01900
 \\Reproved\\ (\\elegchomenos\\). Present passive participle of \\elegch“\\,
 an old verb meaning in Homer to treat with contempt, then to
 convict
 # Mt 18:15
 to expose
 # Eph 5:11
 to reprove as here. The substantive \\elegchos\\ means proof
 # Heb 11:1
 and \\elegmos\\, censure
 # 2Ti 3:16
 Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage
 was to Jewish feeling. \\Evil things\\ (\\ponˆr“n\\). Incorporated into
 the relative sentence. The word is from \\ponos, pone“\\, toil, work,
 and gives the active side of evil, possibly with the notion of
 work itself as evil or at least an annoyance. The "evil eye"
 (\\ophthalmos ponˆros\\ in
 # Mr 7:22
 was a "mischief working eye" (Vincent). In
 # Mt 6:23
 it is a diseased eye. So Satan is "the evil one"
 # Mt 5:37; 6:13
 etc.). It is a very common adjective in the N.T. as in the older
 Greek. \\Had done\\ (\\epoiˆsen\\). Aorist active indicative, not past
 perfect, merely a summary constative aorist, \\he did\\.

01901
 \\Added\\ (\\prosethˆken\\). First aorist active indicative (kappa
 aorist). Common verb (\\prostithˆmi\\) in all Greek. In N.T. chiefly
 in Luke and Acts. Hippocrates used it of applying wet sponges to
 the head and Galen of applying a decoction of acorns. There is no
 evidence that Luke has a medical turn to the word here. The
 absence of the conjunction \\hoti\\ (that) before the next verb
 \\katekleisen\\ (shut up) is asyndeton. This verb literally means
 \\shut down\\, possibly with a reference to closing down the door of
 the dungeon, though it makes sense as a perfective use of the
 preposition, like our "shut up" without a strict regard to the
 idea of "down." It is an old and common verb, though here and
 # Ac 26:10
 only in the N.T. See
 # Mt 14:3
 for further statement about the prison.

01902
 \\When all the people were baptised\\ (\\en t“i baptisthˆnai hapanta\\
 \\ton laon\\). The use of the articular aorist infinitive here with
 \\en\\ bothers some grammarians and commentators. There is no element
 of time in the aorist infinitive. It is simply punctiliar action,
 literally "in the being baptized as to all the people." Luke does
 not say that all the people were baptized before Jesus came or
 were baptized at the same time. It is merely a general statement
 that Jesus was baptized in connexion with or at the time of the
 baptizing of the people as a whole. \\Jesus also having been\\
 \\baptized\\ (\\kai Iˆsou baptisthentos\\). Genitive absolute
 construction, first aorist passive participle. In Luke's sentence
 the baptism of Jesus is merely introductory to the descent of the
 Holy Spirit and the voice of the Father. For the narrative of the
 baptism see
 # Mr 1:9; Mt 3:13-16
 \\And praying\\ (\\kai proseuchomenou\\). Alone in Luke who so often
 mentions the praying of Jesus. Present participle and so
 naturally meaning that the heaven was opened while Jesus was
 praying though not necessarily in answer to his prayer. \\The\\
 \\heaven was opened\\ (\\ane“ichthˆnai ton ouranon\\). First aorist
 passive infinitive with double augment, whereas the infinitive is
 not supposed to have any augment. The regular form would be
 \\anoichthˆnai\\ as in D (Codex Bezae). So the augment appears in the
 future indicative \\kateaxei\\
 # Mt 12:20
 and the second aorist passive subjunctive \\kateag“sin\\
 # Joh 19:31
 Such unusual forms appear in the _Koin‚_. This infinitive here
 with the accusative of general reference is the subject of
 \\egeneto\\ (it came to pass).
 # Mt 3:16
 uses the same verb, but
 # Mr 1:10
 has \\schizomenous\\, rent asunder.

01903
 \\Descended\\ (\\katabˆnai\\). Same construction as the preceding
 infinitive. \\The Holy Ghost\\ (\\to pneuma to hagion\\). The Holy
 Spirit.
 # Mr 1:10
 has merely the Spirit (\\to pneuma\\) while
 # Mt 3:16
 has the Spirit of God (\\pneuma theou\\). \\In a bodily form\\ (\\s“matik“i\\
 \\eidei\\). Alone in Luke who has also "as a dove" (\\h“s peristeran\\)
 like Matthew and Mark. This probably means that the Baptist saw
 the vision that looked like a dove. Nothing is gained by denying
 the fact or possibility of the vision that looked like a dove.
 God manifests his power as he will. The symbolism of the dove for
 the Holy Spirit is intelligible. We are not to understand that
 this was the beginning of the Incarnation of Christ as the
 Cerinthian Gnostics held. But this fresh influx of the Holy
 Spirit may have deepened the Messianic consciousness of Jesus and
 certainly revealed him to the Baptist as God's Son. \\And a voice\\
 \\came out of heaven\\ (\\kai ph“nˆn ex ouranou genesthai\\). Same
 construction of infinitive with accusative of general reference.
 The voice of the Father to the Son is given here as in
 # Mr 1:11
 which see, and
 # Mt 3:17
 for discussion of the variation there. The Trinity here manifest
 themselves at the baptism of Jesus which constitutes the formal
 entrance of Jesus upon his Messianic ministry. He enters upon it
 with the Father's blessing and approval and with the power of the
 Holy Spirit upon him. The deity of Christ here appears in plain
 form in the Synoptic Gospels. The consciousness of Christ is as
 clear on this point here as in the Gospel of John where the
 Baptist describes him after his baptism as the Son of God
 # Joh 1:34

