Chapter 4

1 The temptation and fasting of Christ. 13 He overcometh the devil: 14 beginneth to preach. 16 The people of Nazareth admire his gracious words. 33 He cureth one possessed of a devil, 38 Peter’s mother in law, 40 and divers other sick persons. 41 The devils acknowledge Christ, and are reproved for it. 43 He preacheth through the cities.

1. Full of the Holy Ghost. [The Temptation, Luke 4:1–13=Matt. 4:1–11=Mark 1:12, 13. Major comment: Matthew.] A reference to the reception of the Holy Spirit at the time of the baptism (see ch. 3:21, 22).

Led. The tense of the Greek verb implies that the leading of the Holy Spirit here referred to was not limited to the journey into the wilderness, but continued during His sojourn there.

2. Forty days. Matthew makes it clear that the three major temptations came at the close of the 40 days (see on ch. 4:2, 3), a fact clear also from the latter part of Luke 4:2. When Jesus first entered the wilderness He was shut in, as it were, by the Father’s glory, and when the glory departed He was left alone to battle temptation (DA 118). Satan’s temptations continued during the entire 40 days of Jesus’ fast; the three mentioned in vs. 3–13 represented the climax of the temptations and came at the close of the period (see 2SP 90).

3. This stone. Perhaps Satan pointed to a particular stone, a stone whose shape may have resembled that of a flat, round Oriental loaf (see on Matt. 4:3).

5. Moment. Gr. stigmeµ, from stizoµ, literally, “to tatoo”; that is, “to prick,” or “to puncture,” hence “a point of time.” We might say, “in a second” or “in a tick of the clock.” Tyndale’s translation reads “in the twinkling of an eye.”

6. Delivered unto me. That is, by Adam when he sinned. After the Fall Satan styled himself the “prince” of this world (DA 114), forgetting that Adam held title to it only by virtue of allegiance to his Creator. Satan implied that Adam had chosen him as his sovereign and representative in heaven. The emphasis here given in the Greek to the pronouns by their position is revealing: “To thee will I give … for to me it hath been delivered … Thou, therefore, if thou wilt worship me,” etc. One can almost see Satan’s emphatic gestures as he makes this proposal.

10. To keep thee. Gr. diaphulassoµ, “to guard thee carefully” (see on Matt. 4:6).

13. All the temptation. Literally, “every temptation.” See on Matt. 4:11.

For a season. That is, until a convenient time, when another opportunity might present itself. From earliest years Christ was continually assailed by the tempter (DA 71, 116).

14. Power. [Opening of the Galilean Ministry, Luke 4:14, 15=Matt. 4:12=Mark 1:14, 15. Major comment: Matthew.] Gr. dunamis, “power,” whence the English word “dynamite” is derived (see on ch. 1:35). The Holy Spirit is the active agent in both creation (see Gen. 1:2) and re-creation (see John 3:5). The kingdom of God was to come “with power” (see Mark 9:1). The power of the Holy Ghost overshadowed Mary at the moment of the incarnation (see Luke 1:35). Through the Holy Spirit she received wisdom to cooperate with Heaven in the character development of Jesus (DA 69). But at the time of His baptism the Holy Spirit descended upon Christ in a special way and filled Him with divine power for the accomplishment of His mission (see on John 3:34). Later, the disciples were promised “power, after that the Holy Ghost” should “come upon” them—power to bear witness to the glorious message of a crucified and risen Saviour (see Acts 1:8; cf. ch. 2:1–4).

Fame. Gr. phe¬me=, “report,” or “fame”; from phe¬mi, “to say.” The “fame” of a person consists in what is said about him. The “fame” of Jesus grew as the news concerning Him spread by word of mouth, “through all the region round about.”

15. He taught. According to the Greek, “he continued teaching.” Teaching was the customary manner in which Christ imparted truth. In present-day definition preaching is a more formal presentation of truth; teaching, the less formal. Teaching tends to be more effective than preaching, for the listeners are participants, whereas in preaching they are primarily passive listeners. From time to time Jesus delivered more formal discourses, such as the Sermon on the Mount and the Sermon on the Bread of Life. But even concerning the Sermon on the Mount the record states, “And he opened his mouth, and taught them, saying” (Matt. 5:2). Happy is the preacher who can give to his preaching the added quality of teaching.

Their synagogues. That is, the synagogues of Galilee. For a description of the synagogue and its services see pp. 56-58. Luke probably mentions the synagogue teaching of Jesus in anticipation of the incident he is about to narrate (vs. 16–30). Immediately following the synagogue incident at Nazareth he relates another that occurred in the synagogue in Capernaum (vs. 31–37), and observes again that Jesus “preached in the synagogues of Galilee” (v. 44).

