Cleopas – An Eyewitness Resurrection Encounter

Eyewitness statements carry significant weight both in ancient and modern law as well as in the eyes of God.[1] The Law of Moses handed down by God defined that two eyewitnesses were required to establish a fact.[3]

Luke’s investigative Gospel contains one of the greatest eyewitness statements of anyone who encountered Jesus.[3] The eyewitness statement of Cleopas is quoted in Luke chapter 24.

Cleopas and his traveling partner, possibly his wife, were walking home to Emmaus from Jerusalem on that first Easter Sunday.[4] They were joined on the road by a stranger who asked what they were so intently discussing?

Incredulous, Cleopas asked, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?”[5] The man asked, “What things?”[6]

Answering the question, Cleopas provided a succinct witness statement of events to the stranger. He began by identifying a man known as Jesus of Nazareth whose powers caused people to recognize him as a prophet. Summarizing the events that had transpired over the Passover weekend, Cleopas said:[7]

LK 24:19-23 “The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. Yes, and certain women of our company, who arrived at the tomb early, astonished us. When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see.” (NKJV)

Resurrection accounts of all four Gospels are corroborated by the statement of Cleopas – Matthew, Mark and Luke predicting Jesus would rise again on the third day and of angels greeting Mary Magdalene, Salome, Joanna and Mary the mother of James at the empty tomb; and Luke and John account descriptions of two Disciples, Peter and John, verifying that the tomb was empty as reported by the women from Galilee.[8]

Cleopas had expressed hope that Jesus would be the one who would redeem Israel. Now it was the third day after the crucifixion and his hope was renewed by the reliable reports of a resurrection. Yet, to his knowledge, no one had yet seen the resurrected Jesus.

Most translations of the Greek word anoetos quote the stranger responding to Cleopas by referring to him as a fool or foolish. Anoetos is derived from the Greek word noeo with the primary meaning “to perceive with the mind, to understand, to have understanding.”[9] The antonym primary definition of anoetos is “not understood, unintelligent” while the secondary definition is “not understanding, unwise, foolish.”[10]

In essence, the response from the unidentified man was bemoaning the lack of understanding by people of the prophesies concerning the Messiah. The man continued by asking, “Was it not necessary for the Christ to suffer these things and to enter into His glory?”[11]

Most significantly, the man did not dispute the statement of Cleopas indicating his acceptance that the account was accurate. Had the account been inaccurate, it would be expected that a man with full knowledge of the events would correct or dispute the statement if he knew it was incorrect – the statement of Cleopas was not disputed.

Instead, beginning with Moses and the prophets who followed, the stranger interpreted the prophecies written in the Scriptures.[12] Still, the couple still did not connect the dots that they were talking to the resurrected Jesus. Why should they?

Consider the circumstances – they were not one of the chosen Disciples; they were outside of Jerusalem; most of what they knew was second-hand information; and no one to their knowledge had seen the resurrected Jesus who had been crucified and buried. It was probably not even conceivable to them that the identity of the stranger who joined them was the resurrected Jesus.

Getting late in the day, the concerned pair invited the man to their home in Emmaus. He accepted their offer and stayed during supper preparations. When they sat down to eat the meal, the man blessed the food, broke the bread and served it. “At this point their eyes were opened and they recognized him. Then he vanished out of their sight.”[13]

Something that the man said when he prayed caused the Cleopas pair to realize that the identity of the stranger in their midst was, in fact, the resurrected Jesus.[14] What did Jesus say? His words are not recorded in the Gospels; however, their recognition of Jesus was confirmed when he simply vanished right before their eyes.

Did the Cleopas pair believe they had just encountered Jesus? Their actions provide a very strong clue. The pair took on the challenges of an immediate walk back to Jerusalem – a 7-mile trek by foot near sunset on a hilly, unpaved road.[15]

Arriving back in Jerusalem at the location of the eleven Disciples and other followers, they learned “The Lord has really risen, and has appeared to Simon!”[16] Cleopas told them about their encounter consistent with his previous statement that it was not until Jesus prayed before their meal that they recognized him.

Comparing and sharing their experiences, there was more to come… “Now as they said these things, Jesus Himself stood in the midst of them, and said to them, ‘Peace to you.’”[17] Neither Cleopas nor his partner disputed that it was the same person they had encountered previously in Emmaus who was now standing before them again in the room in Jerusalem.