01904
 \\Jesus Himself\\ (\\autos Iˆsous\\). Emphatic intensive pronoun calling
 attention to the personality of Jesus at this juncture. When he
 entered upon his Messianic work. \\When he began to teach\\
 (\\archomenos\\). The words "to teach" are not in the Greek text. The
 Authorized Version "began to be about thirty years of age," is an
 impossible translation. The Revised Version rightly supplies "to
 teach" (\\didaskein\\) after the present participle \\archomenos\\.
 Either the infinitive or the participle can follow \\archomai\\,
 usually the infinitive in the _Koin‚_. It is not necessary to
 supply anything
 # Ac 1:22
 \\Was about thirty years of age\\ (\\ˆn h“sei et“n triakonta\\). Tyndale
 has it right "Jesus was about thirty yere of age when he
 beganne." Luke does not commit himself definitely to precisely
 thirty years as the age of Christ. The Levites entered upon full
 service at that age, but that proves nothing about Jesus. God's
 prophets enter upon their task when the word of God comes to
 them. Jesus may have been a few months under or over thirty or a
 year or two less or more. \\Being Son (as was supposed) of Joseph,\\
 \\the son of Heli\\ (\\“n huios h“s enomizeto I“sˆph tou Helei\\). For
 the discussion of the genealogy of Jesus
 See note on "Mt 1:1"
 ... through verse 17
 The two genealogies differ very widely and many theories have
 been proposed about them. At once one notices that Luke begins
 with Jesus and goes back to Adam, the Son of God, while Matthew
 begins with Abraham and comes to "Joseph the husband of Mary of
 whom was born Jesus who is called Christ"
 # Mt 1:16
 Matthew employs the word "begot" each time, while Luke has the
 article \\tou\\ repeating \\huiou\\ (Son) except before Joseph. They
 agree in the mention of Joseph, but Matthew says that "Jacob
 begat Joseph" while Luke calls "Joseph the son of Heli." There
 are other differences, but this one makes one pause. Joseph, of
 course, did not have two fathers. If we understand Luke to be
 giving the real genealogy of Jesus through Mary, the matter is
 simple enough. The two genealogies differ from Joseph to David
 except in the cases of Zorobabel and Salathiel. Luke evidently
 means to suggest something unusual in his genealogy by the use of
 the phrase "as was supposed" (\\h“s enomizeto\\). His own narrative
 in
 # Lu 1:26-38
 has shown that Joseph was not the actual father of Jesus. Plummer
 objects that, if Luke is giving the genealogy of Jesus through
 Mary, \\huios\\ must be used in two senses here (son as was supposed
 of Joseph, and grandson through Mary of Heli). But that is not an
 unheard of thing. In neither list does Matthew or Luke give a
 complete genealogy. Just as Matthew uses "begat" for descent, so
 does Luke employ "son" in the same way for descendant. It was
 natural for Matthew, writing for Jews, to give the legal
 genealogy through Joseph, though he took pains to show in
 # Mt 1:16,18-25
 that Joseph was not the actual father of Jesus. It was equally
 natural for Luke, a Greek himself and writing for the whole
 world, to give the actual genealogy of Jesus through Mary. It is
 in harmony with Pauline universality (Plummer) that Luke carries
 the genealogy back to Adam and does not stop with Abraham. It is
 not clear why Luke adds "the Son of God" after Adam
 # 3:38
 Certainly he does not mean that Jesus is the Son of God only in
 the sense that Adam is. Possibly he wishes to dispose of the
 heathen myths about the origin of man and to show that God is the
 Creator of the whole human race, Father of all men in that sense.
 No mere animal origin of man is in harmony with this conception.

