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Galilee; and there went out a fame of him through all i Acts 2. 87., the region round about. 15 And he taught in their synagogues, being glorified of all. 16 And he came to k Nazareth, where he had been brought up: and, as his k Matt. ti. 23 : custom was, 'he went into the synagogue on the sabbath 1 Acts xiii. 14: 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 m The Spirit of the Lord is upon me, because he m Isa. Ixi. 1. [a hath] anointed me to preach the gospel to the poor; he
had been residing long in Capernaum. the Scripture; for so the word rendered Compare too its introduction here without “read” imports. Ezra is called a reader of any notification, with its description as the divine law, Joseph. Antt. xi. 5. 1. The a city of Galilee in ver. 31, and the ordinary way was, for the ruler of the separateness of the two pieces will be synagogue to call upon persons of any apparent: see further remarks in the notes learning or note to read and explain. below. Here however is omitted an That the demand of the Lord was so important cycle of our Lord's sayings and readily complied with, is sufficiently acdoings, both in Galilee and Jerusalem ; counted for by vv. 14, 15. See reff. viz. that contained in John i. 29-iv. 54 17.] It is doubtful whether the Rabbinical included. This will be shewn by com cycle of Sabbath readings, or lessons from paring Matt. iv. 12, where it is stated that the law and prophets, were as yet in use : our Lord's return to Galilee was after the but some regular plan was adopted ; and casting of John into prison, with John according to that plan, after the reading iii. 24, where, on occasion of the Lord and of the law, which always preceded, the the disciples baptizing in Judæa, it is said, portion from the prophets came to be read John was not yet cast into prison : see (see Acts xiii. 15), which, for that sabbath, note on Matt. iv. 12.
a fame] The fell in the prophet Isaiah. The roll conreport, namely, of His miracles in Caper. taining that book (probably, that alone) naum, wrought in the power of the Spirit, was given to the Lord. But it does not and possibly of what He had done and appear that He read any part of the lesson taught at Jerusalem at the feast. for the day; but when He had uurolled 15.] Olshausen well remarks that this the scroll, found (the fortuitous, i.e. pro. verse, containing a general undefined no- vidential, finding is the most likely intertice of our Lord's synagogue teaching, pretation, not the searching for and find. quite takes from what follows any chrono. ing) the passage which follows. No logical character. Indeed we find through- inference can be drawn as to the time of out the early part of this Gospel the same the year from this narrative: partly on fragmentary stamp. Compare “on the sab. account of the uncertainty above menbath days," ver. 31–“as the people pressed tioned, and partly because it is not quite on him," ch. v. 1 _“when he was in a cer. clear whether the roll contained only tain city,” ch. v. 12_"on a certain day," Isaiah, or other books also. 18—20. ch. v. 17; viji. 22-"on another sabbath,” The quotation agrees mainly with the ch. vi. 6—"in these days,” ch. vi. 12, &c. LXX:- the words to set at liberty them &c. 16.] where he had been brought that are bruised are inserted from the up is expressed by “in thy country,” ver. LXX of Isa. lviii. 6. The meaning of this 23: see John iv. 44 and note. as his prophetic citation may be better seen, when custom was refers to the whole of what we remember that it stands in the middle He did-it is not merely that he had been of the third great division of the book of in the habit of attending the synagogues,' Isaiah (ch. xlix.- Ixvi.), that, viz., which but of teaching in them : see ver. 15. It comprises the prophecies of the Person, was apparently the first time He had ever office, sufferings, triumph, and Church of so taught in the synagogue at Nazareth. the Messiah ; and thus by implication
stood up for to read] The rising up announces the fulfilment of all that went was probably to shew His wish to explain before, in Him who then addressed them.
p Matt. iv. 13:
r Matt. xiii. 57.
John iv. 44. 81 Kings xvii.
hath sent me lb to heal the brokenhearted], c to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 e to preach the acceptable year of the Lord. 20 And he closed the book, and he gave it 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 n Matt. xiii. 54. witness, and "wondered at the d gracious words which proo John vi. 42. ceeded 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 e proverb, Physician, heal thyself; whatso11. 73. v. 18ever we have heard done in P Capernaum, do also here in q Matt. xiii. 54. ? thy country. 24 And he said, Verily I say unto you, * Monit . No prophet is accepted in his own country. 25 But I Panedil tell you of a truth, s many widows were in Israel in the b omit.
C better here, to proclaim. d render, words of grace. e literally, parable.
