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A.T. Robertson · Citado em PreceptAustin
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Robertson adds that "Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit." Mark's two verse summary of Jesus' Wilderness Temptation is dramatic... Mark 1:12-13+ - Immediately (euthus - after His baptism) the Spirit impelled (ekbállō) Him to go out into the wilderness. And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him. Comment: In place of being led Mark uses the action word impelled which is the Greek verb "ekbállō" (ek = out + ballo = to cast, drive, throw) which means thrust out, forced out, as from urgent necessity. In short, the uses of this verb indicates the necessity of Jesus’ temptation. Ekballo is the same verb used to describe our Lord's expulsion of demons in Mk 1:34, 39+! As
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Robertson - The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. "Temptation is not sin! It is the call to battle!" - Frederick P Wood THOUGHT - One other point needs to be emphasized because many of God's children confuse temptation with sin. As J Wilbur Chapman explained "Temptation is the tempter (Ed: cf temptation from the world, the flesh or the devil) looking through the keyhole into the room where you are living; sin is your drawing back the bolt and making it possible for him to enter." We all do well to pray as Thomas De Witt Talmage prayed "O Lord, help us to hear the serpent’s rattle before we feel its fangs." I am struck with how often saints were veru aware of the power of temptation and sin: Ps 19:13 "Also keep back Your servant from presumptuous sins; Let them not rule over me; Then I will be blameless, And I shall be acquitted of great transgression." Ps 119:10 - "With all my heart I have sought You; Do not let me wander from Your commandments." Ps 25:15 "My eyes are continually toward the LORD, For He will pluck my feet out of the net." (Implication? Our feet will get entrapped!) Ps 119:36-38, 133 - Incline my heart to Your testimonies And not to dishonest gain. Turn away my eyes from looking at vanity, And revive me in Your ways. Establish Your word to Your servant, As that which produces reverence for You....Establish my footsteps in Your word, And do not let any iniquity have dominion over me." Pr 30:8 Keep deception and lies far from me.... Matthew 6:13+ ‘And do not lead us into temptation, but deliver us from evil. Mt 26:41+ “Keep watching and praying (Ed: both verbs are present imperative = calls us to do this continually, ONLY possible as we continually rely on the filling/controlling of the Holy Spirit!) that you may not enter into temptation; the spirit is willing, but the flesh is weak.” John
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Robertson says diabolos "means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Tim. 3:11 (slanderers); and in 2 Tim. 3:3, and Titus 2:3 (false accusers). In such cases never with the article. The Devil, Satan, the god of this world (ho diabolos), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V.—, daimon and its more common neuter form daimonion, both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles." John
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Robertson - The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalm 91:11-12). So the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ. (Word Pictures in the New Testament) HCSB Study Bible - Jesus did not deny the truth of the Scripture the Devil quoted, just the application he gave it. (See Study Notes) Warren
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Robertson - We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark 8:33), through the Pharisees (John 8:40ff.), besides Gethsemane (Luke 22:42, 53). (Ed: And I would add through the Jews who opposed Him, Pilate, Caiaphas, et al. Satan was surely involved in some way in the evil actions of all of these people. See above for my comment just before "opportune time") Leon
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Robertson - Luke in these two verses (Lk 4:14, 15) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ’s fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word dunamis (power). And news about Him spread through all the surrounding district (perichoros) (cf similar statements in Mk 1:28, 45+) - Now think for a moment. Why would news spread? Luke had just described the temptation of Jesus, unseen by any but spiritual beings. So what is it that would be spreadable news? Clearly, something happened between the temptation in Luke 4:1-13 and Luke 4:14-15. What transpired was Jesus' ministry for about one year primarily in Judea, a ministry described in the Gospel of John in the first 4 chapters (John 1:19-John 4:54). (see map of Jesus' Ministry in John). So in the margin of your Bible between Luke 4:13 and Luke 4:14-15 write "John 1:19-4:42" for John's description of Jesus' first year of ministry which resulted in news about Him spread(ing) through all the surrounding district. (see Dr MacArthur's helpful summary of John's description of this year below) And so in John 4 we come to the end of the first year of Jesus' ministry in Judea and His return to Galilee... After the two days (of staying with the new believers in Samaria - Jn 4:41,42- see MacArthur's sermon John 4:27-42 The Savior of the World) He went forth from there into Galilee. For Jesus Himself testified that a prophet has no honor in his own country. So when He came to Galilee, the Galileans received Him, having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast. Therefore He came again to Cana of Galilee where He had made the water wine. (Jn 2:1, 11) And there was a royal official whose son was sick at Capernaum. 47 When he heard that Jesus had come out of Judea into Galilee, he went to Him and was imploring Him to come down and heal his son; for he was at the point of death. 48 So Jesus said to him, "Unless you people see signs and wonders, you simply will not believe." 49 The royal official said to Him, "Sir, come down before my child dies." 50 Jesus said to him, "Go; your son lives." The man believed the word that Jesus spoke to him and started off. 51 As he was now going down, his slaves met him, saying that his son was living. 52 So he inquired of them the hour when he began to get better. Then they said to him, "Yesterday at the seventh hour the fever left him." 53 So the father knew that it was at that hour in which Jesus said to him, "Your son lives"; and he himself believed and his whole household. 54 This is again a second sign (cp Jn 2:1-10, 11) that Jesus performed when He had come out of Judea into Galilee. (John 4:43-54 - MacArthur's sermon - John 4:43-54 Christ's Response to Unbelief) So now Jesus begins His 18 month ministry in Galilee which Luke describes in Luke 4:14-9:50, although Luke omits the story of the healing of the Centurion's son and his subsequent belief. Power (supernatural power) (1411)(dunamis from dunamai = to be able, to have power) refers to achieving power, power able to produce a strong effect.. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. For example in 2 Ti 1:7+ dunamis"denotes the ability requisite for meeting difficulties and for the fulfillment of the service committed to us." (Vine) Paul was telling Timothy that God had given him the power to accomplish His will in ministry. And that same power, given to us by the indwelling Spirit, is available to all disciples to enable them to fulfill the ministry to which they have been called. Are you fulfilling the ministry to which God has called you? Are you daily relying on the filling of the Spirit as your "Source" of supernatural power which alone is able to produce supernatural effects? In Acts 1:8+ Jesus made it clear that His disciples must continually rely on His power graciously given by His Spirit (the Spirit of Jesus, the Spirit of Jesus Christ, the Spirit of Christ) "But (see Acts 1:7+) you will receive power (dunamis) when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Dunamis in Luke and Acts - Lk. 1:17; Lk. 1:35; Lk. 4:14; Lk. 4:36; Lk. 5:17; Lk. 6:19; Lk. 8:46; Lk. 9:1; Lk. 10:13; Lk. 10:19; Lk. 19:37; Lk. 21:26; Lk. 21:27; Lk. 22:69; Lk. 24:49; Acts 1:8; Acts 2:22; Acts 3:12; Acts 4:7; Acts 4:33; Acts 6:8; Acts 8:10; Acts 8:13; Acts 10:38; Acts 19:11 News (fame) (5345)(pheme from phemi = to declare, say) means news, report, information concerning a person or event. A report is a collection of facts from which conclusions may be drawn, especially by word of mouth. Pheme is the root of the verb blasphemeo which means to malign by giving a bad report.The only other NT use of pheme is "This news spread throughout all that land." (Mt 9:26). There is one use in the Septuagint in Proverbs 15:30-note "Bright eyes gladden the heart; Good news puts fat on the bones." Liddell-Scott - a voice from heaven, a prophetic voice, Od.; so, when Ulysses prays to Zeus, he is answered by thunder, Ib.; hence an oracle, divination, omen, Hdt., Soph., etc. 2. saying or report spread among men, rumor, Hes., Aeschin.; inferior to the report of them, i.e. exaggerated, Thuc. 3. the talk or report of a man's character, Hes., etc.:-esp. good report, fame, Hdt., Pind.; also, evil, Aesch., etc. 4. songs of praise, Pind. II. any voice or words, a speech, saying, Aesch.:-esp. a common saying, a tradition, legend, Eur., Plat. 2. a message, Trag. A T Robertson adds fame (phēmē) is "An old Greek word found in the NT only here and Mt. 9:26. It is from phēmi, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John. Surrounding district (4066) see following discussion of perichoros (Lk 4:37). Related Resources: The Holy Spirit-Walking Like Jesus Walked! A Spirit Filled Church Spirit-Filled Believers Are Like Artesian Wells Acts 1:8 Commentary Ephesians 5:18 Commentary Galatians 5:16 Commentary Our Anointing - The Holy Spirit ESTABLISHING THE TIMING OF JESUS' RETURN TO GALILEE BACKGROUND TO HELP UNDERSTAND THE TIME GAP BETWEEN LUKE 4:13 AND LUKE 4:14. (See also second explanation with Table to help visualize the Time Gap described only in the Gospel of John) - To help understand where we are in Luke 4:14 regarding the ministry of Jesus see Irving Jensen's summary chart above (click to enlarge). First, observe that Luke 4:14 through Luke 9:50 is entitled Jesus' "Identification" and occurs in Galilee where Jesus' "Miracles Abound,".Then beginning in Luke 9:51 through Lk 24:19 Jesus ministry is described as "Mighty in DEED and in WORD." Jesus' performance of miracles during this 18 month Galilean ministry firmly established the truth that He was mighty in deed and clearly showed His Identification as the long expected Messiah. As an aside, Luke records 20 miracles by Jesus, six of which are not found in the other Gospels. Note the shaded areas in the chart above which are those times of Jesus' life which are recorded in the Gospel of Luke. Notice that from Luke 1:1 to Luke 4:13 Luke records events that were part of Jesus' PREPARATION for His 3+ year ministry. Notice also that the period (not shaded) between Luke 4:13 and Luke 4:14 is the early phase of Jesus' ministry which is not recorded by Luke (nor by Matthew or Mark) and has been referred to by some writers as THE YEAR OF OBSCURITY (estimates vary from 12-14 months). Jesus may have been "obscure" in Matthew, Mark and Luke during these 12-14 months but He was not inactive! We see Jesus' activity described by John beginning in John 1:19 up to about John 4:44. (See study by S Lewis
