Mark 1:21-28;Luke 4:31-36 – Matthew 8:14-18;Mark 1:29-39;Luke 4:38-44

Mark 1:21-28;Luke 4:31-36

MARK 1:21-28; LUKE 4:31-36

Mark 1:21-28

Luke 4:31-36

21. And they entered into Capernaum, and immediately on the Sabbaths, entering into the synagogue, he taught. 22. And they were astonished at his doctrine; for he was teaching them, as one invested with authority, and not as the Scribes. 23. And there was in their synagogue a man liable to an unclean spirit, who cried out, 24. Saying, Ah! what have I to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 25. And Jesus rebuked him, saying, Hold they peace, and go out of him. 26. And when the unclean spirit had torn him, and had cried with a loud voice, he went out from him. 27. And all were astonished, so that they inquired among themselves, saying, What is this? What new doctrine is this? for with authority he commandeth even the unclean spirits, and they obey him. 28. And immediately his fame went out into every part of Galilee.

31. And he went down to Capernaum, a city of Galilee, and there he taught them on the Sabbath-day: 32. And they were astonished at his doctrine: for his word was accompanied with power. 33. And there was in the synagogue a man having a spirit of an unclean devil: and he cried out with a loud voice, 34. Saying, Ah! what have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 35. And Jesus rebuked him, saying, Holy thy peace, and go out of him. And when the devil had thrown him down in the midst, he went out of him, and hurt him nothing. 36. And trembling came upon all, and they talked among themselves, saying, What speech is this? for with authority and power he commandeth the uclean spirits, and they go out.

This demoniac was probably one of that multitude, which was mentioned, a little before, by Matthew 4:24. Yet the narrative of Mark and Luke is not superfluous: for they relate some circumstances, which not only present the miracle in a more striking light, but also contain useful instruction. The devil dexterously acknowledges, that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion, that there was some secret understanding between him and Christ. By such a trick he has since endeavored to make the Gospel suspected, and, in the present day, he is continually making similar attempts. That is the reason why Christ rebukes him. It is, no doubt, possible, that this confession was violently extorted from him: but there is no inconsistency between the two suppositions, that he is forced to yield to the power of Christ, and therefore cries out that he is the Holy One of God, — and yet that he cunningly attempts to shroud in his own darkness the glory of Christ. At the same time, we must observe that, while he flatters Christ in this manner, he indirectly withdraws himself from his power, and in this way contradicts himself. For why was Christ sanctified by the Father, but that he might deliver men from the tyranny of the devil, and overturn his kingdom? But as Satan cannot endure that power, which he feels to be destructive to himself, he would desire that Christ should satisfy himself with an empty title, without exercising it on the present occasion.

Note 344. “Mais pource que Satan ne pent endurer ceste vertue et puissance, aquelle il sait estre le destruire et ruiner, il voudroit bien que Christ se contenant d'un beau titre en l'air, se reposast, et se deportast de luy rien faire.” — “But because Satan cannot endure that power and might, which he knows to be to destroy and ruin him, he would rather wish that Christ, satisfying himself with a fine title in the air, should take repose, and refrain from doing any thing to him.

Mark 1:22; Luke 4:32. And they were astonished at his doctrine The meaning of the Evangelists is, that the power of the Spirit shone in the preaching of Christ with such brightness, as to extort admiration even from irreligious and cold hearers. Luke says, that his discourse was accompanied with power, that is, full of majesty. Mark expresses it more fully, by adding a contrast, that it was unlike the manner of teaching of the Scribes As they were false expounders of Scripture, their doctrine was literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute of majesty. The same kind of coldness may be now observed in the speculative theology of Popery. Those masters do indeed thunder out whatever they think proper in a sufficiently magisterial style; but as their manner of discoursing about divine things is so profane, that their controversies exhibit no traces of religion, what they bring forward is all affectation and mere drivelling: for the declaration of the Apostle Paul holds true, that the kingdom of God is not in word, but in power, (1 Corinthians 4:20.) In short, the Evangelists mean that, while the manner of teaching, which then prevailed, was so greatly degenerated and so extremely corrupted, that it did not impress the minds of men with any reverence for God, the preaching of Christ was eminently distinguished by the divine power of the Spirit, which procured for him the respect of his hearers. This is the power, or rather the majesty and authority, at which the people were astonished.