18. The Spirit of the Lord] See Isa. try. 22.] bare him witness: i.e. xi. 2; xlii. 1. deliverance to the bare witness to him that it was 80). captives7 See ch. xiii. 12, 16. recover. The words of grace must be the discourse ing of sight to the blind) See John ix. 39. of which ver. 21 is a compendium. The Hebrew words thus rendered by the they said, viz. the "all” mentioned above, LXX, signify, to those who are bound, not merely some of them. While acknow. the opening of prison :' so that we have ledging the truth of what He said, and here the LXX and literal rendering both the power with which He said it, they included, and the latter expressed in the wondered, and were jealous of Him, as LXX words of Isa. lviii. 6. 19. the ac- being the son of Joseph-asking “ Whence ceptable year of the Lord] See Levit. hath this man these things ?” see Mark vi. xxv. 8–17, where in ver. 10 we find that 2–4. Between this verse and the next, liberty was proclaimed to all in the land the taking offence at Him is implied, for in the year of jubilee. No countenance is that is in a tone of reproof. 23.7 heal given by this expression to the extraor. thyself — not, 'raise thyself from thy ob. dinary inference from it of some of the scure station, but, exert thy powers of Fathers (Clement of Alexandria, Origen), healing in thine own country, as presently that the Lord's public ministry lasted interpreted; the Physician being repreonly a year, and somethiny over. Com- sented as an inhabitant of Nazareth, and pare John ii. 13; vi. 4; xiii. 1. 20. thyself including His own citizens in it. sat down] It was the custom in the syna. Stier remarks, that the reproach was re. gogues to stand while reading the law, peated under the Cross. Then, with a and sit down to explain it. Our Lord on strictly individual application. On the other occasions taught sitting, e.g. Matt. miracles previously wrought in Capernaum, v.1: Mark iv. 1; xiii. 3. The minis- see note on ver. 14. That in John iv. ter was the officer whose duty it was to 47–53 was one such. 24.] See John keep the sacred books. 21.] he began iv. 44 and note. And (or, but) he to say,-implying that the following words said] A formula usual with St. Luke; and are merely the substance of a more ex. indicating, if I mistake not, the passing to panded discourse, which our Lord uttered a different source of information, or at to that effect: see another occasion in least a break in the record, if from the Matt. xi. 4, 5, where the same truth was same source. 25.] Our Lord brings declared by a series of gracious acts of forward instances where the two greatest mercy. fulfilled in your ears, viz. by prophets in Israel were not directed to act My proclaiming it, and My course of minis- in accordance with the proverb, .Physician,
days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; 26 f but unto none of them was Elias sent, save unto Sarepta [, 8 a city] of h Sidon, unto a woman that was a widow. 27 + And many lepers were in Israel in the time t 2 Kings v. 14. of i 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, u John vili. 59: 31 and came down to Capernaum, a city of Galilee, and f render, and.
8 omit: not in the original. h read, Sidonia.
i that is, Elisha. heal thyself :' but their miraculous powers similar truth being announced to them. exerted on those who were strangers to This whole occurrence, whenever it hapGod's inheritance. three years and pened in our Lord's ministry, was but a six months] So also in James v. 17;—but foreshadowing of His treatment afterwards in 1 Kings xviii. 1 we find that it was in from the nation of the Jews--a foretaste the third year that the Lord commanded of “He came unto his own, and his own Elijah to shew himself to Ahab, for He received him not” (John i. 11). The would send rain on the earth. But it does modern Nazareth is at a distance of about not appear from what time this third year two English miles from what is called the is reckoned,- or at what time of the year, Mount of Precipitation; nor is it built with reference to the usual former and literally on the brow of that mount or latter rains, the drought caused by Elijah’s hill. But (1) neither does the narrative prayer began [it apparently had begun preclude a considerable distance having some time before the prophet was sent to been traversed, during which they had our be miraculously sustained, as this very fact Lord in their custody, and were hurrying implies failure of the ordinary means of with him to the edge of the ravine; nor sustenance] ; and thus, without forming (2) is it at all necessary to suppose the city any further hypothesis, we have latitude built on the brow, but only on the mounenough given for the three and a half tain, or range of hills, of which the brow years, which seems to have been the exact forms a part—which it is. Our Lord's time. This period is one often recurring passing through the midst of them is in Jewish record and in prophecy: see evidently miraculous : the circumstances Daniel vii. 25; xii. 7: Rev. xi. 2, 3; xii. 6, were different from those in John viji. 60, 14; xiii. 5. Lightfoot produces more in- where the expression is “ He hid himself stances from the Rabbinical writers. “The and went out of the temple :" see note period of three years and a half, = 42 there. Here, the Nazarenes had Him acmonths or 1260 days, had an ominous tually in their custody.
31 f.) Mark sound in the ears of an Israelite, being the i. 21, 22. The view maintained with retime of this famine, and of the duration of gard to the foregoing occurrence in the the desolation of the temple under Antio. preceding notes, of course precludes the chus.” Wordsw. 26.] Sarepta, now notion that it was the reason of our Lord's Súrafend, - a large village, inland, halfway change of habitation to Capernaum. In between Tyre and Sidon :- the ancient fact that change, as remarked on ver. 14, city seems to have been on the coast. had been made some time before : and it is 27.] Stier remarks, that these two examples hardly possibly that such an expression as have a close parallelism with those of the “He came to Nazareth, where he had been Syro-Phænician woman (Mark vii. 26) and brought up,” should be used, if He still the ruler's son at Capernaum (John iv. 46). resided there. The words a city of Galilee
28—30.] The same sort of rage come in unnaturally after the mention of possessed the Jews, Acts xxii. 22, on a Capernaum in ver. 23, and evidently shew
w ver. 41.
