mh_parser/vol_split/42 - Luke/Chapter 4.xml

<div2 id="Luke.v" n="v" next="Luke.vi" prev="Luke.iv" progress="50.14%" title="Chapter IV">
<h2 id="Luke.v-p0.1">L U K E.</h2>
<h3 id="Luke.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Luke.v-p1">We left Christ newly baptized, and owned by a
voice from heaven and the descent of the Holy Ghost upon him. Now,
in this chapter, we have, I. A further preparation of him for his
public ministry by his being tempted in the wilderness, of which we
had the same account before in Matthew as we have here, <scripRef id="Luke.v-p1.1" osisRef="Bible:Luke.4.1-Luke.4.13" parsed="|Luke|4|1|4|13" passage="Lu 4:1-13">ver. 1-13</scripRef>. II. His entrance upon his
public work in Galilee (<scripRef id="Luke.v-p1.2" osisRef="Bible:Luke.4.14-Luke.4.15" parsed="|Luke|4|14|4|15" passage="Lu 4:14,15">ver. 14,
15</scripRef>), particularly, 1. At Nazareth, the city where he had
been bred up (<scripRef id="Luke.v-p1.3" osisRef="Bible:Luke.4.16-Luke.4.30" parsed="|Luke|4|16|4|30" passage="Lu 4:16-30">ver.
16-30</scripRef>), which we had no account of before in <scripRef id="Luke.v-p1.4" osisRef="Bible:Matt.2" parsed="|Matt|2|0|0|0" passage="Matthew. 2">Matthew. 2</scripRef>.
At Capernaum, where, having preached to admiration (<scripRef id="Luke.v-p1.5" osisRef="Bible:Luke.4.31-Luke.4.32" parsed="|Luke|4|31|4|32" passage="Lu 4:31-32">ver. 31-32</scripRef>), he cast the devil out
of a man that was possessed (<scripRef id="Luke.v-p1.6" osisRef="Bible:Luke.4.33-Luke.4.37" parsed="|Luke|4|33|4|37" passage="Lu 4:33-37">ver.
33-37</scripRef>), cured Peter's mother-in-law of a fever
(<scripRef id="Luke.v-p1.7" osisRef="Bible:Luke.4.38-Luke.4.39" parsed="|Luke|4|38|4|39" passage="Lu 4:38,39">ver. 38, 39</scripRef>), and many
others that were sick and possessed (<scripRef id="Luke.v-p1.8" osisRef="Bible:Luke.4.40-Luke.4.41" parsed="|Luke|4|40|4|41" passage="Lu 4:40,41">ver. 40, 41</scripRef>), and then went and did the
same in other cities of Galilee, <scripRef id="Luke.v-p1.9" osisRef="Bible:Luke.4.42-Luke.4.44" parsed="|Luke|4|42|4|44" passage="Lu 4:42-44">ver. 42-44</scripRef>.</p>
<scripCom id="Luke.v-p1.10" osisRef="Bible:Luke.4" parsed="|Luke|4|0|0|0" passage="Lu 4" type="Commentary"/>
<scripCom id="Luke.v-p1.11" osisRef="Bible:Luke.4.1-Luke.4.13" parsed="|Luke|4|1|4|13" passage="Lu 4:1-13" type="Commentary"/><div class="Commentary" id="Bible:Luke.4.1-Luke.4.13">
<h4 id="Luke.v-p1.12">The Temptation in the
Wilderness.</h4>
<p class="passage" id="Luke.v-p2">1 And Jesus being full of the Holy Ghost
returned from Jordan, and was led by the Spirit into the
wilderness,   2 Being forty days tempted of the devil. And in
those days he did eat nothing: and when they were ended, he
afterward hungered.   3 And the devil said unto him, If thou
be the Son of God, command this stone that it be made bread.  
4 And Jesus answered him, saying, It is written, That man shall not
live by bread alone, but by every word of God.   5 And the
devil, taking him up into a high mountain, showed unto him all the
kingdoms of the world in a moment of time.   6 And the devil
said unto him, All this power will I give thee, and the glory of
them: for that is delivered unto me; and to whomsoever I will I
give it.   7 If thou therefore wilt worship me, all shall be
thine.   8 And Jesus answered and said unto him, Get thee
behind me, Satan: for it is written, Thou shalt worship the Lord
thy God, and him only shalt thou serve.   9 And he brought him
to Jerusalem, and set him on a pinnacle of the temple, and said
unto him, If thou be the Son of God, cast thyself down from hence:
  10 For it is written, He shall give his angels charge over
thee, to keep thee:   11 And in <i>their</i> hands they shall
bear thee up, lest at any time thou dash thy foot against a stone.
  12 And Jesus answering said unto him, It is said, Thou shalt
not tempt the Lord thy God.   13 And when the devil had ended
all the temptation, he departed from him for a season.</p>
<p class="indent" id="Luke.v-p3">The last words of the foregoing chapter,
that Jesus was the <i>Son of Adam,</i> bespeak him to be the
<i>seed of the woman;</i> being so, we have here, according to the
promise, <i>breaking the serpent's head,</i> baffling and foiling
the devil in all his temptations, who by one temptation had baffled
and foiled our first parents. Thus, in the beginning of the war, he
made reprisals upon him, and conquered the conqueror.</p>
<p class="indent" id="Luke.v-p4">In this story of Christ's temptation,
observe,</p>
<p class="indent" id="Luke.v-p5">I. How he was <i>prepared</i> and
<i>fitted</i> for it. He that designed him the trial furnished him
accordingly; for though we know not what exercises may be before
us, nor what encounters we may be reserved for, Christ did, and was
provided accordingly; and God doth for us, and we hope will provide
accordingly.</p>
<p class="indent" id="Luke.v-p6">1. He was <i>full of the Holy Ghost,</i>
who had <i>descended on him like a dove.</i> He had now greater
measures of the gifts, graces, and comforts, of the Holy Ghost than
ever before. Note, Those are well armed against the strongest
temptations that are <i>full of the Holy Ghost.</i></p>
<p class="indent" id="Luke.v-p7">2. He was newly <i>returned from
Jordan,</i> where he was baptized, and owned by a voice from heaven
to be the beloved Son of God; and thus he was <i>prepared</i> for
this combat. Note, When we have had the most comfortable communion
with God, and the clearest discoveries of his favour to us, we may
expect that Satan will set upon us (the richest ship is the
pirate's prize), and that God will suffer him to do so, that the
power of his grace may be manifested and magnified.</p>
<p class="indent" id="Luke.v-p8">3. He was <i>led by the Spirit into the
wilderness,</i> by the good Spirit, who led him as a champion into
the field, to fight the enemy that he was sure to conquer. His
being <i>led into the wilderness,</i> (1.) <i>Gave</i> some
advantage to the tempter; for there he had him alone, no friend
with him, by whose prayers and advice he might be assisted in the
hour of temptation. <i>Woe to him that is alone! He might</i> give
Satan advantage, who knew his own strength; <i>we may not,</i> who
know our own weakness. (2.) He <i>gained</i> some advantage to
himself, during his forty days' fasting in the wilderness. We may
suppose that he was wholly taken up in proper meditation, and in
consideration of his own undertaking, and the work he had before
him; that he spent all his time in immediate, intimate, converse
with his Father, as Moses in the mount, without any diversion,
distraction, or interruption. Of all the days of Christ's life in
the flesh, these seem to come nearest to the angelic perfection and
the heavenly life, and this prepared him for Satan's assaults, and
hereby he was fortified against them.</p>
<p class="indent" id="Luke.v-p9">4. He continued fasting (<scripRef id="Luke.v-p9.1" osisRef="Bible:Luke.4.2" parsed="|Luke|4|2|0|0" passage="Lu 4:2"><i>v.</i> 2</scripRef>): <i>In those days he did eat
nothing.</i> This fast was altogether miraculous, like those of
Moses and Elijah, and shows him to be, like them, a prophet <i>sent
of God.</i> It is probable that it was in the wilderness of Horeb,
the same wilderness in which Moses and Elijah fasted. As by
retiring into the <i>wilderness</i> he showed himself perfectly
indifferent to the <i>world,</i> so by his <i>fasting</i> he showed
himself perfectly indifferent to the <i>body;</i> and Satan cannot
easily take hold of those who are thus loosened from, and dead to,
the <i>world</i> and the <i>flesh.</i> The more we <i>keep under
the body,</i> and bring it into subjection, the less advantage
Satan has against us.</p>
<p class="indent" id="Luke.v-p10">II. How he was assaulted by one temptation
after another, and how he defeated the design of the tempter in
every assault, and became more than a conqueror. During the
<i>forty days,</i> he was <i>tempted of the devil</i> (<scripRef id="Luke.v-p10.1" osisRef="Bible:Luke.4.2" parsed="|Luke|4|2|0|0" passage="Lu 4:2"><i>v.</i> 2</scripRef>), not by an inward
suggestion, for the prince of this world had nothing in Christ by
which to inject any such, but by outward solicitations, perhaps in
the likeness of a serpent, as he tempted our first parents. But at
the end of the forty days he came nearer to him, and did as it were
close with him, when he perceived <i>that he was hungry,</i>
<scripRef id="Luke.v-p10.2" osisRef="Bible:Luke.4.2" parsed="|Luke|4|2|0|0" passage="Lu 4:2"><i>v.</i> 2</scripRef>. Probably, our
Lord Jesus then began to look about among the trees, to see if he
could find any thing that was eatable, whence the devil took
occasion to make the following proposal to him.</p>
<p class="indent" id="Luke.v-p11">1. He tempted him to <i>distrust his
Father's</i> care of him, and to <i>set up for himself,</i> and
shift for provision for himself in such a way as his Father had not
appointed for him (<scripRef id="Luke.v-p11.1" osisRef="Bible:Luke.4.3" parsed="|Luke|4|3|0|0" passage="Lu 4:3"><i>v.</i>
3</scripRef>): <i>If thou be the Son of God,</i> as the voice from
heaven declared, <i>command this stone to be made bread.</i> (1.)
