Demons also came out of many people, shouting, "You are the Son of God!" But He rebuked the demons and would not allow them to speak, because they knew He was the Christ. Sermons
I. CURES OF DISEASED PERSONS AND DEMONIACS. 1. The time specified. It was now evening, and the sun had just set; and so the sabbath - for it was the sabbath day, as we know from ver. 21 - was considered past. The people now felt at liberty, without encroaching on the sacred rest of that holy day, to bring their sick for healing. Another reason is assigned by some for delaying till evening, to the effect that the noontide heat was then over and the cool of evening come, and so the infirm could be brought with less risk and more convenience. A motley group of invalids. There was a general turn-out of the townspeople, so that the whole city seemed gathered together to the door of the dwelling, while they had brought with them all that were diseased and demoniac. What a motley multitude must have been there! The consumptive were there, with pale face or hectic flush; victims of incurable cancer were there; persons with the burning heat and the parched lips, or in the very delirium, of fever, were there; the palsied, the dropsical, the epileptic were there; patients having diseases of the heart, of the lungs, of the head, of the spine were there; the lame, the dumb, the blind, were there. Some were able to walk, some were on crutches, some were mounted on asses, and some carried on pallets by friends or neighbors. Demoniacs, too, were there, whether those whose souls were subject to demoniacal influence, like the "damsel possessed with a spirit of divination," of whom we read in Acts 16:16; or those whose bodies were inhabited by evil spirits; or those, as was generally the case, whose souls and bodies were both under the fearful control of the evil one. 2. The number cured. "He healed many that were sick," says St. Mark. Why not all? Theophylact answers the question by supposing that he healed many instead of, all, for the all were many;" but this would seem to require an article before πολλοὺς, and also one before κακῶς ἔχοντας, viz. the many that were diseased. Perhaps we may understand it of the limitation of time, that is to say, he healed all that there was time for, as it was already eventide when the process began; or perhaps we may suppose the restriction occasioned by the absence in some cases of the conditions of cure, just as we read of a certain place (Mark 6:5) that "he could there do no mighty work." The parallel passages of the other two synoptic Gospels seem to favor the first explanation, as in St. Matthew we read that he "healed all that were sick," and in St. Luke that "he laid his hands on every one of them and healed them." 3. Prohibition of demoniac testimony. He had already rebuked an unclean spirit that volunteered his unwelcome testimony. He forbids their speaking at all, because they knew him - not as the margin has it, "to say that they knew him," which would require λέγειν instead of λαλεῖν - for one reason, lest he should appear to be in collusion with them, and lest countenance should thus be given to the calumny of the Pharisees, and also lest, if believed when happening speak truly, they might be more readily credited when uttering the most fatal falsehoods. 4. Origin and history of the name. The history of the name demons is somewhat curious, and as follows: - Δαίμων - derived from δαήμων, skillful, and so implying superior knowledge, or from δαίω, I dispense, as if able to distribute destinies, and so superior in power - was at first nearly synonymous with θεός, except that the latter signified a particular god or person; while the former meant rather a deity with respect to power; then an inferior deity, or semi-god, an agency intermediate between God and man; in plural, departed spirits of the good, and so tutelary deities or lares; next, any departed spirits or manes. In the New Testament the term signifies, not the spirits of the departed, but those evil spirits or fallen angels "who kept not their first estate," who are distinguished from the elect angels, and of whom we read that "God spared not the angels that sinned." They are subject to Satan, but, like him, they can only act by permission of God, and in their operations they can neither contravene the laws of nature nor interfere with human freedom and responsibility. Powerful for evil as they undoubtedly are, leading men captive or working on the children of disobedience, they, like their head, have only such power over man as men themselves consent to or concede them. Hence Augustine says truly, "Consentientes tenet, non invitos cogit." Further, the violation of the rule of neuters plural being constructed with verbs singular in ἤδεισαν, comes under the first of the two following exceptions, that is, when neuters imply persons, as τέλη, magistrates, and so individuality or plurality of persons is signified; or in case of inanimate objects, when individuality or plurality of parts is signified. 