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Robertson - At the proper stage of the service “the attendant” or “minister” (huperetes, under rower) took out a roll of the law from the ark, unwrapped it, and gave it to someone to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or Parashah [pārāšâ; פָּרָשָׁה]. This was followed by a reading from the prophets and a discourse, the second lesson or Haphtarah [hap̱ṭārâ; הַפְטָרָה]. This last is what Jesus did....Apparently Isaiah was handed to Jesus without his asking for it....It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll....found the place...He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvelously appropriate passage (Isa. 61:1-2 with one clause omitted and some words from Isa 58:6). It is a free quotation from the Septuagint. Opened (380)(anaptusso from ana = back again + ptusso = to roll up) means unrolled and is only used here in the NT. Anaptusso - 5x in the Septuagint - Dt. 22:17 (= "spread [unfold] the garment"); Jdg. 8:25; 2 Ki. 19:14 (="spread it out before the LORD"); Ezek. 41:16; Ezek. 41:21 Baker on anaptusso - "To roll or fold back, unroll, as a volume or roll of a book. See Sept.: Dt. 22:17. The word refers to the form of books used among the Jews which did not, like ours, consist of distinct leaves bound together, but were long scrolls of parchment rolled upon two sticks and written in columns (Lk 4:17), as copies of the OT now are used in the Jewish synagogues. This word is also used with the meaning of spreading out (Sept.: 2 Ki 19:14)." (Complete Word Study Dictionary)
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Robertson comments that "Today this scripture (Isaiah 61:1-2, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. (ED: THEY UNDERSTOOD THE CLAIM BUT NOT THE CLAIMANT!) Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in Him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen! Warren
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Robertson adds that the audience "all began to bear witness that the (news was) not exaggerations (Lk 4:14) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. " And wondering (thaumazo - marveled over and over = imperfect tense) at the gracious (charis - winsome) words (or words of grace) which were falling (flowing, coming) from (ekporeuomai - present tense - continually coming forth from) His lips - The perfect Man had perfect speech. No man ever spoken like Jesus spoke! Even as a boy in the Temple (Lk 2:46) "all who heard Him were amazed at His understanding and His answers." (Lk 2:47+) The officers (the attendants of the Sanhedrin) recognized something different about the way Jesus spoke, telling the Pharisees "Never did a man speak the way this man speaks." (Jn 7:45). sermon on Robertson comments on gracious (charis) words - "The genitive case here means that the words that came out of the mouth of Jesus in a steady stream (present tense) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also gracious in the Pauline sense of grace." THOUGHT - I like that last thought - it was as if Jesus' words spoken in the synagogue had a double meaning. Yes, they were words full of charm and loveliness, but even more significantly, they conveyed the implicit offer of God's favor to sinful men (cf "favorable year"), especially the "list" of undeserved benefits Jesus offered in Luke 4:18! Oh, how wonderful it would have been had the Jewish audience received these words not just as gracious but as grace giving to sinners in desperate need of salvation by grace through faith in Jesus as their Messiah and Redeemer! We see this today where many unbelievers will speak well of Jesus' gracious speech, but they stop short of acknowledging Him as the Son of God, the Redeemer of the world and most importantly as their Redeemer! John Butler - This claim (THAT HE FULFILLED PROPHECY Lk 4:21) was too big for neighbors and friends to stomach! What delusions of grandeur. He says God's Spirit has brought Him to us. He has news that the poor, impoverished people have been waiting for. He is God's anointed. Does that mean He thinks He is the Anointed One, the Messiah? People in prison, He will free. The blind He will make see. Our oppressed nation He will release from captivity and renew its strength. Today is the day. This is the year God will show favor and grace on his people. A young man from Nazareth can do all this? He can bring in the true Jubilee year when we release not only our slaves but also our nation from oppression and captivity (see Lev. 25:8-55)? It sure sounds good. Nazareth can be proud of a young man who can make such a fine speech. Can you believe it? Joseph's son doing so well? Wish he could really do all this, but you know him as well as I do! (Ibid) And they were saying, (NLT - How can this be?) "Is this not Joseph's son?" - This question expects a positive answer. As explained below, this was not necessarily a positive remark. It is a bit like "Who does He think He is, for after all He was a carpenter and the Son of a carpenter!" NET Note adds that their question "really amounts to an objection, as Jesus' response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter's son make such an offer? That was their real question." The other synoptic writers describe a similar reaction on Jesus' second visit to Nazareth (about 1.5 years later) again to teach in the synagogue. It is amazing that He returned after what they did to Him the first time! It is as if He wanted to give them a "second chance" to repent and belief! However the hometown folks were still skeptical and antagonistic. In Matthew 13:54+ the hometown Jews asked "Where did this man get this wisdom, and these miraculous powers?" Mark's account records a more skeptical, even derogatory reaction to Jesus' gracious words, for here the Jews asked "Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands? "Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? Are not His sisters here with us?" And they took offense (skandalizo = they were scandalized!) at Him." (Mk 6:2-3+). Sadly, the Jews of His hometown were scandalized by His amazing grace!
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Robertson - Witness and wonder gave way to bewilderment (Ed: Title of this section) as they began to explain to themselves the situation. The use of ouchi intensive form of ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Lk 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Lk 1:28–38; Lk 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter’s son, Matt. 13:55). For him now to appear as the Messiah in Nazareth where he had lived and labored as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience." Speaking well ("bear...witness" - KJV)(3140)(martureo from mártus = witness) means to confirm or attest something on the basis of personal knowledge and thus to witness which speaks of a human declaration of ascertainable facts based on firsthand knowledge and so in its most basic sense refers to a legal witness. Martureo is used only once in the Gospel of Luke and means to give a good report, speak well of, to affirm in a supportive manner, testify favorably, or to approve. In this context the idea is that they were testifying favorably, over and over speaking (imperfect tense) with approval concerning His discourse (cp similar uses Jn 3:26; Acts 13:22; 14:3). Wondering (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). Thaumazo was a rhetorical device used in law courts and politics to attack things done by the opposition party. John uses thaumazo describing the reaction to Jesus "The Jews then were astonished (thaumazo), saying, “How has this man become learned, having never been educated?” (Jn 7:15) Luke frequently uses thaumazo - 13 times in the Gospel and 5 times in Acts -Lk. 1:21; Lk. 1:63; Lk. 2:18; Lk. 2:33; Lk. 4:22; Lk. 7:9; Lk. 8:25; Lk. 9:43; Lk. 11:14; Lk. 11:38; Lk. 20:26; Lk. 24:12; Lk. 24:41; Acts 2:7; Acts 3:12; Acts 4:13; Acts 7:31; Acts 13:41. Gracious (favor) (5485) charis most often means undeserved favor of God. In the present context the meaning is graciousness, attractiveness Lk 4:22. This should describe the believer's speech Paul writing "Let your speech always be with grace (charis), as though seasoned with salt, so that you will know how you should respond to each person." (Col 4:6+) Robertson adds that grace (charis) has "a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Eph. 4:29, with grace, Col. 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Ro 6:17). Falling (proceeding out, coming from) (1607) ekporeuomai from ek = out + poreuomai = come, go) to make to go forth, to go forth. Friberg - (1) literally; (a) absolutely go from or out of a place, depart from (Mk 6.11); go out (Acts 9.28); (b) of the dead coming out of tombs emerge, come forth (Jn 5.29); (c) of demons come out ( Mt 17.21); (d) of a journey set out (Mk 10.17); (2) figuratively; (a) of words or thoughts proceed from, go or come out of the mouth, i.e. be spoken (Mt 15.11); (b) of a report spread abroad, tell everywhere (Lk 4.37); (c) of the Spirit proceed from (Jn 15.26); (d) of water flow out, stream forth (Rev 22.1) BDAG - 1. to be in motion from one area to another, 2. to come forth from, come/go out, proceed, in imagery, of things, words, or thoughts Mt 15:11, Lk 4:22; Eph 4:29. What comes out of a pers. Mk 7:15, 20, 21, 23. Mt 4:4 (Dt 8:3 ). Of truth ev. Hm 3:1. Of fire, lightning, etc. (Job 41:12): lightning (Ezek 1:13) Rev 4:5; fire Rev 9:17,18; 11:5; fiery locusts Hv 4, 1, 6. Of streams of water flow out (Ezek 47:1, 8 , 12) Rev 22:1 Of a sword project Rev 1:16; 19:15; reports about him spread into every place Lk 4:37. Luke 4:23 And He said to them, "No doubt you will quote this proverb to Me, 'Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.'" Physician: Lu 6:42 Ro 2:21,22 whatever: Mt 4:13,23 11:23,24 Joh 4:48 do: Joh 2:3,4 4:28 7:3,4 Ro 11:34,35 2Co 5:16 in your hometown as well: Mt 13:54 Mk 6:1 Luke 4:22-30 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries JESUS APPLIES A PROVERB TO HIMSELF And He said to them, "No doubt you will quote this proverb (parabole) to Me, 'Physician (iatros), heal (therapeuo in aorist imperative) yourself! Whatever we heard was done at Capernaum (Kapharnaoum), do (aorist imperative) here in your hometown (patris) as well - NLT paraphrases it "Then he said, "Probably you will quote me that proverb, 'Physician, heal yourself'--meaning, 'Why don't you do miracles here in your hometown like those you did in Capernaum?'" The phrase no doubt you will quote... implies Jesus was reading their minds and understood they did not believe He was the long expected Messiah. He understood that they wanted a "signs and wonders" show and His teaching on Isaiah 61:1-2 was not sufficient to validate that He was the Messiah. THOUGHT - If the living and active Word of the Gospel is not enough to convince one that Jesus is the Messiah, the Savior of the World, then signs and wonders won't make them believe. The Gospel is the power of salvation.
