Lucas 4

Lucas 4

Barclay says the root verb krazo describes "a cry which a man does not choose to utter but is wrung from him in the stress of some tremendous tension or searing pain." TDNT note on this entire word group - krazo, krauge, kraugazo - 1. In the Greek world the group has religious significance in connection with the demonic sphere (invoking the gods of the underworld) and magic (incantations). The Greeks and Romans mostly felt that such crying was unworthy of the gods. The verbs also occur for proclamation, e.g., of the mysteries of Eleusis. 2. The Greek OT (Lxx) uses the group for crying to God in times of need. God graciously hears such crying (Ex. 22:22; Judg. 3:9; Pss. 22:5; 34:7, 17, etc.), but he will not hear the cries of the wicked (Mic. 3:4; Jer. 11:11). In the Psalms this crying takes on a special form which expresses a confident appeal for a hearing and an answer (Pss. 27:7; 28:1). There is here no magical attempt to force God; the crying to God may be both sorrowful (Ps. 22:2) and joyful (Ps. 55:17). A different usage occurs in Is. 6, where the seraphim cry “Holy, holy, holy” (v. 3). Different again is Is. 42:2, where the Servant will not cry or lift up his voice. Jeremiah, however, is to cry to God, and he is granted a great vision of restoration (33:3ff.). 3. In Judaism Josephus uses the group for the proclamation of the prophets, while the rabbis use the equivalents to introduce quotations, i.e., in the formula: “The Holy Spirit (or a prophet) cries and says.…” Kraugazo - 10x in 10v - Usage: cried(5), cry(1), crying(2), shout(1), shouting(1). Matt. 12:19; Lk. 4:41; Lk. 18:39; Jn. 11:43; Jn. 12:13; Jn. 18:40; Jn. 19:6; Jn. 19:12; Jn. 19:15; Acts 22:23 The only use in the Lxx is Ezra 3:13. The Christ (See also Messiah - Anointed One)(5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Bock adds "The presence of this explanation that Jesus is the anointed one and its equation with Son of God in this scene is only noted by Luke. Just as in Luke 1:31-35, the stress is on Jesus as the unique messianic Son." See related word - messias - Messiah Jesus' prohibition to the demons is often referred to in Mark's Gospel as the Messianic Secret - On several occasions in the Gospel of Mark Jesus tells someone not to tell, either who He is, or what they have seen that would demonstrate who He is. This is called the Messianic Secret. Daniel Akin on why Jesus was not permitting the demons to speak (and similar statement to leper in Mk 1:44) - This raises an important and interesting issue discussed by both believing and unbelieving ("CRITICAL") scholars called “The Messianic Secret.” James Edwards helps us to see why the question was raised in the first place when he writes, On three occasions demons are enjoined to silence (Mark 1:25; Mk 1:34; Mk 3:11). Jesus commands silence after four miracles (cleansing of a leper, Mk 1:44; raising of a dead girl, Mk 5:43; healing of a deaf-mute, Mk 7:36; healing of blind man, Mk 8:26). Twice the disciples are commanded to silence (Mk 8:30; 9:9). Twice Jesus withdraws from crowds to escape detection (Mk 7:24; Mk 9:30). Beyond these explicit admonitions to secrecy, Mark implies secrecy in other aspects of Jesus’ public ministry. But, ironically, the command to silence often results in the opposite: “the more he [commanded to silence], the more they kept talking about it” (Mk 7:36; Mk 1:45;Mk 5:20; Mk 7:24). (p. 63). When one considers the historical context, Messianic expectations and the nature of how the Kingdom has come and will grow, several observations can be made about this interesting phenomenon. Why did Jesus hide and conceal His Messiahship during His ministry? 1) To avoid the impression of being a mere miracle worker (a divine man) or magician since so many commands to silence accompany a miraculous work. 2) To avoid unnecessary and unhelpful publicity in order to have more moments of private teaching and peace with His disciples. 