Jesus was saying shut your mouth to a demon

JESUS WAS SAYING SHUT YOUR MOUTH TO A DEMON
EDITED BY GLENN PEASE
Luke 4:33-3633In the synagogue there was a man
possessedby a demon, an impure spirit. He cried out
at the top of his voice, 34"Go away! What do you want
with us, Jesus of Nazareth? Have you come to destroy
us? I know who you are-the Holy One of God!" 35"Be
quiet!" Jesus saidsternly. "Come out of him!" Then
the demon threw the man down before them all and
came out without injuring him. 36All the people were
amazed and saidto each other, "Whatwords these
are! Withauthorityand power he gives orders to
impure spirits and they come out!"
BIBLEHUB RESOURCES
Fame And Power
Luke 4:32, 37
W. Clarkson
His word was with power;"The fame of him went out." Fame and power are
the objects ofeagerand arduous pursuit; they are supposedto be deserving of
the expenditure of our strength, and to reward us for all our anxieties and

toils. What is their worth, intrinsic and relative? What were they to our Lord?
and what should they be to us?
I. THE WORTHLESSNESS OF FAME.
1. The fame of Jesus Christ, as a man, is remarkable indeed. Born in a little
Judaeanvillage, of humble parents, receiving a very scanty education,
enjoying no patronage, teaching truths too deep to be understoodby the
multitude and too broad to be appreciatedby the orthodox of his time,
arousing the hatred of the powerful, and dying while yet a young man a death
of utmost ignominy, - his name has become known, his doctrine has been
received, he himself has been honored and even worshipped by countless
millions of mankind under every sky. This is fame of the first magnitude;
there are very few names "under heavengiven among men" that can aspire to
stand in the same rank, on the ground of human fame.
2. Jesus Christshunned rather than sought fame. "Jesus straitly charged
them, saying, See that no man know it" (Matthew 9:30; Matthew 8:4;
Matthew 12:16; Matthew 17:9). "Greatmultitudes came togetherto hear and
to be healed... and he withdrew himself into the wilderness" (Luke 5:15, 16;
see also Vers. 42, 43).
3. He appears to have been embarrassedby his fame rather than gratified,
and his work seems to have been hindered rather than helped by it (see John
6:15). And it is obvious that, as his greatand high purpose was one which was
far removed from the superficial and worldly hopes of the people, popularity
or fame would not further but rather retard the work he had in hand. It is
worth no man's while to be seriouslyconcernedabout his fame. To seek for
and strive after an honorable reputation is what every man owes to himself, to
his family, to his Church, to his Master. But no man need concernhimself
greatly about the acquisitionof fame.

(1) It is obvious that only a very small minority of mankind can attain it;
therefore any extensive endeavor after it must end in disappointment.
(2) It is of very slight intrinsic worth; for it is possessedand enjoyed by the
bad as well as by the good, by the notorious as wellas by the celebrated.
(3) It does not usually crownits hero until he has gone where it will no longer
affecthim; useless to the martyred patriot himself, howevervaluable to his
country, is the costly tomb, or the splendid monument, or the elaborate elegy
contributed to his memory.
(4) Its effecton living men is exceedinglydoubtful; it may gladden and
stimulate, but it may elate and injure.
II. THE EXCELLENCYOF POWER. "Powerbelongethunto God" (Psalm
62:12). And power belongedto the Sonof God. "Jesus returned in the power
of the Spirit" (ver. 14).
1. Christ possessedandexerted power - the power of the prophet, speaking
truth; "his word was with power" (ver. 32; Matthew 7:28, 29); the power of
the Sonof God, working miracles; the power of holiness and innocency(John
7:30; John 18:6); the power of love and sympathy, attaching disciples, men
and women, to himself with bonds of affectionthat no dangers or sufferings
could break.
2. He aspired after other and still higher power than any he exercised - the
powerwhich could only be gained by a sacrificialdeath. "I, if I be lifted up,

will draw all men unto me." That pure and holy aspirationhas been and shall
be gloriously fulfilled. It is well worth our while to seek aftera true, living,
spiritual power.
(1) It is attainable by us all; it is within the reachof those who seek it in the
fellowship and the service of Christ, and who ask it of the Spirit of God.
(2) It is of real intrinsic worth; it is a Divine, a Christ-like, an angelic thing; it
is a source of benefit and blessing to mankind.
(3) It will enlarge our heritage both here and hereafter;for to every man God
will give sacredand blessedopportunity of service "according to his several
ability." - C.
Biblical Illustrator
And in the synagogue there was a man, which had a spirit of an unclean devil.
Luke 4:33-37
The expulsion of the unclean spirit
JabezBurns, D. D.
I. Observe THE CONFESSIONTHE UNCLEAN SPIRIT MADE concerning
the Redeemer. Here Christ's righteousness andpurity are admitted.
1. He is declaredto be "the Holy One of God."
(1)God's Son — God's Servant.

(2)Having God's holy nature and attributes.
(3)Formal as to His manhood by the overshadowing ofthe Holy Ghost.
(4)Coming into the world to exhibit in all its complete excellencyGod's holy
law.
(5)On the holy mission of redeeming men from sin, and bringing them to the
blessednessofpersonalholiness.
(6)In the world for the express purpose of setting up a holy kingdom — a
kingdom of righteousness, peace, andjoy in the Holy Ghost.
2. This confessionwas bold and public.
3. It was deprecatory. The language of dread. The demons knew their time
was limited, their power circumscribed, and that their hellish rule and
dominion was to be overthrown by the Son of God.
II. Observe THE COURSE CHRIST ADOPTED.
1. Rebuke.
2. Expulsion.

III. Notice THE RESULTS WHICH FOLLOWED.
1. The unclean spirit gives a laststruggle to injure his victim.
2. He came out of the man.
3. The people gave homage and glory to Christ.
4. The fame of Christ was spread abroad.Application:
1. The unrenewed mind is under the powerof the unclean spirit.
2. Those who are thus influenced are in circumstances ofmisery and peril.
3. Christ alone has power to save and deliver.
4. In the gospelthis deliverance is proclaimed.
(Jabez Burns, D. D.)
Demoniacalpossession
F. Coder, D. D.

Should the possessedmentionedby the evangelists be regardedsimply as
persons afflicted after the same manner as our lunatics, whose derangement
was attributed by Jewishand heathen superstition to supernatural influence?
Or did God really permit, at this extraordinary epoch in history, an
exceptionaldisplay of diabolicalpower? Or, lastly, should certain morbid
conditions, now existing, which medical science attributes to purely natural
causes, eitherphysical or psychical, be put down, at the presentday also, to
the actionof higher causes?Theseare the three hypotheses which present
themselves to the mind. Severalof the demoniacs healedby Jesus certainly
exhibit symptoms very like those which are observedat the present day in
those who are simply afflicted; e.g., the epileptic child (Luke 9:37). These
strange conditions in every case, therefore, were basedona real disorder,
either physical or physico-psychical. The evangelists are so far from being
ignorant of this, that they constantlyclass the demoniacs under the category
of the sick, never under that of the vicious. The possessedhave nothing in
common with the "children of the devil." Nevertheless these afflictedpersons
are constantlymade a class by themselves. On what does this distinction rest?
On this leading fact, that those who are simply sick enjoy their own personal
consciousness, andare in possessionoftheir own will; while in the possessed
these faculties are, as it were, confiscatedto a foreignpower, with which the
sick personidentifies himself. How is this peculiar system to be explained?
Josephus, under Hellenic influence, thought that it should be attributed to the
souls of wickedmen who came after death seeking a domicile in the living. In
the eyes of the people the strange guestwas a demon, a fallen angel. This latter
opinion Jesus must have shared. Strictly speaking, His colloquies with the
demoniacs might be explained by an accommodationto popular prejudice,
and the sentiments of those who were thus afflicted; but in His private
conversations with His disciples, He must, whatever was true, have disclosed
His realthoughts, and sought to enlighten them. But He does nothing of the
kind; on the contrary, He gives the apostles and disciples powerto "castout
devils" (Luke 9:1), and to tread on "all the power of the enemy" (Luke 10:19).
In Mark 9:29 He distinguishes a certain class ofdemons that can only be
driven out by prayer and fasting. In Luke 11:21 He explains the facility with
which He casts out demons by the personal victory which He had achieved
over Satanat the beginning. He therefore admitted the intervention of this

being in these mysterious conditions. If this is so, is it not natural to admit that
He who exercisedover this, as over all other kinds of maladies, such absolute
power, best understood its nature, and that therefore His views upon the point
should determine ours? Are there not times when God permits a superior evil
powerto invade humanity? Just as God sent Jesus ata period in history when
moral and socialevil had reachedits culminating point, did not He also
permit an extraordinary manifestationof diabolicalpowerto take place at the
same time? By this means Jesus could be proclaimed externally and visibly as
the conquerorof the enemy of men, as He who came to "destroy the works of
the devil" in the moral sense of the expression. As to the present state of
things, it must not be compared with the times of Jesus. Notonly might the
latter have been of an exceptionalcharacter;but the beneficent influence
which the gospelhas exercisedin restoring man to Himself, and bringing his
conscienceunder the powerof the holy and true God, may have brought
about a complete change in the spiritual world. Lastly, apart from all this, is
there nothing mysterious, from a scientific point of view, in certain casesof
mental derangement, particularly in those conditions in which the will is, as it
were, confiscatedto, and paralyzed by, an unknown power? And after
deduction has been made for all those forms of mental maladies which a
discriminating analysis can explain by moral and physical relations, will not
an impartial physician agree that there is a residuum of cases respecting
which he must say: Non liquet? Possessionis a caricature of inspiration. The
latter, attaching itself to the moral essence ofa man, confirms him for everin
the possessionofhis true self; the former, while profoundly opposedto the
nature of the subject, takes advantage ofits state of morbid passivity, and
leads to the forfeiture of personality. The one is the highest work of God; the
other, of the devil.
(F. Coder, D. D.)
The demoniac in the synagogue
J. Parker, D. D.

Strange men in strange places I Think of a devil being in the synagogue!It is
the same to-day. The sanctuarydraws into itself all sorts of human character;
not only the rich and the poor, but the best and the worst are there. Evil
knows goodand hates it. Evil is not so powerful in reality as goodness, though
apparently much mightier. Jesus is greaterthan all evil spirits. "Art Thou
come to destroy us?" is a significant inquiry. "Forthis purpose was He
manifested, that He might destroy the works ofthe devil."
(J. Parker, D. D.)
The King casting out evil spirits
F. D. Maurice.
The superstition which connects demons with a wilderness has been used to
explain our Lord's temptation. That explanation has nothing to do with the
story given us by the evangelists.Theydescribe the encounterof the Spirit of
Christ with the spirit of evil; the test of their veracity lies in the experience of
human beings in cities as much as in deserts, in one period as much as
another. It seems to me, then, most reasonable, notonly for the sake of
anything which may have been peculiar to that time, but for the sake ofevery
time, that the evangelistshould give these victories over demons a prominent
place in the history of Redemption. The impressionproduced in the
synagogue ofCapernaum is the simplest testimony to the nature of such a
sign. "Whata word is this? " they said. There was the sense ofOne who did
not charm 'awayevils by a look or a touch. The calm Divine energy with
which He declaredthat the kingdom of God was indeed among men — that
God's power was manifesting itself as of old in breaking fetters, in setting
captives free — this came forth in the command that the unclean spirit should
depart. The evil spirit was not the man's lord. The kingdoms of this world and
the glory of them were not his. Holiness was mightier.
(F. D. Maurice.)