Glorified. Or, “honored” or “praised.” Galilee was a more favorable field for the Saviour’s work than Judea (DA 232). Wherever Jesus went, “the common people heard him gladly” (Mark 12:37).

16. To Nazareth. [First Rejection at Nazareth, Luke 4:16–30. See Early Galilean Ministry; The Duration of Christ’s Ministry, Opening of the Galilean Ministry, The Ministry of Our Lord. See Additional Note at end of chapter.] This was Christ’s first visit to Nazareth since He had left the carpenter shop in the autumn of 27 a.d. to take up His public ministry (DA 236). It was now probably the late spring of a.d. 29, and nearly half the period of His public ministry was in the past. A year later, probably in the early spring of a.d. 30, Jesus paid His next, and final (DA 241), visit to this city. The first visit is recorded only in vs. 16–30; for the second, see on Mark 6:1–6. Here in Nazareth the mother, brothers, and sisters of Jesus still lived (DA 236), and were no doubt among the worshipers in the synagogue on this particular Sabbath.

Brought up. See on Matt. 2:23; Luke 2:51, 52.

His custom. Literally, “according to what was customary to him.” Christ was in the habit of attending the regular synagogue services on the Sabbath day. Often as a youth in this very synagogue at Nazareth He had been called upon to read the lesson from the prophets, and from His intimate knowledge of the Scriptures He had drawn forth lessons that thrilled the hearts of the worshipers (DA 74; cf. 70). It seems that Jesus often made use of the opportunity afforded by the assembling of the people at the synagogues of Judea and Galilee, to teach them (see Matt. 4:23; 12:9; 13:54; Mark 1:21; 6:2; John 18:20; etc.; see on Luke 4:15), even as Paul later did in foreign lands (Acts 13:14, 15, 42).

The synagogue. For a description of the ancient synagogue and its services see pp. 56-58. For a description of the ruins of a synagogue at Capernaum see on John 6:59.

On the sabbath day. Luke’s simple statement that Jesus habitually attended the sacred synagogue services on the Sabbath day, which he specifically identifies as the seventh day of the week (chs. 23:56 to 24:1), makes clear the duty of the Christian who loves his Master and would follow in His steps (see John 14:15; 1 Peter 2:21). The fact that Christ, when here on earth, personally observed the same day of the week as did the Jews, is also evidence that time had not been lost since the giving of the law at Sinai, or for that matter since creation. Christ is “Lord also of the sabbath” (Mark 2:28); that is, He made it (Gen. 2:1–3; cf. Mark 2:27) and claims it as His day. His example in observing it is therefore a perfect pattern for the Christian to follow, both as to the time and as to the manner of its observance. Furthermore, there can be no question but that the week as we have it now has come down in unbroken sequence from the time of Christ, and that observance of the seventh day of the week today is observance of the Sabbath as Christ kept it. From that day to this there have been millions of Jews scattered throughout the civilized world, and it would have been impossible for all of them simultaneously to make identically the same mistake in figuring the seventh day of the week.

Stood up. Reverence for the written Word required that the one reading it publicly remain standing. The Law and the Prophets were read thus, but not the Writings, which did not then enjoy equal status (see Vol. I, p. 37; Vol. V, pp. 57, 58).

To read. Gr. anaginoµskoµ, a common term in the NT for the public reading of the Scriptures (see Acts 13:27; 15:21; Col. 4:16; 1 Thess 5:27), but which may also refer to private reading (see Matt. 24:15; Luke 10:26; Acts 8:28). It was to be expected that Jesus would be asked to read the Scriptures and to preach a sermon when He returned to Nazareth, a task any qualified Israelite, even those under age, might be called on to perform. He had often been asked to do so as a child (DA 74), and His reputation as a preacher in Judea (see John 3:26; DA 181) now made His fellow townsmen eager to hear what He had to say. The one who read the selection from the Prophets was also expected to give the sermon.

17. Delivered unto him. That is, by the deacon, or chazzan, whose duty it was to remove the sacred scrolls from the ark and hand them to the reader, and to return them to the ark at the close of the reading (see p. 56). Thus in harmony with synagogue ritual, the chazzan took the roll of the Prophets from the ark, removed the cover and handed it, unopened, to Jesus. It is apparent that Jesus not only spoke the common language of the people but was also well read in Hebrew—by that time a more or less dead language except for religious purposes. The lesson for the day was always read in Hebrew.

Esaias. That is, Isaiah. It is thought that in the time of Christ the one asked to read the lesson from the Prophets and to preach the sermon, might choose the section to be read. Jesus specifically asked for the roll of the prophet Isaiah (see Additional Note at the end of this chapter).

