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Luk_4:31 to Luk_7:50
1. The first Settlement, the first miraculous Acts, the first Choice of Apostles at Capernaum.
a. Arrival And Activity At Capernaum, And Excursion From Thence Into The Region Round About (Luk_4:31-44)
And taught them.—What He preached there is given in Mar_1:15. Particularly in the beginning of His public life does He attach Himself to John the Baptist, yet He distinguishes Himself at once from Him in this, that with the requirement of ìåôÜíïéá He connects that of faith on the gospel, and explicitly declares, that the time is not only come near, but is fulfilled.
Luk_4:32. And they were astonished.—The preaching of the Saviour produces, therefore, at Capernaum at once a much deeper impression than at Nazareth (Luk_4:22). A similar explanation to that here, in relation to the might of the word of Jesus in opposition to that of the spiritually dead doctrine of the scribes and Pharisees, is also given by Matthew, Luk_7:28-29.
Luk_4:33. Which had a spirit of an unclean devil—According to Mar_1:21, compared with Luk_4:16-20, this healing took place not before but after the calling of the first four apostles, which Luke does not mention until Luk_5:1-11. Matthew passes over this miracle entirely in silence. As respects the possessed, of whom we here meet one, it will hardly be necessary here again to refute the rationalistic assertion, that the Saviour and His Evangelists, when they speak of demoniacal infirmities, accommodated themselves only to a superstitious popular conception. With everything figurative which they contain, yet expressions such as Luk_11:24-27; Mat_17:21, and other passages, appear to lead to the presupposition that these unhappy ones were actually tormented by demoniacal influence. Modern science has as yet by no means proved that on actual possession, even nowadays, is unheard of and impossible. How much less is it inconceivable in the fulness of time, when the kingdom of darkness concentrated its full power against the kingdom of light!
Here indeed the ontological objection has been brought forward that there are no demons, and that, if there were, the possession of men by them would be utterly impossible. But a modest science would indeed have to take the word “impossible” not quite so quickly upon its lips, and not in its self-conceit to decide in a sphere of which, outside of historic revelation, it knows nothing. The whole connection of our bodily and spiritual nature, as well as the operation of spirit upon spirit, remains for us still, in part, a terra incognita. This we know, however: the soul operates through the nervous system upon the body and receives by the medium of these nerves its impressions from the outer world. Not less certain is it, that the natural connection between the nervous life and consciousness may be relaxed for a shorter or longer time; the magnetic sleep and insanity are witnesses for this. If, therefore, as the Lord Himself declares, demons exist, why should they not be able so to work on the nervous system that the soul subjected to this strange influence is fettered and rendered inactive? Why should we not be able to experience the operation of the world of spirits upon us most strongly just at the time when the regular operation of the world of sense upon us is restrained? Undoubtedly, if we understand such an indwelling of the demons that by it two or three subjects are united in one material organism, we fall into psychological monstrosities. But if we assume a personal operation of evil spirits upon their victims which takes place in a psychical way and does not expel the human spirit but suppresses it, there are then no insurmountable difficulties remaining, even if the demoniacally infirm are not precisely to be called greater sinners than others. Yet there may have been in their own physical or psychical condition a peculiarly great receptivity for the operation of the demons. The accounts which we have of these infirm in the Synoptics give us warrant for such a conception. But as respects the silence of John upon this, we can by no means infer too much from the argument e silentio. Perhaps the Saviour healed fewer possessed in Judæa than in Galilee. Perhaps John considered it unnecessary to amplify the few miracles related by him with reports of this particular character. Perhaps, also, he was disposed to consider the combat between darkness and light more on its ethical than on its metaphysical side. In brief, there is just as little reason for the assumption that he himself was unbelieving in the matter of demonology, as for the assumption that he preferred to pass this Jewish superstition over in silence before his readers in Asia Minor. In order to maintain this assumption, we should be obliged to overlook entirely such passages as 1Jn_3:8; Joh_13:27; Joh_10:20. In the last named passage the word êáὶ ìáßíåôáé is by no means synonymous with the preceding äáéìüíéïí ἔ÷åé , but this latter is in the opinion of the Jews the ground of the former. In a similar way they connect, Joh_8:48, the charge that Jesus was possessed, with the injurious epithet Samaritan, Comp., moreover, respecting the demoniacs, Lange, Matthew, p. 96; Ideler, Geschichte des religiösen Wahnsinns, I, and the weighty article of Ebrard in Herzog’s Real Encyklopädie, 3. pp. 240–255.
