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Commentary on Luke 4 verses 31–44
When Christ was expelled Nazareth, he came to Capernaum, another city of Galilee. The account we have in these verses of his preaching and miracles there we had before, Mar 1:21, etc. Observe,
I. His preaching: He taught them on the sabbath days, Luk 4:31. In hearing the word preached, as an ordinance of God, we worship God, and it is a proper work for sabbath days. Christ's preaching much affected the people (Luk 4:32); they were astonished at his doctrine, there was weight in every word he said, and admirable discoveries were made to them by it. The doctrine itself was astonishing, and not only as it came from one that had not had a liberal education. His word was with power; there was a commanding force in it, and a working power went along with it to the conscience of men. The doctrine Paul preached hereby proved itself to be of God, that it came in demonstration of the Spirit and of power.
II. His miracles. Of these we have here,
1.Two particularly specified, showing Christ to be,
(1.)A controller and conqueror of Satan, in the world of mankind, and in the souls of people, by his power to cast him out of the bodies of those he had taken possession of; for for this purpose was he manifested, that he might destroy the works of the devil.
Observe, [1.] The devil is an unclean spirit, his nature directly contrary to that of the pure and holy God, and degenerated from what it was at first. [2.] This unclean spirit works in the children of men; in the souls of many, as then in men's bodies. [3.] It is possible that those who are very much under the power and working of Satan may yet be found in the synagogue, among the worshippers of God. [4.] Even the devils know and believe that Jesus Christ is the Holy One of God, is sent of God, and is a Holy One. [5.] They believe and tremble. This unclean spirit cried out with a loud voice, under a certain fearful looking for of judgment, and apprehensive that Christ was now come to destroy him. Unclean spirits are subject to continual frights. [6.] The devils have nothing to do with Jesus Christ, nor desire to have any thing to do with him; for he took not on him the nature of angels. [7.] Christ has the devil under check: He rebuked him, saying, Hold thy peace; and this word he spoke with power; phimōthēti - Be muzzled, Christ did not only enjoin him silence, but stopped his mouth, and forced him to be silent against his will. [8.] In the breaking of Satan's power, both the enemy that is conquered shows his malice, and Christ, the conqueror, shows his over-ruling grace. Here, First, The devil showed what he would have done, when he threw the man in the midst, with force and fury, as if he would have dashed him to pieces. But, Secondly, Christ showed what a power he had over him, in that he not only forced him to leave him, but to leave him without so much as hurting him, without giving him a parting blow, a parting gripe. Whom Satan cannot destroy, he will do all the hurt he can to; but this is a comfort, he can harm them no further than Christ permits; nay, he shall not do them any real harm. He came out, and hurt him not; that is, the poor man was perfectly well in an instant, though the devil left him with so much rage that all that were present thought he had torn him to pieces. [9.] Christ's power over devils was universally acknowledged and adored, Luk 4:36. No one doubted the truth of the miracle; it was evident beyond contradiction, nor was any thing suggested to diminish the glory of it, for they were all amazed, saying, What a word is this! They that pretended to cast out devils did it with abundance of charms and spells, to pacify the devil, and lull him asleep, as it were; but Christ commanded them with authority and power, which they could not gainsay or resist. Even the prince of the power of the air is his vassal, and trembles before him. [10.] This, as much as any thing, gained Christ a reputation, and spread his fame. This instance of his power, which many now-a-days make light of, was then, by them that were eye-witnesses of it (and those no fools either, but men of penetration), magnified, and was looked upon as greatly magnifying him (Luk 4:37); upon the account of this, the fame of him went out, more than ever, into every place of the country round about. Our Lord Jesus, when he set out at first in his public ministry, was greatly talked of, more than afterwards, when people's admiration wore off with the novelty of the thing.
