Movatterモバイル変換

Jesus Expels an Unclean Spirit
…32They were astonished at His teaching, because His message had authority.33Inthesynagoguethere wasa manpossessed bythe spiritof an uncleandemon.He cried outin a loudvoice,34“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!”…

Treasury of Scripture

And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,

Mark 1:23
And there was in their synagogue a man with an unclean spirit; and he cried out,

AuthorityCriedCryDemonDevilEvilGreatGreatlyImpressedLoudPossessedSpiritSynagogueTeachingTopUncleanVoiceAuthorityCriedCryDemonDevilEvilGreatGreatlyImpressedLoudPossessedSpiritSynagogueTeachingTopUncleanVoice1.The fasting and temptation of Jesus.
14.He begins to preach.
16.The people of Nazareth marvel at words, but seek to kill him.
33.He cures one possessed of a demon,
38.Peter's mother-in-law,
40.and various other sick persons.
41.The demons acknowledge Jesus, and are reproved for it.
42.He preaches through the cities of Galilee.

In the synagogue
The synagogue was a central place of worship and community gathering for Jewish people, especially during the time of Jesus. It served as a place for teaching, prayer, and reading of the Scriptures. Jesus often taught in synagogues, which highlights His role as a teacher and His engagement with Jewish religious life. The presence of a demon-possessed man in the synagogue underscores the spiritual battle taking place even in places of worship.

there was a man possessed by the spirit of an unclean demon.
Demon possession in the New Testament is often characterized by the presence of an "unclean spirit," indicating a spiritual impurity and opposition to God. The term "unclean" reflects Jewish purity laws, where anything unclean was considered unfit for worship or community life. This possession demonstrates the reality of spiritual warfare and the presence of evil even among God's people. The man's condition also sets the stage for Jesus' authority over demonic forces, fulfilling prophecies such asIsaiah 61:1, which speaks of liberation for the captives.

He cried out in a loud voice,
The loud cry of the demon-possessed man signifies the demon's recognition of Jesus' authority and power. Throughout the Gospels, demons often react to Jesus' presence with fear and agitation, acknowledging His divine authority. This reaction is consistent withJames 2:19, which states that even demons believe in God and shudder. The loud voice also serves to draw attention to the confrontation between Jesus and the forces of evil, highlighting the power struggle and the ultimate victory of Christ over demonic powers.

1.Jesus
The central figure in the Gospel of Luke, Jesus is teaching in the synagogue at Capernaum, demonstrating His authority over spiritual forces.

2.The Man Possessed
An individual in the synagogue who is under the influence of an unclean demon, representing the spiritual bondage that Jesus came to break.

3.The Unclean Demon
A spiritual entity opposed to God, demonstrating the reality of spiritual warfare and the presence of evil in the world.

4.The Synagogue
A place of Jewish worship and teaching, where Jesus often taught and performed miracles, signifying His mission to the Jewish people.

5.Capernaum
A town in Galilee where Jesus performed many miracles and taught, serving as a base for His ministry.Authority of Jesus
Jesus has ultimate authority over all spiritual forces. Believers can trust in His power to deliver and protect them from evil.

Reality of Spiritual Warfare
The presence of the unclean demon in the synagogue serves as a reminder of the ongoing spiritual battle. Christians are called to be vigilant and equipped with the armor of God.

Deliverance and Freedom
Jesus' interaction with the possessed man demonstrates His mission to set captives free. Believers are encouraged to seek Jesus for deliverance from any form of bondage.

The Power of Jesus' Presence
The demon's reaction to Jesus highlights the transformative power of His presence. Inviting Jesus into our lives brings light and dispels darkness.

Engagement in Community Worship
The setting in the synagogue emphasizes the importance of gathering for worship and teaching, where believers can experience God's power and truth.Top 10 Lessons from Luke 4

What are the different types of demons?

What miracles did Jesus perform according to the Bible?

What does the Bible say about seeing spirits and demons?

Mark 5:1–13: How can demons scientifically or historically be transferred from a possessed man into a herd of pigs?(33-37)And in the synagogue.--See Notes onMark 1:23-27. The narrative, as being common to these two Gospels, and not found in St. Matthew, may be looked on as having probably been communicated by one Evangelist to the other when they met at Rome (Colossians 4:10;Colossians 4:14). SeeIntroduction to St. Mark.