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Robertson - were all filled with wrath (eplēsthēsan pantes thumou). First aorist passive indicative of the common verb pimplēmi followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the (GENTILE) heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage. Filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, to make full, to complete. In the passive voice as in this verse pimplemi speaks of of intellectual and spiritual processes signifying to experience completely. Figuratively pimplemi speaks of persons filled with something which means they are wholly affected, controlled or influenced with or by what fills them, especially the Holy Spirit (Lk 1:15 = of John the Baptist while still in mother's womb, Lk 2:4, Acts 4:8 = of Peter, Acts 4:31 = the praying believers, Acts 9:17 = of Paul, Acts 13:9 = of Paul) Filled with an emotion often bad (Lk 4:28, Lk 6:11 = filled with rage, Lk 5:26 = filled with fear, Acts 3:10 = wonder and amazement, Acts 5:17 = jealousy, Acts 13:45 = Jews filled with jealousy, compare Acts 19:29 = city filled with confusion). The point is that what fills you controls you and here a spirit of anger and rage filled them and controlled them and led them to seek to actually commit murder! Remember these are the religious people who had just been in the Synagogue presumably to worship a holy God! But sadly the Holy God-Man had provoked a most unholy reaction from His hearers! Pimplemi in NT - 24v - come(1), completed(2), ended(1), filled(18), fulfilled(1), passed(1). - Matt. 22:10; Matt. 27:48; Lk. 1:15; Lk. 1:23; Lk. 1:41; Lk. 1:57; Lk. 1:67; Lk. 2:6; Lk. 2:21; Lk. 2:22; Lk. 4:28; Lk. 5:7; Lk. 5:26; Lk. 6:11; Lk. 21:22; Acts 2:4; Acts 3:10; Acts 4:8; Acts 4:31; Acts 5:17; Acts 9:17; Acts 13:9; Acts 13:45; Acts 19:29 Rage (indignation) (2372)(thumos from thuo = to seethe, to move impetuously, particularly as the air or wind, a violent motion or passion of the mind; move violently, rush along) describes passion (as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). Thumos describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Thumos (especially when accompanied by breathing violently or hard) pictures a "panting rage". We've all seen individuals in whom there was a sudden outburst of this type of passionate anger. You can even see their nasal passages widening to take in more air in the heat of their passion. Eadie says thumos is "explosions of rage that proceed from a vindictive heart and an ungovernable temper." Steven Cole on Jesus' rejection - Being religious does not guarantee that we will accept Jesus Christ. If anything, it increases the danger that we will reject Him for the reasons just mentioned, as I will explain. It was the religious crowd in Nazareth that not only reacted against Jesus’ sermon, they went right from their “church” service to try to shove the speaker off a cliff! I trust that no one here would do that, but still, we must be careful to examine our own hearts, so that we do not imitate the religious people of Nazareth in their hostile rejection of Jesus. Religious people reject Christ because they do not want to submit to His lordship. A. Religious people may accept Jesus on a superficial level, but they do not want to bow before Him as Lord. Outside of Nazareth, the news about Jesus was spreading, and so far it was favorable: He was “praised by all” (Lk 4:15). Probably at this point, the people of Nazareth were proud of their hometown boy who was becoming famous. A few may have grumbled, “Why doesn’t He come to Nazareth and show His stuff here? Does He think He’s too good for us now?” But others said, “He’s just too busy. But He will come and we’ll see if the rumors are true.” Sure enough, He soon came into town, and everyone turned out at the synagogue that Sabbath. The synagogue probably originated during the Babylonian captivity, after the Temple had been destroyed. It served as a local center for worship and instruction each week, even after the Temple had been rebuilt. A typical synagogue service consisted of the reciting of the Shema (Dt. 6:4-9, “Hear, O Israel, the Lord is our God, the Lord is one....”), prayers, a reading from the Law, another reading from the Prophets, instruction on the passages, and a benediction. Any qualified male could read the Scripture and expound on it. So Jesus stood up to do this. There is debate about whether He deliberately chose the passage from Isaiah 61:1-2, or whether it was the assigned portion for that day, but Luke seems to hint that He picked the passage Himself. (The KJV includes in Lk 4:18 the line, “to heal the brokenhearted,” which is in the LXX of Isaiah 61:1, but there is weak textual support for the phrase in Luke. Also, Luke adds from Isaiah 58:6 the phrase, “to set free those who are downtrodden.” We can’t say for sure, but perhaps Jesus expounded on the phrase from Isaiah 58 during His sermon, and Luke summarizes it here.) We have here (Lk 4:21) only a sentence summary of Jesus’ sermon, because Luke states that Jesus began to speak, and the people mention “the gracious words which were falling from His lips” (Lk 4:22), implying that He said much more. But, the point is, the initial response to Jesus’ sermon at Nazareth was favorable, although superficial. They were speaking well of Him and were amazed at the smooth manner in which He communicated. As sermon critics, they were giving the “hometown kid” good marks on His delivery and style. “Not bad! I can see why we’ve been hearing good reports about the young man. He’s a polished speaker.” But it wasn’t long until the nodding heads began to stop, and the approving smiles turned to frowns. “Isn’t this Joseph’s son?” they asked. “Who does He think He is, making these claims about fulfilling this Scripture? He’s implying that His message applies to us! We’re not poor! We’re not slaves! We’re not blind and downtrodden! How dare He imply that He can be our Savior, as if we even needed one! If He really is so great, then why doesn’t He do here some of the miracles we heard that He supposedly did in Capernaum? Then we might believe in Him!” They were initially impressed by Jesus’ style, but they took offense at the substance of His sermon. Their offense soon turned to rage and rejection. Even though it came right out of their own Scriptures, they were offended when Jesus brought up the stories from Elijah and Elisha’s ministries and applied it to them. The point of both stories was the same. Israel was at a low point of idolatry and moral corruption. God told Elijah to pray that it would not rain, and so a famine came over the land. That meant that Elijah himself needed food. God could have picked any one of many widows in the land as the place to send Elijah for sustenance, but instead, God sent him to a widow in Sidon, a Gentile. Through her, God provided both for her and for the prophet. Similarly, in Elisha’s time, there were many lepers in Israel whom God could have cleansed. But instead, God chose to heal a pagan man, Naaman the Syrian, a general in the army of Israel’s enemy. These stories offended the religious crowd in Nazareth for two reasons. First, they were offended because the stories clearly teach that God sovereignly chooses those on whom He bestows His mercy, and that no one can demand His grace, because all are undeserving sinners. If God chooses to go outside Israel and bestow His blessing on a widow in Sidon or a general in Syria, while withholding His blessing from those in Israel, He is free to do that. Proud man will accuse the Almighty God of being unfair because He does not pour out His grace on everyone, as if everyone was deserving of it! But the Bible teaches that there is none righteous, not even one (Ro 3:10), and that God owes nothing but judgment to all sinners. If He chooses to show His mercy to some, that is His prerogative as the Sovereign Potter, but Scripture plainly declares, “He has mercy on whom He desires, and He hardens whom He desires” (Ro 9:18). And if proud man cries, “That’s not fair,” Scripture’s answer is, “On the contrary, who are you, O man, who answers back to God?” (Ro 9:20). That doctrine is offensive to religious people who think that they are deserving of God’s blessings because of their basic goodness. The second reason these stories offended the religious crowd was that they show that God is pleased to bestow His blessings on pagans as well as the religious. The widow in Sidon and Naaman the Syrian were both pagans, outside of the covenant blessings of God’s chosen people. There is a wrong way to apply the doctrine of election, namely, to grow conceited and think, “I’m really something because I’m one of God’s chosen people. But that person is not as good as me, because he is a pagan.” The proper application of the doctrine should fill us with humility, gratitude and fear (Ro 11:17-22). When we realize that God shows His mercy to one kind of person only-sinners-we who know God should reach out with compassion to those who are lost. Let’s apply this point to ourselves: It’s easy to accept Jesus on a superficial level. We hear that God loves us and that Jesus cares for all our needs, and that’s true. So, we welcome Him into our lives. But at some point early on we begin to get a bit uncomfortable as we realize that Jesus’ teaching confronts our pride and self-righteousness. Rather than building up our self-esteem, Jesus begins shining the light of His holiness into the dark, hidden closets of our soul. We begin to see that “nothing good dwells in me, that is, in my flesh” (Rom. 7:18). At this point, you have a crucial decision to make. You can dodge the hard truths of the Bible, either by throwing out the whole thing or, as many people do, by finding a church where you hear more soothing, comfortable messages. Or, God’s way is that we face the hard truth about ourselves and submit to Jesus as Lord. Luke 4:29 and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. drove: Joh 8:37,40,59 15:24,25 Ac 7:57,58 16:23,24 21:28-32 in order to: 2Ch 25:12 Ps 37:14,32,33 Luke 4:22-30 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries Standing on the edge of that cliff outside of Nazareth And they got up and drove Him out (ekballo) of the city - Why did they get up from the worship service? As discussed above instead of being filled with and controlled by the Holy Spirit, they were filled with and controlled by a most "unholy spirit" (not saying they were demonically possessed but only that their own spirit had very evil intentions!) It is interesting that this same verb (ekballo) is used in Mark 1:12+ "Immediately the Spirit impelled (ekballo) Him to go out into the wilderness.." And led (ago) Him to the brow of the hill on which their city had been built (oikodomeo), in order to throw Him down (katakremnizo) the cliff - It is interesting that the verb led (ago) is the same verb used once of the Spirit leading Jesus (Lk 4:1) and once of the devil leading Jesus (Lk 4:9). The core of old Nazareth is situated in a long, bowl-like valley surrounded by several hills. Newer buildings and dense neighborhoods cover the hillsides above the old city, the elevation of which is approximately 1,200 feet (400 meters) above sea level. If the cliff above is representative of where they led Jesus, one can see throwing Him off would have been fatal! Be alert to the phrase In order to which always introduces a purpose, in this case the purpose was to murder the Messiah! Vincent on the brow (of the hill) - Only here in New Testament. Wyc., cope, which is originally cap or hood. The word is used in medical language both of the eyebrows and of other projections of the body. 