Opened. Textual evidence may be cited (cf. p. 146) for the reading “unfolded,” or “unrolled.”

Book. Gr. biblion, “a book,” or “a scroll.” The English “Bible” comes from this word. This “book” was a scroll. See p. 113.

Found the place. Jesus continued unrolling the scroll from the roller until He came to the passage He desired to read, at the same time rolling up, with the other hand, the portion passed by (see the picture of the Dead Sea Isaiah scroll, Vol. I, p. 33). Isaiah 61:1, 2 would be almost at the end of the scroll.

Where it was written. The quotation as given by Luke agrees with the LXX of Isa. 61:1, 2^a, except for the omission of the clause, in many ancient manuscripts, “to heal the brokenhearted,” and the insertion of the clause, “to set at liberty them that are bruised,” by a paraphrase of Isa. 58:6. Luke probably had the LXX of his day before him as he wrote (see on ch. 3:36). It was a common Jewish practice thus to link various passages of Scripture together (see on Mark 1:2).

18. Spirit of the Lord. For the role of the Holy Spirit in the earthly ministry of Jesus see on Matt. 3:16; 4:1.

Is upon me. The Holy Spirit came upon Jesus at the time of His baptism to empower Him for His earthly ministry (see Luke 3:21, 22; John 1:32; Acts 10:38).

Anointed. Gr. chrioµ, from which the title Christ, the Anointed (one), is derived (see on Matt. 1:1). In its Messianic setting, this passage might be freely translated thus: “He hath made me the Christ,” or, “He hath made me the Messiah” (see on Isa. 61:1).

The gospel. See on Mark 1:1.

The poor. The poor were usually at the mercy of unscrupulous officials, businessmen, and neighbors. Further, it was generally supposed that the suffering of poverty was due to the curse of God—that their unfortunate state was their own fault. Few felt sympathetic toward them in their unhappy plight. Jesus’ marked love for the poor was one of the great evidences of His Messiahship to which He called the attention of John the Baptist when the latter was languishing in prison (see Matt. 11:5). Those who have little of this world’s goods are frequently conscious of their needs and of their reliance upon God, and thus frequently susceptible to the preaching of the gospel. The gospel of Jesus means relief for the poor, light for the ignorant, alleviation of distress for the suffering, and emancipation for the slaves of sin.

Any person who took an interest in relieving the poor was thought to be particularly righteous, and almsgiving became synonymous with righteousness (see on Acts 10:2–4; etc.). It was often the case that almsgiving was practiced, not out of sympathetic interest in helping the poor, but from a desire to earn righteousness (see on Matt. 6:1–4; John 12:5). However, genuine, sympathetic concern for the feelings and needs of our fellow men is one of the best evidences of “pure religion” (see James 1:27), of sincere conversion (1 John 3:10, 14), of love for God (see 1 John 3:17–19; 4:21), and of readiness for entrance into the kingdom of heaven (see Matt. 25:34–46).

Perhaps Jesus was thinking also of the “poor in spirit” (see on Matt. 5:3)—those in need of spiritual things rather than material things. It is the “poor in spirit,” those who sense their spiritual need, to whom Christ promised the infinite resources of the kingdom of heaven. In fact, there is little use in preaching the gospel to any but those who feel their need of something more than this world has to offer (cf. Rev. 3:17, 18). It is those who are rich in faith, who hear and heed the gospel message (see on Matt. 7:24), who are to be “heirs of the kingdom” (see James 2:5). It is “treasure in heaven” that counts (see Luke 12:21, 33; 18:22).

The brokenhearted. Including, of course, those who are suffering bitter disappointment, but referring particularly to those who are “brokenhearted” and repentant over sin. The “brokenhearted” here referred to may be compared with those who “mourn” over sin, that is, those who are contrite of heart (see on Matt. 5:4; cf. Rom. 7:24). Jesus came to mend broken hearts.

Captives. This does not refer to literal captives, but to those who have been captives of Satan in body, mind, and spirit (see Rom. 6:16). Jesus did not release John the Baptist from prison. These “captives” are “spirits” that languish in the “prison” house of Satan (see 1 Peter 3:19), caught in “the snare of the devil” and “taken captive by him at his will” (see 2 Tim. 2:26).

Blind. Not only the literally blind, but also those spiritually blind (see Matt. 15:14; 23:16–19, 26; John 9:39–41).

To set at liberty. A paraphrase of the words of Isa. 58:6 (see on Luke 4:17). In the reading of the Prophets, but not the Law, it was permissible to skip from one passage to another.