"I counsel thee to do it; for God, if he be thy Father, has
forgotten thee, and it will be long enough ere he sends either
ravens or angels to feed thee." If we begin to think of being our
own carvers, and of living by our own forecast, without depending
upon divine providence, of getting wealth <i>by our might and the
power of our hands,</i> we must look upon it as a temptation of
Satan's, and reject it accordingly; it is Satan's counsel to think
of an independence upon God. (2.) "I <i>challenge</i> thee to do
it, if thou canst; if thou dost not do it, I will say thou art
<i>not the Son of God;</i> for John Baptist said lately, <i>God is
able of stones to raise up children to Abraham,</i> which is the
greater; thou therefore hast not the power of the <i>Son of
God,</i> if thou dost not <i>of stones make bread</i> for thyself,
when thou needest it, which is the less." Thus was God himself
tempted in the wilderness: <i>Can he furnish a table? Can he give
bread?</i> <scripRef id="Luke.v-p11.2" osisRef="Bible:Ps.78.19-Ps.78.20" parsed="|Ps|78|19|78|20" passage="Ps 78:19,20">Ps. lxxxviii. 19,
20</scripRef>.</p>
<p class="indent" id="Luke.v-p12">Now, [1.] Christ yielded not to the
temptation; he would not <i>turn</i> that <i>stone</i> into
<i>bread;</i> no, though he was hungry; <i>First,</i> Because he
would not do what Satan bade him do, for that would have looked as
if there had been indeed a compact between him and the prince of
the devils. Note, We must not do any thing that looks like
<i>giving place to the devil.</i> Miracles were wrought for the
confirming of faith, and the devil had no faith to be confirmed,
and therefore he would not do it <i>for him.</i> He did his signs
<i>in the presence of his disciples</i> (<scripRef id="Luke.v-p12.1" osisRef="Bible:John.20.30" parsed="|John|20|30|0|0" passage="Joh 20:30">John xx. 30</scripRef>), and particularly the
<i>beginning of his miracles,</i> turning water into wine, which he
did, that his disciples might believe on him (<scripRef id="Luke.v-p12.2" osisRef="Bible:John.2.11" parsed="|John|2|11|0|0" passage="Joh 2:11">John ii. 11</scripRef>); but here in the wilderness he
had no disciples with him. <i>Secondly,</i> He wrought miracles for
the ratification of his doctrine, and therefore till he began to
<i>preach</i> he would not begin to work miracles. <i>Thirdly,</i>
He would not work miracles <i>for himself</i> and his own supply,
lest he should seem impatient of <i>hunger,</i> whereas he came not
to <i>please himself,</i> but to <i>suffer grief,</i> and that
grief among others; and because he would show that he <i>pleased
not himself,</i> he would rather turn <i>water into wine,</i> for
the credit and convenience of his friends, than <i>stones into
bread,</i> for his own <i>necessary supply. Fourthly,</i> He would
reserve the proof of his being the Son of God for hereafter, and
would rather be upbraided by Satan with being weak, and not able to
do it, than be persuaded by Satan to do that which it was fit for
him to do; thus he was upbraided by his enemies as if he could not
<i>save himself,</i> and <i>come down from the cross,</i> when he
could have come down, but would not, because it was not fit that he
should. <i>Fifthly,</i> He would not do any thing that looked like
distrust of his Father, or <i>acting separately</i> from him, or
any thing disagreeable to his present state. Being in all things
<i>made like unto his brethren,</i> he would, like the other
children of God, live in a dependence upon the divine Providence
and promise, and trust him either to send him a supply into the
wilderness or to <i>lead him to a city of habitation</i> where
there was a supply, as he used to do (<scripRef id="Luke.v-p12.3" osisRef="Bible:Ps.107.5-Ps.107.7" parsed="|Ps|107|5|107|7" passage="Ps 107:5-7">Ps. cvii. 5-7</scripRef>), and in the mean time would
<i>support</i> him, though he was hungry, as he had done these
forty days past.</p>
<p class="indent" id="Luke.v-p13">[2.] He returned a scripture-answer to it
(<scripRef id="Luke.v-p13.1" osisRef="Bible:Luke.4.4" parsed="|Luke|4|4|0|0" passage="Lu 4:4"><i>v.</i> 4</scripRef>): <i>It is
written.</i> This is the first word recorded as spoken by Christ
after his instalment in his prophetical office; and it is a
quotation out of the Old Testament, to show that he came to assert
and maintain the authority of the scripture as uncontrollable, even
by Satan himself. And though he had the Spirit without measure, and
had a doctrine of his own to preach and a religion to found, yet it
agreed with Moses and the prophets, whose writings he therefore
lays down as a rule to himself, and recommends to us as a reply to
Satan and his temptations. The word of God is our <i>sword,</i> and
faith in that word is our <i>shield;</i> we should therefore be
<i>mighty in the scriptures,</i> and <i>go in that might,</i> go
forth, and go on, in our spiritual warfare, know <i>what is
written,</i> for it is <i>for our learning,</i> for <i>our use.</i>
The text of scripture he makes use of is quoted from <scripRef id="Luke.v-p13.2" osisRef="Bible:Deut.8.3" parsed="|Deut|8|3|0|0" passage="De 8:3">Deut. viii. 3</scripRef>: "<i>Man shall not live
by bread alone.</i> I need not turn the stone into bread, for God
can send <i>manna</i> for my nourishment, as he did for Israel; man
can live <i>by every word of God,</i> by whatever God will appoint
that he shall live by." How had Christ lived, lived comfortably,
these last forty days? Not <i>by bread,</i> but by the <i>word of
God,</i> by meditation upon that word, and communion with it, and
with God in and by it; and in like manner he could <i>live yet,</i>
though now he began to be <i>hungry.</i> God has many ways of
providing for his people, without the ordinary means of
subsistence; and therefore he is not at any time to be distrusted,
but at all times to be depended upon, in the way of duty. If meat
be wanting, God can take away the appetite, or give such degrees of
patience as will enable a man even to <i>laugh at destruction and
famine</i> (<scripRef id="Luke.v-p13.3" osisRef="Bible:Job.5.22" parsed="|Job|5|22|0|0" passage="Job 5:22">Job v. 22</scripRef>), or
make <i>pulse and water</i> more nourishing than <i>all the portion
of the king's meat</i> (<scripRef id="Luke.v-p13.4" osisRef="Bible:Dan.1.12-Dan.1.13" parsed="|Dan|1|12|1|13" passage="Da 1:12,13">Dan. i. 12,
13</scripRef>), and enable his people to <i>rejoice in the
Lord,</i> when the <i>fig-tree doth not blossom,</i> <scripRef id="Luke.v-p13.5" osisRef="Bible:Hab.3.17" parsed="|Hab|3|17|0|0" passage="Hab 3:17">Hab. iii. 17</scripRef>. She was an active
believer who said that she had made many a meal's meat of the
promises when she wanted bread.</p>
<p class="indent" id="Luke.v-p14">2. He tempted him to <i>accept from him</i>
the kingdom, which, as the <i>Son of God,</i> he expected to
receive from <i>his Father,</i> and to <i>do him homage</i> for,
<scripRef id="Luke.v-p14.1" osisRef="Bible:Luke.4.5-Luke.4.7" parsed="|Luke|4|5|4|7" passage="Lu 4:5-7"><i>v.</i> 5-7</scripRef>. This
evangelist puts this temptation second, which Matthew had put last,
and which, it should seem, was really the last; but Luke was full
of it, as the blackest and most violent, and therefore hastened to
it. In the devil's tempting of our first parents, he presented to
them the forbidden fruit, first as <i>good for food,</i> and then
as <i>pleasant to the eyes;</i> and they were overpowered by both
these charms. Satan here first tempted Christ to turn the stones
into bread, which would be good for food, and then showed him the
kingdoms of the world and the glory of them, which were <i>pleasant
to the eyes;</i> but in both these he overpowered Satan, and
perhaps with an eye to that, Luke changes the order. Now
observe,</p>
<p class="indent" id="Luke.v-p15">(1.) How Satan <i>managed</i> this
temptation, to prevail with Christ to become a tributary to him,
and to receive his kingdom by delegation from him.</p>
<p class="indent" id="Luke.v-p16">[1.] He gave him a prospect of <i>all the
kingdoms of the world in a moment of time,</i> an airy
representation of them, such as he thought most likely to strike
the fancy, and seem a <i>real</i> prospect. To succeed the better,
he <i>took him up</i> for this purpose <i>into a high mountain;</i>
and, because we next after the temptation find Christ on the other
side Jordan, some think it probable that it was to the top of
Pisgah that the devil took him, whence Moses has a sight of Canaan.
That it was but a phantasm that the devil here presented our
Saviour with, as the prince of the power of the air, is confirmed
by that circumstance which Luke here takes notice of, that it was
done <i>in a moment of time;</i> whereas, if a man take a prospect
of but one country, he must do it successively, must turn himself
round, and take a view first of one part and then of another. Thus
the devil thought to impose upon our Saviour with a fallacy—<i>a
deceptio visus;</i> and, by making him believe that he could
<i>show him all the kingdoms of</i> the world, would draw him into
an opinion that he could <i>give him</i> all those kingdoms.</p>
<p class="indent" id="Luke.v-p17">[2.] He boldly alleged that these kingdoms
were <i>all delivered to him</i> that he had power to dispose of
them and all their <i>glory,</i> and to give them to <i>whomsoever
he would,</i> <scripRef id="Luke.v-p17.1" osisRef="Bible:Luke.4.6" parsed="|Luke|4|6|0|0" passage="Lu 4:6"><i>v.</i> 6</scripRef>.
