Luke 4:42

JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)

stayed him--"were staying Him," or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings (Mat 8:34).

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

Luk_4:40; Luk_4:42

Now when the sun was setting, all they that had any sick

Now when the sun was setting

When the sun set another sun arose.

The eventide of nature brought the morning of restoration. Nature perishes: Grace is eternal. Come to Christ when you can--early in the day, or in the shades of evening--He is ever ready. In Luk_4:42 mark an attempt to localise Christ. This is often done even now. But He is not to be parochially or congregationally shut in. He is the light of every life. He must gather His sheep from every hill, and call His own from unexpected places. (J. Parker, D. D.)

The miracles of healing at Capernaum

These words form a very vivid contrast with what is recorded in the former part of this chapter. In Nazareth He did no mighty works. Could not, not would not. It was not because the people there didnt want help. It was as bad to be sick up there as in Capernaum. But it was because of their unbelief. Then in wonderful contrast comes this story of Capernaum. That contrast we can still make. We may have this Nazareth, Jesus in the midst with all His healing power, and yet our hearts unblessed; or it may be to us Capernaum, and Jesus moving in and out amongst us, laying His hands on every one of us and making us whole.

I. THE SCENE HERE PICTURED. The sun was setting; the mountains were lifting up their heads into the golden crimson, and the lake was bathed in the sunset hues. Across the rocky paths came wearied ones from the inland villages with withered limbs; blind men groping their way and asking piteously if they were right; deaf men trying to read the signs of His coming in everybodys face; and, across the lake, boat-loads of sick ones, the glassy surface of the lake just broken by the ripple of the oar; and thus they came, until what a sight it was about the gate of the city!

II. FOLLOW THE MASTER THROUGH THE WARDS OF HIS HOSPITAL. NOW the whisper runs through the crowd, He comes. He comes--those eyes of His all filled with compassion; and moving about amongst them, He laid His hands on every one of them. No poor woman was thrust away outside; no poor little child was forgotten.

1. Notice that the power of the Lord is a healing power--not to condemn the world. And

2. See how the Lord uses this power--with what gentleness.

3. Notice how the Lord deals with men in their individuality--every one of them.

III. Look AT THE SICK ONES. First, here is a heathen woman. Here stands a sturdy Roman soldier who has been maimed in some fight, &c. In Christs hospital every case is peculiar. (New Outlines of Sermons on New Testament.)

Gods Kingdom

Which kingdom? There is

(1) the kingdom of nature;

(2) that of providence;

(3) that of glory.

But none of these is the kingdom I am going to talk about. There is another kingdom, the kingdom of His grace, the kingdom in the hearts of men, called the kingdom of God in my text.

I. THIS KINGDOM IS ONE; THE KINGDOMS OF THE EARTH ARE MANY. The kingdom of God does not resemble any of these. It is a spiritual kingdom.

II. THE KINGDOMS OF THIS WORLD ARE NOT HAPPY, THE KINGDOM OF GRACE IS.

III. THE KINGDOMS OF EARTH ARE MAINTAINED BY FORCE; THE THRONE OF GODS KINGDOM IS ESTABLISHED IN THE AFFECTIONS OF ITS SUBJECTS.

III. THE KINGDOMS OF EARTH DECAY; THE KINGDOM OF GOD NEVER.

IV. Practical questions:

1. Are we members of this kingdom?

2. If not, are we willing to become members? (E. G. Gange.)

Imposition of hands

This rite is a symbol of any kind of transmission, whether of a gift or an office (Moses and Joshua, Deu_34:9), or of a blessing (the patriarchal blessings), or of a duty (the transfer to the Levites of the natural functions of the eldest son in every family), or of guilt (the guilty Israelite laying his hands on the head of the victim), or of the sound, vital strength enjoyed by the person who imparts it (cures). It is not certainly that Jesus could not have worked a cure by His mere word, or even by a simple act of volition. But, in the first place, there is something profoundly human in this act of laying the hand on the head of any one whom one desires to benefit. It is a gesture of tenderness, a sign of beneficial communication such as the heart craves. Then this symbol might be morally necessary. Whenever Jesus avails Himself of any material means to work a cure--whether it be the sound of His voice, or clay made of His spittle--His aim is to establish in the form best adapted to the particular case, a personal tie between the sick person and Himself; for He desires not only to heal, but to effect a restoration to God, by creating in the consciousness of the sick a sense of union with Himself, the organ of Divine grace in the midst of mankind. This moral aim explains the variety of the means employed. Had they been curative means (of the nature of magnetic passes, for example) they could not have varied so much. But as they were addressed to the sick persons soul, Jesus chose them in such a way that His action was adapted to its character or position. In the case of a deaf mute, He puts His fingers into his ears; He anointed the eyes of a blind man with His spittle, &c. Thus their healing appeared as an emanation from His person, and attached them to Him by an indissoluble tie. Their restored life was felt to be dependent on His. (F. Godet, D. D.)

