All these are points worth considering. Also, individual exorcisms would not have slotted easily into the overall plan of the Book of Signs in the first part of the Fourth Gospel, which is telegraphed in Jn 1:17 in the comparison and contrast to Moses. Whereas Moses' signs in Egypt are condemnatory and destructive, those in the gospel are restorative. The correspondence is general, not rigid or lockstep, but the signs in John's Gospel begin with a positive transformation of water in contrast to the negative prototype (Ex 7:17; Jn 2:7-11). The series continues up to a lifting of darkness as opposed to its imposition (Ex 10:21; Jn 9:1-7), and finally the restoring of life to the male heir of the family as opposed to the taking of it (Ex11:5; 13:15; Jn 11:1-44). Individual exorcisms would not have been the most natural fit to this signs set. Also, the subtext of the individual exorcisms in the Synoptics is the possession of the nation as a whole, as represented by the house of Yahweh, by demonic impulses. Overt idolatry had been swept out of the house by the exile, but the less visible and more insidious spirits of greed, pride, and hardness of heart had taken up residence in its absence (Mt 12:43-45; Lk 11:24-26). It is worth remembering that in Mark Jesus begins spiritual cleansing by casting a demon, not just out of a man, but out of the Capernaum synagogue (Mk 1:21-26). By moving up the confrontation at the Jerusalem temple, John likewise early on has Jesus expel demonic activity from holy space (Jn 2:13-17).
All these are points worth considering. Also, individual exorcisms would not have slotted easily into the overall plan of the Book of Signs in the first part of the Fourth Gospel, which is telegraphed in Jn 1:17 in the comparison and contrast to Moses. Whereas Moses' signs in Egypt are condemnatory and destructive, those in the gospel are restorative. The correspondence is general, not rigid or lockstep, but the signs in John's Gospel begin with a positive transformation of water in contrast to the negative prototype (Ex 7:17; Jn 2:7-11). The series continues up to a lifting of darkness as opposed to its imposition (Ex 10:21; Jn 9:1-7), and finally the restoring of life to the male heir of the family as opposed to the taking of it (Ex11:5; 13:15; Jn 11:1-44). Individual exorcisms would not have been the most natural fit to this signs set. Also, the subtext of the individual exorcisms in the Synoptics is the possession of the nation as a whole, as represented by the house of Yahweh, by demonic impulses. Overt idolatry had been swept out of the house by the exile, but the less visible and more insidious spirits of greed, pride, and hardness of heart had taken up residence in its absence (Mt 12:43-45; Lk 11:24-26). It is worth remembering that in Mark Jesus begins spiritual cleansing by casting a demon, not just out of a man, but out of the Capernaum synagogue (Mk 1:21-26). By moving up the confrontation at the Jerusalem temple, John likewise early on has Jesus expel demonic activity from holy space (Jn 2:13-17).