alone, and to be suffered to lead men captive at his will.
    
    Art thou come to destroy us? Implying that this could not be the intention of the benevolent Messiah; that to be cast out of that man would, in fact, be his destruction, and that therefore he might be suffered still to remain. Or implying, as in Mt 8:29, that the time of their destruction had not come, and that he ought not to destroy them before that.
    
    I know thee, etc. Evil spirits seem to have been acquainted at once with the Messiah. Besides, they had learned from his miracles that he was the Messiah, and had power over them.
    
    The Holy One of God. The Messiah. See Da 9:24. He is called the Holy One of God, because,
    
    1st, he was eminently pure;
    
    2nd, because he was the only begotten Son of God--equal with the Father; and,
    
    3rd, because he was anointed, or set apart to the work of the Messiah, the Mediator between God and man.
25.  And Jesus rebuked him. Chode him, or commanded him, with a threatening, to be still. This was not the man that he rebuked, but the spirit, for he instantly commanded the same being to come out of the man. In all this Jesus did not once address the man. His conversation was with evil spirit; proving conclusively that it was not a mere disease, or derangement---for how could the Son of God hold converse with disease, or delirium?--but that he conversed with a being, who also conversed, reasoned, cavilled, felt, resisted, and knew him. There are, therefore, evil spirits; and those spirits have taken possession of men.
    
    Hold thy peace. Greek, Be muzzled. Restrain thyself. Cease from complaints, and come out of the man. This was a very signal proof of the power of Jesus, to be able by a word to silence an evil angel, and, against his will, to compel him to leave a man whom he delighted to torment.
26.  And when the unclean spirit, etc. Still malignant, though doomed to obey--submitting because he was obliged to, not because he chose--he exerted his last power, inflicted all the pain he could, and then bowed to the Son of God, and came out. This is the nature of an evil disposition. Though compelled to obey, though prevented by the command and Providence of God from doing what it would, yet, in seeming to obey, it does all the ill it can, and makes even the appearance of obedience the occasion for increased crime and mischief.
27. (vs 27, 28) And they were all amazed, etc. The power of casting out devils was to them new. It was done by a word. He did it in his own name, and by his own authority. This proved that he was superior to all the unclean spirits. In consequence, his fame spread throughout all the country, and the impression became prevalent that he was the Messiah.

See comments on Mark

23. And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.
    
    and he cried out--as follows:
24.  Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
    
    what have we to do with thee--an expression of frequent occurrence in the Old Testament (1Ki 17:18; 2Ki 3:13; 2Ch 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on JFB for Joh 2:4.
    
    thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Lu 18:37; Mr 16:6; Ac 2:22).
    
    art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mt 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.
    
    I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mt 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Ps 16:10), in which He is styled "Thine Holy One."
25. And Jesus rebuked him, saying, Hold thy peace, and come out of him--A glorious word of command. BENGEL remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage (Mr 1:26) He would right willingly permit.
26. And when the unclean spirit had torn him--Luke (Lu 4:35) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!
    
    and cried with a loud voice--the voice of enforced submission and despair.
    
    he came out of him--Luke (Lu 4:35) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" (Lu 11:21,22).
27. What thing is this? what new doctrine--teaching
    
    is this?--The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
28. And immediately his fame spread abroad throughout all the region round about Galilee--rather, "the whole region of Galilee"; though some, as MEYER and ELLICOTT, explain it of the country surrounding Galilee.

•  33.  unclean--The frequency with which this character of impurity is applied to evil spirits is worthy of notice.
• 36. What a word--a word from the Lord of spirits.

• 23.  Christ would not have praise from the devil, it has an ill savor about it.

See comment on Mark

23. A man with an unclean spirit] This demoniac is only mentioned by Mark and Luke, Lu 4:33. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit-a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with LASCIVIOUS thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.
24. What have we to do with thee] Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, ti hmin kai soi, Kypke has sufficiently shown. There is a phrase exactly like it in 2Sa 16:10. What have I to do with you, ye sons of Zeruiah?
     
     ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, ti emoi kai umin; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See ACC for Mt 8:29.
    
    Art thou come to destroy us?] We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art-the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.
25.  And Jesus rebuked him] A spirit of this cast will only yield to the sovereign power of the Son of God. All watchings, fasting, and mortifications, considered in themselves, will do little or no good. Uncleanness, of every description, will only yield to the rebuke of God.
26. And when the unclean spirit had torn him] And had thrown him down in the midst, Lu 4:35, kai sparaxan, and convulsed him. Never was there a person possessed by an unclean spirit who did not suffer a convulsion, perhaps a total ruin of nature by it. Sins of uncleanness, as the apostle intimates, are against the body; they sap the foundation of life, so that there are very few of this class, whether male or female, that live out half their days: they generally die martyrs to their lusts. When the propensities of the flesh are most violent in a person who is determined to serve God, it is often a proof that these are the last efforts of the impure spirit, who has great rages because he knows his time is but short.
27.  What thing is this?] Words of surprise and astonishment.
    
    And what new doctrine] I have added the particle and, from the Syriac, as it helps the better to distinguish the members of the sentence; but there is a vast diversity in the MSS. on this verse. See Griesbach.
    
    For with authority] They had never heard such a gracious doctrine, and never saw any teaching supported by miracles before. How much must this person be superior to men!-they are brought into subjection by unclean spirits; this person subjects unclean spirits to himself.
28. And immediately his fame spread abroad] The miracle which he had performed was-1. great; 2. evidenced much benevolence in the worker of it; and 3. was very public, being wrought in the synagogue. The many who saw it published it wherever they went; and thus the fame of Christ, as an incomparable teacher, and unparalleled worker of miracles, became soon spread abroad through the land.
    
    The word, , immediately, occurs more frequently in this evangelist than in any other writer of the new covenant: it is very often superfluous, and may often be omitted in the translation, without any prejudice to the sense of the passage in which it is found. It seems to be used by St. Mark, as our ancient writers used forsooth, and such like words.

• Verse 33. A spirit of an unclean devil] As demon was used both in a good and bad sense before and after the time of the evangelists the word unclean may have been added here by St. Luke, merely to express the quality of this spirit. But it is worthy of remark, that the inspired writers never use the word , demon, in a good sense. See the whole of this case explained, Mr 1:23, &c.
• Verse 35. And hurt him not.] Though he convulsed him, Mr 2:26, and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not permitted essentially to injure him at that time.
• Verse 37. The fame] , the sound. This is a very elegant metaphor. The people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound, by a smart stroke upon any substance, by which the air is suddenly agitated, and conveys the report made by the stroke to distant places. So this miracle was told to others by those who saw it, and they to others still, till it was heard through all the coasts of Galilee, Mr 1:28.

• 23-28 The devil is an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and by his suggestions defiles the spirits of men. There are many in our assemblies who quietly attend under merely formal teachers; but if the Lord come with faithful ministers and holy doctrine, and by his convincing Spirit, they are ready to say, like this man, What have we to do with thee, Jesus of Nazareth! No disorder could enable a man to know Jesus to be the Holy One of God. He desires to have nothing to do with Jesus, for he despairs of being saved by him, and dreads being destroyed by him. See whose language those speak, that say to the Almighty, Depart from us. This unclean spirit hated and dreaded Christ, because he knew him to be a Holy One; for the carnal mind is enmity against God, especially against his holiness. When Christ by his grace delivers souls out of the hands of Satan, it is not without tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. This put all who saw it upon considering, What is this new doctrine? A work as great often is wrought now, yet men treat it with contempt and neglect. If this were not so, the conversion of a notorious wicked man to a sober, righteous, and godly life, by the preaching of a crucified Saviour, would cause many to ask, What doctrine is this?

Bill's Starting Point

• The word of God is more powerful than any forces in the world.
1. Authority
2. Challenge
3. Response
• How are we applying the power of the Word?