Luke 4

Luke 4:1-13

4. THE OF JESUS

Luke 4:1-13

 

1, 2 And Jesus, full of the Holy Spirit,—An account of the temptation is given by Matthew (Matthew 4:1-11), Mark (Mark 1:12-13), and Luke. Matthew and Luke give the account more in detail; Mark makes only a brief reference to it. The third temptation with Matthew is the second with Luke. The order as given by Matthew is generally accepted as the order of occurrence. Matthew and Luke state generally that Jesus was “led in the Spirit,” and Mark states that “the Spirit driveth him forth” into the wilderness. Matthew has “stone” and “bread” in the plural, while Luke has these in the singular.

Some explain this as though the devil had first commanded “these stones” to be made into bread, and later only commanded one particular stone to be made into bread, and that Matthew records one of the statements of the devil and Luke records the same statement made a little later. The quotation from Deuteronomy 8:3 is given more fully by Matthew than by Luke, but the quotation from Psalms 91:11-12 is fuller in Luke than in Matthew; however the meaning is the same in both. Luke gives the language of Satan more at length than Matthew.

 

Jesus received the Holy Spirit at his baptism and was thus “full of the Holy Spirit.” The temptation of Jesus was the last step in the preparation for his public ministry. Under the influence of the Spirit he was brought to the place of trial, and the temptation, in a large part, was the suggestion to use for selfish ends the divine powers of which he was conscious, and to forget his filial relation to his father he was tempted to rebel against God. He was “driven” or “led” into the wilderness, probably the wilderness of Jordan west of Jericho. Mark describes Jesus in the wilderness “with the wild beasts”; he remained there “during forty days.” He was tempted during this time, but the full force of the temptation came with its crisis at the end of the forty days.

 

3, 4 And the devil said unto him,—Some have looked at the temptation of Jesus as being one with a threefold part; others have looked at it as being three distinct temptations. They are treated here as three temptations. The first one was to get Jesus to turn a stone or stones into bread. “If thou art the Son of God” then you have the power to make bread out of these stones. Some have looked at the clause “if thou” as expressing a doubt; however “if” seems to have the force of “since,” which would express no doubt. It is claimed by some that the devil wanted Jesus to prove himself as the Son of God. The devil challenges Jesus to prove his claim to be the Son of God by a miracle; a good motive is suggested to Jesus and the sinfulness of the act is skillfully disguised by the devil. There seems to be a twofold nature to this temptation; he is tempted to satisfy his hunger and to prove himself to be the Son of God.

 

And Jesus answered unto him,—Jesus quoted Deuteronomy 8:3. These words, “it is written,” are the first upon record that were spoken by Jesus after his entrance into his public ministry; hence his first words are a declaration of the authority of the scriptures. Jesus met every temptation by a quotation of scripture. Man must have bread; Jesus does not deny the place and value of “bread” in sustaining life, but he does place the emphasis on things more important. Jesus here shows his reliance on his heavenly Father, and equally shows his determination to seek no means to sustain life but such as are approved of God. To create bread out of stones contrary to God’s will, and in obedience to Satan, would be to die, not live. Jesus makes no reference to his divine Sonship; he was not called upon to prove that to Satan.

 

5-8 And he led him up, and showed him all the kingdoms— Matthew records this temptation as the third, but Luke puts it second. We need not speculate as to why this change is made; no one knows, and no one now can know. We have it as a fact that this change in the order has been made. It seems that Luke follows the order and position of the places —the desert, the mountain, and the temple. Here he is “led” upon the mountain and showed “all the kingdoms of the world in a moment of time.” The word in the Greek literally means “a mark made by a pointed instrument, a dot”; hence, a point of time. Jesus was given a vision of the inhabited world, “all the kingdoms of the world”; he not only saw Palestine, but also the heathen world, over which Satan exercised spiritual dominion; from the lofty elevation the kingdoms or tetrarchies of Palestine and adjacent regions could be seen, and the more distant empires of the world might be suggested by the tempter.

There was something supernatural in this act which enabled Jesus to see these in a “moment of time”; the suddenness of the view added much to the power of the temptation. All these were promised to Jesus on the condition that he would “worship before me.” The kingdoms and the glory of them were held before Jesus as a temptation. Many think that these kingdoms did not belong to the devil, and hence he could not have fulfilled his promise even if Jesus had worshiped him. The devil here asked Jesus to transfer his allegiance from God to the devil; Jesus is tempted to acknowledge the supremacy and sovereignty of the devil; to do this would be to acknowledge a falsehood, for the devil was not supreme, neither was he a sovereign.

 

And Jesus answered and said unto him,—Here again Jesus quoted scripture. He said: “It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” Matthew records Jesus as saying, “Get thee hence, Satan,” but Luke omits that. In righteous indignation Jesus denounced Satan as the archenemy of God his Father. In this temptation the devil threw off the mask and appeared to Jesus is his real character; hitherto Jesus had dealt with him according to his assumed character, but now he repulsed him with abhorrence. Jesus added: “Thou shalt worship the Lord thy God, and him only shalt thou serve.” Here Jesus quotes Deuteronomy 6:13.

 

9-12 And he led him to Jerusalem,—This is the second temptation according to Matthew. We are not told how the devil took Jesus to Jerusalem and to the pinnacle of the temple; it may have been as the Spirit of the Lord caught away Philip. (Acts 8:39.) Jesus permitted Satan to exercise great power over him;the language here seems to require an actual going from place to place, and yet it does not necessarily determine whether the devil did or did not transport him through the air. He brought him “to Jerusalem, and set him on the pinnacle of the temple.” This was some high point of the temple building well known by the Jews at that time. The Greek word translated “temple” means literally a “winglet,” and is applied to a wingshape or pointed structure, a gable or pointed roof. The word translated “temple,” both here and in Matthew, means the whole sacred enclosure or temple buildings. This time the devil said to him: “If thou art the Son of God, cast thyself down from hence.” This temptation also seems to have a twofold meaning, appealing to the natural feeling and to the Messianic aspiration; since Jesus is the Son of God and is now upon the high pinnacle of the temple and can do nothing up there for the salvation of man, he is commanded to cast himself down.

