Mark 1:21 commences a captivating story wherein Jesus was teaching in the Capernaum synagogue on the Sabbath and is confronted by a man with an unclean spirit. The spirit states, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” [1] The question is also echoed the Luke 4:34 rendition of this event. Christ silences the demon and visibly casts him from the man by verbal rebuke. Without fanfare, Jesus supernaturally perceived the demon and exercised discernable spiritual authority over it thereby authenticating him as the Son of God.
J. Dwight Pentecost observes that miraculous events such as this serve the singular purpose of authentication.[2] In addressing the authentication of Jesus in this event, he opines there is a dual proof taking place - through the content and authority of Christ’s teaching[3] (astounding those who heard it) and the authority to exorcise the demon that presents in the man (Jesus casts out the demon by verbal command).[4] Dr. Pentecost also illumines the demon’s recognition of Christ’s authority (“Have you come to destroy us?”) and Christ’s identity (“I know who you are – the Holy One of God.”). Dr. Pentecost asserts that Christ silenced the demon because He did not want demonic witness testimony as to His identity. [5] Dr. Pentecost contends this exorcism authenticated the Messenger and the message. [6] The repercussion of this event was belief that “spread quickly over the whole region of Galilee.” [7]
It is interesting to note than in Mark 5:7, the Gadarene demon, “Legion,” also posed a similar question, “What have you to do with me, Jesus, Son of the Most-High God?” The parallel accounts at Matthew 8:29 and Luke 8:28 also record this query. I find it curious that the demons in both of these episodes spontaneously reveal Jesus’ true identity. Why would a demon further the cause of Christ by revealing Christ’s true identity to those witnessing (and later learning of) the encounter? The demonic agenda is to stifle the spread of belief in Christ. Certainly, revealing Christ’s true identity as the Son of the Most-High God or Holy One of God appears to run counter to this objective.
In considering this observation, we note in Matthew 9:27, Luke 18:38, Matthew 20:30, and Matthew 10:46, the blind proclaim the true identity of Jesus with his messianic title, “Son of David.” In Matthew 15:22, a Syrophoenician woman also calls him “Son of David.” In each of these instances, the use of the Jesus’ messianic title initiated an effort to obtain something from him – healing. While the use of the title evidenced faith, it was also specifically used in an effort to be noticed – a mild (albeit direct) form of manipulation in order to obtain notice and healing. The use of the title was – in the final analysis - aimed at influencing Jesus.
Perhaps it is not unreasonable to presume that the unprovoked use of “Holy One of God” and “Son of the Most-High God” by demons is intended to further their interests, not Christ’s. They fear Christ’s authority over them – one apprehensive of destruction and the other of banishment into the abyss. The use of Christ’s identity, then, may be purposed for self-preservation; a futile hope that recognizing Christ’s identity will somehow influence a more favorable outcome in their encounter than the fate that attends their words. Commenting on the synagogue demon, Howard Kee remarks, “As the demons' words disclose, Jesus is the agent of God empowered to bring about their defeat and to wrest control of the world from the hand of Satan and subject it to the rule of God.” [8]
Jesus presumptively entered the synagogue, taught for a period of time, and the text records that he astounded those that heard him. The man with the unclean spirit may have been present throughout Christ’s teaching. Since God the Son is omniscient and omnipotent, Christ would have known the demon was present and the demon’s silence evidences Christ control until the demon was released to reveal himself. These observations further authenticate Jesus as the Son of God. This demon was under Christ’s complete authority before it ever uttered a word, and such supernatural power clearly authenticates Jesus as the Son of God.
Matthew 17:14, Mark 9:14, and Luke 9:37 record an event where a father pleads with Jesus to help him with his son who is possessed by a demon. It is interesting to note that Peter, James, and John were returning from a mountaintop dialogue that Jesus had with Moses and Elijah. At Jesus’ arrival, the father begs for help. Jesus identifies the demon and orders it to depart from the child and never return.[9] A convulsive, mouth foaming boy is instantly delivered from the demon when rebuked by the Word of God. Again, Christ supernaturally recognized the demon and exercised the discernable unfettered authority to immediately deliver the child by a word. This clearly authenticates Jesus as the Son of God.
