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Charles Spurgeon · Citado em PreceptAustin

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Spurgeon - This was as much as to say, “It is not because I lived here that I shall work miracles in this place. There were many widows round about Elijah, but he was not sent to one of them, he was sent to a widow in Sarepta, a city of Sidon, a heathen woman in another country.” Mark the sovereignty of God; he bestows his mercy where he wills, according to his declaration to Moses, “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” We dare not ask God why he does this, “for he giveth not account of any of his matters.” He acts wisely; but he acts according to the good pleasure of his own will. Zarephath (see Sarepta) is the The modern village Surafend on the coast road between Tyre and Sidon. In the land of Sidon - An ancient mercantile city of Phoenicia, in the narrow plain between Lebanon and the Mediterranean, where the mountains recede two miles from the sea; 20 miles N. of Tyre. Now Saida. Old Sidon stands on the northern slope of a promontory projecting a few hundred yards into the sea, having thus "a fine naturally formed harbour" (Strabo). The citadel occupies the hill behind on the south. Bock - This widow of Sidon is a Gentile and had her son revived from the dead in 1 Kings 17:8-24. Jesus' point is that the land was so obstinate that only Gentiles received the benefit of ministry. This is the only mention of this figure in the NT. QUESTION - What is the story of Elijah and the widow of Zarephath? ANSWER - 1 Kings 17 introduces the prophet Elijah and gives the account of his dealings with a widow from Zarephath. The chapter notes that the Lord was withholding rain from Israel (verse 1). The drought was in judgment of the nation’s rampant idolatry, led by the royal couple Ahab and Jezebel. In verse 8, the Lord commanded Elijah to go to Zarephath, a town outside of Israel, where a widow would provide food for him. He obeyed, finding a woman gathering sticks. He said to her, “Bring me a little water in a vessel, that I may drink,” and, “Bring me a morsel of bread in your hand” (verses 11–12). The widow, however, was in great need herself. She responded, “As the LORD your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die” (verse 13). She expected the meal she was about to fix to be the last for her family. She had no other prospect than to die of starvation. Elijah’s answer was surely a test of her faith. He told her that she was to make some food for him, anyway, using the last of her ingredients for him. He added a promise: “For thus says the LORD, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the LORD sends rain upon the earth’” (1 Kings 17:14). The widow’s faith was evident in her obedience. And God was faithful to His promise: “She and he and her household ate for many days. The jar of flour was not spent, neither did the jug of oil become empty, according to the word of the LORD that he spoke by Elijah” (verses 15–16). The widow’s food supply was supernaturally extended, as promised. Elijah stayed there for some time, living in an upper room of the widow’s house. The woman’s son later died of an illness and, in her anger and grief, she blamed Elijah for his death—she assumed God was judging her for her sin (1 Kings 17:17–18). But Elijah cried out to God: “Lord my God, let this boy’s life return to him!” (verse 21), and the child was restored to life. When the woman saw this, she said, “Now I know that you are a man of God and that the word of the Lord from your mouth is the truth” (verse 24). This account is also mentioned in the New Testament. Early in His ministry, Jesus was speaking in the synagogue of His hometown, Nazareth. He said, “In truth, I tell you, there were many widows in Israel in the days of Elijah, when the heavens were shut up three years and six months, and a great famine came over all the land, and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow” (Luke 4:25–26). Jesus’ point was that no prophet is accepted in his hometown. Just as Elijah found more faith outside of Israel than within it, Jesus found little faith in His boyhood home. As if to prove His point, the people of Nazareth grew enraged and attempted to throw Jesus off a cliff (Luke 4:29). The account of Elijah and the widow of Zarephath offers many insights. First, God often uses unlikely people and sources to accomplish His purposes. Second, God’s mercy extends to all people, both Jews and Gentiles, and the Sidonian widow was blessed for her faith (see Acts 10:34–35). Third, God requires faith (Hebrews 11:6). The widow’s miracle only came after she prepared a meal for Elijah—an act of sincere faith on her part. GotQuestions.org Luke 4:27 "And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian." Elisha: 1Ki 19:19-21, Elisha Only: Mt 12:4 Joh 17:12 Naaman: 2Ki 5:1-27 Job 21:22 33:13 36:23 Da 4:35 Luke 4:27 The Rule of Grace - C H Spurgeon Luke 4:22-30 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries ELISHA'S CLEANSING A GENTILE LEPER And there were many lepers (lepros) in Israel in the time of Elisha the prophet; and none of them was cleansed (katharizo) - Jesus presents a striking and painful (to the Jews) contrast between many Jewish lepers who were not cleansed and one Gentile leper who was cleansed! Jewish lepers (of which there were many) were not cleansed in Elisha's day. One reason is that there was no faith in them. Even Naaman the Syrian was not cleansed until he believed and his belief was shown to be authentic because he obeyed. THOUGHT - Beloved, a faith that does not obey is a dead faith and not a saving faith. Be wary of those who say they believe in Jesus and continue to "live like the devil!" This is deception of the highest degree and most tragic, for sadly eternity will prove these professors are not "possessors"! None is the stronger negative adjective oudeis (also used in Lk 4:26 "sent to none of them") which means absolutely not even one! The relative medeis is less emphatic. But only - This term of contrast introduces a dramatic contrast. Not only were the Jewish lepers not cleansed, the only one cleansed was an "unclean" (to the Jews) Syrian Gentile! 