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 kills. Thus Hippocrates, describing a deadly fever, says, "The eyebrows seem to hang over," the same word which Homer uses of a rock. So Aretaeus, describing the appearance of the eyebrows in elephantiasis, depicts them as προβλῆτες, projecting, and όχθώδεις, like mounds. Stanley says: "Most readers probably from these words imagine a town built on the summit of a mountain, from which summit the intended precipitation was to take place. This is not the situation of Nazareth; yet its position is still in accordance with the narrative. It is built upon, that is, on the side of a mountain, but the brow is not beneath, but over the town, and such a cliff as is here implied is found in the abrupt face of a limestone rock about thirty or forty feet high, overhanging the Maronite convent at the southwest corner of the town" ("Sinai and Palestine"). Robertson on in order to throw him down the cliff - Throw down = katakremnizo from kata = down + kremnos = precipice = cast down from a precipice, cast down headlong only here in the NT but used in Lxx of 2 Chr 25:12) Neat Greek idiom with hōste (in order to) for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Mt 2:2; 20:28; Lk 2:23). Krēmnos is an overhanging bank or precipice from kremannumi, to hang. Kata is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt. The NET Note is "too nice" to the enraged Jews - The attempt to throw him down the cliff looks like "lynch law," but it may really be an indication that Jesus was regarded as a false prophet (Ed: Recall what made them mad was His relating a true story of two true prophets -- nothing false was even implied) who was worthy of death (Dt 13:5). Such a sentence meant being thrown into a pit and then stoned. Drove out (1544)(ekballo from ek = out + ballo = cast, throw, drive) means literally to throw out of an area, to cause to leave (but in this context that sense is probably too "soft"!) Ekballo often has the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Used of casting or throwing unbelievers into outer darkness (hell). Mark 1:12 used this verb to describe the Holy Spirit impelling Jesus to go into the wilderness. How sadly ironic that the same verb used to describe Jesus casting out evil spirits (e.g., Mt 8:16) is the very verb used here to describe the "religious" Jews with evil hearts seeking to cast out Jesus! Luke uses ekballo frequently - Lk. 4:29; Lk. 6:22; Lk. 6:42; Lk. 9:40; Lk. 9:49; Lk. 10:2; Lk. 10:35; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:28; Lk. 13:32; Lk. 19:45; Lk. 20:12; Lk. 20:15 Acts 7:58; Acts 9:40; Acts 13:50; Acts 16:37; Acts 27:38 Built (3618) oikodomeo from oikos = dwelling + doma = building [of a house] from demo = to build - see word study on derivative verb sunoikodomeo) means literally to build, construct or erect a dwelling. Oikodomeo in Luke and Acts - Lk. 4:29; Lk. 6:48; Lk. 6:49; Lk. 7:5; Lk. 11:47; Lk. 11:48; Lk. 12:18; Lk. 14:28; Lk. 14:30; Lk. 17:28; Lk. 20:17 Acts 7:47; Acts 7:49; Acts 9:31; Acts 20:32 Luke 4:30 But passing through their midst, He went His way. Jn 8:59 Jn 10:39 Jn 18:6,7 Ac 12:18 Luke 4:22-30 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries Related Passages: Jn 8:59 Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. Jn 10:39 Therefore they were seeking again to seize Him, and He eluded their grasp. Jn 18:6-7 So when He said to them, "I am He," they drew back and fell to the ground. Therefore He again asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." A MIRACULOUS PASSAGE But passing through (dierchomai) their midst, He went (poreuomai) His way - NLT - "but he passed right through the crowd and went on his way." Some writers say Jesus' first miracle in Luke was casting out the demon in Lk 4:35, but Jesus passing through the midst of a raging crowd bent on killing Him was in some way the equivalent of a miraculous event! As
Lucas 4
Robertson says dierchomai "seems to be almost a technical term for a missionary tour or evangelistic journey." I agree with John Martin who writes "Luke no doubt described a miraculous escape from the angry crowd. This pattern is seen throughout the rest of Jesus' ministry: Jesus went to the Jews; they rejected Him; He told of Gentile participation in the kingdom; some Jews wanted to kill Him. But He was not killed until the proper time, when He chose to die (23:46; cf. John 10:15, 17-18). (See the Bible Knowledge Commentary) We see other accounts of the Jews trying unsuccessfully to seize Jesus. John 8:59 (Why? See Jn 8:58) Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple. John 10:39 (Why? See Jn 10:39) Therefore they were seeking again to seize Him, and He eluded their grasp. Passing through (going through, piercing)(1330) dierchomai from dia = through + erchomai = come, go) means to go through, to pass through, to move through an area ("When they had gone through the whole island" = Acts 13:6+; Jesus "went about doing good and healing" = Acts 10:38+; Paul "went about preaching the kingdom" = Acts 20:25+, cf Acts 8:4, 40+, Acs 17:23+; "they began going throughout the villages" = Lk 9:6+; Jesus "passing through Jericho" = Lk 19:1; Jesus "was passing between Samaria and Galilee" = Lk 17:11; "when the unclean spirit goes out of a man, it passes through waterless places" = Mt 12:43; "easier for a camel to go through the eye of a needle" = Mk 10:25; "all passed through the sea" =1 Cor 10:1; "a great High Priest Who has passed through the heavens" = Heb 4:14). To pierce (figuratively "a sword will pierce even your own soul" = Lk 2:35). To go about ("I went about preaching the kingdom" = Acts 20:25). To go from place to place or be scattered ("those who had been scattered went about preaching the word" = Acts 8:4). To spread (Figuratively of a report being told everywhere = "the news about Him was spreading even farther" = Lk 5:15; Figuratively = "death spread to all men, because all sinned" = Ro 5:12). It can mean simply to come or go ("the angels had gone away from them into heaven" = Lk 2:15; Jn 4:15; “Do not delay in coming to us.” = Acts 9:38+) Went (4198)(poreuomai form póros = a passing or passage which is from peírō or peráō (n.f.), to pierce or run through; Eng. = pore) means to go from one place to another, to move from one place to another, to transport oneself, to traverse, to take a journey, to go from one place to another. To pursue the journey on which one has entered, continue on one's journey. The first use of poreuomai in Lk 1:6-note illustrates the figurative meaning of poreuomai for Zacharias and Elizabeth were "walking blamelessly in all the commandments and requirements of the Lord (in short they were "OT believers!") Here is the contrasting lifestyle - "The seed which fell among the thorns, these are the ones who have heard, and as they go on their way (speaks of their conduct, behavior) they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity." (Lk 8:14)There is another contrast in the Septuagint, where God describes the devil's "way of life" declaring to him "Cursed are you more than all cattle, And more than every beast of the field; On your belly you will go (Lxx = poreuomai) And dust you will eat All the days of your life." (Ge 3:14) In 2 Pe 2:10 poreuomai is used in the figurative sense is to follow (poreuomai) after (opiso = behind) the flesh or as Young's Literal puts it "those going behind the flesh in desire of uncleanness" which is a striking picture of our fallen nature's inclination to follow after the lust of the flesh rather than the life of the Father exemplified in His Son and empowered by His Spirit! O my! The verb poreuomai in Luke often suggests divine direction, "to go in a led direction" (Luke 4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28) Here in Lk 4:30 poreuomai in the imperfect tense depicts Jesus as going on His way. Poreuomai is a favorite verb of Luke's Gospel where he uses it 51x in 48v (out of a total of 153x in 146 verses in NT) - Lk. 1:6; Lk. 1:39; Lk. 2:3; Lk. 2:41; Lk. 4:30; Lk. 4:42 (twice); Lk. 5:24; Lk. 7:6; Lk. 7:8 (twice); Lk. 7:11; Lk. 7:22; Lk. 7:50; Lk. 8:14; Lk. 8:48; Lk. 9:12; Lk. 9:13; Lk. 9:51; Lk. 9:52; Lk. 9:53; Lk. 9:56; Lk. 9:57; Lk. 10:37; Lk. 10:38; Lk. 11:5; Lk. 11:26; Lk. 13:31; Lk. 13:32; Lk. 13:33; Lk. 14:10; Lk. 14:19; Lk. 14:31; Lk. 15:4; Lk. 15:15; Lk. 15:18; Lk. 16:30; Lk. 17:11; Lk. 17:14; Lk. 17:19; Lk. 19:12; Lk. 19:28; Lk. 19:36; Lk. 21:8; Lk. 22:8; Lk. 22:22; Lk. 22:33; Lk. 22:39; Lk. 24:13; Lk. 24:28 (twice) Luke 4:31 And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; came down: Mt 4:13 Mk 1:21 teaching them: Mt 10:23 Ac 13:50-52 14:1,2,6,7,19-21 17:1-3,10,11,16,17 18:4 Ac 20:1,2,23,24 Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related Passage: Here is the parallel in Mark... Mark 1:21-28+ They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22 They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23 Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24 saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are–the Holy One of God!” 25 And Jesus rebuked him, saying, “Be quiet, and come out of him!” 26 Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27 They were all amazed, so that they debated among themselves, saying, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him.” 28 Immediately the news about Him spread everywhere into all the surrounding district of Galilee. A T Robertson on Mark 1:21 - And taught. Inchoative imperfect tense, began to teach as soon as he entered the synagogue in Capernaum on the Sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Luke 4:16–31 and Mt 4:13–16. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (didaskō) and preached (kērussō) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (archisunagōgos). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Luke 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle (tōi hupēretēi) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher for over a year (Ed: See John MacArthur's summary of Jesus' first year of ministry) when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke 4:14+). Capernaum a City of Galilee Source: ESV global study Bible JESUS IN CAPERNAUM TEACHES IN SYNAGOGUE And - This copulative would link the following Sabbath teaching in Capernaum with the first Sabbath teaching in Nazareth (Lk 4:16+). Jesus would have traveled about 20 miles north and west to reach the city of Capernaum on the NW shore of the Sea of Galilee (see map above). Matthew 4:13+ adds "and leaving Nazareth, He came and settled (katoikeo - settled down, made His abode) in Capernaum, which is by the sea, in the region of Zebulun and Naphtali (map)." Note that from Luke 4:31 through Luke 4:44 is one day in the life of Jesus. He came down to Capernaum (Kapharnaoum), a city of Galilee - Came down means they literally descended in altitude for Capernaum (See map above) was 680 feet below sea level while Nazareth was about 1200 ft above sea level. Capernaum was a major trade and economic center in the North Galilean region. Collins Dictionary note is interesting referring to Caperaum as "a ruined town in northern Israel (Ed: cf Jesus' words to this city - Mt 11:23, 24+, Lk 10:15+), on the northwestern shore of the Sea of Galilee." THOUGHT- Capernaum (Kapharnaoum) today is marked only by ruins, because they rejected the incredible exposure they had to the Light of Jesus Who used this town as home base. Dear reader, if you have rejected or are presently rejecting the claims of Christ to be the only way to God (Jn 14:6, Acts 4:12+, cf Mt 7:13-14+), then your life is for all intents and purposes ruined now, but far worse will be ruined eternally! Believe in the Lord Jesus Christ and you will be saved! (Acts 16:31+, cf Ro 10:9-10+). Robertson - Capernaum (Tell Hum)...