(2.)Christ showed himself to be a healer of diseases. In the former, he struck at the root of man's misery, which was Satan's enmity, the origin of all the mischief: in this, he strikes at one of the most spreading branches of it, one of the most common calamities of human life, and that is bodily diseases, which came in with sin, are the most common and sensible corrections for it in this life, and contribute as much as any thing towards the making of our few days full of trouble. These our Lord Jesus came to take away the sting of, and, as an indication of that intention, when he was on earth, chose to confirm his doctrine by such miracles, mostly, as took away the diseases themselves. Of all bodily diseases none are more common or fatal to grown people than fevers; these come suddenly, and suddenly cut off the number of men's months in the midst; they are sometimes epidemical, and slay their thousands in a little time. Now here we have Christ's curing a fever with a word's speaking; the place was in Simon's house, his patient was Simon's wife's mother, Luk 4:38, Luk 4:39. Observe, [1.] Christ is a guest that will pay well for his entertainment; those that bid him welcome into their hearts and houses shall be no losers by him; he comes with healing. [2.] Even families that Christ visits may be visited with sickness. Houses that are blessed with his distinguishing favours are liable to the common calamities of this life. Simon's wife's mother was ill of a fever. Lord, behold, he whom thou lovest is sick. [3.] Even good people may sometimes be exercised with the sharpest afflictions, more grievous than others: She was taken with a great fever, very acute, and high, and threatening; perhaps it seized her head, and made her delirious. The most gentle fevers may by degrees prove dangerous; but this was at first a great fever. [4.] No age can exempt from diseases. It is probable that Peter's mother-in-law was in years, and yet in a fever. [5.] When our relations are sick, we ought to apply ourselves to Christ, by faith and prayer, on their account: They besought him for her; and there is a particular promise that the prayer of faith shall benefit the sick. [6.] Christ has a tender concern for his people when they are in sickness and distress: He stood over her, as one concerned for her, and compassionating her case. [7.] Christ had, and still has, a sovereign power over bodily diseases: He rebuked the fever, and with a word's speaking commanded it away, and it left her. He saith to diseases, Go, and they go; Come, and they come; and can still rebuke fevers, even great fevers. [8.] This proves Christ's cures to be miraculous, that they were done in an instant: Immediately she arose. [9.] Where Christ gives a new life, in recovery from sickness, he designs and expects that it should be a new life indeed, spent more than ever in his service, to his glory. If distempers be rebuked, and we arise from a bed of sickness, we must set ourselves to minister to Jesus Christ. [10.] Those that minister to Christ must be ready to minister to all that are his for his sake: She ministered to them, not only to him that had cured her, but to them that had besought him for her. We must study to be grateful to those that have prayed for us.
2.A general account given by wholesale of many other miracles of the same kind, which Christ did.
(1.)He cured many that were diseased, even all without exception that made their application to him, and it was when the sun was setting (Luk 4:40); in the evening of that sabbath day which he had spent in the synagogue. Note, It is good to do a full sabbath day's work, to abound in the work of the day, in some good work or other, even till sun-set; as those that call the sabbath, and the business of it, a delight. Observe, He cured all that were sick, poor as well as rich, and though they were sick of divers diseases; so that there was no room to suspect that he had only a specific for some one disease. He had a remedy for every malady. The sign he used in healing was laying his hands on the sick; not lifting up his hands for them, for he healed as having authority. He healed by his own power. And thus he would put honour upon that sign which was afterwards used in conferring the Holy Ghost.
(2.)He cast the devil out of many that were possessed, Luk 4:41. Confessions were extorted from the demoniacs. They said, Thou art Christ the Son of God, but they said it crying with rage and indignation; it was a confession upon the rack, and therefore was not admitted in evidence. Christ rebuked them, and did not suffer them to say that they knew him to be the Christ, that it might appear, beyond all contradiction, that he had obtained a conquest over them, and not made a compact with them.
3.Here is his removal from Capernaum, Luk 4:42, Luk 4:43.
(1.)He retired for awhile into a place of solitude. It was but a little while that he allowed himself for sleep; not only because a little served him, but because he was content with a little, and never indulged himself in ease; but, when it was day, he went into a desert place, not to live constantly like a hermit, but to be sometimes alone with God, as even those should be, and contrive to be, that are most engaged in public work, or else their work will go on but poorly, and they will find themselves never less alone than when thus alone.
