Matthew Chapter Eight
Jesus Cleanses a Leper
[Text parallels Mark 1:40-44 and Luke 5:12-14]
8:1 When he came down from the mountain, great crowds followed him. 2 And behold, a leper came to him and knelt before him, saying, “Lord, if you will, you can make me clean.” 3 And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately his leprosy was cleansed. 4 And Jesus said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them.”
When Jesus came down from giving the Sermon on the Mount, many of His audience followed Him down. Soon a man suffering from leprosy encountered Jesus and kneeled and pleaded before Him, asking for healing. Jesus reached out to the leper while saying “be clean.” Jesus, being compassionate towards the leper, touched the man, and while most people would have quickly left the scene, Jesus understood the person’s need. Now that the person was healed, Jesus told him to tell no one but to respond to that healing as required by the law recorded in Leviticus chapter 14.
Some are quick to point out that is simple act of compassion was a violation of the law. In Leviticus 5:2-3, the regulation clearly states that touching anything unclean must require purification and touching a leper would indeed be considered unclean (see Leviticus 13:1-8). Therefore, by touching that leper some believe Jesus violated the law, or did He? We know that Jesus was without sin and even though through our eyes this may seem as a minor infraction, but we also know that any violation of the law by a person, renders them a sinner, and Jesus was not a sinner. So, what really happened? The text does not state that through the act of touching the leper Jesus cured him, it was the words “be clean,” that were spoken that apparently worked. The touching was Jesus’ way of showing compassion, perhaps with a hug or similar embrace, as the healing was done prior to any physical contact. Jesus is not limited to touching, nor does He need to speak, to have healing take place. Those are added for mankind’s benefit.
Considerations
The word ‘behold’ is often a favorite word among those that study the Bible, both the Hebrew word ‘hinnēh’[1] (or ‘hēn’) and the Greek equivalent ‘idoú’[2], as seen here in verse two, refer to calling the attention of the reader to look at something very special. It is often thought that the best response to have when one encounters the word ‘behold’ would be to think of the word as the equivalent of a teacher writing something on a chalkboard, something that probably will later be on a test. In other words, pay attention!
The Bible, in both the Old Testament and New Testament, refer to a skin disease that is commonly translated as leprosy. The Hebrew (‘sar’at’,[3] noun and ‘sāra’,[4] verb) and Greek (‘lepra’,[5] ‘lepros’,[6] both nouns) words can refer to a number of skin diseases. Even though most English Bible versions use the word ‘leprosy’, many believe the disease described here is what is referred to today as ‘Hansen’s Disease’. It is interesting to note that throughout the Bible, that these terms are often used as a metaphor and symbol representing sin.
If someone came into your life and told you that they were the son of God, what would you think? What would you ask? What would you want to see that would convince you that the person was indeed who they said they were, especially if they appeared to be completely human? Okay, you want to see a miracle, what type of miracle would prove that claim? Something that man cannot do, perhaps instantaneously cure a sickness or an injury? It was important to demonstrate who Jesus was so that what He said would not be thought to be coming from man but directly from God. Isaiah wrote that there would be a Savior coming that would provide this type of healing, “Say to those who have an anxious heart, “Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you.” Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.” (Isaiah 35:4-6) Would the fulfillment of prophecy and the presentation of miracles convince you that Jesus was the Son of God? It should, but as Jesus will clearly state in verses 11 and 12, many did and many more will not believe.
The Faith of a Centurion
[Text parallels Luke 7:1-10]
8:5 When he had entered Capernaum, a centurion came forward to him, appealing to him, 6 “Lord, my servant is lying paralyzed at home, suffering terribly.” 7 And he said to him, “I will come and heal him.” 8 But the centurion replied, “Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. 9 For I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.” 10 When Jesus heard this, he marveled and said to those who followed him, “Truly, I tell you, with no one in Israel have I found such faith. 11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” 13 And to the centurion Jesus said, “Go; let it be done for you as you have believed.” And the servant was healed at that very moment.
The town of Capernaum (meaning “village of Nahum”), was located on the northwest shore of the Sea of Galilee, which became the center of Jesus’ ministry while in the Galilee region. Coming into Capernaum, He was approached by a Roman Centurion.[7] This combat-hardened man had compassion for a servant who was sick and lying paralyzed at his home and Jesus offered to go to him. But the Centurion told Jesus that he was not worthy to have Him under his roof and that He only needed to say the word, and his servant would be healed. He explained that he understood how authority worked and that all Jesus had to do was to command that the healing be done and it would be done. Jesus was marveled by the Centurion’s faith (Greek ‘ethaumasen’,[8] struck with admiration).
Jesus turned to the people that were following Him and proclaimed, “I tell you the truth, I haven’t seen faith like this in all Israel!” (verse 10b, NLT) He then tells them that many non-Jews (Gentiles) will come from around the world and enjoy heaven with the Hebrew patriarchs, Abraham, Isaac, and Jacob, but many of the Israelites, for whom the kingdom of heaven was prepared for, will not get there. They will be thrown into outer darkness, where there will be weeping and gnashing of teeth.[9] This teaching would have contradicted nearly everything the Jews were brought up to believe.
