Luke 4:22

Luk_4:22-24

Ye will surely say unto Me this proverb, Physician, heal Thyself

The treatment of Christ by the Nazarenes

1.

No man should be undervalued on account of humble parentage. If a man behave well himself, even the sins of his parents ought not to be imputed to him as a fault, much less ought their lowly condition in life. Indeed, the greater the obscurity from which a man has emerged, and the more numerous and formidable the difficulties with which he has had to struggle, the more praise is due to him for aiming at honourable distinction. Let us be ready to acknowledge ability, and to esteem worth, wherever found. And let not those who have risen in life be ashamed of their humble parentage, or undervalue or forget their kindred and early friends.

2. We should not neglect the lessons taught in the proverb, No prophet is accepted in his own country, or of his own kindred. Honourable exceptions there may be to this; but it states what is generally the case among men.

(1) Prejudice against those who have risen above the station in which they were born.

(2) Envy at their rising above ones own position.

(3) Curiosity, and desire for novelty influence men against those they are well acquainted with. What comes from a great distance is generally reckoned of great value.

3. The sinfulness of objecting to the more extensive diffusion of religious privileges, and of refusing to rejoice in the good of other countries, under the pretence that all our exertions should be limited to our own country. Home has the first, but not the only claim. We ought not to shut our hearts against any call to attend to the spiritual welfare of men. There is a tide in the affairs of men and of the Church--a tide, not of chance, but of providential influence and arrangement; that tide of favourable circumstances we cannot command; it is our duty, therefore, to avail ourselves of its flow, lest it ebb away, and the opportunity be lost. And as neither at Nazareth, nor at Capernaum, was the ministry of our Lord without some success, so may we hope that no Scriptural attempts, whether at a distance or at our own door, will ultimately prove altogether in vain.

4. Let us beware of resembling in any way the Nazarenes in their more violent hatred of Christ, and of the truth, here described; and beware also of the causes which led to that hatred. They began by cavilling at His plans, and ended by raging and setting themselves against the Lord and His anointed. They were too proud to submit to the righteousness of God. This spirit is rife still. Let us remember we have no rights with respect to God; let us gladly fall in with His plans, and thankfully accept of His offered mercy. Submission to free grace is the only way of safety, and of holiness and comfort; it changes the slavish and mercenary spirit into the spirit of the freedman and child; and the obedience of the life will be secured as the cheerful homage of the reconciled and grateful heart. (James Foote, M. A.)

The preaching of Christ a pattern for His ministers

I. THE CHARM OF CHRISTS PREACHING.

1. He was not simply a human teacher. Hence the tone of authority which He alone might assume.

2. Preaching was in His hands altogether a new thing.

3. A singular gracefulness in His manner.

4. Popular style of discourse.

5. Evangelical doctrine, suited to mens needs. He spoke of those Divine truths which are the hope of guilty captives, and the balm of the brokenhearted; He brought tidings of great joy, messages of mercy suited to their nature as intelligent, immortal, responsible creatures, and at the same time to their circumstances as lost sinners.

II. Some of the chief QUALITIES REQUISITE TO SECURE SUCCESS to a human ministry.

1. It should give a prominent exhibition to the great peculiarities of the gospel. Redemption through the Cross of Christ must be the preachers constant theme.

2. This prominent exhibition of the Cross should always be combined with a tender solicitude for the salvation of souls. Eternal consequences are at stake. With all earnestness the message, therefore, must be urged.

3. Simplicity of style. Brilliant images and pompous language may excite wonder, but will not instruct or convince. Plain truths should be con veyed in plain words. Illustrations may be used, but only such as add clearness to the discourse.

III. BY WHAT MEANS SUCH A MINISTRY MAY BE FORMED AND SUSTAINED.

1. A profound acquaintance with the gospel, in its adaptation to all the varieties of human character and condition.

2. Entire consecration to the ministerial office.

3. Eminence in personal piety.

4. The habitual recognition of scriptural encouragements and motives, and especially the anticipation of the final results of the ministry, wilt not fail to exert a beneficial influence on the mind of the minister. (E. Steane.)

The rejection of Gods prophets and its results

I. 1. The spirit of detraction is the surest sign of a small and vulgar soul.

2. Jesus goes on to anticipate the objection with which His opponents will meet this announcement of Himself, and in which they will demand a miracle as proof of His claim. To such a spirit He could vouchsafe no sign; indeed, miracles would have been no sign to such.