2 Kings 5:1 Now Naaman, captain of the army of the king of Aram, was a great man with his master, and highly respected, because by him the LORD had given victory to Aram. The man was also a valiant warrior, but he was a leper. 2 Kings 5:14 So he went down and dipped himself seven times (the obedience of faith) in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean. Naaman the Syrian refers to the incident from 2 Ki 5:8-19 and provides a second example of "missionary outreach" to the godless Gentiles. As an aside, this is the only mention of the prophet Elisha in the NT. This second mention of a Gentile was simply too much for His Jewish audience to accept as the next passage shows! Warren

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Spurgeon comments on Psalm 91:11 - You remember how the devil misapplied this text to Christ. He was quite right in the application; but he was quite wrong in the quotation, for he left out the words “in all thy ways.” God will help us in our ways if we keep in His ways. When we meet with trouble and accident, we ought to inquire whether we are in God’s way. That famous old Puritan, holy Mr. Dodd, having to cross a river, had to change from one boat into another, and being little used to the water, he fell in, and, when he was pulled out, in his simplicity and wisdom he said, “I hope that I am in my way.” That was the only question that seemed to trouble him. If I am in my way, then God will keep me. We ought to ask ourselves, “Now, am I in God’s way? Am I really moving today and acting today as divine providence leads me, and as duty calls me?” He who travels on the king’s business, by daylight, along the king’s highway, may be sure of the king’s protection. “He shall give his angels charge over thee, to keep thee in all thy ways.” (Heb 1:14+) Come here, Gabriel, Michael, and all the rest of you,” says the great King of kings to the angels around His throne; and when they come at His call, he says, “Take care of my child. Watch over him today. He will be in peril; suffer no evil to come near him.” (And on Ps 92:12 Spurgeon rightly says) What royal protection we have, a guard of angels, who count it their delight and their honour to wait upon the seed-royal of the universe, for such are all the saints of God! Guard (1314)(diaphulasso from dia = intensifies meaning + phulasso = to guard, like a sentry at his post) means to preserve carefully, carefully guard, to watch over to protect in order to keep safe and/or protect from harm. Diaphulasso was often used in magical literature to appeal to a supernatural kind of protection associated with amulets, a satanic counterfeit to the truth of divine angelic protection for God's obedient children! Luke 4:10 is the only use in the NT (Mt 4:6 lacks this clause) but there are 14 uses in the Septuagint and some are very instructive as discussed below. Jehovah promises Jacob “Behold, I am with you and will keep (Heb = shamar; Lxx = diaphulasso) you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” (Ge 28:15) Jacob responded to this truth Moses recording "Then Jacob made a vow, saying, “If God will be with me and will keep ((Heb = shamar; Lxx = diaphulasso) me on this journey that I take, and will give me food to eat and garments to wear, and I return to my father’s house in safety, then the LORD will be my God." (Ge 28:20-21) In Deuteronomy God associates His hand of protection with Israel's obedience, Moses writing "Then it shall come about, because you listen to these judgments and keep and do them, that the LORD your God will keep (Heb = shamar; Lxx = diaphulasso) with you His covenant and His lovingkindness which He swore to your forefathers." (Dt. 7:12) Again in Deuteronomy Moses describes Jehovah's protection of Jacob (the Nation of Israel) - "For the LORD’S portion is His people; Jacob is the allotment of His inheritance. He found him in a desert land, And in the howling (howling is from verbal root referring to wailing of mourners) waste of a wilderness; He encircled him (what a great word picture of Jehovah all around!), He cared for him, He guarded (Lxx = diaphulasso) him as the pupil of His eye." (Dt 32:9-10) In some of the last words of Joshua to Israel (last words are always important words when spoken by godly men!) he charged them to choose who they would serve, the gods or THE GOD (Joshua 24:15), to which they responded - The people answered and said, “Far be it from us that we should forsake the LORD to serve other gods; for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved (Lxx = diaphulasso) us through all the way in which we went and among all the peoples through whose midst we passed. (Jos 24:16, 17) Comment: This generation of Israel remained faithful in part because they heeded Joshua's charge and in part because they remembered Jehovah's deliverance and careful protection. But in the Book of Judges we read a sad commentary that "All that generation (those who responded in Josh 24:16, 17) also were gathered to their fathers; and there arose another generation after them who did not know