Jesus turned back to the Centurion and told him to go home, his servant had been healed just as he understood it would happen. The Centurion may not have known that Jesus was the Son of God, but he undoubtedly heard about Him healing the man with leprosy and that was enough to convince him to seek healing for his servant.
Considerations
Hell By Any Other Name is Still Hell or Is it?
There are four words commonly used in Scripture that relate to or are translated as ‘hell’. These words are: Sheol, Ghenna (the Bible contains a number of variations of this word), Hades, and Tartarus. Even though they are often similarly translated, their use in Scripture is very different, which can be confusing. One question that is often asked, “Is ‘hell’ a permanent place where one could be tormented and separated from God for eternity or is it a temporary holding location to collect the dead before judgment (Sheol/Hades)?” To aid in understanding hell, here is a quick review of these terms and other references to hell and hades, including a snapshot on how they are used in the Bible:
First, we should explore the English definition, the American Heritage Dictionary Fourth Edition[10] defines ‘hell’ as: 1a. The abode of condemned souls and devils in some religions; the place of eternal punishment for the wicked after death, presided over by Satan. 1b. A state of separation from God; exclusion from God’s presence. 2. The abode of the dead, identified with the Hebrew Sheol and the Greek Hades; the underworld. The word comes to us from the Old English word hel.
Sheol[11]
This word appears 65 times in most Old Testament manuscripts. In the KJV the word is translated 31 times as ‘grave’, 31 times as ‘hell’ and three times as ‘pit’. The difference of how the word is translated depends on the context of the verse. However, many of those are ambiguous and could easily mean something else, so as a result, many modern translations, like the ESV, simply transliterate or leave the word ‘Sheol’ unchanged and let the reader determine what it means (in the ESV the word is ‘Sheol’ 64 times and ‘grave’ once). In the Septuagint[12] the Hebrew word ‘Sheol’ was translated to the Greek as ‘Hades’.
Hades[13] (or Hadou)
The concept of Hades, as seen through the word Sheol, is undoubtedly of Biblical origin, however like many concepts and stories taken from the Bible that later became distorted and corrupted, the idea of an underworld has been long embraced by other cultures and mythologies. As evidenced by a substantial amount of folklore and literature. For example in Greek mythology, Hades is the king of the underworld and god of the dead and riches, of course Biblically Hades is not a person, it is a location. It is a 'temporary' location where those who are not saved will be held until judgment day, continue reading to understand the timing and sequence of events.
Gehenna (or Ghenna)[14]
This word has a number of spelling variations and pronunciations, it is a Hebrew phrase that is transliterated into Greek. Jesus Himself often used the term (see Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). Gehenna is also mentioned in James 3:6. Gehenna is most often translated as ‘hell’ in English translations of the Bible.
In the Old Testament the abbreviated Hebrew phrase is generally translated as the “Valley of the Son of Hinnom,” referring to an actual physical location just outside of Jerusalem where unbelievable acts of pagan worship took place, including human sacrifice (see 2 Kings 23:10; 2 Chronicles 28:3; 33:6; Jeremiah 7:31-32; 19:1-9; 32:35). Eventually the valley became a garbage dump (including the dumping of the corpses of criminals) the location is noted in secular history to have a fire that continually burned. Over a period of time it became a metaphor for the reality of hell.
Tartarus[15]
This Greek term is used only once in the Bible. In Greek mythology Tartarus is a deep abyss used as a place of torment and suffering. In his work ‘Gorgias’, Plato described Tartarus as a place where souls were judged after death and the wicked were tormented and punished. Considered a prison for the Titans, it was described to be below Hades as far as Earth was below Heaven. In other words, it was a place for those that were especially wicked!
Peter used this word in 2 Peter 2:4 (most often translated into English as ‘hell’), which explains that since God did not spare the fallen angels after they sinned by casting them into hell, God would not spare our condemnation to hell either, however, Peter makes a strong case to seek Jesus and repent! Peter knew his audience would understand that a location like Tartarus would not have been something temporary nor easily escapable.
Abyss (or bottomless pit)
The Greek word ‘ábussos’,[16] is found nine times in the New Testament, referring to a bottomless pit, in nearly every one of these verses, the location appears to be related either to demonic activity (see Luke 8:31) or Satan (see Revelation 9:1, 2, 11; 11:7, 8; 20:1, 3). It is considered another name for Sheol and Hades.
The Lake of Fire
After judgment, those that do not accept Jesus as their Savior will be thrown in the Lake of Fire and will be tormented day and night forever (see Revelation 19:20; 20:10-15). The Lake of Fire is another name for hell.