Luk_4:34. What have we.—The demoniac, therefore, knows Jesus in His high dignity, although He had just appeared publicly for the first time in Capernaum. If we have once recognized the possession, there is nothing in this extraordinary. Analogies in abundance are presented by natural presentiments, the gift of second sight, &c. The mystery concealed from the human world of the origin of Jesus and the purpose of His incarnation, is already known to the world of spirits, which almost instinctively is compelled to tremble when it recognizes its future conqueror. Noticeable is the plural in which the demon makes itself heard, although Luke has spoken in the singular of a ðíåῦìá äáéì . ἀêáè . It is possible that he speaks, as it were, in the name of the whole demon-world, which he feels threatened in himself, or also that he makes himself heard in the name of the whole throng assembled in the synagogue, in the definite purpose of arousing a bitterness against Jesus and bringing His life into danger. Certainly this would have been a worthy attempt for the vassal of the Prince of Hell, since the latter had been so brilliantly beaten back in the wilderness, and was now bent upon vengeance and new assaults. Comp. the Satanology of Boss in Rudelb. and Guerike’s Zeitschrift, 1851, 4, and the prælection of Sartorius upon the Doctrine of Satan in Hengstenberg’s Evang. Kirchenzeitung, 1858, 1.
Luk_4:35. And Jesus rebuked him.—Here also we see at once that in the therapeutics of the heavenly Physician threatening takes a far more important place than sympathizing lamentation. He passes over for a moment the sufferer Himself in order to direct at once His word of might against the evil spirit controlling him. The word of might with which He commands the demon has a noticeable agreement with that with which He afterwards bridles the seas and the winds.
And when the devil had thrown him.—Here also, as often, the most violent paroxysm precedes the healing of the sufferer. To undertake fully to explain such phenomena in sickness is perhaps as foolish as to call them wholly inconceivable. Whoever has understanding will call no philosophical presuppositions to his help in order to judge a priori of facts, but will rather observe facts, in order upon them to build his theories, and, moreover, especially in cases like the present, will be mindful of the word of the English poet-king: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”—Threw him, ῥßøáí ; somewhat stronger Mark: óðáñÜîáí , quum discerpsisset eum. “Mitiore verbo usus est Lucas, in sensu tamen optime conveniunt, quia uterque docere voluit, violentum fuisse Dœmonis exitum. Sic ergo miserum hominem prostravit, quasi discerpere vellet: irritum tamen fuisse conatum dicit Lucas, non quod impetus ille prorsus absque lœsione fuerit, vel saltem obsque ullo doloris sensu, sed quia integer postea fuit homo a diabolo liberatus.” Calvin.—As to the rest, the ground on which the Saviour imposed silence on the demon strikes us at once. He would not have His Messianic dignity prematurely declared before the ears of all, and repulsed every homage which was offered Him from impure lips or in an equivocal intent. In this last respect, we see Paul following the footsteps of His great Master, Act_16:18. Here also the declaration, Psa_50:16, holds good.
Luk_4:36. What a word is this!—Mark: What sort of new doctrine, êáéíὴ äéäá÷Þ . The newness in this case is found not so much in the matter as in the effect of the words of Jesus.—With authority and power. Authority which endures no contradiction, power which endures no resistance.
