Luke 4:32

Luk_4:32

For His word was with power

The word and power

Witness the ministry of Chalmers.

It is said that Professor Young, who occupied the chair of Greek in the university, on one occasion was so electrified that he leaped up from his seat upon the bench near the pulpit, and stood, breathless and motionless, gazing at the preacher, until the burst was over, the tears all the while rolling down his cheeks. Dr. Wardlaw describes one scene he witnessed as follows:--It was a transcendently grand, a glorious burst. The energy of the Doctors action corresponded. Intense emotion beamed from his countenance. I cannot describe the appearance of his face better than by saying, as Foster said of Halls, it was lighted up almost into a glare. The congregation--in so far as the spell under which I was allowed me to observe them--were intensely excited, leaning forward in the pews like a forest bent under the power of the hurricane, looking steadfastly at the preacher and listening in breathless wonderment. One young man, apparently by his dress a sailor, started to his feet and stood till it was over. As soon as it was concluded there was (as invariably was the case at the close of the Doctors bursts) a deep sigh, or rather a gasp for breath, accompanied by a movement through the whole audience. (Bishop Simpson.)

His word was with power

We remember having heard a departed friend tell how, when a boy, he was taken by his father, one still, summer evening across the Northamptonshire fields--I believe it was to the little village of Thrapstone--to hear Robert Hall. It was one of those old village chapels, with the square galleries. As in the instance of Chalmers, the place was crowded with plain farmer folk and a sprinkling of intelligent ministers and gentry from the neighbourhood. The minister came m, a simple, heavy, but still impressive-looking man, one whose presence compelled you to look at him. In due course he announced his text, The end of all things is at hand; be sober and watch. Quite unlike Chalmers, his voice was not shattering, but thin and weak. There was no action at all, or only a kind of nervous twitching of the fingers; more especially as the hand moved and rested upon the lower part of the back, where the speaker was suffering almost incessant pain. As he went on, beneath the deepening evening shades falling through the windows of the old chapel, his voice first chained and then charmed and fascinated his hearers one after another; the whole place seemed as if beneath a great spell. As he talked about the end, the spell upon the people seemed to begin to work itself out into an awful, fearful restlessness; first one, then another, rose from their seats, and stood stretching forward with a kind of fright and wonder. Still there was no action, only the following on of that thin voice, with a marvellous witchery of apt and melodious words, but through them the end of all things sounded like some warning bell. More people rose, stretching forward. Many of those who rose first, as if they felt some strange power upon them, they knew not what, got up and stood upon their seats until, when the great master ceased, dosing his passionate and pathetic accents, the whole audience was upon its feet, intensely alive with interest, as if each one had heard in the distance the presages and preludes of the coming end, and felt that it was time to prepare. My friend used to speak of that never-forgotten moment, that summer evening in the old chapel as one of the most memorable of his life. (E. Paxton Hood.)

Spiritual power known only by its effects

Nor is it the only exhibition of power. Consider the chemical affinity that draws together the acids and alkalies. Think of the magnetic power which makes the steel filings, though in the midst of dust and rubbish and clippings of tin and brass, leave them all and fly up and kiss the magnet. It touches the pivoted needle, and men and treasures are secure upon the stormy ocean by its unerring guidance. The winds blow ever so fiercely; the waves roll ever so furiously; the vessel pitches as though it would founder; and yet that strange influence, unseen, unheard, unfelt, holds the needle in its place. Who can tell what is power? We see it in its effects; we measure it in its results. (Bishop Simpson.)

The presence of Christ a source of power

There is a beautiful legend of St. Chrysostom. He had been educated carefully; was a man of culture, and devoted to his calling; and yet in his earlier ministry he was not remarkable for his success. At one time he had what seemed to be a vision. He thought he was in the pulpit, and in the chancel and round about him were holy angels. In the midst of them and directly before him was the Lord Jesus; and he was to preach to the congregation assembled beyond. The vision or the reverie deeply affected his spirit.. The next day he ascended the pulpit he felt the impression of the scene. He thought of the holy angels as if gathered around him; of the blessed Saviour as directly before him--as listening to His words, and beholding His Spirit. He became intensely earnest; and from that day forward a wonderful power attended his ministrations. Multitudes gathered around him wherever he preached. Though he had the simple name of John while he lived, the ages have called him Chrysostom, the golden-mouthed. (Bishop Simpson.)

The causes considered that made our Lords word with power

I shall endeavour to show, therefore, that the word of our blessed Lord was always attended with power--

I. From the truth and disinterestedness of His doctrines, and the superior excellence of His sentiments.

II. From the gracious manner in which those sentiments were delivered.

III. From the openness and sincerity of His reproof; and--

IV. From His example. (J. Hewlett, D. D.)

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

Luk 4:32 . I ἐν ἐξουσίᾳ : no reference to the scribes by way of contrast, as in Mk., whereby the characterisation loses much of its point.

