At daybreak, Jesus went out to a solitary place, and the crowds were looking for Him. They came to Him and tried to keep Him from leaving. Sermons
I. CURES OF DISEASED PERSONS AND DEMONIACS. 1. The time specified. It was now evening, and the sun had just set; and so the sabbath - for it was the sabbath day, as we know from ver. 21 - was considered past. The people now felt at liberty, without encroaching on the sacred rest of that holy day, to bring their sick for healing. Another reason is assigned by some for delaying till evening, to the effect that the noontide heat was then over and the cool of evening come, and so the infirm could be brought with less risk and more convenience. A motley group of invalids. There was a general turn-out of the townspeople, so that the whole city seemed gathered together to the door of the dwelling, while they had brought with them all that were diseased and demoniac. What a motley multitude must have been there! The consumptive were there, with pale face or hectic flush; victims of incurable cancer were there; persons with the burning heat and the parched lips, or in the very delirium, of fever, were there; the palsied, the dropsical, the epileptic were there; patients having diseases of the heart, of the lungs, of the head, of the spine were there; the lame, the dumb, the blind, were there. Some were able to walk, some were on crutches, some were mounted on asses, and some carried on pallets by friends or neighbors. Demoniacs, too, were there, whether those whose souls were subject to demoniacal influence, like the "damsel possessed with a spirit of divination," of whom we read in Acts 16:16; or those whose bodies were inhabited by evil spirits; or those, as was generally the case, whose souls and bodies were both under the fearful control of the evil one. 2. The number cured. "He healed many that were sick," says St. Mark. Why not all? Theophylact answers the question by supposing that he healed many instead of, all, for the all were many;" but this would seem to require an article before πολλοὺς, and also one before κακῶς ἔχοντας, viz. the many that were diseased. Perhaps we may understand it of the limitation of time, that is to say, he healed all that there was time for, as it was already eventide when the process began; or perhaps we may suppose the restriction occasioned by the absence in some cases of the conditions of cure, just as we read of a certain place (Mark 6:5) that "he could there do no mighty work." The parallel passages of the other two synoptic Gospels seem to favor the first explanation, as in St. Matthew we read that he "healed all that were sick," and in St. Luke that "he laid his hands on every one of them and healed them." 3. Prohibition of demoniac testimony. He had already rebuked an unclean spirit that volunteered his unwelcome testimony. He forbids their speaking at all, because they knew him - not as the margin has it, "to say that they knew him," which would require λέγειν instead of λαλεῖν - for one reason, lest he should appear to be in collusion with them, and lest countenance should thus be given to the calumny of the Pharisees, and also lest, if believed when happening speak truly, they might be more readily credited when uttering the most fatal falsehoods. 4. Origin and history of the name. The history of the name demons is somewhat curious, and as follows: - Δαίμων - derived from δαήμων, skillful, and so implying superior knowledge, or from δαίω, I dispense, as if able to distribute destinies, and so superior in power - was at first nearly synonymous with θεός, except that the latter signified a particular god or person; while the former meant rather a deity with respect to power; then an inferior deity, or semi-god, an agency intermediate between God and man; in plural, departed spirits of the good, and so tutelary deities or lares; next, any departed spirits or manes. In the New Testament the term signifies, not the spirits of the departed, but those evil spirits or fallen angels "who kept not their first estate," who are distinguished from the elect angels, and of whom we read that "God spared not the angels that sinned." They are subject to Satan, but, like him, they can only act by permission of God, and in their operations they can neither contravene the laws of nature nor interfere with human freedom and responsibility. Powerful for evil as they undoubtedly are, leading men captive or working on the children of disobedience, they, like their head, have only such power over man as men themselves consent to or concede them. Hence Augustine says truly, "Consentientes tenet, non invitos cogit." Further, the violation of the rule of neuters plural being constructed with verbs singular in ἤδεισαν, comes under the first of the two following exceptions, that is, when neuters imply persons, as τέλη, magistrates, and so individuality or plurality of persons is signified; or in case of inanimate objects, when individuality or plurality of parts is signified. 