Dan. ix. 24. ch. i. 35.
taught them on the sabbath days. 32 And they were v Matt: vii, 28, 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 us alone; what have we to do with thee, thou Jesus of Nazareth ? kart 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, 1 What a word is this ! for with authority and power he commandeth the unclean spirits, and they come out. 37 And m 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 j omit.
k more probably, thou art come to destroy us. I render, What word is this, that with authority and power he commandeth the unclean spirits, and they come out?
m render, a report concerning him.
that this was originally intended to be the 38—41.) HEALING OF SIMON'S WIFE's first mention of the place. What may MOTHER, AND MANY OTHERS. Matt. viïi. have been the reason of the change of 14–17. Mark i. 29-34. Our account abode is quite uncertain. It seems to has only a slight additional detail, which have included the whole family, except the is interesting however as giving another sisters, who may have been married at side of an eye-witness's evidence--it is, he Nazareth, see note on John ii. 12, and stood over her. Now this is implied in Matt. iv. 13. came down,-see also laying hold of her hand, as she was in bed; John ii. 12,-because Nazareth lay high, which particulars are both mentioned by and Capernaum on the sea of Galilee.
St. Matthew and St. Mark :-- this being 33–37.] HEALING OF A DÆMONIAC IN one of those many cases where the alteraTHE SYNAGOGUE AT CAPERNAUM. Mark tion of the one expression into the other is i. 23-28, where see notes. The two ac- utterly inconceivable. 38. a great fever] counts are very closely cognate-being the An epithet used by St. Luke, as a physician; same narrative, only slightly deflected; pot for, as Galen observes, physicians divided inore, certainly, tban might have arisen fevers into great and small. Bleek doubts from oral repetition by two persons, at this, and understands it only of the insome interval of time, of what they had tensity of the fever. 40.) he laid his received in the same words. 35.j hurt hands on every one of them, is a detail him not is here only. St. Mark's expres. peculiar to Luke, and I believe indicating sion, rendered “torn," may mean “having the same as above: as also the crying out convulsed him'-and our text, 'without and saying, implied in the other Evangedoing him bodily injury,'
lists, but not expressed.
every one of them, and healed them. 41 y And devils also y Mark iii. 11. came out of many, crying out, and saying, Thou art [n Christ] the Son of God. And 2 he rebuking them z ver 31, 37. 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 Pam. I sent. 44 And he 9 preached in the synagogues of r Galilee.
V. 1 And it came to pass, that, as the people pressed upon him s to hear the word of God, he stood by the lake n omit.
O render, multitudes. P read, was.
I render, continued preaching. r most of the ancient authorities read, Judæa. s many ancient authorities read, and heard.
42–44.] JESUS, BEING SOUGHT OUT IN with the critic. It is his province simply HIS RETIREMENT, PREACHES THROUGH to track out what is the sacred text, not OUT JUDÆA. Mark i. 35-39. The dis. what, in his own feeble and partial judg. similitude in wording of these two accounts ment, it ought to have been. is one of the most striking instances in Chap. V. 1-11.] THE MIRACULOUS the Gospels, of variety found in the same DRAUGHT OF FISHES. CALL OF PETER narration. While the matter related (with AND THE SONS OF ZEBEDEE. The quesone remarkable exception, see below) is tion at once meets us, whether this acnearly identical, the only words common count, in its form here peculiar to Luke, to the two are into a desert (or solitary, is identical in its subject-matter with the word is the same) place. 42.] Matt. iv. 18—22, and Mark i. 16—20. the multitudes are “ Simon and they that With regard to this, we may notice the were with him” in Mark. The great following particulars. (1) Some suppose number of sick which were brought to the this to be the first meeting of our Lord Lord on the evening before, and this with Simon Peter. But it must be, I morning, is accounted for by some from think, the inference of most readers, that His departure having been fixed on and a previous and close relation had subsisted known beforehand; but it is perhaps more between them before. Peter calls Him simple to view it as the natural result of Master and Lord : evidently (ver. 5, end) the effect of the healing of the dæmoniac expects a miracle ; and follows Him, with in the synagogue, on the popular mind. his partners, without any present express
44.] See Matt. iv. 23-25 and notes. command so to do. Still all this
This verse is a formal close to this might be, and yet the account might be section of the narrative, and chronologi identical with the others. For our Lord cally separates it from what follows.
had known Peter before this, John i. 41 The reading Judæa must, on any intelli. ff., and, in all probability, as one of His gible critical principles, be adopted. So disciples. And although there is here no far, however, being plain, I confess that all express command to follow, yet the words attempts to explain the fact seem to me in ver. 10 may be, and are probably infutile. The three Evangelists relate no tended to be, equivalent to one. (2) That ministry in Judæa, with this single excep- the Evangelist evidently intends this as tion. And our narrative is thus brought the first apostolic calling of Peter and his into the most startling discrepancy with companions. The expressions in ver. 11 that of St. Mark, in which unquestionably could not otherwise have been used. (3) the same portion of the sacred history is That there is yet the supposition, that related. Still, these are considerations the accounts in Matthew and Mark may which must not weigh in the least degree be a shorter way of recounting this by per.