4:31-32 Jesus had to go down topographically from Nazareth, that stood approximately 1,200 feet above sea level, to Capernaum, that lay almost 700 feet below sea level. This notation, and the mention that Capernaum was a city of Galilee, were undoubtedly for Luke's original readers' benefit many of whom were unfamiliar with Palestinian geography. Again Luke recorded that Jesus was teaching in the synagogue (cf. v. 16). There He demonstrated the liberating work that Isaiah wrote that Messiah would do (v. 18).
"Teaching [Gr. didache] in Luke-Acts is seen as a broad term encompassing much more than the offer of the gospel, whereas preaching [kerygma] in Luke-Acts [only in Luke 11:32] tends to be limited to the salvation message."165
Jesus' unusual authority amazed (Gr. exeplessonto) those present (cf. Deut. 18:18). Later Jesus' works elicited the same response (9:43). It was particularly Jesus' word (Gr. logos, cf. 1:1-4) that impressed them here. As a prophet, Jesus spoke directly from God and for God. The people of Capernaum recognized Jesus' authority, but the Nazarenes did not.
4:33 Messiah's appearance served notice on the demon world that He purposed to destroy their work. Consequently the demons began to oppose Jesus immediately. Jesus continued this holy war throughout His ministry, and His disciples extended it after His departure (9:1-2; 10:9-10, 17). The Gospel writers used the terms "evil"and "unclean"interchangeably to describe these demons. They were evil in their intent and they produced uncleanness in contrast to the goodness and holiness that the Holy Spirit produces in those whom He inhabits.166Possibly Luke specified that this was an unclean demon because the Greeks thought there were good and evil demons.167
4:34-35 "Ha!"translates an expression of "indignant surprise."168"What do we have to do with you"means something like, "Why this interference?"169The demon testified to Jesus' messianic and divine character. He was the "Holy One of God"in contrast to the unclean demon. Jesus may have silenced the demon to prevent a premature movement to recognize Him as simply a political Messiah. Again Jesus' authority is obvious in His command to keep quiet. Jesus also expelled the demon on His own authority, not by invoking the name of some other power. Luke, who consistently showed interest in people's physical conditions, noted that even though the demon exited violently he did not hurt the man. Jesus affected the release of one whom Satan had held captive, and He did it completely (v. 18).
4:36-37 Again Luke noted the amazement of the observers (Gr. thambos, wonder mixed with fear). The people questioned the powerful word (Gr. logos, v. 32) of Jesus marked by authority (Gr. exousia) and power (Gr. dynamei) over unclean spirits (i.e., demons). Perhaps Luke stressed the "word"of Jesus because the Greeks put much stock in the power of a great person's words, people such as the great Greek orators, for example. The reports of this miracle spread Jesus' fame farther into the surrounding areas.
This incident established the authority that Jesus had claimed in Nazareth. Testimony to His deity from the spirit world should have convinced many of Jesus' hearers. Luke probably recorded the incident to strengthen Jesus' greatness in the minds of his readers.
