Garner-Howes Baptist Commentary

THE TEMPTATION OF CHRIST V. 1-13

1) "And Jesus being full of the Holy Ghost," (iesous de pleres neumatos hagiou) "Then Jesus, full of, dominated or controlled by the Holy Spirit," which had come down in full upon Him, at His baptism, Matthew 3:13-17; Mark 1:9-10; John 1:28-34; John 3:34.

2) "Returned from Jordan," (hupestrepsen apo tou lordanou) "Returned or turned away from the Jordan river and valley area," to a mountain nearby. For He was baptizing in the Jordan river, near the Dead Sea.

3) "And was led by the Spirit into the wilderness," (kai egeto en to pneumati en te eremo) "And he was led by the Spirit into the desert, wilderness," or uninhabited area of Judea, a mountain near Jericho, Luke 2:27; Matthew 4:1; Matthew 4:12.

These Scriptures indicate that Jesus voluntarily, led by the Spirit, chose to travel from Nazareth in Galilee sixty miles Southeast, to the place John the Baptist was baptizing in the Jordan River, some five miles east of Jericho, in Judea, to be baptized of John; Immediately thereafter the Spirit led Him to retreat into a mountain believed to be just West of Jericho, known as the Mountain of Temptation, in view of the city of Jerusalem, still to the West.

1) "Being forty days tempted of the devil." (hemeras tessarakonta peirzomenos hupo tou diabolou) "Being repeatedly tempted by the devil forty days," intensely experiencing temptation, increasingly, as the days passed, as the devil repeatedly tempted Him, Genesis 3:15; Hebrews 2:18; Hebrews 4:15.

2) "And in those days he did eat nothing:" (kai ouk ephagen oueden en tais hemerais ekeinais) "And he ate not one thing (anything at all) in those (forty) days" as the temptations lasted through the forty day period, culminating in the three specific temptations, after which angels ministered to Him, Mark 1:13.

3) "And when they were ended, he afterward hungered." (kai suntelestheison auton epeinasen) "And when they were ended or passed, he hungered," was very hungry or famished, at the end of fasting as Moses and Elijah had done on special occasions, Exodus 24:18; 1 Kings 19:8; Matthew 4:2.

The number "’forty" was used in Jewish history in connection with seclusion, peril, and special revelations, as Moses on Mt Sinai, Exodus 24:18; Elijah in flight from Jezebel to Horeb, 1 Kings 19:9; Israel’s wandering in the wilderness, Numbers 14:34; and into the hands of the Philistines God delivered them for forty years, Judges 13:1.

1) "And the devil said unto him," (eipen de auto ho diabolos) "Then the devil said to him," as he confronted Him, person to person, tempting Him, as he did Eve, Genesis 3:1; as he is capable of doing and does, Mark 3:11-17; James 5:8-9.

2) "If thou be the Son of God," (ei huois tou theou) "If you are (exist as) the Son (heir) of God," as you are now determined to make a claim, Luke 19:10; John 8:12; John 14:6; as the voice from heaven said you were, Matthew 3:17, and later reaffirmed it at the transfiguration, Matthew 17:5.

3) "Command this stone that it be made bread." (eipe to litho touto hina genetai artos) "Just tell this stone to become a loaf of bread," that it may become food for your now hungry or famishing body. Yet, Jesus yielded not to obey him for soon God was to dispatch angels to minister to His hunger, Matthew 4:11; Mark 1:13.

The truth is, if He had not been the Son of God, He may have coveted to turn the stones into bread, see? This is known as The First Temptation, v. 3, 4.

1) "And Jesus answered him, saying," (kai apekrithe pros auton ho lesous) "And Jesus replied directly to him," without hesitation or apology, by His and our "rule of faith in practice," as we rely on the leading of the Holy Spirit, to obey the Word of God.

2) "It is written" (gegraptai) "It is having been written," or recounted in the Word of God, which "is true from the beginning," Psalms 119:160; Matthew 5:18.

3) "That man shall not live by bread alone, but by every word of God." (hoti ouk ep’ arto monon zesetai ho anthropos) "That the man (human race) shall not live or survive on bread only," as certified Deuteronomy 8:3. For life is "more than meat and raiment," Matthew 6:25; Matthew 6:33. For Jesus was Himself that true bread of life, more than physical bread or even manna that fed Israel for forty years, John 6:31-35; John 6:48-51; John 6:58.

The things written, Divinely written aforehand, are for our admonition; Of such, let true people of God be always certain, Romans 15:4; 2 Peter 1:20-21; 2 Timothy 3:16-17; 1 Peter 3:15.

1) "And the devil, taking him up into an high mountain," (kai anagagon auton) "And (the devil) leading him up," into an high mountain, as better described, Matthew 4:8. This is known as the Second Temptation. Matthew 4:5; Matthew 4:8 reverses the order of events, using the definitive terms "then" and "after" which is perhaps the actual order of the temptations.

2) "Shewed unto him," (edesksen auto) "Showed or pointed out to him," caused Him to behold, as a landscape view.

3) "All the kingdoms of the world," (pasas tas basileias tes oikournenes) "All the kingdoms (organized governments) of the inhabited earth," as alluded to Luke 2:1; It is called "an exceeding high mountain," Matthew 4:8.

4) "In a moment of time." (en stigme chronou) "In a point or moment of time," of chronological or running time, in a second of time, compared with the "twinkling of an eye,” 1 Corinthians 15:52. It was the sudden flash of an instantaneous vision of the organized structure of earth’s governed inhabitants.

