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THE first event recorded in our Lord’s history, after His baptism, is His temptation by the devil. From a season of honor and glory he passed immediately to a season of conflict and suffering. First came the testimony of God the Father, "Thou art my beloved Son." Then came the sneering suggestion of Satan, "If thou be the Son of God." The portion of Christ will often prove the portion of Christians. From great privilege to great trial there will often be but a step.
Let us first mark in this passage, the power and unwearied malice of the devil.
That old serpent who tempted Adam to sin in Paradise, was not afraid to assault the second Adam, the Son of God. Whether he understood that Jesus was "God manifest in the flesh" may perhaps be doubted. But that he saw in Jesus One who had come into the world to overthrow his kingdom, is clear and plain. He had seen what happened at our Lord’s baptism. He had heard the marvelous words from heaven. He felt that the great Friend of man was come, and that his own dominion was in peril. The Redeemer had come. The prison door was about to be thrown open. The lawful captives were about to be set free. All this, we need not doubt, Satan saw, and resolved to fight for his own. The prince of this world would not give way to the Prince of peace without a mighty struggle. He had overcome the first Adam in the garden of Eden;—why should he not overcome the second Adam in the wilderness? He had spoiled man once of Paradise;—why should he not spoil him of the kingdom of God.
Let it never surprise us, if we are tempted by the devil. Let us rather expect it, as a matter of course, if we are living members of Christ. The Master’s lot will be the lot of His disciples. That mighty spirit who did not fear to attack Jesus himself, is still going about as a roaring lion, seeking whom he may devour. That murderer and liar who vexed Job, and overthrew David and Peter, still lives, and is not yet bound. If he cannot rob us of heaven, he will at any rate make our journey thither painful. If he cannot destroy our souls, he will at least bruise our heels. (Genesis 3:15.) Let us beware of despising him, or thinking lightly of his power. Let us rather put on the whole armor of God, and cry to the strong for strength. "Resist the devil and he will flee from you." (James 4:7.)
Let us mark, secondly, our Lord Jesus Christ’s ability to sympathize with those that are tempted. This is a truth that stands out prominently in this passage. Jesus has been really and literally tempted Himself.
It was meet that He who came "to destroy the works of the devil," should begin His own work by a special conflict with Satan. It was meet that the great Shepherd and bishop of souls should be fitted for His earthly ministry by strong temptation, as well as by the word of God and prayer. But above all, it was meet that the great High Priest and advocate of sinners should be one who has had personal experience of conflict, and has known what it is to be in the fire. And this was the case with Jesus, It is written that "He suffered being tempted." (Hebrews 2:18.) How much He "suffered," we cannot tell. But that His pure and spotless nature did suffer intensely, we may be sure.
Let all true Christians take comfort in the thought that they have a Friend in heaven, who can be touched with the feeling of their infirmities. (Hebrews 4:15.) When they pour out their hearts before the throne of grace, and groan under the burden that daily harasses them, there is One making intercession who knows their sorrows. Let us take courage. The Lord Jesus is not an "austere man." He knows what we mean when we complain of temptation, and is both able and willing to give us help.
Let us mark, thirdly, the exceeding subtlety of our great spiritual enemy, the devil. Three times we see him assaulting our Lord, and trying to draw Him into sin. Each assault showed the hand of a master in the art of temptation. Each assault was the work of one acquainted by long experience with every weak point in human nature. Each deserves an attentive study.
Satan’s first device was to persuade our Lord to distrust his Father’s providential care. He comes to Him, when weak and exhausted with forty days’ hunger, and suggests to Him to work a miracle, in order to gratify a carnal appetite. Why should He wait any longer? Why should the Son of God sit still and starve? Why not "command this stone to become bread"?
Satan’s second device was to persuade our Lord to grasp at worldly power by unlawful means. He takes Him to the top of a mountain and shows Him "all the kingdoms of the world in a moment of time." All these he promises to give Him, if He will but "fall down and worship him." The concession was small. The promise was large. Why not by a little momentary act, obtain an enormous gain?
