Luke's lack of concern for chronological order underlines the fact the he is not merely an historian or chronicler of events; Luke is an evangelist. Luke is not writing as a detached historian, but as a passionate evange1ist, who is preaching the true and historical gospel to his readers, with the earnest desire that they know, believe and act on "the exact truth about the things you have been taught," 1:4. "As an evangelist he can allow himself considerable flexibility in the ordering of his materials. Nevertheless, there is no evidence that he is taking liberty with or doing violence to the facts at this point." - Stonehouse. He is not creating a new chronological order of the events in Jesus' life that suit his purposes, he is choosing incidents in the life and ministry of Jesus which are meant to illustrate the character of His Galilean ministry, Lk. 4:43.
Original Title
1995 Issue 6 - Sermon on Luke 4:31-44 - The Authority and Power of the Preaching of Jesus - Counsel of Chalcedon
Luke's lack of concern for chronological order underlines the fact the he is not merely an historian or chronicler of events; Luke is an evangelist. Luke is not writing as a detached historian, but as a passionate evange1ist, who is preaching the true and historical gospel to his readers, with the earnest desire that they know, believe and act on "the exact truth about the things you have been taught," 1:4. "As an evangelist he can allow himself considerable flexibility in the ordering of his materials. Nevertheless, there is no evidence that he is taking liberty with or doing violence to the facts at this point." - Stonehouse. He is not creating a new chronological order of the events in Jesus' life that suit his purposes, he is choosing incidents in the life and ministry of Jesus which are meant to illustrate the character of His Galilean ministry, Lk. 4:43.
Luke's lack of concern for chronological order underlines the fact the he is not merely an historian or chronicler of events; Luke is an evangelist. Luke is not writing as a detached historian, but as a passionate evange1ist, who is preaching the true and historical gospel to his readers, with the earnest desire that they know, believe and act on "the exact truth about the things you have been taught," 1:4. "As an evangelist he can allow himself considerable flexibility in the ordering of his materials. Nevertheless, there is no evidence that he is taking liberty with or doing violence to the facts at this point." - Stonehouse. He is not creating a new chronological order of the events in Jesus' life that suit his purposes, he is choosing incidents in the life and ministry of Jesus which are meant to illustrate the character of His Galilean ministry, Lk. 4:43.
:'rea:.dring of Wesus Luke 4:31-44 Introduction THE NATURE OF LUKE'S ACCOUNT OF THE GALILEAN MINISTRY Luke's account of Christ's Galilean ministry is in closer and more comprehensive agreement with Mark's account than with Matthew's account. Luke is obviously dependent upon Mark for much ofhismaterial, although Luke is remarkably distinct from Mark at other points. There are three blocks of material Luke's lack of concern for in Luke's account of the Galilean chronological order underlines the ministryofJesuswhichareobviously fact the he is not merely an historian dependent upon Mark's account: or chronicler of events; Luke is an (1). Luke 4:31-44, (Mark 1:21-39); evangelist. Luke is not writing as a detached historian, but as a passionate evangelist, who is preaching the true and histor- ical gospel to his readers, with the earnest desire that they know, believe and act on "the exacttrnth about the things you have been taught," 1:4. "As (2). Luke 5:12-6:16, (Mark and (3). Luke 8:4-9:17, (Mark3:20-6:44). However, inthese parallel passages, there are differences, showing that Luke was not slavishly following Mark's order. inserts between parallel sections orie and two, the account of the miraC]1lous catch of fish, Luke 5:1-11. (2). There is a greater insertiOn of material in Luke, not included by Mark, but much of which is included by Matthew, in Luke 6:7-8:3. (3). Luke