3. At the same time He would warn them that God ever finds work for His prophets to do. If their own countrymen will not receive them, there are others who will. The widows and the lepers of Israel may not care to be comforted or healed by them, but there are widows in Sarepta and lepers in Syria who enter upon the blessings which are despised by the children of the kingdom.

4. The passive rejection of the Christ cannot for long remain passive. They who reject Him passively are miserably conscious that it is He who is rejecting them. Roused to anger (which is, in reality, terror), they actively rebel against Him, and seek to destroy Him.

II. Not infrequently we are conscious that the voice of God is speaking to us through one whom we have known familiarly, who, it may be, is inferior to us in age or worldly position, or whom in past years we ourselves have patronized. There is a temptation to weaken the force of the call by depreciating the instrument through which it comes. (Canon Vernon Hutton, M. A.)

Self-healing

In one of his familiar epistles to Romes greatest orator, then dejected at the loss of Tullia, Sulpicius made this appeal: Do not forget that you are Cicero; one who has been used always to prescribe for and give advice to others; do not imitate those paltry physicians who pretend to cure other peoples diseases, yet are not able to cure their own; but suggest rather to yourself the same lesson which you would give in the same case. Dr. South asks in one of his sermons, adverting to the study of physic, Do not many shorten their days, and lose their own health, while they are learning to restore it to others? But the proverb invites to a larger than merely professional application. Selden, in his Table-talk, says, Preachers say, Do as I say, not as I do. But if a physician had the same disease upon him that I have, and he should bid me do one thing, and he do quite another, could I believe him? The practice of men, says Sir Thomas Browne, in his Religio Medici, holds not an equal part with, yea, often runs contrary to, their theory: we naturally know what is good, but naturally pursue what is evil; the rhetoric wherewith I persuade another cannot persuade myself. Byron chuckled crowingly over Beccaria, when he was told in Italy of that philosopher, who had published such admirable things against the punishment of death, that as soon as his book was out, his servant, having read it, I presume, stole his watch, and the master while correcting the proofs of a second edition, did all he could to have the man hanged. Angelo, in Measure for Measure, with all his fair show in the flesh, of superiority to it, was no such perfect practitioner. Rather he was to be consigned to the category of those ungracious pastors of whom Ophelia spoke, when she thanked Laertes for his excellent counsel and hoped withal he would abide by it in his own life and conversation.

But, good my brother,

Do not, as some ungracious pastors do,

Show me the steep and thorny way to heaven;

Whilst, like a puffd and reckless libertine,

Himself the primrose path of dalliance treads,

And recks not his own read.

(Francis Jacox.)

The art of healing

Our Lords choice of this proverb in reference to Himself was peculiarly appropriate, when we remember how large a portion of his work consisted of healing the sick. It is probable that already His fame had gone abroad, not only as a teacher but as a healer, and that the wonderful cures which He had effected caused His name to be in all mens mouths, and led to the expectation in Nazareth to which He referred, that He would do in His own home what He had already been doing elsewhere. All through His career He represents Himself as the great physician. He is the wise physician who can combine with his knowledge of the body the more subtle knowledge of the soul. Few men depend for effective work more upon their character than doctors. Perhaps the only class of persons whose labour becomes useless when character is departed, to a more marked degree than that of physicians, is that of ministers of religion. Of course there have been cases, well-known to fame, of physicians failing utterly in the moral side of their nature, and yet, by reason of a peculiar genius and indomitable energy, still gaining a name, and becoming wealthy and influential. But such persons are rather the marks and beacons whereby we must direct our way, and avoid the dangerous places where we may become utterly wrecked. As a general, almost universal rule, the reputation of the physician must be spotless. He must know no fear and be subject to no reproach. Where can be found a better strength and inspiration for such noble life than in the religion of Jesus Christ? (D. D. Bevan, LL. D.)

The proverb applied to our relation to foreign missions

Is it not a fact, and is not the slow progress of mission-work among the heathen to be accounted for, to some extent, by the fact, that we, add other so-called Christian nations supply in our relations to heathen peoples, and in the aspect which much of our own national and social life presents to them, the very worst commentary imaginable upon the truths which our missionaries teach them? Can we expect to be able to win the world for Christ so long as it is evident that we have not submitted ourselves to His gracious yoke, and do not carry into practice the precepts He enjoined? Have not many of these heathen nations a right to turn round upon us, when we send them missionaries, attack their systems of religion, and make long prayers for their conversion, and to address us in the words of our text, Physician, heal thyself?