The Great Physician

We have here a picture of Jesus as the Great Physician of soul and body, the Divine restorer of health to both body and mind. It is never to be forgotten how He thus met the sufferings of humanity, and brought effective deliverance as none other ever could or ever will bring, to a world ever groaning and travailing in pain. And what He did then, He is doing still. We cannot now see His earthly Form, nor do we look for miracles to be wrought upon us; but each of us has his own peculiar care or trouble, and needs the Divine Physician to relieve his distress.

1. True, there are earthly reliefs, and it is our duty to make proper use of them; but they are all more or less temporary and fleeting.

(1) For the body: medical relief and advice, &c. Yet these can give no immunity from disease. And most remedies soon lose their power.

(2) For the mind: distraction, pleasure, &c. These also are but the results of the experience of others, but they have no last in them, and they may only make the pain worse to bear than before.

2. True also, that if present relief is not to be had, we may still be buoyed up by earthly hope. But alas! how often is this but hope deferred, which makes the heart sick; and how often is the miserable and weary sufferer brought to such a state that the only earthly hope left him is the hope that he may soon be done with earth altogether, and his poor pained body be laid to rest in the grave! Oh, how vain are all earthly hopes, and how doomed to disappointment are those who trust in them. But, thank God! our Christian philosophy is not so cold. We have more than this.

I. A PRESENT HELP. We have learned that present, earthly, personal comfort is not such a grand object after all; that there are higher things, and better things, within our reach. What are these? Growing better, being sanctified, making this life not an end but a beginning and preparation for a higher and better life. Not only so, but we can go to Jesus as truly as could the friends at Capernaum, and help to take our sufferers there. Nor have we far to go. He is always at hand, and always accessible. Moreover, He is unchangeable; not like earthly friends and comforts, but always the same; the truest help in any and every kind of suffering--whether of mind, body, or estate, as many a soul has proved, in sickness, poverty, anxiety, loneliness.

II. A FUTURE HOPE. If, in spite of every aid, the burdens of life press heavily on us, we have more than the silence of the grave to look for; we know that while our body sleeps, our soul is with Christ in paradise, and that one day there will be a happy reunion. Conclusion: Let us first find the way ourselves to this present help and future hope, and then we shall be able to point our friends to it and to Jesus who is indeed our only help and our only hope. And then, one word more for our comfort. You will remember that our blessed Lord was not done with the sufferers when He laid His hands upon them and conferred present relief in trouble. They might go home with glad hearts, and enjoy the blessing of God, but a time would come when they might again suffer in body or in mind, and when they would at last have to give up all hope of earthly remedy. But Jesus was not forgetting them. Tired and wearied as He was, He rose up a great while before day, and departed into a solitary place, and there prayed. He was blessing them even more in His absence than while with them in bodily presence. Even so is it still with the sufferers and with the healed. Jesus is not only ever blessing us with divine comfort and strength, but He is pleading for us with the Father. He knows the pain of each heart, and He will bless us and it for our good if we will but go to Him. (George Low, M. A.)

Luk_4:42

That He would not depart from them

How to prolong the gracious visits of Christ

I.

WHAT MEANS SHOULD BE EMPLOYED TO PROLONG THE GRACIOUS VISITS OF CHRIST? I answer, generally, we must endeavour to render His continuance with us agreeable to Himself; and to avoid or banish from among us everything which tends to render it otherwise. When we wish to induce an earthly friend to reside with us as long as possible, we naturally endeavour to render his residence with us agreeable; for no person will voluntarily continue long in a disagreeable place, or in unpleasant society. But more particularly; if we would prolong our Saviours gracious visits, either to ourselves, to our habitations, or to the place in which we reside, we must show Him that we greatly desire and highly value His presence. No person will consent to stay long with those by whom his presence is not desired. Least of all will those consent to this who are sensible of their own worth, and who know that there are other places where they would be more welcome. Now our blessed Saviour is perfectly sensible of His own worth. He knows that, great and powerful as He is, He can confer no favour upon a Church or upon individuals more valuable than His gracious presence. He, therefore, justly expects that we should prize it accordingly, and consider everything else as nothing in comparison with this. The fact is, that, when we prefer any object to Christ, we make an idol of that object, and set up that idol in His presence. And can we expect that He will continue long with those who prefer an idol before Him?

1. The more He seems to depart from us, the more earnestly must we follow Him with our prayers and supplications, saying, with Jacob, We will not let Thee go, except Thou bless us; and, like the persons mentioned in our text, staying Him that He may not forsake us.

2. With prayer we must unite penitence. Especially must we repent of those sins which have been the probable cause of His beginning to withdraw. Without this, even prayer will not avail, as is evident from the case of Joshua, when his army was repulsed before Ai.

3. If we would prevent the Saviour from depriving us of His gracious visits, we must receive them with profound humility and a deep sense of our unworthiness of such a favour.