Eternal Fire
Several times Jesus referred to the eternal destiny of the wicked as the “eternal fire.” He taught that shortly following His second coming He would separate the sheep (believers) from the goats (unbelievers) saying to the unbelievers: “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41 NIV). Is the fire a literal fire? This is hotly debated, some say it is only a metaphor that expresses the wrath of God, while others believe it is a real flame. We read “the Lord your God is a consuming fire, a jealous God” (Deuteronomy 4:24 NIV), “God is a consuming fire” (Hebrews 12:29 NIV), “His wrath is poured out like fire” (Nahum 1:6 NIV), “Who can stand when He appears For He will be like a refiner’s fire” (Malachi 3:2 NIV), “My wrath will break out and burn like fire because of the evil you have done—burn with no one to quench it” (Jeremiah 4:4 NIV), “Then they will go out and look at the corpses of those who have rebelled against me. The worms that eat them will not die. The fire that burns them will not go out. All humanity will be disgusted by them.” (Isaiah 66:24 GW)
Fiery Furnace
In two of His seven “Kingdom of Heaven” parables recorded in Matthew chapter 13, Jesus said that at the end of the age the holy angels will gather all evildoers and “throw them into the fiery furnace, where there will be weeping and gnashing of teeth” (see also Matthew 13:42 and 50). Again, a vivid picture of tremendous and ongoing discomfort.
Outer Darkness
In addition to verse twelve in this chapter, Jesus used this description in two “kingdom of heaven” parables. One at the end of the parable of the wedding feast (see Matthew 22:13) and the other at the conclusion of the parable of the talents when the worthless servant was being cast into the outer darkness, where there will be weeping and gnashing of teeth (see Matthew 22:30; 24:51; 25:30; Luke 13:28).
God’s Fury and Burning Sulfur
A warning is given in Revelation to not take the mark of the beast, if one does, it comes with a heavy price of eternal damnation and torment. “He too will drink the drink of the wine of God’s fury…he will be tormented with burning sulfur…and the smoke of their torment rises for ever and ever.” (see Revelation 14:9-12)
Destruction and Separation
Paul states in 2 Thessalonians that unbelievers, “Will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of His power” (2 Thessalonians 1:8-9). The Greek translated as ‘destruction’ implies sudden, complete destruction and loss of all that was worthwhile including a separation from God which excludes them from the joy found only in God’s presence (see also Psalm 16:11).
Many equate the absence of God to be the definition of hell (see 2 Thessalonians 1:9), it could be the absence of all things, not just God. In his epistle to the church in Colossae, the apostle Paul wrote this about Jesus: “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together.” (Colossians 1:15-17) If Jesus is holding all things together, one question remains, if God is gone will He still be holding things together? Hell could easily be the absence of everything we know.
Summary
Hell is a real place and so is Hades. One is a place of eternal damnation, torment and destruction and the other is a temporary holding place for the dead. To be accurate, we should not interchange these terms. This also helps us understand more fully some other portions of theology that if these terms are considered synonymous can be confusing and cause potential controversy.
One of those controversial issues comes from the interpretation of 1 Peter 3:18-19 (referring to when Jesus went down to preach to the spirits in prison after dying before rising to life again) and Ephesians 4:8-10 (Paul quoting Psalm 68:18 who points out regarding Jesus ascending and if ascended that means He first descended). Raising the question where did Jesus go after His death leading to the idea that is offered in many versions of the Apostle’s Creed that “He descended into hell.” This phrase is not in all versions of the Apostle’s Creed text. It is included in the Roman Catholic Church, LCMS[17], and earlier Church of England texts although the Church of England recently changed the wording to “descended to the dead.” ELCA[18] and other ELLC[19] participants show it both ways. Many churches, including the United Methodists have removed the statement completely.
So did Jesus visit those eternally condemned in hell to proclaim His victory on the cross or did He visit Hades and proclaim His victory with Abraham and all of the Old Testament saints and bring them to heaven with Him? The following is an article that may help clarify:
Question: "Did Jesus go to hell between His death and resurrection?"
Answer: There is a great deal of confusion in regards to this question. This concept comes primarily from the Apostles' Creed, which states, “He descended into hell.” There are also a few Scriptures which, depending on how they are translated, describe Jesus going to “hell.” In studying this issue, it is important to first understand what the Bible teaches about the realm of the dead.
In the Hebrew Scriptures, the word used to describe the realm of the dead is sheol. It simply means the “place of the dead” or the “place of departed souls/spirits.” The New Testament Greek equivalent of sheol is hades which also refers to “the place of the dead.” Other Scriptures in the New Testament indicate that sheol/hades is a temporary place, where souls are kept as they await the final resurrection and judgment. Revelation 20:11-15 gives a clear distinction between the two. Hell (the lake of fire) is the permanent and final place of judgment for the lost. Hades is a temporary place. So, no, Jesus did not go to hell because hell is a future realm, only put into effect after the Great White Throne Judgment (Revelation 20:11-15).
Sheol/hades was a realm with two divisions—a place of blessing and a place of judgment (Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27–31), the abodes of the saved and the lost. The abode of the saved is called “Abraham's bosom” (KJV) and “Abraham’s side” (NIV) in Luke 16:22. The abode of the unsaved is called “hell” (KJV) or “Hades” (NIV) in Luke 16:23. The abodes of the saved and the lost are separated by a “great chasm” (Luke 16:26). When Jesus died, He went to the blessed side of sheol and, from there, took the believers with Him to heaven/paradise (Ephesians 4:8–10). The judgment side of sheol/hades has remained unchanged. All unbelieving dead go there awaiting their final judgment in the future. Did Jesus go to sheol/hades? Yes, according to Ephesians 4:8–10 and 1 Peter 3:18–20.