01905
01906
01907
01908
01909
01910
01911
01912
01913
01914
01915
01916
01917
01918
01919
01920
 \\Full of the Holy Spirit\\ (\\plˆrˆs pneumatos hagiou\\). An evident
 allusion to the descent of the Holy Spirit on Jesus at his
 baptism
 # Lu 3:21
 The distinctness of the Persons in the Trinity is shown there,
 but with evident unity. One recalls also Luke's account of the
 overshadowing of Mary by the Holy Spirit
 # 1:35
 # Mt 4:1
 says that "Jesus was led of the Spirit" while
 # Mr 1:12
 states that "the Spirit driveth him forth" which see for
 discussion. "Jesus had been endowed with supernatural power; and
 He was tempted to make use of it in furthering his own interests
 without regard to the Father's will" (Plummer). \\Was led by the\\
 \\Spirit\\ (\\ˆgeto en toi pneumati\\). Imperfect passive, continuously
 led. \\En\\ may be the instrumental use as often, for
 # Mt 4:1
 has here \\hupo\\ of direct agency. But Matthew has the aorist
 passive \\anˆchthˆ\\ which may be ingressive as he has \\eis tˆn\\
 \\erˆmon\\ (into the wilderness) while Luke has \\en t“i erˆm“i\\ (in the
 wilderness). At any rate Luke affirms that Jesus was now
 continuously under the guidance of the Holy Spirit. Hence in this
 same sentence he mentions the Spirit twice. \\During the forty\\
 \\days\\ (\\hˆmerƒs tesserakonta\\). Accusative of duration of time, to
 be connected with "led" not with "tempted." He was led in the
 Spirit during these forty days (cf.
 # De 8:2
 forty years). The words are amphibolous also in
 # Mr 1:13
 # Mt 4:2
 seems to imply that the three recorded temptations came at the
 close of the fasting for forty days. That can be true and yet
 what Luke states be true also. These three may be merely
 specimens and so "representative of the struggle which continued
 throughout the whole period" (Plummer).

01921
 \\Being tempted\\ (\\peirazomenos\\). Present passive participle and
 naturally parallel with the imperfect passive \\ˆgeto\\ (was led) in
 verse
 # 1
 This is another instance of poor verse division which should have
 come at the end of the sentence.
 See note on "Mt 4:1"
 See note on "Mr 1:13"
  for the words "tempt" and "devil." The devil challenged the Son
 of man though also the Son of God. It was a contest between
 Jesus, full of the Holy Spirit, and the slanderer of men. The
 devil had won with Adam and Eve. He has hopes of triumph over
 Jesus. The story of this conflict is given only in
 # Mt 4:1-11; Lu 4:1-13
 There is a mere mention of it in
 # Mr 1:12
 So then here is a specimen of the Logia of Jesus (Q), a
 non-Markan portion of Matthew and Luke, the earliest document
 about Christ. The narrative could come ultimately only from
 Christ himself. It is noteworthy that it bears all the marks of
 the high conception of Jesus as the Son of God found in the
 Gospel of John and in Paul and Hebrews, the rest of the New
 Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude
 follow in this same strain. The point is that modern criticism
 has revealed the Messianic consciousness of Jesus as God's Son at
 his Baptism and in his Temptations at the very beginning of his
 ministry and in the oldest known documents about Christ (The
 Logia, Mark's Gospel). \\He did eat nothing\\ (\\ouk ephagen ouden\\).
 Second aorist (constative) active indicative of the defective
 verb \\esthi“\\. Mark does not give the fast.
 # Mt 4:2
 has the aorist active participle \\nˆsteusas\\ which usually means a
 religious fast for purposes of devotion. That idea is not
 excluded by Luke's words. The entrance of Jesus upon his
 Messianic ministry was a fit time for this solemn and intense
 consecration. This mental and spiritual strain would naturally
 take away the appetite and there was probably nothing at hand to
 eat. The weakness from the absence of food gave the devil his
 special opportunity to tempt Jesus which he promptly seized. \\When\\
 \\they were completed\\ (\\suntelestheis“n aut“n\\). Genitive absolute
 with the first aorist passive participle feminine plural because
 \\hemer“n\\ (days) is feminine. According to Luke the hunger
 (\\epeinasen\\, became hungry, ingressive aorist active indicative)
 came at the close of the forty days as in
 # Mt 4:2

01922
 \\The Son of God\\ (\\huios tou theou\\). No article as in
 # Mt 4:3
 So refers to the relationship as Son of God rather than to the
 office of Messiah. Manifest reference to the words of the Father
 in
 # Lu 3:22
 Condition of the first class as in Matthew. The devil assumes
 that Jesus is Son of God. \\This stone\\ (\\t“i lith“i tout“i\\). Perhaps
 pointing to a particular round stone that looked in shape and
 size like a loaf of bread. Stanley (_Sinai and Palestine_, p.
 154) on Mt. Carmel found crystallizations of stones called
 "Elijah's melons." The hunger of Jesus opened the way for the
 diabolic suggestion designed to inspire doubt in Jesus toward his
 Father. Matthew has "these stones." \\Bread\\ (\\artos\\). Better "loaf."
 For discussion of this first temptation
 See note on "Mt 4:3"
 ... and verses following
 Jesus felt the force of each of the temptations without yielding
 at all to the sin involved. See discussion on Matthew also for
 reality of the devil and the objective and subjective elements in
 the temptations. Jesus quotes
 # De 8:3
 in reply to the devil.