Some think that herein he pretended to be an angel of light, and
that, as one of the angels that was set over the kingdoms, he had
out-bought, or out-fought, all the rest, and so was
<i>entrusted</i> with the disposal of them all, and, in God's name,
would give them to him, knowing they were designed for him; but
clogged with this condition, that he should <i>fall down and
worship him,</i> which a good angel would have been so far from
demanding that he would not have admitted it, no, not upon showing
much greater things than these, as appears, <scripRef id="Luke.v-p17.2" osisRef="Bible:Rev.19.10 Bible:Rev.22.9" parsed="|Rev|19|10|0|0;|Rev|22|9|0|0" passage="Re 19:10,22:9">Rev. xix. 10; xxii. 9</scripRef>. But I rather take
it that he claimed this power as Satan, and as <i>delivered to
him</i> not by <i>the Lord,</i> but by the kings and people of
these kingdoms, who gave their power and honour to the devil,
<scripRef id="Luke.v-p17.3" osisRef="Bible:Eph.2.2" parsed="|Eph|2|2|0|0" passage="Eph 2:2">Eph. ii. 2</scripRef>. Hence he is
called the <i>god of this world,</i> and the <i>prince of this
world.</i> It was promised to the Son of God that he should have
<i>the heathen for his inheritance,</i> <scripRef id="Luke.v-p17.4" osisRef="Bible:Ps.2.8" parsed="|Ps|2|8|0|0" passage="Ps 2:8">Ps. ii. 8</scripRef>. "Why," saith the devil, "the heathen
are <i>mine,</i> are my subjects and votaries; but, however, they
shall be thine, I will give them <i>thee,</i> upon condition that
thou <i>worship me</i> for them, and say that they are the
<i>rewards which I have given thee,</i> as others have done before
<i>thee</i> (<scripRef id="Luke.v-p17.5" osisRef="Bible:Hos.2.12" parsed="|Hos|2|12|0|0" passage="Hos 2:12">Hos. ii. 12</scripRef>),
and consent to have and <i>hold them by, from, and under,
me.</i>"</p>
<p class="indent" id="Luke.v-p18">[3.] He demanded of him homage and
adoration: <i>If thou wilt worship me, all shall be thine,</i>
<scripRef id="Luke.v-p18.1" osisRef="Bible:Luke.4.7" parsed="|Luke|4|7|0|0" passage="Lu 4:7"><i>v.</i> 7</scripRef>. <i>First,</i> He
would have him worship him himself. Perhaps he does not mean so as
never to worship God, but let him worship him in conjunction with
God; for the devil knows, if he can but once come in a partner, he
shall soon be sole proprietor. <i>Secondly,</i> He would indent
with him, that when, according to the promise made to him, he had
got possession of the kingdoms of this world, he should make no
alteration of religions in them, but permit and suffer the nations,
as they had done hitherto, to <i>sacrifice to devils</i> (<scripRef id="Luke.v-p18.2" osisRef="Bible:1Cor.10.20" parsed="|1Cor|10|20|0|0" passage="1Co 10:20">1 Cor. x. 20</scripRef>); that he should still
keep up <i>demon-worship</i> in the world, and then let him take
all the power and glory of the kingdoms if he pleased. Let who will
take the wealth and grandeur of this earth, Satan has all he would
have if he can but have men's hearts, and affections, and
adorations, can but <i>work in the children of</i> disobedience;
for then he effectually <i>devours them.</i></p>
<p class="indent" id="Luke.v-p19">(2.) How our Lord Jesus <i>triumphed</i>
over this temptation. He gave it a peremptory repulse, rejected it
with abhorrence (<scripRef id="Luke.v-p19.1" osisRef="Bible:Luke.4.8" parsed="|Luke|4|8|0|0" passage="Lu 4:8"><i>v.</i>
8</scripRef>): "<i>Get thee behind me, Satan,</i> I cannot bear the
mention of it. What! worship the enemy of God whom I came to serve?
and of man whom I came to save? No, I will never do it." Such a
temptation as this was not to be <i>reasoned with,</i> but
immediately refused; it was presently knocked on the head with one
word, <i>It is written, Thou shalt worship the Lord thy God;</i>
and not only so, but <i>him only,</i> him and <i>no other.</i> And
therefore Christ will not worship Satan, nor, when he has the
<i>kingdoms of the world delivered</i> to him by his Father, as he
expects shortly to have, will he suffer any remains of the worship
of the devil to continue in them. No, it shall be perfectly rooted
out and abolished, wherever his gospel comes. He will make no
composition with him. <i>Polytheism</i> and <i>idolatry</i> must go
down, as Christ's kingdom gets up. Men must be <i>turned from the
power of Satan unto God,</i> from the worship of devils to the
worship of the only living and true God. This is the great divine
law that Christ will re-establish among men, and by his holy
religion reduce men to the obedience of, <i>That God only is to be
served and worshipped;</i> and therefore whoever set up any
creature as the object of religious worship, though it were a saint
or an angel, or the virgin Mary herself, they directly thwart
Christ's design, and relapse into heathenism.</p>
<p class="indent" id="Luke.v-p20">3. He tempted him to be his own murderer,
in a presumptuous confidence of his Father's protection, such as he
had no warrant for. Observe,</p>
<p class="indent" id="Luke.v-p21">(1.) What he designed in this temptation:
<i>If thou be the Son of God, cast thyself down,</i> <scripRef id="Luke.v-p21.1" osisRef="Bible:Luke.4.9" parsed="|Luke|4|9|0|0" passage="Lu 4:9"><i>v.</i> 9</scripRef>. [1.] He would have him
seek for a new proof of his being the <i>Son of God,</i> as if that
which his Father had given him by the voice from heaven, and the
descent of the Spirit upon him, were not sufficient, which would
have been a dishonour to God, as if he had not chosen the most
proper way of giving him the assurance of it; and it would have
argued a distrust of the Spirit's dwelling in him, which was the
great and most convincing proof to himself of his being the <i>Son
of God,</i> <scripRef id="Luke.v-p21.2" osisRef="Bible:Heb.1.8-Heb.1.9" parsed="|Heb|1|8|1|9" passage="Heb 1:8,9">Heb. i. 8, 9</scripRef>.
[2.] He would have him seek a new method of proclaiming and
publishing this to the world. The devil, in effect, suggests that
it was in an <i>obscure corner</i> that he was attested to be the
Son of God, among a company of ordinary people, who attended John's
baptism, that his honours were proclaimed; but if he would now
declare from <i>the pinnacle of the temple,</i> among all the great
people who attend the temple-service, that he was the Son of God,
and then, for proof of it, throw himself down unhurt, he would
presently be received by every body as a messenger sent from
heaven. Thus Satan would have him seek honours of his devising (in
contempt of those which God had put on him), and manifest himself
in the temple at Jerusalem; whereas God designed he should be more
manifest among John's penitents, to whom his doctrine would be more
welcome than to the priests. [3.] It is probable he had some hopes
that, though he could not throw him down, to do him the least
mischief, yet, if he would but throw himself down, the fall might
be his death, and then he should have got him finely out of the
way.</p>
<p class="indent" id="Luke.v-p22">(2.) How he backed and enforced this
temptation. He suggested, <i>It is written,</i> <scripRef id="Luke.v-p22.1" osisRef="Bible:Luke.4.10" parsed="|Luke|4|10|0|0" passage="Lu 4:10"><i>v.</i> 10</scripRef>. Christ had quoted scripture
against him; and he thought he would be quits with him, and would
show that he could quote scripture as well as he. It has been usual
with heretics and seducers to pervert scripture, and to press the
sacred writings into the service of the worst of wickednesses.
<i>He shall give his angels charge over thee,</i> if thou be his
Son, and <i>in their hands they shall bear thee up.</i> And now
that he was upon the pinnacle of the temple he might especially
expect this ministration of angels; for, if he was the Son of God,
the <i>temple</i> was the proper place for him to be in (<scripRef id="Luke.v-p22.2" osisRef="Bible:Luke.2.46" parsed="|Luke|2|46|0|0" passage="Lu 2:46"><i>ch.</i> ii. 46</scripRef>); and, if any place
under the sun had a guard of angels constantly, it must needs be
that, <scripRef id="Luke.v-p22.3" osisRef="Bible:Ps.68.17" parsed="|Ps|68|17|0|0" passage="Ps 68:17">Ps. lxviii. 17</scripRef>. It is
true, God has promised the protection of angels, to encourage us to
trust him, not to tempt him; as far as the promise of God's
presence with us, so far the promise of the angels' ministration
goes, but no further: "They shall keep thee when thou goest on the
ground, where thy way lies, but not if thou wilt presume to fly in
the air."</p>
<p class="indent" id="Luke.v-p23">(3.) How he was baffled and defeated in the
temptation, <scripRef id="Luke.v-p23.1" osisRef="Bible:Luke.4.12" parsed="|Luke|4|12|0|0" passage="Lu 4:12"><i>v.</i> 12</scripRef>.