The disciples had been given the power to exorcise demons, [10] yet had been unsuccessful in delivering the child. In fact, nine disciples were present, and none were able to rid the boy of the demon, despite their efforts. [11] Jesus exercised divine knowledge of the demon type which required prayer to exorcise – prayer which he may have preemptively done during the six days prior to his ascent of the mountain on which he was transfigured and his pre-appointed encounter with the demon. Moreover, the circumstances of the disciples’ failure to deliver the child of the demon put into question the efficacy of Christ’s ministry among those that were present. The strength of the demon and the lack of power in Christ’s disciples impacted the perception of those witnessing this event. Add to this the fact that Scribes began contending with the disciples among the crowd, presumptively criticizing Christ’s teaching and his authority. When viewed comprehensively, Christ not only delivered the child, but shut the mouths of the detractors and powerfully validated his authority and ministry. This authenticates Jesus as the Son of God far beyond the mere exorcism of a demon.
The Gadarene demoniac in Mark 5 ran to Jesus upon his arrival and immediately fell down before him. After compelling the demon to identify himself, Jesus acquiesced to the demonic request to banish them into a herd of swine. After doing so, the swine stampeded into the sea and drown. The demoniac was fully delivered of possession and they that fed the swine departed and told of the happening in the city. Those that came to see were, curiously, afraid and asked Jesus to depart the area. Again, Jesus recognized the demon and supernaturally banished it with unfettered authority, thereby delivering the man from the possession. This act of exorcism is a valid proof of Jesus as the Son of God and authenticates him based upon a visible “before and after” change in the possessed man directly attributable to Jesus’ command and control of the spirit world.
The location of the Garasene exorcism is generally recognized to be near the city of Gadara or the village of Gerasa – in northwest Jordan. At the time, the territory was characterized as “a heathen country, both from its situation and the manners of the people.” [12] With regard to the presence of a large herd of pigs as detailed in the text, we note that Jewish “religious law did not allow pigs to be kept since they were ‘unclean.’"[13] Since swine are unclean to a Jew and unfit for food, their presence is also an indication of Gentile country.[14] It is interesting to note that animal sacrifice was one of the most important and pervasive religious practices of the ancient Mediterranean world[15] and Greco-Roman society was reflected in and reinforced by sacrificial systems.[16] Roman soldiers, in fact, were well-known for their love of eating pork and sacrificing pigs to their deities.[17]
The herd of swine depicted in the text may have been used in support of a pagan sacrificial system of idolatry in the region. This might explain why the demons did not want to be banished “out of the country” [18] since it may have been an idolatrous stronghold. If true, the Biblical narrative chronicles an event wherein Christ not only delivers a demon possessed man, but He casts the demons (at their own behest) into the very animals used in support of sacrificial idolatry in the region knowing full well that it would result in the suicidal stampede. With a word, Christ delivers a man and a region - annihilating pagan idolatry by destroying 2,000 animal sacrifices, terminating a legion of demons, and decimating the power any heathen might perceive in their regional pagan deities. Those that participated in the system were afraid [19] and specifically pled for Jesus to leave their coast. [20] This convincingly speaks to a level of spiritual authority that authenticates Jesus as the Son of God.
When I consider those events in Scripture that authenticate Jesus as the Son of God, I am drawn to the language used by Luke in Acts 1:3 in which he says that Jesus showed himself alive after his resurrection by “many infallible proofs.” The events depicted in Scripture concerning Jesus’ command and control over the spiritual world provide examples of “infallible proofs” that authenticate Jesus as the Son of God. Unequivocally, Jesus possessed the supernatural ability to perceive and discernably control the spiritual world and this most assuredly authenticates Jesus as the Christ.
[1] Mark 1:24.
[2] Pentecost, 136-137.