Them that are bruised. The scripture quoted speaks of letting “the oppressed go free,” again essentially in the spiritual sense. The same Hebrew word translated “oppressed” in Isa. 58:6 is given as “bruised” in Isa. 42:3, where it is prophesied of Christ that “a bruised reed shall he not break.” In Isa. 42:4 the word is translated “discouraged.” Jesus came to free men from the heavy burdens of sin, and from the oppressive rabbinical restrictions placed upon the Jews (see Matt. 23:4; cf. ch. 11:28–30).

19. Acceptable year. That is, the gospel age, when those who feel their spiritual need (the poor in spirit), those with contrite hearts (the brokenhearted), those who have been captives of sin and blinded to spiritual things, and those who have been wounded and crushed by the evil one, may expect release from sin. The “acceptable year of the Lord” is reminiscent of the year of jubilee, when slaves were freed, debts were canceled, and entailed land was turned back to its original owner (see on Lev. 25:10, 15, 24).

At this point Jesus ended His reading of Isa. 61:1, 2. The next clause, which was to the patriotic Jew the climax of the entire passage—“the day of vengeance of our God”—He did not read. The Jews fondly believed that salvation was for them and retribution for the Gentiles (see Ps. 79:6). The Jewish idea that salvation was a matter of nationality rather than a personal submission to God blinded the people to the true nature of Christ’s mission and led them to reject Him. They expected the Messiah to appear as a powerful prince at the head of a mighty army, to vanquish all their oppressors and bring the world under Israel’s power (DA 30, 236).

This fundamental misconception arose from the fact that the Jews deliberately overlooked those prophecies that spoke of a suffering Messiah and misapplied those that pointed to the glory of His second coming (DA 30). It was pride, prejudice, and preconceived opinion that led them into this state of spiritual blindness (see DA 65, 212, 242). They were blind to the fact that it is not the amount of light that shines upon a man that counts, but the use made of that light. They delighted to dwell on the idea that the judgment of God was reserved for others, and may have been surprised when Jesus did not so much as mention this. When, in His sermon, Jesus extolled the faith of the heathen, thus implying the Jews’ own lack of it, the audience was beside itself with resentment and fury (see vs. 25–29).

For further comment on the false concepts of the Jews concerning the Messianic kingdom see on Matt. 3:7; 4:9; 5:2, 3; Luke 1:68. For comment on the true nature of the kingdom see on Matt. 3:2, 3; 4:17; 5:2, 3; Mark 3:14.

20. Closed the book. That is, by rolling up the book of Isaiah on its single roller (see on v. 17).

Minister. Gr. hupeµreteµs, literally, “underrower,” hence anyone who serves with his hands, “a servant.” Here Luke doubtless refers to the chazzan, or deacon, who returned the scroll to the ark (see on v. 17).

Sat down. Custom required a standing posture for the public reading of the Law and the Prophets. But for the sermon, which followed the reading, the speaker was seated in a special seat sometimes called “the chair of Moses.” This chair stood on a raised platform near the lectern. Often, perhaps usually, Christ sat while preaching and teaching (see Matt. 5:1; Mark 4:1; Luke 5:3; John 8:2), a custom also followed, at least occasionally, by His disciples (see Acts 16:13). See p. 57.

Fastened. There was doubtless an atmosphere of suspense induced by the concentrated attention (see Acts 6:15; 10:4; etc.), and by an expression of seriousness on the face of Jesus. A similar effect was produced at each of the two cleansings of the Temple (see DA 157, 158, 591; see on Luke 2:48). The very atmosphere seemed vibrant with expectancy.

21. Began to say. Jesus was popularly considered a rabbi, or teacher (see John 1:38, 49; 3:2; 6:25). It was to be expected that as a visiting rabbi He would be asked to deliver the sermon, particularly in view of the fact that Nazareth was His home town and that in this very synagogue He had read from the Scriptures as a child (see on Luke 4:16). It is evident that Luke gives the barest outline of the remarks Christ made upon this occasion, probably selecting particularly those comments that produced the effect recorded in v. 22 and the violent reaction of vs. vs. 28, 29.

This day. This announcement no doubt made the people aware that Jesus considered them poor, brokenhearted, captives, blind, and bruised (DA 237). Again and again throughout His ministry Jesus quoted from the OT prophets and declared, “This day is this scripture fulfilled in your ears” (DA 242).

This scripture. Critics who blithely assert that Jesus never thought of Himself as the Messiah of OT prophecy would do well to ponder this statement. In the days of Christ the Jews understood Isa. 61:1, 2 as a clear Messianic prophecy.