Christ quoted <scripRef id="Luke.v-p23.2" osisRef="Bible:Deut.6.16" parsed="|Deut|6|16|0|0" passage="De 6:16">Deut. vi. 16</scripRef>,
where it is said, <i>Thou shalt not tempt the Lord thy God,</i> by
desiring a sign for the proof of divine revelation, when he has
already given that which is sufficient; for so Israel did, when
they <i>tempted God in the wilderness,</i> saying, He <i>gave us
water out of the rock; but can he give flesh also?</i> This Christ
would be guilty of if he should say, "He did indeed prove me to be
the Son of God, by sending the Spirit upon me, which is the
<i>greater;</i> but can he also give his angels a charge concerning
me, which is the <i>less?</i>"</p>
<p class="indent" id="Luke.v-p24">III. What was the result and issue of this
combat, <scripRef id="Luke.v-p24.1" osisRef="Bible:Luke.4.13" parsed="|Luke|4|13|0|0" passage="Lu 4:13"><i>v.</i> 13</scripRef>. Our
victorious Redeemer kept his ground, and came off a conqueror, not
for himself only, but for us also.</p>
<p class="indent" id="Luke.v-p25">1. The devil emptied his quiver: <i>He
ended all the temptation.</i> Christ gave him opportunity to say
and do all he could against him; he let him try all his force, and
yet defeated him. Did Christ suffer, being tempted, till all the
temptation was ended? And must not we expect also to pass all our
trials, to go through the <i>hour of temptation</i> assigned
us?</p>
<p class="indent" id="Luke.v-p26">2. He then quitted the field: He
<i>departed from him.</i> He saw it was to no purpose to attack
him; he had <i>nothing in him</i> for his fiery darts to fasten
upon; he had no blind side, no weak or unguarded part in his wall,
and therefore Satan gave up the cause. Note, If we resist the
devil, he will flee from us.</p>
<p class="indent" id="Luke.v-p27">3. Yet he continued his malice against him,
and departed with a resolution to attack him again; he departed but
<i>for a season,</i> <b><i>achri kairou</i></b>—<i>till a
season,</i> or till the season when he was again to be let loose
upon him, not as a <i>tempter,</i> to draw him to <i>sin,</i> and
so to strike at <i>his head,</i> which was what he now aimed at and
was wholly defeated in; but as a <i>persecutor,</i> to bring him to
<i>suffer</i> by Judas and the other wicked instruments whom he
employed, and so to <i>bruise his heel,</i> which it was told him
(<scripRef id="Luke.v-p27.1" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>) he should
have to do, and would do, though it would be the breaking of <i>his
own head.</i> He <i>departed now</i> till that season came which
Christ calls the <i>power of darkness</i> (<scripRef id="Luke.v-p27.2" osisRef="Bible:Luke.22.53" parsed="|Luke|22|53|0|0" passage="Lu 22:53"><i>ch.</i> xxii. 53</scripRef>), and when the prince of
this world would again <i>come,</i> <scripRef id="Luke.v-p27.3" osisRef="Bible:John.14.30" parsed="|John|14|30|0|0" passage="Joh 14:30">John xiv. 30</scripRef>.</p>
</div><scripCom id="Luke.v-p27.4" osisRef="Bible:Luke.4.14-Luke.4.30" parsed="|Luke|4|14|4|30" passage="Lu 4:14-30" type="Commentary"/><div class="Commentary" id="Bible:Luke.4.14-Luke.4.30">
<h4 id="Luke.v-p27.5">Christ in the Synagogue of Nazareth; Christ
Driven from Nazareth.</h4>
<p class="passage" id="Luke.v-p28">14 And Jesus returned in the power of the Spirit
into Galilee: and there went out a fame of him through all the
region round about.   15 And he taught in their synagogues,
being glorified of all.   16 And he came to Nazareth, where he
had been brought up: and, as his custom was, he went into the
synagogue on the sabbath day, and stood up for to read.   17
And there was delivered unto him the book of the prophet Esaias.
And when he had opened the book, he found the place where it was
written,   18 The Spirit of the Lord <i>is</i> upon me,
because he hath anointed me to preach the gospel to the poor; he
hath sent me to heal the brokenhearted, to preach deliverance to
the captives, and recovering of sight to the blind, to set at
liberty them that are bruised,   19 To preach the acceptable
year of the Lord.   20 And he closed the book, and he gave
<i>it</i> again to the minister, and sat down. And the eyes of all
them that were in the synagogue were fastened on him.   21 And
he began to say unto them, This day is this scripture fulfilled in
your ears.   22 And all bare him witness, and wondered at the
gracious words which proceeded out of his mouth. And they said, Is
not this Joseph's son?   23 And he said unto them, Ye will
surely say unto me this proverb, Physician, heal thyself:
whatsoever we have heard done in Capernaum, do also here in thy
country.   24 And he said, Verily I say unto you, No prophet
is accepted in his own country.   25 But I tell you of a
truth, many widows were in Israel in the days of Elias, when the
heaven was shut up three years and six months, when great famine
was throughout all the land;   26 But unto none of them was
Elias sent, save unto Sarepta, <i>a city</i> of Sidon, unto a woman
<i>that was</i> a widow.   27 And many lepers were in Israel
in the time of Eliseus the prophet; and none of them was cleansed,
saving Naaman the Syrian.   28 And all they in the synagogue,
when they heard these things, were filled with wrath,   29 And
rose up, and thrust him out of the city, and led him unto the brow
of the hill whereon their city was built, that they might cast him
down headlong.   30 But he passing through the midst of them
went his way,</p>
<p class="indent" id="Luke.v-p29">After Christ had vanquished the evil
spirit, he made it appear how much he was under the influence of
the good Spirit; and, having defended himself against the devil's
assaults, he now begins to act <i>offensively,</i> and to make
those attacks upon him, by his preaching and miracles, which he
could not resist or repel. Observe,</p>
<p class="indent" id="Luke.v-p30">I. What is here said in general of his
preaching, and the entertainment it met with <i>in Galilee,</i> a
remote part of the country, distant from Jerusalem; it was a part
of Christ's humiliation that he began his ministry there.</p>
<p class="indent" id="Luke.v-p31">But, 1. Thither he came <i>in the power of
the Spirit.</i> The same Spirit that qualified him for the exercise
of his prophetical office strongly inclined him to it. He was not
to wait for a call from men, for he had light and life in himself.
2. There he <i>taught in their synagogues,</i> their places of
public worship, where they met, not, as in the temple, for
ceremonial services, but for the moral acts of devotion, to read,
expound, and apply, the word, to pray and praise, and for
church-discipline; these came to be more frequent since the
captivity, when the ceremonial worship was near expiring. 3. This
he did so as that he gained a great reputation. <i>A fame of him
went through all that region</i> (<scripRef id="Luke.v-p31.1" osisRef="Bible:Luke.4.14" parsed="|Luke|4|14|0|0" passage="Lu 4:14"><i>v.</i> 14</scripRef>), and it was a good fame; for
(<scripRef id="Luke.v-p31.2" osisRef="Bible:Luke.4.15" parsed="|Luke|4|15|0|0" passage="Lu 4:15"><i>v.</i> 15</scripRef>) he <i>was
glorified of all.</i> Every body admired him, and cried him up;
they never heard such preaching in all their lives. Now, at first,
he met with no contempt or contradiction; all <i>glorified</i> him,
and there were none as yet that vilified him.</p>
<p class="indent" id="Luke.v-p32">II. Of his preaching at Nazareth, the city
where he was brought up; and the entertainment it met with there.
And here we are told how he <i>preached</i> there, and how he was
<i>persecuted.</i></p>
<p class="indent" id="Luke.v-p33">1. How he preached there. In that
observe,</p>
<p class="indent" id="Luke.v-p34">(1.) The opportunity he had for it: <i>He
came to Nazareth</i> when he had gained a reputation in other
places, in hopes that thereby something at least of the contempt
and prejudice with which his countrymen would look upon him might
be worn off. There he took occasion to preach, [1.] In the
<i>synagogue,</i> the proper place, where it had been <i>his
custom</i> to attend when he was a private person, <scripRef id="Luke.v-p34.1" osisRef="Bible:Luke.4.16" parsed="|Luke|4|16|0|0" passage="Lu 4:16"><i>v.</i> 16</scripRef>. We ought to attend on
the public worship of God, as we have opportunity. But, now that he
was entered upon his public ministry, there he preached. Where the
multitudes of fish were, there this wise Fisherman would cast his
net. [2.] On the sabbath day, the proper time which the pious Jews
spent, not in a mere ceremonial rest from worldly labour, but in
the duties of God's worship, as of old they frequented the schools
of the prophets on the <i>new moons</i> and the <i>sabbaths.</i>
Note, It is good to keep sabbaths in solemn assemblies.</p>
<p class="indent" id="Luke.v-p35">(2.) The call he had to it. [1.] He
<i>stood up to read.</i> They had in their synagogues seven readers
every sabbath, the first a priest, the second a Levite, and the
other five Israelites of that synagogue. We often find Christ
<i>preaching</i> in other synagogues, but never <i>reading,</i>
except in this synagogue at Nazareth, of which he had been many
years a member. Now he offered his service as he had perhaps often
done; he read one of the lessons out of the prophets, <scripRef id="Luke.v-p35.1" osisRef="Bible:Acts.13.15" parsed="|Acts|13|15|0|0" passage="Ac 13:15">Acts xiii. 15</scripRef>. Note, The reading of
the scripture is very proper work to be done in religious
assemblies; and Christ himself did not think it any disparagement
to him to be employed in it. [2.] The <i>book of the prophet
Esaias</i> was <i>delivered to him,</i> either by the ruler of the
synagogue or by the minister mentioned (<scripRef id="Luke.v-p35.2" osisRef="Bible:Luke.4.20" parsed="|Luke|4|20|0|0" passage="Lu 4:20"><i>v.</i> 20</scripRef>), so that he was no intruder, but
duly authorized <i>pro hac vice—on this occasion.</i> The second
lesson for <i>that</i> day being in the prophecy of Esaias, they
gave him that volume to read in.</p>
<p class="indent" id="Luke.v-p36">(3.) The text he preached upon. He <i>stood
up to read,</i> to teach us reverence in <i>reading</i> and
<i>hearing</i> the word of God. When Ezra opened the book of the
law, <i>all the people stood up</i> (<scripRef id="Luke.v-p36.1" osisRef="Bible:Neh.8.5" parsed="|Neh|8|5|0|0" passage="Ne 8:5">Neh. viii. 5</scripRef>); so did Christ here, when he read
in the book of the prophets. Now the book being <i>delivered to
him,</i> [1.] He <i>opened</i> it. The books of the Old Testament
were in a manner <i>shut up</i> till Christ opened them, <scripRef id="Luke.v-p36.2" osisRef="Bible:Isa.29.11" parsed="|Isa|29|11|0|0" passage="Isa 29:11">Isa. xxix. 11</scripRef>. Worthy <i>is the Lamb
that was slain to take the book, and open the seals;</i> for he can
open, not the book only, but the understanding. [2.] He
<i>found</i> the place which was appointed to be read <i>that
day</i> in course, which he needed not to be directed to; he soon
found it, and read it, and took it for his text. Now his text was
taken out of <scripRef id="Luke.v-p36.3" osisRef="Bible:Isa.61.1-Isa.61.2" parsed="|Isa|61|1|61|2" passage="Isa 61:1,2">Isa. lxi. 1,
2</scripRef>, which is here quoted at large, <scripRef id="Luke.v-p36.4" osisRef="Bible:Luke.4.18-Luke.4.19" parsed="|Luke|4|18|4|19" passage="Lu 4:18,19"><i>v.</i> 18, 19</scripRef>. There was a providence in
it that that portion of scripture should be read that day, which
speaks so very plainly of the Messiah, that they might be left
inexcusable who <i>knew him not,</i> though they heard <i>the
voices of the prophets</i> read <i>every sabbath day,</i> which
bore witness of him, <scripRef id="Luke.v-p36.5" osisRef="Bible:Acts.13.27" parsed="|Acts|13|27|0|0" passage="Ac 13:27">Acts xiii.