(2.)He returned again to the places of concourse and to the work he had to do there. Though a desert place may be a convenient retreat, yet it is not a convenient residence, because we were not sent into this world to live to ourselves, no, not to the best part of ourselves only, but to glorify God and do good in our generation. [1.] He was earnestly solicited to stay at Capernaum. The people were exceedingly fond of him; I doubt, more because he had healed their sick than because he had preached repentance to them. They sought him, enquired which way he went; and, though it was in a desert place, they came unto him. A desert is no desert if we be with Christ there. They detained him that he should not depart from them, so that if he would go it should not be for want of invitation. His old neighbours at Nazareth had driven him from them, but his new acquaintances at Capernaum were very importunate for his continuance with them. Note, It ought not to discourage the ministers of Christ that some reject them, for they will meet with others that will welcome them and their message. [2.] He chose rather to diffuse the light of his gospel to many places than to fix it to one, that no one might pretend to be a mother-church to the rest. Though he was welcome at Capernaum, and had done abundance of good there, yet he is sent to preach the gospel to other cities also; and Capernaum must not insist upon his stay there. They that enjoy the benefit of the gospel must be willing that others also should share in that benefit, and not covet the monopoly of it; and those ministers who are not driven from one place may yet be drawn to another by a prospect of greater usefulness. Christ, though he preached not in vain in the synagogue at Capernaum, yet would not be tied to that, but preached in the synagogues of Galilee, Luk 4:44. Bonum est sui diffusivum - What is good is self-diffusive. It is well for us that our Lord Jesus has not tied himself to any one place or people, but, wherever two or three are gathered in his name, he will be in the midst of them: and even in Galilee of the Gentiles his special presence is in the Christian synagogues.
In the same passage, "the spirit of an unclean devil" exclaims: "What have we to do with Thee, Thou Jesus? Art Thou come to destroy us? I know Thee who Thou art, the Holy One of God." I do not here raise the question whether this appellation was suitable to one who ought not to be called Christ, unless he were sent by the Creator.
What irreverent men do not believe, the spirits see—that he is God. So they flee and fall down at his feet, saying just what they uttered when he was in the body.
(ad Epise. Æg. et Lib.) He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all others are called holy. Nor again did He speak this as if He knew it, but He pretended to know it.
(ut sup.) Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the divine Scripture, must not be taught by the devil, as it follows: And Jesus rebuked him, saying, Be silent, &c.
Even when the demons spoke the truth, for they spoke the truth when they said, “Thou are the Son of God,” the Lord himself silenced them and forbade them to speak. He did this to keep them from sowing their own wickedness in the midst of the truth. He also wished us to get used to never listening to them even though they seem to speak the truth. LIFE OF ST.
He describes the works of divine healing begun on the sabbath day, to show from the outset that the new creation began where the old creation ceased. He showed us that the Son of God is not under the law but above the law, and that the law will not be destroyed but fulfilled. For the world was not made through the law but by the Word, as we read: “By the Word of the Lord were the heavens established.” Thus the law is not destroyed but fulfilled, so that the renewal of humankind, already in error, may occur. The apostle too says, “Stripping yourselves of the old man, put on the new, who was created according to Christ.” He fittingly began on the sabbath, that he may show himself as Creator. He completed the work that he had already begun by weaving together works with works.
St. Luke did well to first set before us the man freed from a spirit of wickedness, then substituted the healing of a woman. The Lord had come to heal both sexes, and man must first be cured because he was created first. But woman, who had sinned by an uncertain mind rather than depravity, must not be overlooked.
Neither indignation at their treatment, nor displeasure at their wickedness, caused our Lord to abandon Judæa, but unmindful of His injuries, and remembering mercy, at one time by teaching, at another by healing, He softens the hearts of this unbelieving people, as it is said, And he went down to Capernaum.
The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased, in order that He might declare at the very beginning that the Son of God was not under the Law, but above the Law. Rightly also He began on the sabbath, that He might show Himself the Creator, who interweaves His works one within another, and follows up that which He had before begun; just as a builder determining to reconstruct a house, begins to pull down the old one, not from the foundation, but from the top, so as to apply his hand first to that part, where he had before left off. Holy men may through the word of God deliver from evil spirits, but to bid the dead rise again, is the work of Divine power alone.
It ought not to shock any one that the devil is mentioned in this book as the first to have spoken the name of Jesus of Nazareth. For Christ received not from him that name which an Angel brought down from heaven to the Virgin. The devil is of such effrontery, that he is the first to use a thing among men and bring it as something new to them, that he may strike people with terror at his power. Hence it follows: For I know thee who thou art, the Holy One of God.