5. Devotion of spirit. To extraordinary diligence in business our Lord added singular devotion of spirit. After a fatiguing day in the synagogue, then with the sick who in such numbers resorted unto him, he at dawn of day next morning retires for secret devotion and spiritual communion with his heavenly Father. At daybreak, or "when it was day," as St. Luke expresses it, or more exactly, according to St. Mark, "early, while it was quite in the night" (πρωὶ ἔννυχον λίαν) - at that early hour, intermediate between night and day, before the light of day has fully dawned or the darkness of the night quite departed - he withdrew to some lone and barren spot in one of the ravines or mountains, or under some sheltering rock in the district of Capernaum, to be alone with God. There he continued in prayer (προσηύχετο, imperfect). How beautifully our Lord instructs us by his practice as well as his precept to enter our closet and shut to the door, and pray to our Father in secret! He further shows us the necessity of prayer to maintain the life of the soul and obtain the help of heaven, to prepare us for our daily duties and for faithful diligence in the discharge of those duties. At the same time he commends the early morning for this exercise of devotion, when the feelings are fresh, the spirits in the fittest frame, and the mind free from the distractions so common in the after-part of the day. 6. Interruption. But, early as was our Lord's matin-hour, he was not secure from interruption. The people (ὄχλοι, crowds) sought him, as St. Luke informs us, while Peter and his companions, as St. Mark tells us, with characteristic impetuosity and affectionate eagerness pursued him - actually pursued him, as though he had fled away and escaped from them. The word κατεδίωξαν is literally "hunted down" or "for;" that is, they pursued him closely, followed hard upon his tracks. But it is occasionally used in a good sense, as here; thus it is used in the Septuagint Version of Psalm 23:6, "Surely goodness and mercy shall follow (καταδίωξει) me. II. CIRCUIT THROUGH GALILEE. 1. Evangelistic tour. Peter and those with him were evidently proud of their Master's great and increasing popularity, for when they had found him they tell him gladly, perhaps with somewhat of exaggeration, All men seek for thee;" or, as in St. Luke, "were earnestly seeking (ἐπιζήτουν) him, and tried to detain him (κατεῖχον)." They evidently wished to keep to themselves or to the city of their habitation a monopoly of their Lord's services. But he, unmoved by praise, uninfluenced by popularity, disabuses their minds of their narrowness in selfishly seeking to localize him in Capernaum, city though it was, calmly informing them of his purpose to itinerate throughout the villages or country towns of that then populous district. At once he puts his plan into execution, assuring them that the great object of his mission was not merely to plant the gospel in one spot or one solitary district, but to propagate it in all places, far off as well as near - " for therefore came! forth." This last expression is restricted by some to his coming out of the city of Capernaum, or out of the house, or out into the desert place, on the ground that, if the reference was to the general object of his mission, the verb would be simply ελήλυθα, not the compound which occurs here, or rather that παρὰ, or ἀπὸ, or ἐκ τοῦ Θεοῦ, would be employed, as in several passages of St. John's Gospel (e.g. John 8:42; John 13:3; John 17:8), to convey that meaning. The expression is, no doubt, somewhat indefinite, perhaps purposely indefinite, and so susceptible of either a more general or more specific sense; but by comparing the corresponding passage in St. Luke (i.e. "because unto this have I been sent") we are shut up to the larger and higher and inclusive sense. The whole of the sentence is more fully expressed by St. Luke, and is to the effect, "because to the rest of the cities also I must declare the glad tidings of the kingdom of God." Accordingly, in pursuance of his great object, he went forth "and came preaching into their synagogues, into the whole of Galilee, and casting out the demons," as the words (in the critical editions) are literally rendered. The number of such synagogues and the extent of the enterprise may be estimated from the statement of Josephus in relation to the great number of towns and villages with which Galilee was studded, and the exceeding populousness of the Galilean provinces in the days of our Lord. He writes ('Bel. Jud.,' 3:3, 2), "Moreover, the cities lie here very thick; and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain about fifteen thousand inhabitants." 2. An important variant. We may not, however, dismiss this part of the subject without drawing attention to a very interesting and important various reading which, on the authority of codices א, B, C, L, Q, R, and of the Syriac and Coptic versions, substitutes Ἰουδαίας for Γαλιλαίας, as the Judaean ministry of our Lord, which is, no doubt, assumed and implied by the synoptists, is nowhere else expressly mentioned by them. - J.J.G.