suddenly and sharply leaves off paralleling Mark, following the third parallel section, and includes nothing inhis Gospel corresponding to Mark 6:45-8:26. THE POINT OF THESE PARALLELS AND DIFFERENCES Wh i Ie these diver- gencies by Luke from Mark are no real contra- dictions between the two, (which would make impossible the inerrancy ofthe Bible), they are im- portant for ourunderstandingofLuke'smethod and message. (1). Luke is usually more concise than Mark, probably because Luke wants to conserve space for treating other issues and incidents that an evangelist he q.n allow himself considerable flexibility in the ordering .of his materials. Nevertheless, there is no evidence that he is taking liberty with or doing violence to the facts at this point."- Stonehouse. He is not creating a new chronological order of the events in Jesus' life that suit his purposes, he is choosing incidents in the life and ministry of Jesus which are meant to illustrate the character of His Galilean ministry, Lk. 4:43. As we have seen, Luke had his own advance his theme and suit his motif and audience, and those two audience. THE COMPARISON OF LUKE'S AND MARi<'s ACCOUNT OF THE GALILEAN MINISTRY THE PARALLELS BETWEEN LUKE AND MARK factors play an important role in Luke's choice of information he (2). In placing events.in the life would include and exclude in his of Christ in a different order from Gospel. that of Mark, Luke is not disregarding the original historical setting of those events. Surely in the teaching and preaching of Christ, He repeated Himself often, so that a particular sermon or parable could have a variety of historical settings. "'We must think of hundreds of instructions delivered in dozens of THE DIFFERENCES BETWEEN LUKE AND MARK In addition to these parallel sections in Luke and Mark, Luke makes three major departures from Mark's outline of events in the GalileanministryofJesus. (1). Luke 4 THE COUNSEL of Chalcedon July, 1995 places. So there must have been an almost infinite repetition of material.'" (Bunon Scott). He further observes that, while many of the parables and sayings would have been repeated in the same form, other sayings and parables would have received different fOim and different grouping on different occasions. (3). The differences in order of various incidents are explainable, if we constantly keep Luke's method and message in view. Lukeincludes nothing that he thinks is inappropriate in a Gospel designed fornon-jewish readers, as he tries to make clearto them that] esus Christ is the Divine-human Savior of the world. ExPOSITION: THE AUTIfORITY AND POWER OF THE WORD OF JESUS (4:31-32) THE AMAZING AUTHORITY OF THE TEACHING OF JESUS THE TEACHING MINISTRY OF JESUS IN CAPERNAUM THE LOCATION OF HIS TEACHING MINISTRY: CAPERNAUM Capemaum was an important jewish city in the region of Galilee. It was a trade-center, wheretraders from all over the region would come and do business. It was a strategic location, because from this point most of the towns and villages in and around Galilee were easily accessible, by land or by sea. Every Sabbath day jesus would go to the local synagogue and teach His congregation the word of God and how it was fulfilled in Him, Lk. 4:16-27; 24:44f. Capemaum was the center of Christ's ministry, and His headquarters during His Great Galilean Ministry. It was here that HecalledHisfirstdisciples,1n.l:35; and where He called Peter, James andJohn to be "fishers of men," Lk. 5: 10. He performed many miracles there, LIe 4:23, 31-37, etc. It was in Capemaum that He preached His sermon on "the bread of life," In. 6:24f. Matthew even calls Capemaum Christ's "own city," Mt. 9: 1. Capernaum is no longer a City, although the ruins of its synagogue have been unearthed and partly restored. Capernaum's population remained generally impenitent and unbelieving in spite of all the preaching, teaching and healing of Jesus. For this reason Jesus prophetically condemned it in Luke 10: 15. His prophecy soon came true. THE NATURE OF HIS TEACHING MINISTRY IN CAPERNAUM THE SCHEDULE OF CHRIST'S TEACHING Jesus would teach in the local synagogues