the LORD, nor yet the work which He had done for Israel. Then the sons of Israel did evil in the sight of the LORD and served the Baals." (Jdg 2:10,11-note) They did not know the Person or the Works of God! Here are other uses of diaphulasso in the Lxx that speak of the Lord's careful protection of those who belong to Him. The LORD will protect (Heb = shamar; Lxx = diaphulasso) him and keep him alive, And he shall be called blessed upon the earth; And do not give him over to the desire of his enemies. (Ps 41:2) Guarding the paths of justice, And He preserves (Heb = shamar; Lxx = diaphulasso) the way of His godly ones. (Pr 2:8) Diaphulasso - 14v - Gen. 28:15; Gen. 28:20; Lev. 19:20; Deut. 7:12; Deut. 32:10; Jos. 24:17; Job 2:6; Ps. 31:6; Ps. 41:2; Ps. 91:11; Prov. 2:8; Prov. 6:24; Jer. 3:5; Hos. 12:13; Zech. 3:7; Lk. 4:10 Here are some other quotes that relate to God's hand of protection promised to obedient believers in Psalm 91:11-12... If the Father has the kingdom ready for us, he will take care of us on the way. -- Andrew Bonar Should storms of sevenfold thunder roll, And shake the globe from pole to pole; No flaming bolt could daunt my face, For Jesus is my hiding-place. -- Jehoiada Brewer If God has said, ‘I will never leave,’ we may well say, ‘What shall man do? ‘ -- John Brown Anyone who has the firm conviction that he will never be forsaken by the Lord will not be unduly anxious, because he will depend on his providence. -- John Calvin Nothing is more foolish than a security built upon the world and its promises, for they are all vanity and a lie. -- Matthew Henry Everyone who is a man of God has omnipotence as his guardian, and God will sooner empty heaven of angels than leave a saint without defence. -- C. H. Spurgeon This only can my fears control, And bid my sorrows fly; What harm can ever reach my soul Beneath my Father’s eye? Anne Steele Luke 4:11 and, 'ON their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.'" John

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Spurgeon - Luke 4:13 Satan Departing, Angels Ministering John

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Spurgeon - They did not at first cavil at or deny what Jesus said; his doctrine was pleasing and comforting; and they were ready to accept it. A T

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Spurgeon - “You have been doing great things over yonder at Capernaum, do the same at Nazareth. You should not leave your own native town without working miracles here.” Now there was an opportunity for Jesus to ingratiate himself with the people, and win their good word. If he would only perform miracles among them, he should be highly exalted in their esteem. (ED: WELL YES PROBABLY, BUT THEY STILL WOULD NOT BELIEVE IN HIM!) Clinton Arnold - This proverb was a common one, appearing in both Jewish and Greek writers. Here it may mean, “Prove your worth as a physician.” Or, the emphasis may be on “yourself,” with the idea, “Heal your own people rather than outsiders from Capernaum.” Both ideas may be present. (Borrow the Zondervan Illustrated Bible Background Commentary) A T Robertson on proverb (parabole) - Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word parabole in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting Him to make good His claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Mt 27:40 = "And saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross.” Mt 27:42 = “He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him."). There is a tone of sarcasm towards Jesus in both cases. Robert Stein - The Greek term is parabole, which has a broad range of meaning from story and example parables, allegories, similitudes, and metaphors to proverbs. This particular proverb has numerous parallels both in form and in context. For the latter cf. Luke 23:35. For the former we find in Greek literature (Euripides, Incertarum Fabularum Fragmenta 1086) the following proverb, “A physician for others, but himself teeming with sores”; and in Jewish literature (Genesis Rabbah 23:4) we find, “Physician, physician heal thine own limp!” Here as elsewhere (Luke 5:22; 6:8; 7:40; 9:47; 11:17) Jesus possessed a unique awareness of others’ thoughts. (See Luke: An Exegetical and Theological Exposition) Butler on No doubt you will quote this proverb to Me - They told him to put up or shut up: "If you have such a calling from God, let us see you prove it." Here they echoed Satan's temptation to Jesus: "We will believe you and follow you if you do things our way." Jesus sought faith in his word and in his person, not faith in miracles. The people felt slighted. They had heard of a ministry he performed in Capernaum—the significant military, trading, and commercial city of the area. Why not do the same at home for his friends and neighbors? (Ibid) Marvin Vincent on physician heal (therapeuo) yourself - A saying which Luke alone records, and which would forcibly appeal to him as a physician. Galen speaks of a physician who should have cured himself before he attempted to attend patients. The same appeal was addressed to Christ on the cross (Mt 27:40, 42). Robert Stein on Whatever we heard was done at Capernaum - In the setting of Jesus this expresses a skepticism about the factuality of these reports and a demand that Jesus perform the alleged miracles before them. (Ibid) NET Note - The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a "Prove it to us!" mentality that Jesus says the people have. The remark "What we have heard that you did at Capernaum" makes many suspect that Luke has moved this event forward in sequence to typify what Jesus' ministry was like, since the