Luke 4:41

4:41 You are the Son of God! This was a title for the Messiah (see 2 Sam 7:14; Pss 2:7; 89:26-27). Luke often links the titles “Christ” and “Son of God” (Luke 9:35; 22:66-71; Acts 9:20, 22). • he . . . refused to let them speak: Jesus often showed his authority over demons by silencing them. He wanted to reveal his identity in his own way, not through their announcement.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 4:41. Ἀπὸ πολλῶν, out of many) The power of the kingdom of darkness had come to its height, when Christ came to destroy it.—[οὐκ εἴα, He did not permit) What an honour it is, if one be permitted to bear witness of the glory of Jesus Christ!—V. g.]—ὅτι) because.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 4:41 . λέγοντα ὅτι , etc.: Lk. alone notes that the demons, in leaving their victims, bore witness in a despairing cry to the Divine Sonship of Jesus. God’s power in this Man, our power doomed. Again a tribute to the miraculous might of Jesus.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Satan, who is a continual enemy to the truth, ought not to be heard, no not then, when he speaketh the truth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)

suffered them not to speak--The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mat 12:24, &c.; see also Act 16:16-18.)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

41. crying out] The word implies the harsh screams of the demoniacs.

Thou art Christ the Son of God] The words “Thou art Christ” should be omitted with א, B, C, D, F, L, &c.

suffered them not to speak] “His hour was not yet come” (Joh_7:30), nor in any case would He accept such testimony: so St Paul with the Pythoness at Philippi (Act_16:18).

to speak: for they knew that he was Christ] Rather, to say that they knew that He was the Christ, i. e. the Messiah. It was not till after the Crucifixion that ‘Christ’ became a proper name, and not a title.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when it was day,.... The "day after", as the Persic version renders it;

at the dawning, or "break of day", as the Syriac. He rose a great while before it was day, as Mark says, Mar 1:35 but did not go out till it was day, or till day was coming on, when

he departed from Peter's house, and from Capernaum:

and went into a desert place; for the sake of solitude, that he might be retired from company, and have an opportunity of privately praying to God:

and the people sought, and came unto him: they first went to Simon's house, and not finding him there, sought for him elsewhere: and when they understood where he was, they came to him,

and stayed him that he should not depart from them; they laid hold on him, and held him, and did all they could to persuade him, to abide with them constantly, and not think of removing from them: though perhaps this was not so much from love to Christ's person and presence, or any regard to his ministry, and the good and welfare of their immortal souls, as on account of the miracles he wrought, and the corporal benefits he bestowed on them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It appears, that when the devil expresses himself thus, it is less through conviction than artifice. He suspected the fact; and to certify the same, he said to him in the desert, if you be the Son of God, change these stones into bread. In the same manner by saying here, you are the Son of God, he wished to give him an occasion of explaining himself on the subject. (Bible de Vence) --- But Jesus Christ would not accept of the testimony of evil spirits, lest he might be suspected of some intelligence with them, to cause himself to be acknowledged the Son of God. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thou art Christ the Son of God. The older authorities omit "Christ," and read simply, "Thou art the Son of God." For they knew that he was Christ; better rendered, that he was the Christ, or Messiah. After the Crucifixion, but not till then, "Christ" became a proper name. It was before simply a title, signifying "the Messiah," "the Anointed One." These words of the evil spirits do not seem to have been prompted by any design, as some have supposed, to excite the people either for or against the fresh Teacher; they are simply a cry of involuntary adoration. They knew who that poor Carpenter-Rabbi was; they had seen him in his Divine glory!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

41. σὺ εἶ. After these words the Rec[97] adds ὁ Χριστὸς which should be omitted with אBCDFL &c.

[97] Rec. The Textus Receptus.

41. κραυγάζοντα. The word implies the harsh screams of the demoniacs.

σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. The words “Thou art Christ” should be omitted with אBCDFL, &c.

οὐκ εἴα αὐτὰ λαλεῖν. “His hour was not yet come” (Joh 7:30), nor in any case would He accept such testimony. So St Paul silenced the Pythoness at Philippi (Act 16:18). “Nec tempus erat,” says Bengel, “nec hi praecones.”

λαλεῖν ὅτι ᾔδεισαν τὸν Χριστὸν αὐτὸν εἶναι. “To say that they knew that He was the Christ,” i.e. the Messiah. It was not till after the Crucifixion that ‘Christ’ became a proper name, and not a title.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

41.] λαλεῖν, ὅτι … to speak, because they knew, &c.; not, ‘to say that they knew:’—λαλεῖν is never ‘to say,’ but ‘to speak,’ ‘to discourse.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν. “But demons also” (as well as diseases) “came out of many.” For δὲ καί see on 3:9, and for ἐξέρχεσθαι ἀπό see on ver. 35: both are characteristic of Lk. He alone mentions the κράζειν of the demons. There is not much difference between ὁ υἱὸς τοῦ Θεοῦ here and ὁ ἅγιος τοῦ Θεοῦ in ver. 34. In both cases it is the presence of Divine holiness which is felt and proclaimed. Php 2:10 is here not to the point; for καταχθόνια there probably does not mean devils.

οὐκ εἴα αὐτὰ λαλεῖν, ὅτι. “He suffered them not to speak, because.” Not, “suffered them not to say that”; which would require λέγειν. In N.T. λαλεῖν and λέγειν are never confused; not even Rom 15:18; 2Co 11:17; 1Th 1:8. Excepting Mat 24:43 and 1Co 10:13, ἐάω is peculiar to Lk. in N.T. (22:51, Act 14:16, Act 14:16:7, Act 14:19:30, Act 14:23:32, Act 14:27:32, 40, Act 14:28:4); and εἴων is the usual form of imperf.

Godet’s suggestion, that the demons wished to compromise Jesus by exciting a dangerous enthusiasm among the people, or to create a belief that there was a bond of connexion between their work and His, is gratuitous. Their cries are more like involuntary exclamations of dismay. That Jesus should not allow them to make Him known was natural, although Strauss condemns it as inconsistent. Nec tempus erat, nec hi pracones (Beng. on Mar 3:12). “It was not meet that unclean demons should usurp the glory of the apostolic office” (Cyril Alex.). Jesus had rejected the offered assistance of the evil one in the wilderness, and could not desire to be proclaimed as the Messiah by his ministers. Moreover, while the national ideas respecting the Messiah remained so erroneous, the time for such proclamation had not yet come. Comp. Joh 6:15.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Crying out [κραυγαζοντα] . The inarticulate demoniac scream.

Saying. The articulate utterance.

Hobart (" Medical Language of St. Luke ") remarks that the medical bias of Luke may be seen from the words he abstains from using as well as from those he does use in respect of disease. Thus he never uses malakia for sickness, as Matthew does (iv. 23; 9 35; Mt 10:1), since this word is never so used in medical language, but is confined to the meaning of delicacy, effeminacy. So, too, he never uses basanizein, to torment, of sickness, as Matthew does (viii. 6), as it is never so used in medical language, the word there meaning to examine some part of the body or some medical question.

42 - 44. Compare Mr 1:35 - 39.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.