01923
01924
 \\The world\\ (\\tˆs oikoumenˆs\\). The inhabited world. In
 # Mt 4:8
 it is \\tou kosmou\\. \\In a moment of time\\ (\\en stigmˆi chronou\\). Only
 in Luke and the word \\stigmˆ\\ nowhere else in the N.T. (from \\stiz“\\,
 to prick, or puncture), a point or dot. In Demosthenes,
 Aristotle, Plutarch. Like our "second" of time or tick of the
 clock. This panorama of all the kingdoms of the world and the
 glory of them in a moment of time was mental, a great feat of the
 imagination (a mental satanic "movie" performance), but this fact
 in no way discredits the idea of the actual visible appearance of
 Satan also. This second temptation in Luke is the third in
 Matthew's order. Luke's order is geographical (wilderness,
 mountain, Jerusalem). Matthew's is climacteric (hunger, nervous
 dread, ambition). There is a climax in Luke's order also (sense,
 man, God). There is no way to tell the actual order.

01925
 \\All this authority\\ (\\tˆn exousian tautˆn hapasan\\).
 # Mt 4:9
 has "all these things." Luke's report is more specific. \\And the\\
 \\glory of them\\ (\\kai tˆn doxan aut“n\\).
 # Mt 4:8
 has this in the statement of what the devil did, not what he
 said. \\For it hath been delivered unto me\\ (\\hoti emoi paradedotai\\).
 Perfect passive indicative. Satan here claims possession of world
 power and Jesus does not deny it. It may be due to man's sin and
 by God's permission. Jesus calls Satan the ruler of this world
 # Joh 12:31; 14:30; 16:11
 \\To whomsoever I will\\ (\\hoi an thel“\\). Present subjunctive with \\an\\
 in an indefinite relative sentence. This audacious claim, if
 allowed, makes one wonder whether some of the world rulers are
 not, consciously or unconsciously, agents of the devil. In
 several American cities there has been proven a definite compact
 between the police and the underworld of crime. But the tone of
 Satan here is one of superiority to Jesus in world power. He
 offers him a share in it on one condition.

01926
 \\Wilt worship before me\\ (\\proskunˆsˆis en“pion emou\\).
 # Mt 4:9
 has it more bluntly "worship me." That is what it really comes
 to, though in Luke the matter is more delicately put. It is a
 condition of the third class (\\ean\\ and the subjunctive). Luke has
 it "thou therefore if" (\\su oun ean\\), in a very emphatic and
 subtle way. It is the ingressive aorist (\\proskunˆsˆis\\), just bow
 the knee once up here in my presence. The temptation was for
 Jesus to admit Satan's authority by this act of prostration (fall
 down and worship), a recognition of authority rather than of
 personal merit. \\It shall all be thine\\ (\\estai sou pƒsa\\). Satan
 offers to turn over all the keys of world power to Jesus. It was
 a tremendous grand-stand play, but Jesus saw at once that in that
 case he would be the agent of Satan in the rule of the world by
 bargain and graft instead of the Son of God by nature and world
 ruler by conquest over Satan. The heart of Satan's program is
 here laid bare. Jesus here rejected the Jewish idea of the
 Messiah as an earthly ruler merely. "He rejects Satan as an ally,
 and thereby has him as an implacable enemy" (Plummer.)

01927
 \\Thou shalt worship\\ (\\proskunˆseis\\). Satan used this verb to Jesus
 who turns it against him by the quotation from
 # De 6:13
 Jesus clearly perceived that one could not worship both Satan and
 God. He had to choose whom he would serve. Luke does not give the
 words, "Get thee hence, Satan"
 # Mt 4:10
 for he has another temptation to narrate.

01928
 \\Led him\\ (\\ˆgagen\\). Aorist active indicative of \\ag“\\.
 # Mt 4:5
 has \\paralambanei\\ (dramatic present). \\The wing of the temple\\ (\\to\\
 \\pterugion tou hierou\\).
 See note on "Mt 4:5"
 It is not easy to determine precisely what it was. \\From hence\\
 (\\enteuthen\\). This Luke adds to the words in Matthew, which see.
 \\To guard thee\\ (\\tou diaphulaxai se\\). Not in
 # Mt 4:6
 quoted by Satan from
 # Ps 91:11,12
 Satan does not misquote this Psalm, but he misapplies it and
 makes it mean presumptuous reliance on God. This compound verb is
 very old, but occurs here alone in the N.T. and that from the
 LXX. Luke repeats \\hoti\\ (recitative \\hoti\\ after \\gegraptai\\, is
 written) after this part of the quotation.

01929
01930
01931
 \\It is said\\ (\\eirˆtai\\). Perfect passive indicative, stands said, a
 favourite way of quoting Scripture in the N.T. In
 # Mt 4:7
 we have the usual "it is written" (\\gegraptai\\). Here Jesus quotes
 # De 6:16
 Each time he uses Deuteronomy against the devil. The LXX is
 quoted. It is the volitive future indicative with \\ouk\\, a common
 prohibition. Jesus points out to the devil that testing God is
 not trusting God (Plummer).

