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§9 Jesus Casts Out Demons (Luke 4:31–44)

With the exorcism in 4:33–36 we have the first of some twenty-one miracles performed by Jesus in the Gospel of Luke. These miracles may be assigned to four basic categories: Exorcisms, healings, resuscitations, and nature miracles. (1) In addition to the exorcism of the demon-possessed man in the synagogue, Jesus exorcises two other demon-possessed persons (the Gerasene “demoniac” in 8:26–39 and the mute man in 11:14). Luke 4:41 refers to exorcisms in general, while elsewhere in Luke demon possession and Satan are discussed (see 10:18; 11:15–20, 24–26). (2) The most common miracle, however, is healing. In addition to the healings that will be discussed below there are the healings of the leper (5:12–16), the paralyzed man (5:17–26), the man with the withered hand (6:6–11), the centurion’s slave (7:2–10), the woman with the hemorrhage (8:43–48), the epileptic boy (9:37–43), the crippled woman (13:10–17), the man with dropsy (14:1–6), the ten lepers (17:11–19), the blind man (18:35–43), and the ear of the high priest’s slave (22:50–52). Furthermore, there are references to healings in general (4:40; 5:15; 6:18; 7:21–22). Often the distinction between healing miracles and exorcisms is not sharply drawn. There is a reason for this. It was commonly believed that demonic forces were lying behind most illnesses and diseases. Epileptic seizures were commonly viewed as demonic convulsions. Consequently, it is not always easy to distinguish between a healing miracle and an exorcism. (3) Related to healing is the miracle of resuscitation. Luke narrates only two actual stories of Jesus’ raising someone from the dead: the raising of the Nain widow’s son (7:11–17) and Jairus’ daughter (8:40–42, 49–56). Jesus states in Luke 7:22 that “the dead are raised” without any apparent reference other than that of the Nain widow’s son. The word “raised” is in the plural, so presumably other resuscitations are in mind. Outside of Luke (and the Synoptic tradition) there is the dramatic account of the raising of Lazarus in John 11:43–44. (Of course, Jesus’ own resurrection from the dead is a related miracle, but it was not performed by him, nor was it part of his public ministry, so it is usually treated separately.) (4) Finally, there are miracles sometimes classified as “nature” miracles. Luke provides three examples of this kind: the catch of fish (5:1–11), the stilling of the storm (8:22–25), and the feeding of the 5,000 (9:12–17). Although Luke’s omission of the feeding of the 4,000 (Matt. 15:32–38; Mark 8:1–9) is understandable in light of its redundancy, it is curious that he chose to omit the episode of Jesus walking on the sea (Matt. 14:25–33; Mark 6:45–52; cf. John 6:16–21). Also, Luke probably chose to omit the cursing of the fig tree (see Matt. 21:18–22; Mark 11:12–14) because he felt that it was too vindictive on Jesus’ part. Probably the best known nature miracle is the turning of the water into wine, a miracle story found only in John (2:1–11).

Whereas the Gospels record that the reaction to Jesus’ miracles was often one of amazement (see Luke 5:26), the NT primarily understands miracles as signs indicating that God is present and is at work (see especially the Gospel of John). In Luke 7:18–23 Jesus cites, for the benefit of the imprisoned John, the miracles as evidence that he is truly the “One who is coming” (7:20). The real reason for the frequency of miracle stories in the Gospels, however, is to show that Jesus has power and authority over the demonic forces felt responsible for disease and demon possession. Furthermore, since it was commonly believed that leprosy and crippling diseases were frequently the result of (and punishment for) sin (see John 9:1–3), it was necessary that such conditions be physically healed as evidence of the forgiveness of sins and spiritual restoration (see Luke 5:20; 7:9; 8:48).

Luke 4:31–44 consists of four parts: the exorcism of the man in the synagogue (vv. 31–37); the healing of Simon’s mother-in-law (vv. 38–39); a summary of healing and exorcisms (vv. 40–41); and Jesus’ preaching in the synagogues. The references to synagogue(s) in the first and fourth parts loosely tie together the section. The main teaching of the passage is that Jesus teaches with authority, an authority that is even recognized by the demons, the authorities of darkness.