3) To avoid the mistaken idea of the type of Messiah he would be. His Messiahship was to be manifested through service and suffering, not sensational displays of miraculous activity which would excite political messianic fever. 4) To express His humility as the Suffering Servant of the Lord. 6 5) To inform us that only through the medium of faith (ultimately in a crucified and humiliated Jesus of Nazareth) is His Messiahship personally apprehended. (cf. I Corinthians 1-2). 6) To avoid recognition from an undesirable source such as the demonic. 7) To point to the hostility of the religious and political leadership and to mark clearly Jesus’ own choice of the destined hour of His passion. The idea that this is a Markan creation to explain why Jesus was not recognized as Messiah prior to the Easter event is untenable and should be rejected as liberal conjecture grounded in an anti-supernatural bias. That Hebrews rooted in Jewish monotheism would have conceived of, much less fabricated, Jesus as Messiah in terms of His divine Sonship is simply not believable. No, the Messianic Secret arose from Jesus Himself, and His self conscious identification with Isaiah’s Suffering Servant of the Lord and the need to guard his messianic identity from premature and false understandings. He was the Messiah, but He was not the kind of Messiah the 1st century world hoped for. However, He was the kind of Messiah that world, indeed the whole world, truly and genuinely needed. Our greatest need is not sickness but sin, not demons but death. No, we needed a Messiah who would give his life as a ransom, a payment, for sinners like you and me. Praise God, he sent us the kind of Messiah we needed! Luke 4:42 When day came, Jesus left and went to a secluded place; and the crowds were searching for Him, and came to Him and tried to keep Him from going away from them. when (KJV): Lu 6:12 Mk 1:35 Joh 4:34 and the (KJV): Mt 14:13,14 Mk 1:37,45 6:33,34 Joh 6:24 and stayed (KJV): Lu 8:37,38 24:29 Joh 4:40 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 Passage Mark 1:35+ - In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there. A T Robertson on Mark 1:35 - In the early morning, while it was still dark. Luke has only “when day came”. The word prōi in Mark means the last watch of the night from three to six A.M. Ennucha lian means in the early part of the watch while it was still a bit dark. Rose up and went out....Gould notes that Jesus seems to retreat before his sudden popularity, to prayer with the Father “that He might not be ensnared by this popularity, or in any way induced to accept the ways of ease instead of duty.” But Jesus also had a plan for a preaching tour of Galilee and “He felt He could not begin too soon. He left in the night, fearing opposition from the people” (Bruce). Surely many a popular preacher can understand this mood of Jesus when in the night He slips away to a solitary place for prayer. He knew the blessing of prayer and the power of prayer. And there prayed. Imperfect tense picturing Jesus as praying through the early morning hours. JESUS' SECLUSION STIMULATES A SEARCH When day came Jesus left - This would be our Sunday after the Jewish Sabbath on Saturday. Mark adds "in the early morning while it was still dark." Days come and days go. Such are the days of our lives. Jesus knew His time was short and redeemed every moment, here the Son arising even before the Sun arose! This shows us Jesus' Humanity (seeking rest in the presence of the Father after an exhausting day) and Jesus' dependence on His Father and His willingness to humbly submit to His will. THOUGHT - Should we have any less sense of urgency, especially since we do not know the number of our days (Ps 90:12, James 4:14+)! Are you redeeming the time you have for time or for eternity (Eph 5:15, 16+)? You don't want to miss the "opportunity of a lifetime!" (See Redeem the Time). And went to a secluded place (eremos) - Secluded place is the same world translated wilderness in Lk 4:1+. Luke does not state why but Mark 1:35+ adds He "was praying there." This is a good model to follow. It's