27</scripRef>. This text gives a full account of Christ's
undertaking, and the work he came into the world to do.
Observe,</p>
<p class="indent" id="Luke.v-p37"><i>First,</i> How he was qualified for the
work: <i>The Spirit of the Lord is upon me.</i> All the gifts and
graces of the Spirit were conferred upon him, not by measure, as
upon other prophets, but without measure, <scripRef id="Luke.v-p37.1" osisRef="Bible:John.3.34" parsed="|John|3|34|0|0" passage="Joh 3:34">John iii. 34</scripRef>. He now came <i>in the power of
the Spirit,</i> <scripRef id="Luke.v-p37.2" osisRef="Bible:Luke.4.14" parsed="|Luke|4|14|0|0" passage="Lu 4:14"><i>v.</i>
14</scripRef>.</p>
<p class="indent" id="Luke.v-p38"><i>Secondly,</i> How he was commissioned:
<i>Because he had anointed me,</i> and <i>sent me.</i> His
extraordinary qualification amounted to a commission; his being
<i>anointed</i> signifies both his being fitted for the undertaking
and called to it. Those whom God <i>appoints</i> to any service he
<i>anoints</i> for it: "Because he hath sent me, he hath sent his
Spirit along with me."</p>
<p class="indent" id="Luke.v-p39"><i>Thirdly,</i> What his work was. He was
qualified and commissioned,</p>
<p class="indent" id="Luke.v-p40">1. To be a great <i>prophet.</i> He was
<i>anointed to preach;</i> that is three times mentioned here, for
that was the work he was now entering upon. Observe, (1.) To
<i>whom</i> he was to preach: to the <i>poor;</i> to those that
were <i>poor in the world,</i> whom the Jewish doctors disdained to
undertake the teaching of and spoke of with contempt; to those that
were <i>poor in spirit,</i> to the meek and humble, and to those
that were truly sorrowful for sin: to them the gospel and the grace
of it will be welcome, and they shall have it, <scripRef id="Luke.v-p40.1" osisRef="Bible:Matt.11.5" parsed="|Matt|11|5|0|0" passage="Mt 11:5">Matt. xi. 5</scripRef>. (2.) <i>What</i> he was to
<i>preach.</i> In general, he must preach <i>the gospel.</i> He is
sent <b><i>euangelizesthai</i></b>—to <i>evangelize</i> them; not
only to preach to them, but to make that preaching effectual; to
bring it, not only to their ears, but to their hearts, and deliver
them into the mould of it. Three things he is to preach:—</p>
<p class="indent" id="Luke.v-p41">[1.] <i>Deliverance to the captives,</i>
The gospel is a proclamation of liberty, like that to Israel in
Egypt and in Babylon. By the merit of Christ sinners may be loosed
from the bonds of guilt, and by his Spirit and grace from the
bondage of corruption. It is a deliverance from the worst of
thraldoms, which all those shall have the benefit of that are
willing to make Christ their Head, and are willing to be ruled by
him.</p>
<p class="indent" id="Luke.v-p42">[2.] <i>Recovering of sight to the
blind.</i> He came not only by the word of his gospel to bring
<i>light</i> to them that sat <i>in the dark,</i> but by the power
of his grace to give sight to them that were <i>blind;</i> not only
the Gentile world, but every unregenerate soul, that is not only in
<i>bondage,</i> but in <i>blindness,</i> like Samson and Zedekiah.
Christ came to tell us that he has <i>eye-salve</i> for us, which
we may have for the asking; that, if our prayer be, <i>Lord, that
our eyes may be opened,</i> his answer shall be, <i>Receive your
sight.</i></p>
<p class="indent" id="Luke.v-p43">[3.] <i>The acceptable year of the
Lord,</i> <scripRef id="Luke.v-p43.1" osisRef="Bible:Luke.4.19" parsed="|Luke|4|19|0|0" passage="Lu 4:19"><i>v.</i> 19</scripRef>. He
came to let the world know that the God whom they had offended was
willing to be reconciled to them, and to <i>accept</i> of them upon
new terms; that there was yet a way of making their services
acceptable to him; that there is now a time of <i>good will toward
men.</i> It alludes to the year of <i>release,</i> or that of
<i>jubilee,</i> which was an <i>acceptable year</i> to servants,
who were then set at liberty; to debtors, against whom all actions
then dropped; and to those who had mortgaged their lands, for then
they returned to them again. Christ came to sound the
<i>jubilee</i>-trumpet; and blessed were they that heard <i>the
joyful sound,</i> <scripRef id="Luke.v-p43.2" osisRef="Bible:Ps.89.15" parsed="|Ps|89|15|0|0" passage="Ps 89:15">Ps. lxxxix.
15</scripRef>. It was an acceptable time, for it was a day of
salvation.</p>
<p class="indent" id="Luke.v-p44">2. Christ came to be a great
<i>Physician;</i> for he was sent to <i>heal the
broken-hearted,</i> to comfort and cure afflicted consciences, to
give peace to those that were troubled and humbled for sins, and
under a dread of God's wrath against them for them, and to bring
them to rest who were weary and heavy-laden, under the burden of
guilt and corruption.</p>
<p class="indent" id="Luke.v-p45">3. To be a great <i>Redeemer.</i> He not
only proclaims liberty to the captives, as Cyrus did to the Jews in
Babylon (<i>Whoever will, may go up</i>), but he sets at liberty
them that are bruised; he doth by his Spirit <i>incline</i> and
<i>enable</i> them to make use of the liberty granted, as then none
did but those <i>whose spirit God stirred up,</i> <scripRef id="Luke.v-p45.1" osisRef="Bible:Ezra.1.5" parsed="|Ezra|1|5|0|0" passage="Ezr 1:5">Ezra i. 5</scripRef>. He came in God's name to
discharge poor sinners that were debtors and prisoners to divine
justice. The prophets could but <i>proclaim liberty,</i> but
Christ, as one having authority, as one that had <i>power on earth
to forgive sins,</i> came to <i>set at liberty;</i> and therefore
this clause is added here. Dr. Lightfoot thinks that, according to
a liberty the Jew allowed their readers, to compare scripture with
scripture, in their reading, for the explication of the text,
Christ added it from <scripRef id="Luke.v-p45.2" osisRef="Bible:Isa.58.6" parsed="|Isa|58|6|0|0" passage="Isa 58:6">Isa. lviii.
6</scripRef>, where it is made the duty of the acceptable year to
let <i>the oppressed go free,</i> where the phrase the LXX. uses is
the same with this here.</p>
<p class="indent" id="Luke.v-p46">(4.) Here is Christ's <i>application</i> of
this text to himself (<scripRef id="Luke.v-p46.1" osisRef="Bible:Luke.4.21" parsed="|Luke|4|21|0|0" passage="Lu 4:21"><i>v.</i>
21</scripRef>): When he had read it, he <i>rolled up the book,</i>
and gave it again <i>to the minister,</i> or <i>clerk,</i> that
attended, and <i>sat down,</i> according to the custom of the
Jewish teachers; he <i>sat daily in the temple, teaching,</i>
<scripRef id="Luke.v-p46.2" osisRef="Bible:Matt.26.55" parsed="|Matt|26|55|0|0" passage="Mt 26:55">Matt. xxvi. 55</scripRef>. Now he
<i>began</i> his discourse thus, "<i>This day is this scripture
fulfilled in your ears.</i> This, which Isaiah wrote by way of
prophecy, I have now read to you by way of history." It now began
to be fulfilled in Christ's entrance upon his public ministry;
<i>now,</i> in the report they heard of his preaching and miracles
in other places; <i>now,</i> in his preaching to them in their own
synagogue. It is most probable that Christ went on, and showed
particularly how this scripture was fulfilled in the doctrine he
preached concerning <i>the kingdom of heaven at hand;</i> that it
was preaching liberty, and sight, and healing, and all the
blessings of <i>the acceptable year of the Lord.</i> Many other
gracious words proceeded out of his mouth, which these were but the
<i>beginning</i> of; for Christ often preached long sermons, which
we have but a short account of. This was enough to introduce a
great deal: <i>This day is this scripture fulfilled.</i> Note, [1.]
