Luke Chapter 4:31-39
The rest of Chapter 4 will be divided into two short sections of 9-10 verses each. This will keep the flow going, and, I hope, help me to get these out more quickly. It is better to publish shorter and more frequently, IMO.
31 Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν:
32 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ.
And he came down to the city of Caphernaum of Galilee. And there he taught them on the Sabbaths. (32) And they were driven from their senses by his teaching, that in power was his speech.
Here’s another one of those situations involving the Mark/Matthew/Luke progression. In Mark, Jesus leaves Nazareth and comes to Caphernaum. In Matthew, we are told that Jesus came to dwell in Caphernaum. Here, Luke seems to follow Mark. This time, however, there does not appear to be any gravitational influence from Matthew. I get no sense in this passage that Luke is aware of Matthew, let alone that he is correcting Matthew. In this case, it would appear that Luke has completely ignored Matthew on this point. This would be consistent with the existence of Q; this would be one of those points where Luke does not agree with Matthew against Mark. So this does not support my denial of Q. It does not actively contradict my position; rather, it passively declines to support me. What we have to do is make note of these points, tally them up, and see if their combined weight is enough to offset the points I’ve brought up where Luke does agree with Matthew against Mark.
Here’s how this one shakes out. In the previous section, Luke says that Jesus returned to the town where he was raised. He specifically names this as Nazareth. Contrast to Mark 6, when Jesus returns to his home town and cannot perform many miracles due to their lack of faith. That is where he is called the son of Mary, and his siblings are named. Mark does not mention the name of the town. I suspect he does not because Mark did not know the name of Jesus’ home town, and did not particularly care. In fact, that story has the feel of a discrete unit that Mark swallowed more or less whole. The important lesson of that story was that a prophet is not without honour except in his homeland. However, the story does not, I believe, refer to the town where Jesus was raised, but to the Jewish community that had rejected Jesus as the saviour. That is, that story was a parable about why the new religion had caught on among pagans, but had been rejected by the Jews.
So there, in a sense, Luke was correcting Mark by naming the town. It could also be argued that Luke is undercutting Matthew by setting up this sequence the way he did, giving us Nazareth and then not agreeing that Jesus came to dwell in Caphernaum. So it is just possible that this sequence of verses was set up so that Luke could, without saying so, set the record straight on Matthew as well, but in a very passive manner. The neutral reading of this is that Luke was simply following Mark, and that would be a strong case here. To say Luke supports my position is admittedly a stretch, but it does not actively work against me, either.
As for Verse 32, this paraphrase is much closer to Mark’s language and grammar, but the sentiment is expressed by both the other evangelists. So on balance, this passage is much closer to Mark than Matthew. Now here’s a thought: what if part of Luke’s intent was to go back to Mark, by sort of pushing Matthew aside? That is, except for Bethlehem, Joseph, angels proclaiming the birth of Jesus, setting the conception of John in the reign of Herod, the virgin birth…you get the idea. I hate to keep bringing those things up but they carry an enormous amount of weight in the argument about Q.
31 Et descendit in Capharnaum civitatem Galilaeae. Et docebat illos sabbatis;
32 et stupebant in doctrina eius, quia in potestate erat sermo ipsius.
33 καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ,
34 Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.
35 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων, Φιμώθητι καὶ ἔξελθε ἀπ’ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπ’ αὐτοῦ μηδὲν βλάψαν αὐτόν.
36 καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες, Τίς ὁ λόγος οὗτος, ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, καὶ ἐξέρχονται;
37 καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου.
And in the synagogue was a man having the spirit of an unclean demon, and he cried out in a great voice, (34) “Hey–what is (between) us and you, Jesus of Nazareth? You have come to expel us. I know who you are, the holy one of God!” (35) And censured him Jesus, saying, “Be silent, and come out of him”. And tossing him the little daimon into the midst came out of him and no longer hurt him. (36) And amazement became among all, and they talked to each other, saying, “What is this speech, that in authority and power that enjoins unclean spirits, and they go?” (37) And the sound (talking, rumour) went out about him to all places in the surrounding country.