Possessedby the devil
Simpson's "Plea forreligion."
An affecting case was thatof William Pope, of Bolton, in Lancashire. At this
place there is a considerable number of deisticalpersons, who assemble
togetheron Sundays to confirm eachother in their infidelity. The oaths and
imprecations that arc uttered in that meeting are too horrible to relate, while
they toss the Word of God upon the floor, kick it round the house, and tread it
under their feet. This William Pope, who had been a steady Methodistfor
some years, became at length a professedDeist, andjoined himself to this
hellish crew. After he had been an associate ofthis company some time, he
was takenill, and the nature of his complaint was such, that he confessedthe
hand of God was upon him, and he declaredhe longed to die, that he might go
to hell, many times praying earnestlyfor damnation. Two of the Methodist
preachers, Messrs. Rhodes andBarrowclough, were sentfor to talk to and
pray with the unhappy man. But he was so far from being thankful for their
advice and assistance, thathe spit in their faces, threw at them whateverhe
could lay his hands upon, struck one of them upon the head with all his might,
and often cried out, when they were praying, "Lord, do not hear their
prayers!" If they said, "Lord, save his scull" he cried, "Lord, damn my scull"
often adding, "My damnation is sealed, and I long to be in hell!" In this way
he continued, sometimes better and sometimes worse, till he died. He was
frequently visited by his deisticalbrethren during his illness, who would fain
have persuaded the public he was out of his senses, whichwas by no means
the ease.The writer of this accountsaw the unhappy man once, but never
desired to see him again. Mr. Rhodes justly saidhe was as full of the devil as-
he could hold.
(Simpson's "Plea for religion.")
The testimony of the evil spirit to Christ
Archbishop Trench.

Earth has not recognizedher King; but heaven has borne witness to Him, and
now hell must bear its witness too. But what could have been the motive to
this testimony, thus borne? It is strange that the evil spirit should, without
compulsion, proclaim to the world the presence in the midst of it of the Holy
One of God, of Him who should thus bring all the unholy, on which he
battened, and by which he lived, to an end. Might we not rather expect that he
should have denied, or sought to obscure, the glory of Christ's person? It
cannot be replied that this was an unwilling confessionto the truth, forcibly
extorted by Christ's superior power, seeing that it displeasedHim in whose
favour it professedto be borne, and this so much that He at once stopped the
mouth of the utterer. It remains, then, either to understand this as the cry of
abjectand servile fear, that with fawning and flatteries would fain avert from
itself the doom which, with Christ's presence in the world, must evidently be
near; or else to regard this testimony as intended only to injure the estimation
of Him in whose behalf it was rendered. There was hope that the truth itself
might be brought into suspicionand discredit, thus receiving attestationfrom
the spirit of lies; and these confessions ofJesus as the Christ may have been
meant to traverse and mar His work. The factthat Christ would not allow the
testimony goes some wayto make this the preferable explanation. Observe it
is not here as elsewhere,"The Lord rebuke thee," but He rebukes in His own
name and by His own authority.
(Archbishop Trench.)
Christ at Capernaum
W. Jay.
I. HIS PREACHING — "He came down to Capernaum, a city of Galilee, and
taught them on the Sabbath days. And they were astonishedat His doctrine:
for His Word was with power."
1. Observe the place — Capernaum.

2. The season— "The Sabbath days." Notthat He forebore on other days;
His lips always "dropped like an honey-comb."
3. Then the impression.
II. LET US PASS FROM HIS TEACHING TO HIS MIRACLE.
1. Let us glance atthe subject of this miracle. It was "a man who was
possessedof a spirit of an unclean devil." Satanhas much to do in the
synagogue — much more than in many other places. In Macgowan's
"DialoguesofDevils" there is this relation. Two infernal spirits having met,
one of them very warm and weary, and the other cooland lively; after a little
explanation it was found that he who was cooland lively, had been at the
playhouse where he had nothing to do, where they were all with him, where
they were all of one mind, all doing his work: whereas the other who was
warm and weary, said, "I have been at a place of worship, and I had much to
do there; to make some sleep; to induce some to hear for others instead of
themselves;to lead the thoughts of some, like the fool's eye, unto the ends of
the earth; to pick up as fast as I could the seedwhich was sownin the heart;
and to turn awaythe point of the swordof the Spirit, which is the Word of
God, lestit should pierce even to the dividing of soul and body, and of the
joints and marrow, and be a discernerof the thoughts and intents of the
heart." I hope, none of you employ him thus.(1) First, aversion. "Letus
alone" — as it is in the margin, — "away";be off. Satanwished to have
nothing to do with Christ.(2) Then it expressedfear — "Art Thou come to
destroy us?"(3)It expressedcommendation — " I know Thee, who Thou art,
the Holy One of God.Here, you see, the devil not only believed much, but
talkedwell.

2. Let us look at the Author of this miracle, and we shall see how the enemy of
souls is under the dominion of the Lord Jesus;that though an adversary, yet
he is restrained, he is chained.
3. Then, as to the spectators — " They were all amazed, and spake among
themselves, saying, What a Word is this l for with authority and powerHe
commandeth the unclean spirits, and they come out." Oh! if they had but
improved as well as admired!
III. THEN HERE IS HIS FALSE — "And the fame of Him went out into
every place of the country round about." Who does not rejoice in this spread
of His fame? Who does not wish His fame everywhere spreadabroad?
Gratitude requires you to be thus employed. For benevolence requires you to
be thus employed, Many are perishing; and they are perishing for lack of
knowledge, andthe knowledge ofHim; for "to know Him is eternal life."
(W. Jay.)
COMMENTARIES
Matthew Henry's Concise Commentary
4:31-44 Christ's preaching much affectedthe people; and a working power
went with it to the consciencesofmen. These miracles showedChristto be a
controllerand conqueror of Satan, a healer of diseases. Where Christ gives a
new life, in recoveryfrom sickness, itshould be a new life, spent more than
ever in his service, to his glory. Our business should be to spreadabroad
Christ's fame in every place, to beseechhim in behalf of those diseasedin

body or mind, and to use our influence in bringing sinners to him, that his
hands may be laid upon them for their healing. He castthe devils out of many
who were possessed. We were not sent into this world to live to ourselves only,
but to glorify God, and to do good in our generation. The people sought him,
and came unto him. A desertis no desert, if we are with Christ there. He will
continue with us, by his word and Spirit, and extend the same blessings to
other nations, till, throughout the earth, the servants and worshippers of
Satanare brought to acknowledgehim as the Christ, the Son of God, and to
find redemption through his blood, even the forgiveness ofsins.
Barnes'Notes on the Bible
See this explained in the notes at Mark 1:21-39.
Jamieson-Fausset-BrownBible Commentary
35. rebuked them, &c.—(Seeon[1566]Lu 4:41).
thrown him, &c.—Seeon[1567]Mr9:20.
Matthew Poole's Commentary
See Poole on"Luke 4:33"
Gill's Exposition of the Entire Bible
And Jesus rebukedhim,.... Not the man, but the unclean spirit: or "that
demon", as the Persic version reads it:
saying, hold thy peace, or"be thou muzzled", as the word signifies,
and come out of him; See Gill on Matthew 1:25.
and when the devil had thrown him in the midst; in the "midst of them", as
the Arabic version adds; that is, in the midst of the people that were in the

synagogue;or, as the Ethiopic version reads, "in the midst of the synagogue",
where he threw him into convulsive fits, and left him:
he came out of him, and hurt him not; though he sadly convulsed him, and put
him to greatpain, yet he did not wound him in any part of his body, or take
awaythe use of any of his limbs; and much less hurt his soul so as to destroy
it; all which was desired and intended by him, but was hindered by Christ;
See Gill on Mark 1:26.
Geneva Study Bible
And Jesus rebukedhim, saying, Hold thy peace, andcome out of him. And
when the devil had thrown him in the midst, he came out of him, and hurt him
not.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 4:35. μηδὲν before βλάψαν implies expectationof a contrary result.
Cambridge Bible for Schools andColleges
35. Hold thy peace]Literally, “Be muzzled,” as in 1 Corinthians 9:9. See
Matthew 22:34; Mark 1:25, &c.
had thrown him] St Mark uses the strongerword “tearing him.” It was the
convulsion which became a spasmof visible deliverance. It is most instructive
to contrastthe simple sobriety of the narratives of the Evangelists withthe
credulous absurdities of even so able, polished and cosmopolitana historian as
Josephus, who describes an exorcismwrought in the presence ofVespasianby
a certain Eleazar. It was achievedby means of a ring and the ‘root of
Solomon,’and the demon in proof of his exit was ordered to upset a bason of
water! (Jos. B. J. vii. 6, § 3; Antt. viii. 2, § 5.) As this is the earliestof our

Lord’s miracles recordedby St Luke, we may notice that the terms used for
miracles in the Gospels are teras ‘prodigy,’ and thaumasion ‘wonderful’
(Matthew 21:15 only), from the effecton men’s minds; paradoxon (Luke 5:26
only), from their strangeness;sçmeia ‘signs,’and dunameis ‘powers,’from
their being indications of God’s power;endoxa ‘glorious deeds’ (Luke 13:17
only), as shewing His glory; and in St John erga ‘works,’as the natural
actions of One who was divine. See Trench, On Miracles, i. 9. “Miracles, it
should be observed, are not contrary to nature, but beyond and above it.”
Mozley.
Bengel's Gnomen
Luke 4:35. [Φιμώθητι, Hold thy peace)Comp. Luke 4:41.—V. g.]—μηδὲν
βλάψαν, having done him no hurt) The demon had wishedto hurt the man.
Pulpit Commentary
Verse 35. - And Jesus rebukedhim, saying, Hold thy peace. Jesusatonce
indignantly refuses this homage. He never alloweddevils to proclaim they
knew him. There is something very awful in the thought that to this whole
class ofcreatedbeings he is ever pillions. In his dealings with these we never
are allowedto catchsight of one ray of the Redeemer's tender pitiful love.
Vincent's Word Studies
Hold thy peace (φιμώθητι)
Lit., be muzzled or gagged. See onMatthew 22:12.
Had thrown (ῥῖψαν)
Used in connectionwith disease by Luke only, and only here. In medical
language, ofconvulsions, fits, etc.
Hurt him not (μηδὲν βλάψαναὐτόν)

Lit., in no possible way. Mark omits this detail, which a physician would be
careful to note. Βλάπτειν, to injure, occurs but twice in New Testament - here
and Mark 16:18. It is common in medical language, opposedto ὠφφελεῖν, to
benefit, as of medicines or diet hurting or benefiting.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 4:33 In the synagogue there was a man possessedby the spirit of an
unclean demon, and he cried out with a loud voice,
Luke 4:31-34 Jesus'Authority over Demons, Part1 - John MacArthur
Luke 4:31-44 Jesus—LordOverAll - StevenCole
Luke 4:33-41 A Sabbath in Capernaum - Alfred Edersheim
Luke 4:42-44 SecondJourney Through Galilee -The Healing of the Leper -
Alfred Edersheim
Luke 4 Resources - Multiple Sermons and Commentaries
A DEVIL IN THE
SYNAGOGUE!

