Luke 4

Luke 4:1

Christ’s victory over the temptations of Satan in the wilderness. Luke IV. 1—13. Mat. IV. 1—11. Mark I. 12, 13.

LUKE IV. 1.

THEN Jesus, being full of the Holy Spirit, with which he had been just anointed in so extraordinary a manner, returned from Jordan, where he had been baptized; and immediately after this was led, by the strong impulse of that Spirit on his mind, into that desolate and solitary place the wilderness; that he might there be exercised and tempted by the most violent assaults of the devil; and, by conquering him, might afford an illustrious example of heroic virtue, and lay a foundation for the encouragement and

a Into the wilderness.] Christ probably intended this as a devout retirement, to which he found himself strongly inclined, that he might give vent to those sacred passions which the late grand occurrences of the descent of the Spirit upon him, and the miraculous attestation of a voice from heaven, had such a tendency to inspire. It seems a very groundless conjecture of Mr. Fleming (in his Christology, Vol. II. p. 315) that he was carried through the air to mount Sinai. Mr. Maundrel’s is much more probable, that it might be the wil-

derness near Jordan; which, as he, who travelled through it, assures us, is a miserable and horrid place, consisting of high barren mountains, so that it looks as if nature had suffered some violent convulsions there. (See Maundrel’s Travels, p. 78.) This is the scene of the parable of the good Samaritan. (Luke x. 30.) Our Lord probably was assaulted in the northern part of it, near the sea of Galilee, because he is said here to be returning or going back to Nazareth, from whence he came to be baptized; Mark I. p. 112.

re having fasted forty days he is tempted.

support of his people in their future combats with that malignant adversary.

And he was there in the wilderness forty days; and during that time he was tempted by Satan; and also was surrounded with a variety of the most savage and voracious kinds of wild beasts, but they were so overawed by his presence that (as in the case of Daniel when in the den of lions, Dan. vi. 22) none of them offered him the least injury; and in all those days he did eat nothing at all.

And when he had thus fasted forty days and forty nights, as Moses the giver of the law (Exod. xxxiv. 28,) and Elias the great restorer of it, had done before him (1 Kings xix. 8,) having been thus far miraculously borne above the appetites of nature, at length he felt them and was very hungry; but was entirely unprovided with any proper food.

And just at that time the tempter coming to him in a visible form (putting on a human appearance, as one that desired to inquire farther into the evidences of his mission) said, if thou art the Son of God, in such an extraordinary manner as thou hast been declared to be, and art indeed the promised Messiah, who is expected under that character, command that these stones become loaves [of bread] to relieve thy hunger; for in such a circumstance it will undoubtedly be done.

But Jesus answered, and said unto him, It is written in the sacred volume (Deut. viii. 3.)

b None of them offered him the least injury.] It is strange that any should think he was during this time hunted by the wild beasts: this is the more improbable, as such a hurry would have been inconsistent with the design of God in leading him thither; which was, that he might be assaulted by Satan, at first probably by secret suggestions, the horror of which would be increased by such a gloomy place. The angels might be the instruments of intimidating the beasts. Could Dr. Lightfoot have proved what he asserts, that this happened in October or November, the cold would have been, as he suggests, an additional circumstance of affliction to our Lord: but it seems rather to have been in the beginning of summer; see note b, on

Luke iii. 1. p. 98; and note b, on Mat. iii. 4 p. 101.

c The tempter coming to him.] Our translation, which in its rendering of these words is not so literal as the version I have given, seems to intimate, what is not an where asserted in the sacred story, that this was the first time the tempter came unto him; a circumstance which can hardly be supposed.

d The promised Messiah, who is expected under that character.] That the Jews supposed the Messiah would be in a very extraordinary manner the Son of God, appears from comparing Mat. xiv. 33; xvi. 16; xxvi. 63; John i. 34, 49; xi. 27; xvi. 31; and Acts viii. 37.

The devil would urge him to presumption.