 

And Jesus answering said unto him,—Again Jesus replied to Satan by quoting the scripture: “Thou shalt not make trial of the Lord thy God.” In this application of the scripture, Jesus intimates that he must not put God on trial by exercising a presumptuous confidence or by needlessly testing his veracity. To attempt to put God to the test would show unbelief, while display of power would be opposed to humility. Jesus did not, as some have, accuse the devil of misquoting scripture; neither did he deny the promise referred to in the scripture which the devil quoted; he simply replied by giving another quotation. The quotation that Jesus here used interprets the one quoted by the devil, but does not refute that quotation. Jesus meant to say that the quotation of the devil was a scriptural quotation and applicable to himself and would be fulfilled in due time, but to throw oneself into unnecessary danger in order to “tempt” God would be a sin, and especially when it was done at the command of the devil.

 

13 And when the devil had completed every temptation,— This means that the devil had used every available kind of temptation he was “tempted in all points” as we are, but “without sin.” (Hebrews 4:15.) The first temptation was in the sphere of bodily appetite; Jesus was urged by Satan to transform a stone into bread the second temptation was in the sphere of earthly ambition; it consisted in an offer of unlimited human power. The last temptation was in the sphere of intellectual curiosity; it suggested to Jesus that he should see for himself what would be the experience of one who should cast himself from a great height and then, by angel hands, be kept from harm.

 

“He departed from him for a season”; the devil had exhausted his power, hence “he departed from him for a season.” The scene closed with Jesus victorious, and “Luke 13:43;the angels ministered unto him.” (Mark 1:13.) Jesus had triumphed, and later he taught through James: “resist the devil, and he will flee from you.” (James 4:7.) “Angels came and ministered unto him” (Matthew 4:11);some think that angels brought him food, as Elijah was fed by angels after he had fasted forty days (1 Kings 19:5.) The original from which we get “ministered” means “were ministering”; it signifies to attend as a servant; angels waited on him as human friends might have waited on one whom they found hungry, weary, lonely.

 

SECTION THREE

 

THE OF JESUS IN GALILEE

Luke 4:14 to 9:50

 

1. JESUS AT

Luke 4:14-30

 

We cannot determine accurately the length of his ministry in Galilee; it cannot be determined whether it began in summer or late autumn; if the feast of Joh 5:1 was a Passover or there is an unknown Passover, the Galilean ministry lasted at least sixteen months, for it closed when another Passover was near. (John 6:4.) Otherwise we should not certainly know that it lasted more than six or eight months. There is no doubt that the two subsequent periods of our Lord’s ministry each lasted six months; but here we have to admit much uncertainty as to the time; after all, a determination of the time employed would be a matter of very little importance with respect to the study of this period. The immense amount of material in this period would seem to favor the idea for a length of time longer than a year. Throughout this ministry in Galilee, and the periods that will follow after, the reader may trace carefully the progress of the history along several lines: (1) the Savior’s progressive self-manifestation; (2) the gradual training of his twelve apostles who were to carry on his teaching and work after his death; (3) the deepening and spreading hostility of the Jewish influential classes and official rulers. By constantly observing these parallel lines of progress, it will be seen that the history and teachings of our Lord exhibit a vital growth, moving on to an end by him foreseen (Luke 12:50), when the hostility of the rulers will culminate as he before the Sanhedrin avows himself to be the Messiah, and his twelve apostles will he almost prepared to succeed him in his work.

 

14, 15 And Jesus returned in the power of the Spirit—Several months intervened between the preceding paragraph and this one during the intervening months, Jesus was busy in his ministry in Judea. John (1:15 to 3:36) alone gives an account of this ministry. Luke passes over in silence his ministry in Judea and gives attention to his Galilean ministry. Jesus had left Galilee (Luke 3:21) to be baptized of John; he had made the two returns to Galilee, and Luke here may be understood to make a general statement that includes both of them. So after the marriage feast at Cana (John 1:43; John 2:1) and after John was cast into prison (Matthew 4:12; John 4:1-3), Luke begins to relate Jesus’ activities in Galilee after John’s imprisonment (Luke 3:19-20). Jesus “in the power of the Spirit” came into Galilee, under the full influence of the Holy Spirit, which descended upon him at his baptism, attended him in the wilderness of temptation, and continued with him in his ministry.

 

And he taught in their synagogues,—“Taught” in the original means “he himself taught,” which verifies the favorable report about himself in person. He was not only known by reports of his words and acts, but in his own person and by his teaching. All glorified him because of his teachings. Jesus taught in the synagogues as Jewish teachers or rabbis taught; he expounded the scriptures and instructed the people. “Synagogue” means “assembly, congregation,” and is applied both to a religious gathering having certain judicial powers (Luke 8:41; Luke 12:11; Luke 21:12; Acts 9:2), and to the place where the Jews met for their public worship on ordinary occasions (Luke 7:5.) There were many synagogues for the Jews; in all cities and villages where there were at least ten Jews, there was found a synagogue. It is said that there were more than four hundred synagogues in Jerusalem. The Jews met in their synagogues on the Sabbath, feast days, and afterward on the second and fifth days of the week.

 

16, 17 And he came to Nazareth,–He came to Nazareth, the home of his childhood and youth;here he was with the people who had known him almost from his birth. “Nazareth,” according to some authorities. means “a branch.” which was an appropriate name of the place where the branch should live and grow up. (Isaiah 11:1; Zechariah 3:8; Zechariah 6:12.) Others think that it signifies “the one guarding or guarded” from the hills which surrounded it. New Testament writers always speak of Nazareth as a city and never as a village. According to Josephus the population of Nazareth was above fifteen thousand; it is not mentioned in the Old Testament. It was located in lower Galilee, about seventy miles north of Jerusalem, and nearly halfway from the Jordan to the Mediterranean. “As his custom was,” he went into “the synagogue on the sabbath day, and stood up to read.” This shows that Jesus attended regularly the services in the synagogue on the Sabbath. This appears to have been the first Sabbath after his return to Nazareth. He “stood up to read.” In the synagogue the law and the prophets were read and expounded by the ruler of the synagogue and others; the scriptures, except Esther, which might be read sitting, were read standing, while sitting was the posture of teaching. (Matthew 5:1; Luke 4:20.) When Jesus “stood up to read” he indicated as was the custom in the synagogue his desire to read, and probably the audience stood while he read. According to the custom of the Jews, seven were allowed to read every Sabbath—a priest, two Levites, and four Israelites; the law was read first and then the prophets.

