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I. SYNAGOGUE SERVICE. It was the sabbath, and our Lord was teaching in the synagogue of Capernaum. The service of the synagogue was simple. In addition to the prayers, there was the reading of the Divine Word. First came the Parashah, or lesson of the Law; then followed the Haphtarah, or prophetical section. Hence we read, in the account of our Lord standing up to read in the synagogue of Nazareth, that the roll of the Prophet Isaiah was further given him (ἐπεδόθη), that is, in addition to the lesson of the Law already read, he was handed the prophetical section, to be read as the second lesson. Any competent person might be invited by the ruler of the synagogue or elders to discharge this duty, and afterwards address "a word of exhortation to the people," as in Acts 13:15.

II. OUR LORD'S OBSERVANCE OF THE SABBATH. Our Lord honored the Lord's day, the house of God, and the ordinance of preaching which God has appointed for the instruction and edification of his people, as also for the explanation and enforcement of his Holy Word.

III. HIS MODE OF TEACHING. He was teaching, and, as we are told, "with authority, and not as the scribes." His method of teaching differed from theirs. Instead of appealing to precedents or citing the traditions of ancient rabbis, our Lord taught with independence, originality, and freshness, enforcing what he taught by his own authority. The matter of his teaching also differed from theirs. Instead of subtle, useless distinctions, almost evanescent differences, and trifling puerilities, he expounded the great things of God - his kingdom, grace, and glory. Still more than the mode of teaching or the truth taught was the manifestation of power in proof of, or at least accompanying, his teaching. The power by which he confirmed, and the evidence which he adduced in attestation of the truth, was something new and strange and unequalled. Hence the subsequent question, "What new teaching with respect to power?" or, "What new and powerful teaching is this?" for so we must read with the critical editors rather than with the received text, "What thing is this? What new doctrine is this? for with authority commandeth he even the unclean spirits;" because "with authority" would regularly be ἐπ or μετ ἐξουσίας, rather than κατ ἐξουσίαν His teaching was accompanied with a novel exercise of power, not merely over the minds of men, but over beings of another race and belonging to a different sphere, even the spirits of evil. For one discharging the office of teacher to exercise such authority, and to put forth such power in commanding, coercing, and controlling such spiritual agencies, was unprecedented, and naturally enough led to the inquiry or exclamation we are considering. It may be observed that in some copies of the Italic Version the "and" in the clause "and not as the scribes" is omitted, but erroneously, for the copulative is used of things different rather than of opposites. In case of things not merely different, but opposite or contrary, the omission of the copula is admissible, as in the next chapter at ver. 27, "The sabbath was made for man, [and] not man for the sabbath," though the English Version inserts "and," and Tregelles reads the clause with καί. On this occasion, then, of our Lord's teaching in the synagogue, the healing of the demoniac was effected.

IV. REALITY OF DEMONIACAL POSSESSION. The subject of demoniacal possession has been so fully and frequently discussed that little remains to be said on it. Certain it is that, to any unprejudiced reader of the Gospels, such possession must appear an undeniable reality. This man in the power (ἐν) of an unclean spirit addresses Jesus, "What have we to do with thee, thou Jesus of Nazareth?" literally, "What is common [κοινόν understood] to us and to you?" In ch. 5 Jesus commands the unclean spirit to come out of the man; and in the Gospel of St. Matthew (Matthew 8:32) he suffers the demons to go away into the herd of swine. There can be no reasonable denial, then, of the actual personality of these evil spirits. Their presence and personality are distinctly and decidedly recognized in such Scriptures as those just mentioned.

V. NATURE OF THIS POSSESSION. The poor demoniac had, it would seem, a sort of double consciousness. His own will was dominated by a superior internal agent, who held him in terrible thrall. There was the human personality of the man possessed, as in the ease of the Gadarene demoniac, who, when he had descried Jesus afar off, ran and worshipped him; there was the demoniac personality, or personality of the evil spirit, at the same time, which, employing the instrumentality of the man's organs of speech, cried with a loud voice, "I adjure thee by God, that thou torment me not." This possession was not disease, nor was it madness; it was not physical alone, nor mental alone; it was not corporeal merely, nor spiritual merely; but a strange and shocking combination of both.