22. All bare him witness. The people of Nazareth had heard reports of the power that attended Jesus’ preaching during the time of His Judean ministry (see on Matt. 4:12). Now they themselves had come under the spell of that preaching. They now knew that the reports had not been exaggerated.

The gracious words. Much more must have been spoken than is here recorded. The flow of gracious, winning words charmed and fascinated the people.

Is not this? The form of the question in Greek implies that the questioners expected an affirmative answer. Their inquiry did not express uncertainty, but rather amazement. Their years of acquaintance with Jesus had led them to look upon Him as a common man like themselves, albeit, perhaps, not so faulty as they were. They refused to believe that He whom they knew so well could be the Promised One, and their lack of faith left them bewildered.

Joseph’s son. Jesus was commonly thought of as “Joseph’s son” (see on chs. 2:33, 41; 3:23). Jesus’ mother, brothers, and sisters were still living in Nazareth (see Matt. 13:54–56; DA 236), and were no doubt in the audience. Probably as the people thought to themselves, “Is not this Joseph’s son?” their glances turned naturally in the direction of these members of the family of Jesus. One can but wonder what were the thoughts of Mary’s heart upon an occasion such as this (see Luke 2:34, 35, 51).

23. Surely. Gr. pantoµs, “altogether,” “by all means,” or “doubtless.” Pantoµs is used to emphasize affirmations or denials (see Acts 18:21; Rom. 3:9). As Jesus read the faces and hearts of the audience He knew well the thoughts that disturbed them. His endeavor to reveal to His hearers their true attitude and condition (see Luke 4:23–27) infuriated them still further and led to the attempt on His life. Jesus often made it evident that He read men’s thoughts, and thereby gave evidence of His divinity (see on ch. 2:48).

Physician, heal thyself. This was apparently a popular proverb. The Hebrew version of the proverb reads, “Physician, heal your own lameness.” In varying form the same thought was expressed by the Greeks and other peoples of ancient times, in sarcasm at unsuccessful treatment. It was this part of Jesus’ discourse (vs. 23–27) which gave evidence that He read their secret thoughts (DA 238). Compare a similar taunt hurled at Him on the cross (see Matt. 27:42).

Commentators are not agreed as to the precise meaning Jesus intended the proverb to convey to His audience. Some have suggested that He was interpreting their thoughts as meaning, “You have shown many signs of healing and related miracles to others [meaning the people of Capernaum], now show a sign in behalf of yourself [that is, to the people of Nazareth]. You claim to be the Messiah of prophecy; let us see a few miracles.” This demand for “signs” was often hurled at Jesus, yet He never complied with it (see Matt. 12:38, 39; Mark 8:11, 12; John 6:30–32).

This unspoken demand makes it clear that Jesus had performed no miracles during His childhood and youth, as the apocryphal gospels claim (see on Luke 2:52). The people of Nazareth were calling on Him to build up His reputation in Nazareth, saying, as it were, “Accredit yourself here.”

Done in Capernaum. Many commentators have considered the reference to miracles at Capernaum as proof that this incident occurred later in the ministry of Christ in Galilee and that Luke’s account of the visit to Nazareth in an account of the same incident recorded in Matt. 13:54–58 and Mark 6:1–6. However, this conclusion is unjustified in view of the fact that the nobleman’s son had been healed in Capernaum (though Jesus was in Cana at the time), and the city was aroused by the incident (DA 200). The healing of the nobleman’s son had occurred several months before this visit to Nazareth (see on John 4:53; see The Ministry of Our Lord). Also, the people of Galilee had undoubtedly heard reports of Jesus’ miracles in Judea (see John 4:44, 45; DA 196). It is clear that the formal, sustained Capernaum ministry had not yet begun (see on Matt. 4:12, 13), although Jesus had already visited the city briefly (see Luke 4:14, 15; John 2:12). See additional Note on Luke 4.

24. Verily. Gr. ameµn, “surely,” or “truly” (see on Gen. 15:6; Deut. 7:9; Matt. 5:18).

No prophet. Jesus came to His own townsfolk and they received Him not (cf. John 1:11). Pride forbade their recognition of the presence of the Promised One in the carpenter whom they had known since early childhood (DA 237).

25. Elias. That is, Elijah.

Three years and six months. For the duration of the famine see on 1 Kings 18:1 (cf. James 5:17).

26. Unto none of them. God is unable to do anything for those who are hardhearted and unbelieving, who do not feel their need (see on Matt. 5:3). Our standing before God is determined, not by the amount of light we have, but by the use we make of it (DA 239). It is of interest to note that Luke, who wrote primarily for Gentile readers, alone records these remarks of Jesus that were so complimentary to believing Gentiles and condemnatory of unbelieving Israelites.