01932
 \\Every temptation\\ (\\panta peirasmon\\). These three kinds exhaust the
 avenues of approach (the appetites, the nerves, the ambitions).
 Satan tried them all. They formed a cycle (Vincent). Hence "he
 was in all points tempted like as we are"
 # Heb 4:15
 "The enemy tried all his weapons, and was at all points defeated"
 (Plummer). Probably all during the forty days the devil tempted
 him, but three are representatives of all. \\For a season\\ (\\achri\\
 \\kairou\\). Until a good opportunity should return, the language
 means. We are thus to infer that the devil returned to his attack
 from time to time. In the Garden of Gethsemane he tempted Jesus
 more severely than here. He was here trying to thwart the purpose
 of Jesus to go on with his Messianic plans, to trip him at the
 start. In Gethsemane the devil tried to make Jesus draw back from
 the culmination of the Cross with all its agony and horror. The
 devil attacked Jesus by the aid of Peter
 # Mr 8:33
 through the Pharisees
 # Joh 8:40
 besides Gethsemane
 # Lu 22:42,53

01933
 \\Returned\\ (\\hupestrepsen\\). Luke does not fill in the gap between
 the temptations in the wilderness of Judea and the Galilean
 Ministry. He follows the outline of Mark. It is John's Gospel
 alone that tells of the year of obscurity (Stalker) in various
 parts of the Holy Land. \\In the power of the Spirit\\ (\\en tˆi\\
 \\dunamei tou pneumatos\\). Luke in these two verses
 # 14,15
 gives a description of the Galilean Ministry with three marked
 characteristics (Plummer): the power of the spirit, rapid spread
 of Christ's fame, use of the Jewish synagogues. Luke often notes
 the power of the Holy Spirit in the work of Christ. Our word
 dynamite is this same word \\dunamis\\ (power). \\A fame\\ (\\phˆmˆ\\). An
 old Greek word found in the N.T. only here and
 # Mt 9:26
 It is from \\phˆmi\\, to say. Talk ran rapidly in every direction. It
 assumes the previous ministry as told by John.

01934
 \\And he taught\\ (\\kai autos edidasken\\). Luke is fond of this mode of
 transition so that it is not certain that he means to emphasize
 "he himself" as distinct from the rumour about him. It is the
 imperfect tense, descriptive of the habit of Jesus. The
 synagogues were an open door to Jesus before the hostility of the
 Pharisees was aroused. \\Being glorified\\ (\\doxazomenos\\). Present
 passive participle, durative action like the imperfect \\edidasken\\.
 General admiration of Jesus everywhere. He was the wonder teacher
 of his time. Even the rabbis had not yet learned how to ridicule
 and oppose Jesus.

01935
 \\Where he had been brought up\\ (\\hou ˆn tethrammenos\\). Past perfect
 passive periphrastic indicative, a state of completion in past
 time, from \\treph“\\, a common Greek verb. This visit is before that
 recorded in
 # Mr 6:1-6; Mt 13:54-58
 which was just before the third tour of Galilee. Here Jesus comes
 back after a year of public ministry elsewhere and with a wide
 reputation
 # Lu 4:15
 Luke may have in mind
 # 2:51
 but for some time now Nazareth had not been his home and that
 fact may be implied by the past perfect tense. \\As his custom was\\
 (\\kata to ei“thos aut“i\\). Second perfect active neuter singular
 participle of an old \\eth“\\ (Homer), to be accustomed. Literally
 according to what was customary to him (\\aut“i\\, dative case). This
 is one of the flashlights on the early life of Jesus. He had the
 habit of going to public worship in the synagogue as a boy, a
 habit that he kept up when a grown man. If the child does not
 form the habit of going to church, the man is almost certain not
 to have it. We have already had in Matthew and Mark frequent
 instances of the word synagogue which played such a large part in
 Jewish life after the restoration from Babylon. \\Stood up\\
 (\\anestˆ\\). Second aorist active indicative and intransitive. Very
 common verb. It was the custom for the reader to stand except
 when the Book of Esther was read at the feast of Purim when he
 might sit. It is not here stated that Jesus had been in the habit
 of standing up to read here or elsewhere. It was his habit to go
 to the synagogue for worship. Since he entered upon his Messianic
 work his habit was to teach in the synagogues
 # Lu 4:15
 This was apparently the first time that he had done so in
 Nazareth. He may have been asked to read as Paul was in Antioch
 in Pisidia
 # Ac 13:15
 The ruler of the synagogue for that day may have invited Jesus to
 read and speak because of his now great reputation as a teacher.
 Jesus could have stood up voluntarily and appropriately because
 of his interest in his home town. \\To read\\ (\\anagn“nai\\). Second
 aorist active infinitive of \\anagin“sk“\\, to recognize again the
 written characters and so to read and then to read aloud. It
 appears first in Pindar in the sense of read and always so in the
 N.T. This public reading aloud with occasional comments may
 explain the parenthesis in
 # Mt 24:15
 (Let him that readeth understand).