Satan’s last device was to persuade our Lord to an act of presumption. He takes Him to a pinnacle of the temple and suggests to Him to "cast Himself down." By so doing he would give public proof that He was one sent by God. In so doing He might even depend on being kept from harm. Was there not a text of Scripture, which specially applied to the Son of God, in such a position? Was it not written that "angels should bear Him up"?
On each of these three temptations it would be easy to write much. Let it be sufficient to remind ourselves, that we see in them the three favorite weapons of the devil. Unbelief, worldliness, and presumption are three grand engines which he is ever working against the soul of man, and by which he is ever enticing him to do what God forbids, and to run into sin. Let us remember this, and be on our guard. The acts that Satan suggests to us to do, are often in appearance trifling and unimportant. But the principle involved in each of these little acts, we may be sure, is nothing short of rebellion against God. Let us not be ignorant of Satan’s devices.
Let us mark lastly, the manner in which our Lord resisted Satan’s temptations. Three times we see Him foiling and baffling the great enemy who assaulted Him. He does not yield a hair’s breadth to him. He does not give him a moment’s advantage. Three times we see Him using the same weapon, in reply to his temptations;—"the sword of the Spirit, which is the word of God." (Ephesians 6:17.) He who was "full of the Holy Ghost," was yet not ashamed to make the Holy Scripture His weapon of defense, and His rule of action.
Let us learn from this single fact, if we learn nothing else from this wondrous history, the high authority of the Bible, and the immense value of a knowledge of its contents. Let us read it, search into it, pray over it, diligently, perseveringly, unweariedly. Let us strive to be so thoroughly acquainted with its pages, that its text may abide in our memories, and stand ready at our right hand in the day of need. Let us be able to appeal from every perversion and false interpretation of its meaning, to those thousand plain passages, which are written as it were with a sunbeam. The Bible is indeed a sword, but we must take heed that we know it well, if we would use it with effect.
v1.—[Led by the Spirit.] The word translated "led," is the same that we find in Romans 8:14, Galatians 5:18, applied to the influence of the Holy Ghost on the hearts of believers. Our Lord, be it noted, did not seek conflict with the devil, but was "led" to it.
[the wilderness.] We are not told where this wilderness was. Some have conjectured that it was the wilderness near Sinai, through which Israel journeyed. There seems no foundation for this idea. It is more probable that it was that uninhabited part of Judaea where John the Baptist’s ministry began.
v2.—[forty days tempted of the devil.] This part of our Lord’s temptation, we may suppose, was mental and spiritual. The length of time mentioned is the same as that recorded in the history of the fast of Moses and Elijah.
v3.—[The devil said.] It is plain that Satan now appeared to our Lord in a visible form. In what form we are not told. Some have supposed that he appeared as an angel of light; some that he came as an aged hermit, or as a Scribe or Pharisee. All this is mere conjecture. We need not doubt that he, who appeared to Eve in the form of a serpent, chose that form, which was most likely to serve his purpose, in appearing to our Lord.
The question has often been asked, whether the whole temptation of our Lord was a real thing or only a vision. That it was a real temptation appears clear from every expression in the history of it. Curious speculations have been raised as to the manner in which our Lord was taken to "the top of a mountain," and brought to "the pinnacle of the temple." These are matters which we cannot explain. Let it suffice us to believe that the circumstances related, really, literally, and actually took place.
[That it may be made bread.] Let it be noted that the first temptation contained an appeal to a fleshly appetite, like the temptation in Eden. Adam and Eve were tempted to eat unlawfully, and so also was our Lord.
v4.—[It is written.] This text, we should mark, as well as the two others quoted by our Lord in reply to the devil, were taken from the Pentateuch. All three texts were from one book, Deuteronomy,—and two from one chapter, the sixth.
