Jesus cures the crowds.

by K.W. Leslie, 13 August 2023

Mark 1.32-34, Matthew 8.16-17, Luke 4.40-41.

In ancient Israel there was no such thing as healthcare. If you got sick, your only recourse was either for God to miraculously heal you, or folk medicine. Science hadn’t been invented yet!

Following the standards of the day, folk medicine was largely unproven: People did what they believed oughta work, based on guesses (educated or not), hearsay, rumor, or homeopathy—if something makes you ill, why not dose yourself with more and build up resistance? You know, like shooting yourself with smaller-caliber bullets to build up your immunity to larger bullets.

Some of it did actually work—like willow bark, which we nowadays call “aspirin.” Or poppy juice, which we nowadays call “opium.” But y’notice sometimes these cures did more harm than good.

Because the “experts” didn’t know what they were doing. All of them were fumbling around in the dark. Read Hippocrates or Galen sometime: Their philosophical theories are kinda entertaining, but when you realize people were actually trying to cure desperately ill people with their “knowledge”—it gets kinda horrifying.

The King James Version translated the Greek word ιἀτρός/yatrós (plural, ιἀτροί/yatrí) as “physician”—by which they meant “one who gives you physic,” and physic means “medicine.” A physician gave you folk remedies. Or drugs; they’d dope you up till you didn’t care about pain anymore. It’s the best they knew. But don’t get the wrong idea these “physicians” in the bible were in any way doctors of medicine. A far more proper translation of yatrós is “witch doctor”—which is what I tend to use.

Among pagan yatrí, one of the tools in their iffy arsenal was δαιμόνια/demónia. We translate that word as “demons,” but to Greeks a demónion was a lesser god; kinda like a guardian angel. If you were sick, the yatrí would ask their gods Apollo or Æsculapius for help… and if those gods were busy, maybe they could call upon a demónion to help you. Maybe stick one in you, and it could root around in there and fix you right up! Maybe two or three for extra help, or expediency. Maybe more! If one tablet of aspirin is good for you, why not an entire bottle? Why not a legion’s worth of demónia?

So as I said in my article on Jesus’s first exorcism, if you’ve ever wondered why the gospels contain so many exorcisms, and how they’re connected to supernatural healing, this is why. Jesus lived in the Galilee, which wasn’t entirely Jewish: It was full of Syrian Greek villages filled with Syrian Greek pagans. And if a Jewish person was sick, and desperate, they’d try anything—including some pagan yatrós who was rumored to get results. So they’d get demonized. Way bigger problems than ever they bargained for.

As I also said in that article, when Americans get sick, and western medicine doesn’t know how to treat them, we too will get desperate, and dabble in witch doctoring. Call it “eastern medicine,” call it “alternative medicine,” call it “natural healing,” call it whatever; none of these guys went to medical schools, and some of them call upon demónia same as the ancient Greeks. Times change; human nature hasn’t.

Jesus cures and exorcises all comers.

Even if they hadn’t turned to witch doctors, the Galileans still had no healthcare. No wherewithal to get it. Little hope. They might be born with a birth defect, suffer though a crippling childhood disease, break a leg but never have it set properly, have poor vision but never have the money for crystals to see through (yep, that’s what they did back then instead of glasses), have a mental illness, be otherwise sick or injured or stricken… or have a devil in ’em pretending to be any of the above so no one would ever realize the real problem.

For these people, Jesus was the greatest thing ever. Here’s someone who can really cure the sick. Cure ’em completely. Cure ’em permanently. Finally they had hope!

Really, it’s no surprise Jesus found an entire town’s worth of problems at his door.

Mark 1.32-34 KWL
32 Becoming evening, when the sun sets,
they’re bringing to Jesus
everyone who has anything wrong, and demoniacs.
33 The whole city is being gathered at the door.
34 Jesus cures many
who have something wrong,
from all sorts of maladies,
and throws out many demons,
and isn’t permitting the demons to speak,
because they knew him.
 
Matthew 8.16-17 KWL
16 Becoming evening,
they bring many demoniacs to Jesus.
He throws out the spirits with a word,
and cures everyone who has something wrong.
17 Thus he could fulfill the prophet Isaiah’s word,
saying, “He takes our weakness
and carries our disease.” Is 53.4
 
Luke 4.40-41 KWL
40 At the setting of the sun, everyone,
whoever has a sickness, all sorts of maladies,
brings them to Jesus.
Placing his hands on each and every one, he cures them.
41 Demons are also coming out of many,
screaming and saying, “You’re God’s son!”
In rebuke, he doesn’t let them speak,
for they knew him to be Messiah.

The synoptic gospel accounts describe this taking place once evening fell. Why it’s important is because in Mark and Luke, Jesus had just taught in synagogue, then cured Simon Peter’s mother-in-law… and he did both these things on Sabbath. Sabbath is from sundown Friday to sundown Saturday, and curing the rest of the town didn’t happen till Sabbath was over.

Some of the reason nothing happened till Sabbath was over, may well have been because the people believed as Pharisees had always taught ’em: Healing is work, and we’re not to work on Sabbath. Ex 20.9, Dt 5.14 But some of it is also because walking is also considered work, and Pharisee custom was to walk no further than “a Sabbath day’s journey,” Ac 1.12 about 2,000 cubits (1 km) beyond the town wall. So they couldn’t travel to Jesus while Sabbath. But the instant it wasn’t Sabbath, here they were at Jesus’s door, ready for treatment.