ministry in Capernaum follows in vv. 31–44. The location of this event in the parallel of Mark 6:1–6 also suggests this transposition. Bock agrees adding that "The mention of Capernaum here suggests that this synagogue scene was moved up chronologically by Luke (In Matthew, it appears in Matthew 13:53-58). For Jesus has not yet been in Capernaum in Luke's Gospel. In fact, it is the ministry Luke describes next in Luke 4:31-44. The importance of the literary move is that Luke is indicating that this synagogue scene typifies Jesus' ministry in this period and the reaction to him. It may also reflect how Jesus preached in the synagogue in general. Do here in your hometown (patris) as well - They give Jesus a command in the aorist imperative which is as if they are commanding Him "Do it here in Your own country and town and do it now without delay!" Woe! Proverb (symbol) (3850) parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure. Parabole in the Gospels - Matt. 13:3; Matt. 13:10; Matt. 13:13; Matt. 13:18; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:34; Matt. 13:35; Matt. 13:36; Matt. 13:53; Matt. 15:15; Matt. 21:33; Matt. 21:45; Matt. 22:1; Matt. 24:32; Mk. 3:23; Mk. 4:2; Mk. 4:10; Mk. 4:11; Mk. 4:13; Mk. 4:30; Mk. 4:33; Mk. 4:34; Mk. 7:17; Mk. 12:1; Mk. 12:12; Mk. 13:28; Lk. 4:23; Lk. 5:36; Lk. 6:39; Lk. 8:4; Lk. 8:9; Lk. 8:10; Lk. 8:11; Lk. 12:16; Lk. 12:41; Lk. 13:6; Lk. 14:7; Lk. 15:3; Lk. 18:1; Lk. 18:9; Lk. 19:11; Lk. 20:9; Lk. 20:19; Lk. 21:29; Heb. 9:9; Heb. 11:19 Capernaum (NW side of Sea of Galilee)(2746)(Kapharnaoum of Hebrew origin - kaphar - a village + Nachum = Nahum) is literally the village of Nahum that was located on the NW shore of Sea of Galilee Matthew recording that Jesus left "Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali" and this village served as His headquarters during His ministry in Galilee (Mt 4:13; 9:1; Mk 2:1). Capernaum must have been a sizable town because Matthew was a tax collector there when he was called by Jesus (Mk 2:14). In addition a high officer of the king (Herod Antipas) had his residence there and built a synagogue for the people (Mt 8:5-13; Lu 7:1-10). The Lord performed many striking miracles there, healing of the centurion’s palsied servant (M t8:5-13), a man sick of the palsy borne to Jesus by four friends (Mk 2:3-12), and the nobleman’s son (Jn 4:46-54). In spite of Jesus’ miraculous works and teachings, the people did not repent and Jesus predicted the judgment of the town "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.” (Mt 11:23, 24; cf Lu 10:15). Capernaum - 16x in 16v - Mt. 4:13; Mt. 8:5; Mt. 11:23; Mt. 17:24; Mk. 1:21; Mk. 2:1; Mk. 9:33; Lk. 4:23; Lk. 4:31; Lk. 7:1; Lk. 10:15; Jn. 2:12; Jn. 4:46; Jn. 6:17; Jn. 6:24; Jn. 6:59 Hometown (country) (3968) patris is literally one's native country and so fatherland, homeland (Jn 4:44; fig. Heb 11:14). It also can refer as in the present passage to one's home town, one's own part of the country (Mt 13:54, 57; Mk 6:1, 4; Lk 2:3, 4:23f) Leon

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Spurgeon - He, too, was a heathen from a distant country. Healing came unto him, but unto none of the lepers of Israel. God will do as he pleases with his own mercy and grace. The question that he asks is, “Is it not lawful for me to do what I will with mine own? “This doctrine of divine sovereignty was not according to the taste of these people, they did not like it, and some of you, I fear, do not like it. They grew very angry, they began to gnash their teeth, and to say, “This young man must be silenced; we will not listen to such doctrine as this from him.” Butler - Jesus would not be reduced to a local side show attraction. He did things only when they were God's will leading to God's purposes for God's kingdom. So Jesus had another proverb for them. He knew the fate of prophets as well as they did. Prophets receive honor only years after their death, and certainly not among the people who know them best. The Bible itself proves that. First Kings 17 shows how Elijah had to go up to Phoenicia to do his miracles and find faith. Naaman (2 Kgs. 5) was the only person with the horrible skin disease that Elisha chose to cure. Naaman was from Syria. Yes, prophets often have to go far afield, even outside Israel—certainly outside their hometown—to do God's work. Nazareth is not going to force Jesus to do God's work when they have no faith in him. Yes, God can send the Messiah and see Israel reject him. God can take his message of hope and grace clear outside the chosen people Israel to Gentiles like the widow and Naaman. (Ibid) Jesus was not a people pleaser as C H Spurgeon so eloquently explained... OUR Saviour never sought popularity. His ministry was so attractive that thousands thronged to hear him, glad to catch the accents of his instructive tongue; but he never for a moment sought to preach flesh-pleasing truths, neither did he keep back any doctrine by which it might be feared that his hearers would be disgusted. On this occasion, he was speaking to his own townsmen. The young man, who had left the place for a while, and who, during his absence, had acquired great fame as a teacher and miracle-worker, had come home; and there was, naturally, much curiosity to hear him. They supposed that he would make the town, where he had been, brought up, to be the chief place of his benedictions. They were his fellow-townsmen, so surely they had some claim upon him; but our Lord, knowing right well that, if they really understood his teaching, they would not be pleased with it, and knowing that the blessings he came to bring were not such as they desired, at once