Parallelpassagein Mark 1:23 Just then there was a man in their synagogue
with an unclean spirit; and he cried out
Robertsonon Mark 1:23 - With an unclean (akathartos)spirit [en pneumati
akathartōi]. This use of [en] “with” is common in the Septuagint like the
Hebrew be [bə; ְּ], but it occurs also in the papyri. It is the same idiom as “in
Christ,” “in the Lord” so common with Paul. In English we speak ofour being
in love, in drink, in his cups, etc. The unclean spirit was in the man and the
man in the unclean spirit, a man in the power of the unclean spirit. Luke
4:33KJV has “had,” the usual construction. Unclean spirit is used as
synonymous with demon (daimonion). It is the idea of estrangementfrom God
(Zech 13:2+ [ED COMMENT- describing the future glorious Millennium
[Robertsonis amillennial] - no demons! Hallelujah!]). The whole subjectof
demonologyis difficult, but no more so than the problem of the devil. Jesus
distinguishes betweenthe man and the unclean spirit. Usually physical or
mental disease accompaniedthe possessionby demons. One wonders today if
the degeneratesandconfirmed criminals so common now are not under the
powerof demons. The only cure for confirmed criminals seems to be
conversion(a new heart - Ezek 36:26-note, cf Ezek 18:31).
In the synagogue there was a man possessedby the spirit of an unclean demon
- Not the first or last time for a demon filled "religious person" in the pew!
Synagogue (see note and schematic picture on Lk 4:15)(4864)(sunagoge)is a
bringing together, an assembling, hence a synagogue.
NET note - “having an unclean, demonic spirit,” that is, an evil spirit. This is
the only place Luke uses this lengthy phrase. Normally he simply says an
“uncleanspirit.” (Ed: 13 uses of the phrase "uncleanspirit" = Zech. 13:2;

Matt. 12:43;Mk. 1:23,26;3:30; 5:2,8; 7:25; 9:25; Lk. 8:29; 9:42; 11:24; Rev.
18:2).
Steven Cole - Did you know that outside of the Gospels,there are only four
references to demon-possessionin the whole Bible: two in the Old Testament
(Saul, 1 Sam. 16:14 ff.; the deceiving spirits in the mouths of Ahab’s prophets,
1 Kings 22:22 ff.) and two in the Book ofActs (the Philippian servant girl,
16:16 ff.; the sons of Sceva, 19:13 ff.; see NorvalGeldenhuys, Luke
[Eerdmans], p. 174)? It seems that when Jesus beganto minister, the powers
of hell knew that they were in a battle to the death, and so Satan unleashedhis
forces to oppose Jesus.(Ed: Or better, the sovereignGodallowedthem to be
manifest so that men could see Jesus had powerover the demons!)
The spirit of an unclean demon - Luke refers to demons 23 times in his
Gospel, this is the only verse he does so with this lengthy combination of
terms. Jesus'first work is seenin His confrontation with the spiritual forces of
darkness, making a point about where the fundamental battle is as He seeksto
deliver humanity from that dark domain (cf Col 1:12-14-note). The spirit that
controlled this person was an "unclean" demon, which is a bit redundant to
me as their are NO "clean" demons. All are filthy and foul! We do well to
remember that when we are suddenly assaultedby foul or filthy thoughts!
While the source certainly could be our foul flesh, it could also be a fiery
demonic missiles (Eph 6:16-note).
Robertson- A spirit of an uncleandemon . Mark 1:23 has “unclean spirit.”
Luke’s phrase is a unique combination. Plummer notes that Matthew has
[daimonion] ten times and [akatharton]twice as an epithet of Spirit
[pneuma]; Mark has [daimonion] thirteen times and [akatharton]eleven
times as an epithet of [pneuma]. Luke’s Gospeluses [daimonion] twenty-two
times and [akatharton] as an epithet, once of [daimonion] as here and once of
[pneuma]. In Mark the man is in ([en]) the power of the unclean spirit (Ed:
See Robertson's note above), while here the man “has” a spirit of an unclean
demon.

Unclean (169)(akathartosfrom a = without + kathaíro = cleanse from
katharos = clean, pure, free from the adhesion of anything that soils,
adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and
guilt; See also akatharsia)in a moral sense refers to that which is unclean in
thought, word, and deed. It can describe a state of moral impurity, especially
sexualsin and the word foul is an excellentrendering. The idea is that which
morally indecent or filthy. Given this definition, it is not surprising that
akathartos is repeatedly applied to filthy demonic spirits in the Gospels!They
were not just "ceremoniallyunclean" but filthy and foul!
Luke uses akathartos 6xin 6v all referring to the characteristic trait of
demons = unclean! - Lk 4:33, 4:36, 6:18, 8:29, 9:42, 11:24. Here is an example
similar in results to the present exorcism...
And while he was still approaching, the demon dashed him to the ground,
and threw him into a convulsion. But Jesus rebukedthe unclean spirit, and
healed the boy, and gave him back to his father. And they were all amazed at
the greatnessofGod. But while everyone was marveling at all that He was
doing, He said to His disciples (Lk 9:42, 43)
Demon (1140)(daimonionfrom daímon = demon used 5x = Mt 8:31, Mk 5:12,
Lk 8:29, Rev 16:14, 18:2) most often describes demons or evil spirits who have
supernatural powers and are neither human nor divine (Mt 7:22). Acts 17:18
refers specificallyto to heathen gods ("strange gods" where "gods" =
daimonion, see note on 1 Cor 10:20 for discussionof associationof demons
with idols). In the context of a Jewishuse it more often refers to a demon, evil
spirit, devil, or one who is subjectto Satan, the ruler of the kingdom of
darkness. Daimonionwas used in paganGreek writings to refer to an inferior
race of divine beings, lowerthan the Greek gods, but more powerful than
men.

And he cried out with a loud voice - The presence, powerand preaching of the
Personof Jesus disturbed this demon's spiritual world! Word centered
preaching will always disturb the spiritual world of unbelievers, whether
human souls or unclean spirits! Of course only the former can respond by
repenting and believing in Jesus.
THOUGHT - Don't miss the irony! Who knows how long this demon
possessedman had been sitting in the synagogue, listening to the droning on of
the rabbis, all the while remaining calm and completely undisturbed by what
he heard. Why was he not disturbed? Becausethe rabbis were not preaching
the Word of God! But when Jesus preachedthe Word, the demon reacted
immediately, screaming out through the man’s vocalcords! Of course, the
unclean spirit also recognizedJesus'authority to send him to eternal
punishment and that truth clearlycontributed to his screeching!Here's the
point - it is very difficult for unbelievers (not possessedby evil spirits, but
their own selfish, self-centeredevil flesh) to sit week afterweek under a Spirit
anointed preacher, powerfully proclaiming the Word of Truth! Little wonder,
that in one of his final exhortations to Timothy, Paul commanded him to
"Preachthe Word!" (2 Ti 4:1-2+). Dearpastor, do you make unbelievers and
demons uncomfortable? If not, you have a problem now and in the future
when you have to give an accountto Jesus and find that your entire life's work
may be burned up (see 1 Cor 4:1-2, 1 Cor 3:10-15)!
Robertsonon loud voice - With a loud voice [phōnēi megalēi - Ed: cf
"megaphone"!]. Not in Mark. Reallya screamcausedby the sudden contact
of the demon with Jesus.
Luke 4:34 "Let us alone! What business do we have with eachother, Jesus of
Nazareth? Have You come to destroy us? I know who You are--the Holy One
of God!"

ESV "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."
NLT "Go away!Why are you interfering with us, Jesus of Nazareth? Have
you come to destroy us? I know who you are-- the Holy One sent from God!"
CSB "Leave us alone!What do You have to do with us, Jesus--Nazarene?
Have You come to destroy us? I know who You are-- the Holy One of God!"
NIV "Ha! What do you want with us, Jesus of Nazareth? Have you come to
destroy us? I know who you are--the Holy One of God!"
NAB "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!"
NET "Ha! Leave us alone, Jesus the Nazarene!Have you come to destroy us?
I know who you are– the Holy One of God."
Let us alone:Lu 8:37 Ac 16:39
what: Lu 4:41 8:28 Mt 8:29 Mk 1:24,34 5:7 Jas 2:19
are: Ge 3:15 Heb 2:14 1 Jn 3:8 Rev 20:2
the Holy One: Lu 1:35 Ps 16:10 Da 9:24 Ac 2:27 3:14 4:27 Rev 3:7

THE RAGE AND RESISTANCE
OF THE DEMON
Let us alone!This is a interpretative rendering (in the NAS) of the word
"Ha!" or "Ah!" The NET and ESV include this exclamation which adds to
the sense ofdemonic displeasure and dread associatedwith this confrontation
betweenLight (Jn 8:12) and darkness.
Ha! Ah! (ea perhaps related to the imperative of eao meaning let alone!) is
used 4x in Scripture (Job 15:16;19:5; 25:6; Lk. 4:34) and serves as an
exclamationof surprise or displeasure especiallybefore a question. Thayer
writes ea is "an interjection expressive ofindignation, or of wondermixed
with fear (derived apparently from the imperative present of the verb ean
(according to others a natural, instinctive sound), frequent in the Attic poets,
rare in prose writings (as Plato, Prot., p. 314 d.), "Ha! Ah!": Mark 1:24 [only
found in the Greek Textus Receptus], Luke 4:34.) Robertson - Ah! (Ea). An
interjection frequent in the Attic poets, but rare in prose. Apparently second
person singular imperative of [eaō], to permit. It is expressive of wonder, fear,
indignation. Here it amounts to a diabolical screech. Forthe rest of the verse
see discussionon Mark 1:24 and Mt. 8:29. NET Bible translates it as "Ha!
Leave us alone." The demons are trying to deflectthe light of the Gospelof
Jesus againsttheir world of spiritual darkness.
What business do we have with eachother (literal = "what-to us and to
Thee")Jesus ofNazareth? - Goodquestion! Clearly nothing! As Paul asked

rhetorically "whatfellowship has light with darkness? Orwhat harmony has
Christ with Belial?" (2 Cor6:14-15). NOTHING!
NET Note on What business do we have with eachother? - which NET Bible
translates as "Ha! Leave us alone" - The literal Greek reads “What to us and
to you?” This is an idiom meaning, “We have nothing to do with one
another,” or “Why bother us!” The phrase (ti hēmin kai soi) is Semitic in
origin, though it made its way into colloquial Greek. The equivalent Hebrew
expressionin the Old Testamenthad two basic meanings:(1) When one
person was unjustly bothering another, the injured party could say “What to
me and to you?” meaning, “Whathave I done to you that you should do this
to me?” (Jdg 11:12; 2 Chr 35:21;1 Kgs 17:18). (2) When someone was asked
to get involved in a matter he felt was no business of his, he could say to the
one asking him, “Whatto me and to you?” meaning, “That is your business,
how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while
option (2) merely implies disengagement. BDAG suggests the following as
glossesforthis expression:What have I to do with you? What have we in
common? Leave me alone! Nevermind! Hostility betweenJesus and the
demons is certainly to be understood in this context, hence the translation:
“Leave me alone.…” Fora very similar expression, see Luke 8:28 and (in a
different context) John 2:4.
A T Robertsonon What have we to do with thee? - The same idiom in Mt.
8:29 ("What business do we have with eachother, Sonof God?"). (It is as they
are saying and rightly so there is) Nothing in common betweenthe demon and
Jesus....TherecognitionofJesus by the demons may surprise us since the
rabbis (the ecclesiastics,the religious folks)failed to do so!The demons call
Jesus “The Holy One of God”. Hence the demon feared that Jesus had come
to destroy him.... In Mt. 8:29 the demon calls Jesus Sonof God. Later the
disciples will call Jesus The Holy One of God (John 6:69). The demon cried
out aloud...so thatall heard the strange testimony to Jesus. The man says “I