Some of the confusion has arisen from such passages as Psalm 16:10–11 as translated in the King James Version, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption . . . Thou wilt show me the path of life.” “Hell” is not a correct translation in this verse. A correct reading would be “the grave” or “sheol.” Jesus said to the thief beside Him, “Today you will be with me in paradise” (Luke 23:43); He did not say, “I will be with you in hell.” Jesus’ body was in the tomb; His soul/spirit went to be with the blessed in sheol/hades. Unfortunately, in many versions of the Bible, translators are not consistent, or correct, in how they translate the Hebrew and Greek words for “sheol,” “hades,” and “hell.”
Some have the viewpoint that Jesus went to “hell” or the suffering side of sheol/hades in order to further be punished for our sins. This idea is completely unbiblical. It was the death of Jesus on the cross and His suffering in our place that sufficiently provided for our redemption. It was His shed blood that effected our own cleansing from sin (1 John 1:7-9). As He hung there on the cross, He took the sin burden of the whole human race upon Himself. He became sin for us: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21). This imputation of sin helps us understand Christ's struggle in the garden of Gethsemane with the cup of sin which would be poured out upon Him on the cross.
When Jesus cried upon the cross, “Oh, Father, why have you forsaken me?” (Matthew 27:46), it was then that He was separated from the Father because of the sin poured out upon Him. As He gave up His spirit, He said, “Father, into your hands I commit my spirit” (Luke 23:46). His suffering in our place was completed. His soul/spirit went to hades (the place of the dead). Jesus did not go to “hell” or the suffering side of hades; He went to “Abraham’s side” or the blessed side of hades. Jesus’ suffering ended the moment He died. The payment for sin was paid. He then awaited the resurrection of His body and His return to glory in His ascension. Did Jesus go to hell? No. Did Jesus go to sheol/hades? Yes.[20]
Jesus Heals Peter's Mother-in-Law and Several Others
[Text parallels Mark 1:29-34 and Luke 4:38-41]
8:14 And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and began to serve him. 16 That evening they brought to him many who were oppressed by demons, and he cast out the spirits with a word and healed all who were sick. 17 This was to fulfill what was spoken by the prophet Isaiah: “He took our illnesses and bore our diseases.”
The apostle Peter was apparently married and had a house in Capernaum. When Jesus entered the house, He noticed that Peter’s mother-in-law was lying down sick with a fever (in both Mark’s and Luke’s accounts Jesus was notified about her illness, see Mark 1:30; Luke 4:38). Jesus touched her hand and she was healed, the fever was gone. She immediately rose and began to serve Him.
It did not take long for Jesus to gain a reputation of being a healer. While at Capernaum that night, many that were oppressed by demons[21] or sick came to Him for healing. Matthew identifies Jesus’ healing ministry as fulfillment of another prophecy of Isaiah (see below).
Considerations
Isaiah 52:13-53:12 is considered one of the most important prophetic sections in the entire Old Testament. Charles Spurgeon (1834-1892), a British pastor and author, wrote this about Isaiah 53:
This is one of the chapters that lie at the very heart of the Scriptures. It is the very Holy of holies of Divine Writ. Let us, therefore, put off our shoes from our feet, for the place whereon we stand is specially holy ground. This fifty-third of Isaiah is a Bible in miniature. It is the condensed essence of the gospel.[22]
It is one of several Messianic prophecies (pertaining to the coming Messiah, Jesus) found in the book of Isaiah. We read in Isaiah 52:13, that God introduces the person as “my servant,” who is the “righteous one,” then in a few verses later, it states that the servant will make many to be accounted righteous (see Isaiah 53:11). It is a brief summary of Jesus’ life that culminates at the time of His crucifixion followed by His resurrection (see also Isaiah 42:1-9; 49:1-15; 50:4-11).
Here in Matthew 8:17 a portion of Isaiah 53:4 is paraphrased. The first half of that verse reads, “Surely he has borne our griefs and carried our sorrows.” Matthew is connecting this verse to Jesus’ healing ministry. However, there is more to Isaiah 53:4-5 than a connection to Jesus’ healing ministry to these people. Isaiah is looking forward to the finished work on the cross where all sickness is ultimately eliminated. In conclusion of his expository of Isaiah 53:4, Gary Staats, Th.D.; Ph.D, wrote:
This particular passage finds application in Matthew’s Gospel, in Matthew chapter eight, verse seventeen, where he says, in the midst of the healing ministry of our Lord, He took our sicknesses and He bore our diseases. I think here that, while Matthew applies this to the healing ministry of Jesus, removing the illnesses of people in His ministry, I believe that its ultimate application is the cross itself. On the cross, the Lord took all of our sicknesses and all of our pains in terms of spiritual sicknesses as a result of the fall in Adam and because of sin, and He bore them away.