difficult to pray with earnest when in the midst of the tempest of life! Jesus' example also teaches us the need for rest after work (Jesus' encounter with the demonic). After work, it is good to rest in proportion with an added portion of prayer. Mark 1:36-37+ suggests Jesus' time of seclusion was short-lived, for He was a popular Person in high demand. And the crowds were searching for (epizeteo) Him, and came to Him - Luke says the crowd were searching for Jesus, whereas Mk 1:36+ says Simon and his companions searched for Him. Jesus was a popular Fellow! The Greek verb (epizeteo) for searching speaks of in pursuit of Jesus "in hot haste." Mark uses a different verb katedioko but the idea is the same as it describes eagerly hunting for someone. Why? Because the crowds had seen what He had done. They witnessed His power over the natural world, His power over the supernatural world, and quite naturally they wanted to hold onto Him. Who wouldn't? His display of amazing power over disease and demons drew the crowds back to Him. Luke continues this description of the crowds pursuing Jesus in the next chapter - See Luke 5:1+, Luke 5:19+ and in Luke 6:19+ and Luke 8:19, 40+, and finally Luke 12:1+. Imagine His ministry during this time -- one huge crowd after another. They were coming primarily because He could heal diseases and deliver from demons, but in Luke 4:43, Luke reminds us of His true purpose which was to preach the Gospel throughout the land of Israel. (cf Mark 1:38+) And tried to keep (katecho) Him from going away from them - ESV has "and would have kept him from leaving them." Jesus' reception in Capernaum (they wanted Him to stay) is diametrically the opposite of His reception in His hometown of Nazareth (Lk 4:24+) where they actually tried to kill Him! (Lk 4:28-30+). Capernaum would see Jesus again for it would be Christ's center of operations for a while. Related Resource: Quiet Time: 7 Minutes With God Secluded place (2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. Eremos "is an adjectival form used primarily in the nominal sense of "wilderness," "desert"' (Renn) A desolate place (Mt 14:15, Mk 6:35). Summary of eremos - (1) empty, uninhabited place, abandoned, lonely, desolate (Mt 14:13, 15; Mk 1:35, 45; 6:31, 32, 35; Lk 4:42; 9:10), (2) figuratively describes a woman who is solitary, unmarried (Gal 4.27 quoting Isa 54:1); (3) describes an uncultivated or uninhabited place, a desert, wilderness ( Lk 15.4) General references to "wilderness" include Mt. 14:13; 24:26; Mk 6:31 ff.; Lk 5:16; 15:4; Jn 11:54; Acts 21:38; Rev 12:6, 14; 17:3. References to Israel's wandering in the "wilderness" between Egypt and Canaan are found in John 6:31, 49; Acts 7:30 ff.; 13:18; 1 Cor. 10:5; Heb. 3:8, 17, emphasizing the divine actions of both blessing and judgment. The first two NT uses describe John the Baptist who preached (Mt 3:1) and cried out (Mt 3:3, Mk 1:3, Jn 1:23, Luke 1:80, 3:2, 4; Lk 7:24 refers to John the Baptist) in the wilderness preparing the people for the coming of Christ. Jesus was led by the Spirit into the wilderness (Mt 4:1, Lk 4:1, Mk 1:12, 13). Eremos refers to a secluded place that Jesus would go to (Mt 14:13, Mk 1:35, Lk 4:42, 5:16, cf Mk 6:31, 32, Jesus' invited His disciples to join Him in a "secluded place" Mk 6:31, 32). In Matthew 24:26 eremos describes the wilderness where false Christs will appear in the end times. Mark 1:45 refers to unpopulated areas, the only place He could minister after He became so popular. Jesus compared Himself to "manna in the wilderness" (Jn 6:31, 49) When antagonism to Jesus increased, He had to go to the wilderness (Jn 11:54). The angel (Angel of the Lord) appeared to Moses in the wilderness (Acts 7:30, 38). In Mt 23:38 Jesus declared “Behold, your house is being left to you desolate!" referring to judgment on Israel for rejecting her Messiah at His first coming, where the house could be their Temple (which would be desolate in 70 AD when the Romans destroyed it) or a broader reference to Jerusalem's leadership.