1. Take first the figure we cut in the matter of our international relations.

2. Are we as a mercantile community possessed of clean hands in the matter of the fabrics we send out into the markets which these peoples necessities provide.

3. What do Chinese, and Hindoos, and Japanese, find among us, in our own land, when they visit us? Should we have any right to resent the taunt, if, when we bid them embrace our religion, they should point the finger of scorn at us, and say, Physician, heal thyself?

4. But it may be said, It is a merely nominal Christian nation or society which exhibits these wide and gross departures from the spirit and practice of the Christian religion. It is the Christian Church which sends out missionaries to the heathen. Well, what is likely to be the feeling with which intelligent heathens regard the attempts of the Christian Church to convert them? Are they not sure to smile at our efforts, and to say to us, Heal yourselves before you undertake to cure us. Apply the knife to the cancer which festers at the heart of your own society, before you undertake the amelioration of the condition of ours; convert your own countrymen first and then shall you have free access to ours; then will you prove to us, in the most convincing way, that your religion is all that you profess it to be?

5. Have not our denominational rivalries been often transplanted, and set in operation among peoples who cannot understand the merits of our disputes, or the grounds of our contending polities; and have they not inclined them, confused and confounded as they must be by distinctions and claims which are to them incomprehensible, to wash their hands of the responsibility of deciding between so many conflicting opinions, and to say to us, Learn to agree among yourselves as to what your religion is: learn, above all, to manifest more of its spirit in your relations to one another, before bringing it to is, and trying to persuade us to accept it?

6. What, then, is the practical outcome of all this? Not that we should withdrawn single missionary from his work, or relax a single aggressive endeavour, or reduce by a single penny the amount of our contributions to the missionary cause, No! let us rather redouble our zeal and multiply our gifts. But above all let us see to it, that as a people, as Churches, as members of Christs Church, we no longer belie our teachings and profession by our example and our life. (J. R. Bailey.)

To the inconsistent Christian

I. BY WHOM ARE THE INCONSISTENCIES OF CHRISTIANS CHIEFLY DENOUNCED?

1. By infidels.

2. By rationalizing believers.

3. By eminent Christians.

II. FOR WHAT PURPOSE ARE THE INCONSISTENCIES OF CHRISTIANS DENOUNCED?

1. TO invalidate the evidence of the Divine origin of Christianity.

2. To bring discredit on evangelical religion.

3. To elevate the standard of Christian attainment.

III. CHRISTIANS ARE NOT SO INCONSISTENT AS THEY ARE REPRESENTED TO BE.

1. All are not Christians who usurp the name.

2. All Christians are not responsible for the shortcomings even of genuine Christians.

3. All Christians are men, and in trying them by the standard of their religion, the same allowance must be made for them as for other men.

4. Christians should be judged by their general conduct, and not by individual actions.

5. Christians should be compared with men who are their peers in everything except their religion.

IV. THE INCONSISTENCIES OF CHRISTIANS FURNISH NO VALID OBJECTION AGAINST THE DIVINE ORIGIN OF CHRISTIANITY.

1. It does not recommend, or palliate, or defend them.

2. It makes ample provision for their removal by the doctrines it teaches, by the precepts it delivers, by the motives it presents, by the spiritual influence it promises.

3. It has produced many of the finest specimens of human character the world, throughout the whole course of its history, has ever witnessed.

4. It has exercised an indirect influence, of a most elevating description, on multitudes who are strangers to its saving power.

5. It has exercised on its most inconsistent disciples an ameliorating efficacy, to which no system of philosophy or religion can adduce parallels.

V. THE INCONSISTENCIES OF CHRISTIANS FURNISH NO VALID OBJECTION TO THE DOCTRINES OF GRACE, AS THEY ARE CALLED.

1. These doctrines leave all the usual arguments for a holy life untouched.

2. They remove that invincible obstruction to a holy life which arises from a sense of guilt, and from a self-righteous and superstitious attempt to earn, by personal merit, pardon and acceptance.

3. They furnish, in the love of God in Christ, the most powerful motive to a holy life that has ever been urged.

4. They secure an adequate supply of the influence of the Holy

Spirit.