First Jesus showed the group the healed crucifixion wounds in his hands and feet suggesting that they touch them to see for themselves that he was flesh and bone. Further, to prove he was real and not just an apparition, Jesus ate some fish.

Consistently with what he had told Cleopas and his partner on the road home to Emmaus, Jesus affirmed to the group that what had happened to him was predicted by Moses, the prophets and in the Psalms. “Thus it is written, that the Christ would suffer and rise again from the dead the third day …” this time adding “repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.”[18]

Gospel accounts are in sync, consistent and corroborated by the Cleopas eyewitness statement. Does his eyewitness statement of the trial, crucifixion and resurrection events ring true?

 

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] “Ketubah.” Jewish Encyclopedia. 2011. Soncino Babylonian Talmud. Ed. Isidore Epstein. Sanhedrin 9a, 30a, 32a-b, 49b, 56a-b. 1935-1948. <https://israelect.com/Come-and-Hear/sanhedrin/index.html> Foster, Brittany. LegalDepot. “Witnesses in a Legal Document.” 2018. <https://www.lawdepot.com/blog/witnesses-in-a-legal-document>  “A Notary Official Signature.” American Association of Notaries. 2019. <https://www.notarypublicstamps.com/articles/a-notary-official-signature>
[2] Deuteronomy 17:6, 19:15; Numbers 35:30.
[3] “Cleopas, Why You Should Know Him.” Yeshua in Context. 2010. <http://www.yeshuaincontext.com/2010/10/cleopas-why-you-should-know-him>
[4] “Clopas.” Abarim Publications. 2021. <https://www.abarim-publications.com/Meaning/Clopas.html>  “Cleophas.” Catholic Encyclopedia. 2020. <https://www.newadvent.org/cathen/04048b.htm> Jones, Victoria Emily. “The Unnamed Emmaus Disciple:  Mary, wife of Cleopas?” Art & Theology. 2017. <https://artandtheology.org/2017/04/28/the-unnamed-emmaus-disciple-mary-wife-of-cleopas>
[5] Luke 24:18. NRSV.
[6] Luke 24:19.
[7] Luke 24:19-24, 31.
[8] Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:3. CR Matthew 27:62-63; Mark 8:31-32, 9:31; Luke 18:31.
[9] “noeo <3539>.” NetBible.org. 2021. <http://classic.net.bible.org/strong.php?id=3539> “G3539> Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/3539.html>
[10] Luke 24:25.  “anoetos <453>.” NetBible.org. 2021. <http://classic.net.bible.org/strong.php?id=453>  “G0453.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/0453.html>
[11] Luke 24:26. NASB.
[12] Luke 24:27, 32.
[13] Luke 24:31. NET.
[14] Luke 24:31, 35.
[15] Luke 24:33. “Topography of Jerusalem Looking from the South.” Generation Word. 2005. <http://www.generationword.com/nt_maps/136_topography_of_jerusalem.jpg>
[16] Luke 24:34.  NET, NASB.
[17] Luke 24:36. NKJV.
[18] Luke 24:46. NASB. Luke 24:47. NSRV.

The Arabian Desert – Two Routes to Bethlehem?

Matthew’s Nativity account of the wise men, the Magi, reveals their quest to find the newborn King of the Jews took them first to Jerusalem, then on the Bethlehem. After being warned not to return home the way they came, the Magi took a different route back to their homeland was there a second route?

Magi were well-known by reputation for their origins in Persia east of Judea hundreds of miles away. Facing them were the hardships and challenges posed by the great Arabian Desert.[1]

Marco Polo, famed thirteenth century explorer, wrote in 1298 of his travels to the Province of Persia searching for information about the Magi.[2] Writing of a city called Saba, Polo wrote that he first visited the burial place of the “magi who came to adore Christ in Bethlehem.”

Today the city is known as Saveh located about 50 miles southwest of Tehran, Iran.[3] From Saba, Marco Polo’s pursuit to find the location where the Magi had lived took him on a 3-day trek to the castle of “Palasata, which means the castle of fire-worshippers,” a same name for Magi found in the Talmud.[4]

Visiting with the residents of the Palasata castle, they told the story of three renowned Magi whose home towns were given as Dyava, Saba and the castle of Palasata. While Matthew’s account neither discloses the number of Magi nor that they were kings, Marco Polo recounts being told of “three offerings” made by three kings:[5]

“…anciently, three kings of that country went to adore a certain king who was newly born, and carried with them three offerings, namely, gold, frankincense, and myrrh:  gold, that they might know if he were an earthly king; frankincense, that they might know if he were God; and myrrh, that they might know if he were a mortal man.” [6]

Travel from Persia to Judea offered only two realistic route choices when confronted with the second largest desert in the world. One option was a route around the northern edges of the Arabian Desert. The other option was the longer southern route through the desert by way of Petra south of the Dead Sea.