4. H we would prevent the Saviour from leaving us, we must assign sufficient reasons why He should prolong His stay. The glory of His Father, the honour of His great name, the welfare of His people, the prosperity of His cause, are each of them reasons of sufficient weight to influence His conduct; and while either of these reasons requires His stay we may be sure that He will not leave us.

5. If we would prevent Christ from leaving us, we must furnish Him with employments, and with such kind of employments as are suited to His character. Now the ruling passion of our Saviour is the love of doing good. My meat, says He, is to do the will of My Father and to finish His work. And again He says, It is more blessed to give than to receive. Agreeably, we find that, when on earth, He went about doing good, and, where He found opportunities of doing the most good, there He always made the longest stay.

II. SOME OF THE REASONS WHICH SHOULD INDUCE US TO EMPLOY THESE MEANS.

1. We ought to employ these means, because a neglect of them will infallibly grieve and offend our Redeemer.

2. The blessed effects which result from the gracious visits of Christ, furnish another reason why we should employ all proper means and make every possible exertion to induce Him to prolong them.

3. Another reason which should induce us to employ these means, may be found in the evils which result from the Saviours departure. These evils are in full proportion to the benefits which result from His presence.

4. The conduct of impenitent sinners affords another reason why we should do this. (E. Payson, D. D.)

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

EVANGELISM OF JESUS

Mar 1:35-39; Luk 4:42-44. From Capernaum, His headquarters, He now radiates out through the surrounding country, accompanied by His disciples, Peter, Andrew, James, and John, going everywhere preaching the Living Word. “And He was preaching in their synagogues throughout all Galilee, and casting out demons.” We find the constant work of Jesus, in all His ministry, consisted in demoniacal ejectment in the interest of the soul, and physical healing in the interest of the body, thus gloriously fulfilling His mission as the Redeemer of mankind. Lord, help us to be true to our calling, and walk in Thy footprints! In that case we will labor incessantly in the work of both soul and body. Man is a dependency, and consequently always actuated by spiritual influence, either demoniacal or Divine. As Satan is the great deceiver, it becomes his climacteric stratagem so to delude his votaries as not only to render them unconscious of demoniacal possession, but even plunge them so deeply into infidelity that they do not believe in diabolical existence. Humanity is uniform in all ages. We see, everywhere, bodily ailments prevalent, and readily admit the need of the Healer. With the needed spiritual illumination, we would equally obviously recognize demoniacal possession on all sides, and the imperative need of the Omnipotent Ejector. The idea generally prevails that these demoniacal possessions were only peculiar to the time and place of our Savior’s ministry. This is a mistake. They are everywhere, and will continue till Satan is cast out. Whereas the E.V. calls them devils, you will observe the R.V., in harmony with the original, calls them demons, “devil” being the appropriate cognomen of Satan, and a translation of the Greek diabolus; whereas, in all of these cases, where the E.V. speaks of “casting out devils,” diabolus does not occur in the original, but daimonion, “demon.” These demons are the innumerable host of evil spirits which now throng this world, all seeking a home in some human beast. Some have many of these demons, like the Gadarene; others, fewer. But all who are not dominated by the Holy Spirit, are more or less demonized.

Mat 4:23-25. “And Jesus was going round all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every malady among the people.” The old prophets all vividly predicted the coming kingdom; John the Baptist, with stentorian voice, proclaimed its ingress; while Jesus, following him, preached the kingdom as a present reality, exhorting the people to fly thither, thus finding refuge from death and hell. During the gospel dispensation, the kingdom of God on earth is encompassed on all sides with Satanic antagonism, only becoming the asylum of the faithful few, who live in constant anticipation of the return of our glorious King, when He will cast out the enemy and conquer the world.

“And His fame went abroad into all Syria.” Whereas Galilee, which is bounded on the south by Samaria, west by the great sea, east by the Jordan, and north by Syria, was the center of our Savior’s evangelistic peregrinations, and the scene of most of His mighty works.

“And they brought to Him all those who were afflicted, being possessed with various diseases and troubles;” i.e., from all parts of the surrounding country, they are now bringing the people who are afflicted with every diversity of diseases and physical ailments, and He is healing them, to the infinite joy of the poor sufferers and their friends and the ineffable glory of His ministry. “And the demonized;” i.e., the people who needed spiritual help, because they were possessed with demons, which must be cast out or they will drag them into hell. “And the lunatics.” In that day they had no lunatic asylums for the benefit of the people thus unfortunately afflicted with mental derangement, but their friends had to take care of them the best they could, or let them run at large, the terror and annoyance of the community. Doubtless many of these lunatics were epileptical. “And the paralyzed; and He healed them all.” Nervous paralysis, which is very common at the present day, as a rule, is incurable by medical skill. Here we see the Great Healer finds no stubborn cases — fevers retreat away, paralytics leap and run to tell the glorious news, lunatics and epileptics are healed in a moment by His word, while all demons, evacuating their victims, retreat before Him.