In a mystery, the man in the synagogue with the unclean spirit is the Jewish people, which being fast bound in the wiles of the devil, defiled its vaunted cleanliness of body by the pollution of the heart. And truly it had an unclean spirit, because it had lost the Holy Spirit. For the devil entered whence Christ had gone out.
The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him.
“Now Simon’s mother-in-law was kept in her bed sick with a fever.” May Christ come to our house and enter in and by his command cure the fever of our sins. Each one of us is sick with a fever. When-ever I give way to anger, I have a fever. There are as many fevers as there are faults and vices. Let us beg the apostles to intercede for us with Jesus, that he may come to us and touch our hand. If he does so, at once our fever is gone. He is an excellent physician and truly the chief Physician. Moses is a physician. Isaiah is a physician. All the saints are physicians, but he is the chief Physician.
But He generally intermingles with His teaching the performance of mighty works. For those whose reason does not incline to knowledge, are roused by the manifestation of miracles. Hence it follows, And there was in the synagogue a man which had a devil.
But the Jews spoke falsely of the glory of Christ, saying, He casteth out devils by Beelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power, and endured not the Divine Presence, they sent forth a savage cry, as it follows: And he cried with a loud voice, saying, Let us alone; what have we to do with thee, &c.
(et Tit. Bost.) For the devils thought by praises of this sort to make Him a lover of vainglory, that He might be induced to abstain from opposing or destroying them by way of grateful return.
And in the synagogue there was a man having an unclean demon. Rightly in the synagogue was the man who had the unclean spirit, because he had lost the Holy Spirit. For the devil had entered where Christ had left. As even now some say they are Jews and are not, but are the synagogue of Satan.
The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised.
As if he said, Abstain a while from troubling me, thou who hast no fellowship with our designs.
But by the permission of God, the man who was to be delivered from the devil is thrown into the midst, that the power of the Saviour being manifested might bring over many to the way of salvation. As it follows: And when he had thrown him in the midst. But this seems to be opposed to Mark, who says, And the unclean spirit tearing him, and crying with a loud voice, went out of him, unless we understand that Mark meant by tearing him the same as Luke by these words, And when he had thrown him in the midst, so that what follows, and hurt him not, might be understood to mean, that that twisting of limbs, and sore troubling, did not weaken him, as is often the case when devils depart from a man, leaving him with limbs cut and torn off. Well then do they wonder at such complete restoration of health. For it follows: And fear came upon all.
Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power.
As if they said, What is this word by which he commands, Go out, and he went out?
We must know also that many now have devils, namely, such as fulfil the desires of devils, as the furious have the dæmon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man were collected, and then says to the dæmon that dwelt there, Hold thy peace, and immediately throwing him into the middle he departs out of him. For it becomes not a man always to be angry, (that is, like the brutes,) nor always to be without anger, (for that is want of feeling,) but he must take the middle path, and have anger against what is evil; and so the man is thrown into the midst when the unclean spirit departs from him.
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SUMMARY
Luke 4:33 presents a dramatic confrontation in the Capernaum synagogue where Jesus, having just taught with unparalleled authority, encounters a man possessed by an unclean spirit. The demon, recognizing Jesus' divine identity and power, cries out in a loud voice, setting the stage for Jesus' immediate and authoritative expulsion of the evil entity, thereby demonstrating His supreme dominion over the forces of darkness at the outset of His public ministry.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's account in Luke 4:33 effectively employs several literary devices. Dramatic Irony is evident as the demon, an agent of darkness, immediately recognizes Jesus' divine identity ("the Holy One of God" in the subsequent verse, Luke 4:34), even before many human observers fully grasp who He is. This highlights the spiritual realm's acute awareness of Jesus' true nature. The loud, public outcry of the demon functions as Foreshadowing, signaling the intense spiritual conflict that will characterize Jesus' ministry and ultimately culminate in His triumph over all evil powers. Furthermore, the scene presents a stark Contrast between the "unclean" spirit and Jesus, who is implicitly presented as the embodiment of holiness and purity, bringing light into the dark corners of human existence, even within a sacred space. The demon's "loud voice" also serves as Hyperbole to emphasize the intensity and public nature of the confrontation, drawing immediate attention to Jesus' authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 4:33 serves as a foundational declaration of Jesus' absolute sovereignty over the spiritual realm. The immediate and involuntary reaction of the "unclean devil" to Jesus' presence underscores that divine authority is not merely a matter of teaching or moral example, but of inherent power capable of dismantling the strongholds of evil. This event establishes that Jesus' ministry is fundamentally about the inauguration of God's Kingdom, which directly confronts and overcomes the kingdom of darkness. It reveals that the spiritual battle is real, but also that victory is assured through Christ. The defiling nature of the "unclean" spirit contrasts sharply with Jesus' holiness, demonstrating His power to purify and liberate those held captive by spiritual forces, bringing true freedom and restoration.