01936
 \\Was delivered\\ (\\epedothˆ\\). First aorist passive indicative of
 \\epidid“mi\\, to give over to, a common verb. At the proper stage of
 the service "the attendant" or "minister" (\\hupˆretˆs\\, under
 rower) or "beadle" took out a roll of the law from the ark,
 unwrapped it, and gave it to some one to read. On sabbath days
 some seven persons were asked to read small portions of the law.
 This was the first lesson or _Parashah_. This was followed by a
 reading from the prophets and a discourse, the second lesson or
 _Haphtarah_. This last is what Jesus did. \\The book of the prophet\\
 \\Isaiah\\ (\\biblion tou prophˆtou Esaiou\\). Literally, "a roll of the
 prophet Isaiah." Apparently Isaiah was handed to Jesus without
 his asking for it. But certainly Jesus cared more for the
 prophets than for the ceremonial law. It was a congenial service
 that he was asked to perform. Jesus used Deuteronomy in his
 temptations and now Isaiah for this sermon. The Syriac Sinaitic
 manuscript has it that Jesus stood up after the attendant handed
 him the roll. \\Opened\\ (\\anoixas\\). Really it was \\unrolled\\
 (\\anaptuxas\\) as Aleph D have it. But the more general term
 \\anoixas\\ (from \\anoig“\\, common verb) is probably genuine.
 \\Anaptuss“\\ does not occur in the N.T. outside of this passage if
 genuine. \\Found the place\\ (\\heuren ton topon\\). Second aorist active
 indicative. He continued to unroll (rolling up the other side)
 till he found the passage desired. It may have been a fixed
 lesson for the day or it may have been his own choosing. At any
 rate it was a marvellously appropriate passage
 # Isa 61:1,2
 with one clause omitted and some words from
 # Isa 58:6
 It is a free quotation from the Septuagint. \\Where it was written\\
 (\\hou ˆn gegrammenon\\). Periphrastic pluperfect passive again as in
 # 4:16

01937
 \\Anointed me\\ (\\echrisen me\\). First aorist active indicative of the
 verb \\chri“\\ from which \\Christ\\ (\\Christos\\) is derived, the Anointed
 One. Isaiah is picturing the Jubilee year and the release of
 captives and the return from the Babylonian exile with the hope
 of the Messiah through it all. Jesus here applies this Messianic
 language to himself. "The Spirit of the Lord is upon me" as was
 shown at the baptism
 # Lu 3:21
 where he was also "anointed" for his mission by the Father's
 voice
 # 3:22
 \\To the poor\\ (\\pt“chois\\). Jesus singles this out also as one of the
 items to tell John the Baptist in prison
 # Lu 7:22
 Our word _Gospel_ is a translation of the Greek \\Euaggelion\\, and
 it is for the poor. \\He hath sent me\\ (\\apestalken me\\). Change of
 tense to perfect active indicative. He is now on that mission
 here. Jesus is God's _Apostle_ to men
 # Joh 17:3
 Whom thou didst send). \\Proclaim\\ (\\kˆruxai\\). As a herald like Noah
 # 2Pe 2:5
 \\To the captives\\ (\\aichmal“tois\\). Prisoners of war will be released
 (\\aichmˆ\\, a spear point, and \\hal“tos\\, from \\haliskomai\\, to be
 captured). Captured by the spear point. Common word, but here
 only in the N.T. \\Set at liberty\\ (\\aposteilai\\). First aorist active
 infinitive of \\apostell“\\. Same verb as \\apestalken\\, above. Brought
 in here from
 # Isa 58:6
 Plummer suggests that Luke inserts it here from memory. But Jesus
 could easily have turned back the roll and read it so. \\Them that\\
 \\are bruised\\ (\\tethrausmenous\\). Perfect passive participle of
 \\thrau“\\, an old verb, but here only in the N.T. It means to break
 in pieces broken in heart and often in body as well. One loves to
 think that Jesus felt it to be his mission to mend broken hearts
 like pieces of broken earthenware, real rescue-mission work.
 Jesus mends them and sets them free from their limitations.

01938
 \\The acceptable year of the Lord\\ (\\eniauton Kuriou dekton\\). He does
 not mean that his ministry is to be only one year in length as
 Clement of Alexandria and Origen argued. That is to turn figures
 into fact. The Messianic age has come, Jesus means to say. On the
 first day of the year of Jubilee the priests with sound of
 trumpet proclaimed the blessings of that year
 # Le 25:8-17
 This great passage justly pictures Christ's conception of his
 mission and message.

01939
 \\He closed the book\\ (\\ptuxas to biblion\\). Aorist active participle
 of \\ptuss“\\. Rolled up the roll and gave it back to the attendant
 who had given it to him and who put it away again in its case.
 \\Sat down\\ (\\ekathisen\\). Took his seat there as a sign that he was
 going to speak instead of going back to his former seat. This was
 the usual Jewish attitude for public speaking and teaching
 # Lu 5:3; Mt 5:1; Mr 4:1; Ac 16:13
 \\Were fastened on him\\ (\\ˆsan atenizontes aut“i\\). Periphrastic
 imperfect active and so a vivid description. Literally, the eyes
 of all in the synagogue were gazing fixedly upon him. The verb
 \\ateniz“\\ occurs in Aristotle and the Septuagint. It is from the
 adjective \\atenˆs\\ and that from \\tein“\\, to stretch, and copulative
 or intensive \\a\\, not \\a\\ privative. The word occurs in the N.T. here
 and in
 # 22:56
 ten times in Acts, and in
 # 2Co 3:7,13
 Paul uses it of the steady eager gaze of the people at Moses when
 he came down from the mountain when he had been communing with
 God. There was something in the look of Jesus here that held the
 people spellbound for the moment, apart from the great reputation
 with which he came to them. In small measure every effective
 speaker knows what it is to meet the eager expectations of an
 audience.