[By every word.] The meaning here is not strictly "by every spoken or written word," but by every thing which God is pleased to create, or command, or appoint, for man’s sustenance, just as quails were commanded to come, and manna appointed to fall from heaven, to feed Israel. The Greek word translated "word," is in three places translated "thing." (Luke 1:37; Luke 2:15, Luke 2:19.)
v5.—[All the kingdoms of the world.] This expression must probably be taken with large qualifications, unless we take "the world" in the limited sense of Palestine and the adjacent countries. From no single mountain could all the kingdoms of the world be literally seen at once. If our Lord did really see them, it must have been by means of a vision made to pass before His eyes. This however seems very improbable.
[A moment of time.] Lightfoot quotes a Rabbinical definition of a moment. The Rabbins consider it to be "the 58,888th part of an hour."
v6.—[This power will I give Thee.] Let it be noted, that as the devil promised liberally to Eve, "Ye shall be as Gods," so he promised liberally to our Lord. But as his promise to Eve was a lie, so his promise to our Lord was a deception. He promised that which he had no power to give. He is undoubtedly called "prince of this world," but he has no power to give dominion over it without God’s permission.
v7.—[Worship me.] The marginal reading seems to give the sense of the word more fully,—"fall down before me," that is, "fall down and worship."
v8.—[Get thee behind me, Satan.] These are precisely the words, let it be noted, which our Lord addressed to Simon Peter, when Peter would fain have dissuaded Him from the cross. (Matthew 16:23.) It may be observed, while remarking on this expression, that the temptation which Luke relates second, is related by Matthew as occurring last. It seems probable that the order of Matthew is that in which the several temptations occurred, and the expression of our Lord to Satan appears strong internal evidence of this.
For what reason Luke departs from the order observed by Matthew we do not know. Spanheim, in his Dubia Evangelica, discusses the question, but throws little light on it.
v9.—[Pinnacle of the temple.] This is supposed to have been a turret, or high part of the temple-building, overhanging a deep valley. Josephus describes the place, and says, that "if any looked down, his eyes would grow dizzy, not being able to reach to so vast a depth."
v10.—[It is written.] Let it be carefully noted, that the devil can quote Scripture, when it suits his purpose. There is no good thing which may not he abused.
[To keep thee.] From the earliest ages the comment has been made on these words, that Satan omitted the important expression which follows them, "In all thy ways;" and that the omission was intentional in order to favour his misapplication of the text. Perhaps more has been made of the omission than is quite warrantable. The quotations from the Old Testament in the New, even when made by holy and good men, are not always so full as we should have expected. At any rate, it is a striking fact that our Lord does not notice the misquotation, but simply quotes in reply another text.
Leighton’s remarks on this point are worth reading. "Our Saviour teaches us that our better way, either with perverse men, in asserting their errors, or with Satan in his assaulting us with misalleged scripture, is not so much to subtilize about the place or words abused. It may be so cunningly done sometimes, that we cannot well find it out; but this downright sure way beats off the sophistry with another place, clearly and plainly carrying that truth which he opposes and we adhere to. Though thou canst not clear the sense of an obscure text, thou shalt always find a sufficient guard in another that is clearer."
v13.—[He departed from him.] Two things should always be remembered in reading the history of our Lord’s temptation.
For one thing, we have a clear proof of the personality of Satan. If the devil be not a person, judging from the whole history of the passage, there is no meaning in words. He "speaks," he "takes," he "shews," he offers to "give," he "brings," he "sets," he "departs." These expressions can only be used about a person.
For another thing, we see the folly of labouring to make out, as some commentators do, the person who was present at each act in our Lord’s history, and supplied the four Gospel writers with the materials which they used in composing their narratives. Who, we may well ask, was present when all this temptation took place? From what source did Matthew and Luke obtain their information?—There is but one answer to these questions. They got it, like everything else which they wrote, from the inspiration of God. The theory that they were dependent on the reports of human witnesses in any part of their writings, is utterly unsatisfactory, and in the history of our Lord’s temptation, entirely breaks down.