 

And there was delivered unto him the book—When Jesus stood up in the synagogue, indicating his desire to read, there was brought to him the “book of the prophet Isaiah”; probably the law had already been read that Sabbath, and, according to custom, they were ready for the usual reading of the prophets. Some think that he may have called for this particular hook. The books of the ancients were “rolls” of parchment, papyrus, linen, or other flexible material, which were rolled upon a stick, and upon reading were gradually rolled around another of equal size. “And he opened the hook, and found the place where it was written.” He unrolled the scroll; this was no accident or mere chance that he “found the place” where he wanted to read; he unrolled the volume until he found this Messianic prophecy, yet with no seeming effort or searching for it.

 

18-20 The Spirit of the Lord is upon me,—This passage is quoted from Isaiah 61:1-2, and the clause, “to set at liberty them that are bruised,” seems to be added from the Septuagint of Isa 58:6. The Jews generally understood this prophecy to refer to the Messiah; it was very appropriate for Jesus to read this passage in the beginning of his teachings in Nazareth; he thus appears before them, not so much as a miracle worker, as a teacher, but as the Messiah of prophecy. “The Spirit of the Lord” means that the Holy Spirit was abiding with him and hence his qualification for teaching and saving the lost. (John 3:34.) He was anointed by the Spirit at his baptism “to preach good tidings to the poor.” The time had now come for him to announce that the Messiah had come. It was customary for those who were designated to do public work to be anointed, but Jesus was anointed with the Holy Spirit, while others were anointed with the “anointing oil.” The “poor” means the spiritually poor; those who are “poor in spirit.” (Matthew 5:3.) The Messiah was to release the captives, those who were in the bondage of sin. “Captives” as used here in the original meant those who were “conquered or taken in war”; hence, prisoners of war. On the first day of the year of jubilee, the priests went through the land proclaiming with sound of trumpet the blessings of the opening year. (Leviticus 25:8-17.) Jesus here proclaims the time of his public ministry and his Messiahship.

 

And he closed the book,—Luke gives a very vivid picture of the manner of Jesus in the synagogue of his own village calmly and quietly Jesus rolled up the scroll and gave it again to “the attendant” who had brought it to him; then he “sat down.” He now assumed the posture of a teacher the custom was to stand while reading and to sit while teaching. Jesus is now ready to teach. “The eyes of all in the synagogue were fastened on him.” The verb or participle in the original here denotes continuous, steadfast attention. All looked intently and steadily upon him; there was something in his manner, and perhaps tone of voice, which riveted their attention on him and aroused their expectation that he was about to speak.

 

21 And he began to say unto them,—These words do not necessarily denote his first words, but they do indicate a solemn and weighty opening. “Today hath his scripture been fulfilled in your ears.” Now, at this very time, in their ears they heard the glad tidings which Jesus had announced that he was the Messiah. Since the Jews generally understood this scripture to refer to the Messiah, Jesus declares that he is a fulfillment of it; there can be no doubt but that they understood him;however, they did not believe him.

22-24 And all bare him witness,—All who listened to his discourse gave favorable testimony to the subject and manner of it; there was no false reasoning in it, neither were there any false or unfounded assumptions; no fallacy of argument or erroneous statement could be detected in the whole discourse; hence they “wondered at the words of grace which proceeded out of his mouth.” Their wonder and admiration soon began to yield to a feeling of contempt for his pretensions, and they asked: “Is not this Joseph’s son?” They wondered that their own townsman and one whom they had known as a workman among them should thus speak. Joseph was a man of humble circumstances; his family had occupied no distinguished place; Joseph was supposed to be the father of Jesus. Jesus had received no training from the rabbis; how could he so speak? How could he, whom they had known as a humble workman in their midst, be the Messiah? There was unbelief mingled with their admiration; they wanted more evidence.

 

And he said unto them,—Jesus knew their thoughts and he may have heard their question; hence he replied both to their thoughts and their question. He said: “Doubtless ye will say unto me this parable, Physician, heal thyself.” This was a common proverb or adage among the Jews, and meant “pursue the course which you would have another pursue, making similar claims; give the evidence, perform the miracles, which you yourself would require of another.” This meaning is reinforced by a further interpretation of their thoughts, as Jesus said they were thinking that he should have done “here in thine own country” “whatsoever we have heard done at Capernaum.” Jesus had healed the nobleman’s son at Capernaum. (John 4:46-54.) Capernaum was about sixteen miles from Nazareth; the news could come in a day; Jesus had performed no miracle in Nazareth. At his second rejection he healed a few sick people. (Mark 6:5.)

 

No prophet is acceptable in his own country.—Jesus here answered the desire of the people of Nazareth in wanting him to work some miracle as he had in Capernaum by giving another proverb. He states a general fact in this proverb; all other things being equal, one who has been familiar to us from early life is treated with less reverence than one who has not been thus familiar; if they honor him less, they must expect less attention. This proverb was repeated with a slight variation on his subsequent visit to Nazareth. (Matthew 13:57.) Jesus does not mean that this proverb should become an infallible rule.

 

25-27 But of a truth I say unto you,—Here Jesus recites some Old Testament examples to show that his conduct was in harmony with that of two of their greatest prophets, who were divinely directed not to act according to the proverb, “Physician, heal thyself,” and whose miraculous power was exerted on strangers, while these prophets performed their miracles on those that had need. There were many “widows in Israel in the days of Elijah,” and Elijah did not visit and bless all of them. There was a famine of “three years and six months’ " duration, “when there came a great famine over all the land.” (1 Kings 18:1; James 5:17.) It stated that the third year Elijah was commanded to show himself to Ahab with the promise of rain; during this famine Elijah had sojourned with a woman of Zarephath, in the land of Sidon. In the great famine of Elijah’s time (1 Kings 17:1-9) there were hundreds of suffering widows in Israel, but Elijah was sent only to one in the heathen city of Sidon. Also “there were many lepers in Israel in the time of Elisha the prophet.” Lepers were in abundance in Israel when Elisha was prophet and performing numerous miracles, but not one of them was healed except Naaman, who was not an Israelite. (2 Kings 5.)