All the scriptures of the Old Testament that were to be fulfilled
in the Messiah had their full accomplishment in the Lord Jesus,
which abundantly proves that this was <i>he that should come.</i>
[2.] In the providences of God, it is fit to observe the
<i>fulfilling of the scriptures.</i> The works of God are the
accomplishment not only of his secret word, but of his word
revealed; and it will help us to understand both the scriptures and
the providences of God to compare them one with another.</p>
<p class="indent" id="Luke.v-p47">(5.) Here is the <i>attention</i> and
<i>admiration</i> of the auditors.</p>
<p class="indent" id="Luke.v-p48">[1.] Their <i>attention</i> (<scripRef id="Luke.v-p48.1" osisRef="Bible:Luke.4.20" parsed="|Luke|4|20|0|0" passage="Lu 4:20"><i>v.</i> 20</scripRef>): <i>The eyes of all them
that were in the synagogue</i> (and, probably, there were a great
many) <i>were fastened on him,</i> big with expectation what he
would say, having heard so much of late concerning him. Note, It is
good, in hearing the word, to keep the eye fixed upon the minister
by whom God is speaking to us; for, as the eye effects the heart,
so, usually, the heart follows the eye, and is wandering, or fixed,
as that is. Or, rather, let us learn hence to keep the eye fixed
upon Christ speaking to us in and by the minister. <i>What saith my
Lord unto his servants?</i></p>
<p class="indent" id="Luke.v-p49">[2.] Their <i>admiration</i> (<scripRef id="Luke.v-p49.1" osisRef="Bible:Luke.4.22" parsed="|Luke|4|22|0|0" passage="Lu 4:22"><i>v.</i> 22</scripRef>): <i>They all bore him
witness</i> that he spoke admirably well, and to the purpose. They
all commended him, and <i>wondered at the gracious words that
proceeded out of his mouth;</i> and yet, as appears by what
follows, they did not <i>believe in him.</i> Note, It is possible
that those who are admirers of good ministers and good preaching
may yet be themselves not true Christians. Observe, <i>First,</i>
What it was they admired: The <i>gracious words which proceedeth
out of his mouth.</i> The <i>words of grace;</i> good words, and
spoken in a winning melting way. Note, Christ's words are <i>words
of grace,</i> for, grace being <i>poured into his lips</i>
(<scripRef id="Luke.v-p49.2" osisRef="Bible:Ps.45.2" parsed="|Ps|45|2|0|0" passage="Ps 45:2">Ps. xlv. 2</scripRef>), words of grace
poured from them. And these words of grace are to be <i>wondered
at;</i> Christ's name was Wonderful, and in nothing was he more so
than in his grace, in the words of his grace, and the power that
went along with those words. We may well wonder that he should
speak such <i>words of grace</i> to such graceless wretches as we
are. <i>Secondly,</i> What it was that increased their wonder and
that was the consideration of his original: <i>They said, Is not
this Joseph's son,</i> and therefore his extraction mean and his
education mean? Some from this suggestion took occasion perhaps so
much the more to admire his <i>gracious words,</i> concluding he
must needs be <i>taught of God,</i> for they knew no one else had
taught him; while others perhaps with this consideration corrected
their wonder at his gracious words, and concluded there could be
nothing <i>really</i> admirable in them, whatever appeared, because
he was the <i>Son of Joseph.</i> Can any thing great, or worthy our
regard, come from one so mean?</p>
<p class="indent" id="Luke.v-p50">(6.) Christ's anticipating an objection
which he knew to be in the minds of many of his hearers.
Observe,</p>
<p class="indent" id="Luke.v-p51">[1.] What the objection was (<scripRef id="Luke.v-p51.1" osisRef="Bible:Luke.4.23" parsed="|Luke|4|23|0|0" passage="Lu 4:23"><i>v.</i> 23</scripRef>): "<i>You will surely say
to me, Physician, heal thyself.</i> Because you know that I am the
Son of Joseph, your neighbour, you will expect that I should work
miracles among you, as I have done in other places; as one would
expect that a physician, if he be able, should heal, not only
himself, but those of his own family and fraternity." Most of
Christ's miracles were <i>cures;</i>—"Now why should not the sick
in thine own city be <i>healed</i> as well as those in other
cities?" They were designed to cure people of their unbelief;—"Now
why should not the disease of unbelief, if it be indeed a disease,
be cured in those of thine own city as well as in those of others?
<i>Whatsoever we have heard done in Capernaum,</i> that has been so
much talked of, <i>do here also in thine own country.</i>" They
were pleased with <i>Christ's gracious words,</i> only because they
hoped they were but the introduction to some <i>wondrous works</i>
of his. They wanted to have their lame, and blind, and sick, and
lepers, healed and helped, that the charge of their town might be
eased; and that was the chief thing they looked at. They thought
their own town as worthy to be the stage of miracles as any other;
and why should not he rather draw company to that than to any
other? And why should not his neighbours and acquaintances have the
benefit of his preaching and miracles, rather than any other?</p>
<p class="indent" id="Luke.v-p52">[2.] How he answers this objection against
the course he took.</p>
<p class="indent" id="Luke.v-p53"><i>First,</i> By a plain and positive
reason why he would not make Nazareth his headquarters (<scripRef id="Luke.v-p53.1" osisRef="Bible:Luke.4.24" parsed="|Luke|4|24|0|0" passage="Lu 4:24"><i>v.</i> 24</scripRef>), because it generally
holds true <i>that no prophet is accepted in his own country,</i>
at least not so well, nor with such probability of doing good, as
in some other country; experience seals this. When prophets have
been sent with messages and miracles of mercy, few of their own
country-men, that have known their extraction and education, have
been fit to <i>receive them.</i> So Dr. Hammond. Familiarity breeds
contempt; and we are apt to think meanly of those whose
conversation we have been accustomed to; and they will scarcely be
duly honoured as <i>prophets</i> who were well known when they were
in the rank of <i>private men.</i> That is most esteemed that is
<i>far-fetched</i> and <i>dear-bought,</i> above what is
<i>home-bred,</i> though really more excellent. This arises
likewise from the envy which neighbours commonly have towards one
another, so that they cannot endure to see him their
<i>superior</i> whom awhile ago they took to be every way their
<i>inferior.</i> For this reason, Christ declined working miracles,
or doing any thing extraordinary, at Nazareth, because of the
rooted prejudices they had against him there.</p>
<p class="indent" id="Luke.v-p54"><i>Secondly,</i> By pertinent examples of
two of the most famous prophets of the Old Testament, who chose to
dispense their favours among foreigners rather than among their own
countrymen, and that, no doubt, by divine direction. 1. Elijah
maintained a <i>widow of Sarepta,</i> a <i>city of Sidon,</i> one
that was a stranger to the commonwealth of Israel, when there was a
<i>famine in the land,</i> <scripRef id="Luke.v-p54.1" osisRef="Bible:Luke.4.25-Luke.4.26" parsed="|Luke|4|25|4|26" passage="Lu 4:25,26"><i>v.</i>
25, 26</scripRef>. The story we have <scripRef id="Luke.v-p54.2" osisRef="Bible:1Kgs.17.9" parsed="|1Kgs|17|9|0|0" passage="1Ki 17:9">1
Kings xvii. 9</scripRef>, &amp;c. It is said there that the heaven
was shut up <i>three years and six months;</i> whereas it is said,
<scripRef id="Luke.v-p54.3" osisRef="Bible:1Kgs.18.1" parsed="|1Kgs|18|1|0|0" passage="1Ki 18:1">1 Kings xviii. 1</scripRef>, that
<i>in the third year Elijah</i> showed himself to Ahab, and there
was <i>rain;</i> but that was not the third year of the drought,
but the third year of Elijah's sojourning with the widow of
Sarepta. As God would hereby show himself a <i>Father of the
fatherless,</i> and a <i>Judge of the widows,</i> so he would show
that he was rich in mercy to all, even to the Gentiles. 2. Elisha
cleansed Naaman the Syrian of his leprosy, though he was a Syrian,
and not only a foreigner, but an enemy to Israel (<scripRef id="Luke.v-p54.4" osisRef="Bible:Luke.4.27" parsed="|Luke|4|27|0|0" passage="Lu 4:27"><i>v.</i> 27</scripRef>); <i>Many lepers were in
Israel in the days of Eliseus,</i> four particularly, that brought
the news of the Syrians' raising the siege of Samaria with
precipitation, and leaving the plunder of their tents to enrich
Samaria, when Elisha was himself in the besieged city, and this was
the accomplishment of his prophecy too; see <scripRef id="Luke.v-p54.5" osisRef="Bible:2Kgs.7.1 Bible:2Kgs.7.3" parsed="|2Kgs|7|1|0|0;|2Kgs|7|3|0|0" passage="2Ki 7:1,3">2 Kings vii. 1, 3</scripRef>, &amp;c. And yet we do not
find that Elisha cleansed them, no not for a reward of their
service, and the good tidings they brought, but only the Syrian;
for none besides had faith to apply himself to the prophet for a
cure. Christ himself often met with greater faith among Gentiles
than in Israel. And here he mentions both these instances, to show
that he did not dispense the favour of his miracles by private
respect, but according to God's wise appointment. And the people of
Israel might as justly have said to Elijah, or Elisha, as the
Nazarenes to Christ, <i>Physician, heal thyself.</i> Nay, Christ
wrought his miracles, though not among his townsmen, yet among
Israelites, whereas these great prophets wrought theirs among
Gentiles. The examples of the saints, though they will not make a
bad action good, yet will help to free a good action from the blame
of exceptious people.</p>
<p class="indent" id="Luke.v-p55">2. How he was <i>persecuted</i> at
Nazareth.</p>
<p class="indent" id="Luke.v-p56">(1.) That which provoked them was his
taking notice of the favour which God by Elijah and Elisha showed
to the Gentiles: <i>When they heard these things, they were filled
with wrath</i> (<scripRef id="Luke.v-p56.1" osisRef="Bible:Luke.4.28" parsed="|Luke|4|28|0|0" passage="Lu 4:28"><i>v.</i>
28</scripRef>), they were <i>all so;</i> a great change since
<scripRef id="Luke.v-p56.2" osisRef="Bible:Luke.4.22" parsed="|Luke|4|22|0|0" passage="Lu 4:22"><i>v.</i> 22</scripRef>, when they
<i>wondered at the gracious words that proceeded out of his
mouth;</i> thus uncertain are the opinions and affections of the
multitude, and so very fickle. If they had mixed faith with those
gracious words of Christ which they wondered at, they would have
been awakened by these latter words of his to take heed of sinning
away their opportunities; but those only <i>pleased the ear,</i>
and went no further, and therefore these <i>grated on the ear,</i>
and irritated their corruptions. They were angry that he should
compare himself, whom they knew to be the son of Joseph, with those
great prophets, and compare them with the men of that corrupt age,
when all had bowed the knee to Baal. But that which especially
exasperated them was that he intimated some kindness God had in
reserve for the Gentiles, which the Jews could by no means bear the
thoughts of, <scripRef id="Luke.v-p56.3" osisRef="Bible:Acts.22.21" parsed="|Acts|22|21|0|0" passage="Ac 22:21">Acts xxii. 21</scripRef>.