THESE verses relate events which are only recorded in the Gospel of Luke. They describe the first visit which our Lord paid, after entering on His public ministry, to the city of Nazareth, where He had been brought up. Taken together with the two verses which immediately follow, they furnish an awfully striking proof, that "the carnal mind is enmity against God." (Romans 8:7.)
We should observe, in these verses, what marked honor our Lord Jesus Christ gave to public means of grace. We are told that "He went into the synagogue of Nazareth on the Sabbath day, and stood up to read" the Scriptures. In the days when our Lord was on earth, the Scribes and Pharisees were the chief teachers of the Jews. We can hardly suppose that a Jewish synagogue enjoyed much of the Spirit’s presence and blessing under such teaching. Yet even then we find our Lord visiting a synagogue, and reading and preaching in it. It was the place where His Father’s day and word were publicly recognized, and, as such, He thought it good to do it honor.
We need not doubt that there is a practical lesson for us in this part of our Lord’s conduct. He would have us know that we are not lightly to forsake any assembly of worshipers, which professes to respect the name, the day, and the book of God. There may be many things in such an assembly which might be done better. There may be a want of fullness, clearness, and distinctness in the doctrine preached. There may be a lack of unction and devoutness in the manner in which the worship is conducted. But so long as no positive error is taught, and there is no choice between worshiping with such an assembly, and having no public worship at all, it becomes a Christian to think much before he stays away. If there be but two or three in the congregation who meet in the name of Jesus, there is a special blessing promised. But there is no like blessing promised to him who tarries at home.
We should observe, for another thing, in these verses, what a striking account our Lord gave to the congregation at Nazareth, of His own office and ministry. We are told that He chose a passage from the book of Isaiah, in which the prophet foretold the nature of the work Messiah was to do when He came into the world. He read how it was foretold that He would "preach the Gospel to the poor,"—how He would be sent to "heal the broken hearted,"—how He would "preach deliverance to the captives, sight to the blind, and liberty to the bruised,"—and how He would "proclaim that a year of jubilee to all the world had come." And when our Lord had read this prophecy, He told the listening crowd around Him, that He Himself was the Messiah of whom these words were written, and that in Him and in His Gospel the marvelous figures of the passage were about to be fulfilled.
We may well believe that there was a deep meaning in our Lord’s selection of this special passage of Isaiah. He desired to impress on His Jewish hearers, the true character of the Messiah, whom He knew all Israel were then expecting. He well knew that they were looking for a mere temporal king, who would deliver them from Roman dominion, and make them once more, first among the nations. Such expectations, He would have them understand, were premature and wrong. Messiah’s kingdom at His first coming was to be a spiritual kingdom over hearts. His victories were not to be over worldly enemies, but over sin. His redemption was not to be from the power of Rome, but from the power of the devil and the world. It was in this way, and in no other way at present, that they must expect to see the words of Isaiah fulfilled.
Let us take care that we know for ourselves in what light we ought chiefly to regard Christ. It is right and good to reverence Him as very God. It is well to know Him as Head over all things—the mighty Prophet—the Judge of all—the King of kings. But we must not rest here, if we hope to be saved. We must know Jesus as the Friend of the poor in spirit, the Physician of the diseased heart, the deliverer of the soul in bondage. These are the principal offices He came on earth to fulfill. It is in this light we must learn to know Him, and to know Him by inward experience, as well as by the hearing of the ear. Without such knowledge we shall die in our sins.
We should observe, finally, what an instructive example we have in these verses of the manner in which religious teaching is often heard. We are told that when our Lord had finished His sermon at Nazareth, His hearers "bare Him witness, and wondered at the gracious words which proceeded out of His mouth." They could not find any flaw in the exposition of Scripture they had heard. They could not deny the beauty of the well-chosen language to which they had listened. "Never man spake like this man." But their hearts were utterly unmoved and unaffected. They were even full of envy and enmity against the Preacher. In short, there seems to have been no effect produced on them, except a little temporary feeling of admiration.