Shorter of the two trade routes to Jerusalem, the initial destination of the Magi, was approximately 700 miles.[7] The route coursed from Seleucia near present day Baghdad, north through the populous area east of the Euphrates River, on to Edessa in southeast Turkey, turned west to Damascus, Syria, then turned south following the ancient King’s Highway paralleling the east side of the Jordan River.

 

Parthian Empire’s trade routes and the Arabian Desert, 2 BC – 1st AD

Trade route spurs West off the King’s Highway across the Jordan River were limited to only three. When traveling from the north, the first two were not logical choices for a Jerusalem destination. The last crossing opportunity was to ford the Jordan just above the Dead Sea heading west by Jericho, then onward to Jerusalem.

King Herod’s winter palace was located in Jericho where he would soon travel in his final days for the futile treatment of his horrible bowel disease.[8] The crossing point of the Jordan near Jericho was the same place where the Israelites entered into land of Abraham after their wonderings in the Sinai wilderness.[9]

Erza 7:9 mentions how a similar journey from Babylon to Jerusalem took four months. On the timeline of history, Ezra was written after the Hebrew’s release from Babylonian captivity thought still under the rule of the Persian Empire in the late 300 BC era.[10]

Scrolling forward a century to the last quarter of the 200s BC, trade routes had been established by the Parthian Empire making travel relatively much faster.[11] Commonly referred to as “caravan routes,” these trade routes were busy – the interstate highways of the day dotted with trading posts making them the best practical means for land travel.[12]

First, the Magi traveled to Jerusalem where they sought guidance from ruler of the land, King Herod. Jerusalem was not located on the common caravan routes making it a newsworthy event where everyone seemed to be aware of their arrival in the city .[13]

Aside from their unusual arrival, perhaps attention was also garnered by  their conspicuous caravan of camels; their foreign grandiose attire; or that they were regarded as kings from Persia.[14] Nevertheless, it is obvious the Magi were recognized on the highest social hierarchy as King Herod who granted the Magi immediate access to his palace.

After consulting with Jewish religious experts, Herod directed the Magi to go to Bethlehem in exchange for revealing the exact location of the child after they found him. Bethlehem was only 5 miles to the south of Jerusalem accessible directly by a north-south road. Matthew’s account then provides a key detail:

MT 2:12 “And having been warned in a dream not to go back to Herod, they returned to their country by another route.” (NIV)

Consensus agreement by the Magi to avoid King Herod suggests that they all received the message…and it presented a costly logistical challenge requiring full agreement. Herod would assuredly know if the Magi were back in the City of Jerusalem; undoubtedly he would know if they were passing by the much smaller Jericho where area local contacts to the King’s winter palace were certain.

A return route back to Persia that avoided Jerusalem and Jericho left only one other option across the Arabian Desert the southern Parthian loop. It was a much longer trek, some 100 miles longer at around 800 miles.

South of the Dead (Salt) Sea, the King’s Highway routed to Petra, then East on the southern Parthian route across the Arabian Desert to Central Persia. The catch was how to reach it from Bethlehem.[15]

 

https://i0.wp.com/i.pinimg.com/originals/cb/8e/5c/cb8e5cdfa8e96c2fdc1eb3c884cc5f75.jpg?resize=657%2C392&ssl=1

 

Access to the southern Parthian trade route was literally at the doorstep of the Magi. The Central Ridge route ran south out of Bethlehem to Hebron; connected to the Spice Route which passed under the Dead Sea; and then joined the King’s Highway south to Petra.[16] The other less traveled minor route spurs off the Central Ridge Road may have shortened the southward path, the tradeoff being a more difficult passage, fewer trading posts, and greater risks.

 

https://i0.wp.com/web.archive.org/web/20190414151021if_/https://biblewalks.com/Photos72/IncenseRoute.JPG?resize=662%2C643&ssl=1

Copied with permission: Biblewalks.com.

Many secular historical accounts confirm the origins of the Magi – who they were, their reputation, from where they came. Two well-known geographically established caravan trade routes involving the Arabian Desert existed from Persia to Judea. Do these historical accounts corroborate and add credibility to Gospel account of Matthew and the Nativity of Jesus of Nazareth?