“Man shall not live by bread only, but by every word proceeding out of the mouth of God, or by whatever he shall appoint for the preservation of his life.” He can therefore support me without bread, as he fed the Israelites in the wilderness; and, on the other hand, even bread itself, if these stones were turned into it, could not nourish me without his blessing; which I could not expect, were I to attempt a miracle of this kind merely in compliance with thy suggestions, without any intimation of my Father’s will.

Then, as the devil found it was in vain that he had tempted Christ to a distrust of Providence, he was for trying to persuade him to presumption: and to this end he taketh him along with him to Jerusalem, which, being the place where God dwelt in so distinguished a manner, was commonly called the Holy City; and there he setteth him on one of the battlements of the temple, which in some parts of it, and particularly over the porch, was so exceeding high that one could hardly bear to look down from it. And as he stood upon the brink of this high precipice, the tempter saith unto him, If thou art indeed the Son of God, cast thyself down courageously from hence, and mingle with those that are assembled for the worship of God in yonder court. The sight of such a miracle will undeniably convince them of the truth of thy pretensions; and thou canst have no room to doubt of thy safety; for thou well knowest it is written (Psal. xci. 11, 12,) “He shall give his

he fed the Israelites in the wilderness. It is to this the passage that is quoted, hath a plain reference, as it stands Old Testament.

taketh him along with him.] This is not English of ἀρχιπαμῶσιν. (See Observ. in loc.) But whether he did not transport him through the air, I think, be determined from this.

the holy city.] This is a phrase thatantly, and very properly, is used to as Jerusalem. (Compare Neh. xi. 1; 1; Dan. ix. 24; and Mat. xxii. 53. The other writers, in like manner, often see cities holy in which any of their were supposed to hold their special place and from whence their oracles

were delivered. (See I. p. 17, 18.)

h One of the battlen Though pinnacle agree etymology of the Grei ing to its use among t lish reader to imagine point of a spire. The the temple was flat, a ustrade round it (see somewhere on the ed we may suppose that in his attacking him v

i Hardly bear to l Josephus gives us thi Jud. lib. xv. cap. 11. Edit. Havercamp.

he devi vanquished in a his temptations,

angels a charge concerning thee, to keep thee; and they shall bear thee up in their hands, lest thou shouldst by any accident dash thy foot against a stone.” And surely the Son of God may depend upon a promise which seems common to all his saints.

And Jesus answering, said unto him, It is also written, to prevent the ungrateful abuse of such gracious promises as these (Deut. vi. 16,) “Thou shalt not tempt the Lord thy God,” by demanding farther evidence of what is already made sufficiently plain, as my relation to God is, by the miraculous and glorious testimony he hath so lately given me.

Again, the devil being resolved once more to attack him by the most dangerous temptation he could devise, taketh him up into a mountain in those parts, which was exceeding high; and from thence, in a moment of time sheweth him, in an artful visionary representation, all the most magnificent kingdoms of the world, and all the luxury, and pomp, and glory of them; displaying to his view one of the finest prospects that the most pleasurable and triumphant scenes could furnish out. And, with the most egregious impudence and falsehood, the devil said unto him, All this extensive power, [and] all these splendid things, will I give thee, and all the glory of them, which thou hast now before thee; (for it is all delivered to me, who am the prince

k A charge concerning thee, to keep thee.] Many (after Jerom) have observed that Satan made his advantage of quoting scripture merely by scraps, leaving out those words, in all thy ways. The cause of truth, and sometimes of common sense, hath suffered a great deal by those who have followed his example.

l By demanding farther evidence of what is already made sufficiently plain.] That this is the purport of the phrase tempting God, is easy to be seen from comparing Exod. xvii. 2, 7; Numb. xiv. 22; Psal. lxxviii. 18; and Psal. cvi. 14. See Limarch. Theolog. lib. v. cap. 22. § 16.