VI. WHY WAS DEMONIAC POSSESSION CONFINED TO OUR SAVIOUR'S THE OF SOJOURN ON EARTH? The most perplexing question perhaps in relation to this matter is, Why was it that such possession occurred just at the time of our Lord's ministry on earth - apparently neither before nor since? Several answers have been given to it, such as the prevalence of certain diseases, whether bodily or spiritual, at particular periods of the world's history; the climactic pitch which moral disintegration and social disorganization had reached at the time of Christ's appearance on earth; the check given to such possession by the introduction of Christianity; our ignorance of cases of the kind that may still exist. There may be an element of truth in each of these; still they are each and all inadequate as an answer to the difficult question propounded, and we must seek for a more satisfactory solution in some other direction.

VII. SATAN'S POWER. The discrowned archangel, called now Diabolos the accuser, again Satan the adversary, is the acknowledged head of these daimonia or daimones. He is still, as we have seen in connection with the temptation, the prince of the power of the air, and the prince of this world to a lamentable extent. His knowledge is immense, yet he is not omniscient; his power is enormous, yet he is not almighty; his presence is little short of ubiquitous - "going to and fro in the earth, and walking up and down in it" - yet he is not omnipresent; his resources for evil and for injury are amazing, yet they are not absolute. Happily, he is limited to some extent and restricted in some ways; he is not by any means infinite.

VIII. AN IMITATOR. With all his knowledge and power and resources, he is only an imitator at the best, and a destroyer at the worst. What God made he marred, as far as permitted to do so; what the Saviour does, he imitates. Accordingly, when the Son of God became incarnate, Satan or his subject-demons became incarnate too - at least, to the extent of entering and taking possession of the bodies of men. Again, when the dispensation became distinctly spiritual - when, after the Saviour's ascension, the Spirit was sent down - Satan confined himself also more to spiritual influences; that is to say, such influences as he still exercises over the spirits and minds of men.

IX. RECOGNITION AND CONFESSION OF THE SAVIOUR BY SATAN'S SUBJECTS, It need be no matter of surprise that, in person or by proxy, he is here found in the house of God, for such has been his practice from days of old. In the ancient time, when the sons of God came together and presented themselves before the Lord, Satan came among them and put in an appearance too. Nor can it be reasonably doubted that he continues his custom of frequenting the place of religious assemblies still. To the present hour he is sometimes with the preacher in the pulpit, sometimes with the hearer in the pew, though in neither case to help, but, whether with preacher or auditor, to hinder and to hurt. So in the instance before us.

X. THE SAVIOUR'S REFUSAL OF SUCH ACKNOWLEDGMENT. His acknowledgment of the Saviour is sternly rebuked. "Be muzzled (φιμώθητι) and come out of him! "was our Lord's indignant command. The acknowledgment, we therefore conclude, was either the expression of fawning fear, or rather an effort of fiendish malice to compromise the Saviour's character, as though in league with Satanic power and the spirits of evil. If so, our Lord's acceptance of such acknowledgment would have tended to discredit his mission and to damage his work. Demons knew him, for Satan, their chief, had followed him on his mission of mercy to man. He had dogged his steps as if to find out his true relationship - if indeed he was the Son of God - and to foil and frustrate, as far as practicable, his redemptive work. He had encountered him in the wilderness, and by his own defeat had learnt with certainty that he was in truth the Holy One of God.

XI. A KNOWLEDGE THAT IS NOT SAVING. Though demons knew and confessed the Son of God, they had nothing to do with him, so that they could truly say, "What have we to do with thee?" Sad thought! These lost ones had nothing to expect at his hand but further, fuller, and final destruction. Alas! that any should know Christ as these evil spirits, acknowledge him, and yet have neither part nor lot in the matter! There is a knowledge that does not save, for it lodges in the head and never touches the heart; it makes itself known by profession, but never manifests itself in practice. There is a faith that only genders fear, but never gains forgiveness nor goes the length of favor; for devils believe and tremble. Blessed be God for the truth which, brought home to the understanding and heart and conscience by the Holy Spirit, saves the soul: "This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent"!

XII. SATAN AND HIS SERVANTS EVERMORE EVIL. The unclean spirit was coerced into obedience. When reluctantly compelled to obey, he resolved to work all the mischief possible. He tore or convulsed (σπαράξαν) the man, "threw him (ῤίψαν) in the midst," as Luke informs us, but yet had no more that he could do, for he was obliged to come out without doing him any real or permanent bodily injury (μηδὲν βλάψαν). "It is much easier," says an old divine, "to keep him (Satan) out than to cast him out." And now heaven had acknowledged the Messiah; hell, as we have just seen, had to own him; while it remained for earth to confess its King. - J.J.G.

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KJV: And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

WEB: They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.