It is vain to conceal from ourselves that there are thousands of persons, in Christian churches, in little better state of mind than our Lord’s hearers at Nazareth. There are thousands who listen regularly to the preaching of the Gospel, and admire it while they listen. They do not dispute the truth of what they hear. They even feel a kind of intellectual pleasure in hearing a good and powerful sermon. But their religion never goes beyond this point. Their sermon-hearing does not prevent them living a life of thoughtlessness, worldliness, and sin.
Let us often examine ourselves on this important point. Let us see what practical effect is produced on our hearts and lives by the preaching which we profess to like. Does it lead us to true repentance towards God, and lively faith towards our Lord Jesus Christ? Does it excite us to weekly efforts to cease from sin, and to resist the devil? These are the fruits which sermons ought to produce, if they are really doing us good. Without such fruit, a mere barren admiration is utterly worthless. It is no proof of grace. It will save no soul.
v14.—[Fame of him.] Here, as in other places, the word "of" is used by our translators in the sense of "about," or "concerning."
v16.—[He came to Nazareth.] The date of this visit to Nazareth is not precisely known. There seems strong internal evidence that it did not take place immediately after the temptation. If this had been the case, we should not find the expression, "as his custom was," or reference to His works at Capernaum. The simple explanation appears to be that Luke, having made a general statement of our Lord’s practice of teaching "in the synagogues," takes occasion to describe what took place when he taught in the synagogue of Nazareth,—not only as an interesting event in itself, but as an illustration of our Lord’s method of proceeding when He visited a synagogue.
v17.—[Opened the book.] The word "opened" would be more literally translated "unfolded," or "unrolled." A book in the times when our Lord was upon earth, was a scroll of parchment rolled up, and in no respect resembled a modern book.
v20.—[Closed the book.] The word "closed" here, would be more literally rendered, "folded up," or "rolled up."
[The Minister.] We must not suppose that this word means the preacher, or teacher of the synagogue. It means the officer or attendant appointed to take charge of the sacred writings.
v21.—[He began to say.] It is evident that the full exposition of the passage in Isaiah, which our Lord gave, has been withheld from us. The words which are recorded in this verse are probably the beginning of what our Lord said, and form the key-note of His sermon. The sermon itself is not recorded.
THREE great lessons stand out on the face of this passage. Each deserves the close attention of all who desire spiritual wisdom.
We learn for one thing, how apt men are to despise the highest privileges, when they are familiar with them. We see it in the conduct of the men of Nazareth when they had heard the Lord Jesus preach. They could find no fault in His sermon. They could point to no inconsistency in His past life and conversation. But because the preacher had dwelt among them thirty years, and His face, and voice, and appearance were familiar to them, they would not receive His doctrine. They said to one another, "Is not this Joseph’s son?" Is it possible that one so well-known as this man can be the Christ?—And they drew from our Lord’s lips the solemn saying, "No prophet is accepted in his own country."
We shall do well to remember this lesson in the matter of ordinances and means of grace. We are always in danger of undervaluing them, when we have them in abundance. We are apt to think lightly of the privilege of an open Bible, a preached Gospel, and the liberty of meeting together for public worship. We grow up in the midst of these things, and are accustomed to have them without trouble. And the consequence is that we often hold them very cheap, and underrate the extent of our mercies. Let us take heed to our own spirit in the use of sacred things. Often as we may read the Bible, let us never read it without deep reverence. Often as we hear the name of Christ, let us never forget that He is the One Mediator, in whom is life. Even the manna that came down from heaven was at length scorned by Israel, as "light bread." (Numbers 21:5.) It is an evil day with our souls, when Christ is in the midst of us, and yet, because of our familiarity with His name, is lightly esteemed.