Their pious ancestors pleased themselves with the hopes of adding
the Gentiles to the church (witness many of David's psalms and
Isaiah's prophecies); but this degenerate race, when they had
forfeited the covenant themselves, hated to think that any others
should be taken in.</p>
<p class="indent" id="Luke.v-p57">(2.) They were provoked to that degree that
they made an attempt upon his life. This was a severe trial, now at
his setting out, but a specimen of the usage he met with when he
<i>came to his own,</i> and they <i>received him not.</i> [1.] They
<i>rose up</i> in a tumultuous manner against him, interrupted him
in his discourse, and themselves in their devotions, for they could
not stay until their synagogue-worship was over. [2.] They
<i>thrust him out of the city,</i> as one not worthy to have a
residence among them, though there he had had a settlement so long.
They thrust from them the Saviour and the salvation, as if he had
been the offscouring of all things. How justly might he have called
for fire from heaven upon them! But this was the day of his
patience. [3.] They <i>led him to the brow of the hill,</i> with a
purpose to <i>throw him down headlong,</i> as one not fit to live.
Though they knew how inoffensively he had for so many years lived
among them, how shining his conversation had been,—though they had
heard such a fame of him and had but just now themselves <i>admired
his gracious words,</i>—though in justice he ought to have been
allowed a fair hearing and liberty to explain himself, yet they
hurried him away in a popular fury, or frenzy rather, to put him to
death in a most barbarous manner. Sometimes they were ready to
stone him for the <i>good works</i> he did (<scripRef id="Luke.v-p57.1" osisRef="Bible:John.10.32" parsed="|John|10|32|0|0" passage="Joh 10:32">John x. 32</scripRef>), here for not doing the good
works they expected from him. To such a height of wickedness was
violence sprung up.</p>
<p class="indent" id="Luke.v-p58">(3.) Yet he escaped, because his hour was
not yet come: He <i>passed through the midst of them</i> unhurt.
Either he blinded their eyes, as God did those of the Sodomites and
Syrians, or he bound their hands, or filled them with confusion, so
that they could not do what they designed; for his work was not
done, it was but just begun; his hour was not yet come, when it was
come, he freely surrendered himself. They <i>drove</i> him from
them, and he <i>went his way.</i> He would have gathered Nazareth,
but they <i>would not,</i> and therefore their house is <i>left to
them desolate.</i> This added to the reproach of his being Jesus of
Nazareth, that not only it was a place whence no good thing was
expected, but that it was such a wicked, rude place, and so
<i>unkind</i> to him. Yet there was a providence in it, that he
should not be much respected by the men of Nazareth, for that would
have looked like a collusion between him and his old acquaintance;
but now, though they <i>received him not,</i> there were those that
did.</p>
</div><scripCom id="Luke.v-p58.1" osisRef="Bible:Luke.4.31-Luke.4.44" parsed="|Luke|4|31|4|44" passage="Lu 4:31-44" type="Commentary"/><div class="Commentary" id="Bible:Luke.4.31-Luke.4.44">
<h4 id="Luke.v-p58.2">The Expulsion of a Demon; Christ's Departure
from Capernaum.</h4>
<p class="passage" id="Luke.v-p59">31 And came down to Capernaum, a city of
Galilee, and taught them on the sabbath days.   32 And they
were astonished at his doctrine: for his word was with power.
  33 And in the synagogue there was a man, which had a spirit
of an unclean devil, and cried out with a loud voice,   34
Saying, Let <i>us</i> alone; what have we to do with thee,
<i>thou</i> Jesus of Nazareth? art thou come to destroy us? I know
thee who thou art; the Holy One of God.   35 And Jesus rebuked
him, saying, Hold thy peace, and come out of him. And when the
devil had thrown him in the midst, he came out of him, and hurt him
not.   36 And they were all amazed, and spake among
themselves, saying, What a word <i>is</i> this! for with authority
and power he commandeth the unclean spirits, and they come out.
  37 And the fame of him went out into every place of the
country round about.   38 And he arose out of the synagogue,
and entered into Simon's house. And Simon's wife's mother was taken
with a great fever; and they besought him for her.   39 And he
stood over her, and rebuked the fever; and it left her: and
immediately she arose and ministered unto them.   40 Now when
the sun was setting, all they that had any sick with divers
diseases brought them unto him; and he laid his hands on every one
of them, and healed them.   41 And devils also came out of
many, crying out, and saying, Thou art Christ the Son of God. And
he rebuking <i>them</i> suffered them not to speak: for they knew
that he was Christ.   42 And when it was day, he departed and
went into a desert place: and the people sought him, and came unto
him, and stayed him, that he should not depart from them.   43
And he said unto them, I must preach the kingdom of God to other
cities also: for therefore am I sent.   44 And he preached in
the synagogues of Galilee.</p>
<p class="indent" id="Luke.v-p60">When Christ was expelled Nazareth, he came
to Capernaum, another city of Galilee. The account we have in these
verses of his preaching and miracles there we had before, <scripRef id="Luke.v-p60.1" osisRef="Bible:Mark.1.21" parsed="|Mark|1|21|0|0" passage="Mk 1:21">Mark i. 21</scripRef>, &amp;c. Observe,</p>
<p class="indent" id="Luke.v-p61">I. His preaching: <i>He taught them on the
sabbath days,</i> <scripRef id="Luke.v-p61.1" osisRef="Bible:Luke.4.31" parsed="|Luke|4|31|0|0" passage="Lu 4:31"><i>v.</i>
31</scripRef>. In hearing the word preached, as an ordinance of
God, we <i>worship God,</i> and it is a proper work for <i>sabbath
days.</i> Christ's preaching much affected the people (<scripRef id="Luke.v-p61.2" osisRef="Bible:Luke.4.32" parsed="|Luke|4|32|0|0" passage="Lu 4:32"><i>v.</i> 32</scripRef>); they were <i>astonished
at his doctrine,</i> there was weight in every word he said, and
admirable discoveries were made to them by it. The doctrine itself
was astonishing, and not only as it came from one that had not had
a liberal education. <i>His word was with power;</i> there was a
commanding force in it, and a working power went along with it to
the conscience of men. The doctrine Paul preached hereby proved
itself to be of God, that it came <i>in demonstration of the Spirit
and of power.</i></p>
<p class="indent" id="Luke.v-p62">II. His miracles. Of these we have
here,</p>
<p class="indent" id="Luke.v-p63">1. Two particularly specified, showing
Christ to be,</p>
<p class="indent" id="Luke.v-p64">(1.) A <i>controller</i> and
<i>conqueror</i> of <i>Satan,</i> in the world of mankind, and in
the souls of people, by his power to cast him out of the bodies of
those he had taken possession of; for <i>for this purpose was he
manifested, that he might destroy the works of the devil.</i></p>
<p class="indent" id="Luke.v-p65">Observe, [1.] The devil is an <i>unclean
spirit,</i> his nature directly contrary to that of the pure and
<i>holy</i> God, and degenerated from what it was at first. [2.]