VI. THE GRIEF WHICH THE INCONSISTENCIES OF CHRISTIANS SHOULD AWAKEN IN FELLOW-CHRISTIANS.

1. Because inconsistent professors bring dishonour on the names of God and of the Saviour.

2. Because inconsistent professors lower the general standard of Christian attainment.

3. Because inconsistent professors hang as a dead weight on the energies of the Church.

4. Because inconsistent professors are little likely to be brought to a saving acquaintance with Christ.

VII. THE DUTIES WHICH THE INCONSISTENCIES OF CHRISTIANS IMPOSE ON THE FRIENDS OF CHRIST.

1. A habitual watchfulness over their conduct.

2. A conscientious discharge of relative duty.

3. A foregoing of certain rights and privileges for the good of others.

4. Thorough adoption of the great principles of Christianity.

5. Prayer.

VIII. REAL INCONSISTENCIES OF CHRISTIANS.

1. It is inconsistent to live in the wilful and habitual practice of known sin.

2. It is inconsistent to pursue a doubtful course of action, without seeking to ascertain whether it is right or wrong.

3. It is inconsistent to conform to worldly habits of thinking and acting.

4. It is inconsistent to be chargeable with vices which respectable men of the world abhor.

5. It is inconsistent to be indifferent to the progress and prosperity of the cause of Christ. (G. Brooks.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 4:22. And all the congregation bare him witness, and wondered at the gracious words, &c. — By this it appears, that our Lord proved and illustrated his assertion, (that the passage he had read was that day fulfilled,) in a discourse of considerable length, the subject of which only is mentioned by Luke. And it seems also, that on this occasion he delivered his thoughts with such strength of reason, clearness of method, and, perhaps also, beauty of expression, that his townsmen, who all knew he had not had the advantage of a liberal education, were so astonished, that in their conversation one with another they could not forbear expressing their admiration. At the same time, however, their carnal and worldly spirit, not to say the malevolence also of their disposition, led them to mingle with their praises a reflection, which they thought sufficiently confuted his pretensions of being the Messiah, and showed the absurdity of the application which he had made of Isaiah’s prophecy to himself, in that character; And they said, Is not this Joseph’s son? &c.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 4:22. Ἐθαύμάζον) Θαυμάζω sometimes signifies, I praise, I express admiration in words.—τοῖς λόγοις, of the words) Luke wrote out, not an account of all the details, but a summary of the chief particulars.—τῆς χάριτος, of grace) The discourses of Christ have indeed a sweetness and a weighty impressiveness peculiar to them, and in respect to both of these qualities a certain kind of grace or becomingness, which is not to be found perceptible even in the apostles. For instance, it was not unbecoming in Paul to write in the way that he has written in 1Co 7:25, where see the notes; also in 2Co 12:13; Phm 1:9. Moreover Christ, as is natural to expert, speaks both more weightily and more sweetly.—καὶ ἔλεγον, and they were saying) Wondering admiration is good: but such an emotion, where it is not accompanied by firm faith, is readily succeeded by perversity, so that the mental gaze degenerates from being of a spiritual to a carnal character; and often one sentence or remark flowing from this state of mind may be deserving of great censure.

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

Luk_4:22. Ἐμαρτύρ. αὐτῷ] testified in His behalf, praising Him. See Kypke, Loesner, and Krebs. Frequently in the Acts, Rom_10:2, Gal_4:15, and elsewhere.

ἐπὶ τοῖς λόγοις τῆς χάριτος] at the sayings of graciousness (genitivus qualitatis), comp. on Col_4:6; Hom. Od. viii. 175: χάρις ἀμφιπεριστέφεται ἐπέεσσιν; Sir_21:16; Sir_37:21.

καὶ ἔλεγον] not: at nonnulli dicebant, Kuinoel, Paulus, and older commentators; but their amazement, which ought to have been expressed simply at the matter of fact, showed itself, after the fashion of the Abderites, from the background of a limited regard for the person with whom they knew that these λόγους τ. χάριτος did not correspond.

ὁ υἱὸς Ἰωσήφ] If Luke had intended to anticipate the later history of Matthew 13. and Mark 6., for what purpose would he have omitted the brothers and sisters?

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 4:22-30 . The sequel .