know” (oida), correcttext, some manuscripts “we know” ([oidamen]),
including the demon.
Jesus ofNazareth - Although Jesus is now headquartered in Capernaum (See
map of Jesus'Ministry in Galilee, and specificallyat Peter's house = cf use of
"home" or "house" in Mk 2:1; Mk 3:20; Mk 9:33; Mk 10:10; cf Mt 9:1 where
Matthew calls Capernaum "His [JESUS'] own city."), the demons refer to
Him using the name of His home, Nazareth. Perhaps it was meant to be
derogatory, for even "Nathanaelsaidto him (Philip), "Can any goodthing
come out of Nazareth?" (John1:46+). Ryrie adds that Nazareth"had a
negative reputation at this period (cf Jn 7:52)." The phrase Jesus ofNazareth
is found 7x in 7v (Mt. 26:71;Mk. 1:24; Lk. 4:34; Lk. 18:37; Jn. 1:45; Acts
10:38;Acts 26:9) The related name Jesus the Nazarene is found 8x in 8v (Mk.
10:47;Mk. 14:67;Mk. 16:6; Lk. 24:19;Jn. 18:5; Jn. 18:7; Jn. 19:19;Acts
2:22; Acts 22:8).
Jesus (2424)(Iesous)is transliterated from the Hebrew Yeshua which means
"Jehovahis Help" or "Jehovahis Salvation." In Mt 1:21 the angelsays to
Joseph"you shall callHis name Jesus, for He will save His people from their
sins.” Jesus is His human Name defining His divine purpose.
Have You come to destroy us? - Notice the us indicating the demon speaks for
all of the demons. Notice they did not say "You have no powerover us." Or
"You cannot destroy us." The demons know theologyand they know their
final fate is utter and eternaldestruction (not annihilation which is a cessation
of existence but destruction which is a loss of usefulness for anything!)
Destroy(622)(apollumi from apo = awayfrom or wholly + olethros = state of
utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer)
means to destroy utterly but not to causedto cease to exist. Apollumi is not the

loss of being per se, but is more the loss of well-being. The gospelpromises
everlasting life for the one who believes. The failure to possessthis life will
result in utter ruin and eternal uselessness(but not a cessationofexistence).
Bock makes aninteresting comment on I know. "The demon's naming of
Jesus as Holy One is an attempt to gain control of the situation. In ancient
texts of exorcism, it was common to name the demon as a way of showing
authority in the encounter. The move is a defensive one born from
nervousness about Jesus'positionand power."
I know who You are--the Holy (hagios)One of God! - Now think about this
for a moment -- who was in the synagogue?Jews.Theyhopefully had heard
passageslike Isaiah54:5 (Holy One of Israel -31x in the OT!). What thoughts
must have run through their minds as they beheld this cosmic struggle
betweendivine and demonic? The demon is speaking through the man and
attests to his belief that Jesus is God. Thus he has a "belief" but clearly not a
faith that leads to salvation(fallen angels cannotbe redeemed).
Know (1492)(eido)literally means perception by sight as in Mt 2:2 where the
wise men "saw His star". This verb speaks ofabsolute certainty, of
knowledge that is self-evident and sure The other major NT word for know is
ginosko whichgenerally refers to knowledge obtainedby experience whereas
eido more often refers to intuitive knowledge althoughthe distinction is not
always crystalclear. In the present passagethe demons were absolutely
certain they were in the presence of God!
Holy One of God (exactphrase 3x - Mk. 1:24; Lk. 4:34; Jn. 6:69) is a
recognitionby the demon of Jesus'specialstatus as one set apart (hagios)by
God with the mission to redeemthe world. In Lk 4:41 the demons were
declaring “You are the Son of God!” NET Note adds that "The confessionof

Jesus as the Holy One here is significant, coming from an unclean (Ed:
"unholy") spirit. Jesus, as the Holy One of God, Who bears God’s Spirit and
is the expressionof holiness, comes to deal with uncleanness and unholiness.
(Ed: What a scene!Unholy ones addressing THE Holy One!)
THOUGHT - From results of surveys like Barna Reports, I fear there are
many in the the so calledchurch in America who profess a belief in Jesus, but
it is little more than a belief like that of the demons. When I read a Barna
report that says 75% of Americans profess to be Christians (2015 report), I
am gravelyconcernedthat many of them might be deceivedand therefore be
destined for eternaldestruction. Why? If 75% of America was Christian,
there would be an overwhelming spiritual outcry of righteous indignation
againstthe incredible assaulton the veracity of God and the sufficiency of His
Word, the Bible. Jesus and James address this frightening self-deception,
mincing no words when they say...
“Noteveryone who says to Me, ‘Lord, Lord,’ will enter the kingdom of
heaven, but he who does (present tense = as their lifestyle, which is not
speaking of"perfection" but of general"direction" of one's life!) the will of
My Fatherwho is in heaven will enter. Many (NOTE JESUS'QUANTIFIER!)
will sayto Me on that day, ‘Lord, Lord, did we not prophesy in Your name,
and in Your name castout demons, and in Your name perform many
miracles?’And then I will declare to them, ‘I never (at any point in time)
knew you; DEPART (aoristimperative - Command with the sense of"Do it
now!") FROM ME, YOU WHO PRACTICE (present tense = as one's
lifestyle. We are sin, but this describes continual sin indicating there has never
been any change in the professor's heart!) LAWLESSNESS.’(Mt 7:21-23+)
You believe that God is one. You do well; the demons also believe, and
shudder. But are you willing to recognize, youfoolish fellow, that faith
without works is useless? (James2:19-20+

A T Robertson's note on the demons' recognitionof Jesus in Mt 8:29 = "And
they cried out, saying, “What business do we have with eachother, Son of
God? Have You come here to torment us before the time?”
Thou Son of God. The recognitionof Jesus by the demons is surprising. The
whole subject of demonologyis difficult. Some hold that it is merely the
ancient way of describing disease.But that does not explain the situation here.
Jesus is representedas treating the demons as real existences separatefrom
the human personality. Missionariesin China today claim that they have seen
demons castout. The devil knew Jesus clearlyand it is not strange that Jesus
was recognizedby the devil’s agents. Theyknow that there is nothing in
common betweenthem and the Sonof God and they fear torment “before the
time”. Usually ta daimonia is the word in the New Testamentfor demons, but
in Mt 8:31 we have hoi daimones (the only example in the NT). Daimonion is a
diminutive of daimōn. In Homer daimōn is used synonymously with theos and
thea. Hesiodemployed daimōn of men of the golden age as tutelary deities.
Homer has the adjective daimonios usually in an evil sense. Empedocles
consideredthe demons both bad and good. They were thus used to relieve the
gods and goddesses ofmuch rascality. Grote (History of Greece)notes that the
Christians were thus by paganusage justified in calling idolatry the worship
of demons. See 1 Cor. 10:20f.;1 Ti 4:1; Rev. 9:20; 16:13f. In the Gospels
demons are the same as unclean spirits (Mk 5:12, 15; 3:22, 30; Lk 4:33). The
demons are disturbers (Vincent) of the whole life of man (Mk 5:2; 7:25; Mt.
12:45;Luke 13:11, 16).
Resourcesfrom Gotquestions on Demons:
What does the Bible say about demons?
Do demons exist?

What does Satan look like? What do demons look like?
Can demons attachthemselves to non-living/inanimate objects?
If angels and demons can’t die, what is the point of their engaging in battle?
Can a Christian today perform an exorcism? What does the Bible sayabout
casting out demons?
How are idols connectedto demons (Deuteronomy 32:16-17)?
Are the demons the disembodied spirits of the Nephilim?
Questions about Angels & Demons
Why did Jesus allow the demons to enter the herd of pigs?
Are demons fallen angels?
What are unclean spirits? Are unclean spirits demons?
Is Satan the master of hell? Do Satanand his demons punish people in hell?
Why did God allow Satanand the demons to sin?
Is there activity of demonic spirits in the world today?
What does the Bible say about demon possession/ demonic possession?
Why is "the devil made me do it" not a valid excuse?
Can a Christian today perform an exorcism? What does the Bible sayabout
casting out demons?
How are Catholics able to perform exorcisms if many of their beliefs are
unbiblical?
Luke 4:35 But Jesus rebuked him, saying, "Be quiet and come out of him!"
And when the demon had thrown him down in the midst of the people, he
came out of him without doing him any harm.

Jesus:Lu 4:39,41 Ps 50:16 Zec 3:2 Mt 8:26 17:18 Mk 3:11,12 Ac 16:17,18
Be quiet - Mt 22:12. Mk 1:25. 4:39.
thrown: Lu 9:39,42 Lk 11:22 Mk 1:26 Mk 9:26 Rev12:12
Luke 4:31-34 Jesus'Authority over Demons, Part 2 - John MacArthur
JESUS SILENCES
THE DEMON!
Note this clearillustration of the authority of Jesus overthe powers of
darkness!And keepin mind this same Jesus now indwells us, John writing
"You are from God, little children, and have overcome them; because greater
is He who is in you (JESUS - Col 1:27b+) than he (SATAN AND HIS
MINIONS)who is in the world (cf 1 Jn 5:19+)." (1 Jn 4:4+).
But Jesus rebukedhim, saying, "Be quiet and come out of him!" - The cosmic
confrontation comes to a head! Both commands are aoristimperative calling
for the demon to do this immediately and not delay. The demon immediately
obeyed the One Who had authority to make such a bold command and came
out of him. Imagine the reactionof the onlookers!Jesus is not interested in a
unclean spirit testifying about His divinity! This reminds us of Paul's reaction
in Acts 16 in Ephesus where he is being followedaround by "a slave-girl
having a spirit of divination...who was bringing her masters much profit by
fortune-telling" and who "keptcrying out, saying, “These men are bond-
servants of the MostHigh God, who are proclaiming to you the way of
salvation.She continued doing this for many days. But Paul was greatly

annoyed, and turned and said to the spirit, “I command you in the name of
Jesus Christ to come out of her!” And it came out at that very moment." (Acts
16:16-18+)
NET Note - The command Come out of him! is an example of Jesus’authority
(see note on Lk 4:32). Unlike other exorcists, Jesusdid not use magical
incantations nor did he invoke anyone else’s name. The departure of the evil
spirit from the man without hurting him shows Jesus’totaldeliverance and
protection of this individual. (Ed: And the same Jesus is our Protector!)
Jesus sometimes commandedthe demons not to confess Who He is (e.g., Mk
1:24, 25). Bock reasons that "It appears that this kind of an endorsement
could produce confusion about Who Jesus was, as laterthe Jews suggestit is
through the devil's power that Jesus works (Luke 11:14-20).
Rebuked(warned) (2008)(epitimao from epi = upon + timao = to honour)
means literally to put honor upon and then to mete out due measure and so
then to find fault with, to censure severely, to rebuke, to express strong
disapproval of, or to denounce (cp the incredible example in Mt 16:22).
Epitimao conveys the sense ofwarning which includes an implied threat (Lk
8:24; Mt 16:20). Jesus "rebukedthe fever" of Peter's mother in Lk 4:39. In
Lk 4:41 He rebuked demons calling Him "the Son of God." (cf Lk 9:42 In Lk
8:24 He rebuked the wind. In Lk 9:21 He warned His disciples not to tell
anyone He was "The Christ of God.” (cf rebuke of His disciples - Lk 9:55,
contrastLk 19:39).
Be silent (aoristimperative = Obey now!)(5392)(phimoo from phimós =
muzzle for a beast's mouth) means to close the mouth with a muzzle, to
muzzle, gag, restrain as an ox (1 Co 9:9; 1 Ti 5:18). Figuratively, phimoo
means to stop one's mouth in order make speechlessorreduce to silence (Mt