 

28-30 And they were all filled with wrath in the synagogue,—That Sabbath Jesus showed those assembled in the synagogue their danger, and instead of being warned they were enraged. He could do no miracle because of their unbelief; he would go to other places as their prophets had done. The indignation of the people of Nazareth was general, and they were all filled with wrath, and “they rose up, and cast him forth out of the city.” In their wild excitement, without any reverence for the place, the day, or the occasion, they rushed upon Jesus like mad men, as they did against Stephen. (Acts 7:57-58.) By force they “led him unto the brow of the hill whereon their city was built.” “Brow” in the original is the word used in medical language both of eyebrows and of other projections of the body. This is the only place that this word in the original is used in the New Testament. It would naturally occur to a physician, especially since the same epithets were applied to the appearance of the eyebrows in certain diseases as were applied to hills. It should be remembered that Luke was a physician.

Jesus was led to this hill “that they might throw him down headlong.” They meant to cast him down and kill him. This was not the usual mode of punishment among the Jews, but they sometimes did rash things. (2 Kings 9:33; 2 Chronicles 25:12.) It was contrary to a Jewish canon to inflict punishment on the Sabbath; the people of Nazareth had become at this time a furious mob; they demonstrated the truth that a prophet was not honored among his own people.

 

But he passing through the midst—Some think that Jesus escaped by his composure and self-control while the confusion reigned among the crowd; others think that the majesty and divinity of Jesus so awed them that they made a way for him to pass; and still others think that he exerted some miraculous influence upon them, such as affecting their sight, rendering himself invisible or restraining them. It is true that Jesus did not work miracles merely for self-preservation, neither did his apostles; yet it seems at times that the divinity within Jesus shown forth with all-producing power. (John 8:59; John 10:39; John 18:6.) He “went his way”; he departed from Nazareth. In this account we have an explanation of Matthew’s brief allusion, “and leaving Nazareth.” (Matthew 4:13.) We see why he left Nazareth and made Capernaum his chief place of residence.

 

2. AT

Luke 4:31-44

 

31, 32 And he came down to Capernaum,—How Jesus escaped from the people of Nazareth we are not told, but the fact is recorded clearly that he did escape and went “down to Capernaum, a city of Galilee.” Nazareth was on a high elevation, and Capernaum was on the Sea of Galilee, which was about six hundred feet lower than the Mediterranean Sea, and was much lower than Nazareth. Jesus had been at Capernaum before for a short time (John 2:12), but now he comes to make it his place of residence. “Capernaum” was the name of a fountain and a town situated on the northwest shore of the Sea of Galilee, on the boarders of the tribes of Zebulum and Naphtali; it was on the road from Damascus to the Mediterranean. It was suited as the principal residence of Jesus during the three years of his ministry. It is called his “own city.” (Matthew 9:1.) It was also the residence of Andrew, Peter, James, and John, who were natives of Bethsaida (John 1:44), and probably the home of Matthew.

 

And he was teaching them on the sabbath—Jesus preached repentance and the gospel of the kingdom of God. (Matthew 4:17; Mark 1:14-15.) He availed himself of every opportunity to teach the people when they assembled for worship. His teaching had a great effect on the people, for they were “astonished at his teaching”;the reason assigned by Luke for the astonishment was “for his word was with authority.” They were astonished both at what he taught and the manner in which he taught them. He never expressed a doubt; he knew the Father’s will and taught that with authority. (Matthew 7:28-29.) Some think that reference is here made to the miracles which he wrought to witness that he was from God.

 

33-37 And in the synagogue there was a man,—A parallel record of the healing of “a demoniac in the synagogue” is found in Mark 1:23-28. Luke’s account is briefer than that of Mark, and with enough difference to show the independence of his account. According to Mark 1:16-22, this miracle followed the calling of the four disciples, Peter and Andrew, James and John. Jesus performed miracles as proof of his divine mission. (John 2:22; John 9:3-5; John 10:25; John 10:37.) The Jews expected their Messiah to work miracles. (Matthew 12:38; Luke 11:16; John 7:31.) The miracles of Jesus were variously designated. When they were specially regarded as evidence of his divine mission (Luke 8:11; John 2:11), they were called “signs”; when they manifested his supernatural power, they were called “mighty works”; when as extraordinary phenomena, exciting astonishment or terror, they were called “wonders” (Mark 13:22 John 4:48; Acts 2:22);and when viewed still more generally, as something completed, they were called “works” (John 7:3; John 7:21).

 

And Jesus rebuked him,—Jesus commanded the demon to cease bearing testimony; Jesus did not need, neither would he accept, the testimony of demons. The faith that people had in him must come from the testimony which God furnished and not from demons. Jesus commanded two things: “Hold thy peace” and “come out of him.” The demon is commanded to be silent and to obey Jesus. Two distinct personalities are here recognized; the demon is treated as a person as much as the man. The personality of the demon is further shown by his crying out, convulsing the man, and coming out of him. “And when the demon had thrown him down in the midst, he came out of him, having done him no hurt.” Mark records (1:26) that “tearing him” the demon came out of the man “crying with a loud voice.” Luke being himself a physician knew that this was not a case of insanity or mental hallucination; he describes the case and never hints that it was a case of insanity, but that it was a case of two distinct personalities in direct conflict with each other.

 

And amazement came upon all,—The effect of this miracle is vididly presented by Luke; a general amazement took possession of the people which led them to discussion and to certain conclusions. “They spake together, one with another saying, What is this word?” They meant what power or authority his word carried; even the demons heard and obeyed him. Mark records them as asking: “What is this? a new teaching!” (Mark 1:27.) No one could doubt what was done. They were not ready to accept Jesus as the Messiah, and yet they could not account for such extraordinary deeds being done by him. As a result of this miracle “there went forth a rumor concerning him into every place of the region round about.” This was a popular rumor concerning what he did and taught; he became a common topic of conversation among the people in Capernaum and Galilee.

 

38, 39 And he rose up from the synagogue,—Parallel records of this miracle are found in Matthew 8:14-17 and Mark 1 29-34. Of them Mark and Luke give about the same record. Mark tells us that this was the house of Simon and Andrew; he also records that James and John were present. This miracle was a domestic scene—a miracle in the home of his earliest disciples, and in the presence of two others. The home of Peter and Andrew was originally in Bethsaida, which was a suburb of Capernaum. This miracle must have been encouraging to his disciples. Peter’s wife’s mother was sick of a fever Luke, as a physician, diagnoses the case, and says that she was “holden with a great fever.” Jesus came and “stood over her, and rebuked the fever; and it left her.” There was no delay; she was healed immediately and was able to minister unto them at once.