m One of the finest prospects that the most pleasurable and triumphant scenes could furnish out.] As Christ was probably attacked with this temptation upon some mountain in the wilderness, this beautiful and taking prospect that was repre-

sented to him, being set off by the horror of the place he was in, would in such a contrast appear peculiarly charming: see note a, p. 116.

n For it is all delivered to me.] Grotius has well observed that this contains a vile insinuation that God had done what not that truly understands the nature of God and the creature can suppose possible, namely, that he had parted with the government of the world out of his own hands. And we may add to this, that in the text which Christ has quoted there is enough to overthrow that notion; since God’s appropriating to himself the worship of all his creatures, plainly implies his universal empire and dominion over all, and the regard he has to the religious adoration and obedience of all the subjects of his kingdom. It is remarkable that, among other things which several heathen writers learn,

departs from him for a season.

of this world, and I give it to whom I please:) And great as the gift is, I am so charmed with that wisdom and magnanimity which I have now observed in thee,⁹ that I propose to give it thee upon the easiest terms thou canst imagine; for all that I desire is that thou shouldest pay me homage for it: if therefore thou wilt but fall down and worship me, upon thy making this little acknowledgment to me all these things shall be thine.

Then Jesus, moved with indignation at so blasphemous and horrid a suggestion, answered and said unto him, with becoming resentment and abhorrence, Get thee hence, Satan,⁹ and begone out of my sight, for I will no longer endure thee near me: for it is written, as a fundamental precept of the law, (Deut. vi. 13) “Thou shalt worship the Lord thy God, and him only shalt thou serve.” It would therefore be unlawful thus to worship thee, who art no other than a mere creature, even though thou wast indeed his deputy on earth; and how much more then must it be so, as thou art in reality the great avowed enemy of God and man?⁹ for such, under all thy disguise, I well know thee to be.

And when the devil had ended all the temptation we have given an account of, being so baffled and confounded as not to be able to present any others which seemed more likely to succeed, he departed from him for a season; yet secretly

of the primitive Christians, this was one; to represent evil spirits as tempting men from their duty by views of worldly riches and grandeur; over which, Porphyry in particular says, they often would pretend to much more power than they really have. See Elsner. Observ. Vol. I. p. 18, 19.

o I am so charmed with that—which have now observed in thee.] This seems the most plausible view in which the temptation could be introduced. It is plain from the next verse that this was the last temptation; but Luke makes it the second: whence it evidently appears that Luke did not confine himself exactly to observe the order of time in his story; a remark of vast importance for settling the Harmony. See note 8 on Luke i. 3. p. 22. p Get thee hence, Satan.] The word v. 7.5. plainly expresses his authority over Satan, as well as his detestation of so vile sucretion.

q The great avowed enemy of God and man.] This odious character is intimated in the name Satan, which our Lord gives him, by which he made it to appear he knew him, however he might seek to be disguised. If we suppose him now to have worn the form of an angel of light (as 2 Cor. xi. 14,) it will make both this and the former temptation look more plausible: for thus he might pretend, in the former, to take the charge of Christ in his fall, as one of his celestial guards; and in this, to resign him a province which God had committed to his administration and care. And this may be consistent with supposing that he first appeared as a man (it may be, as a hungry traveller who pretended to ask the miracle of turning stones into loaves for his own supply,) for angels under the Old Testament had often worn a human form. Compare Gen. xviii. 2; xix. 1, 10, 16; Josh. v. 13, 14; Judg. vi. 11, 12; and xiii. 3, 8, 10.

Reflections on the temptation of Christ.

meditating some future assault. (Compare SCH. XIX. John xiv. 30.)

MAT. IV. 11. And, then the devil having left him, behold, a Mat. Then the devil detachment of angels came and waited upon IV. 11 leaveth him; and him, furnishing him with proper supplies for and ministered unto his hunger, and congratulating so illustrious a him [MARK I—13.] victory over the prince of darkness.

IMPROVEMENT.

WHO can read this account without amazement, when he Mat. compares the insolence and malice of the prince of darkness with IV. 1 the condescension and grace of the Son of God.