(became) the headquarters of the Galilean ministry (for 18 months - Mt 9:1+ called "His own city" where He paid tribute/tax), since Nazareth had rejected Jesus. Luke 4:31-37 is parallel with Mark 1:21-28 which he manifestly uses. (Ed:The miracle of casting out a demon in Lk 4:33-35 and Mark 1:23-26 is the first of Christ's miracles which these two Gospels record) And He was teaching (didasko - present tense) them on the Sabbath (sabbaton) - This is the second Sabbath recorded in Luke’s gospel, the first having been in Jesus' hometown in Nazareth (Lk 4:16–30+). It is interesting to note that in both of Jesus' times of teaching in the synagogue, He encountered opposition, first from the hometown Jews and a demon in Capernaum! As one pastor taught me "Teach the Word and duck!" Them of course refers to the Jews who were present in the synagogue on the Sabbath. O, to have had this unspeakable privilege to sit at the feet of the Master Teacher, the Rabbi of rabbis! Heresy flourishes where sound Christian teaching lags. THOUGHT - Teaching refers to imparting positive truth. It is the responsibility of every believer (Col 3:16), and is part of the Great Commission (Mt 28:20). It is especially the responsibility of church leaders. “An overseer, then, must be… able to teach” (1Ti 3:2). Heresy flourishes where sound Christian teaching lags. The idea is to hold discourse with others in order to instruct them by word of mouth (tutor, direct, advise, put in mind). In the NT almost without exception didasko refers to the teaching of groups. Didasko means to teach a student in such a way that the will of the student becomes conformed to the teaching taught. So the teacher teaches in such a way that as the student is taught, he now changes his mind saying in essence ''I won't do it this way, but I will do it this way because I've learned this doctrine or this teaching.'' Doctrine determines direction of our behavior, conformed to world or to God? Teaching that Scripture finds significant is not that which provides information alone but also the teaching that results in transformation and creates disciples who live in the power of the Spirit in obedience to God's will. Notice the emphasis on doctrine before miracles, the latter authenticating His authority and the authenticity of His teaching. Teaching is the verb didasko which is in the present tense. THOUGHT - Jesus was continually teaching them, a good model for all of His followers! And we are all teaching someone (informally or formally), even parents, for our children are always watching to see whether our words and our works line up. Does your life match your lips? Whatever is your answer is what you are "continually teaching!" Chronology of the events of a Day in the Life of Jesus in Capernaum - based on the Synoptic Gospels: Healing a leper (Only in Mt 8:1-4) Healing centurion's son (Only in Mt 8:5-13) Preaching the Word with Authority in Synagogue (Mk 1:21-22, Lk 4:31-32, not in Matthew) Casting out unclean spirit/demon (Mk 1:23-27, Lk 4:33-36, not in Matthew) Spread of the report/news about Jesus (Mk 1:28, Lk 4:37, not in Matthew) Entering Peter's Home and Healing his Mother-in-Law (Mk 1:29-31, Lk 4:38-39, Mt 8:14-15) Healings and casting out demons in evening (Mk 1:32-34, Lk 4:40-42, Mt 8:16-17-adds quote from Isa 53:4) Luke 4:32 and they were amazed at His teaching, for His message was with authority. Lu 4:36 Jer 23:28,29 Mt 7:28,29 Mk 1:22 Joh 6:63 1Co 2:4,5 14:24,25 2Co 4:2 10:4,5 1Th 1:5 Tit 2:15 Heb 4:12,13 Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 18:18+ ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. Mark 1:22+ They were amazed at His teaching; for (EXPLAINS WHY THEY WERE AMAZED) He was teaching them as one having authority, and (THIS IS ONE REASON THEY WERE AMAZED BECAUSE HIS TEACHING WAS) and not as the scribes. JESUS' AMAZING AUTHORITATIVE TEACHING And they were amazed (ekplesso) at His teaching (didache) - Jesus had this effect on people, for Luke used ekplesso earlier to describe the reaction of His own parents "When they saw Him (context = Lk 2:46, 47), they were astonished; and His mother said to Him, “Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You.” (Lk 2:48+) Here in Lk 4:32 ekplesso is in the dynamic imperfect tense picturing the hearers as astonished again and again. The idea is to drive out of one's senses by a sudden shock, to be so amazed as to be practically overwhelmed. You can picture Jesus saying something and they would be amazed. Then He would follow with another teaching and they would again react with again astonishment. You can almost picture them uttering ooh's and aah's, maybe even looking quizzically at each other (like "Who is this Man?" type look). For (because) - Discipline yourself (1 Ti 4:7,8+) to pause and ponder this term of explanation and the illuminating Spirit will reward your diligence and discipline! What is Luke explaining? This one is straightforward as Luke explains why the people were amazed at His teaching. His message was with authority (exousia) - Message is the word logos which in this context was a general term for speaking, but always with rational content, certainly true with the incomparable words of Jesus! What was it about Jesus' authority? The parallel passage in Mark 1:22+ gives us a clue, for Mark records the contrast between the message of Jesus and that of their scribes adding that Jesus' message was not as the scribes. Jewish rabbis typically cited a list of so-called Jewish "authorities" to substantiate their point (and their "authority"). Jesus quoted no one! A T Robertson explains Jesus' authority noting that "He struck a note not found by the Jewish rabbis. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people (cf Lk 17:2+, Mt 18:6, Mk 9:42+). By so doing they set aside the word and will of God by their traditions (paradosis) and petty legalism (Mk 7:9, 13+). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality (cf Mt 23:23, 24, 25). The people noticed at once that here was a personality Who got His power (authority) direct from God, not from the current scribes. “Mark omits much, and is in many ways a meager Gospel, but it makes a distinctive contribution to the evangelic history in showing by a few realistic touches (this one of them) the remarkable personality of Jesus” (Bruce). Mt 7:29+ for the same impression made by the Sermon on the Mount where we read "He was teaching them as one having authority, and not as their scribes." The chief controversy in Christ’s life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new Teacher that was increased by the miracle that followed the sermon." THOUGHT - A good prayer to emulate - The Prince of preachers, C H Spurgeon the truth of Jesus manifesting authority ("power" = KJV) praying "God grant that His Word may be with power tonight! Amen." I am reminded of one other practice of Spurgeon who on ascending the steps to his elevated pulpit would say/pray with each step "I need the Holy Spirit! I need the Holy Spirit! I need the Holy Spirit! etc" What would happen to your preaching if you prayed consistently as a beggar for authority/power and the Spirit? They were amazed (1605)(ekplesso from ek = out + plesso = strike) (imperfect tense) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. Some versions render it astonished which is a good translation of ekplesso. It is interesting to note that our English word "astonish" is derived from the Latin word extonare which means to strike with thunder! What a picture of the amazing effect of Jesus' radical message striking His hearers like thunder! Figuratively the verb ekplesso meant to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It meant to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement and expresses a stunned amazement that leaves the subject unable to grasp what is happening. One can just picture the crowd with their mouths wide open in wonder! A T Robertson says that ekplesso means “strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy” (Gould). Ekplesso is used 13 times in the NT and 4x by Luke (including one use in Acts) - Matt. 7:28; Matt. 13:54; Matt. 19:25; Matt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12. Teaching (instruction) (1322)(didache rom didasko = to give instruction in a formal or informal setting with development of the pupil as the goal; English = didactic = intended to teach, particularly in having moral instruction as an ulterior motive) is a noun which describes the activity of teaching (instruction). The idea of didache is to impart knowledge to or instruct someone, for example in how to do something, etc. Didache in Luke and Acts - Lk. 4:32; Acts 2:42; Acts 5:28; Acts 13:12; Acts 17:19 With authority ("with power" = KJV)(1849)(exousia) means basically Jesus taught with right (He had the right to teach) and might (He had the power to teach - cf "in the power of the Spirit" = Lk 4:14-note). The English definition of authority is the power or right to control, judge, or prohibit the actions of others. Exousia describes the potential and/or resource to command, control, or govern (e.g., over demons Lk 4:36) and is one of the distinguishing characteristics of Jesus' teaching. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; Mt 28:18 = "All authority has been given to Me in heaven and on earth."; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). Luke 4:36 couples the authority of teaching with the power of exorcism. Among the major uses are Jesus' authority to do things like forgive sins (Lk 5:24) and a major confrontation in Jesus' last week over who gave Jesus such authority (Lk 20:2-8). Luke uses exousia 16 times in his Gospel and 7x in Acts (out of 102 uses in the NT) - earlier in this chapter the devil tempted Jesus (Who Himself had authority) promising "“I will give You all this domain (authority - exousia) (Lk 4:6-note)" Lk. 4:6; Lk. 4:32; Lk. 4:36; Lk. 5:24; Lk. 7:8; Lk. 9:1; Lk. 10:19; Lk. 12:5; Lk. 12:11; Lk. 19:17; Lk. 20:2; Lk. 20:8; Lk. 20:20; Lk. 22:53; Lk. 23:7; Acts 1:7; Acts 5:4; Acts 8:19; Acts 9:14; Acts 26:10; Acts 26:12; Acts 26:18; Ray Ortlund - Power Encounters (comments on Lk 4:31-37) - It has long struck me as odd that a demon-possessed man was right there in the synagogue. It’s surprising, because a synagogue was where the Bible was studied. It was a place of devotion to God. It was where Jesus wanted to go. What on earth was a demon-possessed man doing there, of all places? Moreover, the people weren’t alarmed by his presence. What amazed them was the teaching of Jesus. I suppose they had gotten used to this poor man. Their reading of the Bible was so covered over with layers of tradition, the power was suppressed. Their thinking had become unclear, their alertness dulled. Over time, they probably made allowances for this man and his weirdness. They had to. They had no power to help him. But the presence and teaching of Jesus aroused the intensity of this man’s true condition. He flew into a rage. It became a dramatic power encounter. The visit of Jesus to that synagogue made the crisis inevitable, and the power of Jesus made the outcome beautifully redemptive: “. . . having done him no harm.” Three take-aways for church leaders: One, let’s guard the spiritual integrity of our membership. Unregenerate church members will import not just their problems but actual opposition to Jesus. There is a difference. Two, let’s call sin sin. We need wisdom here, so that we don’t inadvertently create an environment of ungracious accusation. But it is spiritually costly to build allowances around blatant sin among our members. Unresisted sin will resist the presence of Jesus. It will even presume to define the character of the church. The demoniac did not say to Jesus, “What have you to do with me?” He shouted, “What have you to do with us?” Three, the remedy for spiritual mixture is the undiluted authority of the teaching of Jesus. He did not lean on previous rabbis for validation but declared his own authority as “the Holy One of God.” For us, that translates into reverent preaching and hearing of the biblical gospel with complete openness to whatever challenges it brings and changes it demands. We do not need Calvin, Edwards and Spurgeon for validation. Illustration, yes. Validation, no. They bring no power. The Bible, with the Holy Spirit, brings all the power we need. Let it speak. And let nothing get in the way. Jesus is among us Luke 4:33 In the synagogue there was a man possessed by the spirit of an unclean demon, and he cried out with a loud voice, Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4:33-41 A Sabbath in Capernaum - Alfred Edersheim Luke 4:42-44 Second Journey Through Galilee -The Healing of the Leper - Alfred Edersheim Luke 4 Resources - Multiple Sermons and Commentaries Related Passage: Mark 1:23+ Just then there was a man in their synagogue with an unclean spirit; and he cried out Robertson on Mark 1:23+ - With an unclean (akathartos) spirit [en pneumati akathartōi]. This use of [en] “with” is common in the Septuagint like the Hebrew be [bə; בְּ], but it occurs also in the papyri. It is the same idiom as “in Christ,” “in the Lord” so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke 4:33KJV has “had,” the usual construction. Unclean spirit is used as synonymous with demon (daimonion). It is the idea of estrangement from God (Zech 13:2+ [ED COMMENT - describing the future glorious Millennium [Robertson is amillennial] - no demons! Hallelujah!]). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart - Ezek 36:26-note, cf Ezek 18:31). Man Possessed by the spirit of an unclean demon - James Tissott A DEVIL SCREAMS IN THE SYNAGOGUE! In the synagogue (sunagoge) there was a man possessed by the spirit of an unclean (akathartos) demon (daimonion) - Jesus' teaching stirs up opposition a second time. This is not the last time a demon filled "religious person" would be in the pew! NET Note - “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.” (Ed: 13 uses of the phrase "unclean spirit" = Zech. 13:2; Matt. 12:43; Mk. 1:23,26; 3:30; 5:2,8; 7:25; 9:25; Lk. 8:29; 9:42; 11:24; Rev. 18:2). Steven