every Sabbath day, because of: (ll. His desire for congregational worship and the word of God, (2). That was where a ready-made audience for His teaching would be gathered; and (3). The Lord of the church came to visit His church to call her to repentance. Luke, and Jesus, had a great love for the Sabbath as is evident from 4:31-37, 38-41; 6:6-22; 13:10-27; 14:1-6. THE NATURE OF CHRIST'S TEACHING (ll. Teaching, (DIDASKO in Greek), is one ofthe main aspects of Jesus' saving mission to the world, Mt. 4:23; 9:35; 11:1. (2). The style of His teachingwas that of a typical Jewish rabbi or teacher of His age. He would stand to read the Scripture, then sit down and expound the passage, Lk. 4: 16f; Mt.5:lf. (3). The material from which Jesus taught was typical for aJewish teacher of that day: It was the Old Testament, Lk. 4:16f; Mat. 5:2lf. He orders all of life in terms oflove for God and neighbor, Mt. 22:37f. He calls for a decision for or against God. He sees the Scripture as the absolute and final revelation of God's character and will for man, Mat. 5: 17f. But, as over against all other rabbis, the difference in His teaching was His own self-awareness as the Messiah and Son of God, which moved Him to apply the Scriptures to Himself as their fulfillment. (4). His teaching was devoid of the cold and arrogant intellectualism and empty but eloquent rhetoric that was typical of Greek orators of His day, and which style was developed by Hebrew teachers "in an effon to check the disintegrating force of Hellenism, so that in some circles studying the law can be ranked higher than doing it."- Theological Dictional) of the New Testament. (5). The content and power of His teaching indicated direct Divine inspiration and Divine revelation, John 8:28; 14:26; I John 2:27. "Similarly in Luke 11:1 DIDASKEIN expresses the thought of a readiness for total subjection to the direction of Jesus and is thus parallel to the confession in Matthew 16:13f and John 6:60f."- Theological Dictionary of the New Testament (6). jesus taught absolute truth, whereas the sermons of the scribes and Phalisees were characterized by dishonest and evasive reasoning, In. 14:6; Mat. 5:2lf. (7). jesus' teaching was concerned with issues of life-and-death imponance, issues of etemal consequence; whereas the scribes wasted their hearers' time on trivialities, Mat. 23:23; Lk. 11:42. (8). jesus' teaching was July, 1995 THE COUNSEL of Chalcedon 5 systematic, i.e., it was given in a unified and orderly system, because any word for God will manifest His perfect rationality; while the scribes often rambled. (9). jesus' teaching eJ<cited interest and curiosity by the generous use of practical, homey illustrations, Lk. 5:36-39; 6:39-49; 7:31-35, 40-47. The rabinical sermons were often "as dry as dust" and boring. (10). jesus taught as a Lover of human beings, as a Person passionately concerned with the eternal destiny and spiritual welfare of His hearers. His love for His hearers came through in His teaching, which was personal, passionate, full of compassion, penetrating, and often inrimate; whereas the lack oflovein the scribes was also obvious, Lk. 20:47. (1 l).jesus taught with authority, for His message came straight from the hean and mind of God the Father, through the mouth of Him . Who is God the Son incarnate and empowered by the Spirit of Truth, the Third Person of the Trinity. Whereas, the scribes were like people trying to draw water out of broken cisterns. (12). jesus said, " ... thewords that I have spoken to you are spirit and are life," john 6:63. Peter said tojesus, "You have the words oj eternal life," john 6:68. jesus' teaching is permeated with the enlightening, life-giving work of the Holy Spirit. Only as the Holy Spirit informs a man rnay he understand the teaChing of jesus. All of Christ's teaching presupPbses the necessity for the wbrkoftheSpiritwithinHishearers. Moreover, His words are ''life," i.e., they are creative utterances which bring life and which raise life from the dead. mE RESPONSE OF mE CROWDS TO HIS TEACHING The crowds of people who heard jesus in Capernaum, "were continually amazed