Sarepta. That is, Zarephath, a city on the seacoast near modern Sarafand, about 15 mi. north of Tyre. Christ related the incident here mentioned as His first illustration of the truth He sought to convey in quoting the proverb of v. 23. It was lack of faith on the part of the townsfolk of Nazareth that prevented Him from performing miracles there (Mark 6:5, 6). It was not because He was unable to do so, but rather because they were unprepared to receive the blessings He wished to bestow upon them.

A widow. See 1 Kings 17:8–24.

27. Many lepers. Jesus provides a further illumination of the proverb quoted in v. 23. For the narrative of the healing of Naaman see 2 Kings 5:1–19. Some of the “many lepers … in Israel” to whom Jesus referred are mentioned in 2 Kings 7:3.

Eliseus. That is, Elisha.

28. When they heard. The people of Nazareth were not slow to see the application of the words Jesus had spoken. They saw clearly the point He was making. Possibly there flashed before their memory some incidents from the Saviour’s childhood and youth when Jesus’ loyalty to right had silently condemned their own wrong course of action (DA 89); now the Lord’s implied rebuke fell heavily upon their reluctant hearts. Momentarily conscious of their own defective characters and of their need for true repentance and conversion, their evil hearts rose in revolt (see Rom. 8:7). Pride and prejudice darkened their unwilling minds to the light of truth that had momentarily penetrated their dim souls.

Filled with wrath. Aware that the words of Jesus described them perfectly, they were unwilling to hear more. To accept Him they must admit that they were no better than the heathen, whom they looked upon as dogs, and this they refused to do. They were unwilling to humble their hearts. How different the words of Jesus were from the “smooth things” they were accustomed to hearing (see on Isa. 30:10)! Apparently, the people of Nazareth would rather remain poor, blind, and in servitude (see Luke 4:18). Though they were wounded to the quick, their guilty consciences rose in haste to silence the piercing words of truth. Fierce national pride resented the thought that the blessings of the gospel should be made available to the heathen, and in their unreasoning bigotry they were ready to slay the Prince of life (see Acts 3:15).

29. Rose up. The people of Nazareth were through listening before Jesus was through speaking. They “received him not” (John 1:11). Murder was in their hearts, even on the Sabbath day, and they were ready to destroy Him.

Brow of the hill. Literally, the “eyebrow of the hill,” that is, a prominence or projection of the hill. The so-called Mount of the Precipitation, the traditional site of this event, is situated outside Nazareth, beyond the limits of a Sabbath day’s journey. More probably the people took Him to a limestone cliff about 30 or 40 ft. (9 or 12 m.) high at the southwestern corner of the town, overhanging the Maronite convent.

Whereon. On the hill, not on its brow.

30. Passing through. Angels shut Him in and conducted Him to a place of safety, as they did again on another occasion (cf. John 8:59), and as they have often protected Heaven’s witnesses in all ages (see DA 240). Thus it was with Lot (see Gen. 19:10, 11) and with Elisha (see 2 Kings 6:17, 18), and thus it has been even in modern times. Jesus passed “through the midst” of the crowd under the protection of holy angels (see DA 240). At various times those bent on taking the life of Jesus were restrained from carrying out their evil intentions (see John 7:44–46; 10:31–39), for His work was not yet complete, His “hour was not yet come” (see John 7:30).

Went his way. As already noted, this visit to Nazareth, the first since Christ’s baptism, probably occurred in the late spring or early summer of a.d. 29 (see on v. 16). His next, and last, visit to the town came nearly a year later, in the early spring of a.d. 30, not long before the Passover (see on Mark 6:1–6).

31. Came down. [Removal to Capernaum, Luke 4:31^a=Matt. 4:13–17=Mark 1:14, 15. Major comment: Matthew.] From the village of Nazareth, high in the hills, to Capernaum, some 20 mi. (32 km.) away on the Lake of Galilee, it is literally “down”—from 1,144 ft. (349 m.) above sea level to 685 ft. (209 m.) below. It is possible that Mary and other members of the family may have accompanied Christ.

A city of Galilee. Probably an explanation added by Luke for the benefit of his readers, not all of whom were familiar with the geography of Palestine (see p. 664).

Taught them. [The Demoniac in the Synagogue, Luke 4:31b–37=Mark 1:21–28. Major comment: Mark.] According to the Greek, “continued to teach them.” A period of time was involved. The teaching began in the synagogue of Capernaum and probably centered there.

On the sabbath. As was the Lord’s habitual practice (see on v. 16).