5. Devotion of spirit. To extraordinary diligence in business our Lord added singular devotion of spirit. After a fatiguing day in the synagogue, then with the sick who in such numbers resorted unto him, he at dawn of day next morning retires for secret devotion and spiritual communion with his heavenly Father. At daybreak, or "when it was day," as St. Luke expresses it, or more exactly, according to St. Mark, "early, while it was quite in the night" (πρωὶ ἔννυχον λίαν) - at that early hour, intermediate between night and day, before the light of day has fully dawned or the darkness of the night quite departed - he withdrew to some lone and barren spot in one of the ravines or mountains, or under some sheltering rock in the district of Capernaum, to be alone with God. There he continued in prayer (προσηύχετο, imperfect). How beautifully our Lord instructs us by his practice as well as his precept to enter our closet and shut to the door, and pray to our Father in secret! He further shows us the necessity of prayer to maintain the life of the soul and obtain the help of heaven, to prepare us for our daily duties and for faithful diligence in the discharge of those duties. At the same time he commends the early morning for this exercise of devotion, when the feelings are fresh, the spirits in the fittest frame, and the mind free from the distractions so common in the after-part of the day. 6. Interruption. But, early as was our Lord's matin-hour, he was not secure from interruption. The people (ὄχλοι, crowds) sought him, as St. Luke informs us, while Peter and his companions, as St. Mark tells us, with characteristic impetuosity and affectionate eagerness pursued him - actually pursued him, as though he had fled away and escaped from them. The word κατεδίωξαν is literally "hunted down" or "for;" that is, they pursued him closely, followed hard upon his tracks. But it is occasionally used in a good sense, as here; thus it is used in the Septuagint Version of Psalm 23:6, "Surely goodness and mercy shall follow (καταδίωξει) me. II. CIRCUIT THROUGH GALILEE. 1. Evangelistic tour. Peter and those with him were evidently proud of their Master's great and increasing popularity, for when they had found him they tell him gladly, perhaps with somewhat of exaggeration, All men seek for thee;" or, as in St. Luke, "were earnestly seeking (ἐπιζήτουν) him, and tried to detain him (κατεῖχον)." They evidently wished to keep to themselves or to the city of their habitation a monopoly of their Lord's services. But he, unmoved by praise, uninfluenced by popularity, disabuses their minds of their narrowness in selfishly seeking to localize him in Capernaum, city though it was, calmly informing them of his purpose to itinerate throughout the villages or country towns of that then populous district. At once he puts his plan into execution, assuring them that the great object of his mission was not merely to plant the gospel in one spot or one solitary district, but to propagate it in all places, far off as well as near - " for therefore came! forth." This last expression is restricted by some to his coming out of the city of Capernaum, or out of the house, or out into the desert place, on the ground that, if the reference was to the general object of his mission, the verb would be simply ελήλυθα, not the compound which occurs here, or rather that παρὰ, or ἀπὸ, or ἐκ τοῦ Θεοῦ, would be employed, as in several passages of St. John's Gospel (e.g. John 8:42; John 13:3; John 17:8), to convey that meaning. The expression is, no doubt, somewhat indefinite, perhaps purposely indefinite, and so susceptible of either a more general or more specific sense; but by comparing the corresponding passage in St. Luke (i.e. "because unto this have I been sent") we are shut up to the larger and higher and inclusive sense. The whole of the sentence is more fully expressed by St. Luke, and is to the effect, "because to the rest of the cities also I must declare the glad tidings of the kingdom of God." Accordingly, in pursuance of his great object, he went forth "and came preaching into their synagogues, into the whole of Galilee, and casting out the demons," as the words (in the critical editions) are literally rendered. The number of such synagogues and the extent of the enterprise may be estimated from the statement of Josephus in relation to the great number of towns and villages with which Galilee was studded, and the exceeding populousness of the Galilean provinces in the days of our Lord. He writes ('Bel. Jud.,' 3:3, 2), "Moreover, the cities lie here very thick; and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain about fifteen thousand inhabitants." 2. An important variant. We may not, however, dismiss this part of the subject without drawing attention to a very interesting and important various reading which, on the authority of codices א, B, C, L, Q, R, and of the Syriac and Coptic versions, substitutes Ἰουδαίας for Γαλιλαίας, as the Judaean ministry of our Lord, which is, no doubt, assumed and implied by the synoptists, is nowhere else expressly mentioned by them. - J.J.G.