 

40, 41 And when the sun was setting,—Luke has recorded the two miracles of healing the demoniac and Peter’s wife’s mother; he now proceeds from these two particular miracles, the one public, the other private, to the statement that his miracle-working power was very largely and wonderfully exercised at that time and place. Near sunset the day became cooler, and the people brought many who were sick to Jesus. The news of his presence in the city and his wonderful cure in the synagogue had been spread until all heard about his wonderful power. Since one of his miracles was performed on the Sabbath and in the synagogue where the people had come to worship, it gave great opportunity to broadcast his power to heal. Jesus healed diseases of others, but he was never sick. He “himself took our infirmities, and bare our diseases.” (Matthew 8:17.)

 

And demons also came out from many,—Jesus exercised his power over the demons, and when they were cast out they came out crying and said: “Thou art the Son of God.” Jesus rebuked them and would not let them bare testimony of him; Luke is clear on stating that “they knew that he was the Christ.” They had supernatural wisdom and recognized Jesus as being the Son of God. Demons were not to be witnesses and messengers to proclaim the fact that Jesus was the Son of God. His own disciples were to do this, and he would furnish them all the evidence that they needed. (John 5:32; John 5:39; John 5:46-47; John 20:30-31.) The time had not arrived for Jesus to make the full announcement that he was the Son of God, and would not permit the demons to bare such testimony.

 

42, 43 And when it was day, he came out—After healing Peter’s wife’s mother and many others, Jesus “went into a desert place,” that is, an uninhabited and unfrequented place near Capernaum. He went there for quite meditation and prayer. (Mark 1:35.) However, he was not permitted to remain there very long, for “the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them.” From Mark’s account of this it appears that Peter and his party sought and found Jesus, and reported to him that all the people were seeking him (Mark 1:36-37); before Jesus had time to return with Peter and his company, the multitudes searched with such diligence that they found him and attempted to prevent his going from them. At Nazareth the people drove him out of their city, but at Capernaum they seek to retain him there; what a contrast!

 

But he said unto them,—The reply that Jesus made showed that he had other work to do, and that the people did not understand his mission. Jesus said: “I must preach the good tidings of the kingdom of God to the other cities also.” There was a moral necessity based upon the word “I must”; he must proclaim the news of the kingdom to others. Luke does not use “kingdom” so often as Matthew; “the kingdom of God” here is the same as “the kingdom of heaven” in Matthew 3:2. “The kingdom of heaven” has special reference to its central locality, while “the kingdom of God” shows to whom the kingdom belongs. The same thing is expressed by “kingdom of Christ,” or simply “kingdom.” (Ephesians 5:5; Hebrews 12:28.) The kingdom, reign or administration of the Messiah is spiritual in its nature (John 18:36; Romans 14:17), and is exercised over, and has its seat in, the hearts or believers (Luke 17:21). It exists on earth (Luke 13:18-19, Luke 13:20-30); it extends to another state of existence (Philippians 2:10-11); and will be fully consumated in a state of glory (Matthew 8:11; 1 Corinthians 15:24; 2 Peter 1:11.) This kingdom embraces the entire mediatorial reign or government of Christ on earth and in heaven, and includes in its subjects all the redeemed. (Ephesians 3:15.)

 

44 And he was preaching in the synagogues of Galilee.—Jesus continued his preaching, going throughout Galilee and meeting with the people in the synagogues; Mark adds that he also was “casting out demons.” (Mark 1:39.) This is a brief account of the first general preaching tour throughout Galilee. The many things which occurred show that in Galilee his reception among the common people was most welcome; his fame went throughout the whole country, and the enthusiasm was great.

 

 

 

Luke 4:1-13

 

 

 

 

 

 

 

 

 

 

“He departed from him for a season”; the devil had exhausted his power, hence “he departed from him for a season.” The scene closed with Jesus victorious, and “the angels ministered unto him.” (Mark 1:13.) Jesus had triumphed, and later he taught through James: “resist the devil, and he will flee from you.” (James 4:7.) “Angels came and ministered unto him” (Matthew 4:11);some think that angels brought him food, as Elijah was fed by angels after he had fasted forty days (1 Kings 19:5.) The original from which we get “ministered” means “were ministering”; it signifies to attend as a servant; angels waited on him as human friends might have waited on one whom they found hungry, weary, lonely.

Luke 4:14-30

1. JESUS AT

Luke 4:14-30

 

We cannot determine accurately the length of his ministry in Galilee; it cannot be determined whether it began in summer or late autumn; if the feast of Joh 5:1 was a Passover or there is an unknown Passover, the Galilean ministry lasted at least sixteen months, for it closed when another Passover was near. (John 6:4.) Otherwise we should not certainly know that it lasted more than six or eight months. There is no doubt that the two subsequent periods of our Lord’s ministry each lasted six months; but here we have to admit much uncertainty as to the time; after all, a determination of the time employed would be a matter of very little importance with respect to the study of this period. The immense amount of material in this period would seem to favor the idea for a length of time longer than a year. Throughout this ministry in Galilee, and the periods that will follow after, the reader may trace carefully the progress of the history along several lines: (1) the Savior’s progressive self-manifestation; (2) the gradual training of his twelve apostles who were to carry on his teaching and work after his death; (3) the deepening and spreading hostility of the Jewish influential classes and official rulers. By constantly observing these parallel lines of progress, it will be seen that the history and teachings of our Lord exhibit a vital growth, moving on to an end by him foreseen (Luke 12:50), when the hostility of the rulers will culminate as he before the Sanhedrin avows himself to be the Messiah, and his twelve apostles will he almost prepared to succeed him in his work.

 

14, 15 And Jesus returned in the power of the Spirit—Several months intervened between the preceding paragraph and this one during the intervening months, Jesus was busy in his ministry in Judea. John (1:15 to 3:36) alone gives an account of this ministry. Luke passes over in silence his ministry in Judea and gives attention to his Galilean ministry. Jesus had left Galilee (Luke 3:21) to be baptized of John; he had made the two returns to Galilee, and Luke here may be understood to make a general statement that includes both of them. So after the marriage feast at Cana (John 1:43; John 2:1) and after John was cast into prison (Matthew 4:12; John 4:1-3), Luke begins to relate Jesus’ activities in Galilee after John’s imprisonment (Luke 3:19-20). Jesus “in the power of the Spirit” came into Galilee, under the full influence of the Holy Spirit, which descended upon him at his baptism, attended him in the wilderness of temptation, and continued with him in his ministry.

