Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

4:16 Nazareth. Cf. 1:26; 2:4, 39, 51. where he had been brought up (cf. 2:39-51). As was his custom reveals Jesus' faithful attendance at the synagogue. Ever-increasing archaeological evidence exists for the importance of the synagogue in early Jewish communities. Many synagogues have been discovered from the Roman and Byzantine eras in Palestine, as well as throughout the Roman world (e.g., Acts 17:1; 18:4, 26). From Galilee and Judea, first-century synagogues have been unearthed at Gamla (see The Synagogue and Jewish Worship above), Masada, Herodium, and Capernaum (on the synagogue in Capernaum, see note on Mark 1:21). These typically consisted of large rooms (including some basilicas built with the intent of serving as synagogues) with bench seating along the wall. Often the Torah ark (the storage place of the OT scrolls) is found within the synagogue; and there is evidence from some synagogues (e.g., Chorazin) of a special decorative seat called the "Seat of Moses" (see note on Matt. 23:2). Literary evidence indicates that Sabbath services at a synagogue involved singing, set prayer readings, the reading of Scripture (in Palestine this probably involved regular annual Sabbath reading cycles in Hebrew, with Aramaic translation/interpretation; cf. Mishnah, Megillah 4.1-5, 10), an interpretative homily on the weekly Scripture reading, and a priestly blessing. The leadership of the synagogue fell to the elders of the congregation and to officials such as the archisynagōgos ("ruler of the synagogue"; cf. note on Mark 5:22). Also evidenced was the practice of "putting out of the synagogue" those who were at variance with accepted belief and practice (e.g., John 9:22).

4:17 He . . . found the place. Jesus chooses to read Isa. 61:1-2a, but also quotes from Isa. 58:6.

4:18-19 The Spirit of the Lord is upon me. Jesus is aware of his anointing (Luke 3:22; cf. Acts 4:26-27; 10:38) and claims to be the messianic servant of the Lord who is speaking in this passage from Isaiah 61 ("Today this Scripture has been fulfilled," Luke 4:21). Jesus' mission involves proclaiming good news to the poor (see 6:20) and liberty to the captives (in the OT this meant release for those enslaved in exile, but more is included here, since "liberty" elsewhere in Luke-Acts refers to forgiveness of sins). Sight to the blind includes both the physically blind and the spiritually blind. Liberty for those who are oppressed included, in Jesus' ministry, healing the sick, casting out demons, forgiving sins, and ethical teachings that promote social justice. Proclaim the year of the Lord's favor quotes Isa. 61:2, but the background of the Year of Jubilee (Lev. 25:10) is also in view in this entire passage. Jesus carries out the role of a prophet by proclaiming the "good news," but he also carries out the role of Deliverer (or "Savior," Luke 1:74) as the one who saves his people (Matt. 1:21).

4:20 The eyes of all . . . on him is a literary attention-getting device that focuses the reader on what Jesus is about to say.

4:21 On Scripture being fulfilled, cf. 24:44.

4:23 proverb. For a similar proverb, cf. 23:35. For Jesus' awareness of people's thoughts (an indication of deity), cf. 5:22; 6:8; 7:40; 9:47; 11:17.

4:24 Truly (Gk. amēn), used over 70 times in the Gospels, was placed by Jesus at the beginning of statements, rather than at the end. It emphasizes the truth of what follows. no prophet. Cf. 7:16.

4:25-27 Citing examples from the ministries of Elijah and Elisha, Jesus reminds the people of Nazareth that when Israel rejects God's prophets, God sends them elsewhere, even to Gentiles. At this the crowd becomes angry (v. 28; cf. Acts 22:21-22).

4:28-29 The attempt to kill Jesus (cf. 2:35) reveals that the shadow of the cross was cast early in Jesus' ministry. The early rabbinic document known as the Mishnah (see Sanhedrin 6.4; 7.4-8.7) recorded in the late second or third century a.d. that the only proper way to stone someone was by throwing the person down the cliff. However, it is likely that official death penalty practices were in flux during the first century. Like other stoning incidents in the NT, which more typically involved pelting someone with rocks, this action is a mob activity (under Roman rule, only government officials could carry out a death penalty). Properly, at least two reliable eyewitnesses were required (see Num. 35:30; Deut. 17:6-7), and the rabbis later taught that, after the court's careful verdict, the witnesses should act on behalf of the court to execute the criminal. The body of the stoned person was then to be hung up on a stake until sundown (following Deut. 21:22-23). The rabbis considered stoning a legitimate death penalty, especially for those whose sins included adultery, blasphemy, idolatry, witchcraft, persistent rebellion against parents, or Sabbath breaking.

4:30 passing through their midst. Luke does not explain how Jesus did this, but, since an entire mob was arrayed against him, some miraculous deliverance by the power of the Holy Spirit would seem to be the case. It was not yet Jesus' time to die, because his "hour" had not come (22:53; John 7:30).

4:31 Capernaum. See note on Mark 1:21. a city of Galilee. See note on Luke 1:26.

