ลูกา 4:40 วิจารณ์

We left Christ newly baptized, and owned by a voice from heaven and the descent of the Holy Ghost upon him. Now, in this chapter, we have, I. A further preparation of him for his public ministry by his being tempted in the wilderness, of which we had the same account before in Matthew as we have here (Luk 4:1-13). II. His entrance upon his public work in Galilee (Luk 4:14, Luk 4:15), particularly, 1. At Nazareth, the city where he had been bred up (Luk 4:16-30), which we had no account of before in Matthew. 2. At Capernaum, where, having preached to admiration (Luk 4:31-32), he cast the devil out of a man that was possessed (Luk 4:33-37), cured Peter's mother-in-law of a fever (Luk 4:38, Luk 4:39), and many others that were sick and possessed (Luk 4:40, Luk 4:41), and then went and did the same in other cities of Galilee (Luk 4:42-44).

And Jesus being full of the Holy Ghost,.... The Spirit of God having descended on him at his baptism, and afresh anointed, and filled his human nature with his gifts, whereby, as man, he was abundantly furnished for the great work of the public ministry, he was just about to enter upon; yet must first go through a series of temptations, and which, through the fulness of the Holy Spirit in him, he was sufficiently fortified against. Returned from Jordan; where he came, and had been with John, and was baptized by him; which, when over, he went back from the same side of Jordan, to which he came: and was led by the Spirit; the same Spirit, or Holy Ghost he was full of; See Gill on Mat 4:1. into the wilderness; of Judea, which lay near Jordan, and where John had been preaching and baptizing, namely, in the habitable: part of it: but this was that part, which was uninhabited by men, and was infested with wild beasts, and where Christ could neither have the comfort and benefit of human society, nor any thing for the sustenance of life, and where he was exposed to the utmost danger; and so in circumstances very opportune and favourable for Satan to ply him with his temptations, for which purpose he was led thither.

Not willingly, nor of themselves, but at the word and command of Christ, who ordered them to depart, crying out and saying; as they left the bodies, of men, and not with any goodwill to Christ: thou art Christ; the true Messiah, that was of old promised and prophesied of, and has been long expected to come: the Son of God; the only begotten Son of God, possessed of the same perfections with God his Father; and particularly of almighty power, of which they were convinced by his dispossessing them; and he rebuking them, suffered them not to speak; for he needed not their testimony, nor did he choose to be made known by them: for they knew that he was Christ, or "that they knew that he was Christ"; so the Syriac version: they certainly did know that he was the Messiah, partly by the voice from heaven at his baptism, and partly by his power over them: but Christ would not suffer them to say that he was the Messiah, or that they knew him to be so; either because the time was not come for such a declaration to be made, or they were not the proper persons to make it; and lest such a publication, by them, should be made a handle of by the Scribes and Pharisees, to say that he had society with devils, and by them cast them out.

In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, which were not less true, not less unimaginary, than were the hands wherewith He bestowed them.

His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, "No disciple above his master, nor servant above his lord, " sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.

His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, "No disciple above his master, nor servant above his lord, " sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.

It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to heal on the sabbath. But He healed them, as it follows, But he laid his hands upon every one of them.

Let us therefore receive Jesus. For when He has visited us, we carry Him in our heart and mind; He will then extinguish the flames of our unlicensed pleasures, and will make us whole, so that we minister unto Him, that is, do things well-pleasing to Him. But although as God He was able to drive away diseases by His word, He nevertheless touches them, showing that His flesh was powerful to apply remedies, since it was the flesh of God; for as fire, when applied to a brazen vessel, imprints on it the effect of its own heat, so the omnipotent Word of God, when He united to Himself in real assumption a living virgin temple, endued with understanding, implanted in it a participation of His own power. May He also touch us, nay rather may we touch Him, that He may deliver us from the infirmities of our souls as well as the assaults of the evil spirit and pride! For it follows, And devils also came out.

Jesus laid his hands upon the sick one by one and freed them from their malady. He demonstrated that the holy flesh, which he had made his own and endowed with godlike power, possessed the active presence of the might of the Word. He intended us to learn that, although the only-begotten Word of God became like us, yet he is nonetheless God. He wants us to know that he is easily able, even by his own flesh, to accomplish all things. His body was the instrument by which he performed miracles. Jesus, then, entered Peter's house, where a woman was lying stretched upon a bed, exhausted with a violent fever. As God, he might have said, "Put away the disease, arise," but he adopted a different course of action. As a proof that his own flesh possessed the power of healing, because it is the flesh of God, he touched her hand. "Immediately," it says, "the fever left her." Let us therefore also receive Jesus. When he has entered into us and we have received him into mind and heart, then he will quench the fever of unbefitting pleasures. He will raise us up and make us strong, even in spiritual things, so that we might serve him by performing those things that please him. But observe again, I ask, how great is the usefulness of the touch of his holy flesh. For it both drives away diseases of various kinds, and a crowd of demons, and overthrows the power of the devil. It heals a very great multitude of people in one moment of time. Although he was able to perform these miracles by a word and the preference of his will, yet to teach us something useful for us, he also lays his hands upon the sick. For it was necessary, most necessary, for us to learn that the holy flesh which he had made his own was endowed with the activity of the power of the Word by his having implanted in it a godlike might. Let it then take hold of us, or rather let us take hold of it by the mystical "giving of thanks." May we do this so that it might free us also from the sicknesses of the soul, and from the assault and violence of demons.

When the sun was setting, all those who had sick people with various diseases brought them to him. And he, laying hands on each of them, cured them. The setting of the sun signifies the passion and death of the one who said: "As long as I am in the world, I am the light of the world." And as the sun sets, more demoniacs than before, more sick are healed. Because he, living temporally in the flesh, taught few of the Jews, but having trampled the kingdom of death, he transmitted the gifts of faith and salvation to all the nations throughout the world. Of which ministers, as if heralds of life and light, the Psalmist sings: "Prepare the way for him who rides upon the sunset." (Psalm 67). Indeed, the Lord ascended upon the sunset, because from where he lay down in the passion, from there he manifested his greater glory by rising again.

The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial he doubted whether or not He were the Son of God, but now by the power of Christ's miracles he either perceived or suspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thought Him not to be Christ or the Son of God, but because he did not foresee that by this death he himself would be condemned. Of this mystery hidden from the world the Apostle says, that none of the princes of this world knew, for if they had known they would never have crucified the Lord of Glory. (1 Cor. 2:8.) But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.

We must observe the zeal of the multitude, who after the sun had set bring their sick unto Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick. Because, "praise is not seemly in the mouth of a sinner." Or, because He did not wish to inflame the envy of the Jews by being praised of all.

Christ's temptation, Luk 4:1-13. Teaches in the synagogues of Galilee, Luk 4:14, Luk 4:15. He preaches in a synagogue at Nazareth, Luk 4:16-28. They attempt to kill him, Luk 4:29, Luk 4:30. He preaches in Capernaum, Luk 4:31, Luk 4:32, and casts out a demon, Luk 4:33-37. Heals Peter's mother-in-law, and various others, Luk 4:38-41. He goes to the desert, and preaches afterwards in the synagogues of Galilee, Luk 4:42-44.

When the sun was setting - And consequently the Sabbath ended, for before this it would have been unlawful to have brought their sick to be healed.

JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32) as his custom was--Compare Act 17:2. stood up for to read--Others besides rabbins were allowed to address the congregation. (See Act 13:15.)