 

Updated December 19, 2021.

Creative Commons License

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Matthew 2:1, 12. “Arabian Desert.” New World Encyclopedia. n.d. <https://www.newworldencyclopedia.org/entry/Arabian_Desert>  “Arabian Desert.” Encyclopædia Britannica. 2020. <https://www.britannica.com/place/Arabian-Desert>
[2] Polo, Marco.  The Travels of Marco Polo the Venetian.  1818.  Ed. Ernest Rhys. 1908 Edition.  Chapter XI. p 50. <http://archive.org/stream/marcopolo00polouoft#page/50/mode/2up> “Marco Polo.” Bibliography.com. 2020 <https://www.biography.com/explorer/marco-polo>  
“Marco Polo and his travels.” Silk-Road.com. n.d. <http://www.silk-road.com/artl/marcopolo.shtml
[3] Saveh, Iran (untitled). Bing.com/maps. Map. 2020. <https://www.bing.com/maps?osid=caeb94c6-d007-42ed-a5c8-19628ce0cebc&cp=35.411126~50.908664&lvl=9&v=2&sV=2&form=S00027> Hartinger, J. A. “Saba and Sabeans.” Catholic Encyclopedia. Volume 13. 1912.  NewAdvent.org. 2009. <http://www.newadvent.org/cathen/13285c.htm>
[4] Strabo. Geography. Chapter III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi>Stillwell, Richard, et. al. The Princeton Encyclopedia of Classical Sites. “Hatra Iraq.” n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=hatra&highlight=caravan> Soncino Babylonian Talmud. Ed. Isidore Epstein. The Soncino Press. 1935-1948. Sanhedrin 98a.  <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html#98a_22> Sanhedrin 74b. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_74.html>  “Babylonia.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/10263-magi>
[5] Matthew 2:11.
[6] Polo. The Travels of Marco Polo the Venetian.  p 50.
[7] II Kings 25:1-17; Jeremiah 52:3-30. Middle East. Bing.com. Map. 2020. <https://www.bing.com/maps?osid=a2a3d404-6095-4abc-9ac8-b6d695d42293&cp=34.13455~41.097873&lvl=7&v=2&sV=2&form=S00027>  “Atlas of Iran Maps.” IranPoliticsClub.net. Chapter 4. March, 2000. <http://www.iranpoliticsclub.net/maps/maps04/index.htm>  “Spice Ways.”  Israel Antiquities Authority.  Map.  n.d.  2014.  <http://www.mnemotrix.com/avdat/spiceroute2.gif>  “Trade Routes of Palestine.” Bible Odyssey. Map. 2019. <https://www.bibleodyssey.org/en/tools/map-gallery/v/map-trade_routes-g-01>
[8] Josephus, Flavius. Antiquities of the Jews.  Trans. and commentary.  William Whitson.  The Complete Works of Josephus. 1850. Book XVII. Chapter VI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>   Geva, Hillel. “Archaeology in Israel: Jericho – The Winter Palace of King Herod.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/jericho-the-winter-palace-of-king-herod> “Herodian Jericho.” Oxford Bible Studies Online. 2020. <http://www.oxfordbiblicalstudies.com/article/opr/t393/e57>
[9] Numbers 20:19, 22:1; Deuteronomy 32:48, 34:1-4; Joshua 3:14-17. “Roads in Israel.” Bible History Online. Map.  n.d.  <http://www.bible-history.com/maps/ancient-roads-in-israel.html>
[10] “Ezra and Nehemiah, Books of.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/ezra-and-nehemiah-books-of> “Ezra.” Encyclopædia Britannica. 2020. <https://www.britannica.com/biography/Ezra-Hebrew-religious-leader>
[11] “Trade between the Romans and the Empires of Asia.” MetMuseum.org. 2020. <https://www.metmuseum.org/toah/hd/silk/hd_silk.htm> “Map of Roman & Parthian Trade Routes.” Ancient History Encyclopedia. 2020. <https://www.ancient.eu/image/11763/map-of-roman–parthian-trade-routes>  Hopkins, Edward C. D. “History of Parthia.”  Parthia.com. 2008. <http://www.parthia.com/parthia_history.htm>  “Parthian Empire.” Iran Chamber Society. 2020. <http://www.iranchamber.com/history/parthians/parthians.php>