4:32 The people were astonished at Jesus' teaching (cf. 2:48; 4:22; 9:43) because his word possessed authority. In contrast to their rabbis, who merely cited the opinions of other rabbis, Jesus' teachings had inherent authority, the authority of God himself (cf. Matt. 5:22). His authority is also seen in the following triumphs over demons (Luke 4:36, 41), and in his healings (vv. 39, 40).

4:34 come to destroy us. The demon recognizes Jesus as the Holy One of God who has come in the power of the Holy Spirit to triumph over demonic powers (10:17-18; 11:20; cf. 8:31). I know who you are. The demons know who Jesus is (4:41) but they do not believe in him with personal trust (cf. John 6:69; see also note on Mark 1:23-25).

4:35 Be silent. Cf. v. 41.

4:36 They were all amazed because Jesus was able to cast out demons with a word. Jesus' triumph over demons was a clear indication that God's kingdom was breaking into the present age in a new and decisive way, driving back demonic forces and setting people free to serve God (see Matt. 12:28; see also notes on Matt. 12:27-29).

4:37 every place in the surrounding region. Jesus' fame spreads "even more" (5:15): great crowds gather "from every village of Galilee and Judea and from Jerusalem" (5:17), from "the seacoast of Tyre and Sidon" (6:17), and "the whole of Judea and all the surrounding country" (7:17).

4:38 The fact that Simon's mother-in-law had a high fever underscores the miraculous nature of the healing (cf. Mark 1:30). Simon was also called "Peter" (Luke 6:14).

4:39 rebuked the fever. The only instance in the Gospels where Jesus' words are addressed to a disease. And immediately emphasizes the power of Jesus.

4:40 the sun was setting. See note on Mark 1:32-34. Sick with various diseases reveals the breadth of Jesus' healings. For laying on hands, cf. Luke 5:13; 13:13. All those who had any indicates a large crowd of people waiting to be healed. Though it was late and the sun was setting, Jesus did not miraculously perform an instantaneous "group healing" but paid individual attention to each person: he laid his hands on every one of them and healed them.

4:41 And demons also. Luke clearly distinguishes between the casting out of demons and healing, showing that not all diseases are due to demonic power, though some diseases do have a demonic origin (cf. 13:10-17; note on Matt. 8:16-17).

5:1 lake of Gennesaret. The Sea of Galilee.

5:3 Getting into one of the boats . . . he . . . taught. Cf. Mark 4:1-2.

5:4-5 let down your nets. . . . Master, we toiled all night and took nothing. Simon's reply to Jesus' command should not be seen as one of disrespect, in light of his addressing him as "Master" (cf. 8:24, 45; 9:33, 49; 17:13), and then immediately adding, But at your word I will let down the nets.

5:6-7 A large number of fish is dramatized by their nets . . . breaking and their signaling to their partners . . . to come and help them. That both ships began to sink further emphasizes the great catch of fish. Jesus' miracle demonstrates that he is Lord of the sea and all that is in it.

5:8-9 Simon's reaction is appropriate for times when God himself appears to someone (cf. Isa. 6:1-8; Ezek. 1:28): he fell down at Jesus' knees (in the midst of the fish!), asking the Lord to depart from him, lest he be judged as a sinful man. Peter was astonished by the miracle as a demonstration of the presence of God, which was the first step in understanding who Jesus is. At this point Peter simply understands that God works through Jesus, though he will come to a much deeper understanding, as this unfolds only over a period of time (see Mark 8:29). But it is only after the resurrection that Peter and the disciples fully understand who Jesus is (cf. Luke 24:31, 36-43, 52).

5:10 Do not be afraid. See 1:13. Catching men builds on the analogy of catching fish. It means bringing people into the kingdom of God, and into relationship with Jesus.

5:12 leprosy. See note on Matt. 8:2-3. This term (Gk. lepra) included a variety of serious skin diseases and was not limited to what is today called "leprosy" (Hansen's disease). fell on his face. A position of reverence (cf. Luke 17:16). if you will, you can make me clean. The miracle reveals Jesus' authority to cure the ritual uncleanness of the leper. (Cf. 5:17-26 regarding Jesus' authority to forgive the "spiritual uncleanness" of sin.)

5:13 be clean. Only a single word (Gk. katharisthēti) is required to effect the miracle. Jesus is not made unclean by touching the leper. Instead, the leper is cleansed by Jesus' touch.

5:14 tell no one. See note on Matt. 8:4. go . . . to the priest (cf. Luke 17:14), as Moses commanded. The rationale for this instruction is found in Lev. 14:2-32. This was to serve as a proof to them, i.e., the people (and probably the priests as well). As a result of Jesus' healing, the (former) leper is brought back into full participation and fellowship in the Jewish community according to the provisions of the Mosaic law.

5:15 now even more. Jesus' fame spreads (see 4:37). to hear him and to be healed. Luke places Jesus' preaching ministry before his healing ministry (cf. 6:18).

5:16 But he would withdraw . . . and pray. The Greek construction indicates a continual practice and could also be translated "was regularly withdrawing and praying" (Gk. imperfect verb plus two present participles); see Introduction: Key Themes. The increasing crowds, the unceasing demands on Jesus' time, and the fact that no one else could duplicate his ministry did not deter Jesus from spending extensive times in prayer.