Luk 4:22 . ἐμαρτύρουν α ., bore witness to Him, not = δοξαζόμενος in Luk 4:15 ; the confession was extorted from them by Christ’s undeniable power. ἐθαύμαζον , not, admired , but, were surprised at (Hahn). λόγοις τῆς χάριτος , words of grace . Most take χάρις here not in the Pauline sense, but as denoting attractiveness in speech (German, Anmuth ), suavitas sermonis (Kypke, with examples from Greek authors, while admitting that χάριτος may be an objective genitive, “sermo de rebus suavibus et laetis”). In view of the text on which Jesus preached, and the fact that the Nazareth incident occupies the place of a frontispiece in the Gospel, the religious Pauline sense of χάρις is probably the right one = words about the grace of God whereby the prophetic oracle read was fulfilled. J. Weiss (in Meyer), while taking χάρις = grace of manner, admits that Lk. may have meant it in the other sense, as in Act 14:3 ; Act 20:24 . Words of grace, about grace: such was Christ’s speech, then and always that is Lk.’s idea. οὐχὶ υἱός , etc.: this fact, familiarity, neutralised the effect of all, grace of manner and the gracious message. Cf. Mat 13:55 , Mar 6:3 .

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

Words full of the mighty power of God, which appeared in all his doings as well, and allured men marvelously unto him, Ps. 45:2, grace is poured into thy lips.

Familiarity causeth Christ to be contemned, and therefore he oftentimes goeth to strangers.

Approved those things, which he spake, with common consent and voice: for the word, witness, signifieth in this place, and many others to allow and approve a thing with open confession.

Not only the doctors, but also the common people were present at this conference of the Scriptures: and besides that their mother tongue was used, for else how could the people have wondered? Paul appointed the same order in the Church at Corinth, 1 Cor. 14.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

gracious words--"the words of grace," referring both to the richness of His matter and the sweetness of His manner (Psa 45:2).

Is not this, &c.--(See on Mat 13:54-56). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. At the gracious words] To the words of grace, επι τοις λογοις της χαριτος, or the doctrines of grace, which he then preached. It is very strange that none of the evangelists give us any account of this sermon! There was certainly more of it than is related in Lu 4:21. To-day is this scripture fulfilled in your ears; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was a demonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke: it was not designed for general edification. Let us make a good use of what we have got, and we shalt not regret that this sermon is lost. The ear is never satisfied with hearing: we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God's mercy has already given us.

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

(22) The gracious words.—Literally, the words of grace. It is noticeable that the latter noun does not occur at all in St. Matthew or St. Mark, becomes prominent in the Acts, and is afterwards the most characteristic word of the Epistles of St. Paul and St. Peter.

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

22. gracious words] Rather, words of grace. The word grace does not here mean mercy or favour (Gnade), but beauty and attractiveness (Anmuth). This verse and Joh_7:46 are the chief proofs that there was in our Lord’s utterance an irresistible majesty and sweetness. Comp. Psa_45:2; Joh_1:14.

And they said, Is not this Joseph’s son?] This points to a gradual change in the feeling of the listening Nazarenes. The Jews in their synagogues did not sit in silence, but were accustomed to give full expression to their feelings, and to discuss and make remarks aloud. Jealousy began to work among them, Mat_13:54; Joh_6:42. “The village beggarly pride of the Nazarenes cannot at all comprehend the humility of the Great One.” Stier.

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 all bare him witness,.... That he was right in applying the words to the Messiah; but not that he himself was the Messiah, and that he was right in applying them to himself; for they did not believe in him, as appears from what follows

and wondered at the gracious words which proceeded out of his mouth; not so much at the matter, the sum, and substance of them, as expressive of the love, grace, and favour of God shown in the mission and unction of the Messiah, and in that liberty, deliverance, and salvation he was sent to effect and proclaim; as at the graceful manner in which he delivered himself, and the aptness of his words, the propriety of his diction, and the majesty, power, and authority, with which his expressions were clothed; and they were more amazed at all this, since they knew his parentage and education, and in what manner he had been brought up among them; and therefore it was astonishing to them, where he had his learning, knowledge, and wisdom:

and they said, is not this Joseph's son? the carpenter, and who was brought up, by him, to his trade, and never learned letters; from whom had he this doctrine? of whom has he learned this way of address, and to speak with so much eloquence and propriety, since his education was mean, and he has never been at the feet of any of the doctors, or has been brought up in any of the academies and schools of learning?

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

22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?

Ver. 22. Is not this Joseph’s son?] And what of that? But it is still the course of our hearers, to look round about us, if possibly they may find any hole in our coat, through which to slight and slip the cords of our doctrine, though they cannot but admire it.

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.