[3] J. Dwight Pentecost, The Words & Works of Jesus Christ, (Grand Rapids, MI: Zondervan, 1891), 144.
[4] Pentecost, 145.
[5] Ibid.
[6] Pentecost, 146.
[7] Mark 1:28.
[8] James Brady, “The Role of Miracle Working as Authentication of Jesus as ‘Son of God’,” Churchman 103 (1989), 32 quoting Howard Kee, Community of the New Age, (Macon, GA: Mercer University Press, 1984): 123.
[9] Matt 17:18; Mark 9:25; Luke 9:42.
[10] Luke 9:1; Luke 10:19.
[11] Mark 9:14.
[12] John Gill, "Commentary on Mark 5:1," The New John Gill Exposition of the Entire Bible, http://www.studylight.org/commentaries/geb/view.cgi?bk=mr&ch=5 accessed September 3, 2015; Adam Clarke, "Commentary on Mark 5:10," The Adam Clarke Commentary, http://www.studylight.org/commentaries/acc/view.cgi?bk=mr&ch=5 (accessed September 3, 2015).
[13] Rhoderick D. Ice, "Commentary on Mark 5:11,” The Bible Study New Testament, http://www.studylight.org/commentaries/ice/view.cgi?bk=mr&ch=5 (accessed September 3, 2015); Deuteronomy 14:8.
[14] David Jasper, “The Gaps in the Story: The Implied Reader in Mark 5:1-20,” Svensk Exegetisk Årsbok 64 (1999): 79-88.
[15] Daniel Ullucd, “Before Animal Sacrifice, A Myth of Innocence,” Religion & Theology 15 (2008): 357-374, http://web.a.ebscohost.com.ezproxy.dts.edu/ehost/pdfviewer/pdfviewer?vid=16&sid=b1c6ddda-a24d-466b-a03c-05e9a19d2ee4%40sessionmgr4002&hid=4212 (accessed September 3, 2015).
[16] Robert Gundry, Mark: A Commentary on His Apology for the Cross (Grand Rapids, MI: Eerdmans, 1993), 76.
[17] Gundry, 78.
[18] Mark 5:10.
[19] Mark 5:15.
[20] Mark 5:17.
BIBLIOGRAPHY
Brady, James. “The Role of Miracle Working as Authentication of Jesus as ‘Son of God’,” Churchman 103, (1989), quoting Kee, Howard. Community of the New Age, Macon, GA: Mercer University Press, 1984.
Clarke, Adam. "Commentary on Mark 5:10," The Adam Clarke Commentary, http://www.studylight.org/commentaries/acc/view.cgi?bk=mr&ch=5 (accessed September 3, 2015).
Gill, John. "Commentary on Mark 5:1," The New John Gill Exposition of the Entire Bible, http://www.studylight.org/commentaries/geb/view.cgi?bk=mr&ch=5 (accessed September 3, 2015).
Gundry, Robert. Mark: A Commentary on His Apology for the Cross, Grand Rapids, MI: Eerdmans, 1993.
Ice, Rhoderick D. "Commentary on Mark 5:11,” The Bible Study New Testament, http://www.studylight.org/commentaries/ice/view.cgi?bk=mr&ch=5 (accessed September 3, 2015).
Jasper, David. “The Gaps in the Story: The Implied Reader in Mark 5:1-20,” Svensk Exegetisk Årsbok 64, (1999).
NET Bible, Netbible.org, Bible Studies Press, LLC (2005).
Pentecost, J. Dwight. The Words & Works of Jesus Christ, Grand Rapids, MI: Zondervan, 1891.
Ullued, Daniel. “Before Animal Sacrifice, A Myth of Innocence,” Religion & Theology 15, (2008), http://web.a.ebscohost.com.ezproxy.dts.edu/ehost/pdfviewer/pdfviewer?vid=16&sid=b1c6ddda-a24d-466b-a03c-05e9a19d2ee4%40sessionmgr4002&hid=4212 (accessed September 3, 2015).