at His teaching; Jor His message was with authority," Lk. 4:32. The effect ofjesus' teaching on the crowds is described by a verb in the imperfect tense, showing cOntinuous action in past time. The verb Luke used is a strong one, EKPLASSEIN, meaning "were being dumbfounded," Mat. 7:28; 13:54; 19:i5; 22:33; Mk. 1:22; 6:2; 7:37; 10:26; 11:18; Lk. 2:48; 4:32; 9:43; Acts 13:12. The pebple were struck as by a blow in the face at the teaching of jesus! What affected them this way was not so much the way in which jesus taught, but ''for His message (word) was with authority," 4:32. It was the content, the LOGOS, of Christ's preaching that astonished them leaving them in shock and with smitten consciences. Several Greek words are used to eJ<press the astonishment of the crowds and the disciples at the word and acts ofJesus: ekplessein, Mk. 1:22; 6:2; 7:37; 10:26; 11:18; thaumadzein, Mk. 5:20; 15:5, 44; ekthauIlladzein, Mk.12: 17; thambeisthai, Mk.l:27; 10:24,32; ekthampeisthai, Mk. 9: 15; existemi, Mk.2:12; 5:42; 6:51; phobeisthai, Mk. 4:41; 5:15, 33, 36; 6:50; 9:32; 10:32; 11:18, and ekthobos, 9:6. "The response of jesus' words and deeds has overtones of fear and alarm; it reflects an awareness of the disturbing character of His presence. -- 'TheeJ<pressions of fear and astonishment therefore serve to emphasize the revelational, content and thus the Christo logical meaning of numerous Synoptic scenes of jesus."'- Lane, The Gospel According to Mark, NICNT, pg. 72n. 6 f TIlE COUNSEL of Chalctdon f July, 1995 THE AUTHORITY OF mE WORD OF JESUS The authority ofjesus' teaching was (and is) the authority of Divinely revealed truth. 'Jesus' word, presented withasovereignauthority which permitted neither debate nor theoretical retlection, confronted the congregation with the absolute claim of God upon their whole person."- Lane, The Gospel According to Mark, NICNr", pg. 72. "Never did a man speak the way this man speaks," John 7:46. The crowds were astonished because of the "authority," (EXOUSIA), with which His "message," (LOGOS), was clothed and invested, (''in, EN, authority"). "The teaching of Jesus came as the Word of God which was presented undiminished in its force by the Son of God and went home with all its power to the astonishment of these jews who had never heard the like. -- The 'word' ofjesus reached the conscience and the heart with unerring directness and made shiningly clear the will of God and Jesus' own great mission."- Lenski. More specifically, what brought astonishment to His hearers in Capernaum, was probably the same shocking message that caused His hearers at Nazareth to "wonder at the gracious words which were JalltngJrom His lips," 4:22, which wonder soon turned to murderous rage at what He said, 4:28----The jubilant Kingdom of God has come to earth in the person and ministry of jesus Himself, Who is the promised kingly, prophetic Messiah, God in human flesh. THE MEANING OF "WORD, OR MESSAGE", "LOGOS" The Gospels constantly refer to the sayings and sermOnS of] esus as His "word," LOGOS. The reference maybetoasinglesaying,Mk.lO:42, a group of sayings, Mt. 26:1, or His = total message, Mt. 24:35. Whatever the reference, the word of Jesus carries infallible and incomparable authority and power, I Cor. 7:10. "The autholity is that of genuine words that are spoken, heard, and recounted; it is in the word made flesh that the glory is seen." -Theological Dictionary of the New Testament. The word ofjesus often arouses displeasure and anger, Mk. 10:22. It offends, Mt. 15: 12, not Jesus' "authority" is not simply the powerto decide, but to COMPEL DECISION. The Greek word for authority is "exousia," which means the right and ability to govern all social relationships, backed with the power to enforce that right to govern. In the Greek Old Testament, the Septuagint, exousia isused for God's unrestricted sovereignty, Whose word is omnipotent power, Dan. person and work, exousia denotes the divinely given right and power to act along with the related freedom, Mat. 28: IS; Rev. 12: 10. This is a cosmic power but with a spedal human reference, In. 17:2; Mat. 