What was it that animated and emboldened Satan to undertake such a work? Was it the easy victory he had obtained over the first Adam in Paradise? or was it the remembrance of his own fall, from whence he arrogantly concluded that no heart could stand against the temptations of pride and ambition? Could he, who afterwards proclaimed Christ to be the Son of the Most High God, and had perhaps but lately heard him owned as such by a voice from heaven, make any doubt of his Divinity? Or, if he actually believed it, could he expect to vanquish him? We may rather conclude that he did not expect it; but, mad with rage and despair, he was determined at least to worry that Lamb of God which he knew he could not devour; and to vex with his hellish suggestions that innocent and holy soul which he knew he could never seduce. Wretched degeneracy! How art thou fallen, O Lucifer, son of the morning! to be thus eagerly driving on thine own repulse and disgrace!

But, on the other hand, how highly are we obliged to our Great Deliverer, who hath brought forth meat out of the eater, and sweetness out of the strong? who can sufficiently adore thy condescension, O blessed Jesus! who wouldest permit thyself to Verse be thus assaulted and led from place to place by an infernal spirit, whom thou couldest in a moment have remanded back to hell to be bound in chains of darkness and overwhelmed with flaming ruin!

The apostle tells us why he permitted this: it was that, having himself suffered, being tempted, he might by this experience that he had of Satan’s subtilty, and of the strength of his temptations, contract an additional tenderness, and be the more inclined, as well as better able, to succour us when we are tempted. (Heb. ii.

r Angel’s came and ‘waited upon him.] The word dishonor does often signify to the appearance of a number of them upon wair at table; see Mat. viii. 15; Luke xvii. 8; xxii. 27; and John xii. 2. As one celestial spirit might have been abundantly sufficient for the relief of our Lord’s reasons, he was pleased to condescend.

Reflections on the victory of Christ over Satan.

SECT. 18.) Let this embolden us to come unto the throne of grace, to obtain mercy, and find grace to help in the time of need. (Heb. iv. 16.)

Let us remember and imitate the conduct of the Great Captain of our salvation; and, like him, let us learn to resist Satan, that he may flee from us. Like Christ, let us maintain such an humble dependance on the Divine blessing as never to venture out of the way of it, be the necessity ever so urgent; nor let us ever expose ourselves to unnecessary danger, in expectation of extraordinary deliverance. Like him let us learn to overcome the world, and to despise all its pomps and vanities when offered at the price of our innocence.

To furnish us for such a combat, let us take the sword of the Spirit, which is the word of God. Let us not only make ourselves familiarly acquainted with the words of scripture, but let us study to enter into the true design and meaning of it; that so, if Satan should attempt to draw his artillery from thence, we may be able to guard against that most dangerous stratagem, and to answer perverted passages of holy writ by others more justly applied.

Once more; when the suggestions of Satan grow most horrible, let us not conclude that we are utterly abandoned by God, because we are proved by such a trial; since Christ himself was tempted even to worship the infernal tyrant. But in such cases let us resolutely repel the solicitation, rather than parley with it, and say, in imitation of our Lord’s example, and with a dependence on his grace, Get thee behind me, Satan.

If our conflict be thus maintained, the struggle will ere long be over; and angels, who are now the spectators of the combat, will at length congratulate our victory.

Luke 4:14-30

Christ preaching at Nazareth is at first admired, but immediately after rejected: the people there making an attempt upon his life, he leaves them and comes to Capernaum. Luke IV. 14—30.

LUKE IV. 14.

AND Jesus returned in the

LUKE IV. 14.