[12] Stillwell, Richard, et. al. “Bernice or Pernicide Portum (Madinet el-Haras) Egypt.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=berenice-1&highlight=caravan>  Stillwell, Richard, et. al. “Beroea (Aleppo) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=beroea&highlight=caravan> Stillwell, Richard, et. al. “Dura Europos Syria.”  The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=dura-europos&highlight=caravan> Stillwell, Richard, et. al. “Palmyra (Tadmor) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=palmyra&highlight=caravan> “Trade Routes/” National Museum of American History. n.d. <https://web.archive.org/web/20160618154742/http://americanhistory.si.edu/numismatics/parthia/frames/pamaec.htm>  “Chapter 4. Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” “Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” Iran Politics Club. n.d. <http://iranpoliticsclub.net/maps/maps04/index.htm>  “Roads in Israel – 1st Century AD.” Bible-History.com. Map. n.d. <https://www.bible-history.com/maps/first-century-roads-israel2.jpg>
[13] Matthew 2:3.
[14] Strabo. Geography. Chapters II-III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=1:chapter=2&highlight=magi> <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi>  Diogenes Laertius. Lives of Eminent Philosophers. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0258:book=1:chapter=prologue&highlight=magi>  Stillwell, Richard et. al. “Gaza Israel.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=gaza&highlight=caravan>
[15] Josephus, Flavius. Wars of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. 4.451. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0148:book=4:section=451&highlight=petra>
[16] “Major Trade Routes.” Bibarch.com. Map. n.d. <http://www.bibarch.com/images/Map-Regions.jpg> Ancient Israel trade routes (untitled).  BibleWalks.com. Map. 2011. <https://web.archive.org/web/20190414151021/https://biblewalks.com/Photos72/IncenseRoute.JPG> “Ancient Palestine.” The History of Israel. Map. n.d. <http://www.israel-a-history-of.com/images/AncientRoadsandCities2.jpg>  “Old Testament Map & History.” The History of Israel.  “Ancient Palestine.” Map. n.d.  <http://www.israel-a-history-of.com/old-testament-map.html> ;   “The Geographical, Historical, & Spiritual Significance of Shechem.” Bible.org. 2020. <https://bible.org/article/geographical-historical-spiritual-significance-shechem> “Spice Ways.” Israel Antiquities Authority. Map. n.d. Mnemotrix Systems, Inc. 2014.  <http://www.mnemotrix.com/avdat/spiceroute2.gif>  “The Urantia Papers’ First Century Palestine.” The Urantia Book Fellowship. Map. n.d. 2013. <http://web.archive.org/web/20070820230158/http://www.urantiabook.org/graphics/gifmap1.htm>  “Eastern Desert.” Pinterest.com. Map. n.d. <https://i.pinimg.com/originals/cb/8e/5c/cb8e5cdfa8e96c2fdc1eb3c884cc5f75.jpg> Last accessed 19 Dec. 2021.  Stillwell, Richard, et. al. “Petra (Selah) Jordan.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=petra-2&highlight=caravan> Stillwell, Richard, et. al. “Elusa (El-Khalasa) Israel.” The Princeton Encyclopedia of Classical Sites.. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=elusa-2&highlight=caravan>

