Luke 4:43

Luk_4:43

I must preach the kingdom of God to other cities--

A precedent for preachers

Christ thus admired and desired to stay in Capernaum, would not so do, as having an eye to His ease or conveniency there, but must be at the pains to preach elsewhere.

Teaching us that we must not measure our services from ourselves or conveniences, nor in them seek our own ease or acceptance among men; but so carry them as may be most for Gods glory and our own sound comfort. Our Saviour Christ admitted not their motion, but made them this answer in the words of the text, Surely I must also preach. Wherein consider five points.

1. The work which Christ must do--He must preach.

2. The necessity of it--I must.

3. The matter what He must preach--the kingdom of God.

4. The object or people to whom--to other cities also.

5. The bond of this necessity-- For therefore I am sent.

I. THE WORK IS PREACHING. Thus preaching is called the setting out of the mystery of Christ, and a publishing of the mystery of the gospel, and the revealing of a mystery hid since the world began. Hence observe the greatness of the work of preaching, and the great estimation of it, for which end the Son of God Himself came from heaven. The great work of God considered in the means seems vile and base, and nothing more stunneth the minds of carnal men than the baseness of the means, compared with the magnificence of the effects. It might seem ridiculous to the men of Jericho that the blast of rams horns and sound of trumpets should batter down stone walls, and no marvel but that they smiled at such unlikely means; but yet it was so: so this work of preaching in the eye of a carnal man is but foolishness, as 1Co_1:21, but yet to them that are called, it is the power of God to salvation. Here behold weakness encountering and overmastering strength, simplicity overreaching policy, and Gods power prevailing in His own weak means.

II. The second part of the text is THE NECESSITY OF PREACHING-- I must preach. It depends not upon His will, or left to His discretion; but He must do it. Now, much more necessity lieth on us His ministers. Now if we be bound to preach, ye are bound to hear; if we be bound to deliver the Word, ye are bound to receive the Word, not as the word of man; but as it is indeed the Word of God, with all reverence, duty, and piety.

III. The third point is THE MATTER OF THIS PREACHING: the kingdom of God. The kingdom of God is twofold.

1. Of grace.

2. Of glory.

In the former God reigneth in us. In the latter we reign with God. The former is in this life, the latter in the life to come. The one issuing into the other, and both of them becoming one: for we read not of Gods kingdoms in the plural, but of His kingdom, which is but one. This is that tabernacle of God which is with men. To this kingdom God calleth us by preaching, and here it must be begun by righteousness, repentance, mortification, and shall have fulness hereafter. All men desire to partake in the kingdom of Christ and glory, but few will be subject to his Father in the kingdom of grace. We to whom God hath committed the preaching of His Word must have care to further this kingdom and bring in many to be subjects of it, expecting that glorious recompense of shining as the stars in the firmament for ever and ever.

IV. THE PERSONS TO WHOM CHRIST MUST PREACH--to other cities. As the sun compasseth the world and stayeth in no one part, so Christ the Sun of Righteousness never settleth in any one place, but seeketh to disperse everywhere His blessed light. It had been in Christs power Himself to have kept one place always, and have sent His disciples to all other, but He would not: that we should by His example learn not to shun labour, but employ our pains and diligence in building the kingdom of God, and in seeking and saving that which is lost. Thus was Christ as a compassionate Physician, who not being sent for, offereth His care and pains, as willing to save such as are in danger.

V. The bond of this necessity--for therefore am I sent. He should betray the end of His coming if He should not preach. The point we must here learn is that every man must serve the end and use that he is called unto, and carefully discharge the trust committed unto him (Rom_12:7-8). The heathen held it as shameful and dangerous to fail in matter of trust, as if the party had committed theft. (T. Taylor, D. D.)

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

4:43 The Greek verb translated preach the Good News corresponds to the noun often translated “gospel” (“Good News”; see study note on 2:9-10; see also 1:19; 7:22; Matt 4:23; 24:14; Mark 1:1, 15; 16:15; Acts 8:4, 12; Rom 1:1-6, 15-17; 10:15-17; Gal 1:6-9; Eph 2:14-18; 3:6-7). • The Kingdom of God was Jesus’ central concern (see Mark 1:15), and God’s sovereign reign was established through Jesus’ words and deeds.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 4:43. Εὐαγγελίσασθαί με δεῖ, I must preach the Gospel) By these very words He whets the desires of men, and, under the appearance of a repulse, confirms them in faith.—εἰς τοῦτο, for this purpose) Here is Jesus’ ‘Creed.’ The reason for His many journeyings.

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

Luk 4:43 . ὅτι καὶ : the purpose of Jesus is the same in Lk. as in Mk., but differently expressed, in fuller, more developed terms, to preach the good news of the Kingdom of God. Of course all must hear the news; they could not gainsay that. ἀπεστάλην , I was sent, referring to His Divine mission; in place of Mk.’s ἐξῆλθον , referring to the purpose of Jesus in leaving Capernaum. Lk.’s version, compared with Mk.’s, is secondary, and in a different tone. Mk.’s realism is replaced by decorum : what it is fitting to make Jesus do and say. Flight eliminated, and a reference to His Divine mission substituted for an apology for flight. Vide notes on Mk.

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

I must, &c.--but duty only could move Him to deny entreaties so grateful to His spirit.

Next: Luke Chapter 5

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 43. I must preach the kingdom of God to other cities] To proclaim the kingdom of God was the Messiah's great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers.

