Luke 4:15

Luk 4:15. Αὐτὸς) Himself. He became known not merely by ‘fame,’ but by “His own self.”—δοξαζόμενος, being glorified) He who was well tempted finds glory, especially at the beginning, yet he is not affected injuriously by that glory.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_4:15. Αὐτός] He Himself, the person as opposed to their report.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 4:15 . ἐδίδασκεν : summary reference to Christ’s preaching ministry in the Galilean synagogues. αὐτῶν refers to Γαλιλαίαν , Luk 4:14 , and means the Galileans; construction ad sensum . δοξαζόμενος : equally summary statement of the result general admiration. Lk. is hurrying on to the following story, which, though not the first incident in the Galilean ministry (Luk 4:14-15 imply the contrary), is the first he wishes to narrate in detail. He wishes it to serve as the frontispiece of his Gospel, as if to say: ex primo disce omnia . The historic interest in exact sequence is here subordinated to the religious interest in impressive presentation; quite legitimate, due warning being given.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 15. And he taught in their synagogues] We do not find that even the persecuting Jews ever hindered Christ or his disciples from preaching in their synagogues. Is it the same in every place where even the Christian religion is established by law? Would Jesus, or his apostles, or their most Scriptural representatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiastical customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times.

Glorified of all.] All felt the power of his preaching, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) Being glorified.—The dawn of the day of work was bright. Wonder, admiration, glory, waited on the new Prophet. Soon, however, when His preaching involved a demand on men’s faith and obedience beyond what they had expected, it roused opposition, and the narrative that follows is the first stage of that antagonism.

Again, as in St. Matthew, the reader must be reminded that the narrative of John 2-5 comes in between the Temptation and the commencement of the Galilean ministry.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. he taught in their synagogues, being glorified of all] The word ‘He’ is emphatic. ‘He Himself,’ in contrast with the rumour about Him. The word autos in this Gospel comes to mean “the Master,” as a sort of title of honour, as in the “Autos epha”—“the Master said it” of the Pythagoreans. The verse shews that the journey from Sychar to Nazareth was not direct but leisurely; and it is remarkably confirmed by Joh_4:45, who accounts for the favourable reception of Jesus by saying that they had seen “all the things that He did at Jerusalem at the feast.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he taught in their synagogues,.... In the public places of worship used by the Galilaeans, where they met on sabbath days and weekdays, to read and pray, and hear the Scriptures expounded; and Christ engaging here as a public teacher, was the reason of his fame being spread around the country:

being glorified of all; that heard him: they were astonished at his doctrine; they wondered at his gracious words; they praised him as a preacher; and glorified him, and God for him, because of the mighty works which were done by him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 And he taught in their synagogues, being glorified of all.

Ver. 15. Glorified of all] Envy itself was throttled, which yet usually waits upon virtue. Every Zopyrus hath his Zoilus. Lipsius complaineth ( an Iustus ipse viderit) that today men have left off, not only to do things praiseworthy, but also to praise those that do so.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Glorified of all - Praised by all; or, all were pleased with his instructions, and admired his wisdom.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

15. Taught in their synagogues—This verse covers, as a summary, the ministry of Jesus in Galilee; omitting the interval of departure to the Passover and of the baptizing in Eastern Judea.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he taught in their synagogues, being glorified of all. His miracles, his words touching and eloquent, perhaps too a dim memory of marvels which had happened years before at his birth, shed round the new Teacher a halo of glory. It was only when, instead of the Messianic hopes of conquest and power which they cherished, a life of brave self-denial and quiet generosity was preached, that the reaction against him set in. The men of Nazareth, with their violent antagonism, which we are about to consider, were only, after all, a few months in advance of the rest of the nation in their rejection of the Messiah.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Being glorified of all - So God usually gives strong cordials after strong temptations. But neither their approbation continued long, nor the outward calm which he now enjoyed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