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Robertson - A spirit of an unclean (akathartos) demon (daimonion). Mark 1:23+ has “unclean spirit.” Luke’s phrase is a unique combination. Plummer notes that Matthew has [daimonion] ten times and [akatharton] twice as an epithet of Spirit [pneuma]; Mark has [daimonion] thirteen times and [akatharton] eleven times as an epithet of [pneuma]. Luke’s Gospel uses [daimonion] twenty-two times and [akatharton] as an epithet, once of [daimonion] as here and once of [pneuma]. In Mark the man is in ([en]) the power of the unclean spirit (Ed: See Robertson's note above), while here the man “has” a spirit of an unclean demon. And he cried out (anakrazo) with a loud voice (megas + phone like our "megaphone") - The man literally shrieks at the top of his lungs. The presence, power and preaching of the Person of Jesus disturbed this demon's spiritual world! Word centered, Gospel centered preaching will always disturb the spiritual world of unbelievers, whether human souls or unclean spirits! Of course only the former can respond by repenting and believing in Jesus. The preacher should afflict the comfortable and comfort the afflicted. THOUGHT - Don't miss the irony! Who knows how long this demon possessed man had been sitting in the synagogue, listening to the droning on of the rabbis, all the while remaining calm and completely undisturbed by what he heard. Why was he not disturbed? Because the rabbis were not preaching the Word of God! But when Jesus preached the Word, the demon reacted immediately, screaming out through the man’s vocal cords! Of course, the unclean spirit also recognized Jesus' authority to send him to eternal punishment and that truth clearly contributed to his screeching! Here's the point - it is very difficult for unbelievers (not possessed by evil spirits, but their own selfish, self-centered evil flesh) to sit week after week under a Spirit anointed preacher, powerfully proclaiming the Word of Truth! Little wonder, that in one of his final exhortations to Timothy, Paul commanded him to "Preach the Word!" (2 Ti 4:1-2+). Dear pastor, do you make unbelievers and demons uncomfortable? If not, you have a problem now and in the future when you have to give an account to Jesus and find that your entire life's work may be burned up (see 1 Cor 4:1-2+, 1 Cor 3:10-15+)! A T Robertson on loud voice - With a loud voice [phōnēi megalēi - Ed: cf "megaphone"!]. Not in Mark. Really a scream caused by the sudden contact of the demon with Jesus. Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt; See also akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. The idea is that which morally indecent or filthy. Given this definition, it is not surprising that akathartos is repeatedly applied to filthy demonic spirits in the Gospels! They were not just "ceremonially unclean" but filthy and foul! Luke uses akathartos 6x in 6v all referring to the characteristic trait of demons = unclean! - Lk 4:33, 4:36, 6:18, 8:29, 9:42, 11:24. Here is an example similar in results to the present exorcism... And while he was still approaching, the demon dashed him to the ground, and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. And they were all amazed at the greatness of God. But while everyone was marveling at all that He was doing, He said to His disciples (Lk 9:42, 43) Demon (1140)(daimonion from daímon = demon used 5x = Mt 8:31, Mk 5:12, Lk 8:29, Rev 16:14, 18:2) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). Acts 17:18 refers specifically to to heathen gods ("strange gods" where "gods" = daimonion, see note on 1 Cor 10:20 for discussion of association of demons with idols). In the context of a Jewish use it more often refers to a demon, evil spirit, devil, or one who is subject to Satan, the ruler of the kingdom of darkness. Daimonion was used in pagan Greek writings to refer to an inferior race of divine beings, lower than the Greek gods, but more powerful than men. Daimonion in Luke and Acts - Lk. 4:33; Lk. 4:35; Lk. 4:41; Lk. 7:33; Lk. 8:2; Lk. 8:27; Lk. 8:29; Lk. 8:30; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 9:1; Lk. 9:42; Lk. 9:49; Lk. 10:17; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:32; Acts 17:18; All 55 uses in NT - Matt. 7:22; Matt. 9:33; Matt. 9:34; Matt. 10:8; Matt. 11:18; Matt. 12:24; Matt. 12:27; Matt. 12:28; Matt. 17:18; Mk. 1:34; Mk. 1:39; Mk. 3:15; Mk. 3:22; Mk. 6:13; Mk. 7:26; Mk. 7:29; Mk. 7:30; Mk. 9:38; Mk. 16:9; Mk. 16:17; Lk. 4:33; Lk. 4:35; Lk. 4:41; Lk. 7:33; Lk. 8:2; Lk. 8:27; Lk. 8:29; Lk. 8:30; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 9:1; Lk. 9:42; Lk. 9:49; Lk. 10:17; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:32; Jn. 7:20; Jn. 8:48; Jn. 8:49; Jn. 8:52; Jn. 10:20; Jn. 10:21; Acts 17:18; 1 Co. 10:20; 1 Co. 10:21; 1 Tim. 4:1; Jas. 2:19; Rev. 9:20; Rev. 16:14; Rev. 18:2 Cried out (349) anakrazo from aná = intensifies force of + krazo = to cry, croak or shriek as a raven) means to cry out, exclaim. (1) of the loud cry of demonized or frightened people cry aloud, scream, shout (Mk 1.23+); (2) of an aroused multitude shout out, howl, yell (Lk 23.18+) (Friberg) Note that Lk 23:18+ might as well have been demon possessed men crying out because this was the crowd crying out for Pilate to crucify Jesus and give them Barabbas! Anakrazo - 5x - Mk. 1:23+; Mk. 6:49+; Lk. 4:33+; Lk. 8:28; Lk. 23:18+ Anakrazo - 11x in 10v in the Septuagint - Jos. 6:5 (= "all the people shall shout with a great shout; and the wall of the city will fall down flat"); Jdg. 7:20 (= "cried, “A sword for the LORD and for Gideon!"); 1 Sa 4:5 ("As the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout"); 1 Ki. 12:24; 1 Ki. 22:32; Ezek. 9:1; Ezek. 21:12; Joel 3:16 (="The LORD roars from Zion"); Zech. 1:14; Zech. 1:17; Luke 4:34 "Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are--the Holy One of God!" ESV "Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God." NLT "Go away! Why are you interfering with us, Jesus of Nazareth? Have you come to destroy us? I know who you are-- the Holy One sent from God!" CSB "Leave us alone! What do You have to do with us, Jesus-- Nazarene? Have You come to destroy us? I know who You are-- the Holy One of God!" NIV "Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are--the Holy One of God!" NAB "Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are-- the Holy One of God!" NET "Ha! Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are– the Holy One of God." Let us alone: Lu 8:37 Ac 16:39 what: Lu 4:41 Lk 8:28 Mt 8:29 Mk 1:24,34 Mk 5:7 Jas 2:19 are: Ge 3:15 Heb 2:14 1 Jn 3:8 Rev 20:2 the Holy One: Lu 1:35 Ps 16:10 Da 9:24 Ac 2:27 3:14 4:27 Rev 3:7 Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related Passage: Luke 4:41 Demons also were coming out of many, shouting, “You are the Son of God!” But rebuking them, He would not allow them to speak, because they knew Him to be the Christ. Luke 8:28 Seeing Jesus, he cried out and fell before Him, and said in a loud voice, “What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me.” Matthew 8:29 And they cried out, saying, “What business do we have with each other, Son of God? Have You come here to torment us before the time?” Mark 1:24 saying, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are–the Holy One of God!” Mark 1:34 And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was. Mark 5:7 and shouting with a loud voice, he *said, “What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!” THE RAGE AND RESISTANCE OF THE DEMON Let us alone - ESV = "Ha! The NAS gives an interpretative rendering of the word "Ha!" or "Ah!" (ea) Ah! is an interjection of anger or dismay, displeasure or surprise. The NET and ESV include this exclamation which adds to the sense of demonic displeasure and dread associated with this confrontation between Light (Jn 8:12) and darkness. The plural US could be interpreted as one demon who was serving as "spokesman" for all other demons or could reflect that the poor man had more than one demon possessing him (cf Lk 8:2, 27, 30). The former is most likely as Jesus uses addresses him with singular form in Lk 4:35. What business do we have with each other Jesus (Iesous) of Nazareth? - “What do we have in common?” “Do not meddle with me!” (Marshall) Danker paraphrases it "Why this interference?" Good question! Clearly nothing! As Paul asked rhetorically "what fellowship has light with darkness? Or what harmony has Christ with Belial?" (2 Cor 6:14-15+). NOTHING! NET Note on What business do we have with each other? - which NET Bible translates as "Ha! Leave us alone" - The literal Greek reads “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Jdg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone.…” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4. A T Robertson on What have we to do with thee? - The same idiom in Mt. 8:29 ("What business do we have with each other, Son of God?"). (It is as they are saying and rightly so there is) Nothing in common between the demon and Jesus....The recognition of Jesus by the demons may surprise us since the rabbis (the ecclesiastics, the religious folks) failed to do so! The demons call Jesus “The Holy One of God”. Hence the demon feared that Jesus had come to destroy him.... In Mt. 8:29 the demon calls Jesus Son of God. Later the disciples will call Jesus The Holy One of God (John 6:69). The demon cried out aloud...so that all heard the strange testimony to Jesus. The man says “I know” (oida), correct text, some manuscripts “we know” ([oidamen]), including the demon. Jesus (Iesous) of Nazareth - Although Jesus is now headquartered in Capernaum, and specifically at Peter's house = cf use of "home" or "house" in Mk 2:1; Mk 3:20; Mk 9:33; Mk 10:10; cf Mt 9:1 where Matthew calls Capernaum "His [JESUS'] own city."), the demons refer to Him using the name of His hometown, Nazareth. Perhaps it was meant to be derogatory, for even "Nathanael said to him (Philip), "Can any good thing come out of Nazareth?" (John 1:46+). Ryrie adds that Nazareth "had a negative reputation at this period (cf Jn 7:52)." Jesus of Nazareth - 7x in 7v (Mt. 26:71; Mk. 1:24; Lk. 4:34; Lk. 18:37; Jn. 1:45; Acts 10:38; Acts 26:9 Jesus the Nazarene - 8x in 8v (Mk. 10:47; Mk. 14:67; Mk. 16:6; Lk. 24:19; Jn. 18:5; Jn. 18:7; Jn. 19:19; Acts 2:22; Acts 22:8 Have You come to destroy (apollumi - ruin) us? - Notice the us indicating the demon speaks for all of the demons. Notice he did not say "You have no power over us." Or "You cannot destroy us." The demons know orthodox theology and they know their final fate is utter and eternal destruction (not annihilation which is a cessation of existence but destruction which is a loss of usefulness for anything!) The demons would forever lose their freedom to harass and wreak havoc in human beings. Jesus later explained that "the eternal fire has been prepared for the devil and his angels." (Mt 25:41) John alludes to the destruction and ruin of the demons writing "the one who practices (present tense - habitually) sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy (luo - bring to an end, do away with) the works of the devil." (1Jn 3:8+) I know (eido) Who You are--the Holy (hagios) One of God! - The demon uses an OT Messianic title to describe Jesus (e.g., Ps 16:10). The demon is saying he knows beyond a shadow of a doubt the identity of Jesus! How sad that demons know more than most liberal theologians who deny the Deity of Jesus. In fact every major cult in some way will attack the deity of Jesus because He is the key to redemption and eternal life. And so satan does all he can to twist the truth about Jesus so people end up believing in a false Jesus and end up going to hell when they thought they were assured of going to heaven (cf Jesus' warning Mt 7:21-23+). Now think about this for a moment -- who was in the synagogue? Jews. They hopefully had heard passages like Isaiah 54:5 (Holy One of Israel -31x in the OT!). What thoughts must have run through their minds as they beheld this cosmic struggle between divine and demonic? The demon is speaking through the man and attests to his belief that Jesus is God, indeed the Holy One of God! Imagine the ripples through that synagogue! And so we see the demon has a "belief" but clearly he does not have a belief that leads to salvation (fallen angels cannot be redeemed). James makes it clear that "the demons also believe, and shudder." (James 2:19+) The word shudder is phrisso in the present tense signifying that the demons continually shiver from fear or dread! They know they are doomed to eternal torment!