dealt honestly with them, and told them that Elisha did not heal the lepers in his own country, but one was healed who came from a foreign land; and he led them to infer that, very likely, he would do his greatest deeds of healing elsewhere than at Nazareth, that God might be pleased to bestow the richest supplies of his grace upon heathens,—upon Syrians, and not upon those who seemed to suppose that they had some right or claim to it. Our Lord, in fact, preached to these people the great doctrine of divine sovereignty, the humbling doctrine of divine election, of which Paul wrote to the Romans, “He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”* That was the main point of our Saviour’s discourse, and his fellow-townsmen could not endure it, as many since have not been able to endure it; and, seeking to end such hateful teaching by murdering the Teacher, they hurried him from the synagogue to the top of the precipice whereon their city stood, that they might hurl him down, and destroy him. I learn, from this incident in our Lord’s life, that it is not the preacher’s business to seek to please his congregation. If he labours for that end, he will in all probability not attain it; but if he should succeed in gaining it, what a miserable success it would be! He must lose the favor of his Master if he should once aim at securing the favor of his fellow-men. We therefore ought to preach many truths which will irritate our hearers; we ought to declare to them the doctrines which are really for their present and eternal welfare, however distasteful they may be to their carnal reason and natural inclinations. As the physician must give bitter draughts to his patients if he would cure them of their diseases, so must the preacher, who is truly sent of God, proclaim unpalatable truths to his hearers, and he must preach the more often upon those very bitter truths because men are so unwilling to receive them. That part of the gospel which they will readily embrace without any persuasion need not be preached so often, but that part which they will kick at and resist must be enforced again and again, if haply at last their judgment should be convinced of its truth, and their heart won for its reception. (See full sermon on Lk 4:27 - The Rule of Grace) Lepers (3015) lepros from lepo = to scale, peel or lepis = a scale as of a fish - see picture of scaly rash) originally meant scaly or scabby and then was used to describe one afflicted with leprosy. It was was used to refer to an uneven surface of any kind (e.g., a road), but usually denotes a leprous condition of the skin, a serious skin disorder secondary to various etiologies, not always infection with the Mycobacterium leprae (pix), the cause of Hansen's Disease. Leper - 9x - Matt. 8:2; Matt. 10:8; Matt. 11:5; Matt. 26:6; Mk. 1:40; Mk. 14:3; Lk. 4:27; Lk. 7:22; Lk. 17:12. Lepros in the Septuagint (Lxx) - Lev. 13:44; Lev. 13:45; Lev. 14:2; Lev. 14:3; Nu 5:2; 2 Sa 3:29; 2 Ki. 5:11; 2 Ki. 7:3; 2 Ki. 7:8; 2 Chr 26:20; 2 Chr. 26:21; 2 Chr. 26:23. Cleansed (2511)(katharizo) referred to literal cleansing and figuratively of ritual cleansing (washing to be ceremonially clean - Mt 23:25,26 where their cleansing was only external). Here Jesus speaks of healing leprosy which rendered these men ceremonially unclean (cf Mk 1:40) Friberg - (1) literally, as thoroughly cleansing for sacred use wash, make clean, cleanse (Lk 11.39); (2) figuratively; (a) of ritual cleansing, making levitically clean, as foods cleanse, purify, declare clean (Acts 10.15); (b) of healing of diseases that render ceremonially unclean, as leprosy cleanse, make ritually clean (Mk 1.40); (c) of religious and moral purity, as from sin and a guilty conscience cleanse, make pure, make acceptable to God (1Jn 1.7) (Borrow the Analytical Lexicon of the Greek New Testament ) Katharizo in NT - 30v - clean(3), cleanse(5), cleansed(16), cleanses(1), cleansing(1), declared...clean(1), make...clean(3), purify(1). - Matt. 8:2; Matt. 8:3; Matt. 10:8; Matt. 11:5; Matt. 23:25; Matt. 23:26; Mk. 1:40; Mk. 1:41; Mk. 1:42; Mk. 7:19; Lk. 4:27; Lk. 5:12; Lk. 5:13; Lk. 7:22; Lk. 11:39; Lk. 17:14; Lk. 17:17; Acts 10:15; Acts 11:9; Acts 15:9; 2 Co. 7:1; Eph. 5:26; Tit. 2:14; Heb. 9:14; Heb. 9:22; Heb. 9:23; Heb. 10:2; Jas. 4:8; 1 Jn. 1:7; 1 Jn. 1:9 QUESTION - What can we learn from the story of Elisha and Naaman? ANSWER - Naaman was the commander of Syria’s (Aram’s) army and well regarded as a military man, but he had leprosy. His Israelite servant girl suggested he go to Elisha to be healed. Naaman left for Israel, taking a large gift with him and a letter from Ben-hadad, the king of Syria, asking the king of Israel to heal Naaman (2 Kings 5:1–6). The king of Israel’s reaction was panic—how could anyone heal leprosy? The king of Israel thought Ben-hadad was trying to start a fight (2 Kings 5:7). When the prophet Elisha heard of the king’s distress, he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, that he may know that there is a prophet in Israel” (2 Kings 5:8). Naaman then came to Elisha’s house with his chariots, gifts, and servants. Elisha did not even come out to greet Naaman. Instead, he sent a message to wash in the Jordan River seven times to be healed. “Naaman was angry and went away, saying, ‘Behold, I thought that he would surely come out to me and stand and call upon the name of the LORD his God, and wave his hand over the place and cure the leper. Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?’ So he turned and went away in a rage” (2 Kings 5:11–12). Naaman’s servants urged him to reconsider, and Naaman wisely did. After dipping himself in the Jordan River seven times, he was completely healed as Elisha had said. In fact, “his flesh was restored and became clean like that of a young boy” (2 Kings 5:14). Naaman returned to Elisha and said, “Behold, I know that there is no God in all the earth but in Israel; so accept now a present from your servant” (verse 15). Elisha refused the gift and sent the Syrian commander away in peace. However, Elisha’s servant, Gehazi, followed Naaman and deceitfully asked for a gift in Elisha’s name. Naaman gave him “two talents of silver in two bags, with two changes of clothing” (2 Kings 5:23). Gehazi hid the loot and returned home, where Elisha confronted him. Gehazi lied again to cover the matter. The Lord had given Elisha insight, and the prophet told Gehazi, “Therefore the leprosy of Naaman shall cling to you and to your descendants forever” (verse 27). Gehazi immediately contracted leprosy. Much can be learned from this account. First, there is a clear contrast between the faith of the young servant girl, who knew of Elisha and believed in his power; and the distress of Israel’s king, who did not even think of Elisha and fretted over his own lack of power. Second, we have a contrast between the pomp of Naaman and the lowliness of Elisha. Naaman came to be healed carrying rich gifts in fine chariots; Elisha had no such finery, just the power of God. Naaman’s pride was almost his undoing: too proud and stubborn to follow the prophet’s simple instructions, he almost bypassed the blessing that God had in store. We, too, should obey the Word of God, even when God’s way does not make sense to us. Also, those who serve God do not do so for financial gain but out of love and simple obedience to the Lord. Elisha refused the princely gift offered to him. God is a giver, not a taker, and His gifts cannot be bought. Naaman’s healing from leprosy is a wonderful picture of our salvation from sin—freely bestowed by the grace of God in response to faith (Ephesians 2:8–9). Gehazi’s greed and deception are warnings to us. The Bible warns us against “pursuing dishonest gain” (Titus 1:7). We are called to be honest in all of our dealings, knowing that God sees everything and will judge accordingly. We can be sure that our sins will find us out (Numbers 32:23). Jesus used the story of Naaman and Elisha as an illustration of Israel’s problem of unbelief. In Luke 4:27, Jesus tells the crowd in the synagogue of Nazareth, “There were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.” The lepers of Israel overlooked the healing that could have been theirs through Elisha, so God healed a Syrian instead. In the same way, the Israelites of Jesus’ day were missing the Power right in front of their eyes. But God is no respecter of persons (Acts 10:34–35), and the Gentiles eventually received the gospel that Israel rejected. GotQuestions.org Related Resources: Why is leprosy talked about so much in the Bible? Who was Naaman in the Bible? Who was Gehazi in the Bible? What is the story of the ten lepers in the Bible? Luke 4:28 And all the people in the synagogue were filled with rage as they heard these things; were: Lu 6:11 11:53,54 2Ch 16:10 24:20,21 Jer 37:15,16 38:6 Ac 5:33 Ac 7:54 22:21-23 1Th 2:15,16 Luke 4:22-30 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries Related Passages: Luke 2:34+ And Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed (antilego = spoken against) NAZARENES FILLED WITH RAGE AT A SPIRIT FILLED MAN'S PROCLAMATION Luke 4:16-31 records Jesus' initial rejection in His hometown of Nazareth and Mark records the final rejection. (Mark 6:1-6) All the people in the synagogue (sunagoge) - Note that Luke uses the word "all" (pas) which means all without exception. This was condemnation of Christ by consensus and by many of the people who must have known Him as a boy! Note secondly where the rage rises up! In the Jewish synagogue, the place where devotion to God was to be most evident! Indeed, themost vicious opposition to Jesus was always from those who were "religious" but who lacked a relationship with God. THOUGHT- If you are a Spirit filled, Word centered preacher or teacher (like Jesus was - Lk 4:1, 14, 18), then you can be sure that you will experience opposition and it will often come from the "religious" folks in your congregation! This is a sad truth and one I have painfully experienced to the point it led me to consider never teaching again! So next time it happens to you dear one, remember that Jesus has Himself been "tempted (tested) in that which He has suffered, and He is able to come to the aid of those who are (continually being) tempted (tested)." (Heb 2:18+). And all the people in the synagogue (sunagoge) were filled (pimplemi) with rage (thumos) as they heard these things - First ask "What things?" Not Luke 4:18 which they appreciated as "gracious words", even if they did not fully understanding that in this passage the Messiah Himself was explaining the way of salvation (for those who were poor, prisoners, blind, oppressed - when one recognized their need in one of these categories, and would call out for salvation, they would be saved by Messiah). Clearly these things refers to the offensive (to Jewish ears) teaching about a Gentile widow and a leprous Gentile adversary of Israel. The Greek construction indicates their anger was building to a crescendo as Jesus spoke these words. One can picture them beginning to squirm and seethe and shake like a volcano preparing to erupt! And erupt it did! Once again we see the clear teaching that what fills a person controls that person, in Jesus' case it was the Holy Spirit and in the case of the Jews it was their unholy, fleshly, sinful