IT has already been observed that after John the Baptist was imprisoned and Jesus was acquainted with it, he left Judea and returned into Galilee; and from what follows it will be plainly seen that he went thither under the

Jesus comes to Nazareth, and preaches t

guidance and in the power of the Spirit;ᵃ for as a mighty impulse on his own mind determined him to undertake the journey, so an amazing Divine energy attended his progress through it; and his renown was spread abroad as soon as he arrived in Galilee, and went through all the neighbouring region. And, ready to embrace all opportunities that offered to instruct the people, he went from place to place, and taught in their synagogues with universal admiration and applause.ᵇ

And having thus prepared his way, he came at length to Nazareth, where it has been observed before (Mat. ii. 23, and Luke ii. 51,) that he was educated; and according to his custom, which he constantly observed there and elsewhere, he entered into the synagogue on the sabbath day; and out of regard to the high reputation he had lately gained, being desired by the ruler of it to officiate,ᶜ he stood up to read the scriptures, which made a constant part of their public worship; (see Acts xv. 21.)

And the book of Isaiah the prophet was delivered to him, a paragraph of the law having been read before; and unrolling the volume of the book,ᵈ he found that place of it (Isa. xli. 1, 2, 3) where it was written to this effect;ᵉ “The

ᵃ In the power of the Spirit.] It seems a very wild thought of Mr. Fleming’s that this intimates Christ was transported through the air hither, after his temptation in the wilderness; see Flem. Christol. Vol. II, p. 315.

ᵇ With universal applause δεξαζόμενος υποπαινίων.] Our translation, which has rendered it being glorified of all, is indeed more literal: but to glorify a preacher is an uncommon phrase in English; and that I have used is so plainly equivalent to the other in signification, that I hope it may be allowed as very just.

ᶜ Being desired by the ruler of it to officiate.] One cannot but be amazed at the ignorance of Suidas, in arguing from hence that Christ was a priest. It is well known that any man of gravity and reputation might, at the request of the ruler, officiate in such occasions; compare Acts xiii. 15.

ᵈ Unrolling the volume of the book.] So ναυθιέως properly signifies; and I chose to retain it, that the form of the books then

used may thus be recollected: they were, as the copies of the Old Testament in the Jewish synagogues now are, long scrolls of parchment, that were rolled upon two sticks. The reader may see an excellent account of them in Mr. Jer. Jones’s Vindication of St. Matthew’s Gospel, chap. xv. p. 151—170. And this form of their books shews, in the most convincing manner, how improbable such transpositions are as those learned harmonizers, Mr. Whiston and Mr. Manne, make the foundation of their respective hypothesis.

ᵉ It was written to this effect.] It is evident that the quotation, as it stands here, does neither exactly agree with the Hebrew nor the Septuagint. The many old copies in which that clause, ἰασάσαι τυς συζητημίμυνς τυς καρδίαν, to heal the broken hearted, is wanting, has inclined many learned critics, with Grotius, to suppose it added from the Hebrew; but one would rather conclude that Christ read the passage as it was, and that these words

e rea a passage of Isaiah to them.

Spirit of the Lord is upon me in an abundant degree, for the important purpose to which he hath anointed me, and solemnly set me apart; and important indeed it is, [for] he hath sent me to preach good news to the poor and afflicted, to heal those whose hearts are broken with sorrow, to proclaim free dismissing to wretched captives, even the recovery of sight to them that are blind in prison; [and] to set those at liberty who are bruised with the heavy load of their fetters: In a word, to proclaim, as by the sound of a trumpet, that welcome year of the Lord, which the year of jubilee, pleasing and grateful as it is, can but imperfectly represent, though debts are then forgiven, and slaves released, and inheritances restored to their original owners.

And having rolled up the book, which was a long scroll of parchment, he delivered it to the servant of the synagogue whose proper office it was to take care of it; and then, according to the custom of the Jewish rabbies, sat down to preach (see Mat. v. 1; xxiii. 2, 3; xxvi. 55; and John viii. 2,) and the eyes of all in the synagogue were attentively fixed upon him, as they were very curious to know what he would say

ight accidentally be dropped by some early transcriber.

For the purpose to which he hath anointed me: » vixv ixxiv μi. It is very difficult to explain the connection of the two clauses in this passage, if we render » vixv other because, or therefore; and I cannot recollect that it ever signifies because. But the translation I propose seems to re-ove the difficulty; see Acts xix. 32.

