And Jesus rebuked him, saying, Hold your peace, and come out of him. And when the devil had thrown him in the middle, he came out of him, and hurt him not.
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EXPOSITORY (ENGLISH BIBLE)Mark 1:21-39.
thrown him, &c.—See on Mr 9:20.See Poole on "Luke 4:33"
saying, hold thy peace, or "be thou muzzled", as the word signifies,
and come out of him; See Gill on Matthew 1:25.
and when the devil had thrown him in the midst; in the "midst of them", as the Arabic version adds; that is, in the midst of the people that were in the synagogue; or, as the Ethiopic version reads, "in the midst of the synagogue", where he threw him into convulsive fits, and left him:
he came out of him, and hurt him not; though he sadly convulsed him, and put him to great pain, yet he did not wound him in any part of his body, or take away the use of any of his limbs; and much less hurt his soul so as to destroy it; all which was desired and intended by him, but was hindered by Christ; See Gill on Mark 1:26.And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
EXEGETICAL (ORIGINAL LANGUAGES)Luke 4:35. μηδὲν before βλάψαν implies expectation of a contrary result.35. Hold thy peace] Literally, “Be muzzled,” as in 1 Corinthians 9:9. See Matthew 22:34; Mark 1:25, &c.
had thrown him] St Mark uses the stronger word “tearing him.” It was the convulsion which became a spasm of visible deliverance. It is most instructive to contrast the simple sobriety of the narratives of the Evangelists with the credulous absurdities of even so able, polished and cosmopolitan a historian as Josephus, who describes an exorcism wrought in the presence of Vespasian by a certain Eleazar. It was achieved by means of a ring and the ‘root of Solomon,’ and the demon in proof of his exit was ordered to upset a bason of water! (Jos. B. J. vii. 6, § 3; Antt. viii. 2, § 5.) As this is the earliest of our Lord’s miracles recorded by St Luke, we may notice that the terms used for miracles in the Gospels are teras ‘prodigy,’ and thaumasion ‘wonderful’ (Matthew 21:15 only), from the effect on men’s minds; paradoxon (Luke 5:26 only), from their strangeness; sçmeia ‘signs,’ and dunameis ‘powers,’ from their being indications of God’s power; endoxa ‘glorious deeds’ (Luke 13:17 only), as shewing His glory; and in St John erga ‘works,’ as the natural actions of One who was divine. See Trench, On Miracles, i. 9. “Miracles, it should be observed, are not contrary to nature, but beyond and above it.” Mozley.Luke 4:35. [Φιμώθητι, Hold thy peace) Comp. Luke 4:41.—V. g.]—μηδὲν βλάψαν, having done him no hurt) The demon had wished to hurt the man.Verse 35. - And Jesus rebuked him, saying, Hold thy peace. Jesus at once indignantly refuses this homage. He never allowed devils to proclaim they knew him. There is something very awful in the thought that to this whole class of created beings he is ever pillions. In his dealings with these we never are allowed to catch sight of one ray of the Redeemer's tender pitiful love.
Lit., be muzzled or gagged. See on Matthew 22:12.
Had thrown (ῥῖψαν)
Used in connection with disease by Luke only, and only here. In medical language, of convulsions, fits, etc.
Hurt him not (μηδὲν βλάψαν αὐτόν)
Lit., in no possible way. Mark omits this detail, which a physician would be careful to note. Βλάπτειν, to injure, occurs but twice in New Testament - here and Mark 16:18. It is common in medical language, opposed to ὠφφελεῖν, to benefit, as of medicines or diet hurting or benefiting.
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