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Robertson - Ah! (Ea). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of [eaō], to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on Mark 1:24 and Mt. 8:29. NET Bible translates it as "Ha! Leave us alone." The demons are trying to deflect the light of the Gospel of Jesus against their world of spiritual darkness. Destroy (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer) means to destroy utterly but not to caused to cease to exist. Apollumi is not the loss of being per se, but is more the loss of well-being. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi in Luke and Acts - Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; Acts 5:37; Acts 27:34; Know (1492)(eido) literally means perception by sight as in Mt 2:2 where the wise men "saw His star". This verb speaks of absolute certainty, of knowledge that is self-evident and sure The other major NT word for know is ginosko which generally refers to knowledge obtained by experience whereas eido more often refers to intuitive knowledge although the distinction is not always crystal clear. In the present passage the demons were absolutely certain they were in the presence of God! Eido in Luke and Acts - Lk. 2:49; Lk. 4:34; Lk. 4:41; Lk. 5:24; Lk. 6:8; Lk. 8:53; Lk. 9:33; Lk. 9:47; Lk. 9:55; Lk. 11:13; Lk. 11:17; Lk. 11:44; Lk. 12:30; Lk. 12:39; Lk. 12:56; Lk. 13:25; Lk. 13:27; Lk. 18:20; Lk. 19:22; Lk. 20:7; Lk. 20:21; Lk. 22:34; Lk. 22:57; Lk. 22:60; Lk. 23:34; Acts 2:22; Acts 2:30; Acts 3:16; Acts 3:17; Acts 5:7; Acts 7:18; Acts 7:40; Acts 10:37; Acts 12:9; Acts 12:11; Acts 16:3; Acts 19:32; Acts 20:22; Acts 20:25; Acts 20:29; Acts 23:5; Acts 24:22; Acts 26:4; Acts 26:27 SPECIAL TOPIC: JESUS THE NAZARENE - Bob Utley There are several different Greek terms that the NT uses to speak of Jesus. A. NT Terms 1. Nazareth - the city in Galilee (cf. Luke 1:26; 2:4, 39, 51; 4:16; Acts 10:38). This city is not mentioned in contemporary sources, but has been found in later inscriptions. For Jesus to be from Nazareth was not a compliment (cf. John 1:46). The sign over Jesus’ cross which included this place name was a sign of Jewish contempt. 2. Nazarēnos - seems to also refer to a geographical location (cf. Luke 4:34; 24:19). 3. Nazōraios - may refer to a city, but could also be a play on the Hebrew Messianic term “Branch” (netzer, cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12; in the NT, Rev. 22:16). Luke uses this of Jesus in 18:37 and Acts 2:22; 3:6; 4:10; 6:14; 22:8; 24:5; 26:9. 4. Related to #3 nāzir means “consecrated one by means of a vow.” B. Historical usages outside the NT. 1. It denoted a Jewish (pre-Christian) heretical group (Aramaic nāsōrayyā). 2. It was used in Jewish circles to describe believers in Christ (cf. Acts 24:5, 14; 28:22, nosri). 3. It became the regular term to denote believers in the Syrian (Aramaic) churches. “Christian” was used in the Greek churches to denote believers. 4. Sometime after the fall of Jerusalem, the Pharisees reorganized at Jamnia and instigated a formal separation between the synagogue and the church. An example of the type of curse formulas against Christians is found in “the Eighteen Benedictions” from Berakoth 28b–29a, which calls the believers “Nazarenes.” “May the Nazarenes and heretics disappear in a moment; they shall be erased from the book of life and not be written with the faithful.” 5. It was used by Justin Martyr, Dial. 126:1, who used Isaiah’s netzer of Jesus. C. Author’s opinion I am surprised by so many spellings of the term, although I know this is not unheard of in the OT as “Joshua” has several different spellings in Hebrew. The following items cause me to remain uncertain as to its precise meaning: 1. the close association with the Messianic term “Branch” (netzer) or the similar term nāzir (one consecrated by means of a vow) 2. the negative connotation of Galilee 3. little or no contemporary attestation to the city of Nazareth in Galilee 4. it coming from the mouth of a demon in an eschatological sense (i.e. “Have you come to destroy us?”). For a full bibliography of studies of this word group, see Colin Brown (ed.), New International Dictionary of New Testament Theology, vol. 2, p. 346 or Raymond E. Brown, Birth, pp. 209–213, 223–225. Resources: R K Harrison's 10 page discussion of "Demon, Demoniac, Demonology"- Page 92 Zondervan Pictorial Encyclopedia of the Bible Dictionary of deities and demons in the Bible (DDD) - 950 pages (1995) Read some of the 65 ratings (4.8/5 Stars). A definitive in depth resource on this subject. Very expensive to purchase. Bob Utley's Special Topic - The Demonic (unclean spirits) in the NT The Demonic in the OT What does the Bible say about demons? Do demons exist? What does Satan look like? What do demons look like? Can demons attach themselves to non-living/inanimate objects? If angels and demons can’t die, what is the point of their engaging in battle? Can a Christian today perform an exorcism? What does the Bible say about casting out demons? How are idols connected to demons (Deuteronomy 32:16-17)? Are the demons the disembodied spirits of the Nephilim? Questions about Angels & Demons Why did Jesus allow the demons to enter the herd of pigs? Are demons fallen angels? What are unclean spirits? Are unclean spirits demons? Is Satan the master of hell? Do Satan and his demons punish people in hell? Why did God allow Satan and the demons to sin? Is there activity of demonic spirits in the world today? What does the Bible say about demon possession / demonic possession? Why is "the devil made me do it" not a valid excuse? Can a Christian today perform an exorcism? What does the Bible say about casting out demons? How are Catholics able to perform exorcisms if many of their beliefs are unbiblical? Luke 4:35 But Jesus rebuked him, saying, "Be quiet and come out of him!" And when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm. Jesus: Lu 4:39,41 Ps 50:16 Zec 3:2 Mt 8:26 17:18 Mk 3:11-12 Ac 16:17-18 Be quiet - Mt 22:12. Mk 1:25. 4:39. thrown: Lu 9:39,42 Lk 11:22 Mk 1:26 Mk 9:26 Rev 12:12 Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 17:18 And Jesus rebuked (epitimao) him, and the demon came out of him, and the boy was cured at once. Mark 1:25+ (PARALLEL PASSAGE) And Jesus rebuked (epitimao) him, saying, “Be quiet, and come out of him!” Mark 3:11-12+ Whenever the unclean spirits saw Him, they would fall down before Him and shout, “You are the Son of God!” 12 And He earnestly warned them not to tell who He was. Mark 9:26+ After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, "He is dead!" Acts 16:17-18+ Following after Paul and us, she kept crying out, saying, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.” 18 She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment. JESUS SILENCES THE DEMON! Note this clear illustration of the authority of Jesus over the powers of darkness! And keep in mind this same Jesus now indwells us, John writing "You are from God, little children, and have overcome them; because greater is He who is in you (JESUS - Col 1:27b+) than he (SATAN AND HIS MINIONS) who is in the world (cf 1 Jn 5:19+)." (1 Jn 4:4+). But Jesus rebuked (epitimao - charged, firmly commanded) him, saying, "Be quiet (phimoo - Be muzzled!) and come out of him!" - The cosmic confrontation comes to a head! Both commands are aorist imperative calling for the demon to do this immediately and not delay. The demon immediately obeyed the One Who had authority to make such a bold command and came out of him. Imagine the reaction of the onlookers! Jesus is not interested in a unclean spirit testifying about His divinity! This reminds us of Paul's reaction in Acts 16 in Ephesus where he is being followed around by "a slave-girl having a spirit of divination...who was bringing her masters much profit by fortune-telling" and who "kept crying out, saying, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment." (Acts 16:16-18+) NET Note - The command Come out of him! is an example of Jesus’ authority (see note on Lk 4:32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name. The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual. (Ed: And the same Jesus is our Protector!) Jesus sometimes commanded the demons not to confess Who He is (e.g., Mk 1:24, 25+). Bock reasons that "It appears that this kind of an endorsement could produce confusion about Who Jesus was, as later the Jews suggest it is through the devil's power that Jesus works (Luke 11:14-20+). And when the demon (daimonion) had thrown him down (rhipto) in the midst of the people - (cf Lk 9:39, 42+) - Dr Luke uses a verb from his medical vocabulary (it is not used by any other NT writers), as in medicine rhipto described the convulsions associated with an epileptic fit. It pictured a violent action of one being flung or hurled down. And here it took place right in the middle of the gathering right smack dab in the middle of the Jews so it would be hard to miss! Can you imagine the reactions of rear and horror in that Jewish crowd on that fateful day? In the parallel passage Mark 1:26+ we read "Throwing him into convulsions (sparasso), the unclean spirit cried out with a loud voice and came out of him." A T Robertson explains the unclean spirit was "convulsing him like a spasm. Medical writers use the word for the rotating of the stomach." THOUGHT - This casting out of the demon is a foretaste of the tossing of Satan out of Heaven in Rev 12:12+! Beloved, the powers of darkness have been defeated and we have nothing to fear from them. Yes, we need to respect them for we are in an endless war with these invisible spirits until we go home to glory, but the war now is a war over truth, not a power struggle! All the more reason we need to be systematically, diligently taking in and treasuring the word of God in our heart that we might always be alert and ready to counter the attacks from the evil forces. Indeed, now the "battlefield" is our mind, with Satan and his minions shooting flaming missiles of lies, etc (cf Jn 8:44), to disrupt our partaking of our privilege as those who now have the "mind of Christ." (1 Cor 2:16+) Resources - Meditate, Primer on Biblical Meditation; Memorizing His Word, Memory Verses by Topic He came out of him without doing him any harm (blapto) - Blapto was used in In medicine indicating the damage done to the system by a disease. Here it means that no permanent bodily damage was done to the man. Dr Luke adds this significant detail that the demon caused the man no injury, a detail not found in Mark's parallel account (Mk 1:26+). Mark has a detail not found in Luke describing the loud voice (phonus + megas - like our "megaphone!" - but Luke did record this was the demon's initial cry in Lk 4:33). One can hear him screeching and screaming at the top of his lungs (as we say), and this would have created a moment of intense excitement in the synagogue. I doubt if anyone slept through the service that day! Be silent (aorist imperative = Obey now!)(5392)(phimoo from phimós = muzzle for a beast's mouth) means to close the mouth with a muzzle, to muzzle, gag, restrain as an ox (1 Co 9:9; 1 Ti 5:18). Figuratively, phimoo means to stop one's mouth in order make speechless or reduce to silence (Mt 22:34; 1 Pe 2:15) It was used especially as in this passage of reducing an adversary to silence. Christ commanded the evil spirit not to speak (Mk 1:25; Lu 4:35) and the raging sea to be still (Mk 4:3). He muzzled the Sadducees (for muzzling see English definition) (Mt 22:34). Jesus also silenced the raging elements with His word's "Hush! (siopao) Be still (phimoo)" (Both verbs are commands - Mark 4:39). Phimoo is a more vigorous word than just "Be Quiet" as NASB translates in Mk 1:25. The picture is “Be muzzled” like an ox. Gould renders it “Shut up.” “Shut your mouth” would be too colloquial. Phimoo is used once in the Septuagint in Deuteronomy 25:4 "You shall not muzzle the ox while he is threshing." Phimoo - 7x in 7v - Usage: muzzle(1), quiet(2), silence(1), silenced(1), speechless(1), still(1). Matt. 22:12; Matt. 22:34; Mk. 1:25; Mk. 4:39; Lk. 4:35; 1 Tim. 5:18; 1 Pet. 2:15 Thrown...down (4496)(rhipto) means to throw, hurl or cast (Mt 27:5; Lk 17:2; Ac 27:19, 29). Vine - "to throw with a sudden motion, to jerk, cast forth." In medicine rhipto was used of convulsive fits and similar affections. Figuratively of the people's spirits (Mt 9:36), of Israel casting God's law behind their backs (i.e., disregarding it) (Lxx 9:26). Of Judas throwing the silver in the Temple, after which he hanged himself (Mt 27:5). Rhipto was used of throwing tackle overboard (Acts 27:19), of casting an anchor (Acts 27:29), of throwing someone into the sea (Lk 17:2), of throwing off clothes (Acts 22:23), of throwing Joseph into a pit (Lxx of Ge 37:20, 24), of casting Hebrew male newborns into the Nile (Lxx of Ex 1:22), of Moses throwing the staff to the ground and it becoming a serpent (Lxx of Ex 4:3, cf Ex 7:9, 10, 12), of