Demon’s Recognition of the “Son of God”

Gospel accounts of the supernatural realm of principalities recognizing Jesus as the Son of God came in a specific hierarchical sequence. Initially, the archangel Gabriel announced to Mary that her miraculously conceived baby would be the Son of God.[1]

As an adult, God Himself first recognized Jesus as the Son of God. Immediately after Jesus was baptized by John the Baptist, the Voice of God called out: [2]

MK 1:11 “You are My beloved Son, in whom I am well pleased.” (NKJV)

John the Baptist testified to what he had seen and heard that day when he baptized Jesus of Nazareth. “I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God.”[3]

Fasting for 40 days in the wilderness after his baptism, Satan approached Jesus in his emaciated condition. Cunningly, Satan began his temptations saying to Jesus, “If you are the Son of God…” In response, Jesus quoted from the Scriptures when rebuffing the temptations.

Beginning his public ministry, Jesus traveled from Nazareth to a Capernaum synagogue where he taught. A man in the audience was possessed by an “unclean demon” and its voice cried out: [4]

LK 4:34 “Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are — the Holy One of God!” (NKJV)

Paying close attention to the pronouns, using the word “us,” the demon spoke on behalf of other demons, then spoke for himself. Commanded to be silent and to come out of the man, the demon to threw the man down with convulsions before leaving leaving him unharmed. Those who witnessed the exorcism were “amazed” exclaiming Jesus was someone of authority and power prompting his fame to quickly spread.[5]

It would not be the only instance when demons proclaimed Jesus to be the Son of God. Mark and Luke wrote that whenever demons saw him, they forced their hosts to fall down before Jesus crying out, “You are the Son of God.”[6]

Matthew, Mark and Luke record another especially harrowing encounter with demons in the Gerasenes (Gararenes) region.[7] The incident occurred after the miracle of calming the storm during their journey to the western side of the Sea of Galilee, the Gentile side in present-day Syria.

Living naked among the tombs, restraints were useless – chains and shackles would only be broken into pieces. Out of fear, people obviously avoided the area of the tombs. Mark and Luke report there was just one possessed man while Matthew’s Gospel says there were two; however, in either case multiple demons were involved.[8]

Arriving on shore, the demons spotted Jesus and forced their host to run and bow down before him. A voice of the demons cried out asking for mercy:

MK 5:7 “What have I to do with You, Jesus, Son of the Most High God? I implore You by God that You do not torment me.” (NKJV)

Asked for his name by Jesus, the demon-voice answered saying, “My name is Legion, for we are many.”[9] When Jesus commanded the demons to come out, Legion implored Jesus for mercy not to be thrown into the abyss; instead, asking that they would be allowed to enter a nearby herd of swine.[10]

Appealing for mercy to Jesus by the name of God, the demons demonstrated they were subject only to the authority of God recognizing that Jesus had complete power and discretion over them. Granting their request, the demons entered a herd of pigs which then charged down a steep hill into the sea and drowned.

Herdsmen of the hogs ran into the town and told their story of what had happened. A crowd gathered, went out to see for themselves and found the former fearsome, demon-possessed man clothed and calmly sitting at the feet of Jesus.

Fear gripped the crowd imploring Jesus to leave them alone. Jesus honored their request telling them to return to their homes, then sailed back across the sea. Meanwhile, the healed man proclaimed throughout the town what Jesus had done for him.

Pharisees accused Jesus of casting out demons in the name of Beelzebub, another name for Satan.[11] In response, Jesus asked two rhetorical questions:

LK 11:18-20 “”If Satan also is divided against himself, how will his kingdom stand? Because you say I cast out demons by Beelzebub. And if I cast out demons by Beelzebub, by whom do your sons cast them out? But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.” (NKJV)

Accounts of the exorcisms carried such a degree of credibility, the enemies of Jesus eventually believed the witnesses as demonstrated by the sons of the high priest of Judaism. The Book of Acts, written by the same author as the Gospel of Luke, recounts another demon encounter, but this one did not end well.

Some Jewish exorcists, the seven sons of high priest Sceva, attempted an exorcism. They tried to invoke the name of Jesus saying to the demon, “I adjure you by Jesus whom Paul preaches.”[12]

Not impressed by the authority of their command, the demon retorted, “I know about Jesus and I am acquainted with Paul, but who are you?”[13] The demon reacted by causing the possessed man to overpower the seven sons and beat them to a point they ran from the house naked and bleeding. Word spread throughout Ephesus causing fear and praise for the name of Jesus.[14]

In the supernatural realm, God was the first to recognize Jesus of Nazareth as His own son. Secondly was Satan followed thirdly by the demons who recognized and bowed down to Jesus as the Son of God. What then should mortal people believe?

 

Updated April 7, 2022.

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REFERENCES:

[1] Luke 1:30-32, 35. CR Matthew 1:20-22.
[2] Mark 1:11. Luke 3:21-2. NKJV.  CR Matthew 3:13-17; Luke 4:16-28; John 1:32-33.
[3] John 1:32-34. NKJV.
[4] Luke 4:34. NASB. CR Mark 1:24.
[5] Mark 1:27-28; Luke 4:36-37.
[6] Mark 3:11. Luke 4:41. NKJV. CR Mark 9:17-27; Luke 6:18.
[7] Matthew 8:29-34; Mark 5:1-13; Luke 8:26-39.
[8] Matthew 8:28. NetBible.org. Footnote 1.
[9] Mark 5:9. NET.
[10] Luke 8:29-33.
[11] Matthew 9:34, 12:24; Mark 3:22; Luke 11:15.
[12] Acts 19:13. NET. Acts 19:13-17.
[13] Acts 19:15. NET.
[14] Acts 19:13-17.