Poor and afflicted.] Grotius well observes that it is probable some copies might read HANJIM, the poor, instead of HANJAWIM, the meek, which is the word made use of in Isaiah. And as to that clause of restoring sight to the blind, which is omitted in Isaiah, I am not able to determine whether our Lord in his discourse borrowed this clause from Isa. xlii. 7, by way of illustration; or whether (as Dr. Prideaux supposes in his Connection, Vol. II. p. 547) it was taken from some Chaldee Targum which is now lost.

Sight to them that are blind, and to set those at liberty who are bruised.] It is beautifully observed by the audacious Mr. Cra-

dock in his excellent book on the Evangelists, that the former clause seems an allusion to the wretched state of those prisoners who, according to the inhuman custom still retained in the eastern countries, had their eyes put out: and with regard to such as these, this Great Deliverer is represented as restoring them, a work far beyond all human power. See Cradock’s Harm. p. 69 I take them to be the same with those who are spoken of in the next clause as bruised with the weight of their fetters; for it is plain that even blind captives were sometimes loaded with them; as was the case with Samson, Judges xvi. 21; and with Zedekiah, 2 Kings xxv. 7.

That welcome year of the Lord.] It is strange that any ancient or modern writers should argue from hence that Christ’s ministry lasted but one year, or a little more. One might as well plead, from 2 Cor. vi. 2, that the day of salvation included but one natural day. Here is a plain allusion to the Jubilee; compare Lev. xxv. 9, 10; an Psal. lxxxix. 15.

He shows that passage to be now fulfilled in him.

on a scripture which seemed so plainly to refer to the Messiah.k

And he began to speak at large from this excellent and suitable passage; and the main tendency and purport of his discourse was to say to them, To day this scripture I have now been reading is remarkably fulfilled in your hearing; for I am the person foretold under this character, and sent with such ample powers to fulfil these purposes of the Divine mercy.

And, strong as their prejudices were against him, they all (by their very countenances (see Job xxix. 11) bore their testimony to him as a most excellent preacher, and were astonished at those graceful as well as comfortable words, which proceeded out of his mouth; so that they could not forbear saying to each other, even while he spoke, Is not this he that was brought up among us, the son of Joseph the carpenter? And if it be, how is it possible that a man of so mean an education should be able to discourse thus excellently well? And he said to them farther, You will undoubtedly say to me in the words of that common proverb, Physician, cure thyself; [and] for the satisfaction of thy own relations and neighbours, if thou art really so extraordinary a person, do also here at home, in thine own country, those miraculous works which, as we have heard, were done at Capernaum, and elsewhere.m

k A scripture which seemed so plainly to refer to the Messiah.] Though many commentators of note apply Isa. lxi. 1, to the good news of the dismissal of the Jews from Babylon, I refer it to the impartial reader to judge whether it be not much more probable that ver. 4, 5, 6, (where the prophet speaks of repairing the waste cities, planting vineyards, &c.) may be either meant in a spiritual sense, or literally predict the temporal prosperity of the church after the conversion of the Jews, than that Christ should mistake the true sense of the text, or build his argument on a mere allusion; see Dr. Sykes’s Vindication of Christianity, p. 259, and Jeffery’s True Grounds, 120.

l Astonished at those graceful words.] The phrase in the original ἰσχύς της χάριτς, literally signifies words of grace; which, it is probable, may refer to the agreeable manner of Christ’s discourse, as well as to

the matter of it: and as they could not but take notice of the majesty and grace with which he spoke, so it must naturally fill them with astonishment, considering the meanness of his birth and education; see Elsner, in loc.

m At Capernaum, and elsewhere.] It is strange that Dr. Clarke and many others should lay so much stress as they do of this, as an argument to prove that this visit to Nazareth was made after that to Capernaum, in which those miracles were wrought which are recorded Mark i. 21-34; and Luke iv. 33-41, (sect. xxxv. xxxvi.) when Luke himself so plainly says that he came down from Nazareth to Capernaum, and then gives an account of those miracles (Luke iv. 30, & seq.) and Matthew also introduces the history of them with saying (Mat. iv. 13,) that leaving Nazareth he came and dwelt at Capernaum. We are expressly told by John that Jesus