1) "And the devil said unto him," (kai eipen auto ho diabolos) "And the devil said to him," in a second of subversive, tempting approach; for he is the tempter or adversary who first came to Eve, Genesis 3:1; Hebrews 2:18.

2) "All this power will I give thee," (so! doso ten eksousian tauten hapasan) "I will import, dole out, or give to you, all this administrative power," over all these kingdoms. It was an arrogant claim, for he had no power, except as permitted from God, 2 Corinthians 4:3-4.

3) "And the glory of them:" (kai ten doksan auton) "And the glory of them," the dazzling appearance that is attached to them, the temporary passing glory, 1 John 2:17; Hebrews 1:10-12.

4) "For that is delivered unto me;" (hoti hemoi paradedotai) "Because it has been delivered, given over to me," as "prince of this world," John 12:31; John 14:30; Ephesians 2:2.

5) "And to whomsoever I will give it." (kai ho ean thelo didomi auten) "And I give it to whomever I care," or have a priority will to give it to, on my devilish terms with my damning blessing, as I gave to Eve, Genesis 3:1-24.

1) "If thou therefore wilt worship me," (su oun ean proskuneses enopoin emou) "if therefore you will worship (bow) to, toward, or before me," bow down like a dog at his master’s feet, worship me: 1) out of fear, 2) for this bribe; But to worship him would be to become his subject and to break Divine Law, Exodus 20:5.

2) "All shall be thine." (estai sou pasa) "All these will come to be, to exist as yours," put under your exclusive power, administrative authority, or control. It was not Satan’s to give in the first place, for "the earth is the Lord’s (not the Devil’s) and the fulness thereof," Psalms 24:1. It belonged to Jesus by creation, John 1:2.

1) "And Jesus answered and said unto him," (kai apo kritheis ho lesous eipen euto) "And Jesus replying said directly to him," rebuffing, rebuking him with the Scriptures, such as one must do today, 1 Peter 4:8-9.

2) "Get thee behind me Satan:" (as described by Matthew 4:10) James admonished, "Resist the devil and he will flee from you," James 4:7-8. Note, Satan is a person who confronts men for destructive purposes, as he did Eve, Job, and Jesus, to hinder and to harm each.

3) "For it is written," (gegraptai) "It has been and is written," verifying the truthfulness of the Scriptures, for our Lord’s sanction, Psalms 119:160.

4) "Thou shalt worship the Lord thy God," (proskuneseis kurion ton theon soul "You shall worship the Lord your God," bowing down with reverent fear, Deuteronomy 6:13; John 4:24.

5) "And him only shalt thou serve." (kai auto monon latreuseis) "And to him only (restrictedly) shall you do devout service," or acts of devotion and worship, Deuteronomy 10:20; others had been and were excluded, Exodus 20:1-5.

Note, the Devil has a plan of procedure to do his destructive work with Jesus, as he did with Eve, through appeals of the flesh: 1)The lust of the flesh, 2) the lust of the eye, and 3) the pride of life, 1 John 2:16. He acts methodically!

1) "And he brought him to Jerusalem," (egagen de auton eis lerosalem) "Then he (the devil) led him (Jesus) into Jerusalem," called also "the holy city," of His and His Father’s house, Matthew 4:5; John 2:16-17.

2) "And set him on a pinnacle of the temple," (kai estesen epi to pterugion tou hierou) "And he set him upon the gable of the temple," and on the edge of the precipice, the highest elevation, to tempt him, Hebrews 4:15. Josephus tells of the Royal Porch at a dizzy height, overlooking the valley of Hinnon.

3) "And said unto him, If thou be the Son of God," (kai eipen auto ei huios ei tou theou) "And said t-) him (in a third challenging manner) If you are the heir-son of God;" It is the Devil’s work to question the truthfulness of God and our motives, to tempt us, but he can not make us sin. It is ours to resist, as Jesus did, with the support of the Word, 1 Corinthians 10:13; James 4:7.

4) "Cast thyself down from hence:" (bale seatoun entheuthen kato) "Just throw yourself down from here," or just jump off this temple gable, Matthew 4:6. To go into a peril from call of duty to one’s family, neighbors, or country is faith, but to do it from covetousness or for vain glory is a presumptuous thing, sinful, a surrender to the lust of the flesh kind of temptation, Psalms 19:13; 2 Peter 2:10.

1) "For it is written," (gegraptai gar) "For it has been and is written," prophetically, Matthew 4:6.

2) "He shall gave his angels charge over thee," (hoti tois angelois autou enteleitai peri sou) "That he will command his angels concerning you," your being and welfare, Psalms 91:11-12. The devil omitted "In all thy ways," in the passage, a phrase that meant "those ways" marked out for Him in the will of the Father, Hebrews 10:7; Hebrews 10:9.

3) "To keep thee:" (tou diaphulaksai se) "To preserve you," guard or keep you, to protect and sustain you, Psalms 34:7; Hebrews 1:14.

1) "And in their hands they shall bear thee up," (kai hoti epi cheiron arousin se) "And on their hands they will hear you or support you," Matthew 4:6; described much as God’s undergirding support of His own people from great harm, as "bearing them up on eagle’s wings," Exodus 19:4; Deuteronomy 32:11.

2) "Lest at any time thou dash thy foot against a stone." (mepote peoskopses pros lithon ton poda sou) "Lest you should dash or strike your foot against a stone," to do hurt or injury, Psalms 91:11; Matthew 4:6.