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

Verse 32. His word was with power.] εν εξουσια, With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See Clarke on Mr 1:22.

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

(32) At his doctrine.—Better, His teaching, as elsewhere. The form and manner was what amazed men.

His word was with power.—The word used is the same as the “authority” of Mat_7:29. There was no timid references to the traditions of the elders or the dictum of this or that scribe, such as they were familiar with in the sermons they commonly heard in their synagogues.

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

32. they were astonished] The word expresses more sudden and vehement astonishment than the more deeply seated ‘amaze’ of Luk_4:36.

at his doctrine] Rather, at His teaching, referring here to the manner He adopted.

his word was with power] St Matthew gives one main secret of their astonishment when he says that “He taught them as one having authority, and not as the scribes,” Luk_7:29. The religious teaching of the Scribes in our Lord’s day had already begun to be the second-hand repetition of minute precedents supported by endless authorities. (“Rabbi Zeira says on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chija on the authority of Rabbi Jochanan, &c., &c.” Schwab, Jer. Berachôth, p. 159.) We see the final outcome of this servile secondhandness in the dreary minutiae of the Talmud. But Christ referred to no precedents; quoted no ‘authorities;’ dealt with fresher and nobler topics than fantastic hagadoth (‘legends’) and weary traditional halachôth (‘rules’). He spoke straight from the heart to the heart, appealing for confirmation solely to truth and conscience,—the inner witness of the Spirit.

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 they were astonished at his doctrine,.... At the matter of it, as well as the manner in which it was delivered, it being so different from the Scribes and Pharisees, they had been used to:

for his word was with power: he spake with great fervency, majesty, and authority, and not with coldness and indifference, and dependence on the sense and authority of others, as their teachers did; and besides, such power went along with the word, that it reached their hearts; and as the Persic version renders it, "he penetrated them with it"; and he also confirmed it by powerful operations, by miraculous works, such as casting out devils, and healing diseases, of which an account follows.

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

32 And they were astonished at his doctrine: for his word was with power.

Ver. 32. For his word was with power] He preached not frigide et trepide, as the scribes; but uttered oracles, and did miracles.

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.

And they were astonished at his doctrine: for his word was with power. We have here again a picture which gives a general summary of Jesus" life extending over a considerable period. This is the fifth of these pictures of St. Luke. It represents the Master dwelling quietly at Capernaum, in the midst of his disciples, teaching and preaching; on the sabbath days gathering a considerable concourse drawn from the people at large, and generally surprising the listeners with his earnestness, freshness, and ability, which carried conviction into many a heart, Gentile as well as Jew. Although this period of the life of Jesus was signalized by many miracles, it does not seem that his ordinary preaching and teaching needed any such supernatural testimony to enable it to win its way. St. Luke especially tells us it was with power, and that the crowds heard it amazed and astonished. St. Matthew gives us (Mat_7:29) one reason, which helps us to understand something of this success which attended his teaching. It was "not as the scribes." In the Talmud we have many a fair specimen of the sacred instruction of the "schools" in the time of our Lord. Frivolous minutiae, hair-splitting of texts, weary repetition of the sayings of the men of old, questions connected with the exact keeping of the sabbath, with the tithing of mint, anise, and cummin, a singular lack of all dealing with the weightier matters of the Law justice, judgment, truth were among the characteristics of the scribes" popular instruction. The practical heart-searching words of Jesus were in strong contrast with the curious but useless themes dwelt on by the official teachers of the day. It was with the thirty-first verse of this chapter that the great Gnostic heretic, Marcion (second century) began his Gospel, which, in the early days of Christianity, had a vast circulation. Marcion, while preferring St. Luke"s Gospel, as emanating from St. Paul, before putting it out as the authoritative history to be used by his numerous followers, cut out the earlier chapters of our Gospel, which bore on the birth and infancy of the Lord, commencing here prefixing, however, a note of time, thus: "In the fifteenth year of the government of Tiberius, Jesus went down" (Marcioh probably intended it to be understood from heaven) "into the town of Galilee named Capernaum.

Vers. 32, 37. Fame and Power.

"His word was with power;" "The fame of him went out." Fame and power are the objects of eager and arduous pursuit; they are supposed to be deserving of the expenditure of our strength, and to reward us for all our anxieties and toils. What is their worth, intrinsic and relative? What were they to our Lord? and what should they be to us?

I THE WORTHLESSNESS OF FAME.

1. The fame of Jesus Christ, as a man, is remarkable indeed. Born in a little Judaean village, of humble parents, receiving a very scanty education, enjoying no patronage, teaching truths too deep to be understood by the multitude and too broad to be appreciated by the orthodox of his time, arousing the hatred of the powerful, and dying while yet a young man a death of utmost ignominy, his name has become known, his doctrine has been received, he himself has been honored and even worshipped by countless millions of mankind under every sky. This is fame of the first magnitude; there are very few names "under heaven given among men" that can aspire to stand in the same rank, on the ground of human fame.