01940
 \\And he began to say\\ (\\ˆrxato de legein\\). Aorist ingressive active
 indicative and present infinitive. He began speaking. The moment
 of hushed expectancy was passed. These may or may not be the
 first words uttered here by Jesus. Often the first sentence is
 the crucial one in winning an audience. Certainly this is an
 arresting opening sentence. \\Hath been fulfilled\\ (\\peplˆr“tai\\).
 Perfect passive indicative, \\stands fulfilled\\. "Today this
 scripture
 # Isa 61:1,2
 just read) stands fulfilled in your ears." It was a most amazing
 statement and the people of Nazareth were quick to see the
 Messianic claim involved. Jesus could only mean that the real
 year of Jubilee had come, that the Messianic prophecy of Isaiah
 had come true today, and that in him they saw the Messiah of
 prophecy. There are critics today who deny that Jesus claimed to
 be the Messiah. To be able to do that, they must reject the
 Gospel of John and all such passages as this one. And it is no
 apocalyptic eschatological Messiah whom Jesus here sets forth,
 but the one who forgives sin and binds up the broken-hearted. The
 words were too good to be true and to be spoken here at Nazareth
 by one of their own townsmen!

01941
 \\Bare him witness\\ (\\emarturoun\\). Imperfect active, perhaps
 inchoative. They all began to bear witness that the rumours were
 not exaggerations
 # 4:14
 as they had supposed, but had foundation in fact if this
 discourse or its start was a fair sample of his teaching. The
 verb \\marture“\\ is a very old and common one. It is frequent in
 Acts, Paul's Epistles, and the Johannine books. The substantive
 \\martur\\ is seen in our English \\martyr\\, one who witnesses even by
 his death to his faith in Christ. \\And wondered\\ (\\kai ethaumazon\\).
 Imperfect active also, perhaps inchoative also. They began to
 marvel as he proceeded with his address. This verb is an old one
 and common in the Gospels for the attitude of the people towards
 Jesus. \\At the words of grace\\ (\\epi tois logois tˆs charitos\\).
 See note on "Lu 1:30"
 See note on "Lu 2:52"
  for this wonderful word \\charis\\ so full of meaning and so often
 in the N.T. The genitive case (case of genus or kind) here means
 that the words that came out of the mouth of Jesus in a steady
 stream (present tense, \\ekporeuomenois\\) were marked by fascination
 and charm. They were "winning words" as the context makes plain,
 though they were also "gracious" in the Pauline sense of "grace."
 There is no necessary antithesis in the ideas of graceful and
 gracious in these words of Jesus. \\Is not this Joseph's son?\\
 (\\Ouchi huios estin I“sˆph houtos;\\). Witness and wonder gave way
 to bewilderment as they began to explain to themselves the
 situation. The use of \\ouchi\\ intensive form of \\ouk\\ in a question
 expects the answer "yes." Jesus passed in Nazareth as the son of
 Joseph as Luke presents him in
 # 3:23
 He does not stop here to correct this misconception because the
 truth has been already amply presented in
 # 1:28-38; 2:49
 This popular conception of Jesus as the son of Joseph appears
 also in
 # Joh 1:45
 The puzzle of the people was due to their previous knowledge of
 Jesus as the carpenter
 # Mr 6:3
 the carpenter's son,
 # Mt 13:55
 For him now to appear as the Messiah in Nazareth where he had
 lived and laboured as the carpenter was a phenomenon impossible
 to credit on sober reflection. So the mood of wonder and praise
 quickly turned with whispers and nods and even scowls to doubt
 and hostility, a rapid and radical transformation of emotion in
 the audience.