1) "And Jesus answering said unto him," (kai apokrithes eipen auto ho lesous) "And replying Jesus said directly to him," as a third rebuttal to Satan’s temptations, being tempted in all kinds of ways as we are, yet without sin, Hebrews 4:15.

2) "It is said," (hoti eiretai) "That it has been said," as recounted in the Scriptures, which are to be followed, as a reliable road map or compass in travel, Joshua 1:7-9; Psalms 1:1-3.

3) "Thou shalt not tempt the Lord thy God." (ouk ekpieraseis kurion ton theon sou) "You shall not over-tempt the Lord your God," or mutiny against God, set yourself against God’s Word, will, and call or marked out way for you, Deuteronomy 6:16; Matthew 6:7.

1) "And when the devil had ended all the temptation," (kai suntelesas panta pierasmon ho diabolos) "And when the Devil had finished or completed every kind of temptation," every testing with three specifically recounted, during and at the close of a period of forty days. In the first He was tempted as the man; In the second as the Messiah, and in the third as the Divine Son.

2) "He departed from him for a season." (apeste ap, autou achri kairou) "He went away from him (from Jesus) until a season of time had passed," and or until later, a later season only, a fit time, Luke 22:53. Matthew 4:11 recounts that angels came and ministered to Him. Satan came to Him again in the treachery of Judas and in the obstinate opposition of His own Jewish people, religious leaders, Luke 22:3; Luke 22:53; John 14:30; John 8:44.

JESUS RETURN TO NAZARETH, ENTERS THE SYNAGOGUE (Rejected) V. 14-29

1) "And Jesus returned," (hupestrepsen ho lesous) "And Jesus returned," very soon or shortly thereafter, from Judaea where He had been baptized, fasted, and been tempted, Matthew 3:15-17; Luke 3:21-22; Matthew 4:1-11.

2) "In the power of the Spirit into Galilee:" (en te dunamei tou pneumatos eis ten Galilaian) "In the dynamic power of the spirit into Galilee," Matthew 4:12, where most of His ministry was spent, Luke 23:5; Acts 10:37. He returned with fresh, renewed strength, having been baptized, having overcome Satan, and ministered to by angels, Matthew 4:11; Hebrews 1:14.

3) "And there went out a fame," (kai phene ekselthen) "And there went forth a rumor," a report of fame, a favorable report, Matthew 4:24. This came as a result of two things: 1) His teaching, 2) His miracle working.

4) "Of him through all the region round about." (kath’ holes tes perichomou peri autou) "Concerning him throughout all the country-area near about," reaching into Syria, from where sick were brought to Him, Matthew 4:24.

1) "And he taught in their synagogues," (kai autos edidasken en tais sunagogais auton) "And he taught or gave instructions in their synagogues," in Galilee. Where He had formerly been both a student and scholar, He became a teacher and preacher, Matthew 4:23.

2) "Being glorified of all." (doksazomenos hupo panton) "Being continually commended, praised, or glorified of all," or receiving the general good will of the masses, who spoke, at first, no ill word against Him, Matthew 4:24-25; Mark 1:28; Mark 1:39; as He preached the kingdom of God is at hand, or confronts you all, Mark 1:14-15; John 4:43-45.

1) "And he came to Nazareth," (kai elthen eis Nazara) "And he came into Nazareth," where He had lived since coming out of Egypt with His parents, Matthew 2:14-15; Matthew 2:23. He returned here twice in His ministry, Matthew 13:54-58; Mark 6:1-6.

2) "Where he had been brought up:" (ou en thethrammenos) "Where he had been brought up or reared," by Joseph and Mary, since their return from Egypt, and where He had been schooled, Matthew 2:23; Luke 2:51-52.

3) "And as his custom was," (kai kata to eiothos auto) "And based on his custom," on His ethical practice, or pattern of Sabbath Day Discipline, of going to the house of God, where the Law of the Lord was read, a good custom for His children to follow today, Hebrews 10:25; 1 Corinthians 16:1.

4) "He went into the synagogue on the sabbath day," (eiselthen en te hemera ton sabbaton eis ten sunagogen) "He entered into the synagogue on the sabbath day," Mark 1:21; John 18:20. Where a passage was read by custom each Sabbath day from 1) the law, 2) the prophets, and 3) from the Psalms, providing diversity of language, yet harmony in the unity of Divine thought, Psalms 119:160.

5) "And stood up for to read." (kai aneste anagonai) "And he stood up to read," from the Scriptures, for respect to the God of the Scriptures as He read, John 5:39. For He knew that they testified of Him, Himself; a thing that He affirmed throughout His life, and explained further, after His resurrection, Luke 24:25-27; Luke 24:44-45.

1) "And there was delivered unto him," (kai epedothe auto) "And there was handed to him," passed to Him for Him to select a passage and offer His comment on it, a frequent practice of courtesy extended by the ruler of the synagogue to persons of recognized learning or note.

2) "The book of the prophet Esaias." (biblion tou prophetou Isaiou) "The scroll (book) of Isaiah the prophet," the one written by Isaiah the prophet.

3) "And when he had opened the book," (kai anoiksas to biblion) "And when he had opened (unrolled) the scroll," to locate a particular passage.