11:27;Jn. 1:12; 5:27. Thehistorical Jesus clairnsexousia within the limits of His commission, e.g., to forgive sins, Mk. 2: 10, to expel demons, Mk. 3: 15, and to teach, Mat. 7:29; Mk. 11:28; Mt. 9:8; Lk. 4:36. This just because it is hard to swallow, In. 6:60, but because it carries such incomparable claims, Mk. 2: 7. It also causes astonishment because of its obvious authority, Mt. 7:28. Response to His word is eternally decisive, Mk. 8:38, because it demands faith in Him. The word of Jesus is power! It brings healing, "It is because Jesus is the Lord's Christ and Christ the Lord that His word has such awesome authority and power." power is inseparable from the imminence of the kingdom; with the presence of him who exerdses it, the kingdom itself draws near."- Theological DictionQJY of New Testament. Jesus' teaching has authority because in Him the Jubilant Kingdom of God has dawned upon human history. "The authority Mt. 8:8. It casts out demons, Mt. 8:16, raises the dead, Lk. 7: 14f, and rules the powers of creation, Mk. 4:39. ItisbecauseJesus is the Lord's Christ and Christ the Lord that His word has such awesome authority and power, In. 14:24; 6:63, 68. The word of Jesus is on par with Holy SCripture,]n. 2:22. TO GRASP THE WORD OF JESUS IS TO BE GRASPED BYIT,]n. 6:65;Mt. 19:11; Mk. 4: 11; LIe. 9:45. The Bible keeps inseparable the Word, Christ, and the Word of Christ. Faith believes in the Living Word, Christ, and believes His spoken, written and preached Word. Jesus Christ still speaks His word into the minds, hearts and lives of His people through the faithful preaching of those called by Him to preach His Word, Rom. 10:17. THE MEANING OF "AUTHORITY," "EXOUSIA " 4: 14. In the N.T. God gives Jesus "authority" over everything in heaven and on earth as a reward for His humiliation, Mat. 28: IS. In the New Testament, exousia has a rich significance: (1). Exousia rests on three foundations: first the power indicated is the power to dedde; second, this decision takes place in ordered relationships, all of which reflect God's lordship; and third, as a divinely given authority to act, exousia implies freedom for the community. (2). Exousia denotes the absolute possibility of action that is proper to God alone as the source of all power and legality, Lk. 12:5; Acts 1:7; Jude 25; Rom. 9:21. (3). God's "authority" may be seen in creation, Rev. 14: 18. The forces of creation derive their power fromGod,Rev.6:S;9:3, 10, 19. (4). God's will encompasses Satan's sphere of dominion, Acts 26: IS; Col. 1: 13. (5). "Inre1ationto Christ's with which]esus spoke presupposes a commission and authorization from God inseparable from the proclamation ofthe kingdom drawn near. --- The gap between Jesus and the Rabbis in respect of the subject of teaching is to be found not in the matter itself, but in HIS OWN PERSON, Le., in the fact of His self-awareness as the Son of God. This is why His teaching, whether in the form of exposition or otherwise, causes astonishment among His hearers."'- Lane, pg. 73. (4:33-37,41) THE AMAZING AUTHORITY AND POWER OF JESUS' COMMAND TO DEMONS THE CONTEXT OF THIS TEXT After Jesus "had so decisively repelled the devil's temptations in the wilderness, the evil one brought all possible manner of hellish rage to bear on Christ and tried to oppose the establishment of His kingdom. July, 1995 THE COUNSEL of Chalcedon 7 Demon possession was one of the THE REALITY OF means used by the kingdom of DEMON-POSSESSION darkness in this struggle, . --- In THE REALITY AND NATURE OF orderto be truly the Redeemer,]esus DEMONS had also to engage in strife with demon possession and to prove that The Bible teaches us that there is He had indeed overcome the power one devil, diabolos, and many of the evil one. This is the reason demons, daimonia. "A significant why in the Gospels numerous minority of the created angels sinned instances are described where Jesus along with Satan and together with delivereddemon-possessedpersoI)s. him were c.ast out, II Pet.Z:4; Rev. Luke realized the importance of this 1:4:4, thereby becoming demons matter and therefore herelates at underthe leadership of the devil."