 

And he taught in their synagogues,—“Taught” in the original means “he himself taught,” which verifies the favorable report about himself in person. He was not only known by reports of his words and acts, but in his own person and by his teaching. All glorified him because of his teachings. Jesus taught in the synagogues as Jewish teachers or rabbis taught; he expounded the scriptures and instructed the people. “Synagogue” means “assembly, congregation,” and is applied both to a religious gathering having certain judicial powers (Luke 8:41; Luke 12:11; Luke 21:12; Acts 9:2), and to the place where the Jews met for their public worship on ordinary occasions (Luke 7:5.) There were many synagogues for the Jews; in all cities and villages where there were at least ten Jews, there was found a synagogue. It is said that there were more than four hundred synagogues in Jerusalem. The Jews met in their synagogues on the Sabbath, feast days, and afterward on the second and fifth days of the week.

 

16, 17 And he came to Nazareth,–He came to Nazareth, the home of his childhood and youth;here he was with the people who had known him almost from his birth. “Nazareth,” according to some authorities. means “a branch.” which was an appropriate name of the place where the branch should live and grow up. (Isaiah 11:1; Zechariah 3:8; Zechariah 6:12.) Others think that it signifies “the one guarding or guarded” from the hills which surrounded it. New Testament writers always speak of Nazareth as a city and never as a village. According to Josephus the population of Nazareth was above fifteen thousand; it is not mentioned in the Old Testament. It was located in lower Galilee, about seventy miles north of Jerusalem, and nearly halfway from the Jordan to the Mediterranean. “As his custom was,” he went into “the synagogue on the sabbath day, and stood up to read.” This shows that Jesus attended regularly the services in the synagogue on the Sabbath. This appears to have been the first Sabbath after his return to Nazareth. He “stood up to read.” In the synagogue the law and the prophets were read and expounded by the ruler of the synagogue and others; the scriptures, except Esther, which might be read sitting, were read standing, while sitting was the posture of teaching. (Matthew 5:1; Luke 4:20.) When Jesus “stood up to read” he indicated as was the custom in the synagogue his desire to read, and probably the audience stood while he read. According to the custom of the Jews, seven were allowed to read every Sabbath—a priest, two Levites, and four Israelites; the law was read first and then the prophets.

 

And there was delivered unto him the book—When Jesus stood up in the synagogue, indicating his desire to read, there was brought to him the “book of the prophet Isaiah”; probably the law had already been read that Sabbath, and, according to custom, they were ready for the usual reading of the prophets. Some think that he may have called for this particular hook. The books of the ancients were “rolls” of parchment, papyrus, linen, or other flexible material, which were rolled upon a stick, and upon reading were gradually rolled around another of equal size. “And he opened the hook, and found the place where it was written.” He unrolled the scroll; this was no accident or mere chance that he “found the place” where he wanted to read; he unrolled the volume until he found this Messianic prophecy, yet with no seeming effort or searching for it.

 

18-20 The Spirit of the Lord is upon me,—This passage is quoted from Isaiah 61:1-2, and the clause, “to set at liberty them that are bruised,” seems to be added from the Septuagint of Isa 58:6. The Jews generally understood this prophecy to refer to the Messiah; it was very appropriate for Jesus to read this passage in the beginning of his teachings in Nazareth; he thus appears before them, not so much as a miracle worker, as a teacher, but as the Messiah of prophecy. “The Spirit of the Lord” means that the Holy Spirit was abiding with him and hence his qualification for teaching and saving the lost. (John 3:34.) He was anointed by the Spirit at his baptism “to preach good tidings to the poor.” The time had now come for him to announce that the Messiah had come. It was customary for those who were designated to do public work to be anointed, but Jesus was anointed with the Holy Spirit, while others were anointed with the “anointing oil.” The “poor” means the spiritually poor; those who are “poor in spirit.” (Matthew 5:3.) The Messiah was to release the captives, those who were in the bondage of sin. “Captives” as used here in the original meant those who were “conquered or taken in war”; hence, prisoners of war. On the first day of the year of jubilee, the priests went through the land proclaiming with sound of trumpet the blessings of the opening year. (Leviticus 25:8-17.) Jesus here proclaims the time of his public ministry and his Messiahship.

 

And he closed the book,—Luke gives a very vivid picture of the manner of Jesus in the synagogue of his own village calmly and quietly Jesus rolled up the scroll and gave it again to “the attendant” who had brought it to him; then he “sat down.” He now assumed the posture of a teacher the custom was to stand while reading and to sit while teaching. Jesus is now ready to teach. “The eyes of all in the synagogue were fastened on him.” The verb or participle in the original here denotes continuous, steadfast attention. All looked intently and steadily upon him; there was something in his manner, and perhaps tone of voice, which riveted their attention on him and aroused their expectation that he was about to speak.

 

21 And he began to say unto them,—These words do not necessarily denote his first words, but they do indicate a solemn and weighty opening. “Today hath his scripture been fulfilled in your ears.” Now, at this very time, in their ears they heard the glad tidings which Jesus had announced that he was the Messiah. Since the Jews generally understood this scripture to refer to the Messiah, Jesus declares that he is a fulfillment of it; there can be no doubt but that they understood him;however, they did not believe him.

 

22-24 And all bare him witness,—All who listened to his discourse gave favorable testimony to the subject and manner of it; there was no false reasoning in it, neither were there any false or unfounded assumptions; no fallacy of argument or erroneous statement could be detected in the whole discourse; hence they “wondered at the words of grace which proceeded out of his mouth.” Their wonder and admiration soon began to yield to a feeling of contempt for his pretensions, and they asked: “Is not this Joseph’s son?” They wondered that their own townsman and one whom they had known as a workman among them should thus speak. Joseph was a man of humble circumstances; his family had occupied no distinguished place; Joseph was supposed to be the father of Jesus. Jesus had received no training from the rabbis; how could he so speak? How could he, whom they had known as a humble workman in their midst, be the Messiah? There was unbelief mingled with their admiration; they wanted more evidence.