4) "He found the place where it was written," (heuren (ton) topon ou en gegrammenon) "And he found (located) the place (passage) where it had been and was written," or located the Scripture reading for the day, in the midst of Isaiah’s description of the Messiah, or the passage appropriate for that day, Isaiah 61:1-2.

1) "The Spirit of the Lord is upon me," (pneuma kuriou ep’ eme) "Spirit of the Lord is (now exists) upon me," Isaiah 61:1; John 3:34; Matthew 3:17. The Spirit of the trinity was upon Him.

2) "Because he hath anointed me to preach the gospel to the poor;" (hou eineken echrisen me euangelisasthai ptochois) "in the light of this he has anointed me to evangelize the poor," those who are impoverished in soul and in life, which He did, Luke 7:22. This appropriate passage of prophecy Jesus selected, read, then declared it fulfilled before their eyes.

3) "He hath sent me to heal the brokenhearted," (apestalken me aposteilai telhrausmenous en aphesei) "He has commissioned me to release (heal) or set free those who have been crushed in heart and emotions," as in the year of Jubilee, when all lost personal property was restored, Isaiah 49:8; Isaiah 58:6.

4) "To preach deliverance to the captives," (keruksai aichmalotois aphesin) "To proclaim, to preach, or to herald release to the captives," those captivated by sin, prisoners of sin, John 8:32; John 8:36.

5) "And recovering of sight to the blind," (kai tuphlois anablesin) "And to restore or give sight to those who are blind," physically and spiritually, 2 Corinthians 4:3-4.

6) "To set at liberty them that are bruised," (aposteilai telhrausemonous en aphesei) "And to release, send away, or set at liberty those who have been crushed, wounded, or bruised," to liberate them from slave chains, or bonds of sin’s guilt, shame, and fear, Romans 8:15; Hebrews 2:9; Hebrews 2:15.

1) "To preach," (keruksai) "To herald with zeal," to "preach with fervor," to proclaim, Luke 19:10; John 10:10; the Jubilee, when all slave persons and property became free, was realized in the coming of Jesus to set men free, Leviticus 25:10; Galatians 5:13; John 8:32; John 8:36.

2) "The acceptable year of the Lord." (eniauon kuriou dekton) "An acceptable year of the Lord," 2 Corinthians 6:2. And here the quotation of Isaiah 61:2, is cut, leaving fulfillment of His coming "in vengeance", (just retribution) till His second coming, 2 Thessalonians 1:7-9.

1) "And he closed the book," (kai ptukas to biblion) "And when, he had closed (rolled up) the scroll," the book of Isaiah the prophet, from which He had read, Isaiah 61:1; and not only was Jesus in the book, but you and I are also in the book, described.

2) "And he gave it again to the minister, and sat down." (apodous to huperete) "Returning it to the synagogue attendant," who had handed it to Him to read, "he sat down." It was a custom to stand to read, showing respect, then sit down to teach, denoting authority to explain, expound, interpret, or make application of the passage, Matthew 7:28-29.

3) "And the eyes of all them that were in the synagogue," (kai panton hoi opthalmoi en te sunagoge) "And the eyes of all those who were in the synagogue," astounded at what He had put into that reading, three times pressing the "me" to mean Himself, so that all hearing understood before He even began explaining or asserting that He was the Messiah.

4) "Were fastened on him." (esan atenezontes auto) "Were gazing at, fixed, or glued on him," on Jesus. For Jesus had just announced that the Holy Spirit had anointed Him, as prophet, and king, for six specific things itemized, Luke 4:18-19.

1) "And he began to say unto them," (erksato, de legein pros autous) "Then he began to say to them in the synagogue, repeatedly," with repetition, for purposes of clarity, Luke 4:16.

2) "This day is this scripture fulfilled in your ears." (hoti semeron peplerotai he graphe aute en tois osin humon) "That today this scripture that has been read in your hearing, has been and is fulfilled," in me, as He later asserted all such should be, Luke 24:44-45.

1) "And all bare him witness," (kai pantes emarturoun auto) "And all in the synagogue bare witness to him," saw and heard what he did and said-all responded in awe.

2) "And wondered at the gracious words," (kai ethaumazon epi tois logois tes charitos) "And they marvelled at the words of grace," Psalms 45:2; John 7:46, the announcement about the kind of good things He had said that He would do, Luke 4:18-19.

3) "Which proceeded out of his mouth." (tois ekporeuomenois ek tou stomatos autou) "Which flowed with such liberty from his mouth," as He both read, then explained the Scriptures, for the "testimony of Jesus in the Spirit of prophecy," Revelation 19:10.

4) "And they said, is not this Joseph’s son?" (kai elegon ouchi huios estin loseph houtos) "and they said (among themselves) this is the (heir son) first born son of Joseph, isn’t it?" No, not his first born, but the first born of God, John 1:14; John 3:16; Joseph was His legal, foster father, Matthew 1:25; Matthew 13:55.

1) "And he said unto them," (kai eipen pros autous) "And he said directly to them," to those whose eyes were fixed on Him in the synagogue that sabbath day, Luke 4:16; Luke 4:20. Perceiving their thoughts he spoke, for He knows "what is in man," John 2:25.

2) "Ye will surely say unto me this proverb," (pantos ereite moi ten parabolen tauten) "You all will surely say to me this parable," this familiar saying, or proverb from the Hebrew word "mashal."

3) "Physician, heal thyself;" (eatre threapeuson se auton) "Physician heal yourself," in behalf of your own needs. The saying is similar to that one, "charity begins at home," do something for yourself, or in behalf of your countrymen, to avoid being rejected by your own people, John 1:11.