“Many multitudes followed Him from Galilee.” The whole country, from the Jordan to the sea, from Samaria to Syria, stirred as by a sweeping avalanche, rises up and follows this wonderful Nazarene. “And Decapolis.” This proper name is from deka, “ten,” and polis, “city,” and means the ten cities, with the country they represent, lying east of the Jordan and southeast of the sea of Galilee, and inhabited by Gentiles. “And Jerusalem, and Judea, and beyond the Jordan.” Almost one year of our Lord’s ministry has passed away. His fame has not only spread throughout all the land of Israel, but has swept over the surrounding Gentile countries like a tornado, bringing multitudes from the ends of the earth to satisfy their curiosity, and see whether the paradoxical reports they have heard are true.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk 4:42. Ἕως, even to, [as far as to]) They did not give over seeking before that they found Him.

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

Luk_4:42-44. See on Mar_1:35-39, who is more precise and more vivid.

The bringing of so many sick folks to Him, Luk_4:40, is to be explained, not by this hasty departure, the appointment of which had been known (Schleiermacher), but, in accordance with the text (Luk_4:37), by the fame which the public healing of the demoniac in the synagogue had brought Him.

ἕως αὐτοῦ] not simply: to Him, but: even up to Him, they came in their search, which therefore they did not discontinue until they found Him. Comp. 1Ma_3:26; Act_9:38; Act_23:23.

εἰς τοῦτο] namely, to announce not only here, but everywhere throughout the land, the kingdom of God.

ἀπέσταλμαι] It is otherwise in Mar_1:36, whose expression is original, but had already acquired in the tradition that Luke here follows a doctrinal development with a higher meaning.

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 4:42-44 . Withdrawal from Capernaum (Mar 1:35-39 ). γενομένης ἡμέρας , when it was day, i.e. , when people were up and could see Jesus’ movements, and accordingly followed Him. In Mk. Jesus departed very early before dawn, when all would be in bed; a kind of flight . οἱ ὄχλοι : in Mk. Simon and those with him, other disciples. But of disciples Lk. as yet knows nothing. ἕως αὐτοῦ , to the place where He was. From the direction in which they had seen Him depart they had no difficulty in finding Him. κατεῖχον , they held Him back, from doing what He seemed inclined to do, i.e. , from leaving them, with some of their sick still unhealed.

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

5 th. Luk 4:42-44.

The more a servant of God exerts himself in outward activity, the more need there is that he should renew his inward strength by meditation. Jesus also was subject to this law. Every morning He had to obtain afresh whatever was needed for the day; for He lived by the Father (Joh 6:57). He went out before day from Peter’s house, where no doubt He was staying. Instead of, And when it was day, Mark says, While it was still very dark (ἔννυχον λίαν). Instead of, the multitude sought Him, Mark says, Simon and they that were with him followed after Him..., and said unto Him, All men seek Thee. Instead of, I must preach, Mark makes Jesus say, Let us go, that I may preach..., etc. These shades of difference are easily explained, if the substance of these narratives was furnished by oral tradition; but they become childish if they are drawn from the same written source. Holtzmann thinks that Luke generalizes and obscures the narrative of the primitive Mark. The third evangelist would have laboured very uselessly to do that! Bleek succeeds no better in explaining Mark by Luke, than Holtzmann Luke by Mark. If Mark listened to the narrations of Peter, it is intelligible that he should have added to the traditional narrative the few striking features which are peculiar to him, and particularly that which refers to the part taken by Simon on that day. As we read Mar 1:36-37, we fancy we hear Peter telling the story himself, and saying: “And we found Him, and said to Him, All men seek Thee.” These special features, omitted in the general tradition, are wanting in Luke.

The words of Jesus, Luk 4:43, might be explained by a tacit opposition between the ideas of preaching and healing. “If I stayed at Capernaum, I should soon have nothing else to do but work cures, whilst I am sent that I may preach also.” But in this case the verb εὐαγγελίσασθαι should commence the phrase. On the contrary, the emphasis is on the words, to other cities...Jesus opposes to the idea of a stationary ministry at Capernaum, that of itinerant preaching. The term εὐαγγελίσασθαι, to tell news, is very appropriate to express this idea. The message ceases to be news when the preacher remains in the same place. But in this expression of Jesus there is, besides, a contrast between Capernaum, the large city, to which Jesus in no way desires to confine His care, and the smaller towns of the vicinity, designated in Mark by the characteristic term κομποπόλεις, which are equally entrusted to His love.

It is difficult to decide between the two readings, ἀπεστάλην, I have been sent in order to..., and ἀπέσταλμαι, my mission is to...The second perhaps agrees better with the context. A very similar various reading is found in the parallel passage, Mar 1:38 (ἐξῆλθον or ἐξελήλυθα). Mark’s term appears to allude to the incarnation; Luke’s only refers to the mission of Jesus.