4:31–37 / The exorcism of the demon-possessed man in the synagogue on the sabbath is probably meant to complement the preceding account of Jesus’ sermon in the synagogue at Nazareth (4:16–30). At Nazareth Jesus’ authority was not recognized, but here at Capernaum, where Jesus had been before his visit to Nazareth (as implied by Luke 4:23), Jesus’ teaching apparently does not provoke anger and resentment. Rather, the people were amazed at his teaching, because his message had authority. In contrast to Jesus’ style of teaching, the Jewish teachers (whose oral law and traditions eventually become Mishnah and Talmud) cited one rabbi and sage after another when discussing a point of interpretation. A typical discussion would run something like this: “Rabbi so-and-so says this, but Rabbi such-and-such says that; however, the sages used to say …” (for numerous examples see Herbert Danby, The Mishnah [Oxford: Oxford University Press, 1933]). Jesus’ teaching, however, was direct and explicit. He did not speculate or offer alternative suggestions; he did not appeal to authorities greater than himself.

But the authority behind Jesus’ teaching was not simply a matter of style (or even content); Jesus’ authority could manifest itself in great power. This power is demonstrated by the demon’s recognition of Jesus as the Holy One of God and by the exorcism itself (see note below). The rabbis believed that they, too, had the power to cast out demons (see Ellis, p. 99). They usually attempted to do this by invoking the name of an OT worthy (e.g., the name of Solomon was a favorite). Similarly the apostles performed exorcisms and healings in the name of Jesus (see Acts 3:6; 4:10; 9:34; 16:18; see 19:13–17, where non-Christians unsuccessfully attempt an exorcism by invoking the names of Paul and Jesus).

When the people ask, “What is this teaching?” (see note below), the reader knows, for the reader has been told of Jesus’ conception through the Holy Spirit (1:35), his anointing with the Holy Spirit at his baptism (3:22), his filling with the Holy Spirit during his successful encounter with the devil (4:1), and his own announcement at Nazareth that the Holy Spirit was upon him (4:18). Whereas the people were amazed, Luke has given his readers enough insight so that they are hardly surprised: In view of Jesus’ preparation why should such awesome power amaze anyone?

4:38–39 / Although not obvious at first glance, the healing of Simon Peter’s mother-in-law may actually be a sort of exorcism as well. In v. 39 Jesus rebuked the fever. The word “rebuke” is the same word often used in casting out demons (as it is used in v. 35 above). Whether Jesus thought of the fever as brought on by demonic power or whether he merely personified the illness is not easily decided. (It is quite unlikely, however, that demonic forces were in view when in Luke 8:24 Jesus “rebuked” the storm.) Clearly, though, Jesus has demonstrated his power over those forces which afflict and oppress humankind.

4:40–41 / These verses summarize Jesus’ ministry of healing and exorcism. Even though Luke can cite only a few specific examples, he wants the reader to realize that much of Jesus’ ministry was given over to healing and exorcism. Also, this summary affords Luke another opportunity to have the demons cry out “You are the Son of God!” which reinforces the earlier confession of v. 34 and may be another instance of Luke’s double-witness motif (see commentary on 2:22–38). This exclamation recalls the heavenly voice at the baptism (3:22).

4:42–44 / Jesus is so popular, his cures in such great demand, that he has to seek out a solitary place. Even so, he is pursued, and when he is discovered, the crowds tried to keep him from leaving them. This enthusiasm for Jesus is due primarily to his healings and aid. In keeping with popular views about the blessings associated with the coming of the Messiah, the people expected such benefits and eagerly sought them. However, as the Nazareth sermon so graphically illustrated (4:16–30), Jesus’ idea of the good news of the kingdom of God is less eagerly received. Jesus states that he must preach in other towns also. The idea of Jesus traveling is an important theme in Luke’s Gospel and has been variously interpreted, but these options will not be discussed at length here. Suffice it to say that the Third Evangelist sees in Jesus’ constant traveling and preaching a foreshadowing of the later travels of the apostles and preachers of the gospel in the Book of Acts.