Mark 1:24
Verse
Context
Sermons
John Piper
David Guzik
T. Austin-SparksT. Austin-Sparks
St. John ChrysostomSt. John ChrysostomT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
What have we to do with thee - Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ἡμιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in Sa2 16:10. What have I to do with you, ye sons of Zeruiah? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Mat 8:29 (note). Art thou come to destroy us? - We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art - the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.
Jamieson-Fausset-Brown Bible Commentary
Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror. what have we to do with thee--an expression of frequent occurrence in the Old Testament (Kg1 17:18; Kg2 3:13; Ch2 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4. thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Luk 18:37; Mar 16:6; Act 2:22). art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mat 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim. I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mat 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Psa 16:10), in which He is styled "Thine Holy One."
John Gill Bible Commentary
Saying, let us alone, &c. Meaning with himself, the rest of the unclean spirits, that had possessed the bodies of men in Galilee, and in all Judea; knowing that Christ had power to dislodge them, and fearing he would, entreats him he would let them alone, quietly to dwell in their beloved habitations: what have we to do with thee? They had nothing to do with Christ, as a Saviour; they had no interest in him, nor in his redemption, but he had something to do with them, to show his power over them, and to deliver men out of their hands: thou Jesus of Nazareth: calling him so, from the place where he was educated, and had lived the greatest part of his life, though he knew he was born at Bethlehem; but this he said, according to the common notion of the people, and it being the usual appellation of him: art thou come to destroy us? not to annihilate them, but either to turn them out of the bodies of men, which to them was a sort of a destruction of them, and was really a destroying that power, which they had for some time exercised over men; or to shut them up in the prison of hell, and inflict that full punishment on them, which is in reserve for them: I know thee who thou art, the Holy One of God: he whom God had called his Holy One, Psa 16:10, and who is so, both in his divine nature, as the Son of God, the Holy One of Israel; and as the Son of man, being the holy thing born of the virgin, and is without the least stain of original sin, or blemish of actual transgression; and also as the mediator, whom the Father has sanctified and sent into the world, the true Messiah; and all this the devil knew from his wonderful incarnation, by the voice from heaven at his baptism, from the conquest over him in the wilderness, and by the miracles he had already wrought: in the high priest's mitre was written, , which may be rendered, "the Holy One of the Lord": the high priest was an eminent type of him.
Mark 1:24
Jesus Expels an Unclean Spirit
23Suddenly a man with an unclean spirit cried out in the synagogue:24“What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
- Scripture
- Sermons
- Commentary
Passionate for God's Holiness - Part 4
By John Piper1.2K05:24PSA 34:8PSA 37:4ISA 6:3MRK 1:24JHN 3:16ROM 5:81CO 10:31PHP 3:8HEB 12:281PE 1:16
This sermon emphasizes the importance of not making ourselves the center of worship but rather exalting God as the ultimate treasure and focus of our lives. It challenges the notion of self-centeredness and self-exaltation, pointing to the glory of God and magnifying Christ as the true center of God's values and redeeming work. The test presented revolves around understanding true love from God, whether it is in being made much of or in being enabled to enjoy making much of Him forever through the sacrifice of Jesus.
Jesus of Nazareth
By David Guzik1.1K38:02NazarethISA 11:1MAT 2:17MAT 3:3MRK 1:24MRK 16:6ACT 2:22ACT 10:38In this sermon, the speaker discusses the misconception that Christianity is cool and that becoming a Christian will make someone cool. He highlights a Christian conference that promoted a cool image, but emphasizes that Jesus did not prioritize popularity. The speaker then introduces the title of the sermon, "Jesus of Nazareth," which may seem unimpressive but holds significant meaning. Jesus chose to be associated with Nazareth, a place considered uncool and insignificant by society. The speaker concludes by reflecting on how Jesus was not concerned with popularity and was not easily embarrassed, contrasting this with our own tendencies to prioritize popularity and avoid embarrassment.
The Incarnation and Life on Earth
By T. Austin-Sparks0Living by the SpiritThe Incarnation of ChristMAT 2:2MRK 1:24ACT 16:71CO 1:231CO 15:451CO 15:472CO 5:171JN 2:8T. Austin-Sparks emphasizes the significance of Christ's incarnation and earthly life as a representation of the new creation man, highlighting that His thirty-three years were essential to demonstrate how to live a life governed by the Holy Spirit. He challenges the audience to look beyond the superficial aspects of Christ's life and understand the spiritual value and impact of His presence, which stirred both people and spiritual forces. Sparks asserts that just as Christ was constituted by the Spirit for life and anointed for specific work, believers are also called to live on a higher level in their ordinary lives, empowered by the Holy Spirit. The sermon calls for a deeper appreciation of Christ's spiritual value and a commitment to live under the guidance of the Holy Spirit to make a meaningful impact in the world.
His Place - by the Love of the Father
By T. Austin-Sparks0PSA 16:10MAT 3:17MRK 1:24JHN 5:20JHN 17:24ROM 5:14COL 1:13COL 1:27HEB 1:2T. Austin-Sparks delves into the greatness of Christ in the Scriptures, emphasizing His place by the love of the Father as the infinite divine love that motivates and empowers His appointment. This love is evident in various Scriptures and Old Testament figures like Isaac, Joseph, and Israel, all pointing to a love relationship between God and man. The preacher highlights that Christ's greatness is both spiritual, in His union with the Father, and moral, in His perfect separation from fallen nature, as seen throughout the Old Testament in the quest for a holy and righteous One.