The cross of Christ, then, was where He carried away the sins, not only of Israel who believe, but all of God’s people. Isaiah is saying, we thought of him as deserving this judgment. But that is not the case.[23]
The Cost of Following Jesus
[Text parallels Luke 9:57-62]
8:18 Now when Jesus saw a crowd around him, he gave orders to go over to the other side. 19 And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” 20 And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” 21 Another of the disciples said to him, “Lord, let me first go and bury my father.” 22 And Jesus said to him, “Follow me, and leave the dead to bury their own dead.”
For some, Jesus was a celebrity, and just like following a celebrity today, the commitment to follow could range from casually paying attention to the news (or gossip like much of social media does) to a serious daily following and physical tracking (today that might be called stalking). When Jesus spoke about following Him, He was not referring to some form of celebrity worship or casual commitment, He required a person’s full attention and total commitment. That level of commitment is still true today. Jesus wants His followers, back then and today, to make Him a priority in life. Being a lukewarm Christian simply doesn’t work. If Jesus is not a priority, other not-of-God things can influence a Christian’s walk and lead them away from Him. The cost of following Jesus is the complete forfeiture of the values taught from the world. For some, that cost is too high.
The text does not give any reason why Jesus wanted to leave the crowd that was following Him and go to the other side of the lake, most believe He wanted a time to rest. While en route to a boat, Jesus was approached by a scribe, who undoubtedly found Jesus’ teaching intriguing (speaking with authority attracted a lot of attention, however, not all favorable), he told Jesus that he wanted to follow Him wherever He went. Jesus, being omniscient would have known the scribe’s true motivation. Perhaps the scribe thought that like many celebrities, that He lived in luxury. Jesus tells him that foxes have holes and birds have nests, but He has no place to sleep, no place to call home. Then another (Greek ‘heteros’,[24] another of a different kind) disciple (Greek ‘mathētōn’,[25] to learn, a student, pupil, first appeared in Matthew 5:1), referring to the people following Jesus, came to Him, and perhaps responding to an invite Jesus offered to follow Him, said he needed to first go and bury his father. Jesus told him to follow Him and leave the dead to bury their own dead. In what sounds like a cold and callous response, again remember, Jesus would have known the person’s true heart. It is interesting to note that there is no indication that this person’s father was dead or dying (likely he was not dead as the Jewish burial customs required the body to be quickly buried followed by a thirty-day period of mourning). The phrase “bury my father” is known to be a common expression that refers to a time in the future when a son’s responsibility to help his father in the family business is finished, the father has died, and was buried and the distribution of the inheritance is complete, which could be up to several years later.[26]
Considerations
The gospels use the same Greek word ‘mathētōn’ (see above, most often translated as ‘disciples’) to describe three different people groups; 1) those that follow and accept instruction from a teacher, such as John the Baptist, Jesus, etc. (see Matthew 5:1; 9:19; 11:2; 14:22; Mark 2:18; Luke 5:33; 7:18; 14:26, 27, 33; John 3:25; 9:27, 28; 15:8); 2) those that belonged to an inner group of followers of Jesus, sometimes identified as “The Twelve” (see Matthew 8:21, 23, 25; 26:14; Luke 6:13, 17; 7:11; John 6:60, 66;); and 3) those that believe Jesus to be their Savior (Christians in general, see Matthew 10:42; John 8:31), the application and use is determined by the context of the text.
In his first letter to the church in Corinth, the apostle Paul makes an interesting claim regarding the potential difference between a disciple of Jesus versus one who does not follow Him, but yet believes in Him for their salvation: “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” (1 Corinthians 3:10-15) Paul says a disciple, one who accepts the teaching of Jesus and is found helping build God’s kingdom on the foundation of salvation that Jesus has provided, using building materials that will survive (helping others find salvation), will be rewarded in heaven. Those that have chosen to essentially remain as “undercover” believers, will be saved, but will have nothing to show for it, just like a person being saved in a fire, with only themselves surviving (remember Matthew 6:19-21).
The phrase “Son of Man,” is common in both the Old Testament and New Testament. In the Old Testament it is used as both a descriptor (being human) and as a title (being a humble servant). This was the prophet Ezekiel’s favorite title for himself and the bulk of its use can be found in his book (see Ezekiel 2:1, 3, 6, 8; 3:1, 3, 4, 10, 17, 25; 4:1, 16; 5:1; 6:2; 7:2; 8:5, 6, 8, 12, 15, 17; 11:2, 4, 15; 12:2, 3, 9, 18, 22, 27; 13:2, 17; 14:3, 13; 15:2; 16:2; 17:2; 20:3, 4, 27, 46; 21:2, 6, 9, 12, 14, 19, 28; 22:2, 18, 24; 23:2, 36; 24:2, 16, 25; 25:2; 26:2; 27:2; 28:2, 12, 21; 29:2, 11, 18; 30:2, 21; 31:2; 32:2, 18; 33:2, 7, 10, 12, 24, 30; 34:2; 35:2; 36:1, 17; 37:3, 9, 11, 16; 38:2, 14; 39:1, 17; 40:4; 43:7, 10, 18; 44:5; 47:6). The other applications of the phrase can be found in Numbers 23:19; Job 16:21; 25:6; 35:8; Psalm 8:4; 80:17; 146:3; Isaiah 51:12; 56:2; Jeremiah 50:40; 51:43; and Daniel 8:17.