He is rejected by his own countrymen:

But to expose the vanity of this suggestion, he went on, and said, Verily I say unto you, that no prophet is acceptable in his own country (compare John iv. 44, page 180,) and therefore I know that you who have been acquainted with me from my infancy will, through envy and prejudice, refuse me an opportunity of working such miracles, and would indeed be still as obstinate and unbelieving as before, if you should see them. But let it be remembered by you that God sometimes punishes men for this unreasonable temper, by directing his prophets to confer those favours on strangers, of which their countrymen and neighbours have rendered themselves so unworthy. For thus I tell you as a certain truth, which well deserves your consideration, That there were many poor widows in Israel in the days of Elijah, when the heaven was, as it were, shut up for three years and six months, so that there was no rain, and a great famine prevailed in all the land: And yet Elijah was sent to none of them with a miraculous supply of meal and oil, but to a widow woman at Sarepta, [a city] of the Gentiles, in

after the miracle which he wrought at Cana in Galilee, went with his mother and his brethren and disciples to Capernaum, and continued some time, though not very long there (John ii. 12, sect. xxiv;) and it is very possible he might visit it again in his passing through Galilee (John iv. 43, 44, sect. xxxi,) which if he did after the cure wrought on the nobleman’s son there (which undoubtedly preceded this visit to Nazareth,) he would certainly meet with some extraordinary regard, as the cure was performed at a distance, and many other miracles might then be wrought there: so that this passage may refer to these and other miracles not particularly recorded by Luke; as we have seen before that John refers to others (John ii. 23; and iii. 2) which neither he himself had mentioned, nor indeed any of the rest of the evangelists. If it be asked why Christ did not perform such miracles here as elsewhere? we answer, that this whole discourse is intended to prove that God might dispense these extraordinary favours as he pleased; and they do not appear to have brought their sick to him, and seem to have suspected his power (compare Mat. xiii. 58; and Mark vi. 5, sect. lxxiii;) a sus icion, the unre-

sonableness of which was greatly aggravated by the credible report of what he had done in the neighbourhood, and by the knowledge they had of his early piety and exemplary behaviour.

n The heaven was shut up for three years and six months.] This is again asserted by the apostle James (chap. v. 17,) either as grounded on our Lord’s authority here, or as a circumstance established by tradition; for in both places it is spoken of as a thing well known: nor can we doubt but the account is very exact, though the particular time is not determined in the Old Testament, nor is it certainly deducible from it. Lightfoot and others have observed that there is somewhat here remarkable in this circumstance of time, as it agrees with the continuance of Christ’s public ministry; that as Elijah shut up heaven by his prayers, so that it rained not on the earth for the space of three years and six months, so from the baptism to the death of Christ the heavens were opened for the like space of time, and his doctrine dropped as the rain, and his speech distilled as the dew. (Deut. xxxii. 2.) See Lightfoot’s Harmony, and Gretine, i loc.

And miraculously escapes from their urn

the country of Sidon. (1 Kings xvii. 9.) And there were also many lepers in Israel in the time of Elisha the prophet; yet none of them was miraculously cleansed, but that singular favour was bestowed on Naaman the Syrian,ᵒ a Gentile, and one of a hostile nation. (2 Kings v. 14.) Presume not therefore on your being my countrymen and neighbours, so as on that account to reject my message, lest you provoke God to send those blessings to strangers, and even to Gentiles, of which such infidelity and ingratitude would render you unworthy.

