Luke 11:14 - Printer Friendly

ESV: Now he was casting out a demon that was mute. When the demon had gone out, the mute man spoke, and the people marveled.

NIV: Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed.

NASB: And He was casting out a mute demon; when the demon had gone out, the man who was previously unable to speak talked, and the crowds were amazed.

CSB: Now he was driving out a demon that was mute. When the demon came out, the man who had been mute spoke, and the crowds were amazed.

NLT: One day Jesus cast out a demon from a man who couldn’t speak, and when the demon was gone, the man began to speak. The crowds were amazed,

KJV: And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

NKJV: And He was casting out a demon, and it was mute. So it was, when the demon had gone out, that the mute spoke; and the multitudes marveled.

Jesus performed miracles for two reasons. First was to validate His teaching that the kingdom of God had arrived (Luke 10:9). Second was His compassion for people who suffer. That suffering was sometimes physical, due to living in a fallen world (Matthew 14:14). In other cases, it was spiritual suffering from abusive leaders (Matthew 15:14). In areas that outright reject Him, like His hometown of Nazareth, He does not perform many miracles (Mark 6:1–6). In this story, Jesus is ministering to a mixed crowd of Pharisees and laity; although they all "marvel," they do so for different reasons. Evidently some believe, wondering if He is the promised Messiah (Matthew 12:23). Others want to see more miracles before they make up their minds about who Jesus is (Luke 11:16).

Still others, scribes from Jerusalem (Mark 3:22), don't believe in Him at all. These scribes should know better. Isaiah 35:6 says the Messiah will cause "the tongue of the mute [to] sing for joy." Besides God's control of Ezekiel's speech, there is no account in the Bible of a prophet or apostle causing the mute to speak. Yet Jesus healed many who were mute (Matthew 9:32–34; 15:30–31; Mark 7:37; 9:14–27). Even more so, Matthew mentions that the man was also blind (Matthew 12:22). Isaiah 35:5 says, "Then the eyes of the blind shall be opened…" Again, no one else in the Bible is recorded as having healed the blind except God.

For some, the association of muteness with demonic oppression is confusing. Scripture is not teaching that demons cause all muteness. Nor does it mean that people considered "non-verbal" are possessed. In the case described, a man was made mute by a demon and Jesus healed him. In fact, the Greek syntax here uses "mute" to describe the demon: it is a daimonion kōphon.

Luke 11:14–20 is the first of several stories that describe the Pharisees' rejection of their Messiah and their coming judgment, in contrast to the disciples' acceptance and blessing (Luke 11:14–54). The scribes, or lawyers, of the Pharisees have come from Jerusalem (Matthew 12:24; Mark 3:22) and determine that Jesus expels demons through the power of Beelzebul—Satan. Jesus responds by explaining the true nature of demons and their relationship with humans. Matthew 12:22–30 and Mark 3:22–27 cover the same accusation, but they also go on to address blasphemy against the Holy Spirit (Matthew 12:31–32; Mark 3:28–30).

In what some scholars refer to as "The Travelogue to Jerusalem" (Luke 9:51—19:27), Jesus prepares His disciples for His crucifixion and resurrection and the establishment of the church. The description begins with Christ teaching the disciples how to spread the news of the kingdom of God and reaffirming how they will be blessed, culminating in the Lord's Prayer (Luke 9:51—11:13). Luke 11 finishes with accounts of leaders who reject Jesus. The remainder of the travelogue gives a pattern of teaching on the kingdom of God, miracles, and explanations of salvation. Then Jesus enters Jerusalem to face the cross.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.