The readings εἰς τὰς συναγωγάς and ἐν ταῖς συναγωγαῖς, Luk 4:44, recur in Mar 1:39. The former appears less regular, which makes it more probable: Jesus carried the preaching into the synagogues.

The absurd reading τῆς ᾿Ιουδαίας, which is found in the six principal Alex., should be a caution to blind partisans of this text.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

No color of zeal ought to hinder us in the race of our vocation.

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

Verse 42. And the people sought him] Rather, Sought him earnestly. Instead of εζητουν, sought, I read, επεζητουν, earnestly sought. This reading is supported by ABCDFLMS-V, and more than seventy others. Wetstein and Griesbach have both received it into the text. The people had tasted the good word of God, and now they cleave to Christ with their whole heart. Hearing the words of Christ, and feeling the influence of his Spirit upon the soul, will attract and influence the heart; and indeed nothing else can do it.

And stayed him] Strove to detain him; κατειχον αυτον they caught hold of him. Thus showing their great earnestness to be farther instructed.

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

(42-44) And when it was . . .—Again we have a narrative omitted by St. Matthew, but common to St. Luke and St. Mark. See Notes on Mar_1:35-39.

The people sought him.—The Greek tense implies continued seeking.

And stayed him.—Better, tried to stay Him. Their wish was that He should remain at Capernaum, heal their sick, teach them, and perhaps also that they and their fellow-townsmen might thus share in the fame of the new Prophet.

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

42. when it was day] St Mark (Mar_1:35) uses the expression “rising up exceedingly early in the morning, while it was yet dark.” It was His object to escape into silence, and solitude, and prayer, without being observed by the multitudes.

into a desert place] Densely as the district was populated, such a place might be found in such hill ravines as the Vale of Doves at no great distance.

the people sought him] Rather, were earnestly seeking for Him. It is characteristic of the eager impetuosity of St Peter, that (as St Mark tells us, Luk_1:36) he, with his friends, on this occasion (literally) “hunted Him down” (katedioxan).

stayed him] Rather, tried or wished to detain Him. It is the tentative imperfect.

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 unto them,.... In answer to their importunate requests:

I must preach the kingdom of God to other cities also; as well as to Capernaum; and though they did not express their desire of his continuance with them, in order to preach the Gospel to them; yet Christ signifies, that a principal part of his work lay in preaching the things concerning the kingdom of God, the Gospel dispensation on earth, the doctrines and ordinances of it, as well as the things which relate to the kingdom of glory; as what is the saints meetness for it, their regeneration, and their right unto it, which lies in his righteousness: and that as he had preached these things at Capernaum, there was a necessity upon him to preach them in other cities of Galilee and Judea: for therefore am I sent; as he was by his heavenly Father, and had himself also undertook and engaged to do it.

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

See Poole on "Mar 1:35", and following to Mar 1:39, where that evangelist reports the same things that this evangelist mentions, only with more circumstances. Mark saith, he went out a great while before day into a solitary place to pray. He saith also that Simon and others followed him, and found him, and told him that all men sought him. Luke addeth that the others desired him not to depart from thence. They desired his stay, in order to his miracles, the healing of their sick, dispossessing demoniacs, &c. Christ replied, (as Mark saith), Let us go into the next towns, that I may preach there also; for therefore came I forth. Luke saith he told them, he must preach the gospel of the kingdom to other cities also; for therefore he was sent. Accordingly, (saith Luke), he did preach in the synagogues of Galilee. Mark adds also that he cast out devils. How can any think that preaching the gospel is not the great work of the minister of Christ, but prayers are to be preferred before it, or administering the sacraments greater, when it is expressly said, that Christ baptized none, but his disciples, Joh 4:2; and Paul saith, Christ sent him not to baptize, but to preach the gospel; and Christ omitted opportunities of working miracles that he might preach to other cities, and only wrought miracles to confirm the doctrine he preached; and we so often read of his going about preaching and teaching, never of his praying, but alone with his disciples, or in a mountain or solitary place; (though doubtless he, or some others, did pray at their worship in the synagogues); unless any will be so mad as to think, that the sole end of preaching was to convert men from Judaism, or paganism, to an outward owning and professing of Christ, though under that profession, by reason of their sottish ignorance and debauched lives, they remain twice more the children of the devil than many Jews and pagans are? What was Christ’s great work is certainly his ministers’, viz. to preach the gospel of the kingdom.

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

And when it was day, he parted and went into a desert place. For solitude, meditation, and prayer. The night, or at least most of it, must have been spent in these blessed works of mercy. It was very early in the deep, dark dawn that the Redeemer was up again seeking fresh strength from his Father. St. Mark tells us when he left the house "it was still very dark."

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

Mark i, 35.

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

The withdrawal of Jesus:

v. 42. And when it was day, He departed and went into a desert place; and the people sought Him, and came unto Him, and stayed Him that He should not depart from them.

v. 43. And He said unto them, I must preach the kingdom of God to other cities also; for therefore am I sent.

v. 44. And He preached in the synagogues of Galilee.

