Luke 4

THE TEMPTATION. See notes on Matt. iv. 1-11.

1 full of the Holy Ghost. The Spirit supplied Him with the strength which He needed for it: ep. 1 Cor. x. 13.

2 tempted. Luke has not arranged the temptations in the same way as Matthew, who evidently follows the order of time: see Matt. iv. 5, 9, and notes. This is one of many instances of unimportant diversity, united with substantial agreement, between the evangelists, which show the value of their several narratives as independent testimonies to the truth.

4 it is written. It is remarkable that our Lord found within the compass of a few verses Divine truth sufficient to repel all the assaults of Satan.

13 had ended all the temptation. “Satan had assailed the Saviour on every point of His human nature” (Speaker’s Commentary). Cp. Heb. iv. 15.

for a season. Rather, “until a season,” or “opportunity”: probably the time mentioned in xxii. 53, if not before.

14, 15 are a summary introducing a new portion of our Lord’s life. Between vers. 13 and 16 intervene the narratives in John i. 19-51, ii., iii., iv. 1-42.

16. He came to Nazareth. Many suppose this to be the visit to Nazareth recorded in Matt. xiii. 53-58; Mark vi. 1-6, which is here more fully related, though out of the order of time. They infer this from the similarity of many of the circumstances in the two narratives; particularly the expressions used by the cavilling people, and by our Lord in His reply. They allege also that Nazareth is mentioned, as though Jesus had for some time ceased to reside there (16), and that Capernaum is spoken of (23) as a place where He had for some time dwelt and had wrought many miracles; the fame of which had spread throughout Galilee. On the other hand, it is said that vers. 16, 23 contain nothing to show that Nazareth was not the home to which Jesus “came” from His journeys in Persia, various parts of Galilee, including Capernaum, Judæa, and Samaria (John i. 43; ii. 1, 12, 13; iii.; v.; Mark i. 14).

17 there was delivered unto Him. Lit., “there was further delivered unto Him”; i.e., for the second lesson (haphtarah); the first (parashah) being always from the Pentateuch. The ordinary haphtarah for the day was probably in the prophecies of Isaiah; hence the “roll” containing them was handed to Him.

found the place where it was written. The quotation is chiefly from the Septuagint version of Isa. lxi. 1, 2; on which see notes. Perhaps in the whole of the prophecical writings no passage could be found so suitable as this for the opening of our Lord’s commission in the little despised (John i. 46) village of Nazareth. Had the hearts of the people corresponded in any degree with their actual condition, they would have welcomed Him who was anointed with the Spirit of Jehovah, not only to reign as King in Zion, but also to raise the debased, and to comfort the poor and suffering.

18 the poor. See vi. 30, and note.

them that are bruised. This clause is inserted here from the Septuagint of Isa. lviii. 6.

19 the acceptable year of the Lord. From this expression some of the Rathers inferred that our Lord’s ministry lasted only a year; a view which has been adopted by some moderns. The Gospel of John, however, proves it to be untenable. The phrase stands for the year of Jubilee (Lev. xxv.), which is regarded as symbolising the privileges of Christ’s kingdom.

20 the minister. Better, “the attendant,” as R.V., the officer who had charge of the sacred books.

sat down. A Jewish teacher stood when reading the Scriptures, but sat while expounding them.

the eyes of all. The people would know that this passage in Isaiah was usually applied to the Messiah, and would naturally be eager to see whether Jesus would appropriate it to Himself. And when, delicately referring to their privileges, rather than to His own claims, their fellow-townsman announces its present fulfilment, they are pleased with so “gracious” or attractive a declaration. But, as soon as He suggests the possibility that, through selfishness, familiarity, and pride, they may lose their privileges and see them transferred to others, even to Gentiles, they are filled with wrath, and even attempt to kill Him.

23. Physician, heal thyself. This proverb, with a different application, was addressed to our Lord at the cross. “Here the expression ‘physician’ is not to be pressed; it is a merely proverbial expression like our ‘charity begins at home’” (Speaker’s Commentary).

Capernaum. Here first mentioned by St. Luke; an instance of the way in which the historian shows his knowledge of facts which he has not explicitly recorded.

24 in his own country. In Matthew it is added, “and in his own house.” Not only Christ’s fellow-villagers, but even some of His nearest relatives disbelieved in Him (John vii. 5).

25 three years and six months. The history in Kings mentions only three years. In the Epistle of James (v. 17) the time is given as here.

26 save. Rather, “but only”; i.e., not to any Israelitish widow, but only to a Gentile. See note on 1 Kings xvii. 9. These two miracles of mercy to Gentile sufferers were most appropriate symbols of the universal beneficence of the true Messiah, as opposed to the narrow feelings and expectations of the Jews.

28 filled with wrath. For a similar instance of murderous rage, see Acts xxii. 22; and cp. Deut. xxxii. 21; Rom. x. 19.

29 the brow of the hill. Nazareth lies on the side of a range of hills forming a basin: the “brow” is above, not below the city. The cliff from which they intended to precipitate Jesus is probably one which overhangs the present Maronite convent at the south-west corner of the town, and is an abrupt wall of limestone rock about forty feet high.

30 passing through the midst of them. The most natural interpretation of this is, that our Lord so awed them by His majesty and dignity that they made way for Him to pass: cp. John viii. 59; xviii. 6. His hour was not yet come. He departs, not to escape suffering, but to await, in the diligent exercise of His ministry, the sufferings which it was ordained He should afterwards undergo.

went His way. Leaving Nazareth, as it would appear, no more to return: see John i. 11.

31 came down to Capernaum. On our Lord’s arrival from Nazareth at Capernaum, occurred the call of Peter and Andrew, James and John. The explanation, “a city of Galilee,” is added for St. Luke’s Gentile readers.

32 power. Rather, “authority”; as the word is rendered in ver. 36: see notes on Mark i. 22.

33-37. See notes on Mark i. 23-28.

33 an unclean devil (demon). The word “unclean” is peculiar to Luke. To the Gentiles, demons might be good or bad.

36 with authority and power. Our Lord’s peculiar manner of performing His miracles showed His supreme “authority.” He spoke to the demons as one who had “power” Himself to compel their obedience. “Authority” suffers no contradiction; “power,” no opposition.—Lange.

37 the fame. Rather, as R.V., “a rumour.”

38-44. See notes on Mark i. 29-39.

38 a great fever. A phrase peculiar to Luke who being a physician, uses the technical term.