We learn, for another thing, how bitterly human nature dislikes the doctrine of the sovereignty of God. We see this in the conduct of the men of Nazareth, when our Lord reminded them that God was under no obligation to work miracles among them. Were there not many widows in Israel in the days of Elijah? No doubt there were. Yet to none of them was the prophet sent. All were passed over in favor of a Gentile widow at Sarepta.—Were there not many lepers in Israel in the days of Elisha? No doubt there were. Yet to none of them was the privilege of healing granted. Naaman the Syrian was the only one who was cleansed.—Such doctrine as this was intolerable to the men of Nazareth. It wounded their pride and self-conceit. It taught them that God was no man’s debtor, and that if they themselves were passed over in the distribution of His mercies, they had no right to find fault. They could not bear it. They were "filled with wrath." They thrust our Lord out of their city, and had it not been for an exercise of miraculous power on His part, they would doubtless have put Him to a violent death.
Of all the doctrines of the Bible none is so offensive to human nature as the doctrine of God’s sovereignty. To be told that God is great, and just, and holy, and pure, man can bear. But to be told that "He hath mercy on whom He will have mercy,"—that He "giveth no account of His matters," that it is "not of him that willeth, nor of him that runneth, but of God that showeth mercy,"—these are truths that natural man cannot stand. They often call forth all his enmity against God, and fill him with wrath. Nothing, in short, will make him submit to them but the humbling teaching of the Holy Ghost.
Let us settle it in our minds that, whether we like it or not, the sovereignty of God is a doctrine clearly revealed in the Bible, and a fact clearly to be seen in the world. Upon no other principle can we ever explain why some members of a family are converted, and others live and die in sin,—why some quarters of the earth are enlightened by Christianity, and others remain buried in heathenism. One account only can be given of all this. All is ordered by the sovereign hand of God. Let us pray for humility in respect of this deep thing. Let us remember that our life is but a vapor, and that our best knowledge compared to that of God is perfect folly. Let us be thankful for such light as we enjoy ourselves, and use it diligently while we have it. And let us not doubt that at the last day the whole world shall be convinced, that He who now "gives no account of His matters" has done all things well.
We learn, lastly, from this passage, how diligently we ought to persevere in well doing, notwithstanding discouragements. We are doubtless meant to draw this lesson from the conduct of our Lord, after His rejection at Nazareth. Nothing moved by the treatment He received, He patiently works on. Thrust out of one place, He passes on to another. Cast forth from Nazareth He comes to Capernaum, and there "teaches on the Sabbath days."
Such ought to be the conduct of all the people of Christ. Whatever the work they are called to do, they should patiently continue in it, and not give up for want of success. Whether preachers, or teachers, or visitors, or missionaries, they must labor on and not faint. There is often more stirring in the hearts and consciences of people than those who teach and preach to them are at all aware of. There is preparatory work to be done in many a part of God’s vineyard, which is just as needful as any other work, though not so agreeable to flesh and blood. There must be sowers as well as reapers. There must be some to break up the ground and pick out the stones, as well as some to gather in the harvest. Let each labor on in his own place. The day comes when each shall be rewarded according to his work. The very discouragements we meet with enable us to show the world that there are such things as faith and patience. When men see us working on, in spite of treatment like that which Jesus received at Nazareth, it makes them think. It convinces them that, at all events, we are persuaded that we have truth on our side.
v22.—[Bare him witness.] The meaning of this appears to be that they could not deny the truth, correctness, and reasonableness of what He said.
[Joseph’s son.] This expression shows us in what light our Lord was regarded at Nazareth, and how little the miraculous circumstances of His conception and birth were generally known.
v23.—[This proverb.] Let it be noted here that our Lord answers one proverb by another. It is a singular peculiarity about proverbs, that they can generally be found in defence of either side of a question. The men of Nazareth were ready to quote a proverb to prove that our Lord should work miracles first at home. Our Lord reminds them that there was another proverb, which taught that teachers were more valued anywhere rather than at home.
v25.—[Days of Elias.] Let us not fail to note that our Lord speaks of the times of Elijah, and the events which happened in them, as realities. His language is one among many strong arguments to prove that the historical books of the Old Testament are authentic, and not mere collections of instructive fables, as some have dared to assert.
v28.—[Filled with wrath.] Two reasons may be assigned for the violent anger of the men of Nazareth. One was the doctrine of God’s sovereignty in saving sinners. The other was the favour shown to Gentiles instead of Jews, of which our Lord reminded them, with an evident intention of warning them that the same thing would happen again.
v30.—[Passing through the midst of them.] That this was a miracle is clear. In what way it was effected we are not told. Enough for us to know that His enemies could not lay hands upon Him against His will, and that when finally He was delivered up to be crucified, it was only because He was willing to allow Himself to be slain.