- this early stage. iIl his Gospel a Greg BahrtSen,"The petson,.Work striking example of how Jesus and Present Status of Satan," iIi .The triumphed overtheforces of demons Journal oj Christian ReconstructiOn, by casting out an evil spirit." - I 1 .. n Vo. ,NO.Z,WinterW74,Va edtO, Geldenhuys. CaL.. Therefore. Satan is called "One striking fact in bibHcal . "the. prince of .demons" in history is that whenever God work.5 Matthew9:34, "theprince ofthe in a urtique way to vindiCate His powers ofthe air" in Ephesians name in the lives of His people, and 2:2 and "King over" the swarln to fulfill His covenant promises to them, there is a confrontation With from the abyss in Revelation 9: 11. These. are Vlitked, unclean spiritualistic, occult, and demo.rtic.. .. forces, that challenge and attempt and Vidous, Mat. 8:28; 10:1; Mk. to negate all He is doing---for 5:2f; 9:20; Act. 19:15. example, deliverance from Egypt, When Satan is called "the prince entrance into the promised land of of the powers of the air," Eph. 2:2, Canaan, the Incarnation and we can learn several things about ministry of Christ, and the demons: (1). The demonic establishing of the church. At the controllers of sinful n:belliori same time, Godused these situations (darkness) over whom Satan rules to prove His authority and power are INCORPOREAL powers of over the total creatiOn, including d kn . ( ) at ess, Eph. 6:12. 2. These Satan.. Thus the biblical .evidence demons fill the air or occupy the would lead us to expect recurring atmosphere around the earth, who manifestations of such activity until the final confrontation at the Second are spiritual forces WITHIN REACH: Coming of Christ." _ F. Seth Dymess, ofus and with whom we must fight, "Types of Satanic Intervention" in The Eph.3:lOf;6:1Z. (3). ThesedeII)OI)s Journal of Christian Rtc011$truction, create an ethical atmosphere, or Vol. 1, NO.2, Winter,. 1984, PERVADING OUTLOOK IN A Vallecito, CaL, pg. 46. CULTURE, Eph. Z:Z; 4:17. --- A As Luke teaches us these things, sodety or culture can come into an he also impresses us, deliberately, intellectual frame of mind which is with the authOrity and power of the properly designated 'demonic'; it word of Jesus. It astonishes can develop an atmosphere of audiences; casts out demons, heals opinion which is worthless, lawless the sick, and draws multitudes of and destructive .... " - Bahnsen, pg. people to Himself. 16f. 8 'I' TIlE COUNSEL of Chalcedon 'I' July, THE NATURE OF DEMON POSSESSION IN THE BIBLEI THE REALITY AND CHARACTER OF DEMON-POSSESSION (DEMONlZATION--DAIMONIDZOMAI) There are at least 55 instances of demonic acdvity mentioned in the Bible, the classic examples being Mat. 8:28f; Mat. 9:32f; Mat. 12:22f; Mat. 15:22f; Mat. 17;14, and their parallels. Demon posseSSion, therefore, according to the Bible is an occurrence, and not merely ametaphoncal or mythological description. It is not mental illness. The Gospels clearly distingnish between sickness and demon possession as separate experiences, although sometimes they can be related as cause and effect, Mat. 4:24; 8:16; Mk. 1:32; Lk. 4:33f; Lk. 4:40[; 6: 17f; 9: 1. Jesus spoke to demons as distinguishable from the person that demon possessed, Mat. 17: 18; 8:32; Mk. 1:25. And possession can include a large number of demons in the same human person, Mk. 5:9; Lk. 11:Z6. "Demon possession could hl\ve a profound and dominating influence onone'sBODY,Mk. 9:17-26, WILL, John13:2.7,WORDS,Mk.l:23,and MIND, Mk. 5:1-18. The demoniac could lose control over himself, and that against his will, Lk. 9:39."2 Demon possession is "caused by a demon being inflicted on a person by Satan forthepurpose of distorting or destroying that person as the image bearer of God, and perverting all that God has intended him to be."