2. Jesus Christ shunned rather than sought fame. "Jesus straitly charged them, saying, See that no man know it". (Mat_9:30 Mat_8:4 Mat_12:16 Mat_17:9) "Great multitudes came together to hear and to be healed... and he withdrew himself into the wilderness". (Luk_5:15, Luk_5:16; see also Vers. 42, 43)

3. He appears to have been embarrassed by his fame rather than gratified, and his work seems to have been hindered rather than helped by it. (see Joh_6:15) And it is obvious that, as his great and high purpose was one which was far removed from the superficial and worldly hopes of the people, popularity or fame would not further but rather retard the work he had in hand. It is worth no man"s while to be seriously concerned about his fame. To seek for and strive after an honorable reputation is what every man owes to himself, to his family, to his Church, to his Master. But no man need concern himself greatly about the acquisition of fame.

(1) It is obvious that only a very small minority of mankind can attain it; therefore any extensive endeavor after it must end in disappointment.

(2) It is of very slight intrinsic worth; for it is possessed and enjoyed by the bad as well as by the good, by the notorious as well as by the celebrated.

(3) It does not usually crown its hero until he has gone where it will no longer affect him; useless to the martyred patriot himself, however valuable to his country, is the costly tomb, or the splendid monument, or the elaborate elegy contributed to his memory.

(4) Its effect on living men is exceedingly doubtful; it may gladden and stimulate, but it may elate and injure.

II THE EXCELLENCY OF POWER. "Power belongeth unto God". (Psa_62:12) And power belonged to the Son of God. "Jesus returned in the power of the Spirit" (ver. 14).

1. Christ possessed and exerted power the power of the prophet, speaking truth; "his word was with power"; (ver. 32; Mat_7:28, Mat_7:29) the power of the Son of God, working miracles; the power of holiness and innocency; (Joh_7:30 Joh_18:6) the power of love and sympathy, attaching disciples, men and women, to himself with bonds of affection that no dangers or sufferings could break.

2. He aspired after other and still higher power than any he exercised the power which could only be gained by a sacrificial death. "I, if I be lifted up, will draw all men unto me." That pure and holy aspiration has been and shall be gloriously fulfilled. It is well worth our while to seek after a true, living, spiritual power.

(1) It is attainable by us all; it is within the reach of those who seek it in the fellowship and the service of Christ, and who ask it of the Spirit of God.

(2) It is of real intrinsic worth; it is a Divine, a Christ-like, an angelic thing; it is a source of benefit and blessing to mankind.

(3) It will enlarge our heritage both here and hereafter; for to every man God will give sacred and blessed opportunity of service "according to his several ability. C.

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

32. ἐξεπλήσσοντο. The word expresses more sudden and vehement astonishment than the more deeply-seated ‘amaze’ of Luk 4:36.

ἐπὶ τῇ διδαχῇ αὐτοῦ. ‘At His teaching,’ referring here to the manner He adopted.

ἐν ἐξουσία ἦν ὁ λόγος αὐτοῦ. ‘His word was with authority,’ comp. Luk 4:36. St Matthew gives one main secret of their astonishment when he says that “He taught them as one having authority, and not as the scribes,” Luk 7:29. The religious teaching of the Scribes in our Lord’s day had already begun to be the second-hand repetition of minute precedents supported by endless authorities. (“Rabbi Zeira says on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chiya on the authority of Rabbi Jochanan, &c., &c.” Schwab. Jer. Berachôth, p. 159.) We see the final outcome of this servile secondhandness in the dreary trivialities of the Talmud. But Christ referred to no precedents; quoted no ‘authorities;’ dealt with fresher and nobler topics than fantastic hagadoth (‘legends’) and weary traditional halachôth (‘rules’). He spoke straight from the heart to the heart, appealing for confirmation solely to truth and conscience,—the inner witness of the Spirit.

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.

32. ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. This does not refer to the power which His words had over the demoniac, but to the authority with which they came home to the consciences of His hearers. The healing of the demoniac was not so much an example of this ἐξουσία as evidence that He had a Divine commission to exercise it Lk. omits the comparison with the formal and ineffectual teaching of the scribes (Mar 1:22, Mar 1:22; Mar 7:29).

The ἐν means “clothed in, invested with” (1:17, 4:36, 11:15, 18, 19, 20, 22:2, 8; 1Co 2:4; Eph 6:2; 2Th 2:9). This use of ἐν is freq. in late Grk. Green, Gram. of N.T. p. 206.

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

They were astonished [εξεπλησσοντο] . See on Mt 7:28.

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