4) "Whatsoever ye have heard done in Capernaum,"

(hosa ekousamen genomena eis en Kapharnaoum) "What kin ’ d of things we heard were happening in Capernaum," that you were doing and have done in Capernaum, in recent days; though what they were is not disclosed, John 2:12, it does infer that Jesus had an antecedent ministry there.

5) "Do also here in thy country." (poieson kai ode em te patridi sou) "You do also here in your native land or fatherland," where you have been brought up, here in Nazareth, Matthew 2:23; Luke 4:16. This is an evidence of the axiom or rule "for the Jews require a sign," something exciting or emotional, 1 Corinthians 1:22. There is a note of cynical doubt and skepticism in it all.

1) "And he said, Verily I say unto you," (eipen de amen lego humin) "Then he responded, truly I tell you all," directly, plainly, that you may understand, Romans 2:1. Because "familiarity breeds contempt," a true adage among men.

2) "No prophet is accepted in his own country." (hoti oudeis prophetes dektos estin en te patrice autou) "That no prophet is acceptable (respected as he should be) in his own fatherland or native community," as he is elsewhere, a general rule of human evaluation. Yet God called Him, as He did Elijah and Elisha, to minister to the Gentiles in ancient times; and as He called Philip to witness to the Eunuch, Acts 8:36-40; Acts 10:35; 2 Corinthians 6:2; Philippians 4:18.

1) "But I tell you of a truth," (ep aletheias de lego humin) "Yet I tell you in basic truth," I solemnly, truthfully affirm to and remind you all, as a matter that may be verified, from your Scriptures and your history.

2) "Many widows were in Israel in the days of Elias," (pollai cherai esan en tais hemerais Eliou en to Israel) "Many widows were (existed) in Israel in the days of Elias," the miracle-working prophet of God on whom Elijah’s mantle fell.

3) "When the heaven was shut up three years, and six months," (hote ekleisthe ho ouranos epi ete tria kai menas heks) "When the heaven was shut up over a period of three years and six months," the first heaven where clouds of rain are formed, from which rain falls, certified James 5:17; The time appears to be inclusive of the time of Elijah’s flight to Zarephath, 1 Kings 18:1.

4) "When great famine was throughout all the land;" (hos egeneto limos megas epi pasan ten gen) "When a great famine came upon and over all the land;" 1 Kings 17:1-16; 1 Kings 18:2. Here the famine is called, "a sore famine in Samaria," among the Gentiles. The seeming discrepancy explained that the three years was after the Lord had sent Elijah on His way from Gilgal to Zarephath in Zidon, and it was after he arrived in Zarephath, also known as Sarepta, Obadiah Luke 4:20.

1) "But unto none of them was Elias sent," (kai pros oudemian auton epemphthe Elias) "And Elias was not sent to a single one of them," of all those widows in Israel, among God’s chosen people, or the Gentiles.

2) "Save unto Sarepta, a city of Sidon," (ei me eis Sarepta tes Sidonias) "Except into Sarepta (a city) of Sidon," also known as Zarepath, far beyond the northern border of Palestine to a village half-way between the cities of Tyre and Sidon, 1 Kings 17:9; Obadiah 1:20; Mark 7:24. The term Sarepta means "a smelling house."

3) "Unto a woman that was a widow." (pros gunaika cheran) "Directly to a widow woman," or a woman who was a widow, who had been commanded of the Lord to sustain him or care for his lodging needs, 1 Kings 17:8-12. Passing by all the famishing widows in Israel, the prophet was sent to a Gentile, a widow who was not an Israelite at all. Both Naaman and the widow of Sarepta were Gentiles, in differing generations.

1) "And many lepers were in Israel," (kai polloi leproi esan en to Israel) "And many lepers were (existed) in (the land of) Israel," leprous people with the contagious, incurable, ravaging disease, that required one to be quarantined and isolated from society, Leviticus 13:45-46; Leviticus 14:1-9.

2) "In the time of Eliseus the prophet;" (epi Elisaiou tou prophetou) "During (the time) of Eliseus the prophet," who healed Naaman, or told him how to become healed, 2 Kings 5:2-15.

3) "And none of them was cleansed," (kai oudeis auton ekaristhe) "And not even one of them was cleansed," of his leprosy so far as is recounted or known; For God’s ways are not man’s ways, Isaiah 55:8-9.

4) "Saving Naaman the Syrian." (ei me Naiman ho Suros) "Except Naaman the Syrian" the Gentile or the heathen leper of valor and renoun as captain of the host of the King of Syria, 2 Kings 5:1; 2 Kings 5:14. These two Gentiles, in behalf of whom Elijah performed miracles, seem to have their parallel in our Lord’s healing, 1) The Syrophenician woman’s daughter, and 2) the Gentile ruler’s son, Mark 7:24-30; John 4:46.

1) "And all they in the synagogue," (kai pantes sunagoge) "And all those who were in the synagogue," who had heard Him read the Scripture that Sabbath Day, wondered at His gracious words, fixed their eyes on Him for moments of awe, admiration, and astonishment, Luke 4:20-22.

2) "When they heard these things," (akountes tauta) "Upon hearing these things," being reminded of these things, that not all who were in need or afflicted were objects of the same degree of Divine miraculous relief and release at the same time, in the will and purpose of God. Miracles had specific purposes, for specific occasions, John 2:22; John 3:1-2; John 20:30-31.