The very next morning, at break of day, Jesus left Capernaum. He followed the method He employed at other times also: He went out into the solitude to be all alone in prayer and communion with His heavenly Father. It would be of advantage to most Christians if they would occasionally withdraw from the bustle of modern business and spend some time after the example of Christ. We are too liable to lose our balance and the sense of proportion according to Biblical standards if there is only the ceaseless hurry of work, alternating with rounds of pleasure. Sunday should be the day for quiet communion with God, not spent in contempt of God’s Word and in loud and boisterous picnics, but in prayerful contemplation of our need of God. But the absence of Jesus was soon noticed, and a large multitude of people, with Peter in the lead, went out to search for Him and bring Him back. But He would not be persuaded by them. He knew that it was not the Word of Life for which they were eager, but the miracles which they hoped to see. And so He explained to them the principal purpose of His ministry. The obligation rests upon Him to bring the Gospel news of the kingdom of God to other cities also. This work He has taken upon Himself; in this work He wants to show all faithfulness. And so He departed on a preaching tour of Galilee, Himself proclaiming the Gospel-message in His sermons in the synagogues of Galilee.

Summary.Jesus, in the wilderness, is tempted of the devil, begins His Galilean ministry, teaches in Nazareth, where the people try to kill Him, and at Capernaum heals a demoniac and other sick people.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The great work and business of our Saviour’s life; to preach the gospel. I must preach the kingom of God for therefore came I forth. Preaching was Christ’s great work, it is undoubtedly his ministers’. Christ omitted some opportunities of working miracles, that he might preach to other cities: this was his great work.

Observe, 2. It being Christ’s great design to plant and propagate the gospel, he would not confine his ministry to one particular place, not to the great city of Capernaum, but resolves to preach the word in smaller towns and vilages; leaving his ministers herein an instructive example, to be as willing to preach the gospel in the smallest villages, as in the largest and most populous cities, if God calls us there. Let the place be never so obscure and mean, and the congregation never so small and little, if God sends us thither, the greatest of us must not think it beneath us to go and instruct an handful of people.

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

J. W. McGarvey's The Fourfold Gospel [XXXIII. Preaching in Galilee].

XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. aMATT. IV. 23-25; bMARK I. 35-39; cLUKE IV. 42-44.