SOME have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the hardened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the six months, which both our Lord here, and St. James, Jas 5:17, mention, and which are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, c., was then restrained: this restraint continued for three full years but six months had elapsed from Nisan, April, c., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk as a child of the light and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ!

Let him that readeth, understand.

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

(43) I must preach.—Better, I must declare the glad tidings of the kingdom. The Greek verb is literally “to evangelise,” and is quite distinct from that commonly translated “preach.”

To other cities also.—Literally, to the other cities, with a special reference, probably, to those of Galilee.

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

43. I must] “It behoves me”—the ‘must’ of moral obligation.

preach] Rather, tell the glad tidings of. The word is “evangelize,” not kêrussô the word of the next verse.

the kingdom of God] The acceptance of the Faith of Christ, whether in the heart or in the world, was illustrated by Christ in its small beginnings,—the mustard seed (Luk_13:19); in its hidden working (Luk_13:21); and in its final triumph.

to other cities] Rather, to the rest of the cities. In St Mark He says, Let us go elsewhere to the adjoining country villages.

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 preached in the synagogues of Galilee. In the several synagogues that were in different cities and towns throughout all Galilee.

Next: Luke Chapter 5

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

From the apparent good dispositions of these people, we might be induced to think, that if Christ had yielded to their solicitations, and remained with them, he could have drawn all to himself; yet he did not choose to do this, but has left us an example worthy of our imitation, in seeking out the perishing and strayed sheep; for by the salvation of one soul, our many sins will be remitted. (St. John Chrysostom, in cat. Græc. Pat. hom. in Matt.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

43. I must preach … in other cities. See notes on Matt. 4:23–25 and Mark 1:35–39.

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.

43. ταῖς ἑτέραις πόλεσιν. ‘To the rest of the cities.’ In St Mark He says, ‘Let us go elsewhere to the adjoining country villages.’

εὐαγγελίσασθαι. ‘Tell the glad tidings of.’ In the next verse we have the different verb κηρύσσω.

δεῖ. ‘It behoves me’—the ‘must’ of moral obligation.

τὴν βασιλείαν τοῦ θεοῦ. The acceptance of the Faith of Christ, whether in the heart or in the world, was illustrated by Christ in its small beginnings,—the mustard seed (Luk 13:19); in its hidden working (Luk 13:21); and in its final triumph.

ἀπεστάλην. ‘I was sent;’ which is equally true in one aspect with ἐξελήλυθα, ‘I have come forth.’ Mar 1:38.

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.

43. καὶ ταῖς ἑτέραις πόλεσιν. Placed first for emphasis. “To the other cities also (as well as to Capernaum) I must preach the good tidings.” It is a rebuke to them for wishing to monopolize Him. It is not a rebuke for interrupting His preaching by requiring Him to work miracles. There is no evidence that He ever regarded these works of mercy as an interruption of His ministry, or as an unworthy lowering of it. On the contrary, they were an essential part of it; not as evidence of His Messiahship, but as the natural work of the great Healer of body and soul. They were, moreover, an important element in His teaching, for His miracles were parables. As evidence they did not prove His Messialiship, and He did not greatly value the faith which was produced by them (Joh 2:23, Joh 2:24). He Himself regarded them as merely auxiliary (Joh 14:11). He warned His disciples that false Christs and false prophets would work miracles (Mar 13:22), just as the O.T. had warned the Jews that a Prophet was not to be believed simply because he worked miracles (Deu 13:1-3). And, as a matter of fact, Christ’s miracles did not convince the Jews (Joh 12:37). Some thought that He was a Prophet (7:16, 9:8, 19; Mat 21:11; Joh 9:17), a view taken even by His disciples after the crucifixion (24:19); while others attributed His miracles to Satanic agency (Mat 12:24). On the other hand, the Baptist, although he wrought no miracles, was thought to be the Messiah (see on 3:15). The saying here recorded does not mean, there fore, “You are mistaking My work. I came to preach the good tidings, not to do works of healing”: but, “You are selfish in your desires. I came to preach the good tidings and to do works of healing to all, and not to a favoured few.” For εὐαγγελίσασθαι See on 2:10.

δεῖ. For the second time (2:49) Christ uses this word respecting. His own conduct. Comp. 9:22, 13:33, 17:25, 19:5, 22:37, 24:7, 26, 44. His work and His sufferings are ordered by Divine decree. The word is thus used of Christ throughout N.T. (Act 3:21, Act 3:17:3; 1Co 15:25).

τὴν βασιλείαν τοῦ Θεοῦ. This is Lk.’s first use of this frequent expression (6:20, 7:28, 8:1, 10, etc.), which Jn. employs twice (3:3, 5), Mt. four times (12:28, 19:24, 21:31, 43), Mk. often. For its import see Ewald, Hist. of Israel, vi., Eng. tr. pp. 201-210; Schaff’s Herzog, art. “Kingdom of God”; Edersh. L. & T. 1. pp. 265-270. The ἐπὶ τοῦτο refers to the whole of what precedes: “For this end,” viz. “to preach the good tidings everywhere in the land.” For this use of ἐπί comp. 23:48 and Mat 26:50, It is quite classical (Xen. Anab. ii. 5, 22, 7:8, 4). For ἀπεστάλην see on ver. 18. The evidence for it (א B C D L X) as against ἀπέσταλμαι (A Q R) is overwhelming. Yet Godet says on peut hésiter. It refers to the mission from the Father, as does the ἐξῆλθον of Mk. But it is possible to give the latter the inadequate interpretation of leaving the house at Caperuaum.

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