Verse 33. -And in the synagogue there was a man, which had a spirit of an unclean devil. After the general picture of Jesus' life and work in Capenaum, St. Luke proceeds to give a detailed account of the way in which one sabbath day was spent, no doubt intending us to understand it as a specimen of the ordinary sabbath-day work of the Master. We meet with here, for the first time in our Gospel, one of those unhappy persons described as either "having a spirit of an unclean devil," or as "possessed with a devil" or "devils," or in similar terms, generally signifying "demoniacs," men or women - apparently a class by themselves, directly under the influence of some evil spirit. Who, now, were these unhappy beings with whom Jesus in his ministry of mercy seems often to have come in contact? Many of these "demoniacs" mentioned in the Gospels would nowadays certainly be classed under the ordinary category of the "sick." They seem to have been simply afflicted with disease of one kind or other; for instance, the epileptic child mentioned by St. Luke (Luke 9:39), or dumbness again (Matthew 9:32), blindness (Matthew 12:22), and insanity, among other instances, are ascribed to demoniac agency. Are we, then, simply to regard these cases, not as exceptional displays of diabolical power, but as instances of sickness and disease which still exist among us? and to suppose that our Lord, in speaking of devils possessing these sick ones, accommodated himself to the popular belief, and spoke of these afflicted persons in the way men were able to understand? for it is disputable that Judaism in the days of Jesus of Nazareth ascribed to "demons," or "devils," much of the suffering and woe with which men are afflicted under the common name of disease. The Talmud, which well represents the Jewish teaching of that time, has endless allusions to evil spirits, or devils, who were permitted to work evil and mischief on the bodies and even on the souls of men. Josephus, the contemporary historian, narrates that a lamb grew at Machaerus, the wool of which had the power of expelling devils; and he toils how he was the eye-witness of the cure of a man possessed of a devil by means of a ring containing a root which had similar properties; this, he says, took place in the presence of the Emperor Vespasian ('Ant.,' 8:02, 5; 'Bell. Jud.,' 7:06, 3). Many believed that these demons, or devils, were the souls of the wicked who returned to earth after death, and sought a new home for themselves in the bodies of the living. This popular belief in demoniacal agency is mentioned by Justin Martyr ('Apol.,' 1.), and even seems to have lingered in some parts as late as Chrysostom. But such a theory - which represents Jesus in his miraculous cures accommodating himself to popular belief, and speaking of the sufferers as possessed by devils which really had no existence save in imagination - is not only quite foreign to the transparently truthful character of all the Master's words and works, but is perfectly incompatible with the narratives given us by the evangelists of the cures in question. In these, in several instances, the devils are not only spoken to, but they speak themselves - they answer questions, they even prefer requests. Jesus, too, gives his own power to cast out devils (Luke 9:1), and to tread on all the power of the enemy (Luke 10:19). He even, in St. Mark (Mark 9:29), is represented as distinguishing a special class of devils over whom a mastery could be obtained alone through prayer and fasting. Evidently the Holy Spirit, who guided the writers of those memoirs of the apostles we call the Gospels, intended that a marked distinction should be impressed upon the readers of the apostolic memoirs as existing between ordinary maladies of the flesh and those terrible and various scourges which the presence of devils inflicted upon those hapless beings in whose bodies, for some mysterious reason, they had been permitted to take up their habitation. The whole question is fraught with difficulties. Dean Plumptre suggests that perhaps we possess not the data for an absolutely certain and exhaustive answer. It seems, on the whole - while not denying the possible presence of these evil spirits at different times of the world's history occupying the bodies and distracting the souls of men - best to assume that these devils possessed special and peculiar power over men at that period when Jesus walked among us. By this means, as Godet well says, Jesus could be proclaimed externally and visibly as the Conqueror of the enemy of men (and of his legions of evil messengers). That period, when the Lord taught among us, was a time when, it is generally conceded, moral and social evil had reached its highest point of development. Since that age the power of these unhappy spirits of evil has been, if not destroyed, at least restrained by the influence - greater, perhaps, than men choose to acknowledge - of the Master's religion or by the direct command of the Master himself.

Parallel Commentaries ...


In
ἐν(en)
Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῇ(tē)
Article - Dative Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

synagogue
συναγωγῇ(synagōgē)
Noun - Dative Feminine Singular
Strong's 4864:From sunago; an assemblage of persons; specially, a Jewish 'synagogue'; by analogy, a Christian church.

there was
ἦν(ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a man
ἄνθρωπος(anthrōpos)
Noun - Nominative Masculine Singular
Strong's 444:A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

possessed by
ἔχων(echōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 2192:To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

[the] spirit
πνεῦμα(pneuma)
Noun - Accusative Neuter Singular
Strong's 4151:Wind, breath, spirit.

of an unclean
ἀκαθάρτου(akathartou)
Adjective - Genitive Neuter Singular
Strong's 169:Unclean, impure. Impure (lewd) or specially, (demonic).

demon.
δαιμονίου(daimoniou)
Noun - Genitive Neuter Singular
Strong's 1140:An evil-spirit, demon; a heathen deity. Neuter of a derivative of daimon; a d?Monic being; by extension a deity.

He cried out
ἀνέκραξεν(anekraxen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 349:To shout aloud, cry out. From ana and krazo; to scream up.

in a loud
μεγάλῃ(megalē)
Adjective - Dative Feminine Singular
Strong's 3173:Large, great, in the widest sense.

voice,
φωνῇ(phōnē)
Noun - Dative Feminine Singular
Strong's 5456:Probably akin to phaino through the idea of disclosure; a tone; by implication, an address, saying or language.


Luke 4:33 NIV
Luke 4:33 NLT
Luke 4:33 ESV
Luke 4:33 NASB
Luke 4:33 KJV

Luke 4:33 BibleApps.com
Luke 4:33 Biblia Paralela
Luke 4:33 Chinese Bible
Luke 4:33 French Bible
Luke 4:33 Catholic Bible

NT Gospels: Luke 4:33 In the synagogue there was a man (Luke Lu Lk)