- Dryness, pg. 52. THE CHARACTERISTICS Of DEMON POSSESSION IN THE BIBLJil (l).Theperson possessed gives evidence of being controlled by a force or personality apart from his own personality, that uses his body. (2). The possessed person manifests bizarre, anti-social behavior, Mat. 8:28; Mk. 5:2; LIe 8:27. (3).Hecanmanifestsuperhuman strength beyond his own normal abilt!)" Mat. 8:28; Mk. 5:3,4; Lk. 8:29. (4).He experiences intense convulsions, seizures and bodily self-harm in destructive records, "the Son of the Most High to gain control ofjesus (by magic) in God,"Mk. 5:7. This is one of Christ's accordance with the common names revealing His Deity, for concept of that day, that the use of Isaiah's favorite name for Jehovah the precise name of an individual or was "the Holy One of Israel," spirit would secure mastery over thereforeJesusisJehovahinhuman him. --- 'The demon knows the flesh. The demon also recognized divine purpose of)esus' coming and the threat the presence ofjesus was the divine character of his status; to him---He had come to destroy and by giving full expression to its knowledge it seeks to and distorted ways, Mat. 17:15; Mk. 1:26; 5:5; 9: 18, 20, 22, 26; Lk. 4:35; 9:39,42. (5).He often cries out with a loud shlieking voice, Mk. 1 :26; 9:26; Lk. 9:39. (6).He speaks either coherently or incoher- ently, (possibly in an unknown language) through the use of the individual's voice. "In the presence of the Holy One of God, the demon is made even more painfully aware that eternal destruc- tion and punishment await all demons." ward off the threatened offensive of its dangerous opponent .... (pg. 74). THE REBUKE AND CASTING our OF THE DEMON BY JESUS THE REBUKE OF THE DEMON BY JESUS Jesus commanded the demon, "Be qUiet.. .. " "The defensive address of the demon was powerless before the sovereign (7). Some demon possessed persons confess names other than that of the individual whom the demons are inhabiting. Thisusually gives some aspect of their evil character, Mk. 5:9; Lk. 8:30. (B).There is a recognition of and resistance to the person of Jesus Christ, Mat. 8:28; Mk. 1:24; 5:6, 7; Lk. 4:34, 41; 8:28. (9).ThedemonmustobeyChlist, Mat. 8:16, 32; 17:18; Mk. 1:27; 5: 12, 13; 9:25, 26; Ue 4:35; 8:32, or a command given in His name, Acts 16:18. THE REACTION OF THE DEMON TO THE PRESENCE OF JESUS "Hal What do we have to do with You, Jesus of Nazareth? Have You come to destroy us? I know who You are--the Holy One of God!" -Lk. 4:34.' He recognized the physical identity and the Deity ofjesus, as "the Holy One of God" incarnate, or as Mark the works of the devil and all his demons, I John 3:8. The demon's exclamation was not an exclamation of surprise but of terror and unsettling fear. In the presence of the Holy One of God, the demon is made even more painfully aware that eternal destruction and punishment await all demons. The demon clies out shuddering with terror. "It was not in flattery that the evil spirit thus addressed Him but in horror. From the Holy One he could expect nothing but destruction. "- Plummer. "The final destruction of the power of the evil one will be canied out only at the final Consummation. In plinciple the power of darkness has, however, already been overcome and convicted." - Geldenhuys. Lane gives us his unique insight on the testimony of the demons to Christ's Messiahship and Deity: "The recognition-formula is not a confeSSion, but a defensive attempt command of Jesus."- Lane. In malice and terror the demon had clearly and loudly testified to the Deity and Messiahship of Jesus of Nazareth, as "the Holy One of God," and "the Son of the Most High." Jesus did not want the demon to speak openly about His Messianic identity, because 0 f the adverse effect it would have on those whoheardthem. Theywouldaccuse Him of being in league with Satan and demons. Furthermore, Jesus wanted people to discover who He really was from His words and works. And there were good reasons for Jesus' strategy: (1). Other claimants to be the Messiah would make their appearance; (2). There was wide-spread confusion about the true nature of the Messiah, and what He would accomplish. 