22:34;1 Pe 2:15) It was used especiallyas in this passageofreducing an
adversary to silence. Christ commanded the evil spirit not to speak (Mk 1:25;
Lu 4:35) and the raging sea to be still (Mk 4:3). He muzzled the Sadducees
(for muzzling see Englishdefinition) (Mt 22:34). Jesus also silencedthe raging
elements with His word's "Hush! (siopao)Be still (phimoo)" (Both verbs are
commands - Mark 4:39). Phimoo is a more vigorous word than just "Be
Quiet" as NASB translates in Mk 1:25. The picture is “Be muzzled” like an
ox. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial.
Phimoo is used once in the Septuagint in Deuteronomy25:4 "You shall not
muzzle the ox while he is threshing."
Phimoo - 7x in 7v - Usage:muzzle(1), quiet(2), silence(1), silenced(1),
speechless(1), still(1). Matt. 22:12;Matt. 22:34; Mk. 1:25; Mk. 4:39; Lk. 4:35;
1 Tim. 5:18; 1 Pet. 2:15
And when the demon had thrown him down in the midst of the people - Dr
Luke uses a verb from his medical vocabulary(it is not used by any other NT
writers), as in medicine rhipto describedthe convulsions associatedwith an
epileptic fit. It pictured a violent actionof one being flung or hurled down.
And here it took place right in the middle of the gathering. Canyou imagine
the reactions ofrear and horror in that Jewishcrowdon that fateful day? In
the parallelpassage Mark 1:26+ we read "Throwing him into convulsions
(sparasso), the unclean spirit cried out with a loud voice and came out of
him." Robertsonexplains the unclean spirit was "convulsing him like a
spasm. Medicalwriters use the word for the rotating of the stomach."
Thrown...down(4496)(rhipto)means to throw, hurl or cast(Mt 27:5; Lk 17:2;
Ac 27:19, 29). Vine - "to throw with a sudden motion, to jerk, castforth."
Figuratively of the people's spirits (Mt 9:36), of Israel casting God's law
behind their backs (i.e., disregarding it) (Lxx 9:26). Of Judas throwing the
silver in the Temple, after which he hanged himself (Mt 27:5). Rhipto was

used of throwing tackle overboard(Acts 27:19), of casting an anchor (Acts
27:29), of throwing someone into the sea (Lk 17:2), of throwing off clothes
(Acts 22:23), of throwing Josephinto a pit (Lxx of Ge 37:20, 24), of casting
Hebrew male newborns into the Nile (Lxx of Ex 1:22), of Moses throwing the
staff to the ground and it becoming a serpent (Lxx of Ex 4:3, cf Ex 7:9, 10, 12),
of God hurling the Egyptians into the Red Sea (Lxx of Ex 15:1, 4, 21), of
Moses throwing the tablets when he saw Israel's idolatrous calfand reveling
(Lxx Ex 32:19, Dt 9:17), of a woman throwing a millstone on Abimelech's
head! (Lxx Jdg 9:53). In a gentler sense, meaning to deposit a load by laying
down a sick person. (Mt 15:30 [cf. Sept.: 2 Ki 2:16]). Demons have power
and/or powerto control the one possessedas shownin this verse where the
man was thrown down (but without harm).
Rhipto - 8x in 8v - Usage:cast(1), dispirited(1), laid...down(1), threw(2),
throwing off(1), thrown(1), had thrown...down(1).
Matthew 9:36 Seeing the people, He felt compassionfor them, because they
were distressedand dispirited like sheepwithout a shepherd.
Matthew 15:30 And large crowds came to Him, bringing with them those who
were lame, crippled, blind, mute, and many others, and they laid them down
at His feet; and He healed them.
Matthew 27:5 And he threw the pieces of silver into the temple sanctuaryand
departed; and he went awayand hangedhimself.
Luke 4:35 But Jesus rebuked him, saying, "Be quiet and come out of him!"
And when the demon had thrown him down in the midst of the people, he
came out of him without doing him any harm.

Luke 17:2+ "It would be better for him if a millstone were hung around his
neck and he were thrown into the sea, than that he would cause one of these
little ones to stumble.
Acts 22:23 And as they were crying out and throwing off their cloaksand
tossing dust into the air,
Acts 27:19+ and on the third day they threw the ship's tackle overboardwith
their own hands.
Acts 27:29+ Fearing that we might run aground somewhere onthe rocks,
they castfour anchors from the stern and wished for daybreak.
Rhipto - 78xin 76v in the Septuagint
Gen. 21:15;37:20,24;Exod. 1:22; 4:3; 7:9f,12;15:1,4,21;32:19,24;Deut.
9:17,21;Jos. 8:29; 10:27;Jdg. 4:22; 9:53; 15:17;2 Sam. 11:21f; 18:17;20:21;1
Ki. 13:24f,28;2 Ki. 2:16,21;3:25; 6:6; 7:15; 9:25f; 10:25;13:21; 23:6,12;2
Chr. 30:14;34:4; Neh. 9:11,26;13:8; Job 16:11;Ps. 88:5; Isa. 14:19;22:18;
33:12;34:3; Jer. 14:16;22:19; 26:23;36:23,30;38:6,11,26;41:9; 50:30;51:63;
Ezek. 5:4; 7:19; 19:12;28:17; Dan. 4:17; 6:5,7f,12,14,16,22,24;8:12; Joel1:7;
Zech. 5:8
THOUGHT - This casting out of the demon is a foretaste of the tossing of
Satanout of Heaven in Rev 12:12+!Beloved, the powers of darkness have
been defeatedand we have nothing to fear from them. Yes, we need to respect
them for we are in an endless war with these invisible spirits until we go home

to glory, but the war now is a war over truth, not a power struggle!All the
more reasonwe need to be systematically, diligently taking in and treasuring
the word of God in our heart that we might always be alert and ready to
counter the attacks from the evil forces. Indeed, now the "battlefield" is our
mind, with Satanand his minions shooting flaming missiles of lies, etc (cf Jn
8:44), to disrupt our partaking of our privilege as those who now have the
"mind of Christ." (1 Cor2:16+) Resources - Meditate, Primer on Biblical
Meditation; Memorizing His Word, Memory Verses by Topic
He came out of him without doing him any harm - Dr Luke adds this
significant detail that the demon causedthe man no injury, a detail not found
in Mark's parallel account(Mk 1:26+). Mark has a detail not found in Luke
describing the loud voice (phonus + megas - like our "megaphone!"). One can
hear him screeching and screaming at the top of his lungs (as we say), and this
would have createda moment of intense excitement in the synagogue. I doubt
if anyone slept through the service that day!
Harm (984)(blapto) means to hurt, injure, harm. Used only 2x in the NT = Mk
16:18 = "it will not hurt him," Lu 4:35. The only use in the Septuagint is Pr
25:20 to describe one who "sings songs to a troubled (hurt) heart." Secular
uses of blapto include to disable, hinder, stop - Homer "to disable the feet, to
lame them." Of horses "caughtin a branch." Of the mind to distract, delude,
deceive (of the gods). After Homer to damage, hurt, mar.
Luke 4:36 And amazement came upon them all, and they begantalking with
one another saying, "Whatis this message?Forwith authority and power He
commands the unclean spirits and they come out."

NET They were all amazed and beganto sayto one another, "What's
happening here? For with authority and powerhe commands the unclean
spirits, and they come out!"
Amazement came upon them all: Lk 4:32, Lk 8:25, Mt 8:27, Mt 9:33 mt
12:22,23 Mk 1:27 Mk 4:41, Mk 7:37
What: Lu 4:32 Lk 10:17-20 Mk 16:17-20 Ac 19:12-16
With authority and power - Lk 5:17
Unclean spirits - Mt 8:16
They come out: 1Pe 3:22
And amazement came upon them all - All is probably literally everyone there
not hyperbole, for they had heard and seensome truly remarkable events in
the synagogue.This was not your usual humdrum Sabbath Service. And so
they were struck with a mixt of fearand awe at these events. They knew they
had experiencedsomething specialand unique.
Amazement (2285)(thambos)describes anemotion in which awe and fear are
mingled (astonishment, amazement from admiration). BDAG says "a state of
astonishment brought on by exposure to an unusual event = amazement,
awe." (Only 3x in the NT - Lk 4:36; 5:9; Acts 3:10, Six uses in the Septuagint -
1 Sa 26:12; Eccl. 12:5; Song 3:8; 6:4; 6:10; Ezek. 7:18). The astonishment
shows that these kinds of miracles were not seenas so common, unlike the way

some portray the ancientworld. But what really amazed them (and shook
them somewhat)was the fact that Jesus'wordalone conveyedsuch powerand
authority!
And they begantalking with one another saying - Though struck with
astonishment at the unusual events, they were not speechless. Begantalking is
in imperfect tense signifying they began and kept up the speaking together.
Mark uses a different verb (suzeteo) which means to carry on a discussion,
more like a joint discussioninquiring of eachother and the presenttense (Mk
1:27) debated emphasizes durative action so that Mark is describing an
animated, prolonged discussion. You can just imagine the synagogue scene!
They began talking with (4814)(sullaleo from sun/syn = with, speaks of
intimacy + laleo = to talk, speak)means to talk togetheror with, to converse.
BDAG = " to exchange thoughts with."
Sullaleo - 6x in 6v - - Usage:conferred(1), discussed(1), talking(4). Matt. 17:3;
Mk. 9:4; Lk. 4:36; Lk. 9:30; Lk. 22:4; Acts 25:12
Sullaleo - 4x in the Septuagint - Ex. 34:35;Prov. 6:22; Isa. 7:6; Jer. 18:20
Gilbrant on sullaleo - In extra-Biblicalliterature prior to the New Testament
it can mean “to talk togetherwith” or “to carry on a conversationwith”
(Moulton-Milligan; cf. Bauer). The word appears in the Septuagint in
passagessuchas Exodus 34:35, of Moses talking with God; Proverbs 6:22, of
the commandments talking with an individual; and Isaiah7:6, of men
conferring together. (Complete Biblical Library Greek-EnglishDictionary_