Homily 41 on the Acts of the Apostles
By St. John Chrysostom0PSA 78:34MAT 8:29MAT 11:28MRK 1:24MRK 9:36LUK 6:34JHN 3:17ACT 16:17ACT 19:13EPH 4:26John Chrysostom preaches about the importance of not giving in to anger and seeking revenge, highlighting the detrimental effects of holding onto grudges and the need to forgive others as a sign of greatness of soul. He emphasizes the power of sin over demons, urging believers to focus on freeing themselves and others from sin rather than seeking power over demons. Chrysostom warns against the dangers of anger, comparing it to a form of madness that leads to self-destruction and separation from God, and encourages humility, forgiveness, and self-control as the path to salvation and the kingdom of heaven.
Instructions to Catechumens - Part 2
By St. John Chrysostom0PRO 10:19ECC 8:1MAT 5:28MRK 1:24LUK 3:8ACT 2:381CO 7:251TI 2:9John Chrysostom preaches about the importance of living a virtuous life and avoiding worldly temptations such as materialism, superstitions, and sinful behaviors. He emphasizes the need for repentance, self-discipline, and sincere devotion to God, highlighting the significance of the baptismal covenant and the grace received through Christ's sacrifice. Chrysostom urges the congregation to adorn themselves with virtues like modesty, compassion, and charity, rather than with external adornments that lead to vanity and sin. He warns against falling into the snares of Satan through superstitions, charms, and reliance on worldly objects for protection, encouraging a steadfast faith in God's power and grace.
God Has Something to Say
By T. Austin-Sparks0Living by the SpiritSpiritual Value of ChristISA 61:1MAT 2:2MRK 1:24LUK 4:18ACT 16:7ROM 8:141CO 1:23GAL 5:16EPH 5:181JN 2:8T. Austin-Sparks emphasizes that God has a profound message for our hearts, demonstrated through the life of Jesus, who lived a spiritually rich life in a mundane world. He highlights that Christ's earthly existence was safeguarded by God to ensure that His value remained spiritual, not temporal, and that true appreciation of Christ comes from a heart transformed by the Spirit. Sparks urges believers to recognize that they are called to live ordinary lives on a higher spiritual level, empowered by the Holy Spirit, and to seek God's direction in their actions rather than relying on their own plans. He stresses the importance of being constituted and anointed by the Spirit to fulfill God's purpose effectively, warning against the church's tendency to operate without divine guidance. Ultimately, the sermon calls for repentance and submission to the Holy Spirit's leading to regain the church's impact in the world.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
What have we to do with thee - Or, What is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ἡμιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in Sa2 16:10. What have I to do with you, ye sons of Zeruiah? מה לי ולכם בני צרויה ma li v'lacem beney Tseruiah, What business have ye with me, or, Why do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the evangelist does here, τι εμοι και ὑμιν; it is the same idiom in both places, as there can be no doubt that the demoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea. See on Mat 8:29 (note). Art thou come to destroy us? - We may suppose this spirit to have felt and spoken thus: "Is this the time of which it hath been predicted, that in it the Messiah should destroy all that power which we have usurped and exercised over the bodies and souls of men? Alas! it is so. I now plainly see who thou art - the Holy One of God, who art come to destroy unholiness, in which we have our residence, and through which we have our reign in the souls of men." An unholy spirit is the only place where Satan can have his full operation, and show forth the plenitude of his destroying power.
Jamieson-Fausset-Brown Bible Commentary
Saying, Let us alone--or rather, perhaps, "ah!" expressive of mingled astonishment and terror. what have we to do with thee--an expression of frequent occurrence in the Old Testament (Kg1 17:18; Kg2 3:13; Ch2 35:21, &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4. thou Jesus of Nazareth--"Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor (Luk 18:37; Mar 16:6; Act 2:22). art thou come to destroy us?--In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" (Mat 8:29). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim. I know thee who thou art, the Holy One of God--This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him (Mat 12:24-30). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm (Psa 16:10), in which He is styled "Thine Holy One."
John Gill Bible Commentary
Saying, let us alone, &c. Meaning with himself, the rest of the unclean spirits, that had possessed the bodies of men in Galilee, and in all Judea; knowing that Christ had power to dislodge them, and fearing he would, entreats him he would let them alone, quietly to dwell in their beloved habitations: what have we to do with thee? They had nothing to do with Christ, as a Saviour; they had no interest in him, nor in his redemption, but he had something to do with them, to show his power over them, and to deliver men out of their hands: thou Jesus of Nazareth: calling him so, from the place where he was educated, and had lived the greatest part of his life, though he knew he was born at Bethlehem; but this he said, according to the common notion of the people, and it being the usual appellation of him: art thou come to destroy us? not to annihilate them, but either to turn them out of the bodies of men, which to them was a sort of a destruction of them, and was really a destroying that power, which they had for some time exercised over men; or to shut them up in the prison of hell, and inflict that full punishment on them, which is in reserve for them: I know thee who thou art, the Holy One of God: he whom God had called his Holy One, Psa 16:10, and who is so, both in his divine nature, as the Son of God, the Holy One of Israel; and as the Son of man, being the holy thing born of the virgin, and is without the least stain of original sin, or blemish of actual transgression; and also as the mediator, whom the Father has sanctified and sent into the world, the true Messiah; and all this the devil knew from his wonderful incarnation, by the voice from heaven at his baptism, from the conquest over him in the wilderness, and by the miracles he had already wrought: in the high priest's mitre was written, , which may be rendered, "the Holy One of the Lord": the high priest was an eminent type of him.