All bare him witness - All were witnesses of the power and truth of what he said. Their reason and conscience approved of it, and they were constrained to admit the force and propriety of it, and on this account they wondered.

They wondered - They were struck with the truth and force of his words; and especially when they remembered that he was a native of their own place, and that they had been long acquainted with him, and that he should “now” claim to be the Messiah, and give so much evidence that he “was” the Christ.

The gracious words - The words of grace or favor; the kind, affectionate, and tender exposition of the words, and explanation of the design of his coming, and the nature of the plan of redemption. It was so different from the harsh and unfeeling mode of the Pharisees; so different from all their expectations respecting the Messiah, who they supposed to be a prince and a bloody conqueror, that they were filled with astonishment and awe.

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

All that heard our Saviour in the synagogue bare him witness. Of what? Not that he was the Messias, much less the Son of God; but they praised his discourse in opening the prophecy: they did not believe in him, but they admired the wisdom and piety of his discourses, they admired the effects of the grace of God in him, his

gracious words. But see the wretchedness of carnal hearts, in their proneness to take no prejudices, to choke the beginnings of any convictions in themselves. They do not admire the power of Divine grace, that it could so far influence one of so mean an education as they took Christ to have had; but dreaming that the kingdom of God must come with observation, and the coming of the Messiah must be in great outward splendour and glory, they stumble at his parents, because (though of the house of David) they were of so mean a visible quality.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

22. Gracious words—Words of grace. For as the text is full of words of grace and mercy to those who needed them, so was the sermon. Hence even these rude Nazarene highlanders

bare witness—that is, fully felt and acknowledged the blessed power with which that grace was proclaimed. When they had arrived thus far, and had fully felt and confessed themselves touched by his winning pathos, who would not have hoped that good would come of it? But though grace be the theme, and Jesus be the preacher, there is a power in a wicked human will and perverse human passions that can defeat all the appliances that God, within the laws of his wise government, can bring to bear upon them. In the very pathos of the blessed orator in this synagogue there was a point in which they could find offence. The very grace and mercy assumed that it was THEY who needed it, and HE who was to bestow it. Their rude pride could not brook two such haughty and humbling assumptions from this carpenter’s son to them.

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

And they said, Is not this Joseph"s Son? Quickly the preacher caught the mind and feeling of his audience. Surprise and admiration soon gave place to a spirit of unbelief. Is not this who speaks to us such words, bright and eloquent with hope, often with a ring of sure triumph and certain victory in them is it not the young Carpenter we have known so long in our village?

The graciousness of the words of Christ.

"The gracious words words of grace which proceeded out of his mouth." The "words of the Lord Jesus" were "words of grace" indeed. They were so whether we consider

I THEIR SUBSTANCE. They were not, indeed, without seriousness, and at times not without severity. Christ did say, when the occasion required it, things which startled his hearers, things which are well fitted to make us pause and even tremble if we are obnoxious to their severity. He is, as a Divine Teacher and Revealer of God, as far as possible removed from the easy good-naturedness which would represent it as a matter of indifference what men hold and how they live, the "good God" will make it all right in the end. No man can listen attentively and reverently to Christ and settle down into comfortable unbelief or self-complacent sin. Yet were his words predominantly and pre-eminently "words of grace." By the truths he preached he made known to mankind that:

1. God is accessible to all; the Approachable One, who is always willing to receive his children, and who welcomes back those who have wandered farthest away.

2. That a noble life is open to all; we may be in character and spirit, as well as in name and in position, the children of God; (Mat_5:45-48) we are to be "the light of the world," "the salt of the earth.

3. That a glorious future is within the reach of all; "in the Father"s house are many mansions.

4. That salvation is very near to all; the Scripture is fulfilled; the Redeemer is come; the blind may see; the captives may be delivered; this is "the acceptable year," "the accepted time;" "to-day is the day of salvation." Or whether we consider

II THEIR FORM. There is about the gracious words of Christ:

1. An accent of persuasiveness. He does not angrily threaten, he cordially invites us; he says, winningly, "Come unto me... I am meek and lowly;" "Abide in me, and I will abide in you;" "Behold, I stand at the door, and knock," etc.

2. A note of considerateness. "Come into a desert place, and rest awhile;" "I have many things to say unto you, but ye cannot bear them now;" "The spirit is willing, but the flesh is weak.

3. A touch of tenderness. "I will not leave you comfortless;" "Because I have said these things unto you, sorrow hath filled your heart.