This unclean spirit works in the children of men; in the souls of
many, as then in men's bodies. [3.] It is possible that those who
are very much under the power and working of Satan may yet be found
<i>in the synagogue,</i> among the worshippers of God. [4.] Even
the devils <i>know and believe</i> that <i>Jesus Christ is the Holy
One of God,</i> is sent of God, and is a <i>Holy One.</i> [5.] They
believe and <i>tremble.</i> This unclean spirit <i>cried out with a
loud voice,</i> under a <i>certain fearful looking for of
judgment,</i> and apprehensive that Christ was now come to destroy
him. Unclean spirits are subject to continual frights. [6.] The
devils have <i>nothing to do with Jesus Christ,</i> nor desire to
have any thing to do with him; for he took not on him the nature of
angels. [7.] Christ has the devil under check: <i>He rebuked
him,</i> saying, <i>Hold thy peace;</i> and this word he spoke
<i>with power;</i> <b><i>phimotheti</i></b>—<i>Be muzzled,</i>
Christ did not only enjoin him silence, but stopped his mouth, and
forced him to be silent against his will. [8.] In the breaking of
Satan's power, both the enemy that is conquered shows his malice,
and Christ, the conqueror, shows his over-ruling grace. Here,
<i>First,</i> The devil showed what he would have done, when he
<i>threw the man in the midst,</i> with force and fury, as if he
would have dashed him to pieces. But, <i>Secondly,</i> Christ
showed what a power he had over him, in that he not only forced him
to leave him, but to leave him without so much as <i>hurting</i>
him, without giving him a parting blow, a parting gripe. Whom Satan
cannot <i>destroy,</i> he will do all the <i>hurt</i> he can to;
but this is a comfort, he can harm them no further than Christ
permits; nay, he shall not do them any real harm. He <i>came
out,</i> and <i>hurt him not;</i> that is, the poor man was
perfectly well in an instant, though the devil left him with so
much rage that all that were present thought he had torn him to
pieces. [9.] Christ's power over devils was universally
acknowledged and adored, <scripRef id="Luke.v-p65.1" osisRef="Bible:Luke.4.36" parsed="|Luke|4|36|0|0" passage="Lu 4:36"><i>v.</i>
36</scripRef>. No one doubted the truth of the miracle; it was
evident beyond contradiction, nor was any thing suggested to
diminish the glory of it, for they were <i>all amazed, saying, What
a word is this!</i> They that pretended to cast out devils did it
with abundance of charms and spells, to pacify the devil, and lull
him asleep, as it were; but Christ commanded them <i>with authority
and power,</i> which they could not gainsay or resist. Even the
<i>prince of the power of the air</i> is his vassal, and trembles
before him. [10.] This, as much as any thing, gained Christ a
reputation, and spread his fame. This instance of his power, which
many now-a-days make light of, was then, by them that were
eye-witnesses of it (and those no fools either, but men of
penetration), magnified, and was looked upon as greatly magnifying
him (<scripRef id="Luke.v-p65.2" osisRef="Bible:Luke.4.37" parsed="|Luke|4|37|0|0" passage="Lu 4:37"><i>v.</i> 37</scripRef>); upon the
account of this, <i>the fame of him went out,</i> more than ever,
<i>into every place of the country round about.</i> Our Lord Jesus,
when he set out at first in his public ministry, was greatly talked
of, more than afterwards, when people's admiration wore off with
the novelty of the thing.</p>
<p class="indent" id="Luke.v-p66">(2.) Christ showed himself to be <i>a
healer of diseases.</i> In the former, he struck at the root of
man's misery, which was Satan's enmity, the origin of all the
mischief: in this, he strikes at one of the most spreading branches
of it, one of the most common calamities of human life, and that is
bodily diseases, which came in with sin, are the most common and
sensible corrections for it in this life, and contribute as much as
any thing towards the making of our few days <i>full of
trouble.</i> These our Lord Jesus came to take away the sting of,
and, as an indication of that intention, when he was on earth,
chose to confirm his doctrine by such miracles, mostly, as took
away the diseases themselves. Of all bodily diseases none are more
common or fatal to grown people than <i>fevers;</i> these come
suddenly, and suddenly cut off the number of men's months in the
midst; they are sometimes <i>epidemical,</i> and <i>slay their
thousands</i> in a little time. Now here we have Christ's curing a
fever with a word's speaking; the place was in Simon's house, his
patient was Simon's wife's mother, <scripRef id="Luke.v-p66.1" osisRef="Bible:Luke.4.38-Luke.4.39" parsed="|Luke|4|38|4|39" passage="Lu 4:38,39"><i>v.</i> 38, 39</scripRef>. Observe, [1.] Christ is a
guest that will pay well for his entertainment; those that bid him
welcome into their hearts and houses shall be no losers by him; he
comes with healing. [2.] Even families that Christ visits may be
visited with sickness. Houses that are blessed with his
<i>distinguishing favours</i> are liable to the <i>common
calamities</i> of this life. Simon's wife's mother was <i>ill</i>
of a <i>fever.</i> <i>Lord, behold, he whom thou lovest is
sick.</i> [3.] Even good people may sometimes be exercised with the
sharpest afflictions, more grievous than others: She was <i>taken
with a great fever,</i> very acute, and high, and threatening;
perhaps it seized her head, and made her delirious. The most gentle
fevers may by degrees prove dangerous; but this was at first <i>a
great fever.</i> [4.] No age can exempt from diseases. It is
probable that Peter's mother-in-law was <i>in years,</i> and yet in
a <i>fever.</i> [5.] When our relations are sick, we ought to apply
ourselves to Christ, by faith and prayer, on their account: <i>They
besought him for her;</i> and there is a particular promise that
the prayer of faith shall benefit the sick. [6.] Christ has a
tender concern for his people when they are in sickness and
distress: <i>He stood over her,</i> as one concerned for her, and
compassionating her case. [7.] Christ had, and still has, a
sovereign power over bodily diseases: <i>He rebuked the fever,</i>
and with a word's speaking commanded it away, and <i>it left
her.</i> He saith to diseases, <i>Go,</i> and they go; <i>Come,</i>
and they come; and can still <i>rebuke fevers,</i> even great
fevers. [8.] This proves Christ's cures to be miraculous, that they
were done in an instant: <i>Immediately she arose.</i> [9.] Where
Christ gives a new life, in recovery from sickness, he designs and
expects that it should be a new life indeed, spent more than ever
in his service, to his glory. If distempers be rebuked, and we
arise from a bed of sickness, we must set ourselves to minister to
Jesus Christ. [10.] Those that minister to Christ must be ready to
minister to all that are his for his sake: She <i>ministered to
them,</i> not only to <i>him</i> that had cured her, but to them
that had <i>besought him for her.</i> We must study to be grateful
to those that have prayed for us.</p>
<p class="indent" id="Luke.v-p67">2. A general account given by wholesale of
many other miracles of the same kind, which Christ did.</p>
<p class="indent" id="Luke.v-p68">(1.) He <i>cured many that were
diseased,</i> even all without exception that made their
application to him, and it was <i>when the sun was setting</i>
(<scripRef id="Luke.v-p68.1" osisRef="Bible:Luke.4.40" parsed="|Luke|4|40|0|0" passage="Lu 4:40"><i>v.</i> 40</scripRef>); in the
evening of that sabbath day which he had spent in the synagogue.
Note, It is good to do a full sabbath day's work, to abound in the
work of the day, in some good work or other, even till sun-set; as
those that call the sabbath, and the business of it, <i>a
delight.</i> Observe, He cured <i>all that were sick,</i> poor as
well as rich, and though they were sick of <i>divers diseases;</i>
so that there was no room to suspect that he had only a specific
for some one disease. He had a remedy for every malady. The sign he
used in healing was <i>laying his hands</i> on the sick; not
lifting up his hands for them, for he healed as having authority.
He healed by his own power. And thus he would put honour upon that
sign which was afterwards used in conferring the Holy Ghost.</p>
<p class="indent" id="Luke.v-p69">(2.) He cast the devil out of many that
were possessed, <scripRef id="Luke.v-p69.1" osisRef="Bible:Luke.4.41" parsed="|Luke|4|41|0|0" passage="Lu 4:41"><i>v.</i>
41</scripRef>. Confessions were extorted from the demoniacs. They
said, <i>Thou art Christ the Son of God,</i> but they said it
<i>crying</i> with rage and indignation; it was a confession upon
the rack, and therefore was not admitted in evidence. Christ
<i>rebuked them,</i> and did not <i>suffer them to say that they
knew him to be the Christ,</i> that it might appear, beyond all
contradiction, that he had obtained a conquest over them, and not
made a compact with them.</p>
<p class="indent" id="Luke.v-p70">3. Here is his removal from Capernaum,
<scripRef id="Luke.v-p70.1" osisRef="Bible:Luke.4.42-Luke.4.43" parsed="|Luke|4|42|4|43" passage="Lu 4:42,43"><i>v.</i> 42, 43</scripRef>.</p>
<p class="indent" id="Luke.v-p71">(1.) He <i>retired</i> for awhile into a
place of <i>solitude.</i> It was but a little while that he allowed
himself for sleep; not only because a <i>little served him,</i> but
because he was <i>content with a little,</i> and never indulged
himself in ease; but, <i>when it was day,</i> he <i>went into a
desert place,</i> not to live constantly like a hermit, but to be
sometimes <i>alone with God,</i> as even those should be, and
contrive to be, that are most engaged in public work, or else their
work will go on but poorly, and they will find themselves never
<i>less alone</i> than when <i>thus alone.</i></p>
<p class="indent" id="Luke.v-p72">(2.) He <i>returned</i> again to the places
of <i>concourse</i> and to the work he had to do there. Though a
<i>desert place</i> may be a convenient <i>retreat,</i> yet it is
not a <i>convenient residence,</i> because we were not sent into
this world to <i>live to ourselves,</i> no, not to the <i>best
part</i> of ourselves only, but to glorify God and do good in our
generation. [1.] He was earnestly solicited to stay at Capernaum.
<i>The people</i> were exceedingly fond of him; I doubt, more
because he had healed their sick than because he had preached
repentance to them. <i>They sought him,</i> enquired which way he
went; and, though it was in a <i>desert place,</i> they <i>came
unto him.</i> A desert is no desert if we be <i>with Christ</i>
there. They <i>detained him that he should not depart from
them,</i> so that if he would go it should not be for want of
invitation. His old neighbours at Nazareth had driven him from
them, but his new acquaintances at Capernaum were very importunate
for his continuance with them. Note, It ought not to discourage the
ministers of Christ that some reject them, for they will meet with
others that will welcome them and their message. [2.] He chose
rather to <i>diffuse</i> the light of his gospel to <i>many</i>
places than to fix it to <i>one,</i> that no one might pretend to
be a <i>mother-church</i> to the rest. Though he was welcome at
Capernaum, and had done abundance of good there, yet he is <i>sent
to preach the gospel to other cities also;</i> and Capernaum must
not insist upon his stay there. They that enjoy the benefit of the
gospel must be willing that others also should share in that
benefit, and not covet the <i>monopoly</i> of it; and those
ministers who are not <i>driven</i> from one place may yet be
<i>drawn</i> to another by a prospect of greater usefulness.
Christ, though he preached not in vain in the synagogue at
Capernaum, yet would not be tied to that, but <i>preached in the
synagogues of Galilee,</i> <scripRef id="Luke.v-p72.1" osisRef="Bible:Luke.4.44" parsed="|Luke|4|44|0|0" passage="Lu 4:44"><i>v.</i>
44</scripRef>. <i>Bonum est sui diffusivum—What is good is
self-diffusive.</i> It is well for us that our Lord Jesus has not
tied himself to any one place or people, but, wherever two or three
are gathered in his name, he will be in the midst of them: and even
in <i>Galilee of the Gentiles</i> his special presence is in the
Christian synagogues.</p>
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