In the synagogue
This phrase sets the scene for the event, indicating that it takes place in a Jewish place of worship. The synagogue was central to Jewish religious life, serving as a place for teaching, prayer, and community gathering. Historically, synagogues were established during the Babylonian exile when the Jewish people were separated from the Temple in Jerusalem. This setting underscores the importance of Jesus' ministry to the Jewish people and His role as a teacher and prophet within their religious framework.

There was a man
This phrase introduces the individual who will be the focus of the miraculous event. The presence of a man in need within the synagogue highlights the accessibility of Jesus' ministry to all people, regardless of their condition or status. It also reflects the reality of human suffering and the need for divine intervention, which Jesus came to provide.

Possessed by the spirit of an unclean demon
The phrase describes the man's condition, indicating that he is under the influence of a demonic spirit. In the Greek, the word "unclean" (ἀκάθαρτος, akathartos) denotes something impure or defiled, often used in a ceremonial or moral sense. The presence of an unclean spirit in a synagogue, a place of holiness, emphasizes the pervasive nature of evil and the need for spiritual cleansing. This encounter demonstrates Jesus' authority over demonic forces, affirming His divine power and mission to bring liberation and purity.

He cried out in a loud voice
This phrase captures the dramatic and public nature of the demonic manifestation. The loud voice signifies the demon's recognition of Jesus' authority and its fear of being expelled. In the cultural and historical context, such a public outcry would have drawn significant attention, highlighting the power struggle between good and evil. Jesus' response to this cry would further establish His authority and the coming of God's kingdom, where evil is confronted and defeated.

(33-37) And in the synagogue.--See Notes on Mark 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). See Introduction 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)