What is this message? -"What's happening here? = NET. Messageis the word
logos usedin Lk 4:22+ ("gracious words")and Lk 4:32+ ("His message").
"Logos has a wide range of meaning. Here it seems to mean, “What is this
matter?” More idiomatically it would be, “What’s going on here?!”" (NET)
For - Another profitable term of explanation. What is Luke explaining? This
is straightforward. He is explaining the amazed state of all in the synagogue.
With authority and power He commands the unclean spirits and they come
out - Lk 4:1 says Jesus was full of the Spirit and Lk 4:14 says returned to
Galilee in the power of the Spirit. It is clearthat Jesus'powerfor ministry
derived from the Holy Spirit. "The phrase with authority and power is in an
emphatic position in the Greek text. Once againthe authority of Jesus is the
point, but now it is not just his teaching that is emphasized, but his ministry.
Jesus combined word and deed into a powerful testimony in Capernaum."
(NET)
Authority (1849)seenote on exousia in Lk 4:32
Power(Miracles)(1411)(seenote on dunamis in Lk 4:14) speaks ofintrinsic
poweror ability to carry out some function. Dunamis is translatedas miracles
(17x) and miraculous powers (3x). Clearly in this contextdunamis refers to
supernatural power.
THOUGHT - While believers may not be able to perform the same genre of
miracles that Jesus performed. Rememberthat Jesus'miracles had a specific
purpose -- to authenticate His teaching, to stir the Jews interestto examine
carefully His claim to be the Messiahand ultimately to place their total trust
in Him, not in the miracles. But believers today, through the indwelling Spirit,

do have accessto supernatural power to enable us to live a "supernatural
("dynamic" - dunamis empowered)life!" Dearbelieving brother or sister, the
world desperatelyneeds to see "authentic ("miraculous")Christianity" on
bold display. And what will the response be? Some like the Jews in
Capernaum will be struck with amazement, others will be filled with rage like
the Jews in Nazareth(Lk 4:28), and yet others will ask "you to give an
accountfor the hope that is in you." (1 Peter3:15+)!
Commands (2004)(epitassofrom epí = upon, over + tasso = arrange, appoint
or place appropriately) literally means to arrange upon, i.e. order. To appoint
over, put in charge;put upon one as a duty. Epitasso was a Greek military
term, the noun form used of an “orderly array.” The root verb tasso was used
in classicalGreek meaning to draw up in order of battle, array, marshal. The
noun form epitage referred to a royal command that is not negotiable, but
mandatory. Of Jesus'command to the people to sit in groups (Mk 6:39). Of
Jesus command to demons (Mk 1:27, 9:25, Lk 4:36, 8:31) Of King Herod's
order to sever the head of John the Baptist (Mk 6:27). Of Jesus'commanding
the winds and water(Lk 8:25, cf similar use of epitasso in Lxx of Ps. 107:29)
Epitasso - 10x in 10v mostly by Luke - command(2), commanded(4),
commands(3), order(1). Mk. 1:27; Mk. 6:27; Mk. 6:39; Mk. 9:25; Lk. 4:36;
Lk. 8:25; Lk. 8:31; Lk. 14:22;Acts 23:2; Philemon 1:8
Epitasso 16xin 14v in the Septuagint - Gen. 49:33; Est. 1:1; Est. 1:8; Est.
3:12; Est. 8:8; Est. 8:11; Ps. 107:29;Ezek. 24:18; Dan. 1:18; Dan. 2:2; Dan.
2:46; Dan. 3:19; Dan. 3:20; Dan. 6:9
Unclean (169)(see note on akathartos in Lk 4:33)

And they come out - Just as did the demon in Lk 4:35. The demons had
already acknowledgedthatJesus was Lord of the Universe. Jesus'neededno
incantations, no exorcism ceremony, but only His Word of authority and
power! And they, rebellious spirits that they were, obeyedHim without
hesitation. O, for my heart to be as quick to heed my Lord's life giving
commands and warnings!
Parallelpassagein Mk 1:27 And they were all amazed, so that they debated
among themselves, saying, "Whatis this? A new teaching with authority! He
commands even the unclean spirits, and they obey Him."
Robertsonon Mark 1:27 - They questioned among themselves (Luke has
"they began talking with one another"). By look and word. A new (kainos -
never anything like it before) teaching. One surprise had followed anotherthis
day. The teaching was fresh (kainos), original as the dew of the morning on
the blossoms just blown. That was a novelty in that synagogue where only
staid and stilted rabbinical rules had been heretofore droned out. This new
teaching charmed the people, but soonwill be rated as heresy by the rabbis!
And it was with authority (exousia). It is not certain whether the phrase is to
be taken with “new teaching,” “It’s new teaching with authority behind it,” as
Moffatt has it, or with the verb; “with authority commands even the unclean
spirits” (kai tois pneumasin tois akathartois epitassei). The position is
equivocaland may be due to the fact that “Mark gives the incoherent and
excited remarks of the crowdin this natural form” (Swete). But the most
astonishing thing of all is that the demons “obey him” (hupakouo). The people
were accustomedto the use of magicalformulae by the Jewishexorcists (Mt.
12:27;Acts 19:13), but here was something utterly different. Simon Magus
could not understand how Simon Petercould do his miracles without some
secrettrick and even offered to buy it (Acts 8:19).

Steven Cole - There is much confusion today because some teachthat Jesus’
promise to the disciples, that they would do greaterworks than He did (John
14:12), means that we should routinely be seeing miracles of healing and even
resurrections from the dead. If that’s what Jesus meant, then Paul was in sin
when he told Timothy to drink a little wine for his stomachailments (1 Tim.
5:23). He should have told him to claim his healing by faith. Paul must have
lackedfaith when he told Timothy that he left Trophimus sick at Miletus (2
Tim. 4:20). Why didn’t he heal him? When the author to the Hebrews wrote
to this second-generationchurch, they had to be reminded of the signs and
wonders that the apostles hadperformed (Heb. 2:4). It is obvious that those
miracles already had diminished in frequency. To claim that we should be
experiencing the same frequency of miracles that Jesus did is to
misunderstand the purpose of miracles in the Bible.
Contrary to what many think, miracles are not uniformly distributed
throughout the Bible. They occurmostly in clusters around the time of Moses,
againwith Elijah and Elisha, a few in Daniel’s time, and at the time of Christ
and the apostles. These were allcrucialperiods of God’s dealings with His
people.
There were severalreasons forJesus’miracles. First, they authenticate His
person and teaching, proving Him to be the Messiahsentby the Father (see
Luke 7:20-22). Second, the miracles show us who Jesus is. He feeds the 5,000
and claims to be the bread of life. He claims to be the light of the world and
opens the eyes of a man born blind. Third, the miracles give symbolic lessons
of spiritual truth. The sick and the dead represent the human race, broken
under sin. Without Christ, they are helpless. But when He speaks the word,
they are instantly cured. Thus the miracles show us God’s greatgift of
salvation. Finally, the miracles show us either implicitly or explicitly how we
should respond to Jesus Christ. We must come to Him in our utter
helplessnessand castourselves totally on His mercy and power. The miracles
also warn us how not to come to Jesus, since many soughtafter Him not so

that they could follow Him as Lord, but just to use Him for their own selfish
purposes. An evil and adulterous generationseeksaftermiracles.
Let me give some brief guidelines about seeking God’s miraculous healing
today. First, check your motive. God’s glory, not your comfort, should be
foremost(Phil. 1:20). Second, submit to the Lord, who knows better than you
do what is bestin any situation. Paul thought it would be best to get rid of the
thorn in his flesh. God knew otherwise (2 Cor. 12:7-10). Third, don’t limit
God by unbelief (Mark 6:5, 6). God is able to do the impossible, if it’s His will.
So, pray for miraculous healing, believing that God is able, but recognize that
it may not be His will. Fourth, look for the spiritual lessons Godis trying to
teachyou in the trial. There may be a sin you need to confess (James 5:13-16).
You may need to learn to trust God in a greaterway(2 Cor. 1:8, 9). You may
need to learn to focus more on the things above and the hope of heaven (Col.
3:1-4). You may need to rearrange your priorities (Matt. 6:33). God uses
affliction to conform us to the image of His Son, and so instant, miraculous
healing is often not His will. (Luke 4:31-44 Jesus—LordOverAll)
JAMES SMITH
A SCENE IN A SYNAGOGUE. Luke 4:33-37.
"O ignorant poor man! what do you bear
Lock'd up within the casketofyour breast?
What jewels and what riches have you there?
What heavenly treasure in so weak a chest?
Think of her worth, and think that God did mean

This worthy mind should worthy things embrace;
Blot not her beauties with your thoughts unclean,
Nor her dishonor with your passionbase."—SirJohnDavies.
They were not all saints who attended the synagogue;unclean devils are
regular hearers. But when Jesus Christ speaks with power(v. 32)the unclean
spirits are sure to "cry out." There is never much real work done for God
without the roaring of the adversary. The lion roars when robbed of its
whelps. In examining this interesting scene we shalllook at—
I. The Enemies of Jesus. There was, first, "the spirit of the unclean devil;"
and, second, the man who was possessedof this spirit (v. 33). This "unclean
spirit" uses the will and the mouth of the man for his devilish purposes, and
speaks ofthe man as one with himself. "Let us alone. What have we to do with
You?" Those atenmity with the work and purposes of Jesus Christ are in
league with the devil, and unless there is a divorce of will and interest the
doom of the devil will be theirs. Listen to their language. They—
1. Acknowledge His True Character. "I know You who You are, the Holy One
of God" (v. 34). The confessionofthis fallen and unclean spirit might put to
shame all Unitarian infidels who deny the divinity of Christ. This demon from
the pit, in acknowledging Him as "Jesus of Nazareth" and the "Holy One of
God," made confessionboth of His humanity and divinity. Christ as the Son
of God was given (John 3:16), but as the Son of humanity He was born (Isaiah
9:6).

2. QuestionHis Mission. "Are You come to destroyus?" (v. 34). Does this
unclean devil judge Jesus Christ to be like himself, "coming only to stealand
to kill?" How far the purposes of God's grace are above the thoughts of the
unclean and the sinful! Although He had come to destroy us, devil-polluted
ones, who could have chargedHim with injustice? But, thank God, "He came
to seek and to save" (Luke 19:10). Ponder this demon-possessedone's
question in the light of Isaiah 53 and the glory of His Cross." "Sinis of the
devil."
3. Shun His Presence. "Whathave we to do with You?" (v. 34). There is
certainly nothing in common between the "Holy One of God" and an
"uncleandevil." "What communion has light with darkness?"(2 Corinthians
6:15). Satanand all who are his servants will forever hate the light because it
reproves their deeds (John 3:21). This question, "What have we to do with
You?" might be profitably turned into "What have You to do with us?" "He
loved us, and gave Himself for us!" Better have to do with Him now in mercy
than delay until we have to do with Him in judgment.
4. Seek Restin their Sins. "Let us alone" (v. 34). This is still the cry of those
wedded to the devil and impurity. All the Heavensuch desire is just to be
allowedto lie peaceablyon the bed of their carnalpleasures, and when the
Gospelof salvationcomes knocking attheir door they cry, "Trouble me not,
for I am in bed." If Jesus had come to give men peace in their sins the godless
world would have gladly receivedHim.
II. The Word of Jesus. The Word of Godis quick and powerful. It is—
1. A Convicting Word. "Jesus rebukedhim, saying, Hold your peace" (v. 35).
The first work of Jesus Christ is to silence the sinner. Such foul mouths must
be stopped (Romans 3:19). In the presence of this heart-searching One every

clamorous devil must be speechless. The Word of Christ turns self-
justification into self-condemnation. To see sinfulness in the light of His
holiness is enough to shut us up to the cry of the leper, "Unclean!unclean!"
2. A Converting Word. Jesus saidto the unclean spirit, "Come out of him."
This is the Gospelof Christ, which is the powerof Godunto Salvation. There
is no spirit too evil for the overcoming power of Jesus, no soul too unclean for
His cleansing blood(1 John 1:7). No thought, howeverproud or polluted, that
He cannot castout. This Almighty Deliverercan make prisoners of every
enemy that wars againstthe highestinterests of the soul (2 Corinthians 10:5).
III. The Work of the Devil. "The devil threw him in the midst" (v. 35). This
helpless demon-possessedman got his lastthrow of the devil in the very
presence ofthe Savior. The prince of darkness will never let his subjects go
without a desperate effort to render them uselessby throwing them down. The
hour and powerof Satanis sure to be manifested when the GreatDeliverer is
at hand; even at the very feet of Jesus the devil will dare to throw a man
down, but this proves his last throw. This bull of Bashanonly threw the man
at the feetof the Savior.
IV. The Victory of Jesus. Jesussaid, "Come out of him," and he came out of
him, and hurt him not (v. 35). If unclean spirits are not exorcizedby the word
of Jesus Christ, then for man Paradise is lost. Who but He can bring a clean
thing out of an unclean? The unclean spirit came out, so that man's soulwas
rescuedas a prey from the destroying power of the mighty. You are clean
through the word which I have spokenunto you. When an unclean devil hears
the word of Christ he must obey because he is under law. Shall we be less
obedient because we are under grace? Godforbid!