WE should notice, in this passage, the clear religious knowledge possessed by the devil and his agents. Twice in these verses we have proof of this. "I know thee who thou art, the holy one of God," was the language of an unclean devil in one case.—"Thou art Christ the son of God," was the language of many devils in another.—Yet this knowledge was a knowledge unaccompanied by faith, or hope, or charity. Those who possessed it were miserable fallen beings, full of bitter hatred both against God and man.
Let us beware of an unsanctified knowledge of Christianity. It is a dangerous possession, but a fearfully common one in these latter days. We may know the Bible intellectually, and have no doubt about the truth of its contents. We may have our memories well stored with its leading texts, and be able to talk glibly about its leading doctrines. And all this time the Bible may have no influence over our hearts, and wills, and consciences. We may, in reality, be nothing better than the devils.
Let it never content us to know religion with our heads only. We may go on all our lives saying, "I know that, and I know that," and sink at last into hell, with the words upon our lips. Let us see that our knowledge bears fruit in our lives. Does our knowledge of sin make us hate it? Does our knowledge of Christ make us trust and love Him? Does our knowledge of God’s will make us strive to do it? Does our knowledge of the fruits of the Spirit make us labor to show them in our daily behavior? Knowledge of this kind is really profitable. Any other religious knowledge will only add to our condemnation at the last day.
We should notice, secondly, in this passage, the almighty power of our Lord Jesus Christ. We see sicknesses and devils alike yielding to His command. He rebukes unclean spirits, and they come forth from the unhappy people whom they had possessed. He rebukes a fever, and lays his hands on sick people, and at once their diseases depart, and the sick are healed.
We cannot fail to observe many like cases in the four Gospels. They occur so frequently that we are apt to read them with a thoughtless eye, and forget the mighty lesson which each one is meant to convey. They are all intended to fasten in our minds the great truth that Christ is the appointed Healer of every evil which sin has brought into the world. Christ is the true antidote and remedy for all the soul-ruining mischief which Satan has wrought on mankind. Christ is the universal physician to whom all the children of Adam must repair, if they would be made whole. In Him is life, and health, and liberty. This is the grand doctrine which every miracle of mercy in the Gospel is ordained and appointed to teach. Each is a plain witness to that mighty fact, which lies at the very foundation of the Gospel. The ability of Christ to supply to the uttermost every want of human nature, is the very corner-stone of Christianity. Christ, in one word, is "all." (Colossians 3:11.) Let the study of every miracle help to engrave this truth deeply on our hearts.
We should notice, thirdly, in these verses, our Lord’s practice of occasional retirement from public notice into some solitary place. We read, that after healing many that were sick and casting out many devils, "he departed and went into a desert place." His object in so doing is shown by comparison with other places in the Gospels. He went aside from His work for a season, to hold communion with His Father in heaven, and to pray. Holy and sinless as his human nature was, it was a nature kept sinless in the regular use of means of grace, and not in the neglect of them.
There is an example here which all who desire to grow in grace and walk closely with God would do well to follow. We must make time for private meditation, and for being alone with God. It must not content us to pray daily and read the Scriptures,—to hear the Gospel regularly and to receive the Lord’s Supper. All this is well. But something more is needed. We should set apart special seasons for solitary self-examination and meditation on the things of God. How often in a year this practice should be attempted each Christian must judge for himself. But that the practice is most desirable seems clear both from Scripture and experience.
