Luke 4:24

Luk 4:24. Εἶπε δὲ, and He said moreover) This formula of the sacred writers, occurring in the writings of Moses, when he says, ודבר, and in the New Testament, frequently in Luke, indicates that an interval was allowed by the speaker to elapse: ch. Luk 6:39, Luk 12:16, Luk 13:20, Luk 15:11.—ἀμὴν, verily) Presently after occurs the parallel, ἐπʼ ἀληθείας, of a truth, Luk 4:25.—δεκτὸς, accepted) earnestly looked for, dear.—πατρίδι, country) In antithesis to Sidon, Luk 4:26, and the Syrian, Luk 4:27. It is on this account that the δὲ, but, is employed in verse 25. It is your own fault, saith the Lord to them, that the Physician pays less attention to you, than to those more remote.

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

Luk 4:24 . Ἀμὴν : solemnly introducing another proverb given in Mt. and Mk. (Mat 13:57 , Mar 6:4 ) in slightly varied form. δεκτός ( vide Luk 4:19 , also Act 10:35 ), acceptable, a Pauline word (2Co 6:2 , Phi 4:18 ).

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

And he said, &c.--He replies to the one proverb by another, equally familiar, which we express in a rougher form--"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also Mat 7:6, on which our Lord Himself ever acted.)

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 24. No prophet is accepted] See on Mt 13:55-57.

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

(24) No prophet is accepted.—The proverb is remarkable as having been quoted by our Lord certainly twice, possibly oftener: (1) on this His first visit after His baptism to Nazareth; (2) on His second visit (Mat_13:57; Mar_6:4). St. John’s reference to it (Joh_4:44) may have risen out of one or other of these two occasions, but it rather conveys the impression of the saying having been often on the lips of Jesus.

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

24–30. Rejection by the Nazarenes

24. is accepted in his own country] St Matthew adds (Mat_13:57) “and in his own house,” implying that “neither did His brethren believe on Him.” This curious psychological fact, which has its analogy in the worldly proverb that ‘No man is a hero to his valet,’ or, ‘Familiarity breeds contempt,’ was more than once referred to by our Lord; Joh_4:44. (“Vile habetur quod domi est.” Sen. De Benef, iii. 2.)

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 said, verily I say unto you,.... Another proverb in use among them, the meaning of which was well known to them, and was very appropriate to the present case:

no prophet is accepted in his own country; See Gill on Mat 13:57

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

24 And he said, Verily I say unto you, No prophet is accepted in his own country.

Ver. 24. No prophet is accepted] {See Trapp on "Mat 13:57"}

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.

No prophet is accepted - Has honor, or is acknowledged as a prophet. See the notes at Mat 13:57.

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

24. He said—In answer to some response with which they interrupted him. The response must have admitted that they did hold the sentiments he attributed to them.

No prophet—Proverbs are of course general rules, to be taken with exceptions. The present proverb is founded on one of the evil propensities of our nature; namely, the envy which arises from our seeing former equals outstrip us in life. This is a special characteristic of coarser natures like the men of Nazareth.

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 said, Verily I say unto you, No prophet is accepted in his own country. But instead of gratifying their curiosity and supplying them with some more empty arguments why they should not listen to his words, the Lord quietly quotes a proverb well known to all people Farrar calls it a curious psychological fact the quoting prefaced by the solemn "verily." The Master was evidently looking far beyond the little prejudices of Nazareth. "His own country" meant far more than the narrow circuit bounded by the Nazareth hills. The Speaker was thinking of all the chosen people of the Jews, who as a nation he knew too well would not accept him. But if Israel would have none of him, he would reign in the hearts of that unnumbered multitude who peopled the isles of the Gentiles.

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

No prophet is acceptable in his own country - That is, in his own neighbourhood. It generally holds, that a teacher sent from God is not so acceptable to his neighbours as he is to strangers. The meanness of his family, or lowness of his circumstances, bring his office into contempt: nor can they suffer that he, who was before equal with, or below themselves, should now bear a superior character.

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

24–30. REJECTION BY THE NAZARENES

24. δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. ‘Is acceptable’ (rather than the accepted of the A. V[104], since δεκτὸς is a verbal adjective). St Matthew adds (Mat 13:57) “and in his own house,” implying that “neither did His brethren believe on Him.” This curious psychological fact, which has its analogy in the worldly proverb that ‘No man is a hero to his valet,’ or, ‘Familiarity breeds contempt,’ was more than once referred to by our Lord; Joh 4:44. (“Vile habetur quod domi est,” Sen. De Benef. III. 2.)

[104] A. V. Authorised Version.

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.

24.] See Joh 4:44 and note.

εἶπεν δέ] A formula usual with Luke—see reff.; and indicating, if I mistake not, the passing to a different source of information, or at least a break in the record, if from the same source.

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

24. Εἶπεν δέ. When these words occur between two utterances of Christ, they seem to indicate that there is an interval between what precedes and what follows. The report of what was said on this occasion is evidently very condensed. Comp. 6:39, 12:16, 15:11, 17:1, 22, 18:9, and see on 1:8. The δέ is “but” (Cov.) rather than“and”(all other English Version); ait autem (Vulg.). “But, instead of gratifying them, Hesaid” There are various proverbial sayings which declare that those who are close to what is great do not appreciate the greatness. Jesus declares that He is no exception to this rule, and implies that He will work no miracles to free Himself from its operation. In the wilderness He had resisted a similar suggestion that He should work a miracle of display, a mere τέρας (vv. 9-11). In this matter Nazareth is a type of the whole nation, which rejected Him because He did not conform to their own ideas of the Messiah. Their test resembles that of the hierarchy, “He is the King of Israel; let Him now come down from the cross, and we will believe on Him” (Mat 27:42). For εἶπεν δέ see p. 68.

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