Nothing could be more disagreeable to them than such an intimation, and all that were in the synagogue, when they heard these things, were filled with the most outrageous fury: And rising up at once, in a tumultuous manner, without any reverence to the place or day, or any sense of justice or common humanity, they violently cast him out of the synagogue, and out of the city too; and brought him to the very brow of the mountain on which their city was built, that they might cast him down headlong, and dash him to pieces. But Jesus, when he had permitted their madness to go thus far, confounded their sight in such a miraculous manner, that he passed through the midst of them unknown,ᵖ and went away to the neighbouring city of Capernaum, where he abode for some time.

IMPROVEMENT.

Verse 16 We see that it was the custom of our blessed Saviour to frequent the synagogues every sabbath day: how well therefore does it become his servants to be constant in their attendance on public ordinances, especially since those of the gospel are in many respects so much nobler than any which the Mosaic institution would admit! 17 In the synagogues the scriptures were constantly read; and it is matter of pleasing reflection that, in all ages of the Christian

ᵒ None of them was cleansed but Naaman the Syrian.] Of the force of the particle is us here, and in some other remarkable places, see the note on John xvii. 12. Vol. II. sect. clxxix.

ᵖ Passed through the midst of them, unknown.] Whether the miracle lay in rend-

ering himself entirely invisible, or in putting on some other form, or in affecting their eyes or minds in such a manner that they should not know him, we cannot certainly determine; but it seems evident that there was something miraculous in the case. Compare John viii. 59; Luke xxiv. 16; and 2 Kings vi. 18—20.

Reflections on his treatment at Nazareth.

church, the reading them hath usually been made a part of the service in most of its solemn assemblies. Let it still be so with us for this reason, among others, that so glorious a testimony to the genuineness of scripture may not be impaired in our hands, but transmitted to those that shall arise after us.

And surely the Old Testament, as well as the New, deserves our attentive perusal; in which, if we are not strangely negligent, or strangely prejudiced, we must often meet with remarkable prophecies of Christ shining with a pleasing lustre, like lights in a dark place. (2 Pet. i. 19.) How amiable a view of him is given in that which he now opened! Let us seriously attend to it. It is a moving representation that is here made of the deplorable state in which the gospel finds us! The helpless prisoners of Divine justice, the wretched captives of Satan, stripped and wounded, the eyes of our understanding blinded, and the powers of our souls enfeebled, and, as it were, bruised with those chains which prejudice and vice have fastened upon them! But in these miserable circumstances Jesus appears to open the doors of our prison, to strike off our fetters, and even to restore our sight. He comes to enrich our impoverished souls, and to preach a far better jubilee than Moses could proclaim; the free forgiveness of all our sins, and the recovery of an inheritance of eternal glory. Surely it should be to us a most acceptable time. Blessed are the people that know this joyful sound; they shall walk, O Lord, in the light of thy countenance! (Psal. lxxxix. 15.)

In some sense this instructive and comfortable scripture is this day fulfilled in our ears likewise. Let us also bear our testimony to the gracious words of this welcome messenger whom God hath anointed for such happy purposes!

One would have imagined that while the eyes of his auditors were fixed upon him, their souls should have drank in his doctrine as the thirsty earth sucks up the rain, and that every heart should have been open to embrace him. But, O blessed Jesus, while thou art preaching these glad tidings of great joy, what a return dost thou find! Thou art ungratefully rejected, thou art impiously assaulted; and had their rage and malice been able to prevail, the joyful sound would have died into empty air as soon as it began, and this thy first sermon at Nazareth had been thy last.

Thus disdainfully art thou still rejected by multitudes who still hear the same message echoing from thy word. And is there not a malignity in the hearts of sinners which might lead those of our own days to the outrageous wickedness of these Nazarenes, were their opportunities the same, rather than they would bow their stubborn hearts to the obedience of faith? But while they are crucifying thee afresh by their sins, and putting thee to open shame, may we honour thee as the Son of God, the Saviour of men; and labour by the ardour of our love, and the steadiness of our

Verse 18, 19

On leaving Nazareth Christ goes to Capernaum,

obedience, in some measure to balance the ingratitude of those who, while they are opposing thee, are destroying themselves’