V. The Astonished Onlookers."Theywere all amazed, saying, What a word is
this" (v. 36). It is possible to be amazed at the "authority and power" of
Christ, and yet not be amended. Many are confounded at the manifest power
of the Gospelof God who are not converted. Betteris it to be a devil-driven
soul at the feetof Jesus than a mere amazed self-righteous onlooker. To gape
and wonder at the overcoming power of the grace ofGod in others who were
worse than ourselves is no tokenof grace. There are many who devoutly talk
about churches, ministers, and religious affairs who are in heart far from the
Kingdom of God. "Marvelnot that 1 sayunto you, You must be born again."
CHARLES SIMEON
Verse 33-34
DISCOURSE:1488
AN UNCLEAN SPIRIT CAST OUT
Luke 4:33-34. And in the synagogue there was a man which had a spirit of an
unclean devil, and cried out with a loud voice, saying, Let us alone;what have
we to do with thee, thou Jesus ofNazareth?
IF any doubt the existence and agencyof devils, the history before us is well
calculatedto satisfythem upon that head. It is evident that though Satan
spake by the mouth of the man whom he possessed, he spake in his own
person, and in the name of those other spirits that were leaguedwith him. To
representthis man as disordered with an epilepsy or falling sickness is to
confound things which the evangelistwas mostcareful to distinguish [Note:

ver. 40, 41.]. Besides, we cannotconceive that a physician (for such was St.
Luke) should mention it as a remarkable circumstance that a disorder “did
not hurt” a man by leaving him [Note:ver. 35.]; whereas, if we suppose this to
have been a demoniacalpossession, the observationis just and proper; for we
may be sure that when Satan threw down his poor vassal, he would have hurt,
yea, killed him too, if Jesus, by an invisible but almighty agency, had not
interposed to prevent it. There being many accounts of evil spirits castout by
our Lord, we shall not advert to every circumstance ofthis miracle, but
endeavour to improve that particular incident mentioned in the text; viz. the
request of Satanthat Jesus would let him alone. In order to this we shall,
I. State the grounds of Satan’s request—
In acknowledging Jesus to be “the Holy One of God,” Satanmight be actuated
by a desire to bring the characterofJesus into suspicion, as though they were
in confederacywith eachother; or perhaps he wished to impress the people
with an idea that none but madmen and demoniacs would make such an
acknowledgment:but in requesting Jesus to let him alone he was instigated
rather by his own fears—
1. He knew Jesus—
[Jesus was like any other poor man; his ownDisciples, excepton some
extraordinary occasions, did not appear acquainted with his real character.
But Satanknew him, notwithstanding the lowly habit in which he sojourned
among men. He knew Jesus to be the Son of God, who had left the bosomof
his Father, that he might take our nature, and dwell amongstus. He was well
aware that this Holy One must of necessityfeelan irreconcileable aversionto
such an “unclean spirit,” such a wickedfiend as he was;while at the same
time there was no hope of prevailing againsthim either by fraud or violence.

Hence he wishedto be left to himself, and to be freed as much as possible from
his interposition.]
2. He dreaded Jesus—
[It is not impossible but that Satan’s expulsion from heavenmight have arisen
from his refusalto do homage to the Sonof God. Howeverthis be, he well
knew that Jesus was “the promised seed,” who should ultimately “bruise his
head.” He had already been foiled in a conflict with this despisedNazarene,
and had learnedby experience the impossibility of resisting his command. Nor
could he be ignorant that Jesus was to be his judge in the last day, when the
full measure of his sins should be meted out to him, and his present miseries
be greatly augmented. Hence, while he “believed, he trembled.” Hence those
requests which he offered on other occasions,“Tormentme not;” “send me
not into the deep,” that is, the depths of hell. Hence also that question, in the
passagebefore us, “Art thou come to destroy us?” No wonder that, under
such circumstances, he should be filled with terror, and ask, as the
consummation of his highestwishes, to have a respite granted him.]
That such desires were not peculiar to Satanwill appear, while we,
II. Inquire whether similar requests be not offered by many amongstus—
It is certain that many hate the declarations ofChrist in his Gospel—
[Men will endure to hear those sins, from which they themselves are free,
exposedand condemned; but when the light is brought to discovertheir
besetting sins, they hate it, and wish to have it removed from them. This is

found to be the case evenin the public ministration of the word. But it obtains
in a still higher degree in private and personaladmonition. Let a servant of
Christ come in his master’s name to a man that is proud or covetous, lewdor
dissipated, or under the dominion of any particular lust, and let him setbefore
that man the enormity of his besetting sin, and the judgments denounced
againstit; will he find a welcome? willnot the sinner wish to change the
conversation? willhe not say in his heart, perhaps too with his lips, ‘Let me
alone;what hastthou to do with me?’ Will not he regard such a monitor as an
enemy to his peace, and be ready to ask, “Art thou come to destroy” all my
hope and comfort? Yes; nor is this aversionto the light peculiar to the sensual
and profane: it is rather found to be more inveterate among those, whose
regularity in outward things has afforded them a ground for self-admiration
and self-complacency.]
Such persons accordwith Satanboth in sentiment and inclination—
[To hate the authority of Christ in his word is exactly the same as to hate his
personalauthority when he was upon earth: and to wish to have the light of
his truth withheld from us, is the same as to desire the restraint of his
personalinterposition. Nor is this a mere fallible deduction of man’s reason;it
is the express declarationof God. They, who would not hear the law of the
Lord, are representedby the prophet as saying to him, “Prophesynot unto us
right things, speak unto us smooth things, prophesy deceits, cause the Holy
One of Israel to ceasefrom before us [Note:Isaiah 30:9-11.].” Jobspeaksyet
more plainly to the same effect:he represents those who spent their days in
wealth and pleasure, as saying to the Almighty, Departfrom us, for we desire
not the knowledge ofthy ways:what is the Almighty that we should serve
him? and what profit should we have if we pray unto him [Note:Job 21:13-
15.]? It is evident, that not only the sentiments of these sinners, but also their
very expressions, are almostthe same with those of Satanin the text.]

To evince the folly of harbouring such dispositions, we shall,
III. Shew the inefficacyof such requests, by whomsoeverthey may be
offered—
It was in vain that Satanpleaded for a temporary liberty to indulge his
malice—
[Jesus would not evenreceive his acknowledgments,but peremptorily
enjoined him silence. Norwould he suffer Satanto retain possessionofhis
wretchedslave: he would not even permit this cruel enemy to “hurt” him; so
little were the wishes ofSatan consultedby our Lord and Saviour.]
In vain also will be all our wishes to retain with impunity our beloved lusts—
[God may indeed forbearto counteractus for a season, andsay, “Lethim
alone [Note: Hosea 4:17.].” Whenhe sees thatwe “will none of him,” he may
justly give us up to our own hearts’lusts [Note: Psalms 81:11-12.]. Butthis
would be the heaviestcurse that he could inflict upon us. It would be even
worse than immediate death, and immediate damnation; because it would
afford us further opportunities of “treasuring up wrath” without any hope of
obtaining deliverance from it: besides, it would be only for a little time, and
then “wrath would come upon us to the uttermost.” When we stand before the
judgment-seat we shall in vain say, ‘Let us alone;What have we to do with
thee, thou Jesus ofNazareth?’Our doom will then be fixed, and our sentence
executedwith irresistible powerand inexorable firmness. When once we are
“fallen into the hands of the living God,” all hope of impunity or compassion
will have ceasedfor ever.]

This subject affords us occasionto suggesta word or two of advice—
1. Restnot in a speculative knowledge ofChrist—
[We observe that Satanwas wellacquainted with the personand offices of
Christ: but, notwithstanding all he knew, he was a devil still. To what purpose
then will be all our knowledge, if we be not sanctifiedby it? It will only
aggravate ourguilt, and consequentlyenhance our condemnation also. We
never know Jesus arighttill we love his presence, and delight in an unreserved
compliance with his will.]
2. Endeavour to improve his presence for the goodof your souls—
[He comes to us in the preaching of his Gospel:he has promised to be with us
wheneverwe are assembledin his name. Shall we then either by our aversion
or indifference say to him, ‘Let us alone?’Let us rather say, ‘Lord, expel this
evil spirit from my heart; take me under thy care;and “fulfil in me all thy
goodpleasure.” ’ Thus shall the “prince of this world be castout:” and we, his
poor vassals, be “brought into the glorious liberty of the children of God.”
J. C. RYLE
Section24. Jesus Drives out an Evil Spirit, and Heals Many, Luke 4:33-44
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 ofNazareth? Have you come to destroy us? I know who you are—the
Holy One of God." But Jesus rebukedhim, 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, "Whatis this word? Forwith 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. And he arose and left the synagogue
and entered Simon’s house. Now Simon’s mother-in-law was ill with a high
fever, and they appealed to him on her behalf. And he stoodover her and
rebuked the fever, and it left her, and immediately she rose and began to serve
them. Now when the sun was setting, all those who had any who were sick
with various diseasesbrought them to him, and he laid his hands on every one
of them and healed them. And demons also came out of many, crying, "You
are the Son of God!" But he rebuked them and would not allow them to
speak, becausethey knew that he was the Christ. And when it was day, he
departed and went into a desolate place. And the people soughthim and came
to him, and would have kept him from leaving them, but he said to them, "I
must preach the goodnews of the kingdom of God to the other towns as well;
for I was sent for this purpose." And he was preaching in the synagoguesof
Judea.
We should notice, in this passage — the clearreligious knowledge possessed
by the devil and his agents. Twice in these verses we have proof of this. "I
know you who you are — the holy one of God!" was the language ofan demon
in one case. "Youare Christ the son of God," was the language ofmany
demons in another case. Yetthis knowledge was a knowledge unaccompanied
by faith, or hope, or charity. Those who possessedit were miserable evil
beings — full of bitter hatred both againstGodand man.
Let us beware of an unsanctified knowledge ofChristianity. It is a dangerous
possession, but a fearfully common one in these latter days. We may know the