In the New Testament it is primarily a title used by Jesus to describe Himself. He used it often when speaking of Himself instead of using the word ‘I”. While Jesus was His name, He also had several titles, including the title of ‘Christ’, which the Greek equivalent of the Hebrew word ‘Messiah’. Christ is the most used title in the New Testament, so much so that many have mistaken the title as being part of His name. Other titles include the “Son of God,” which speaks directly to His divinity and His supernatural abilities (as God He would be omniscient, omnipresent, and omnipotent) and the “Son of Man” (see Matthew 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27, 28; 17:9, 12, 22; 19:28; 20:18, 28; 24:27, 30, 37, 49, 44; 25:31; 26:2, 24, 64; Mark 2:10, 28; 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21, 41, 62; Luke 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 58; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7; John 1:51; 6:62; 3:13, 14; 5:27; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31; Acts 7:56; Hebrews 2:6; Revelation 1:13; 14:14).
But what does that title speak of? From the meaning and use of the phrase as read in the Old Testament, the title conveyed primary the concept of humility, which would certainly apply for Jesus. Plus, as pointed out earlier,[27] Jesus held off from being publicly identified and announced being the Messiah until His entry into Jerusalem just before His crucifixion. Using this title would also minimize being called the Messiah. But there is also at least one other application. While it is true that most people do not revere Jesus as being human, being the “Son of Man,” is actually very important. According to the law in order to qualify as a redeemer of mankind, a person would first need to be a ‘kinsman’ of Adam, a human being (see Revelation 5:1-14), and secondly live their total life without sinning. The title of “Son of Man,” points to Jesus’ humility and humanity, who truly suffered and died as a human being. The great news is, that He is also God and was able to conquer death for everyone who believes in Him.
Jesus Calms a Storm
[Text parallels Mark 4:36-41 and Luke 8:22-25]
8:23 And when he got into the boat, his disciples followed him. 24 And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. 25 And they went and woke him, saying, “Save us, Lord; we are perishing.” 26 And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. 27 And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?”
Jesus and His disciples get into a boat and soon they were experiencing a major storm on the water. Since most of the disciples were seasoned fishermen, who would have encountered many storms and seen their share of dangerous weather on the water, based on their reactions this storm must have been very fierce. Being frightened they went to where Jesus was sleeping and woke Him pleading to save their lives. When He awoke, He asked, “Why are you afraid, O you of little faith?” They did not fully comprehend who Jesus was, this event was going to be an important object lesson for them. Jesus stood up and rebuked the winds and the water, followed by a great calm. It is interesting to note that the Greek word ‘epetimēsen’,[28] translated here as ‘rebuked’, means to punish, rebuke, charge, something done to a person or entity, not an object or condition. Many believe that this incredible storm was supernatural in origin. Jesus then demonstrated authority over the weather and any demonic influence. The men were astonished by what Jesus did, but sadly they may have missed the lesson, as they still did not know who Jesus was.
Jesus Heals Two Men with Demons
[Text parallels Mark 5:1-21 and Luke 8:26-40]
8:28 And when he came to the other side, to the country of the Gadarenes, two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way. 29 And behold, they cried out, “What have you to do with us, O Son of God? Have you come here to torment us before the time?” 30 Now a herd of many pigs was feeding at some distance from them. 31 And the demons begged him, saying, “If you cast us out, send us away into the herd of pigs.” 32 And he said to them, “Go.” So they came out and went into the pigs, and behold, the whole herd rushed down the steep bank into the sea and drowned in the waters. 33 The herdsmen fled, and going into the city they told everything, especially what had happened to the demon-possessed men. 34 And behold, all the city came out to meet Jesus, and when they saw him, they begged him to leave their region.
The land of the Gadarenes (manuscripts vary on spelling, considered the inhabitants of Gadara)[29] a fortified city (which included a sizable district) that, according to Josephus,[30] was once the capital of Peraea, a region located east of the Jordan River near the range of mountains bordering the east shore of Lake Galilee. The town would have been close to the lake’s southernmost extremity (believed to be the location of where the Om-Keis ruins are today).
Two demon-possessed men (Greek ‘daimonízomenoi’,[31] a person violently possessed or influenced by the power of a demon) met them, apparently living in a nearby graveyard. They were so fierce (Greek ‘chalepoi’,[32] violent, wild, difficult) that no one tried to pass by them. The demons recognize who Jesus was and even though they know that their time on earth is limited (see Matthew 25:41), they also knew that it wasn’t their time to go (their time would essentially end after Judgment Day), so they taunt Him with a question, “What have you to do with us, O Son of God? Have you come here to torment us before the time?” Matthew records that there was a herd of pigs feeding not real close but nearby. Even though the demons knew that it wasn’t their time, they knew that Jesus is sovereign and could choose to end their existence or send them away at anytime He wanted, so they began to plead with Him. They begged Jesus to send them away into those pigs, which He did and the pigs instantly rushed down the steep bank and into the water where they all drowned. The herdsmen went into the town where they reported what happened. The townspeople came out to meet Jesus, but instead of desiring to greet and learn from Him, they begged Jesus to leave. Both Mark’s and Luke’s account of this event record only one demon-possessed man.[33]
This region was either non-Jewish (perhaps idol-worshiping pagans being the likely scenario) or were non-practicing Jews, as they were raising pigs. In either case, they did not seem to appreciate what He did for the two previously demon-possessed men. In reality they appeared to have been more concerned over the loss of the pigs than with the freedom of the two men.