Note 345. “En la facon d’enseigner de Jesus Christ;” — “in Jesus Christ's manner of teaching.”

Luke 4:33. A man having a spirit of an unclean devil. This mode of expression, which Luke employs, conveys the idea, that the man was driven by the impulse of the devil. By the permission of God, Satan had seized the faculties of his soul in such a manner, as to drive him not only to speak, but to perform other movements, at his pleasure. And thus, when the demoniacs speak, the devils, who have received permission to tyrannise, speak in them and by them. The title, Holy One of God, was probably taken from a manner of speaking, which was, at that time, in ordinary and general use. The Messiah was so called, because he was to be distinguished and separated from all others, as endued with eminent grace, and as the Head of the whole Church.

Mark 1:26 When the unclean spirit had torn him Luke uses a milder phrase, when the devil had thrown him down: but they agree perfectly as to the meaning; for the design of both was to show, that the devil went out of the man in a violent manner. He threw down the unhappy man, as if he had intended to tear him: but Luke says that the attempt was unsuccessful; for he hurt him nothing Not that the attack was, in no degree whatever, attended by injury, or at least by some feeling of pain; but that the man was afterwards delivered from the devil, and restored to perfect health.

Luke 4:36. And trembling came upon all This is the result of the miracle. They are compelled to acknowledge that there is in Christ something more than man, and justly trace the glory and power of the miracle to his doctrine. What speech is this, they say, which even the devils themselves are forced to obey?

Mark 1:27 What new doctrine is this? They call it new doctrine, not by way of reproach, but as an acknowledgment, that there was something in it unusual and extraordinary. It is not for the sake of blame, or to lessen its credit, that they speak of it as new. This is rather a part of their admiration, that they pronounce it to be not common or ordinary. Their only fault lies in this, that they remain in their state of hesitation, whereas the children of God ought to make increasing progress.

Note 346. “En leur doute et estonnement.” — “In their doubt and astonishment.”

Matthew 8:14-18;Mark 1:29-39;Luke 4:38-44

MATTHEW 8:14-18; MARK 1:29-39; LUKE 4:38-44

Matthew 8:14-18

Mark 1:29-39

Luke 4:38-44

14. And when Jesus had come into Peter’s house, he saw his mother-in-law lying in bed, and afflicted with fever. 15. And he touched her hand, and the fever left her, and she arose and waited on them. 16. And when the evening had approached, they brought to him many demoniacs, and he cast out the spirits by his word, and healed all that were diseased: 17. That it might be fulfilled which was spoken by Isaiah the prophet, when he saith, He hath taken our diseases. 18. And when Jesus had seen great multitudes around him, he commanded that they should depart to the other side.

29. And immediately going out of the synagogue, they came, with James and John, into the house of Simon and Andrew. 30. And Simon’s mother-in-law lay afflicted with fever and immediately they speak to him about her. 31. And approaching, he raised her, by taking her hand, and the fever immediately left her, and she waited on them. 32. And in the evening, when the sun had set, they brought to him all who were diseased, and who were possessed by devils. 33. And the whole city was assembled at the door. 34. And hehealed many that were ill of various diseases, and cast out many devils: and he did not permit the devils to say that they knew him. 35. And in the morning, while it was still very dark, Jesus, when he had risen, went out, and departed into a desert place, and there prayed. 36. And Simon followed him, as also those who were with him. 37. And when they had found him, they said to him, All seek thee. 38. And he saith to them, Let us go into the adjoining villages, that I preach there also: for on this account I came out. 39. And he preached in their synagogues in all Galilee, and cast out devils.

38. And when Jesus had risen out of the synagogue, he entered into Simon’s house. And Simon’s mother-in-law was held by a great fever, and they besought him for her. 39. And standing over her, he rebuked the fever, and the fever left her: and immediately rising, she waited on them. 40. And when the sun was setting, all, who had persons laboring under various diseases, brought them to him: and he, laying hands upon each, healed them. 41. And the devils went out of many, crying and saying, Thou art Christ, the Son of God. And, rebuking, he did not permit them to speak those things, that they knew that he was Christ. 42. And when it was day, going out, he went into a desert place, and multitudes sought him: and came even to him, and held him, that he might not depart from them. 43. To whom he saith, I must also preach the kingdom of God in other cities: for on this account am I sent. 44. And he preached in the synagogues of Galilee.