This episode, and its placement, are straight out of Mark. So once again, it’s whether we should see this as Luke not being aware of Matthew, or if Luke is deliberately going back to Mark. I would suggest the latter; from the first few verses of the last section, the “is he not the son of Joseph?”, it’s obvious that Luke has no qualms about arranging and rearranging to suit his particular purposes in a particular situation. He does not feel bound to follow anyone; as such, we can infer that Luke arranged his gospel the way he did because he wanted to do it that way. I do think that it’s a stretch, if not outright impossible, always to know his exact reasons. The idea that we have to provide an editorially consistent explanation for every time Luke deviates from Matthew is not only ridiculous, it’s impossible. Any such explanation is an attempt to recreate Luke’s mindset, and to think that we can do that is the height of arrogance. Any such explanation is necessarily subjective on the part of the explainer, and the next person can easily come along and blow it up with ever-so-withering criticism. IOW, the Q proponents are requiring an all-but impossible standard, all in the name of proving that Q did not exist.
So to start Jesus’ ministry, we have him announcing the fulfillment of Isaiah, enraging those listening, passing through the angry mob, and now expelling an unclean daimon. And note the usage: not an unclean spirit, but the spirit of an unclean daimon. No doubt you are all aware that the word “daimon” is a neutral term in Greek. An evil spirit would be specifically referred to as a kakodaimon; the transition of a neutral daimon into an always-evil demon was an accomplishment of the Christians. That being said, the Near Eastern heritage had more of a tradition of things more closely resembling what we would call a demon, but it took the Christians to create the system that has been in place for the past few millennia.
But this does not address why it’s the spirit of an unclean daimon rather than an unclean spirit, as it was in Mark. Now, we can’t compare this to Matthew directly since this episode does not occur in Matthew. And it’s not like the word daimon occurs more often in Matthew than Mark. So this is a new concept unique (so far, anyway) to Luke. I’m not entirely sure what it means, or if it means anything out of the ordinary. I would say it probably doesn’t.
Finally, we end with more wonder and astonishment, which leads to the word of him going out into the surrounding country. There’s really nothing much to be gleaned from this that wasn’t discussed when we came across this in both Mark and Matthew. The one thing that will be interesting will be to see if Luke gets back into the “messianic secret” of Mark. Or, perhaps we should call it “Schrodinger’s Messiah”: simultaneously famous and unknown.
33 Et in synagoga erat homo habens spiritum daemonii immundi; et exclamavit voce magna:
34 “ Sine; quid nobis et tibi, Iesu Nazarene? Venisti perdere nos? Scio te qui sis: Sanctus Dei ”.
35 Et increpavit illi Iesus dicens: “ Obmutesce et exi ab illo! ”. Et cum proiecisset illum daemonium in medium, exiit ab illo nihilque illum nocuit.
36 Et factus est pavor in omnibus; et colloquebantur ad invicem dicentes: “Quod est hoc verbum, quia in potestate et virtute imperat immundis spiritibus, et exeunt?”.
37 Et divulgabatur fama de illo in omnem locum regionis.
38 Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς.
39 καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν: παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς.
Standing up from the synagogue he came to the house of Simon. The mother-in-law of Simon was held with a great fever, and they asked him about her. (39) And standing before her he rebuked the fever and it left her. Forthwith standing up she attended to them.
Boy howdy I’m really resisting the urge to say something like, hard to get decent help these days. They needed someone to minister (diakonos = deacon) to them, so Jesus had to heal her. Oh wait, I just said it.
From a doctrinal standpoint, it’s worth mentioning that Jesus rebuked the fever. This is the same word used a few verses ago when Jesus rebuked the unclean daimon he was expelling. We could take this to mean that the fever was considered to be caused by a spirit. Now, Luke is generally considered to be Greek, and this was not a common Greek idea after the time of Alexander, or even previously. Greek medical thought was often horrifically wrong, but it had gotten past the idea of disease as demonic activity. Having said that, it’s worth pointing out that the verb is passive, that she was held by a great fever. That could be taken to imply an outside agency, but that may be pushing it a bit too far. Since neither Mark nor Matthew use this word in this context, perhaps it’s just Luke being poetic.
38 Surgens autem de synagoga introivit in domum Simonis. Socrus autem Simonis tenebatur magna febri; et rogaverunt illum pro ea.
39 Et stans super illam imperavit febri, et dimisit illam; et continuo surgens ministrabat illis.
Posted on April 20, 2017, in Chapter 4, gospel commentary, gospels, Luke's Gospel and tagged Bible, Bible commentary, Bible scholarship, biblical scholarship, commenting, gospel commentary, gospels, Historical Jesus, koine Greek, Luke's Gospel, mark's gospel, Matthew's gospel, New Testament, New Testament Greek, New Testament Greek Translation, NT Greek, NT Translation, religion, St Luke, St Mark, St Matthew, St Paul, theology, Translate Greek NT. Bookmark the permalink. Leave a comment.