3) "Were filled with wrath." (epleothesan thumon) "Were filled with anger," or indignation, reflecting the impulsive fickleness and inflamed passions of human emotions, that were not held in subjection to the wisdom and Word of God, James 1:5; Ephesians 4:12-15.

They were maddened by the suggestion that the heathen had been more worthy than they, the pious Israelites.

1) "And rose up, and thrust him out of the city," (kai anastatntes eksebalon auton ekso tes poleos) "And rising up from their synagogue reclining they sent him out of the city," in a very unceremonious manner, of impulsive passions, an expression of their sensual wrath, resentment, and indignation, John 8:37; John 8:59; John 10:31; John 10:39. They irreverently broke up the service.

2) "And led him unto the brow of the hill," (kai egagon auton eos ophruos tou orous) "And led him, in rejection, like a condemned criminal, to a brow or an eyebrow of the hill," overlooking the city of Nazareth, toward Capernaum, John 1:11. This was the first open insult the our Lord, and it came from "His own household," Matthew 10:36.

3) "Whereon their city was built," (eph’ ou he polis okodomento auton) "Upon which their city was built," the city of Nazareth, now located in the shape of a cup, primarily on the lower slopes and valley to the South Luke 4:16.

MOUNT OF PRECIPITATION

One who visits Nazareth at this day will see how remarkably it answers to this description. It is built on precipitous slopes, and in several places we noted rocky steeps of forty or fifty feet. These are chiefly on the outer edge of the city, and would answer to ’ this narrative. A Maronite church stands on one of these spots. The Latin monks, however, have located this event at the higher summit, called the Mount of Precipitation, about two miles South by East from the city. But the enraged people would scarcely walk two miles to vent their rage, if it could be done more immediately. Besides it is not on the brow of that hill that Nazareth is built. This kind of punishment was sometimes inflicted by law among the Romans.

-Jacobus

4)"That they might cast him down head long." (hoste katakremnisai auton) "So that they might throw him down headfirst," from a cliff or precipice overlooking the city, with premeditated desire and intent to kill him! Psalms 37:12; Psalms 37:32-33. Because they had not been given a sign, some immediate miraculous demonstration, in compliance with their skeptical demands, Luke 4:22-23; 1 Corinthians 1:22. And He had reminded men demanded, Isaiah 55:8-9. This was an ancient form of capital punishment among the Jews, 2 Chronicles 25:12; 2 Kings 9:33.

JESUS IN CAPERNAUM, CASTS OUT DEMONS V. 30-37

1) "And he passing through the midst of them," (autos de dielthon dia mesou auton) "Then he eluded, through the midst of them," the murder bent crowd, in a miraculous manner, with dignified demeanor, as He also did, John 8:59; John 10:39. He was calm and tranquil in contrast with their anger.

2) "Went his way," (eporeueto) "And went his way," on to do what He had told them back in their synagogue that He had been sent and anointed to do, in fulfillment of Isaiah’s prophecy, and His Father’s will, Luke 19:10; John 4:34; John 6:38.

1) "And came down to Capernaum." (kai katelthen eis kapharnaoum) "And he went down to Capernaum," Came down from Nazareth to Capernaum a city some fifteen miles to the Northeast, by the side of the Sea of Galilee, where He was to reside for most of His ministry in Galilee, Matthew 4:13; Mark 1:21.

2) "A city of Galilee," (polin Galilaias) "A city (of the same country or region) of Galilee," located on the Northwest shore of the Sea of Galilee, where Peter lived and operated a fishing business, Luke 4:38-39; Matthew 4:18; Matthew 4:20.

3) "And taught them on the sabbath days." (kai en didakon autous en tois sabbasin) "And he was teaching them there regularly on the sabbath," or repeatedly taught them, the people of Capernaum, on the sabbath, as He had repeatedly attended the synagogue in Nazareth in His youth, Luke 4:16.

1) "And they were astonished at his doctrine:" (kai ekseplessonto epi tes didache autou) "And they were astounded ’shook up’ at his doctrine," as a result of His teaching, both regarding what He taught and how He taught, Matthew 7:28-29; Matthew 13:54.

2) "For his word was with power." "Because his word (message) was with authority," was delivered with authority, assurance that He knew what He was saying to be accurate and true, as the Word of God is "from the beginning," Psalms 119:160. His teaching was that of a responsible administrator, John 7:46.

1) "And in the synagogue there was a man," (kai en te sunagoge en anthropos) "And there was in the synagogue a (particular) man," on that sabbath in Capernaum, Luke 4:31. Luke 4:33-41 seem to recount successive events on one Sabbath day, from morning until night, Matthew 8:14-17; Mark 1:21-31.

2) "Which had a spirit of an unclean devil," (echon pneuma daimonious akathartou) "Who was possessing, having, or housing within him, an unclean demon spirit," a mentally deranged man, of emotional seizures. Matthew who wrote to the Jews never used the term "unclean" devils, for all devils or demon spirits were unclean to them.

3) "And cried out with a loud voice." (kai anekrakaen phone negale) "And he screamed out with a great voice," with an air-crackling scream, with a blood curdling scream, when suddenly seized with fear lunacy, Luke 4:34. He recognized Jesus and who He was. Both unclean (morally unclean) men and demons must fall and confess Jesus, here or hereafter, Philippians 2:10; Romans 14:11-12.

