…Jesus exorcisms were not merely isolated incidents of compassion for individuals oppressed by malevolent forces. They were direct confrontations of the power and the presence of the Kingdom of God. The success of Jesus’ assaults indicated that the head of that evil kingdom had already been bound, making possible the spoiling of his domain. David George Reese, “Demons” in ABD 2:141.
As with his healings, Jesus commands the demons to leave without invoking an authority. It was common for exorcists of the first century to use powerful names in order to force demons out In Acts 19:13-16 the names of both Jesus and Paul were invoked as “power names” to cast out demons.) In Testament of Solomon 11, Solomon interrogates a demon who appears “like a stately lion. The demons identifies himself as “The Lion-Shaped Demon, an Arab by descent” who “sneaks in and watches over all who are lying ill with a disease and I make it impossible for man to recover from his taint.” In addition, this demon has legions of demons at this command at the time of the setting sun. When Solomon asks how he can be cast out of a person, the demons replies “By the name of the one who at one time submitted to suffer many things (at the hands) of men, whose name is Emmanouel, but now he has bound us and will come to torture us (by driving us) into the water at the cliff. As he moves about, he is conjured up by means of three letters.” (Translation by D. C. Duling, in James H. Charlesworth, The Old Testament Pseudepigrapha, 1:972–973.)
Jesus does not make any elaborate preparations for an exorcism. In contemporary literature, the exorcist often did a number of rituals. For example, in the book of Tobit the angel Raphael instructs Tobias on how to cast out his bride’s demon:
Tobit 8:1-3 When they had finished eating, they escorted Tobias in to her. 2 As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 3 And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
Jesus does not even pray to expel demons. In the DSS Genesis Apocryphon, Abram prays to cast out a demon. In this expansion on Gen 12:10:20, Abram prays for “all the cities of Egypt” afflicted with plague after he lied about Sarai The King of Egypt asks Abram to “pray for me and for my household so that this evil spirit will be banished from us.” Abram prays and lays his hands on the king, and the “plague was removed from him; the evil [spirit] was banished [from him] and he recovered” (1QapGen, column 20).
Is there any connection between Second Temple Period messianic expectations and the exorcisms? Usually scholars cite Isaiah 61, especially the “prisoners being set free.” But Graham Twelftree expresses doubt that these passages have been read correctly since there is also the idea of Satan being active until the end of the age in the Gospels. There is a two-stage defeat of Satan being described in the gospels, the first mission of Messiah render the power of Satan useless, it is in his second coming that he will judge him and consign him to the Lake of Fire. He uses texts like Isaiah 24:22 (shut into prison then after many days released.)