0). There was a deeply set cultural pattern of Jewish thinking, and an established mode of Messianic expression to which Jesus was conforming. July, 1995 ~ tHE COUNSEL of Cilalcedon 9 "Christ did not avoid any reference to, or acting out of, his OWN accepted FUNCTioNS of the Messiah, but rather He avoided the public and open use of (and hence the public's understanding of) the TITLE. He apparently did so not onlybecauseof,asiscommonlyand correctlyrecognized, the rather stark nationalistic hopes to which the title itself was wedded, but also because of the deeply set cultural pattern of Jewish thinking, and the established mode of Messianic expression. It was in fact this particular cultural mode of Messianicself-expression that provided the vehicle for Jesus' reinterpre- tationofthe title Messiah. It is not until after His suffering, indeed, BECAUSE of His suffeting, that HE is shown speaking more openly of Himself as the Messiah. Lk, 24:26, 46. By dealing in His words and deeds with the functiQnsof Messiahship, as opposed to the title, 'Messiah: Jesus was able to affirm certain individUal aspects of contemporary Messianic expectation .... without at the same time supporting those elements of Messianic expectation ... with which the title itself was so closely assodated." - Robert Sloan, Jr., The Favorable Year oj the Lord, pg. 80f, (Austin, Texas, ScholiaPress,1977). IRE CASTING OUT OF THE DEMON BY JESUS Jesus did not exordse the demons by cultie titualsand formulas, He simply expelled, or cast them out, (ekballo), of the possessed individual, thus healing him, by His powerful Word---" ... come outofhiml' And when the demon had thrown him down in their midst. hewentoutojhim without doing him any harm," 4:35. "There had been no technique, no spells or incantations, no symbolic act. Therehadbeenonlytheword."- Lane. There is only one mention of "exordsm" in the Bible, in ACts 19: 13, and there the situation backfired, and the demon attacked the exordsts. Jesus muzzles the demons, who obey Him instantly! "This was a display of the omnipotent power of Jesus tight in Satan's own domain. The raising of the dead as well as this expulsion of demons by a single command exhibit Jesus' power in the highest degree." - Lenski. "In desperate rage the demon threw the man down, but Jesus' manifestation of power was so perfect that He even prevented the man from being in any way hurt."- Gelden'huys. THE RESPONSE OF TIlE ON-LOOKERS "And amazement came upon them all, and they began discussing with one another. al)d saying, 'What is this message (word, LOGOS)? For with authority and power He commands the unclean spirits. and they came out. And the report about Him was getting out into every locality in the surrounding district." Never in their lives had the people seen such a powerful victory over the powers of darkness. "Amazement" in Greek is 10 THE ,COUNSEL of Chalcedon July, 1995 I ! akin 'w "rerror." before had they heard a person speak with such Divine authotity, (exousia), and Divine power, (dunamis). 'Just as Christ's doctrine ' aniazed them in comparison with the formalism of the sctibes, so His authotity over demons in comparison with the attempts of the all the more so, because , :i single word sufficed for Bim, .whereas the " exordsts, used 'incan- tations,charms, and much superstitiOUS ceremonial." As a result of this inciderit with demon possession. rumors about Jesus' PQwerful word able to cont,rol and overcome the pOWers of darkness began spread- ing like, Wildfire all over the vjcil\hy. ' "The distUrbance oj men by God had begun;".W-ne.Q , IThis section is rriostJYbised on F. SethDymess'artic1e. "1ypesofSatanic lnierventiori' in The Journal ,'of Christian: Reconstruction, pgs . 49f, veil. 1', No., 2, Winter 1974,Vallecito, Cal. ' , ", PeTson:Work ' and.PresentStatus pg. 16, in Thejo"rnal oj Christian ReconSt!1(ction, VoL I, No.), Winter 1974, Vallecito, California. 'Py"mess, pg. 50 .. . fN"b.tice the 1l;se, of "wet "us/' and "I: in the worqs oftbe demon In the man. , It is "distinctly-possible the demoniac identifieS himself with the congregation, (in thesYnagogtlewhere the c;Iemoniac speaks from their perspectiye: Jesus' presence the danger of judgment for all present. --- ... when"theagitation of. the demoniac is regarded in the light oftbe dismay arid turmoilin the SynagogLle, 'this is even the obvioLls interpretation."'- Lane, The Gospe! of MatliNICNT. fig. 73: '