God hurling the Egyptians into the Red Sea (Lxx of Ex 15:1, 4, 21), of Moses throwing the tablets when he saw Israel's idolatrous calf and reveling (Lxx Ex 32:19, Dt 9:17), of a woman throwing a millstone on Abimelech's head! (Lxx Jdg 9:53). In a gentler sense, meaning to deposit a load by laying down a sick person. (Mt 15:30 [cf. Sept.: 2 Ki 2:16]). Demons have power and/or power to control the one possessed as shown in this verse where the man was thrown down (but without harm). Rhipto - 8x in 8v - Usage: cast(1), dispirited(1), laid...down(1), threw(2), throwing off(1), thrown(1), had thrown...down(1). Matthew 9:36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. Matthew 15:30 And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. Matthew 27:5 And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. Luke 4:35 But Jesus rebuked him, saying, "Be quiet and come out of him!" And when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm. Luke 17:2+ "It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. Acts 22:23 And as they were crying out and throwing off their cloaks and tossing dust into the air, Acts 27:19+ and on the third day they threw the ship's tackle overboard with their own hands. Acts 27:29+ Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and wished for daybreak. Rhipto - 78x in 76v in the Septuagint Gen. 21:15; 37:20,24; Exod. 1:22; 4:3; 7:9f,12; 15:1,4,21; 32:19,24; Deut. 9:17,21; Jos. 8:29; 10:27; Jdg. 4:22; 9:53; 15:17; 2 Sam. 11:21f; 18:17; 20:21; 1 Ki. 13:24f,28; 2 Ki. 2:16,21; 3:25; 6:6; 7:15; 9:25f; 10:25; 13:21; 23:6,12; 2 Chr. 30:14; 34:4; Neh. 9:11,26; 13:8; Job 16:11; Ps. 88:5; Isa. 14:19; 22:18; 33:12; 34:3; Jer. 14:16; 22:19; 26:23; 36:23,30; 38:6,11,26; 41:9; 50:30; 51:63; Ezek. 5:4; 7:19; 19:12; 28:17; Dan. 4:17; 6:5,7f,12,14,16,22,24; 8:12; Joel 1:7; Zech. 5:8 Harm (984)(blapto) means to hurt, injure, harm. Used only 2x in the NT = Mk 16:18 = "it will not hurt him," Lu 4:35. The only use in the Septuagint is Pr 25:20 to describe one who "sings songs to a troubled (hurt) heart." Secular uses of blapto include to disable, hinder, stop - Homer "to disable the feet, to lame them." Of horses "caught in a branch." Of the mind to distract, delude, deceive (of the gods). After Homer to damage, hurt, mar. Blapto was used in In medicine indicating the damage done to the system by a disease. In Luke 4:36 it means that no permanent bodily damage was done to the man. Luke 4:36 And amazement came upon them all, and they began talking with one another saying, "What is this message? For with authority and power He commands the unclean spirits and they come out." NET They were all amazed and began to say to one another, "What's happening here? For with authority and power he commands the unclean spirits, and they come out!" Amazement came upon them all: Lk 4:32, Lk 8:25, Mt 8:27, Mt 9:33 mt 12:22,23 Mk 1:27 Mk 4:41, Mk 7:37 What: Lu 4:32 Lk 10:17-20 Mk 16:17-20 Ac 19:12-16 With authority and power - Lk 5:17 Unclean spirits - Mt 8:16 They come out: 1Pe 3:22 Luke 4:31-34 Jesus' Authority over Demons, Part 1 - John MacArthur Luke 4:31-34 Jesus' Authority over Demons, Part 2 - John MacArthur Luke 4:31-37 Jesus' Authority over Demons, Part 3 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related Passages: Mk 1:27 And they were all amazed, so that they debated among themselves, saying, "What is this? A new teaching with authority (exousia).! He commands even the unclean (akathartos) spirits, and they obey Him." A T Robertson on Mark 1:27 - They questioned among themselves (Luke has "they began talking with one another"). By look and word. A new (kainos - never anything like it before) teaching. One surprise had followed another this day. The teaching was fresh (kainos), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis! And it was with authority (exousia). It is not certain whether the phrase is to be taken with “new teaching,” “It’s new teaching with authority behind it,” as Moffatt has it, or with the verb; “with authority commands even the unclean spirits” (kai tois pneumasin tois akathartois epitassei). The position is equivocal and may be due to the fact that “Mark gives the incoherent and excited remarks of the crowd in this natural form” (Swete). But the most astonishing thing of all is that the demons “obey him” (hupakouo). The people were accustomed to the use of magical formulae by the Jewish exorcists (Mt. 12:27; Acts 19:13), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts 8:19). AMAZEMENT AT JESUS BUT NO BELIEF IN JESUS! And amazement (thambos) came upon them all - All is probably literally everyone there and is not hyperbole, for they had heard and seen some truly remarkable events in the synagogue. This was not your usual humdrum Sabbath Service. And so they were struck with a mixture of fear and awe at these events. They knew they had experienced something special and unique. Sadly they still did not receive Jesus as Messiah. They were "stunned" but not saved! As John wrote "He came to His own, and those who were His own did not receive Him." (John 1:11+) Stephen helps us understand their resistance to reception of the Redeemer writing "You (JEWISH) men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit (cf Jn 16:8) you are doing just as your fathers did." (Acts 7:51+). And they began talking with (sullaleo) one another saying "What is this message?" ("What's happening here? = NET "What is this word" = ESV, "What is this teaching?" = NIV) - Though struck with astonishment at the unusual events, they were not speechless. Began talking is in imperfect tense signifying they began and kept up the speaking together. Mark uses a different verb (suzeteo) which means to carry on a discussion, more like a joint discussion inquiring of each other and the present tense (Mk 1:27+) of "debated" emphasizes durative action so that Mark is describing an animated, prolonged discussion. You can just imagine the synagogue scene! Message is the word logos used in Lk 4:22+ ("gracious words") and Lk 4:32+ ("His message"). "Logos has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!" For - Another profitable term of explanation. What is Luke explaining? This is straightforward. He is explaining the amazed state of all in the synagogue. With authority (exousia) and power (dunamis - see Lk 4:14+) He commands (epitasso) the unclean (akathartos) spirits and they come out - Lk 4:1 says Jesus was full of the Spirit and Lk 4:14 says returned to Galilee in the power of the Spirit. It is clear that Jesus' power for ministry derived from the Holy Spirit. NET Note - "The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum." And they come out - Just as did the demon in Lk 4:35. The demons had already acknowledged that Jesus was Lord of the Universe. Jesus' needed no incantations, no exorcism ceremony, but only His Word of authority and power! And they, rebellious spirits that they were, obeyed Him without hesitation. O, for my heart to be as quick to heed my Lord's life giving commands and warnings! THOUGHT - Remember that Jesus' miracles had a specific purpose -- to authenticate His teaching, to stir the Jews interest to examine carefully His claim to be the Messiah and ultimately to place their total trust in Him, in His Gospel message, not in His miracles. But believers today, through the indwelling Spirit, do have access to supernatural power to enable us to live a "supernatural ("dynamic" - dunamis empowered) life!" Dear believing brother or sister, the world desperately needs to see "authentic ("miraculous") Christianity" on bold display. And what will the response be? Some like the Jews in Capernaum will be struck with amazement, others will be filled with rage like the Jews in Nazareth (Lk 4:28), and yet others will ask "you to give an account for the hope that is in you." (1 Peter 3:15+)! Amazement (2285)(thambos) describes an emotion in which awe and fear are mingled (astonishment, amazement from admiration). BDAG says "a state of astonishment brought on by exposure to an unusual event = amazement, awe." (Only 3x in the NT - Lk 4:36; 5:9; Acts 3:10, Six uses in the Septuagint - 1 Sa 26:12; Eccl. 12:5; Song 3:8; 6:4; 6:10; Ezek. 7:18). The astonishment shows that these kinds of miracles were not seen as so common, unlike the way some portray the ancient world. But what really amazed them (and shook them somewhat) was the fact that Jesus' word alone conveyed such power and authority! They began talking with (4814) (sullaleo from sun/syn = with, speaks of intimacy + laleo = to talk, speak) means to talk together or with, to converse. BDAG = " to exchange thoughts with." Gilbrant on sullaleo - In extra-Biblical literature prior to the New Testament it can mean “to talk together with” or “to carry on a conversation with” (Moulton-Milligan; cf. Bauer). The word appears in the Septuagint in passages such as Exodus 34:35, of Moses talking with God; Proverbs 6:22, of the commandments talking with an individual; and Isaiah 7:6, of men conferring together. (Complete Biblical Library Greek-English Dictionary Sullaleo - 6x in 6v - - Usage: conferred(1), discussed(1), talking(4). Matt. 17:3; Mk. 9:4; Lk. 4:36; Lk. 9:30; Lk. 22:4; Acts 25:12 Sullaleo - 4x in the Septuagint - Ex. 34:35; Prov. 6:22; Isa. 7:6; Jer. 18:20 Commands (2004)(epitasso from epí = upon, over + tasso = arrange, appoint or place appropriately) literally means to arrange upon, i.e. order. To appoint over, put in charge; put upon one as a duty. Epitasso was a Greek military term, the noun form used of an “orderly array.” The root verb tasso was used in classical Greek meaning to draw up in order of battle, array, marshal. The noun form epitage referred to a royal command that is not negotiable, but mandatory. Of Jesus' command to the people to sit in groups (Mk 6:39). Of Jesus command to demons (Mk 1:27, 9:25, Lk 4:36, 8:31) Of King Herod's order to sever the head of John the Baptist (Mk 6:27). Of Jesus' commanding the winds and water (Lk 8:25, cf similar use of epitasso in Lxx of Ps. 107:29) Epitasso - 10x in 10v mostly by Luke - command(2), commanded(4), commands(3), order(1). Mk. 1:27; Mk. 6:27; Mk. 6:39; Mk. 9:25; Lk. 4:36; Lk. 8:25; Lk. 8:31; Lk. 14:22; Acts 23:2; Philemon 1:8 Epitasso 16x in 14v in the Septuagint - Gen. 49:33; Est. 1:1; Est. 1:8; Est. 3:12; Est. 8:8; Est. 8:11; Ps. 107:29; Ezek. 24:18; Dan. 1:18; Dan. 2:2; Dan. 2:46; Dan. 3:19; Dan. 3:20; Dan. 6:9 Steven
Lucas 4
Robertson - The house of Simon and Andrew. Peter was married and both he and Andrew lived together in “Peter’s house” (Mt 8:14) with Peter’s wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1 Cor 9:5). This incident followed immediately after the service in the synagogue on the Sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has “lay sick of a fever” (katekeito puressousa), lay prostrate burning with fever. Matthew puts it “stretched out (beblēmenēn) with a fever.” Luke has it “holden with a great fever” (ēn sunechomenē puretōi megalōi), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene. Matthew 8:14-17+ - When Jesus came into Peter’s home, He saw his mother-in-law lying sick in bed with a fever (puresso = be sick with fever). 15 He touched her hand, and the fever (puretos) left her; and she got up and waited on Him. 16 When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. 17 This was to fulfill what was spoken through Isaiah the prophet: “HE HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR DISEASES.” Robertson - Lying sick of a fever (biblēmenēn kai puressousan). Two participles, bedridden (perfect passive of [ballō]) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack (Mark 1:30), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. “Fever” is from German feuer (fire) like the Greek [pur]. FROM SYNAGOGUE SERVICE TO SIMON'S HOME John MacArthur gives an overview of Lk 4:38-44 - This closing section of chapter 4 might appear at first glance to be a series of brief, disconnected comments that sum up a certain period in Jesus’ life. But they are in reality very carefully connected. The Jewish people wanted to see signs to prove that Jesus was the Messiah (cf. Lk 11:16; Matt. 12:38; 16:1; 1 Cor. 1:22), and in this brief passage Luke provided some for them. Then He got up (anistemi) and left the synagogue (sunagoge), and entered Simon's home (oikia) - Got up indicates He was seated, the usual position for a Jewish teacher. If you have visited Capernaum, you know that the ruins of a synagogue are very close to the purported site of Peter's home. And since the usual Sabbath service ended around noon, it would often be followed by a meal in someone's home. Simon's home indicates he had means enough to at least allow him to possess his own home. This fact becomes significant when we later hear him say to Jesus "Behold, we have left (aphiemi) our own [homes] ("we have left everything we own") and followed (akoloutheo) You." (Lk 18:28+) In his comment on Mark's parallel account (see Mark Commentary),