32. Astonished. Astonishment was the usual reaction to Jesus’ teaching (see Matt. 7:28, 29; 13:54; Mark 6:2).

Power. Gr. exousia, “authority” (see on ch. 1:35). In regard to the impressive manner of Jesus’ speaking, see DA 237, 253–255.

33. In the synagogue. Perhaps this was the synagogue built by a Roman officer for the people of Capernaum (see ch. 7:5).

Devil. Literally, “demon” (see Additional Note on Mark 1).

34. Let us alone. Gr. ea, thought by some to be the imperative of eaoµ, “to let,” “to permit,” but more probably simply the interjection ea, “Ha!” or “Ah!” an exclamation of surprise or displeasure, anger or dismay.

35. Hurt him not. As he might have been expected to do (see on Mark 1:26). Only Luke the physician records this significant detail.

38. He arose. [Peter’s Mother-in-law; The Sick Healed at Even, Luke 4:38–41=Matt. 8:14–17=Mark 1:29–34. Major comment: Mark.] This likely refers to Jesus’ departure from the building.

Taken. Gr. sunechoµ, “to hold together,” or here, perhaps, “to hold fast.”

A great fever. That is, “a high fever.” This phrase may also have been a technical medical term. According to certain sources Greek medicine divided fevers into two classes—“great” and “small,” that is, “high” fevers and “slight” fevers.

39. He stood over her. As a physician might do.

41. Devils See Additional Note on Mark 1.

Thou art Christ. This is a more definite statement than that of the demoniac earlier in the day (see v. 34).

Suffered. Or, “allowed.” Jesus proceeded at once to silence them, perhaps because the testimony might be construed to mean that He was in league with them (see on Mark 3:11).

Christ. Literally, “the Christ,” that is, the Messiah. The definite article makes of the word a title rather than a personal name (see on Matt. 1:1).

42. When it was day. [First Galilean Tour, Luke 4:42–44=Matt. 4:23–25=Mark 1:35–39. Major comment: Mark.]

A desert. Gr. ereµmos (see on ch. 1:80).

Stayed him. That is, they desired to prevent Christ from leaving them, apparently doing their best to hinder His departure.

44. Galilee. Textual evidence is divided (cf. p. 146) between this and the reading “Judea.” Luke seems to have used the term “Judaea” as equivalent to “Palestine.” Since Luke wrote primarily for non–Palestinian Gentiles, he may have considered the term “Judaea” more meaningful to them and sufficiently accurate for his purposes (see p. 664).

additional note on chapter 4

There is some difference of opinion as to whether the first rejection at Nazareth occurred before or after the Passover of a.d. 29. According to one view, this visit to Nazareth and other events down to and including the First Galilean Tour took place prior to the Passover. This conclusion is reached by equating Christ’s withdrawal from Judea to Galilee, mentioned in Matt. 4:12 and Mark 1:14 (because of John the Baptist’s imprisonment), with His withdrawal mentioned in John 4:1–3 (which resulted from contention between the disciples of Jesus and those of John).

In support of this view reference is made to: (1) A statement by A. T. Olmstead (Jesus in the Light of History, p. 281) assigning Christ’s reading of Isa. 61:1–3 upon this occasion to the 62d Seder of the Triennial Cycle of synagogue readings from the Law and the Prophets, which Seder, he assumes, “was read on December 18, 28 a.d.” (2) The fact that otherwise there would be a singular silence on the part of the synoptic writers concerning events between the Passovers of a.d. 28 and 29, as compared with a full account of events between the Passovers of a.d. 29 and 30. (3) The silence of Luke concerning the presence of the disciples with Jesus at the time of this visit to Nazareth. It is contended that following the interview with the nobleman at Cana, Jesus went alone to Nazareth, having sent His disciples on to Capernaum so that they would not witness the rejection at Nazareth. See The Ministry of Our Lord.

Difficulties with this view are as follows:

1. Olmstead’s claim that Jesus read from Isa. 61:1–3 because this was the regular Triennial Cycle reading for that particular Sabbath is based on a list of Triennial Cycle readings dating from about a.d. 600 and found in the genizah (a storeroom for worn-out scrolls) of the Fustat synagogue in Cairo. It is known that a Triennial Cycle was at one time in use in Palestine, but there is no evidence that particular readings from the Prophets were assigned for Sabbath reading in the synagogues prior to the destruction of the Temple in a.d. 70. Furthermore, Olmstead cites Jacob Mann (The Bible as Read and Preached in the Old Synagogue, pp. 481, 569, 573) in support of the use of Isa. 61:1–3 as the reading from the Prophets for the 62d Seder when, in fact, Mann concludes that the reading from Isa. 61:1–3 was not the Triennial Cycle reading from the Prophets for the 62d Seder until long after NT times (pp. 481–487). The argument that the 62d Seder of the Triennial Cycle provides a valid basis for dating the first rejection at Nazareth thus stands without confirmation. Furthermore, according to 2SP 110, “at the close of the service,” after the usual reading from the prophets (see p. 57) and exhortation by the elder, “Jesus rose with calm dignity, and requested them to bring him the book of the prophet Esaias.” Apparently, the selection was His own (see Vol. V, pp. 57, 58). See bibliographical entry for Olmstead, p. 265.