Bible intellectually, and have no doubt about the truth of its contents. We may
have our memories well storedwith its leading texts — and be able to talk
glibly about its leading doctrines. And all this time the Bible may have no
influence over our hearts, and wills, and consciences.We may, in reality, be
nothing better than the demons!
Let it never content us to know religionwith our heads only. We may go on all
our lives saying, "I know this — and I know that," and sink at last into Hell,
with the words upon our lips. Let us see that our knowledge bears fruit in our
lives. Does ourknowledge ofsin make us hate it? Does ourknowledge of
Christ make us trust and love Him? Does our knowledge ofGod's will make
us strive to do it? Does ourknowledge ofthe fruits of the Spirit make us labor
to show them in our daily behavior? Knowledge of this kind is really
profitable. Any other religious knowledge will only add to our condemnation
at the lastday.
We should notice, secondly, in this passage — the almighty power of our Lord
Jesus Christ. We see sicknessesand devils alike yielding to His command. He
rebukes evil spirits — and they come forth from the unhappy people whom
they had possessed. He rebukes a fever, and lays his hands on sick people —
and at once their diseasesdepart, and the sick are healed.
We cannotfail to observe many similar casesin the four Gospels. Theyoccur
so frequently, that we are apt to read them with a thoughtless eye, and forget
the mighty lessonwhich eachone is meant to convey. They are all intended to
fastenin our minds the greattruth that Christ is the appointed Healer of
every evil which sin has brought into the world. Christ is the true antidote and
remedy for all the soul-ruining mischief which Satanhas wrought on

mankind. Christ is the universal physician to whom all the children of Adam
must go — if they would be made whole. In Him is life, and health, and
liberty.
This is the grand doctrine which every miracle of mercy in the Gospelis
ordained and appointed to teach. Eachis a plain witness to that mighty fact,
which lies at the very foundation of the Gospel. The ability of Christ to supply
every need of human nature to the uttermost — is the very corner-stone of
Christianity. Christ, in one word, is "all." (Colossians 3:11.)Let the study of
every miracle help to engrave this truth deeply on our hearts!
We should notice, thirdly, in these verses — our Lord's practice of occasional
retirement from public notice, into some solitary place. We read, that after
healing many that were sick and casting out many demons, "he departed and
went into a desertplace." His object in so doing, is shown by comparisonwith
other places in the Gospels. He went aside from His work for a season — to
hold communion with His Fatherin Heaven, and to pray. As holy and sinless
as his human nature was — it was a nature kept sinless in the regular use of
means of grace, andnot in the neglectof them.
There is an example here which all who desire to grow in grace and walk
closelywith God, would do well to follow. We must make time for private
meditation, and for being alone with God. We must not be content to merely
pray daily and read the Scriptures, and to hear the Gospelregularly and to
receive the Lord's Supper. All this is well. But something more is needed. We
should setapart specialseasons forsolitary self-examination and meditation
on the things of God. How often in a year this practice should be attempted —

eachChristian must judge for himself. But that the practice is most desirable
— seems clearboth from Scripture and experience.
We live in hurrying, bustling times. The excitement of daily business and
constantengagements — keeps many men in a perpetual whirl, and entails
greatperil on souls. The neglectof this habit of withdrawing occasionally
from worldly business — is the probable cause of many an inconsistencyor
backsliding which brings scandalon the cause ofChrist. The more work we
have to do — the more we ought to imitate our Master. If He, in the midst of
His abundant labors, found time to retire from the world occasionally— then
how much more may we? If the Masterfound the practice necessary — then it
must surely be a thousand times more necessaryfor His disciples!
We ought to notice, lastly, in these verses — the declarationof our Lord as to
one of the objects of His coming into the world. We read that He said, "I must
preach the kingdom of God to other cities also — for that is why I was sent."
An expressionlike this ought to silence forever the foolish remarks that are
sometimes made againstpreaching. The mere factthat the eternal Sonof God
undertook the office of a preacher — should satisfyus that preaching is one of
the most valuable means of grace. To speak ofpreaching, as some do, as a
thing of less importance than reading public prayers or administering the
sacraments — is, to say the least, to exhibit ignorance of Scripture. It is a
striking circumstance in our Lord's history, that although He was almost
incessantlypreaching — we never read of His baptizing any person. The
witness of John is distinct on this point — "Jesus Himselfdid not baptize."
(John 4:2.)

Let us beware of despising preaching. In every age of the Church —
preaching has been God's principal instrument for the awakening ofsinners
and the edifying of saints. The days when there has been little or no preaching
— have been days when there has been little or no gooddone in the Church.
Let us hear sermons in a prayerful and reverent frame of mind — and
remember that they are the principal engines which Christ Himself employed,
when He was upon earth. Not least, let us pray daily for a continual supply of
faithful preachers of God's word. According to the state of the pulpit — will
always be the state of a congregationand of a Church.
PETER PETT
Verse 33
‘And in the synagogue there was a man, who had a spirit of an unclean
demon, and he cried out with a loud voice,’
In the synagogue atCapernaum where He was preaching there was a man
who had an unclean spirit (or ‘demon’. This word would make clearto
Gentiles what an ‘evil spirit’ was)within him. The factthat it is ‘unclean’
emphasises that it has no approachto God. It is excluded by its condition.
This was a spiritual powerof evil which had taken possessionof him.
Probably in some way he had been disobeying the Law, which was quite clear
on such matters, and messing around with the occult, and had thus become
possessed. Christians should always avoid the occult.
At certain times this evil spirit spoke through him, for he had possessedhis
body so that he could live through him. Such spirits did not make their
presence too obvious as they wanted to allay people’s suspicions. But when

this one was facedwith Jesus Christ it either could not, or did not want to,
keepquiet. The very actof Jesus in entering the synagogue would have alerted
the evil spirit, and it was afraid because it recognisedHim, and cried through
the man’s mouth with a loud voice. It wanted to know what Jesus proposedto
do.
‘Spirit of an unclean demon.’ Only here. Being the first instance Luke wants
all to be clearabout what these evil spirits are, whateverexpressions they use.
He does, however, use daimonion twenty three times, and ‘unclean spirit’ five
times, linking daimonion and unclean once. Matthew has diamonion ten times
and ‘unclean spirit’ twice. Mark has daimonion thirteen times and unclean
spirit eleven times. They are thus interchangeable.
Verses 33-36
Delivering One Who Was A Captive of Evil Spirits (4:33-36).
Secondto His work of preaching and proclaiming the Kingly Rule of God
(Luke 4:43) is His work of defeating the Devil and all his minions. He has
come to break the tyranny of darkness (Colossians 1:13)and to release the
captives, and thus reveal that the finger of God is at work (Luke 11:20).
Verse 34
“Ah! what have we to do with you, Jesus, youNazarene? Are you come to
destroy us? I know you who you are, the Holy One of God.”
It wanted Jesus to know that it had recognisedHim. ‘What have we in
common?’ it cried? (Literally, ‘what is there to us and to you?’). In LXX this
phrase is used to translate ‘what are you to do with me’ (Joshua 22:24) and

‘why are you interfering with me?’ (Judges 11:12). See also 2 Samuel16:10; 2
Samuel 19:22 1 Kings 17:18; 2 Kings 3:13). The ‘we’ possibly meant the evil
spirit and the man together. Or it may have been that the man was possessed
by more than one spirit, or that it is speaking on behalf of all evil spirits. But it
did not want to have anything to do with Jesus and wanted to be left alone. It
knew that one day it would be destroyed because ofits rebellion againstGod,
and it was afraid that that was what Jesus had come for. ‘Are you come to
destroy us?’ it asked. ‘Is that why you are here? Has the time come?’Then it
let Him know that He could not escape being identified. Being itself in a
position where it tried to keepitself hidden it assumedthat Jesus wouldwant
to do so too so that He could exert His power unobserved. So it exposedHim.
It probably felt that this would thwart what He was trying to do. Let Him not
think that He had deceivedit. It knew Him for what He was ‘The Holy One of
God.’ And it would expose Him. Perhaps it hoped that this identification
would cause Jesus to retreat.
Others see in it a vain attempt to manipulate Him and gain power over Him
by use of His name. It was believed by many that a man’s name made him
vulnerable, and that it could be used to work harm againsthim. An
alternative possibility may also be that it is simply the result of shocked
horror at the unexpected, and reactionto His holiness. The evil spirits had in
many cases beenin untroubled possessionfor years. The last thing that they
had expectedwas to face up to One Who was to prove their Master, and when
they did their equilibrium was temporarily disturbed because ofthe power
and holiness that flowedfrom Him of which they were aware. It was their last
hopeless attempt at defence.
‘The Holy One of God’ meant the One Who has been especiallysetapart by
God by His unique receptionof the Holy Spirit, the ‘Son of God’ (Luke 1:35).
As such He was here to do God’s will and carry out His purposes. It carried
with it a suggestionofthe divine, for in Isaiah God was constantlydescribed
as ‘the Holy One of Israel’. But the GreaterDavid was also describable as ‘His

Holy One’ (Psalms 16:10). The evil spirit may not have understood fully and
preciselyWho He was, but it knew what power Jesus had as God’s Holy One,
and that it could not compete with Him, and was subjectto His word.
Verse 35
Jesus Rebukes the Evil Spirit And It Comes Out.
‘And Jesus rebukedhim, saying, “Hold your peace, andcome out of him.”
And when the demon had thrown him down in the midst, he came out of him,
having done him no hurt.’
And Jesus exercisedthat power. He rebuked the evil spirit, commanding it to
be silent, and to come out of the man. He would not accepttestimony from evil
spirits. And the evil spirit had no option but to obey. It could not resistthe
powerand authority of Jesus. So, probably in helpless fury, it threw the man
that it possessedto the ground. And then it came out. It had no option. And its
assaulton the man was to no avail. The man was unhurt and freed from the
evil spirit.
Verse 36
‘And amazement came on all, and they spoke together, one with another,
saying, “What is this word? For with authority and powerhe commands the
unclean spirits, and they come out.”
What they had seenamazed the people who saw it. They had never seen
anything like it. They knew of exorcisers who had various methods for trying
to deal with evil spirits, including the use of incantations and formulae, and of
various physical props, and the use of powerful names, but they had never

come across One Who could getrid of them by a word on His own authority.
They were astonished. They askedthemselves what word this was that could
force evil spirits to do its will. Why this man could command evil spirits with
authority and power in such a way that they obeyed Him. Note the
combination, He had the authority to command and the power to ensure that
His command was carried out. We, of course, know the secret, He is the
Lord’s Anointed.
PAUL KRETZMANN
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Verses 1-4
The Temptation of Christ. Luk_4:1-13
The first temptation:
v. 1. And Jesus, being full of the Holy Ghost, returned from Jordan, and was
led by the Spirit into the wilderness,
v. 2. being forty days tempted of the devil. And in those days He did eat
nothing; and when they were ended, He afterwardhungered.
v. 3. And the devil said unto Him, If Thou be the Sonof God, command this
stone that it be made bread.
v. 4. And Jesus answeredhim, saying, It is written, That man shall not live by
bread alone, but by every word of God.

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