We live in hurrying, bustling times. The excitement of daily business and constant engagements keeps many men in a perpetual whirl, and entails great peril on souls. The neglect of this habit of withdrawing occasionally from worldly business is the probable cause of many an inconsistency or backsliding which brings scandal on the cause of Christ. The more work we have to do the more we ought to imitate our Master. If He, in the midst of His abundant labors, found time to retire from the world occasionally, how much more may we? If the Master found the practice necessary, it must surely be a thousand times more necessary for His disciples.
We ought to notice, lastly, in these verses, the declaration of our Lord as to one of the objects of His coming into the world. We read that He said, "I must preach the kingdom of God to other cities also: for therefore was I sent." An expression like this ought to silence forever the foolish remarks that are sometimes made against preaching. The mere fact that the eternal Son of God undertook the office of a preacher, should satisfy us that preaching is one of the most valuable means of grace. To speak of preaching, as some do, as a thing of less importance than reading public prayers or administering the sacraments, is, to say the least, to exhibit ignorance of Scripture. It is a striking circumstance in our Lord’s history, that although He was almost incessantly preaching, we never read of His baptizing any person. The witness of John is distinct on this point: "Jesus baptized not." (John 4:2.)
Let us beware of despising preaching. In every age of the Church, it has been God’s principal instrument for the awakening of sinners and the edifying of saints. The days when there has been little or no preaching have been days when there has been little or no good done in the Church. Let us hear sermons in a prayerful and reverent frame of mind, and remember that they are the principal engines which Christ Himself employed, when He was upon earth. Not least, let us pray daily for a continual supply of faithful preachers of God’s word. According to the state of the pulpit will always be the state of a congregation and of a Church.
v33.—[An unclean devil.] This expression is one which occurs frequently in the Gospels. It is probably intended to teach the awful truth that works of uncleanness, in breach of the seventh commandment, are works which Satan especially labours to promote. It may also teach us that those who were given over to satanic possession, were often people who had been specially addicted to sins of uncleanness and impurity.
v34.—[What have we to do with thee?] The words so translated are the same expression that we find used by our Lord to His mother at the marriage of Cana in Galilee. (John 2:4.) It seems impossible to avoid the conclusion that they imply something of rebuke.
v35.—[Hold thy peace.] The literal meaning of the word so translated is, "Be muzzled." (1 Corinthians 9:9; 1 Timothy 5:18.) It is the same expression that our Lord addresses to the stormy sea, (Mark 4:39,) where it is rendered "Be still."
[Thrown him into the midst.] This is one of those expressions in the Gospels, which show clearly that satanic possession was a distinct thing from lunacy, epilepsy, or any other common form of mental or physical disease.
v36.—[All amazed.] The word would be translated more literally, "amazement was upon all." The expression is one peculiar to Luke, (Luke 5:9; Acts 3:10,) and specially describes that state of mind which is produced in people by the sight of something supernatural or divine.
[What a word is this.] Scholefield says that this would be better translated, "What is this word?"
v37.—[The fame.] The word so rendered is translated in the only other place where it is used, "the sound." "A sound from heaven," Acts 2:2, and the "sound of a trumpet," Hebrews 12:19.
v38.—[Simon’s wife’s mother.] Let it be carefully noted here that the Apostle Simon Peter was a married man. The Romish doctrine of the celibacy of the clergy finds no countenance in the Bible.
v39.—[Stood over.] The word so rendered is more commonly translated, "coming in," "coming upon," and "standing by." Luke 2:9, Luke 2:38, and Acts 22:20, and Acts 23:11. The present is the only place where it is translated, "standing over."
v39.—[Immediately she arose and ministered.] The completeness of our Lord’s cures is shown in this expression. It is notorious that fevers leave people too weak for any exertion, even when they begin to recover and are out of danger.
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Ryle, J. C. "Commentary on Luke 4". "J. C. Ryle's Expository Thoughts on the Gospels". https://www.studylight.org/
the Week of Proper 20 / Ordinary 25