Jesus's Authority and Power
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Introduction
Introduction
There was a time, when I was much younger, that I was talking to a group of people about missions. A hand went up and someone asked a question about missions in Budapest. I went on to talk about the persecution of Christians in India and how how it doesn’t get the news that it ought, and so forth. The entire time I’m waxing eloquent about that, the man who asked the question and his wife, were looking at me with such a confused look on their faces. It was only later that evening that I found out that Budapest, no matter how Indian of a city it sounded to me, is the capital of Hungary. They say, “Fake it till you make it,” and sometimes that works and sometimes you get found out rather quickly.
As we open up today’s text, we are looking at Jesus’s words—words that were spoken with authority. No faking it here. Instead what we see are actually four types of words that help us see Jesus for who he is. The first type of word is the contrasting word. The second is the comparative word. The third is the commanding word. Finally, there is the confounding word. And when you put them together, you get an eye-opening picture of who Jesus is.
The Contrasting Word
The Comparative Word
The Commanding Word
The Confounding Word
And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath,
and they were astonished at his teaching, for his word possessed authority.
And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice,
“Ha! 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.”
But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm.
And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!”
And reports about him went out into every place in the surrounding region.
The Contrasting Word
The Contrasting Word
The first type of word that we come to in this text is the contrasting word.
If you look just above the text this morning, you’ll see that the context of the passage is Jesus’s having taught in Nazareth. And while there, he predicted what the Nazarenes would say about him and his ministry in Capernaum. Now, he’s in Capernaum and begins in the same way he did in Nazareth—by going to the synagogue and teaching. We aren’t given the text this time. We’re only given the response of the people. And how did Luke describe their reaction? They were astonished at his teaching. Similarly, the men of Nazareth marveled at it. But notice, perhaps more importantly, is what they thought of Jesus’s teaching.
Those in Nazareth saw them as gracious words—words of grace. Those in Capernaum saw them as words possessed authority. At first glance it may seem like I’m splitting hairs or making mountains out of molehills, but I believe this is extremely important to the text. The Nazarenes marveled at Jesus’s gracious words. Those in Capernaum were astonished because they possessed authority.
Remember that doubts began to enter into the minds and mouths of the Nazarene men. “Is not this Joseph’s son?” Was their question. In essence, how could the Messiah be someone we know? How could he be the son of a carpenter? Though they thought Jesus’s words were gracious, they completely disregarded what he said. They did not see them or hear them as though they possessed authority. What they were wanting instead was to wait and see. The prediction Jesus made was that they’d demand Jesus do the same things in Capernaum, yet they disregarded his teaching. Jesus had told them that the Holy Spirit had anointed him to proclaim liberty and forgiveness and sight. The Spirit had set him aside for such a work and so gave him the authority then to do and say what he did and said. But the Nazarenes ignored it all.
Those in Capernaum heard his words and knew they possessed authority. What we see in return, is that their understanding of Jesus’s spoken authority would lead to seeing that authority utilized right before their very eyes.
Now that word authority, it can easily be understood by many as just another word for confidence. He spoke with confidence. But that’s not what the word means at all. Certainly there would be confidence, but not because he was able to muster it up somehow or just because he thought he was right, but it would be a confidence that came from authority. Jesus had the right—the legal right—as the Son of God to speak and preach and teach and proclaim the year of the Lord’s favor. The Greek word here for authority is exousia. It literally means “Out of its substance.” In other words, the authority of these words is authoritative because of their origin. Imagine it this way, if you’ve had kids, you’ve probably had this experience. You send one to tell the others it’s time for dinner. The kid comes back alone. You send the kid back and say, “Tell them, mom (or dad), it’s time for dinner now.” And suddenly all the kids show up. The kid initially went in his own authority. The second time, there was true authority behind his words. Jesus was not just another famous rabbi. He was anointed by the Spirit to proclaim these words and so he was authorized and had authority to proclaim them.
This is why I say it is extremely important to see the contrast between the Nazarenes that people of Capernaum. What good are gracious words if the one speaking them has no right to say them in the first place? I can promise Katie the moon, but if I do not have the authority—the right—to give the moon, then my words mean nothing.
Beloved, are we convinced of Jesus’s words having authority? Do we see them as gracious words to be doubted or authoritative words to be believed? How about the rest of God’s Word? Where are we on that? After all, we read in
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,
that the man of God may be complete, equipped for every good work.
and 2 Peter 1:20-21
knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.