01942
 \\Doubtless\\ (\\pant“s\\). Adverb. Literally, at any rate, certainly,
 assuredly. Cf.
 # Ac 21:22; 28:4
 \\This parable\\ (\\tˆn parabolˆn tautˆn\\).
 See note on "Mt 4:13"
 Here the word has a special application to a crisp proverb which
 involves a comparison. The word physician is the point of
 comparison. Luke the physician alone gives this saying of Jesus.
 The proverb means that the physician was expected to take his own
 medicine and to heal himself. The word \\parabolˆ\\ in the N.T. is
 confined to the Synoptic Gospels except
 # Heb 9:9; 11:19
 This use for a proverb occurs also in
 # Lu 5:36; 6:39
 This proverb in various forms appears not only among the Jews,
 but in Euripides and Aeschylus among the Greeks, and in Cicero's
 _Letters_. Hobart quotes the same idea from Galen, and the
 Chinese used to demand it of their physicians. The point of the
 parable seems to be that the people were expecting him to make
 good his claim to the Messiahship by doing here in Nazareth what
 they had heard of his doing in Capernaum and elsewhere.
 "Establish your claims by direct evidence" (Easton). This same
 appeal (Vincent) was addressed to Christ on the Cross
 # Mt 27:40,42
 There is a tone of sarcasm towards Jesus in both cases. \\Heard\\
 \\done\\ (\\ˆkousamen genomena\\). The use of this second aorist middle
 participle \\genomena\\ after \\ˆkousamen\\ is a neat Greek idiom. It is
 punctiliar action in indirect discourse after this verb of
 sensation or emotion (Robertson, _Grammar_, pp. 1040-42,
 1122-24). \\Do also here\\ (\\poiˆson kai h“de\\). Ingressive aorist
 active imperative. Do it here in thy own country and town and do
 it now. Jesus applies the proverb to himself as an interpretation
 of their real attitude towards himself.

01943
 \\And he said\\ (\\eipen de\\). Also in
 # 1:13
 The interjection of these words here by Luke may indicate a break
 in his address, though there is no other indication of an
 interval here. Perhaps they only serve to introduce solemnly the
 new proverb like the words \\Verily I say unto you\\ (\\amˆn leg“\\
 \\humin\\). This proverb about the prophet having no honour in his
 own country Jesus had already applied to himself according to
 # Joh 4:44
 Both
 # Mr 6:4
 and
 # Mt 13:57
 give it in a slightly altered form on the last visit of Jesus to
 Nazareth. The devil had tempted Jesus to make a display of his
 power to the people by letting them see him floating down from
 the pinnacle of the temple
 # Lu 4:9-11

01944
 \\Three years and six months\\ (\\etˆ tria kai mˆnas hex\\). Accusative
 of duration of time without \\epi\\ (doubtful). The same period is
 given in
 # Jas 5:17
 the popular Jewish way of speaking. In
 # 1Ki 18:1
 the rain is said to have come in the third year. But the famine
 probably lasted still longer.

01945
 \\Unto Zarephath\\ (\\eis Sarepta\\). The modern village Surafend on the
 coast road between Tyre and Sidon. \\Unto a woman that was a widow\\
 (\\pros gunaika chˆran\\). Literally, unto a woman a widow (like our
 vernacular widow woman). This is an illustration of the proverb
 from the life of Elijah
 # 1Ki 17:8,9
 This woman was in the land of Sidon or Phoenicia, a heathen,
 where Jesus himself will go later.

01946
 \\In the time of Elisha the prophet\\ (\\epi Elisaiou tou prophˆtou\\).
 This use of \\epi\\ with the genitive for "in the time of" is a good
 Greek idiom. The second illustration of the proverb is from the
 time of Elisha and is another heathen, \\Naaman the Syrian\\ (\\Naiman\\
 \\ho Syros\\). He was the lone leper that was cleansed by Elisha
 # 2Ki 5:1,14

01947
 \\They were all filled with wrath\\ (\\eplˆsthˆsan pantes thumou\\).
 First aorist passive indicative of the common verb \\pimplˆmi\\
 followed by the genitive case. The people of Nazareth at once
 caught on and saw the point of these two Old Testament
 illustrations of how God in two cases blessed the heathen instead
 of the Jewish people. The implication was evident. Nazareth was
 no better than Capernaum if as good. He was under no special
 obligation to do unusual things in Nazareth because he had been
 reared there. Town pride was insulted and it at once exploded in
 a burst of rage.

01948
 \\They rose up and cast him forth\\ (\\anastantes exebalon\\). Second
 aorist ingressive active participle and second aorist effective
 active indicative. A movement towards lynching Jesus. \\Unto the\\
 \\brow of the hill\\ (\\hˆos ophruos tou orous\\). Eyebrow (\\ophrus\\), in
 Homer, then any jutting prominence. Only here in the N.T.
 Hippocrates speaks of the eyebrow hanging over. \\Was built\\
 (\\“ikodomˆto\\). Past perfect indicative, stood built. \\That they\\
 \\might throw him down headlong\\ (\\h“ste katakrˆmnisai auton\\). Neat
 Greek idiom with \\h“ste\\ for intended result, "so as to cast him
 down the precipice." The infinitive alone can convey the same
 meaning
 # Mt 2:2; 20:28; Lu 2:23
 \\Krˆmnos\\ is an overhanging bank or precipice from \\kremannumi\\, to
 hang. \\Kata\\ is down. The verb occurs in Xenophon, Demosthenes,
 LXX, Josephus. Here only in the N.T. At the southwest corner of
 the town of Nazareth such a cliff today exists overhanging the
 Maronite convent. Murder was in the hearts of the people. By
 pushing him over they hoped to escape technical guilt.

01949
 \\He went his way\\ (\\eporeueto\\). Imperfect tense, he was going on his
 way.