2. The argument that the silence of the synoptic writers requires the assignment of incidents in the Galilean ministry between the first rejection at Nazareth and the First Galilean Tour, inclusive, to the Passover year a.d. 28–29 is at best an argument from silence, and as such not convincing. John is as silent about the Galilean ministry as the synoptic writers are about the Judean ministry. So far as we know, none of the synoptic writers were eyewitnesses of the Judean ministry. Possibly the fact that the Judean ministry was unproductive in comparison with the Galilean ministry (see DA 194, 232), led the synoptic writers to see little point in giving an extended account of the former period. See on ch. 4:23.

3. The third contention is also based on an argument from silence, and therefore inconclusive. Thus the first view lacks positive evidence.

Reasons for assigning the first rejection at Nazareth to the spring of a.d. 29, after the Passover, are as follows:

1. John clearly states that the withdrawal from Judea to Galilee he records in ch. 4:1–3 came about as the result of contention between John’s disciples and those of Jesus (see chs. 3:25–36; 4:1, 2), and strongly implies that John was not in prison at the time this contention occurred (ch. 3:23–26). Had John been in prison, and his work thus halted, why would there have arisen any contention at all over the fact that “Jesus made and baptized more disciples than John” (John 4:1)? John would not have been baptizing if he had been in prison, and the disciples would hardly have entered into an argument about who was greater (John 3:23, 26, 30; cf. ch. 4:1). According to DA 179, when “the disciples of John came to him with their grievances,” his “mission seemed about to close,” yet “it was still possible for him to hinder the work of Christ” if he chose. He was still preaching and baptizing. In prison he could do little to “hinder the work of Christ.” For these reasons it seems difficult to equate the synoptic withdrawal of Matt. 4:12 and Mark 1:14 with that of John 4:1–3. Inspiration has tied the former exclusively to the imprisonment of John as it has the latter to contention between the two groups of disciples.

2. The synoptic withdrawal of Matt. 4:12 and Mark 1:14 and the commencement of the Galilean ministry are specifically located by DA 231, 232 and MB 2 after events of John 5, which took place at the Passover of a.d. 29. In the light of these references from the Spirit of prophecy the withdrawal mentioned by the synoptic writers can be equated with that of John 4:1–3 only if the first rejection at Nazareth, the early ministry at Capernaum, the call be the sea, and the First Galilean Tour are not considered as belonging to the Galilean ministry.

3. Jesus again referred to the message of Isa. 61:1–3 a few weeks later in the synagogue at Capernaum (DA 255), and seems to have employed words similar to those He spoke at Nazareth, upon numerous later occasions (see DA 237; cf. 242). Thus it seems that the reading of Isa. 61:1–3 at Nazareth and the sermon based on it were of Jesus’ own choosing (see p. 57; 2SP 110), and that He commonly preached from this text by way of setting forth the nature and objectives of His ministry.

It therefore seems preferable to assign the first rejection at Nazareth to the late spring of a.d. 29. See pp. 193, 247; The Duration of Christ’s Ministry, the Opening of the Galilean Ministry.

Ellen G. White comments

1, 2 DA 114

1–4Te 285

1–13DA 114–123

2 2T 202; 3T 486

3 EW 155; Te 275

4 EW 155; Te 276

5–8EW 157

5–13DA 124–131

6, 7 DA 129

7 5T 481

8 DA 130; GC 51

10–12EW 156

16, 17 DA 236

16–19WM 170

16–27AA 416

16–30DA 236–243

18 COL 158; CS 162; DA 428, 500, 823; Ed 113; Ev 581; GC 20, 327; MH 423, 443; SC 11; 6T 225; 8T 308; WM 78

18, 19 COL 417; DA 358; PK 718; 3T 388; 8T 134

18–22DA 237

21DA 242

22 FE 472

23–27DA 238

25 GC 323

27 PK 253

28–30DA 240

29, 30 EW 159

32 DA 253, 355, 453; Ed 81; GC 346

33–36GC 515

35 MH 91

36 GC 516

38 DA 259; MH 29

43 MH 31