Notice the whole city was there. Mk 1.33 No, the entire community wasn’t sick. Many were spectators. Remember, after Jesus did that exorcism in synagogue, word got out. Mk 1.28 Gossip never takes Sabbath off. People wanted to check out the rabbi who could do exorcisms—and no doubt they knew people who needed an exorcism, and wanted to see them cured. Or they didn’t, but wanted to watch just the same. Either way. Jesus permitted it.

The three gospels aren’t consistent about whether Jesus cured many Mk 1.34 or all. Mt 8.16, Lk 4.40 They do agree Jesus only threw out “many” demons, not all. Some Christians insist illness and demonization are two different things, so they figure Jesus only cured some of the demonized. Others (like me) figure “everyone who has anything wrong” Mk 1.32 includes the demonized. He accepted all comers, and cured them.

The reason people doubt the gospels which state Jesus cured everyone, is ’cause nowadays we don’t see Jesus curing everyone. Sometimes he’s cured me; sometimes he hasn’t. Sometimes he cures the people I pray for; sometimes he doesn’t. I’m no Calvinist; I refuse to believe God says no for arbitrary reasons. Curing people isn’t always in our best interest, much as we’d really, really like to get healed, so if God says no, it’s for good reason.

So why’d Jesus cure everybody in Capharnaum? Three reasons.

Jesus came to preach the gospel: God’s kingdom has come near. Mk 1.15 What’d be a mighty demonstration of his kingdom? Curing everybody, without exception. That’s what the kingdom ultimately looks like, so that’s what Jesus was trying to show ’em. For one day, they got to see an end to sickness and pain, and all the devils powerless and gone. Want that forever? That’s the kingdom.

Secondly, Jesus adopted Capharnaum as home. What’s the fastest way to endear yourself to everyone in town, and make it so they’d never want you to leave? Cure everybody. True, he gradually got on the bad side of legalists (and the witch doctors, if Capharnaum had any), but this’d substantially make him welcome in this town.

And make people more apt to listen to him. Y’know, there are a number of cessationists who insist the reverse is true—that the reason Jesus tried to hide some of his miracles (and I’ll get to those stories soon) was because, they claim, people would be less apt to listen. So how dare these greedy bastards beg an end to their misery instead of listening to Jesus’s superior wisdom.

But they make this assumption based on zero practical experience. In practice: When I pray for someone and God cures ’em, they immediately wanna know everything about the God I’ve called upon. They assume I’m an expert; after all, he just listened to my prayers, so I must know something about him! Fortunately for them, I do; I can point ’em to what the scriptures say about him, and send ’em to healthy churches who can tell them even more. Miracles prompt people to seek and follow Jesus. Cessationists presume they won’t, and that’s because they simply don’t know what they’re talking about. And they misread Jesus’s motives in way more than this one area.

Lastly: Watching God cure people is fun. They’re so happy! If you could cure everybody in a room, with everyone praising God (or at least awestruck at him), and no one going away disappointed or faithless, why on earth wouldn’t you?

Demons begone!

Certain faith-healers act as if every single illness is a devil, or has a devil at the back of it. Clearly that’s not true. Jesus didn’t perform exorcisms every time he cured someone. He rebuked illness, but that doesn’t mean there’s an illness-demon for every disease. As we know nowadays, there are bacteria, viruses, microbes, and parasites which each need to be exorcised in their own way.

But devils pretend to be illnesses so they can go undetected. Still happens, you know. Doctors will treat symptoms and have no idea why their patients show no improvement whatsoever, and really it’s because the symptoms aren’t caused by a disease, but a devil mimicking the disease. Jesus can detect every single devil, and root ’em out.

True, nowadays not every devil gets exorcised. Some folks don’t want ’em gone. They like the sins which led them to become possessions of evil spirits. They like the evil spirits themselves. They can’t imagine freedom, so they stick to slavery. And in some cases, Jesus will permit ’em to stay enslaved till they’re finally ready to repent and seek release. If that day ever comes.

Jesus wouldn’t let these demons talk. Mainly because they knew Jesus is God incarnate, the Son of God, the Messiah. You know, facts the Galileans couldn’t yet handle. They were trying to scare people away from Jesus, and intimidate him away from driving them out by threatening to spill the beans. Jesus really didn’t want any devil’s endorsement—“According to the demons, Jesus is Messiah… but you know you can’t trust demons.” True, we can’t. In general, their statements create more problems than not, as exorcists nowadays can tell you. So rather than listen to their attempts at distraction or offense, Jesus simply shut ’em up. And if they try to tell you stuff, or otherwise intimidate you as you’re praying for the sick, do likewise: “By Jesus, shut up.” You don’t need to interview them, like those exorcists who like to show off how mighty Jesus has made them. They’re playing with fire. Don’t be like them. Be like Jesus.

Don’t just tell. Show.

Jesus had come to preach good news to the poor. Lk 4.16-21 But actions speak louder than words. Telling people God has come near is one thing. Showing them God is another—and far more meaningful, tangible, and life-changing.

We can show them God in lots of ways. Not just supernatural ways, if that’s what you’re worried about. Fruitful ways—like being loving, patient, kind, and forgiving—make a mighty big impact on their own. When people aren’t used to those attitudes, and see ’em in Christians, they go a long way.

But presenting the gospel with nothing more than nice words… well, that’s only a segment of the gospel. The gospel doesn’t come through clever talk and logical arguments, but the acts and power of the Holy Spirit, 1Co 2.4 and an impotent gospel might get you some places, but nowhere near as far as a Spirit-filled, wonder-working gospel.

Stuff we need to keep in mind when we proclaim this gospel. It’s not enough that we tell. We often have to show, as Jesus did.