Considerations
What is a demon? Some believe that they are the fallen angels, and while that assessment is reasonable assumption, but then there are some un-answered questions. Such as, why do some seek embodiment? Is there something different between a fallen angel and a demon? If so, where did they come from? Would God create disembodied spirits that desire to make their homes in people?
The terms used in the Bible do not offer much explanation on their own. The Hebrew ‘šēḏ’,[34] is a noun that refers to either a demon or a devil (for example see Deuteronomy 32:17; Psalm 106:37; Isaiah 13:21; 34:14). The Old Testament also references evil spirits (being two words, ‘rā·’ā(h)’[35] and ‘rûa(h)’,[36] see Judges 9:23; 1 Samuel 16:14) and other spirits such as the “spirit of confusion” (see Isaiah 19:14). In the New Testament we encounter more references to “demon possession.” In the Greek we find ‘daímōn’,[37] the word essentially referring to a god, often an inferior god, those who rule and direct human affairs, being the root word that forms ‘daimoniōdēs’[38] (godlike, demon-like); ‘daimónion’[39] (a god, a demon, evil spirit, etc.); and ‘daimonízomai’[40] (someone possessed by a demon, see above). Also in the New Testament there are several mentions of “unclean spirits,” used each time as a synonym for ‘demons’ as they can also render a person spiritually unclean.
Depending on how Genesis 6:1-2 is interpreted, some speculate the origin of demons goes back to the story about the Nephilim. They believe that the Hebrew phrase that is translated, “the sons of God” in the Old Testament, refer to angels (being a direct creation of God)[41] in this context, ‘fallen’ angels and they, “saw that the daughters of man were attractive. And they took as their wives any they chose.” What if the Nephilim were the offspring of fallen angels that had relations with human women (being essentially a hybrid of human and of angel), what would happen after they died? Since the physical body of a human would perish, the question remains, what about their angel counterpart component, could their ‘spirit’ live on without a body? Could demons be the result of the Nephilim that died in Noah’s flood? While that is strictly speculation the truth remains:
The NT view of demons is consistently opposed to the Gk. divinisation of the demonic. It also dispels the constant fear of evil spirits. Yet it confirms the popular sense of something horrible and sinister in such spirits, bringing out the demonic nature of their activity as an attack on the spiritual and physical life of man in fulfilment of the will of Satan. The NT bears witness to the victory won by Jesus over evil spirits—a victory which is efficacious for the community and will preserve it through the temptations of the last time. The OT view of the demonic, namely, that the concern of Israel is with God alone, is fully maintained.[42]
Jesus and most of the epistle writers spoke plainly about demonic warfare, and the existence of demons. However, today the subject is often shrouded with a hint of mythology mixed with a healthy dose of skepticism, but that is not what the Bible teaches. Dr. Karl Payne, offers this perspective:
Demonic oppression and possession are topics that, in Christian circles, evoke a broad spectrum of beliefs. On one side of the spectrum are the groups who refuse to give any credibility or credence to serious discussions regarding demonic warfare other than hypothetical theories concerning the most extreme circumstances.
This position argues for a natural, rational, psychological, or psychosomatic explanation for nearly all problems. Preterists, in particular, believe that Satan is already bound, which makes any kind of spiritual warfare impossible during the present era. They reject satanic or demonic activity a priori.
On the other side of the spectrum are the groups that appear to blame everything on the presence of demonic activity at the expense of common sense or evidence. According to this view, demons somehow have evolved into superspiritual forces that are the cause of all human failure, temptation, and suffering. This view sees demonic activity in every area of temptation (for example, cursing demon, sexual demon, etc.).
Complicating these extremes is the fact that, in many evangelical circles, the topic of demonic conflict is often innocently ignored, deliberately glossed over, or held up to ridicule. Many prospective Christian leaders enter their ministries ill equipped to deal with supernatural conflict.
DEFINING OPPRESSION AND POSSESSION
Traditionally, demonic warfare is typically using a twofold oppression or possession paradigm. Christians can be oppressed by demonic spirits, but they cannot be possessed. Non-Christians can be both oppressed and possessed. The term oppression is usually used when referring to external spiritual harassment.
Possession is a word used to describe a condition experienced by non-Christians. It connotes ownership and is associated with complete demonic domination and control. This condition can be observed in Matthew 8:28-34 and stands in stark contrast to the external darts of oppression referred to in Ephesians 6:16.
EXPANDING THE DEFINITION
A growing number of Christian leaders are recognizing the need for a paradigm shift that adds the category of demonization to the traditional paradigm. This paradigm, oppression/demonization/possession, is not new. There are several compelling reasons for this shift:
1. It doesn’t violate Scripture. In fact, it does a better job of incorporating the totality of Scripture on the subject.