spirit! What fills a person, controls the person (Holy Spirit vs Unholy Rage) It is worth noting that it was not Jesus' claim that He was the Messiah that made them angry, but it was when He recounted one of the worst periods in Israel's history explaining that Gentiles might be more helped by God than the sinful nation of Israel. Spurgeon - They did not mind hearing the first part of his teaching; but now that he exalts the sovereignty of God, and lays the sinner low, he speaks too plainly for them: “They were filled with wrath.” Similar Jewish reactions to the mention of Gentiles appeared in Acts when Paul spoke... Acts 22:21-22+ “And He (MESSIAH) said to me, ‘Go! For I will send you far away to the Gentiles.’” They listened to him up to this statement, and then they raised their voices and said, “Away with such a fellow from the earth, for he should not be allowed to live!” (CONTRAST THE REACTION OF THE GENTILES IN Acts 13:46-48+) Acts 26:23-24+ that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.” While Paul was saying this in his defense, Festus said in a loud voice, “Paul, you are out of your mind! Your great learning is driving you mad.” A T

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Spurgeon says "They could not destroy him at that time. His work was not done, and he was immortal till it was fully accomplished. (cf Rev 11:7+ "when they [the two witnesses who witness for 1260 days - Rev 11:3+] had finished their testimony" the beast was allowed to kill them.) THOUGHT - Beloved you too can be fully assured that you are immortal until the work the Lord has given you to accomplish (Eph 2:10+) is fully finished! Thank You Lord! The verb passing through is ironic in this context in Luke 4:30, for

Lucas 4

Spurgeon applies the passage - Here is a type of another form of the disease of sin. This time it is a hot and burning fever, and there are many men who have the fever of pride, or the fever of ambition, and some who have the fever of impetuous lust. And she immediately got up and waited on them - Jesus healed her miraculously, instantaneously, immediately with no need for time to "recuperate" (as one might expect after a severe fever). She was 100% recovered when Jesus spoke the words of rebuke (whatever those words were -- the text is silent) to the fever. NET Note on immediately - The language here (commanded) almost treats the illness as a personal force (cf demons in Lk 4:35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism. The note that this happened immediately shows the speed and totality of the recovery. Standing over (2186) ephistemi from epi = upon, by, near + histemi = stand) means literally to stand by, upon or over and conveys the sense of to be at hand, be present. It is generally used of any sudden unexpected appearance for example of a person coming suddenly upon another (Luke 2:9; 24:4; Acts 4:1; 12:7, confront - Lk 20:1). The coming eschatological day (presumably Second Coming in Lk 21:34+) and when "destruction will come upon them suddenly" (1Th 5:3). In Acts 17:5 it is used in coming to attack. Of rain "setting in" in Acts 28:2. Figuratively in 2 Timothy 4:6 Paul saying the "time of my departure has come." In the Septuagint ephistemi is used several times in the phrase when God says "I will set My face against" (Lev. 20:3, 5; 6; 26:17). In Pr 23:5 "When you set your eyes on (wealth) it is gone." Ephistemi in Luke and Acts - Lk. 2:9; Lk. 2:38; Lk. 4:39; Lk. 10:40; Lk. 20:1; Lk. 21:34; Lk. 24:4; Acts 4:1; Acts 6:12; Acts 10:17; Acts 11:11; Acts 12:7; Acts 17:5; Acts 22:13; Acts 22:20; Acts 23:11; Acts 23:27; Acts 28:2; Rebuked (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). This verb is used primarily for rebuking people or demons but is used in Mk 4:39 and Lk 8:24 of rebuking the winds and waves. These uses (including that in our present passage) demonstrate that Jesus had power over nature and power of sickness. Epitimao conveys the sense of warning which includes an implied threat (Lk 8:24; Mt 16:20). Jesus "rebuked the fever" of Peter's mother in Lk 4:39. In Lk 4:41 He rebuked demons calling Him "the Son of God." (cf Lk 9:42 In Lk 8:24 He rebuked the wind. In Lk 9:21 He warned His disciples not to tell anyone He was "The Christ of God.” (cf rebuke of His disciples - Lk 9:55, contrast Lk 19:39). Luke uses epitimao in 12/30 NT uses - Lk. 4:35; Lk. 4:39; Lk. 4:41; Lk. 8:24; Lk. 9:21; Lk. 9:42; Lk. 9:55; Lk. 17:3; Lk. 18:15; Lk. 18:39; Lk. 19:39; Lk. 23:40 Left (863) aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It conveys the basic idea of an action which causes separation and refers to total detachment, total separation, from a previous location or condition. It means to send forth or away from one's self. It refers to the act of putting something away or of laying it aside. In secular Greek aphiemi initially conveyed the sense of to throw and in one secular writing we read "let the pot drop" (aphiemi). From this early literal use the word came to mean leave or let go. Aphiemi in Luke and Acts - Lk. 4:39; Lk. 5:11; Lk. 5:20; Lk. 5:21; Lk. 5:23; Lk. 5:24; Lk. 6:42; Lk. 7:47; Lk. 7:48; Lk. 7:49; Lk. 8:51; Lk. 9:60; Lk. 10:30; Lk. 11:4; Lk. 12:10; Lk. 12:39; Lk. 13:8; Lk. 13:35; Lk. 17:3; Lk. 17:4; Lk. 17:34; Lk. 17:35; Lk. 17:36; Lk. 18:16; Lk. 18:28; Lk. 18:29; Lk. 19:44; Lk. 21:6; Lk. 23:34; Acts 5:38; Acts 8:22; Acts 14:17; Waited on (the vivid imperfect tense - you can picture her ministering here and there, over and over)(1247)(diakoneo - derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. Luke 4:40 While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them. While the sun was setting: Mt 8:16,17 Mk 1:32-34 He was healing them: Lu 7:21-23 Mt 4:23,24 11:5 14:13 Mk 3:10 6:5,55,56 Ac 5:15 19:12 Luke 4:38-44 Jesus: The Divine Deliverer, Part 1 - John MacArthur Luke 4:38-44 Jesus: The Divine Deliverer, Part 2 - John MacArthur Luke 4:31-44 Jesus—Lord Over All - Steven Cole Luke 4 Resources - Multiple Sermons and Commentaries Related passages Mark 1:32-34+ When evening came, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. 