Exegetical and Hermeneutical Commentary of Luke 4:34
saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
34. Saying, Let us alone ] Omit saying, with , B, L. The word Ea! may be not the imperative of ea (‘desist!’) but a wild cry of horror ‘Ha!’
what have we to do with thee ] The demon speaks in the plural, merging his individuality in that of all evil powers. (Mat 8:29; Mar 5:9.) For the phrase see Luk 8:28; 2Sa 16:10; 2Sa 19:22 ; 1Ki 17:18; Joh 2:4.
to destroy us ] “The devils also believe and tremble,” Jas 2:19.
the Holy One ] Luk 1:35; Psa 16:10, “thine Holy One.” Dan 9:24.
Fuente: The Cambridge Bible for Schools and Colleges
Saying, let us alone,…. Not that there were more spirits in him than one, as the whole account shows; but he includes the rest of the devils in that country; [See comments on Mr 1:24].
Fuente: John Gill’s Exposition of the Entire Bible
Ah! (). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of , to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on Mr 1:24 and Mt 8:29. The muzzle () occurs literally in 1Cor 9:9; 1Tim 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matt 22:12.
Fuente: Robertson’s Word Pictures in the New Testament
What have we to do with thee [ ] ? Lit., what is there to us and to thee? i e., what have we in common? So Wyc.
Fuente: Vincent’s Word Studies in the New Testament
1) “Saying, Let us alone;” (ea) “Repeatedly saying- ah! stay away, let us alone,” with wild fear they cried out, with torment; While only one spoke, he represented the fallen demon world, using “us” and “we” to express it, 1Jn 4:18. Demons do fear and tremble at the name of Jesus, Jas 2:19.
2) “What have we to do with thee,” (ti hemin kai so!) “What do we have to do with you,” what association, communication? The answer is, none; Yet they were subject to His judgment, as also evidenced by the demons of Gadara, who, upon being cast out of the man, begged His permission to enter into a herd of hogs, Luk 8:30-35.
3) “Thou Jesus of Nazareth?” (lesou Nazarene) “Jesus, Nazarene,” or Jesus of Nazareth; Demons not only knew Jesus but also where He had resided or lived most of His life, and that He had recently been rejected in Nazareth, Luk 4:29.
4) “Art thou come to destroy us?” (elthles apolesai humas) “Did you come to destroy us?” The idea is before the time of our final judgment, to which we are restrictedly doomed, Jud 1:6.
5) “I know thee who thou art;” (oida se ti ei) I perceive or recognize who you are;” Though demons are not omniscient they seem to be near omniscient, being able to accuse the brethren, before the throne, Rev 12:9-10.
6) “The Holy One of God.” (ho hagios tou theou) “The Holy One of God,” His holy heir, redeemer, and Savior, Luk 2:11; Luk 3:22.
Fuente: Garner-Howes Baptist Commentary
“Ah! what have we to do with you, Jesus, you Nazarene? Are you come to destroy us? I know you who you are, the Holy One of God.”
It wanted Jesus to know that it had recognised Him. ‘What have we in common?’ it cried? (Literally, ‘what is there to us and to you?’). In LXX this phrase is used to translate ‘what are you to do with me’ (Jos 22:24) and ‘why are you interfering with me?’ (Jdg 11:12). See also 2Sa 16:10; 2Sa 19:22 1Ki 17:18; 2Ki 3:13). The ‘we’ possibly meant the evil spirit and the man together. Or it may have been that the man was possessed by more than one spirit, or that it is speaking on behalf of all evil spirits. But it did not want to have anything to do with Jesus and wanted to be left alone. It knew that one day it would be destroyed because of its rebellion against God, and it was afraid that that was what Jesus had come for. ‘Are you come to destroy us?’ it asked. ‘Is that why you are here? Has the time come?’ Then it let Him know that He could not escape being identified. Being itself in a position where it tried to keep itself hidden it assumed that Jesus would want to do so too so that He could exert His power unobserved. So it exposed Him. It probably felt that this would thwart what He was trying to do. Let Him not think that He had deceived it. It knew Him for what He was ‘The Holy One of God.’ And it would expose Him. Perhaps it hoped that this identification would cause Jesus to retreat.
Others see in it a vain attempt to manipulate Him and gain power over Him by use of His name. It was believed by many that a man’s name made him vulnerable, and that it could be used to work harm against him. An alternative possibility may also be that it is simply the result of shocked horror at the unexpected, and reaction to His holiness. The evil spirits had in many cases been in untroubled possession for years. The last thing that they had expected was to face up to One Who was to prove their Master, and when they did their equilibrium was temporarily disturbed because of the power and holiness that flowed from Him of which they were aware. It was their last hopeless attempt at defence.
‘The Holy One of God’ meant the One Who has been especially set apart by God by His unique reception of the Holy Spirit, the ‘Son of God’ (Luk 1:35). As such He was here to do God’s will and carry out His purposes. It carried with it a suggestion of the divine, for in Isaiah God was constantly described as ‘the Holy One of Israel’. But the Greater David was also describable as ‘His Holy One’ (Psa 16:10). The evil spirit may not have understood fully and precisely Who He was, but it knew what power Jesus had as God’s Holy One, and that it could not compete with Him, and was subject to His word.
Fuente: Commentary Series on the Bible by Peter Pett
34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
Ver. 34. The Holy One of God ] The pope will needs be called “Most Holy;” and so lifts up himself above Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 4:34 . : here only (not genuine in Mk., T.R.) in N. T. = ha! Vulg [46] , sine as if from ; a cry of horror. : Lk. usually writes . The use of this form here suggests that he has Mk.’s account lying before him.
[46] Vulgate (Jerome’s revision of old Latin version).
Fuente: The Expositors Greek Testament by Robertson
Let us alone = Ah!
what have, &c. See note on 2Sa 18:10.
Jesus. Demons and Gadarenes, and His enemies could thus irreverently use this name, but His disciples with true reverence called Him” Master”, or “Lord “(Joh 13:13). to destroy us. Compare Jam 2:19.
I know, &c. Greek oida. App-132. Note the Singular.
the Holy One of God. Compare Luk 1:35.
Psa 16:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 4:34. , of Nazareth) Luk 4:16.- , the Holy one of God) Joh 10:36.
Fuente: Gnomon of the New Testament
Let us alone: or, Away, Luk 8:37, Act 16:39
what: Luk 4:41, Luk 8:28, Mat 8:29, Mar 1:24, Mar 1:34, Mar 5:7, Jam 2:19
art: Gen 3:15, Heb 2:14, 1Jo 3:8, Rev 20:2
the Holy One: Luk 1:35, Psa 16:10, Dan 9:24, Act 2:27, Act 3:14, Act 4:27, Rev 3:7
Reciprocal: 1Ki 17:18 – What have I Dan 4:13 – an holy Act 16:17 – These 1Jo 2:20 – the Holy
Fuente: The Treasury of Scripture Knowledge
4
The note cited in the preceding paragraph explains why the devil said I know thee who thou art, and also why he asked to be let alone.
Fuente: Combined Bible Commentary
4:34 {6} Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
(6) Christ astonishes not only men, be they ever so stupid, but even the demons as well, whether or not they want to be.
Fuente: Geneva Bible Notes
"Ha!" translates an expression of "indignant surprise." [Note: J. M. Creed, The Gospel According to St. Luke. A Commentary on the Third Gospel, p. 30.] "What do we have to do with you" means something like, "Why this interference?" [Note: Danker, p. 61.] The 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 effected the release of one whom Satan had held captive, and He did it completely (Luk 4:18).