For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
The Spirit who anointed Jesus to proclaim his holy message is the Spirit who carried the prophets and apostles to write these words in our hands. Do we see them as divinely authoritative? Do we believe them when they say things like
No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.
Or do we think we’re the exception to the rule? Those are nice words, you know. Gracious of God to say them, but the temptations I am dealing with are too dark, too deep, too demonic for those words to be true.
The Comparative Word
The Comparative Word
Which leads us to the second type of word: The comparative word. The first was the contrasting word; this second is the comparative word.
This comparative word happens when the demon-possessed man shows up in the story. Luke calls him a spirit of an unclean demon. This is actually a contrast to Jesus who was filled with the Holy Spirit. So there is the man filled with an unclean demonic spirit meeting Jesus filled with the Holy Spirit.
But the comparative word actually comes from the demon itself.
“Ha! 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.”
Before we get to the comparative word, notice how the demon refers to “us” twice and “I” once. It would seem that the us is in reference both to the possessed man and the possessor of the man. So man and demon. The I is only in reference to the demon itself. So the questions that are being asked are what Jesus’s reason for being there—a question of Jesus’s intent and ministry. Of course, we know that Jesus was authorized to set the captive free, even those held captive by demons.
Yet, the thrust of the text comes in the statement of the text, the declaration, not the question. “I know who you are—the Holy One of God.” First there is the statement that the demon knows exactly who Jesus is. Then there is the declaration of his knowledge. I used to read this as if the demon was just addressing Jesus. More of an “I know who you are, O Holy One of God.” Don’t make that same mistake. The demon is proclaiming what he knows to be true. Which of course gives credence to
You believe that God is one; you do well. Even the demons believe—and shudder!
This demon is scared that Jesus—the Holy One of God—was there to destroy him.
But if you’ve got a good memory, you may remember that this is nearly the same words spoken by Gabriel to Mary.
And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.
Thus, both the holy angels and the fallen angels know exactly who Jesus is. For the holy, the name and presence of Jesus brings joy. For the unclean, it strikes them with terror.
John the apostle tells us that darkness cannot overcome light, nor does it comprehend it, yet it hates it. Why?
For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.
This is what the light and love of Jesus does. It loves us enough to expose our darkness, our uncleanness, not to shame us, but to cleanse us and set us free. Hence, those whom Jesus has freed rejoice at his name and presence. But those who are steeped in darkness cannot comprehend this love that lightens darkness and sets from from beloved sin and darkness. It’s not a modern phenomenon that people want love to be given on their terms—accept me and don’t change me. Let me stay in my darkness. But Jesus, the Holy One of God, when he sets his love on us transfers us from darkness to his marvelous light. No exceptions.
The Commanding Word
The Commanding Word
Which takes us to the third type of word given: the commanding word.
Jesus was not willing to let this oppressed man continue on in his uncleaness. Instead, he gave two commands and both were followed. The first was to be quiet and the second to come out.
Luke didn’t give us a reason for Jesus commanding silence. In verse 41, Luke said he rebuked those demons to silence because they knew he was the Christ. It could be the same reason here. The point that Luke is making here is not why Jesus commanded them to be silent, but that they obeyed him.
Now, let’s go to Acts 16. This is my favorite demon-exorcism story in the Bible. There is a young girl possessed by a spirit of divination who followed Paul and his friends around mocking them.
She followed Paul and us, crying out, “These men are servants of the Most High God, who proclaim to you the way of salvation.”
And this she kept doing for many days. Paul, having become greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And it came out that very hour.
I love the humanity of this. The demon became so annoying Paul just turned around and cast it out. Now let’s go to Acts 19 (my favorite non-exorcism story in the Bible).
Then some of the itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus over those who had evil spirits, saying, “I adjure you by the Jesus whom Paul proclaims.”
Seven sons of a Jewish high priest named Sceva were doing this.
But the evil spirit answered them, “Jesus I know, and Paul I recognize, but who are you?”
And the man in whom was the evil spirit leaped on them, mastered all of them and overpowered them, so that they fled out of that house naked and wounded.
And this became known to all the residents of Ephesus, both Jews and Greeks. And fear fell upon them all, and the name of the Lord Jesus was extolled.
Notice what happened in both these stories. Neither Paul, nor the sons of Sceva attempted to cast the demons out under their own authority. They both actually used Jesus’s authority to do so. Why did Paul’s work and the sons of Sceva not? Simply because one believed in Jesus’s authority, and the others did not. The sons of Sceva saw the name of Jesus as a pragmatist would. It works, so let’s use it. Paul understood it wasn’t just words, but Jesus’s actual authority behind the words.
