Expository Thoughts
into it, pray over it, diligently, perseveringly, unweariedly. Let us strive to be so thoroughly acquainted with its pages, that its text may abide in our memories, and stand ready at our right hand in the day of need. Let us be able to appeal from every perversion and false interpretation of its meaning, to those thousand plain passages, which are written as it were with a sunbeam. The Bible is indeed a sword, but we must take heed that we know it well, if we would use it with effect.
Notes on 4:1-13
1. Led by the Spirit. The word translated led is the same one that we find in Romans 8:14 and Galatians 5:18, applied to the influence of the Holy Spirit on the hearts of believers. Our Lord did not seek conflict with the Devil but was led to it.
4. "It is written." This text, as well as the two others quoted by our Lord in reply to the Devil, were taken from the Pentateuch (Deuteronomy 8:3; 6:13, 16).
5. In an instant. Lightfoot quotes a rabbinical definition of a moment
— "the 58,888th part of an hour."
9. The highest point of the temple. This is supposed to have been a turret overhanging a deep valley. Josephus describes the place and says that "if any looked down, his eyes would grow dizzy, not being able to reach to so vast a depth."
10. "It is written." Let it be carefully noted that the Devil can quote
Scripture when it suits him. There is no good thing which may not be abused.
13. He left him. This is evidence of the personality of Satan. If the Devil was not a person, judging from the whole passage, there is no meaning in words. He "speaks," "leads," "shows," offers to "give," etc.
These expressions can only be used about a person.
LUKE 4:14-22
JESUS IN THE SYNAGOGUE AT NAZARETH
These verses relate events which are only recorded in the Gospel of Luke. They describe the first visit which our Lord paid, after entering on His public ministry, to the city of Nazareth, where He had been brought up. Taken together with the two verses which immediately follow, they furnish an awfully striking proof, that "the carnal mind is enmity against God." (Rom. 8:7.)
We should observe, in these verses, what marked honor our Lord Jesus Christ gave to public means of grace. We are told that "He went into the synagogue of Nazareth on the Sabbath day, and stood up to read" the Scriptures. In the days when our Lord was on earth, the Scribes and Pharisees were the chief teachers of the Jews. We can hardly suppose that a Jewish synagogue enjoyed much of the Spirit's presence and blessing under such teaching. Yet even then we find our Lord visiting a synagogue, and reading and preaching in it. It was the place where His Father's day and word were publicly recognized, and, as such, He thought it good to do it honor.
We need not doubt that there is a practical lesson for us in this part of our Lord's conduct. He would have us know that we are not lightly to forsake any assembly of worshipers, which professes to respect the name, the day, and the book of God. There may be many things in such an assembly which might be done better. There may be a deficiency of fullness, clearness, and distinctness in the doctrine preached. There may be a lack of unction and devoutness in the manner in which the worship is conducted. But so long as no positive error is taught, and there is no choice between worshiping with such an assembly, and having no public worship at all, it becomes a Christian to think much before he stays away. If there be but two or three in the congregation who meet in the name of Jesus, there is a special blessing promised. But there is no like blessing promised to him who tarries alone at home.
We should observe, for another thing, in these verses, what a striking account our Lord gave to the congregation at Nazareth, of His own office and ministry. We are told that He chose a passage from the book of Isaiah, in which the prophet foretold the nature of the work Messiah was to do when He came into the world. He read how it was foretold that He would "preach the Gospel to the poor"—how He would be sent to "heal the broken hearted"—how He would "preach deliverance to the captives, sight to the blind, and liberty to the bruised"—and how He would "proclaim that a year of jubilee to all the world had come." And when our Lord had read this prophecy, He told the listening crowd around Him, that He Himself was the Messiah of whom these words were written, and that in Him and in His Gospel the marvelous figures of the passage were about to be fulfilled.
We may well believe that there was a deep meaning in our Lord's selection of this special passage of Isaiah. He desired to impress on His Jewish hearers, the true character of the Messiah, whom He knew all Israel were then expecting. He well knew that they were looking for a mere temporal king, who would deliver them from Roman dominion, and make them once more, foremost among the nations. Such expectations, He would have them understand, were premature and wrong. Messiah's kingdom at His first coming was to be a spiritual kingdom over hearts. His victories were not to be over worldly enemies, but over sin. His redemption was not to be from the power of Rome, but from the power of the devil and the world. It was in this way, and in no other way at present, that they must expect to see the words of Isaiah fulfilled.
Let us take care that we know for ourselves in what light we ought chiefly to regard Christ. It is right and good to reverence Him as very
God. It is well to know Him as Head over all things—the mighty
Prophet—the Judge of all—the King of kings. But we must not rest here, if we hope to be saved. We must know Jesus as the Friend of the poor in spirit, the Physician of the diseased heart, the deliverer of the soul in bondage. These are the principal offices He came on earth to fulfill. It is in this light we must learn to know Him, and to know
Him by inward experience, as well as by the hearing of the ear.
Without such knowledge we shall die in our sins.
We should observe, finally, what an instructive example we have in these verses of the manner in which religious teaching is often heard. We are told that when our Lord had finished His sermon at Nazareth, His hearers "bore Him witness, and wondered at the gracious words which proceeded out of His mouth."
They could not find any flaw in the exposition of Scripture they had heard. They could not deny the beauty of the well-chosen language to which they had listened. "Never man spoke like this man." But their hearts were utterly unmoved and unaffected. They were even full of envy and enmity against the Preacher. In short, there seems to have been no effect produced on them, except a little temporary feeling of admiration.
It is vain to conceal from ourselves that there are thousands of people in Christian churches, in little better state of mind than our Lord's hearers at Nazareth. There are thousands who listen regularly to the preaching of the Gospel, and admire it while they listen. They do not dispute the truth of what they hear. They even feel a kind of intellectual pleasure in hearing a good and powerful sermon. But their religion never goes beyond this point. Their sermon-hearing does not prevent them living a life of thoughtlessness, worldliness, and sin.
Let us often examine ourselves on this important point. Let us see what practical effect is produced on our hearts and lives by the preaching which we profess to like. Does it lead us to true repentance towards God, and lively faith towards our Lord Jesus Christ? Does it