(1) It is perilous to abuse the grace of Christ. There is such a thing as "the wrath of the Lamb.

(2) It is perfectly safe to trust in his grace. He means everything he says; the worst may obtain his mercy, the most diffident may confide in his redemption of his word. C.

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

The gracious words which proceeded out of his mouth - A person of spiritual discernment may find in all the discourses of our Lord a peculiar sweetness, gravity, and becomingness, such as is not to be found in the same degree, not even in those of the apostles.

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

Observe here, 1. The effect of our Saviour’s ministry at Nazareth: it created wonder, but did not produce faith; they marvelled, but not believed; they admired the wisdom of his discourse, but will not own him to be the promised Messiah, because of the poverty and meanness of Christ’s condition: Is not this Joseph’s son? They expected the son of a prince, not the son of a carpenter to be their Messiah.

Thence note, that the poverty and meanness of Christ’s condition was that which multitudes stumbled at, and which kept many, yea, most, from believing on him. None but a spiritual eye can discern beauty in an humbled and abased Saviour.

Observe 2. Our Saviour wonders not that so few of his countrymen, among whom he had been bred and brought up, and with whom he had lived most part of his time, did despise his person, and reject his doctrine; he tells them, No prophet has honor in his own country: that is, very seldom has.

Teaching us that usually the ministers of God are most despised where they are most familiarly known; sometimes the remembrance of their mean original and extraction, sometimes the poverty of their parents, sometimes the indecencies of their childhood, sometimes the follies of their youth, sometimes the faults of their families and relations, are ript up, and made occasion of contempt; and therefore that prophet that comes from afar, and has not been much known, gains the greatest reputation amongst a people, who, being ignorant of his extraction, look upon his breeding, as well as his calling to be divine.

This good use ought to be made of our Saviour’s observation, that his ministers be very wise and discreet in conversation with their people, not making themselves cheap and common in every company, nor light and vain in any company; for such familiarity will breed contempt, both of their persons and their doctrine.

But our duty is by strictness and gravity of deportment to keep up an awe and esteem in the consciences of our people; always tempering our gravity with courtesy and a condescending affability. That minister which prostitutes his authority, frustrates the end of his ministry, and is the occasion of his own contempt.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

22. Bare witness, and wondered. As he proceeded with his discourse. Is not this Joseph's son? They were astonished that Joseph's son, without rabbinical education, could speak with such power and knowledge.

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.

22. τοῖς λόγοις τῆς χάριτος. The words of the grace. Comp. Col 3:16, ἐν χάριτι ᾄδοντες. The word ‘grace’ does not here mean mercy or favour (Gnade), but beauty and attractiveness (Anmuth). This verse and Joh 7:46 are the chief proofs that there was in our Lord’s utterance an irresistible majesty and sweetness. Comp. Psa 45:2; Joh 1:14. χάρις does not occur in the other Synoptists and only once in St John (Joh 1:14), but is common in St Luke, St Paul and St Peter.

οὐχὶ υἱός ἐστιν Ἰωσὴφ οὖτος; This points to a gradual change in the minds of the listening Nazarenes. The Jews in their synagogues did not sit in silence, but were accustomed to give full expression to their feelings, and to discuss and make remarks aloud. Jealousy began to work among them, Mat 13:54; Joh 6:42. “The village beggarly pride of the Nazarenes cannot at all comprehend the humility of the Great One.” Stier. In making this purely irrelevant and grievous remark they were guilty of a very common fault;—they treated the matter of the Gospel as a subject for criticism, in order to suppress their more generous and spontaneous emotion. It was “faire de la critique pour échapper à la foi.”

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.

22.] ἐμαρτ. αὐ., bore witness to him (that it was so). The λόγοι τ. χ. must be the discourse of which ver. 21 is a compendium.

ἔλεγ.] i.e. πάντες, not τινές. While acknowledging the truth of what He said, and the power with which He said it, they wondered, and were jealous of Him, as being the son of Joseph—asking πόθεν τούτῳ ταῦτα: see Mar 6:2-4. Between this verse and the next, the ἐσκανδαλίζοντο ἐν αὐτῷ is implied, for that is in a tone of reproof.