REFLECTION AND APPLICATION
Luke 4:33 offers profound reassurance and practical guidance for believers navigating a world still marked by spiritual darkness. It reminds us that Jesus Christ possesses ultimate authority over all demonic forces, and His victory over them is complete and decisive. This truth empowers us to live without fear of spiritual oppression, knowing that "greater is he that is in you, than he that is in the world" (1 John 4:4). The incident also calls us to spiritual discernment, recognizing that evil can manifest in various forms, even in seemingly sacred or respectable contexts. It highlights the importance of relying on Jesus' name and authority in prayer and spiritual warfare, understanding that our battles are not against "flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Ephesians 6:12). Ultimately, this passage encourages us to walk in the freedom Christ has secured, proclaiming His triumph and living lives that reflect His light in a world still in need of liberation.
Questions for Reflection
FAQ
What does "unclean devil" mean, and why is this description significant?
Answer: The term "unclean devil" (Greek: pneuma akathartou daimoniou) refers to a malevolent spiritual being that is morally and spiritually defiling. The descriptor "unclean" (Greek: akáthartos) is crucial because it signifies more than just physical impurity; it denotes a state of spiritual corruption and opposition to God's holiness. This highlights the inherent nature of the demonic realm as antithetical to God's purity and truth. The significance lies in showing that Jesus' authority extends not just over physical ailments or human sin, but specifically over the spiritual forces of evil that seek to defile and enslave humanity. His ability to cast out such a spirit demonstrates His divine power to cleanse and liberate, bringing purity and freedom where there was defilement and bondage.
Why did the demon cry out with a loud voice upon encountering Jesus?
Answer: The demon's loud outcry was a manifestation of its immediate and involuntary recognition of Jesus' divine identity and overwhelming authority. As seen in the subsequent verse, Luke 4:34, the demon knew exactly who Jesus was ("the Holy One of God") and perceived Him as a threat to its dominion. The "loud voice" (Greek: phōnē megalē) signifies a public and dramatic reaction, not of defiance, but of terror and forced acknowledgment of a superior power. It was a desperate, involuntary confession of Jesus' messianic authority, confirming His divine nature to the onlookers and underscoring the profound impact His presence had on the spiritual realm. This public display served to validate Jesus' authority to the crowds who had just heard Him teach with such power (Luke 4:32).
CHRIST-CENTERED FULFILLMENT
Luke 4:33, detailing Jesus' authoritative encounter with an unclean spirit, powerfully foreshadows His ultimate mission and Christ-centered fulfillment. This initial confrontation in the Capernaum synagogue is a microcosm of the larger cosmic battle Jesus came to win. The demon's immediate recognition and terror illustrate that Jesus is indeed the "stronger man" (Luke 11:21-22) who invades Satan's domain to plunder his captives. This act of casting out a demon is a tangible demonstration that the Kingdom of God has arrived, bringing liberation from the dominion of darkness, as prophesied in Isaiah 49:24-25. Jesus' authority over the "unclean devil" points directly to His redemptive work on the cross, where He disarmed the spiritual powers and authorities, triumphing over them (Colossians 2:15). His victory over this demon in the synagogue is a down payment on the ultimate defeat of sin, death, and the devil, culminating in His resurrection and ascension, securing eternal freedom for all who believe (Hebrews 2:14-15). Thus, this early miracle is not merely a display of power, but a vital step in the unfolding narrative of Christ's triumph over all forces hostile to God, bringing about the new creation.