 

And he said unto them,—Jesus knew their thoughts and he may have heard their question; hence he replied both to their thoughts and their question. He said: “Doubtless ye will say unto me this parable, Physician, heal thyself.” This was a common proverb or adage among the Jews, and meant “pursue the course which you would have another pursue, making similar claims; give the evidence, perform the miracles, which you yourself would require of another.” This meaning is reinforced by a further interpretation of their thoughts, as Jesus said they were thinking that he should have done “here in thine own country” “whatsoever we have heard done at Capernaum.” Jesus had healed the nobleman’s son at Capernaum. (John 4:46-54.) Capernaum was about sixteen miles from Nazareth; the news could come in a day; Jesus had performed no miracle in Nazareth. At his second rejection he healed a few sick people. (Mark 6:5.)

 

No prophet is acceptable in his own country.—Jesus here answered the desire of the people of Nazareth in wanting him to work some miracle as he had in Capernaum by giving another proverb. He states a general fact in this proverb; all other things being equal, one who has been familiar to us from early life is treated with less reverence than one who has not been thus familiar; if they honor him less, they must expect less attention. This proverb was repeated with a slight variation on his subsequent visit to Nazareth. (Matthew 13:57.) Jesus does not mean that this proverb should become an infallible rule.

 

25-27 But of a truth I say unto you,—Here Jesus recites some Old Testament examples to show that his conduct was in harmony with that of two of their greatest prophets, who were divinely directed not to act according to the proverb, “Physician, heal thyself,” and whose miraculous power was exerted on strangers, while these prophets performed their miracles on those that had need. There were many “widows in Israel in the days of Elijah,” and Elijah did not visit and bless all of them. There was a famine of “three years and six months’ " duration, “when there came a great famine over all the land.” (1 Kings 18:1; James 5:17.) It stated that the third year Elijah was commanded to show himself to Ahab with the promise of rain; during this famine Elijah had sojourned with a woman of Zarephath, in the land of Sidon. In the great famine of Elijah’s time (1 Kings 17:1-9) there were hundreds of suffering widows in Israel, but Elijah was sent only to one in the heathen city of Sidon. Also “there were many lepers in Israel in the time of Elisha the prophet.” Lepers were in abundance in Israel when Elisha was prophet and performing numerous miracles, but not one of them was healed except Naaman, who was not an Israelite. (2 Kings 5.)

28-30 And they were all filled with wrath in the synagogue,—That Sabbath Jesus showed those assembled in the synagogue their danger, and instead of being warned they were enraged. He could do no miracle because of their unbelief; he would go to other places as their prophets had done. The indignation of the people of Nazareth was general, and they were all filled with wrath, and “they rose up, and cast him forth out of the city.” In their wild excitement, without any reverence for the place, the day, or the occasion, they rushed upon Jesus like mad men, as they did against Stephen. (Acts 7:57-58.) By force they “led him unto the brow of the hill whereon their city was built.” “Brow” in the original is the word used in medical language both of eyebrows and of other projections of the body. This is the only place that this word in the original is used in the New Testament. It would naturally occur to a physician, especially since the same epithets were applied to the appearance of the eyebrows in certain diseases as were applied to hills. It should be remembered that Luke was a physician.

Jesus was led to this hill “that they might throw him down headlong.” They meant to cast him down and kill him. This was not the usual mode of punishment among the Jews, but they sometimes did rash things. (2 Kings 9:33; 2 Chronicles 25:12.) It was contrary to a Jewish canon to inflict punishment on the Sabbath; the people of Nazareth had become at this time a furious mob; they demonstrated the truth that a prophet was not honored among his own people.

 

But he passing through the midst—Some think that Jesus escaped by his composure and self-control while the confusion reigned among the crowd; others think that the majesty and divinity of Jesus so awed them that they made a way for him to pass; and still others think that he exerted some miraculous influence upon them, such as affecting their sight, rendering himself invisible or restraining them. It is true that Jesus did not work miracles merely for self-preservation, neither did his apostles; yet it seems at times that the divinity within Jesus shown forth with all-producing power. (John 8:59; John 10:39; John 18:6.) He “went his way”; he departed from Nazareth. In this account we have an explanation of Matthew’s brief allusion, “and leaving Nazareth.” (Matthew 4:13.) We see why he left Nazareth and made Capernaum his chief place of residence.

Luke 4:31-44

2. AT

Luke 4:31-44

 

31, 32 And he came down to Capernaum,—How Jesus escaped from the people of Nazareth we are not told, but the fact is recorded clearly that he did escape and went “down to Capernaum, a city of Galilee.” Nazareth was on a high elevation, and Capernaum was on the Sea of Galilee, which was about six hundred feet lower than the Mediterranean Sea, and was much lower than Nazareth. Jesus had been at Capernaum before for a short time (John 2:12), but now he comes to make it his place of residence. “Capernaum” was the name of a fountain and a town situated on the northwest shore of the Sea of Galilee, on the boarders of the tribes of Zebulum and Naphtali; it was on the road from Damascus to the Mediterranean. It was suited as the principal residence of Jesus during the three years of his ministry. It is called his “own city.” (Matthew 9:1.) It was also the residence of Andrew, Peter, James, and John, who were natives of Bethsaida (John 1:44), and probably the home of Matthew.

 

And he was teaching them on the sabbath—Jesus preached repentance and the gospel of the kingdom of God. (Matthew 4:17; Mark 1:14-15.) He availed himself of every opportunity to teach the people when they assembled for worship. His teaching had a great effect on the people, for they were “astonished at his teaching”;the reason assigned by Luke for the astonishment was “for his word was with authority.” They were astonished both at what he taught and the manner in which he taught them. He never expressed a doubt; he knew the Father’s will and taught that with authority. (Matthew 7:28-29.) Some think that reference is here made to the miracles which he wrought to witness that he was from God.