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

22. ἐμαρτύρουν αὐτῷ. “They bore witness to Him,” not that what He said about Himself, but that what rumour had said respecting His power as a teacher, was true. They praised Him in an empty-hearted way. What they remembered of Him led them to think that the reports about Him were exaggerations; but they were willing to admit that this was not the case. Comp. 11:48. This “bearing witness” almost of necessity implies that Jesus had said a great deal more than is recorded here. What follows shows that they did not believe the teaching which so startled and impressed them, any more than those whose attention was riveted on Stephen, before he began to address them, were disposed to accept his teaching. The cases are very similar. Hence ἐθαύμαζον expresses amazement rather than admiration. For θαυμαιζειν ἐπί see small print on 2:33.

τοῖς λόγοις τῆς χάριτος. Characterizing genitive or genitive of quality; freq. in writings influenced by Hebrew, “which employs this construction, not merely through poverty in adjectives, but also through the vividness of phraseology which belongs to Oriental languages” (Win. 34:3. b, p. 297).Comp. οἰκονὸμος τῆς ἀδικίας (16:8); κριτὴς τῆς ἀδικίας (18:6); ἀκροατὴς ἐπιλησμονῆς (Jas 1:25); κριταὶ διαλογισμῶν πονηρῶν (Jas 2:4); and perhaps the difficult τροπῆς ἀποσκίασμα (Jas 1:17). The meaning here is “winning words.” The very first meaning of χαίρω (χαίρω is “comeliness, winsomeness” (Hom. Oba 1:8:175; Ecc 10:12; Psa 64:3; Ecclus. 21:16, 37:21; Col 4:6): and in all these passages it is the winsomeness of language that is specially signified. From this objective attractiveness it easily passes to subjective “favour, Kindness,goodwill,” esp. from a superior to an interior (Act 2:47; Gen 18:3, Gen 32:5, Gen 33:8, etc.); and hence, in particular, of finding “favour” with God (1:30; Act 7:46; Exo 33:12, Exo 33:13, Exo 33:16, etc).From the sense of God’s favour generally(2:30, 52; Joh 1:14, Joh 1:16) we come to the grace” (Act 14:3, Act 14:20:24, 32; and the pauline Epp. passim). Lastly, it sometimes means the “gratitude” which this favour produces in the recipient (6:32-34, 17:9; 1Co 10:30). The word does not occur in Mt. or Mk. See Sanday on Rom 1:5, and Blass on Act 2:47 and 4:33.

Origen evidently has this passage in his mind when he wrote: “For a proof that grace was poured on His lips (Psa 64:3, ἐξεχύθη ἡ χάρις ἐν χειλεσιν σου)is this, that although the period of His teaching was short,—for He taught somewhere about a year and a few months,—the world has been filled with His eaching” (De Prin. 4:1, 5). But the words so calculated to win did not win the congregation. They were “fulfilled in their ears,” but not in their hearts.1 A doubt at once acrose in their minds as to the congruity of such words with one whom they had known all His life as the “son of Joseph” the carpenter. Here οὖτος has a contemptuous turn, as often (5:21, 7:39, 49, 15:2, 22:56, 59, etc): yet the vulg. in none of these places has iste, but hic. “Is not this person Joseph’s son? What does he mean by using such language?” Just as a single sentence is given as a summary of His discourse, so a single question is given as a summary of their scepticism.

While the οὖτος and υἱός is in all three, the question as a whole differs. Mk. has Οὐχ οὖτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας; (6:3). Mt. has Οὐχ οὖτός ἐστιν ὁ τοῦ τέκτονος υἱός; (13:55). Lk. Οὐχὶ υἱόσἐστιν Ἰωσὴφ οὖτος; And while the others mention Christ’s brothers and sisters in close connexion with His mother, Lk. mentions none of them. Lk. and Jn. seem to prefer the expression “son of Joseph” (Luk 3:23, Luk 3:4:22; Joh 1:45, Joh 6:42). Renan thinks that Marc ne connaît pas Joseph (V. de J. p.71). But it may be that, as he does not record the virgin birth of Christ, he avoids the expression “son of Joseph” or “the carpenter’s son,” which those who have recorded thre virgin birth could use without risk of being misunderstood.

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

Bare him witness. Compare verse 14. They confirmed the reports which had been circulated about him. Note the imperfect tense. There was a continuous stream of admiring comment. Similarly, were wondering. At the gracious words [λογοις της χαριτος] . Literally and correctly, as Rev., words of grace. See on chapter Luk 1:30.

Is not [ουχι] . Expecting an affirmative answer.

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