15. Taught in their synagogues. See note on Matt. 4:23, for description of synagogues.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. ‘And He Himself was teaching in their synagogues.’ ‘He Himself,’ in contrast with the rumour about Him in Luk 4:14. The word αὐτὸς in this Gospel comes to mean ‘the Master,’ as a sort of the title of honour, as in the “αὐτὸς ἔφα”—‘the Master said it’ of the Pythagoreans. The verse shews that the journey from Sychar to Nazareth was not direct but leisurely; and it is remarkably confirmed by Joh 4:45, who accounts for the favourable reception of Jesus in Galilee by saying that they had seen “all the things that He did at Jerusalem at the feast.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] Olshausen well remarks (Bibl. Comm. i. 190), that this verse, containing a general undefined notice of our Lord’s synagogue-teaching, quite takes from what follows any chronological character. Indeed we find throughout the early part of this Gospel the same fragmentary stamp. Compare ἐν τοῖς σάββασιν, ver. 31—ἐν τῷ ἐπικεῖσθαι, ch. 5:1—ἐν τῷ εἶναι αὐτ. ἐν μιᾷ τ. πόλ., ch. 5:12—ἐν μιᾷ τ. ἡμερῶν, ch. 5:17; 8:22—ἐν ἑτέρῳ σαβ., ch. 6:6—ἐν ταῖς ἡμ. ταύτ., ch. 6:12, &c. &c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. καὶ αὐτὸς ἐδίδασκεν. Lk. is so fond of this mode of transition that αὐτός has no special significance; if it has, it is “He Himself,” as distinct from the rumour respecting Him. The imperf. points to His habitual practice at this time, and seems to deprive what follows of all chronological connexion. All the Gospels mention His teaching in synagogues, and give instances of His doing so during the early part of His ministry (Mat 4:23, Mat 4:9:35, Mat 4:12:9, Mat 4:13:54; Mar 1:21, Mar 1:39, Mar 1:3:1, Mar 1:6:2, Luk 4:44, Luk 6:6, Joh 6:59). Toward the close of it, when the hostility of the teachers became more pronounced, there is less mention of this practice: perhaps He then taught elsewhere, in order to avoid needless collision. It should be noticed that here, as elsewhere, it is the teaching rather than the worship in the synagogues that is prominent. Synagogues were primarily places of instruction (13:10; Joh 18:20; Act 13:27, Act 15:21, etc.), and it was as such that Augustus encourged them. Morality of a high kind was taught there, and morality is on the side of order.

ἐν Ταῖς συναγωγαῖς αὐΤῶν. This means in the synagogues of the Galileans. Galilee at this time was very populous. Josephus no doubt exaggerates when the say that the smallest villages had fifteen thousand inhabitants (B. J. iii. 3, 2), and that there were over two hundred towns and villages. But in any case there were many Galileans. Among them there was more freshness and less formalism than among the inhabitants of Judæ. Here the Pharisees and the hierarchy had less influence and therefore Galilee was a more hopeful field in which to seek the first elements of a Church. On the other hand, it was necessary to break down the prejudices of those Who had known Him in His Youth, and had seen in Him no signs of His Being the Messiah that they were expecting: andthe fame of the miracles which He had wrought in Judaæ was likely to contribute towards this. Thus the Judæan ministry prepared the way for the more promising ministry in Galilee. We have no means of estimating the number of Galilean synagogues; but the fact that such a place as Capernaum had either none,or only a poor one, until a Roman centurion was moved to provide one (“himself built us our synagogue,” 7:5), is some evidence that by no means every village or even every small town possessed one. The remains of ancient synagogues exist at several places in Galilee; Tell-Hum, Irbid (the Arbela of 1 Mac. 9:2), Jisch (Giscala), Meiron (Mero), Kasyoun, Nabartein, and Kefr-Bereim. But it is doubtful whether any of theses are older than the second or third century.

The origin of synagogues is to be sought in the Babylonish captivity; and they greatly increased in number after the destruction of the temple. The fact that Jewish legend derives the institution of synagogues from Moses, shows how essential the Jews considered it to be. The statement that there were at one time 480 synagogues in Jerusalem is also legendary; but 480 may be a symbolical number. One has only to remember the size of Jerusalem to see the absurdity of 480, places of public instruction in it. But large towns sometimes had several synagogues, either forerent natonates (Act 6:9; see Lumby and Blass) or different handicrafts.1

δοξαζόμενος ὑπὸ πάντων. Because of the power of His preaching, especially when contrasted with the lifeless repetitions and senseless trivialities of ordinary teachers.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He taught [αυτος εδιδασκεν] . Lit., "he himself taught," verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.

16 - 31. Peculiar to Luke.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.