Now when the sun was setting, all they that had any sick. When the sun set another sun arose. The eventide of nature brought the morning of restoration. Nature perishes: Grace is eternal. Come to Christ when you can — early in the day, or in the shades of evening — He is ever ready. In ver. 42 mark an attempt to localise Christ. This is often done even now. But He is not to be parochially or congregationally shut in. He is the light of every life. He must gather His sheep from every hill, and call His own from unexpected places.(J. Parker, D. D.) These words form a very vivid contrast with what is recorded in the former part of this chapter. In Nazareth He did no mighty works. Could not, not would not. It was not because the people there didn't want help. It was as bad to be sick up there as in Capernaum. But it was because of their unbelief. Then in wonderful contrast comes this story of Capernaum. That contrast we can still make. We may have this Nazareth, Jesus in the midst with all His healing power, and yet our hearts unblessed; or it may be to us Capernaum, and Jesus moving in and out amongst us, laying His hands on every one of us and making us whole.I. THE SCENE HERE PICTURED. The sun was setting; the mountains were lifting up their heads into the golden crimson, and the lake was bathed in the sunset hues. Across the rocky paths came wearied ones from the inland villages with withered limbs; blind men groping their way and asking piteously if they were right; deaf men trying to read the signs of His coming in everybody's face; and, across the lake, boat-loads of sick ones, the glassy surface of the lake just broken by the ripple of the oar; and thus they came, until what a sight it was about the gate of the city! II. FOLLOW THE MASTER THROUGH THE WARDS OF HIS HOSPITAL. NOW the whisper runs through the crowd, "He comes." He comes — those eyes of His all filled with compassion; and moving about amongst them, " He laid His hands on every one of them." No poor woman was thrust away outside; no poor little child was forgotten. 1. Notice that the power of the Lord is a healing power — "not to condemn the world." And 2. See how the Lord uses this power — with what gentleness. 3. Notice how the Lord deals with men in their individuality — "every one of them." III. Look AT THE SICK ONES. First, here is a heathen woman. Here stands a sturdy Roman soldier who has been maimed in some fight, &c. In Christ's hospital every case is peculiar. (New Outlines of Sermons on New Testament.) Which kingdom? There is(1) (2) (3) I. THIS KINGDOM IS ONE; THE KINGDOMS OF THE EARTH ARE MANY. The kingdom of God does not resemble any of these. It is a spiritual kingdom. II. THE KINGDOMS OF THIS WORLD ARE NOT HAPPY, THE KINGDOM OF GRACE IS. III. THE KINGDOMS OF EARTH ARE MAINTAINED BY FORCE; THE THRONE OF GOD'S KINGDOM IS ESTABLISHED IN THE AFFECTIONS OF ITS SUBJECTS. III. THE KINGDOMS OF EARTH DECAY; THE KINGDOM OF GOD NEVER. IV. Practical questions: 1. Are we members of this kingdom? 2. If not, are we willing to become members? (E. G. Gange.) (F. Godet, D. D.) 1. True, there are earthly reliefs, and it is our duty to make proper use of them; but they are all more or less temporary and fleeting.(1) For the body: medical relief and advice, &c. Yet these can give no immunity from disease. And most remedies soon lose their power.(2) For the mind: distraction, pleasure, &c. These also are but the results of the experience of others, but they have no last in them, and they may only make the pain worse to bear than before. 2. True also, that if present relief is not to be had, we may still be buoyed up by earthly hope. But alas! how often is this but "hope deferred," which "makes the heart sick"; and how often is the miserable and weary sufferer brought to such a state that the only earthly hope left him is the hope that he may soon be done with earth altogether, and his poor pained body be laid to rest in the grave! Oh, how vain are all earthly hopes, and how doomed to disappointment are those who trust in them. But, thank God! our Christian philosophy is not so cold. We have more than this. I. A PRESENT HELP. We have learned that present, earthly, personal comfort is not such a grand object after all; that there are higher things, and better things, within our reach. What are these? Growing better, being sanctified, making this life not an end but a beginning and preparation for a higher and better life. Not only so, but we can go to Jesus as truly as could the friends at Capernaum, and help to take our sufferers there. Nor have we far to go. He is always at hand, and always accessible. Moreover, He is unchangeable; not like earthly friends and comforts, but always the same; the truest help in any and every kind of suffering — whether of mind, body, or estate, as many a soul has proved, in sickness, poverty, anxiety, loneliness. II. A FUTURE HOPE. If, in spite of every aid, the burdens of life press heavily on us, we have more than the silence of the grave to look for; we know that while our body sleeps, our soul is with Christ in paradise, and that one day there will be a happy reunion. Conclusion: Let us first find the way ourselves to this present help and future hope, and then we shall be able to point our friends to it and to Jesus who is indeed our only help and our only hope. And then, one word more for our comfort. You will remember that our blessed Lord was not done with the sufferers when He laid His hands upon them and conferred present relief in trouble. They might go home with glad hearts, and enjoy the blessing of God, but a time would come when they might again suffer in body or in mind, and when they would at last have to give up all hope of earthly remedy. But Jesus was not forgetting them. Tired and wearied as He was, He rose up a great while before day, and departed into a solitary place, and there prayed. He was blessing them even more in His absence than while with them in bodily presence. Even so is it still with the sufferers and with the healed. Jesus is not only ever blessing us with divine comfort and strength, but He is pleading for us with the Father. He knows the pain of each heart, and He will bless us and it for our good if we will but go to Him. (George Low, M. A.) 2018 Christ, divinity 2066 Christ, power of The Temptation The Temptation of Christ Private Prayer, and Public Worship. Salvation by Faith Massillon -- the Small Number of the Elect Jesus Sets Out from Judæa for Galilee. Divine Healing. The Synagogue at Nazareth - Synagogue-Worship and Arrangements. His Training. Standing with the People Christ the Deliverer. Quotations from the Old Testament in the New. From his Commission to Reside Abroad in 1820 to his Removal to Germany in 1822 Whether in Christ There were the Gifts? It is the Final Court of Appeal. Epistle xiii. To Serenus, Bishop of Massilia (Marseilles) . Book x. On Numbers The Doctrine of the Scriptures. The Cornish Tinners Wesley Begins Field-Preaching The Redeemer's Return is Necessitated by the Present Exaltation of Satan. |