2. It provides an explanation for a Christian’s spiritual battles that allows for confrontation and resolution rather than just definition.
3. It passes a reality test. Demonized Christians who have been set free and learned how to defend themselves from demonic beating attest to its truth.
DEMONIZATION
Demonization is a category regarding the possible condition of a true Christian—a category that respected evangelical leaders have recognized from Scripture and ministry experience. Merrill Unger, Dick Hillis, Mark Bubeck, Ed Murphy, Fred Dickason, Charles Swindoll, and Neil Anderson have used terms such as demonization, invasion, or infestation when speaking or writing about real demonic problems that trouble genuine Christian believers. Each of these men believes that there is a condition in which Christians can potentially find themselves that is more severe than simple oppression, but less extreme than demonic possession (ownership). It is possible for a Christian to walk controlled by the spirit and yield his whole life to God, which is his reasonable service. It is also possible for a Christian to refuse to yield select areas of his life to the control of the Holy Spirit, leaving these areas subject to demonization.
A Christian’s willful choice to refuse to submit every area of his life to God is a foolish decision, and it does not change the fact that God is still the legal owner of his life (Galatians 2:20). Christians who choose to give footholds to Satan are potentially surrendering areas of their life to demonic control one room at a time. Failure to confront our problems is typically an open invitation for escalating problems.
Though many evangelicals differ on the subject of demonization, there is virtual unanimity on the belief that a Christian cannot be possessed. God owns the life of every true Christian. Is it possible for a Christian to be oppressed by demonic spirits? Once again, individuals who promote both paradigm models agree. Yes, Christians can be oppressed by demons. Scripture never promises an absence of conflict in this life. Rather, it promises us a shield of faith capable of extinguishing Satan’s flaming arrows.
Can a true Christian be demonized, invaded, or infested? This is the question that divides the two positions. Those who hold to the oppression/possession paradigm say no. God would never share space with evil in one of His temples. Christians who advocate the oppression/demonization/possession paradigm say yes, it can happen.[43]
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[1] Strong’s Hebrew 2009.
[2] Strong’s Greek 2400.
[3] Strong’s Hebrew 6883.
[4] Strong’s Hebrew 6879.
[5] Strong’s Greek 3014.
[6] Strong’s Greek 3015.
[7] A senior non-commissioned officer who worked their way up through the ranks, while the title implied a leader of a hundred men, the actual count varied.
[8] Strong’s Greek 2296.
[9] This is the first appearance of the phrase “weeping and gnashing of teeth” it can be found in the New Testament seven times, six times in Matthew.
[10] The American Heritage Dictionary, Fourth Edition. (2001) Random House Publishing Group.
[11] Strong’s Hebrew 7585.
[12] See Old Testament Quotes and Citations in the Introduction.
[13] Strong’s Greek 86.
[14] Strong’s Hebrew 2011 and Greek 1067.
[15] Strong’s Greek 5020.
[16] Strong’s Greek 12.
[17] Lutheran Church Missouri Synod.
[18] Evangelical Lutheran Church in America.
[19] English Language Liturgical Consultation.
[20] "Did Jesus go to hell between His death and resurrection?" (n.d.). Retrieved April 15, 2015, from http://www.gotquestions.org/did-Jesus-go-to-hell.html.
[21] See commentary and Considerations under Matthew 8:28-34 regarding "Demons."
[22] Spurgeon, C. H. (1903). The Redeemer Described by Himself. In The Metropolitan Tabernacle Pulpit Sermons (Vol. 49, p. 189). London: Passmore & Alabaster.
[23] Staats, G. (2010). A Study of Isaiah 53 (p. 13). Gary Staats.
[24] Strong’s Greek 2087.
[25] Strong’s Greek 3101.
[26] See also commentary under Luke 9:57-62.
[27] See Considerations under Matthew 9:27-31 regarding “Tell No One.”
[28] Strong’s Greek 2008.
[29] Not to be confused with the modern-day use of the word that refers to a disastrous rush, being hasty, headlong, etc., which is based on this event.
[30] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (p. 664). Hendrickson.
[31] Strong’s Greek 1139.
[32] Strong’s Greek 5467.
[33] See commentary under Luke 8:26-27.
[34] Strong’s Hebrew 7700.
[35] Strong’s Hebrew 7451.
[36] Strong’s Hebrew 7307.
[37] Strong’s Greek 1142.
[38] Strong’s Greek 1141.
[39] Strong’s Greek 1140.
[40] Strong’s Greek 1139.
[41] Not to be confused with the New Testament use of the phrase referring to believers of Jesus.
[42] Foerster, W. (1964–). δαίμων, δαιμόνιον, δαιμονίζομαι, δαιμονιώδης, δεισιδαίμων, δεισιδαιμονία. G. Kittel, G. W. Bromiley, & G. Friedrich (Eds.), Theological dictionary of the New Testament (electronic ed., Vol. 2, p. 19). Grand Rapids, MI: Eerdmans.
[43] Hindson, E., & Caner, E. (2008). The popular encyclopedia of apologetics: surveying the evidence for the truth of christianity. Eugene, OR: Harvest House Publishers.