Mark 1:23

For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, I know that thou art the Holy One of God.

And there was in their synagogue,....

A man with an unclean spirit - This demoniac is only mentioned by Mark and Luke, Luk 4:33. It seems the man had lucid intervals; else he could not have been admitted into the synagogue. Unclean or impure spirit - a common epithet for those fallen spirits: but here it may mean, one who filled the heart of him he possessed with Lascivious thoughts, images, desires, and propensities. By giving way to the first attacks of such a spirit, he may soon get in, and take full possession of the whole soul.

These verses begin the long list of miracles which Mark's Gospel contains. They tell us how our Lord cast out devils in Capernaum, and healed Peter's wife's mother of a fever. We learn, in the first place, from these verses, the uselessness of a mere intellectual knowledge of religion . Twice we are specially told that the unclean spirits know our Lord. In one place it says, "they knew Him." to another, the devil cries out, "I know you who you are, the Holy One of God."

And there was in their synagogue a man with an unclean spirit--literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked. and he cried out--as follows:

These verses begin the long list of miracles which Mark's Gospel contains. They tell us how our Lord cast out devils in Capernaum, and healed Peter's wife's mother of a fever. We learn, in the first place, from these verses, the uselessness of a mere intellectual knowledge of religion . Twice we are specially told that the unclean spirits know our Lord. In one place it says, "they knew Him." to another, the devil cries out, "I know you who you are, the Holy One of God." They knew Christ, when Scribes were ignorant of Him, and Pharisees would not acknowledge Him. And yet their knowledge was not unto salvation. The mere belief of the facts and doctrines of Christianity will never save our souls. Such belief is no better than the belief of devils. They all believe and know that Jesus is the Christ. They believe that he will one day judge the world, and cast them down to endless torment in hell. It is a solemn and sorrowful thought, that on these points some professing Christians have even less faith than the devil. There are some who doubt the reality of hell and the eternity of punishment. Such doubts as these find no place except in the hearts of self-willed men and women. There is no infidelity among devils. "They believe and tremble." (James 2:19.) Let us take heed that our faith be a faith of the heart as well as of the head. Let us see that our knowledge has a sanctifying influence on our affections and our lives. Let us not only know Christ but love Him, from a sense of actual benefit received from Him. Let us not only believe that he is the Son of God and the Savior of the world, but rejoice in Him, and cleave to Him with purpose of heart. Let us not only be acquainted with Him by the hearing of the ear, but by daily personal application to Him for mercy and grace. "The life of Christianity," says Luther, "consists in possessive pronouns."

You will find the same narrative in Luke, at the fourth chapter, from the 31st to the 37th verse. It will be handy for you to be able to refer to the second passage, from which I shall quote one or two matters. These two Evangelists commence the narrative by telling us of the singular authority and power which there was about the Savior's teaching— authority so that no man dared question His doctrine—power, so that every man felt the force of the Truths of God which He delivered.

You will find the same narrative in Luke, at the fourth chapter, from the 31st to the 37th verse. It will be handy for you to be able to refer to the second passage, from which I shall quote one or two matters. These two Evangelists commence the narrative by telling us of the singular authority and power which there was about the Savior's teaching— authority so that no man dared question His doctrine—power, so that every man felt the force of the Truths of God which He delivered. "They were astonished at His teaching, for His Word was with power." Why was it that the Savior's teaching had such a remarkable power about it? Was it not, first, because He preached the Truth of God? There is no power in falsehood except so far as men choose to yield to it because it flatters them, but there is great force in the Truth of God—it makes its own way into the soul. As long as men have consciences they cannot help feeling when the Truth is brought to bear upon them. Even though they grow angry, their very resistance proves that they recognize the force of what is spoken. Moreover, the Savior spoke the Truth in a very natural, unaffected manner—the Truth of God was in Him and it flowed freely from Him. His manner was truthful as well as His matter. There is a way of speaking the Truth so as to make it sound like a lie. Perhaps there is no greater injury done to the Truth of God than when it is spoken in a doubtful manner, with none of the accent and emphasis of conviction. Our Savior spoke as the Oracles of God—He spoke the Truth of God as Truth should be spoken, unaffectedly and natural—as One who did not preach professionally, but out of the fullness of His heart. You all know how sermons from the heart go to the heart.