b35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught ( Mat_6:6) and practiced solitary prayer. We can commune with God better when alone than when in the company of even our dearest friends. It is a mistaken notion that one can pray equally well at all times and in all places. Jesus being in all things like men, except that he was sinless ( Heb_2:17), must have found prayer a real necessity. He prayed as a human being. Several reasons for this season of prayer are suggested, from which we select two: 1. It was a safeguard against the temptation to vainglory induced by the unbounded admiration and praise of the multitude whom he had just healed. 2. It was a fitting preparation on the eve of his departure on his first missionary tour.] c42 And when it was day, he came out and went into a desert place. [Mark has in mind the season when Jesus sought the Father in prayer, and so he tells us it was "a great while before day." Luke has in mind the hour when Jesus faced and spoke to the multitude, so he says, "When it was day."] b36 And Simon. [As head of the house which Jesus had just left, Simon naturally acted as leader and guide to the party which sought Jesus] and they that were with him [they who were stopping in Simon's house; viz.: Andrew, James, and John] followed after him [172] [literally, "pursued after him." Xenophon uses this word to signify the close pursuit of an enemy in war. Simon had no hesitancy in obtruding on the retirement of the Master. This rushing after Jesus in hot haste accorded with his impulsive nature. The excited interest of the people seemed to the disciples of Jesus to offer golden opportunities, and they could not comprehend his apparent indifference to it]; 37 and they found him, and say unto him, All are seeking thee. [The disciples saw a multitude seeking Jesus for various causes: some to hear, some for excitement, some for curiosity. To satisfy the people seemed to them to be Christ's first duty. Jesus understood his work better than they. He never encouraged those who sought through mere curiosity or admiration ( Joh_6:27). Capernaum accepted the benefit of his miracles, but rejected his call to repentance-- Mat_11:23.] 38 And he saith unto them, Let us go elsewhere into the next towns [the other villages of Galilee], that I may preach there also; for to this end came I forth. [I. e., I came forth from the Father ( Joh_16:28) to make and preach a gospel. His disciples failed to understand his mission. Afterwards preaching was with the apostles the all-important duty-- Act_6:2, 1Co_1:17.] cand the multitudes sought him after him, and came unto him, and would have stayed him, that he should not go from them. [They would have selfishly kept his blessed ministries for their own exclusive enjoyment.] 43 But he said unto them, I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent. [Jesus sought to arouse the entire nation. That which the disciples regarded as a large work in Capernaum was consequently in his sight a very small one. Those who understand that it is God's will and wish to save every man that lives upon the earth will not be overelated by a successful revival in some small corner of the great field of labor.] b39 And he aJesus went about in all Gailiee [The extreme length of Galilee was about sixty-three miles, and its extreme width about thirty-three miles. Its average [173] dimensions were about fifty by twenty-five miles. It contained, according to Josephus, two hundred and forty towns and villages. Its population at that time is estimated at about three millions. Lewin calculates that this circuit of Galilee must have occupied four or five months. The verses of this paragraph are, therefore, a summary of the work and influence of Jesus during the earlier part of his ministry. They are a general statement, the details of which are given in the subsequent chapters of the Gospels of Matthew, Mark, and Luke--the Gospel of John dealing more particularly with the work in Judæa], binto their synagogues throughout all Galilee, ateaching in their synagogues [The word "synagogue" is compounded of the two Greek words "sun," together, and "ago," to collect. It is, therefore, equivalent to our English word "meeting-house." Tradition and the Targums say that these Jewish houses of worship existed from the earliest times. In proof of this assertion Deu_31:11, Psa_74:8 are cited. But the citations are insufficient, that in Deuteronomy not being in point, and the seventy-fourth Psalm being probably written after the Babylonian captivity. It better accords with history to believe that the synagogue originated during the Babylonian captivity, and was brought into the motherland by the returning exiles. Certain it is that the synagogue only came into historic prominence after the books of the Old Testament were written. At the time of our Saviour's ministry synagogues were scattered all over Palestine, and also over all quarters of the earth whither the Jews had been dispersed. Synagogues were found in very small villages, for wherever ten "men of leisure," willing and able to devote themselves to the service of the synagogue, were found, a synagogue might be erected. In the synagogues the people met together on the Sabbaths to pray, and to listen to the reading of the portions of the Old Testament, and also to hear such instruction or exhortation as might be furnished. With the permission of the president of the synagogue any one who was fitted might deliver an address. Thus the synagogues furnished Jesus (and in later times his disciples also) with a congregation [174] and a suitable place for preaching. We find that on week days Jesus often preached in the open air. But the synagogues are thus particularly mentioned, probably, because in them were held the most important services, because they were necessary during the rainy and cold season, and because their use shows that as yet the Jewish rulers had not so prejudiced the public mind as to exclude Jesus from the houses of worship], and preaching the gospel of the kingdom, band casting out demons [Mark singles out this kind of miracle as most striking and wonderful], aand healing all manner of disease and all manner of sickness among the people. 24 And the report of him went forth into all Syria [caravans passing through Galilee back and forth between the Mediterranean seaports on the west and the Persian cities on the east, and between Damascus on the north and Egypt on the south, would carry the reports concerning Jesus far and wide]: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. [Thus, by his actions, Jesus showed that the kingdom of God had come. The wonders of Moses were mostly miracles of judgment, those of Jesus were acts of compassion. The diseases here enumerated are still among the most difficult for physicians to handle. The term "palsy" included all forms of paralysis, catalepsy, and cramps.] 25 And there followed him great multitudes [these popular demonstration, no doubt, intensified the erroneous notion of his disciples that the kingdom of Jesus was to be one of worldly grandeur] from Galilee and Decapolis [Decapolis is formed from the two Greek words "deka," ten, and "polis," city. As a geographical term, Decapolis refers to that part of Syria lying east, southeast, and south of the Lake of Galilee. There is some doubt as to which were the ten cities named, for there seem at times to have been fourteen of them. Those commonly reckoned are 1. Damascus. 2. Philadelphia. 3. Raphana. 4. Sycthopolis. 5. Gadara. 6. Hyppos. 7. Dion. 8. Pella. 9. Galas. 10. Kanatha. The [175] other four are Abila and Kanata (distinct from Kanatha), Cæsarea Philippi, and Gergesa. None of these were in Galilee save Sycthopolis. According to Ritter, these cities were colonized principally by veterans from the army of Alexander the Great. A reminiscence of their Macedonian origin is found in the fact that there was a city named Pella in Macedonia. These cities are said to have been formed into a confederacy by Pompey the Great. In the time of Jesus they were chiefly inhabited by Greeks or heathens, and not by Jews. Josephus expressly calls Gadara and Hyppos Greek cities] and Jerusalem and Judæa and i from beyond the Jordan. [The land beyond Jordan was called Peræa, which means "beyond." According to Josephus, it included territory between the cities of Pella on the north and Machærus on the south. That is to say, its northern boundary began on the Jordan opposite the southern line of Galilee, and its southern boundary was at Moab, about the middle of the east shore of the Dead Sea.] c44 And he was preaching in the synagogues of Galilee.

[FFG 172-176]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Connecting Statement:

Though the people want Jesus to stay in Capernaum, he goes to preach in other Judean synagogues.