1) "Saying, Let us alone;" (ea) "Repeatedly saying- ah! stay away, let us alone," with wild fear they cried out, with torment; While only one spoke, he represented the fallen demon world, using "us" and "we" to express it, 1 John 4:18. Demons do fear and tremble at the name of Jesus, James 2:19.

2) "What have we to do with thee," (ti hemin kai so!) "What do we have to do with you," what association, communication? The answer is, none; Yet they were subject to His judgment, as also evidenced by the demons of Gadara, who, upon being cast out of the man, begged His permission to enter into a herd of hogs, Luke 8:30-35.

3) "Thou Jesus of Nazareth?" (lesou Nazarene) "Jesus, Nazarene," or Jesus of Nazareth; Demons not only knew Jesus but also where He had resided or lived most of His life, and that He had recently been rejected in Nazareth, Luke 4:29.

4) "Art thou come to destroy us?" (elthles apolesai humas) "Did you come to destroy us?" The idea is before the time of our final judgment, to which we are restrictedly doomed, Judges 1:6.

5) "I know thee who thou art;" (oida se ti ei) I perceive or recognize who you are;" Though demons are not omniscient they seem to be near omniscient, being able to accuse the brethren, before the throne, Revelation 12:9-10.

6) "The Holy One of God." (ho hagios tou theou) "The Holy One of God," His holy heir, redeemer, and Savior, Luke 2:11; Luke 3:22.

1) "And Jesus rebuked him, saying," (kai epetimesen auto ho lesous legon) "And Jesus rebuked him (the demon that was speaking) saying," responding to the sudden demon seizure outcry from the man in the synagogue.

2) "Hold thy peace," (phimotheri) "Be muzzled, and stay that way," quiet down, hold your peace, be under control, like an animal that must be muzzled, like a vicious dog. Only the Lord can speak peace, to those who are obsessed with wickedness, Isaiah 57:20-21; Romans 5:1.

3) "And come out of him," (kai ekselthe ap’ apautou) "And come out of and away from him," out of the man with the unclean, deranged spirit in the synagogue that sabbath day, Luke 4:33.

4) "And when the devil had thrown him in the midst," (kai nipsan auton to daimonion eis to meson) "And when the demon (that spoke) had slammed the man to the floor, in the midst of the synagogue assembly," to try to harm and bruise him for the last time; For demons shall not have priority dominion over God’s property or people, Romans 6:14.

5) "He came out of him," (ekselthen ap’ autou) "He came out and away from him," much as the demons were cast (by out Lord) from the man of Gadara, Luke 8:26-33.

6) "And hurt him not." (meden blapsan auton) "And did not injure him," in the presence of Jesus and the synagogue witnesses. Our Lord’s presence protected him from harm that day and delivered him from Satan’s power, John 20:30-31.

1) "And they were all amazed," (kai egeneto thambos epi pantas) "And there came upon and over all of those there an astonishment," at what had happened when Jesus confronted the demon world in the synagogue, Isaiah 49:25.

2) "And spake among themselves, saying," (kai sunelalaloun pros allelous legontes) "And they spoke in colleague, as member to member, of the synagogue, one to another, repeatedly saying," And what a testimony His enemies gave of His person that day!

3) "What a word is this!" (tis ho logos houtos) "Just what kind of a word-message is this," can it possibly be! They were astounded at the result of His words of might, majesty, and mercy, upon the deranged Iunatic, how he was silenced and healed.

4) "For with authority and power," (hot! en eksousia kai dunamei) "Because with both administrative authority and dynamic power," Luke 4:32; Luke 8:15.

5) "He commandeth the unclean spirits," (epitassei tois akathartois pneumasin) "He commands unclean or unholy, deranged, fallen spirits," which seek to destroy men.

6) "And they come out." (kai ekserchontai) "And they come right out," of the human body they have dwelt In, or once possessed, at His miraculous power and command, John 20:30-31.

1) "And the fame of him went out," (kai ekseporeueto hechos per! autou) "And there went forth, out of and away from this miraculous incident, a rumor or fame-report concerning Him, (concerning Jesus)," Luke 4:14-15; Psalms 78:2.

2) "Into every place of the country round about." (eis panta topon tes perichorou) "Into every locality of the neighboring area," or the country nearby, in the Galilean area, Mark 1:28; Mark 1:45; Micah 5:4.

JESUS HEALS ... PETER’S WIFE’S MOTHER AND MANY OTHERS V. 38-44

1) "And he arose out of the synagogue," (anastas de’ apo tes sunagoges) "Then rising up from the synagogue," or when He arose and left the synagogue in Capernaum that sabbath day, as they went out, Mark 1:34.

2) "And entered into Simon’s house," (eisIthen eis ten oikian Simonos) "He entered into the residence of Simon Peter," where He was invited, with this result, Mark 1:31.

3) "And Simon’s wife’s mother," (penthera de tou Simonis) "Then the mother-in-law of Simon Peter," as also recounted, Matthew 8:14; Mark 1:29.

4) "Was taken with a great fever;" (en sunechomene pureto megalo) "Was seized with a burning or fiery fever," a severe, chronic, burning, under control of a flaming fever. This is a technical medical term then used by Greek physicians in giving physical details of a medical matter such as uniquely by Luke, Luke 4:35, "hurt him not." See also Luke 5:12; Luke 6:6; Luke 22:50-51; Acts 3:7-8; Acts 4:22; Acts 9:33; Acts 18:8.