But Jesus did not use anyone’s authority but his own. He didn’t say, “in the name of Moses; in the name of David; in the name of Elijah.” Because
John 8:36 (ESV)
if the Son sets you free, you will be free indeed.
He has authority in and of himself.
But notice how this authority played itself out. Remember at the beginning of the confrontation with Jesus, the demon asked if he had come to destroy “us” indicating he and the person. But at the end, Luke made it known that though the demon threw the man down when he was cast out, there was no harm done to the man.
Being 2,000 years removed from hearing his commanding words and only reading about them can cause them to weaken in our minds. Times have changed. People have changed. Problems have changed. But Jesus has not changed. His commanding word is just as authoritative today as it was then and it will be forever.
The Confounding Word
The Confounding Word
In Nazareth, they doubted Jesus’s words. They were gracious, but not authoritative to them. When the people in Capernaum saw Jesus’s words put into action, they were amazed. But the text also said they were talking with each other trying to figure out what was going on. Thus they displayed the fourth type of word: the confounding word.
They asked “What word is this?” Exorcists never spoke on their own authority. They always used incantations, perhaps some incense or some other concoction. But never just telling a demon to shut up and come out. So when Jesus did that, the people were thrown for a loop. They kept talking about it and trying to figure it out. The word translated as “said” in verse 36 is in the imperfect tense. Which means that this was something that started in the past from Luke’s perspective and continued on finishing sometime later in the past. In other words, this wasn’t just a one time, “What word is this?” This was ongoing. People were getting together day in and day out trying to figure out what Jesus’s message really meant because it has to mean something significant if demons obey his every command. They talked not only about the authority Jesus had within his words, but the power as well. He not only had the right to say what he said, but he had the power in himself to back up and enforce what he said. That type of word confounded the people in Capernaum. I wonder if they ever figured it out.
I wonder if we have. I wonder if we ever even stop to think about it. Are we doubtful of his declarations of liberty for the captive? Do we hesitate to believe his forgiveness and freedom for those who are oppressed? Are there any “Yes, buts. . .” in our vocabulary? Have we sat down, prayed over the Scriptures and wrestled with his confounding words—the words that mean more than we can understand at this moment? Not just of Jesus, mind you, but of all of Scripture.
Can I give you some tips on Bible study? I was talking about this to someone this past week, and thought I should share them with you as well. I gave you a gift a long time ago. It was the word “Because” and sometimes “for.” I’m giving you three more today. Remember that because gives us the cause of something. Thus the effect is usually before but sometimes after the word because. I pray for you because. . . Whatever comes next is the reason for the prayer and the prayer is the effect of that reason. But another gift is to look for the words “in order to.” “In order to” gives you the purpose behind whatever is being said or written. I pray for you in order to. . . and thus, the writer gives the desired outcome of what he just wrote/said. Another gift is “so that” or “unto.” “So that” or “unto” give you a result. That’s a little different than purpose. Purpose is a desired outcome, result is the actual outcome. I pray for you so that/unto. . . Finally, look for the “Therefores” and the “since thens.” These give you application. This may help you through some confounding words of Scripture. Slow down, mark these words, think and pray through them.
Conclusion
Conclusion
As we finish this text this morning, we have seen the contrasting words between the men of Nazareth and the people of Capernaum. We have seen the comparative words between Gabriel and this demon. We’ve seen the commanding word of Jesus to the demon which was a confounding word to the people. And all these words were to show the truth of who Jesus was—the Holy One of God—who comes with authority and power to give freedom and forgiveness. The angels knew it. The demons knew it. The people were working through it. But where do you stand?
Is Jesus the Holy One of God to you? This is not just an evangelistic call. This is a call to us as believers as well. Have we become so accustomed to Jesus, so bored—almost—with the Holy One, that we forget his word, ignore his word, doubt his word? They are words that are gracious, but authoritative and powerful? If we were honest, some of us might say we don’t see them that way. If that’s you, let me encourage you to pray before you leave here today asking God to open your eyes, your mind, and your heart afresh to the power and authority of these Spirit-filled, Spirit-led words.
And if you’re here and have never seen Jesus as the one who can set you free, not just gracious words, but authoritative words, let me call upon you to surrender to him, let him take your burden, your guilt, and your shame. These are certainly gracious words, but Jesus and only Jesus has the authority and the power to release you from your captivity.