 

33-37 And in the synagogue there was a man,—A parallel record of the healing of “a demoniac in the synagogue” is found in Mark 1:23-28. Luke’s account is briefer than that of Mark, and with enough difference to show the independence of his account. According to Mark 1:16-22, this miracle followed the calling of the four disciples, Peter and Andrew, James and John. Jesus performed miracles as proof of his divine mission. (John 2:22; John 9:3-5; John 10:25; John 10:37.) The Jews expected their Messiah to work miracles. (Matthew 12:38; Luke 11:16; John 7:31.) The miracles of Jesus were variously designated. When they were specially regarded as evidence of his divine mission (Luke 8:11; John 2:11), they were called “signs”; when they manifested his supernatural power, they were called “mighty works”; when as extraordinary phenomena, exciting astonishment or terror, they were called “wonders” (Mark 13:22 John 4:48; Acts 2:22);and when viewed still more generally, as something completed, they were called “works” (John 7:3; John 7:21).

 

And Jesus rebuked him,—Jesus commanded the demon to cease bearing testimony; Jesus did not need, neither would he accept, the testimony of demons. The faith that people had in him must come from the testimony which God furnished and not from demons. Jesus commanded two things: “Hold thy peace” and “come out of him.” The demon is commanded to be silent and to obey Jesus. Two distinct personalities are here recognized; the demon is treated as a person as much as the man. The personality of the demon is further shown by his crying out, convulsing the man, and coming out of him. “And when the demon had thrown him down in the midst, he came out of him, having done him no hurt.” Mark records (1:26) that “tearing him” the demon came out of the man “crying with a loud voice.” Luke being himself a physician knew that this was not a case of insanity or mental hallucination; he describes the case and never hints that it was a case of insanity, but that it was a case of two distinct personalities in direct conflict with each other.

 

And amazement came upon all,—The effect of this miracle is vididly presented by Luke; a general amazement took possession of the people which led them to discussion and to certain conclusions. “They spake together, one with another saying, What is this word?” They meant what power or authority his word carried; even the demons heard and obeyed him. Mark records them as asking: “What is this? a new teaching!” (Mark 1:27.) No one could doubt what was done. They were not ready to accept Jesus as the Messiah, and yet they could not account for such extraordinary deeds being done by him. As a result of this miracle “there went forth a rumor concerning him into every place of the region round about.” This was a popular rumor concerning what he did and taught; he became a common topic of conversation among the people in Capernaum and Galilee.

 

38, 39 And he rose up from the synagogue,—Parallel records of this miracle are found in Matthew 8:14-17 and Mark 1 29-34. Of them Mark and Luke give about the same record. Mark tells us that this was the house of Simon and Andrew; he also records that James and John were present. This miracle was a domestic scene—a miracle in the home of his earliest disciples, and in the presence of two others. The home of Peter and Andrew was originally in Bethsaida, which was a suburb of Capernaum. This miracle must have been encouraging to his disciples. Peter’s wife’s mother was sick of a fever Luke, as a physician, diagnoses the case, and says that she was “holden with a great fever.” Jesus came and “stood over her, and rebuked the fever; and it left her.” There was no delay; she was healed immediately and was able to minister unto them at once.

 

40, 41 And when the sun was setting,—Luke has recorded the two miracles of healing the demoniac and Peter’s wife’s mother; he now proceeds from these two particular miracles, the one public, the other private, to the statement that his miracle-working power was very largely and wonderfully exercised at that time and place. Near sunset the day became cooler, and the people brought many who were sick to Jesus. The news of his presence in the city and his wonderful cure in the synagogue had been spread until all heard about his wonderful power. Since one of his miracles was performed on the Sabbath and in the synagogue where the people had come to worship, it gave great opportunity to broadcast his power to heal. Jesus healed diseases of others, but he was never sick. He “himself took our infirmities, and bare our diseases.” (Matthew 8:17.)

 

And demons also came out from many,—Jesus exercised his power over the demons, and when they were cast out they came out crying and said: “Thou art the Son of God.” Jesus rebuked them and would not let them bare testimony of him; Luke is clear on stating that “they knew that he was the Christ.” They had supernatural wisdom and recognized Jesus as being the Son of God. Demons were not to be witnesses and messengers to proclaim the fact that Jesus was the Son of God. His own disciples were to do this, and he would furnish them all the evidence that they needed. (John 5:32; John 5:39; John 5:46-47; John 20:30-31.) The time had not arrived for Jesus to make the full announcement that he was the Son of God, and would not permit the demons to bare such testimony.

 

42, 43 And when it was day, he came out—After healing Peter’s wife’s mother and many others, Jesus “went into a desert place,” that is, an uninhabited and unfrequented place near Capernaum. He went there for quite meditation and prayer. (Mark 1:35.) However, he was not permitted to remain there very long, for “the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them.” From Mark’s account of this it appears that Peter and his party sought and found Jesus, and reported to him that all the people were seeking him (Mark 1:36-37); before Jesus had time to return with Peter and his company, the multitudes searched with such diligence that they found him and attempted to prevent his going from them. At Nazareth the people drove him out of their city, but at Capernaum they seek to retain him there; what a contrast!

 

But he said unto them,—The reply that Jesus made showed that he had other work to do, and that the people did not understand his mission. Jesus said: “I must preach the good tidings of the kingdom of God to the other cities also.” There was a moral necessity based upon the word “I must”; he must proclaim the news of the kingdom to others. Luke does not use “kingdom” so often as Matthew; “the kingdom of God” here is the same as “the kingdom of heaven” in Matthew 3:2. “The kingdom of heaven” has special reference to its central locality, while “the kingdom of God” shows to whom the kingdom belongs. The same thing is expressed by “kingdom of Christ,” or simply “kingdom.” (Ephesians 5:5; Hebrews 12:28.) The kingdom, reign or administration of the Messiah is spiritual in its nature (John 18:36; Romans 14:17), and is exercised over, and has its seat in, the hearts or believers (Luke 17:21). It exists on earth (Luke 13:18-19, Luke 13:20-30); it extends to another state of existence (Philippians 2:10-11); and will be fully consumated in a state of glory (Matthew 8:11; 1 Corinthians 15:24; 2 Peter 1:11.) This kingdom embraces the entire mediatorial reign or government of Christ on earth and in heaven, and includes in its subjects all the redeemed. (Ephesians 3:15.)

 

44 And he was preaching in the synagogues of Galilee.—Jesus continued his preaching, going throughout Galilee and meeting with the people in the synagogues; Mark adds that he also was “casting out demons.” (Mark 1:39.) This is a brief account of the first general preaching tour throughout Galilee. The many things which occurred show that in Galilee his reception among the common people was most welcome; his fame went throughout the whole country, and the enthusiasm was great.