Mark 1:29. They came, with James and John, into the house of Simon and Andrew. There is reason to conjecture, that Matthew does not relate this history in its proper order: for Mark expressly states, that there were only four disciples who attended Christ. Besides, when he left the synagogue, he went straight to Peter’s house; which also shows clearly, that Matthew did not observe, with exactness, the order of time. The Evangelists appear to have taken particular notice of this miracle; not that, in itself, it was more remarkable, or more worthy of being recorded, than other miracles, — but because, by means of it, Christ gave to his disciples a private and familiar illustration of his grace. Another reason was, that the healing of one woman gave occasion to many miracles, so that they came to him in great numbers, from every direction, to implore his assistance. A single word, in Luke’s narrative, presents to us more strikingly the power which Christ displayed; for he says, that Simon’s mother-in-law was held by a GREAT fever. It was a clearer and more affecting proof of divine power, that, in a moment, and by a single touch, he removed a strong and violent disease. He might have done it by the slightest expression of his will; but he touched her hand, (Matthew 8:15,) either to mark his affection, or because he was aware that this sign was, at that time, advantageous: for we know, that he freely used outward signs, when the time required them.

Luke 4:39. He rebuked the fever. To a person not well acquainted with Scripture this mode of expression may appear harsh; but there were good reasons for employing it. Fevers and other diseases, famine, pestilence, and calamities of every description, are God’s heralds, by whom he executes his judgments. Now, as he is said to send such messengers by his command and pleasure, so he also restrains and recalls them whenever he pleases. The manner in which he healed them is not mentioned by Matthew and Mark: but Luke says, that it was by laying hands on each of them. Under the Law, this was a sign of reconciliation; and, therefore, it was not improperly, or unseasonably, that Christ laid hands on those whom he freed from the curse of God. It was also a solemn rite of consecration, as will afterwards be more fully explained. But I interpret Christ’s laying hands on the sick, as meaning simply, that he recommended them to the Father, and thus obtained for them grace and deliverance from their diseases.

Note 347. “Les sergens de Dieu;” — “God's bailiffs.”

Matthew 8:17. That it might be fulfilled which was spoken by Isaiah the prophet. This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is “the light of the world,” (John 8:12.) He restored life to the dead, to prove that he is “the resurrection and the life,” (John 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.

Mark 1:34. He did not permit the devils to speak. There might be two reasons why he did not permit them: a general reason, because the time of the full revelation was not yet come; and a special reason, which we hinted at a little ago, that he refused to have, as heralds and witnesses of his divinity, those whose praise could have no other effect than to soil and injure his character. This latter reason is undoubtedly true: for he must have known, that the prince of death, and his agents, are in a state of irreconcileable enmity with the Author of eternal salvation and life.

Matthew 8:18 And when Jesus had seen great multitudes about him. Matthew, I have no doubt, touches briefly what the others explain in a more ample and copious narrative. The other two state a circumstance, which is not noticed by Matthew that Christ withdrew privately, for the sake of retirement, into a desert place, before it was daylight. Mark afterwards says, that Peter informed him, all seek, thee; and Luke says, that multitudes came to that place. Again, Matthew says, that he passed over to the other side, while the other two say, that he passed through all Galilee, to preach in every place. But the other side, or, the farther bank, (τὸ πέραν,) does not, I think, denote what was strictly the opposite side, but refers to that curvature of the lake, which was below Capernaum. In this way, he crossed over to another part of the lake, and yet did not go out of Galilee.

Mark1:38. For on this account I came out. Luke 4:43. For on this account am I sent. These words deserve our attention: for they contain a declaration of his earnest desire to fulfill his office. But it will perhaps be asked, is it better that the ministers of the Gospel should run here and there, to give only a slight and partial taste of it in each place, or that they should remain, and instruct perfectly the hearers whom they have once obtained? I reply. The design of Christ, which is here mentioned, was agreeable to the injunction and call of the Father, and was founded on the best reasons. For it was necessary that Christ should travel, within a short period, throughout Judea, to awaken the minds of men, on all sides, as if by the sound of a trumpet, to hear the Gospel. But on this subject we must treat more fully under another passage.