5) "And they besought him for her." (kai erotesan auton peri autes) "And they appealed to him concerning her," her condition and need, as He came out of the sensational synagogue service just concluded, Luke 4:33-37.

1) "And he stood over her, and rebuked the fever;" (kai epistas epano autes) "And he stood over or looking down upon her," and (epetimesen to pureto) "He rebuked the fiery fever," and Matthew 8:15 adds that in doing this "he touched her."

2) "And it left her:" (kai apheken auten) "And it left, deserted, or went out and away from her." Matthew 8:15, adds, "and the fever left her."

3) "And immediately she arose and ministered unto them." (parchrema de anastasa diekone autois) "Then at once she arose and served them," or ministered to Jesus and the needs of others in Peter’s residence that sabbath day, Matthew 8:15; Mark 1:31. She was one of those many godly women who "ministered to Him," thereafter, Matthew 27:55; Philippians 1:13. Jesus cured the woman of her fever at once, instantly, and completely so that she was physically, emotionally, and socially able to serve the master and her son-in-law’s guests that day, John 20:30-31.

1) "Now when the sun was setting," (dunontos de tou heliou) "Then as the sun was setting," on that busy sabbath day, after which time of sunset friends of the afflicted had liberty to bring them directly to Jesus.

2) "All they that had any sick with divers diseases," (hapantes hosoi eichon asthenountas nosois poikilais) "All those who had ailing ones with diseases," of diverse or different nature, expressed as possessed with devils, Matthew 8:16.

3) "Brought them unto him;" (egogon autous pros auton) "Brought them directly to him," to Jesus, Mark 1:32.

4) "And he laid his hands on every one of them," (ho de heni hekasto auton tas cheiras epititheis) "Then placing his hands on each one of them," personally and individually, as he spoke to them, to the evil demons, Matthew 8:16.

5) "And healed them." (epherapeuen autous) "He healed them," all that were sick, Matthew 8:16. Keep in mind that miracles were primarily to prove or demonstrate that: 1) Jesus was the Son of God, had power on earth to forgive sins," and 2) Men might believe in Him as the Savior and be saved, John 2:11; Mark 2:10; John 3:1-2; John 20:30-31.

1) "And devils also came out of many," (eksercheto de kai daimonia apo pillon) "Then demons also came out of and away from many," who had been brought to Jesus at the end of that sabbath day.

2) "Crying out, and saying," (kraugazonta kai legonta) "Crying out, and saying very loudly," as that one had done in the synagogue that previous sabbath day, Luke 4:33-35.

3) "Thou art Christ the Son of God." (hoti su ei ho huios tou theou) "That you are (now exist as) the Son of God," called also the "Holy One of God," by” another demon, Luke 4:34. Demons attest the Divine Sonship of Jesus Christ.

4) "And he rebuking them suffered them not to speak:" (kai epitimon ouk eia auta lalein) "And rebuking them he did not allow them to keep speaking," in this manner, Mark 1:34. Jesus ever sought to avoid inciting any kind of civil or political riot that might turn anyone against the Roman Government.

5) "For they know that he was Christ." (hoti edeisan ton Christon auton einai) "Because they knew Him to be the Christ," of the Elohim or trinitarian God. Without doubt or equivocation, as all demons do, while even trembling, Luke 4:34; James 2:19.

1) "And when it was day," (genomenes de hemeras) "Then when day came," the following day, when it was light enough for people to see the movement of Jesus.

2) "He departed and went into a desert place:" (ekselthon eporeuthe eis eremon topon) "He went out and away into a desert or little inhabited place," as He often withdrew in solitude, from the secularized and carnal pursuing masses, to pray, Mark 1:35.

3) "And the people sought him," (kai hoi ochloi epeizetoun auton) "And the crowds sought (for) him," through appeals to Simon and other disciples intimately associated with Jesus.

4) "And came unto him," (kai elthon heos autou) "And they came of their own accord up to him," in the uninhabited location where He had withdrawn for the night.

5) "And stayed him," (kai kateichon auton) "And they detained him," delayed Him for a time, by appeals to Simon Peter and other of His disciples, Mark 1:36-37.

6) "That he should not depart from them." (tou me poreuesthai ap’auton) "So that he should not go away from them," with some of their sick yet unhealed, Matthew 8:18. Contrast this attitude with that of Nazareth, Luke 4:29.

1) "And he said unto them," (ho de eipen pros autous) "Then he said to them," to this persistent crowd, Matthew 8:18; Mark 1:38.

2) “I must preach the kingdom of God to other cities also:" (hoti kai tais heterais polesin euangelisasthai me dei ten basileian tou theou) "That it behooves (becomes) me to preach the good tidings of the kingdom of God to the other cities also," Mark 1:38.

3) "For therefore am I sent." (hoti epi touto apestalen) "Because upon this (mission) I was and am sent," commissioned, anointed, or mandated from heaven, Isaiah 61:1-2; Matthew 10:5-7; Luke 19:10.

1) "And he preached," (kai en kerusson) "And he was continually or repeatedly preaching," heralding or proclaiming the good tidings (Gospel), Luke 4:43; Mark 14, 15; as the express image and mystery of godliness, 1 Timothy 3:16; Hebrews 1:3.

2) "In the synagogue of Galilee." (eis tas sunagogas tes loudaias) "In the synagogue of Judaea," as well as those in Galilee, in His extended ministry from Galilee into Judaea, Matthew 12:9; Luke 4:16; John 6:59; John 18:20.