When daybreak came

"At sunrise" or "At dawn"

a solitary place

"a deserted place" or "a place where there were no people"

to many other cities

"to the people in many other cities"

this is the reason I was sent here

This can be stated in active form. AT: "this is the reason God sent me here" (See: Active or Passive)

Judea

Since Jesus had been in Galilee, the term "Judea" here probably refers to the entire region where the Jews lived at that time. AT: "where the Jews lived"

translationWords

preach

good news

kingdom of God

synagogue

Judea

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

42. γενομένης δὲ ἡμέρας. St Mark (Mar 1:35) uses the expression ‘rising up exceedingly early in the morning, while it was yet dark.’ It was His object to escape into silence, and solitude, and prayer, without being observed by the multitudes.

εἰς ἔρημον τόπον. Densely as the district was populated, such a place might be found in such hill ravines as the Vale of Doves at no great distance.

ἐπεζήτουν αὐτόν. ‘Were earnestly seeking for Him.’ It is characteristic of the eager impetuosity of St Peter, that (as St Mark tells us, Luk 1:36) he, with his friends, on this occasion (literally) ‘hunted Him down’ (κατεδίωξαν).

ἦλθον ἕως αὐτοῦ. ‘They came up to (like ‘as far as’) Him.’ The preposition is rarely used of persons (Act 9:38) but generally of places, as in Luk 6:29, and of time in the sense of ‘until’ (Luk 16:16, Luk 23:44). Some unrecorded circumstance is perhaps implied in the word as compared with Mar 1:36.

κατεῖχον αὐτόν. ‘Tried’ or wished ‘to detain Him.’ It is the tentative imperfect. See note on Luk 1:59.

τοῦ μὴ πορεύεσθαι. The genitive is governed by κατεῖχον. Comp. Spenser, “Could save the son of Thetis from to die.”

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.

42-44.] Jesus, being sought out in His retirement, preaches throughout Judæa. Mar 1:35-39. The dissimilitude in wording of these two accounts is one of the most striking instances in the Gospels, of variety found in the same narration. While the matter related (with one remarkable exception, see below) is nearly identical, the only words common to the two are εἰς ἔρημον τόπον.

42.] οἱ ὄχλοι = Σίμων κ. οἱ μετʼ αὐτοῦ, Mark.

The great number of sick which were brought to the Lord on the evening before, and this morning, is accounted for by Schleierm. from His departure having been fixed on and known beforehand: but it is perhaps more simple to view it, with ., as the natural result of the effect of the healing of the dæmomac in the synagogue, on the popular mind.

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

42, 43. The Multitude’s Pursuit of Him. Comp. Mar 1:35-39. Although Lk. has some features which Mk. has not, the latter’s account is more like that of an eye-witness.

42. Γενομένης δὲ ἡμέρας. See on 6:13. Mk. has the strong expression πρωῒ ἔννυχα λίαν. It was so early that it was still like night. This shows His anxiety to escape the multitude and secure time for refreshment of His spiritual nature by converse with God: Mk. adds κἀκεῖ προσηύχετο. Jesus had probably passed the night in Simon’s house; and for οἱ ὄχλοι Mk has Σίμων καὶ οἱ μετʼ αὐτοῦ, for as yet Jesus had no fixed disciples. Peter in telling Mk. of the incident would say, “We went after Him.”

οἱ ὄχλοι ἐπεζήτουν αὐτόν. “The multitudes kept seeking for Him.” The ἐπι- marks the direction of the search: comp. ἐπέδοθη (ver. 17). They wanted more of His teaching and of His miraculous cures. See on 11:29. But neither this nor the πολλῶν in ver. 41 proves that there had not been time to heal all who came the previous evening. Would He have sent any empty away? Lk. is fond of recording the eagerness of the people to come to Christ (5:1, 19, 6:19, 8:19, 40, 12:1, 21:38 : Comp. 19:3 and 23:8).

ἧλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπʼ αὐτῶν. They did not leave off seeking until they reached Him, and they tried to stay Him from going away from them.

This use of ἔως with a person is not classical: comp. ἔως ἡμῶν (Act 9:38) and ἔως τοῦ βασιλέως (1 Mac. 3:26). Of place (4:29, 10:15) or of time (23:44) ἔως is common enough.

With κατεῖχον (imperf, of attempted or intended action) comp. ἐκάλουν (1:59). The τοῦ μὴ πορεύεσθαι is not Lk.’s favourite construction to express purposes or result (see on 1:74), but the gen. after a verb of detention or prevention: comp. Rom 15:22. For the apparently superfluous negative comp. 24:16; Act 10:47, Act 14:18, Act 20:27. Win. 64:4. b, p. 409; 65:2. β, p. 755. Blass, Gr. p. 250.

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

Sought after [επεζητουν] . Imperfect tense : were seeking.

Came unto him [ηλθον εως αυτου] . Stronger than came to; for ewv is even up to, showing that they did not discontinue their search until they found him. Mark's narrative here is fuller and more graphic. ===Luk5

CHAPTER V

1 - 11. Compare Mt 4:18 - 22; Mr 1:16 - 20.

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