That He would not depart from them. I. WHAT MEANS SHOULD BE EMPLOYED TO PROLONG THE GRACIOUS VISITS OF CHRIST? I answer, generally, we must endeavour to render His continuance with us agreeable to Himself; and to avoid or banish from among us everything which tends to render it otherwise. When we wish to induce an earthly friend to reside with us as long as possible, we naturally endeavour to render his residence with us agreeable; for no person will voluntarily continue long in a disagreeable place, or in unpleasant society. But more particularly; if we would prolong our Saviour's gracious visits, either to ourselves, to our habitations, or to the place in which we reside, we must show Him that we greatly desire and highly value His presence. No person will consent to stay long with those by whom his presence is not desired. Least of all will those consent to this who are sensible of their own worth, and who know that there are other places where they would be more welcome. Now our blessed Saviour is perfectly sensible of His own worth. He knows that, great and powerful as He is, He can confer no favour upon a Church or upon individuals more valuable than His gracious presence. He, therefore, justly expects that we should prize it accordingly, and consider everything else as nothing in comparison with this. The fact is, that, when we prefer any object to Christ, we make an idol of that object, and set up that idol in His presence. And can we expect that He will continue long with those who prefer an idol before Him?1. The more He seems to depart from us, the more earnestly must we follow Him with our prayers and supplications, saying, with Jacob, We will not let Thee go, except Thou bless us; and, like the persons mentioned in our text, staying Him that He may not forsake us. 2. With prayer we must unite penitence. Especially must we repent of those sins which have been the probable cause of His beginning to withdraw. Without this, even prayer will not avail, as is evident from the case of Joshua, when his army was repulsed before Ai. 3. If we would prevent the Saviour from depriving us of His gracious visits, we must receive them with profound humility and a deep sense of our unworthiness of such a favour. 4. H we would prevent the Saviour from leaving us, we must assign sufficient reasons why He should prolong His stay. The glory of His Father, the honour of His great name, the welfare of His people, the prosperity of His cause, are each of them reasons of sufficient weight to influence His conduct; and while either of these reasons requires His stay we may be sure that He will not leave us. 5. If we would prevent Christ from leaving us, we must furnish Him with employments, and with such kind of employments as are suited to His character. Now the ruling passion of our Saviour is the love of doing good. "My meat," says He, "is to do the will of My Father and to finish His work." And again He says, "It is more blessed to give than to receive." Agreeably, we find that, when on earth, He went about doing good, and, where He found opportunities of doing the most good, there He always made the longest stay. II. SOME OF THE REASONS WHICH SHOULD INDUCE US TO EMPLOY THESE MEANS. 1. We ought to employ these means, because a neglect of them will infallibly grieve and offend our Redeemer. 2. The blessed effects which result from the gracious visits of Christ, furnish another reason why we should employ all proper means and make every possible exertion to induce Him to prolong them. 3. Another reason which should induce us to employ these means, may be found in the evils which result from the Saviour's departure. These evils are in full proportion to the benefits which result from His presence. 4. The conduct of impenitent sinners affords another reason why we should do this. (E. Payson, D. D.) People Elias, Elijah, Eliseus, Elisha, Esaias, Isaiah, Jesus, Joseph, Naaman, SimonPlaces Capernaum, Galilee, Jerusalem, Jordan River, Judea, Nazareth, Sidon, Wilderness of Judea, ZarephathTopics Crowds, Daybreak, Depart, Departed, Desert, Detain, Endeavoured, Flocked, Forth, Held, Kept, Leave, Leaving, Lonely, Morning, Multitudes, Numbers, Searching, Secluded, Seeking, Solitary, Sought, Stayed, Staying, Town, Tried, Uninhabited, Waste, Wouldn'tOutline 1. The fasting and temptation of Jesus.14. He begins to preach. 16. The people of Nazareth marvel at words, but seek to kill him. 33. He cures one possessed of a demon, 38. Peter's mother-in-law, 40. and various other sick persons. 41. The demons acknowledge Jesus, and are reproved for it. 42. He preaches through the cities of Galilee. Dictionary of Bible Themes Luke 4:42Library Preaching at Nazareth'And He began to say unto them, This day is this scripture fulfilled In your ears.'--LUKE iv. 21. This first appearance of our Lord, in His public work at Nazareth, the home of His childhood, was preceded, as we learn from John's Gospel, by a somewhat extended ministry in Jerusalem. In the course of it, He cast the money-changers out of the Temple, did many miracles, had His conversation with Nicodemus, and on His return towards Galilee met the woman of Samaria at the well. The report of these things, … Alexander Maclaren—Expositions Of Holy Scripture The Temptation The Temptation of Christ Private Prayer, and Public Worship. Salvation by Faith Massillon -- the Small Number of the Elect Jesus Sets Out from Judæa for Galilee. Divine Healing. The Synagogue at Nazareth - Synagogue-Worship and Arrangements. His Training. Standing with the People Christ the Deliverer. Quotations from the Old Testament in the New. From his Commission to Reside Abroad in 1820 to his Removal to Germany in 1822 Whether in Christ There were the Gifts? It is the Final Court of Appeal. Epistle xiii. To Serenus, Bishop of Massilia (Marseilles) . Book x. On Numbers The Doctrine of the Scriptures. The Cornish Tinners Wesley Begins Field-Preaching The Redeemer's Return is Necessitated by the Present Exaltation of Satan. Links Luke 4:42 NIVLuke 4:42 NLT Luke 4:42 ESV Luke 4:42 NASB Luke 4:42 KJV Luke 4:42 Bible Apps Luke 4:42 Parallel Luke 4:42 Biblia Paralela Luke 4:42 Chinese Bible Luke 4:42 French Bible Luke 4:42 German Bible Luke 4:42 Commentaries Bible Hub |
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