33 And the whole city had gathered at the door. 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. A T Robertson on Mark 1:32-33 - When the sun did set. This picturesque detail Mark has besides “when evening” (genitive absolute, evening having come). Matthew has “when evening was come,” Luke “when the sun was setting.” The Sabbath ended at sunset and so the people were now at liberty to bring their sick to Jesus. The news about the casting out of the demon and the healing of Peter’s mother-in-law had spread all over Capernaum. They brought them in a steady stream (imperfect tense). Luke 4:40 adds that Jesus laid his hand on every one of them as they passed by in grateful procession. Mark 1:33 At the door. At the door of Peter’s house. The whole city was gathered together there. Mark alone mentions this vivid detail. He is seeing with Peter’s eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. Matthew 8:16+ 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. A T Robertson on Mt 8:16+ - When even was come (opsias genomenēs). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mark 1:21). Then the crowds came as Jesus stood in the door of Peter’s house (Mark 1:33+; Matt. 8:14) as all the city gathered there with the sick, “all those who had it bad” (Mt. 4:24+ = "Those that were sick”, literally “those who had it bad,” cases that the doctors could not cure) and he healed them “with a word” (logos). It was a never to be forgotten memory for those who saw it. (ED: That may be true, but see John 12:37). A VERY LONG DAY CONTINUES While the sun was setting - The Greek word duno/dyno means to sink down, especially of the sun sinking below the horizon, the present tense picturing it slowly disappearing and darkness slowly increasing. The significance of this detail was that it marked the end of the Sabbath so healings were rabbinically legal, people could now travel any distance they needed to in order to reach and carry those who were not able to come in their own strength (the legalistic Jewish leaders and oppressive laws restricted the length one could travel on Sabbath and did not allow bearing burdens on that day because that was considered work -- healing was also considered work - cf Mk 3:1-5+). So we see here the simple principle that LEGALISM (oppressive Sabbath regulations added by the rabbis) blunts/restricts the work of GRACE! (See "Sabbath's Day Journey") Note that Jesus had already "broken the Sabbath" in Mk 1:21-28+ and would do so several more times (Mk 3:14, John 5, John 9). Now in the eyes of the legalistic leaders, Jesus was "free" to heal because it was not the Sabbath, although He would later challenge their legalistic interpretation of the Sabbath! (cf Mt 12:9-14) THOUGHT - Spurgeon applies this phrase the sun was setting commenting "Ah, it is setting with some of you! Those gray hairs are like the streaks of light upon the horizon as the sun goes down; but blessed be God, he who heals the spiritually sick in the early morning, by bringing children to himself, does not cease to work until the sun goes down." All (hapas) those who had any who were sick (astheneo) with various (poikilos) diseases (nosos) brought them to Him - "All" means everybody. There is nothing here that says He healed only those who had faith in Him. We know in fact from other Scriptures (e.g., Jn 1:9+; John 12:37 = "though He had performed so many signs before them, yet they were not believing in Him") that most of the Jews did not have faith in Him. His healing was a sign of Who He was. Paul writes "indeed Jews ask for signs and Greeks search for wisdom" (1 Cor 1:22) and indeed Jesus gave them signs, many, many signs! In Mark's parallel (Mk 1:32+) instead of brought we read began bringing which is in the imperfect tense ("KEPT BRINGING") picturing people streaming one after another bringing all who were ill and those who were demon-possessed (Mk 1:32+ adds demon-possessed). Frankly I am surprised they were able to bring the demon-possessed people as surely the demons knew what was awaiting them and could have caused a convulsion or some other hindrance to keep them from being brought to Jesus. Personally, I think this is another evidence of the power of divine over demoniacal. THOUGHT - You may be a skeptic and an unbeliever (or have a friend or relative who is) and you say if you saw Jesus do some miraculous signs, then you would believe. No you would not believe (cf Jesus' declaration to the rich man in Hades - Lk 16:30-31+)! If you do not believe His eternal Word of Truth (Mt 24:35), you are not likely to believe temporal signs. Some of the Jews even said "let Him now come down from the cross, and we will believe in Him." (Mt 27:42) Well, He did even better than come down from the Cross. He came up from the grave and they still refused to believe! (cf again Lk 16:30-31+) MacArthur on all those - Do you see the comprehensiveness of that? Now we know from the account of Peter's mother-in-law how He healed. He healed with a word. He healed instantaneously. He healed without a recovery period. He healed completely and totally. And here we find He did that with everybody. These were instantaneous healings of everyone. (Jesus: The Divine Deliverer, Part 1)