Luk_4:38. And He arose.—Comp. Mar_1:29-31. The position of the miracle wrought upon Peter’s mother-in-law in Mark and Luke, immediately after the first casting out of a devil in the synagogue at Capernaum, appears to deserve the preference to that in Matthew (Luk_8:14-17), who mentions this event after the Sermon on the Mount. According to Mark, Andrew also dwelt in this house, who, however, does not, like Simon, appear to have been married. That the sickness of the ðåíèåñὰ was of a serious nature appears not only from the technical expression used by the physician Luke ðõñåôῷ ìåãÜëῳ (ses Galen, De diff. febr., I., cited by Wetstein), but also especially from the fact that it hindered her even from entertaining, in a manner somewhat befitting Him, the so greatly desired guest. The åὐèÝùò of Mark, in his mentioning their prayer for help to the Saviour, belongs again to the pictorial peculiarities of this evangelist.
Luk_4:39. Rebuked the fever.—As just before the demon. According to Matthew and Mark, who omit this circumstance, He lays hold of her hand in order to lift her up. That the one does not exclude the other is easily understood; apparently the Saviour considered this contact as necessary in order to awaken the faith of the sick woman, who was too severely attacked by the fever herself to entreat His help. That she is able at once to rise, bears witness to the completeness of her recovery; that she at once girds herself for serving, shows that the bodily benefit was also sanctified to her heart. As to the rest, this miracle is related by all the Synoptics, not so much because it was remarkable above others, but especially because it belongs to the first period of the Saviour’s activity in Capernaum, and increased enthusiasm to ecstasy. At the same time, also, because it was followed by a series of other miracles in the town and region round about, concerning which there is not more particular mention. Especially was it important as a proof of the particular care which the Saviour devoted to the fashioning and training of Peter for an apostle. Among the twelve there was none whose house, person, boat, in short, whose whole circle of life was so made the theatre of remarkable miracles as that of Peter, who on this day also was bound with new bonds to the Master.
Luk_4:40. Now when the sun was setting.—According to Matthew and Mark: when it had already become late. It is almost as if the Synoptics, even by the choice of their words, wished to put their readers in the position to follow almost step by step the Saviour on the first day of His unwearied and blessed activity at Capernaum. While the sun is going down, the report of two astonishing miracles has caused the light of a new hope for the sick in the town and its vicinity to rise. Among the various infirm of whom Luke gives account, Matthew and Mark mention also many possessed. The former He appears to have healed especially by laying on of hands, the other through His words (Matthew). The graphic trait which Mark adds to this whole representation, Luk_4:33, namely, that the whole city assembled before the door, betrays evidently the influence of Peter, the eye-witness.
Luk_4:42. And when it was day.—According to Mar_1:35, so early that it might well have been called still night. From his account it also appears that the Saviour withdraws Himself into solitude in order in prayer to seek rest for some few moments of the night. Here also, as elsewhere (Mat_14:23), is there the same alternation of prayer and labor in the life of the Saviour, such as in truth might be called a praying without ceasing. This short repose, however, is disturbed by the disciples following Him even here ( êáôåäßùîáí , Mark), with Peter at their head (Mar_1:36), who do not rest until they have found Him, in order to make known to Him the entreaty of the inhabitants who were waiting for His return.
Luk_4:43. I must preach … to the other cities also.— Äåῖ , of course, not in the sense of an absolute necessity, but of a Divine decorum, of a moral obligation which springs from His very relation as the Messiah of Israel, and not of Capernaum alone. Elsewhere also must He preach the gospel: upon this, not upon doing miracles, does the Saviour here lay the greatest emphasis—For thereto am I sent. That is: “Thereto have I publicly come forward, have been manifested as Divine teacher among My contemporaries,” equivalent to the expression in Mark: “For that have I come out,” ἐîåëÞëõèá . Here we have no more to understand a proceeding forth from the Father, as in Joh_16:28 (Euthymius, Stier), than a mere going forth from Capernaum. The latter gives an insipid sense—the former, the apostles would now perhaps have understood least of all. The Saviour speaks simply of the purpose for which He now appeared publicly as a teacher.
Luk_4:44. And He preached—According to Mar_1:39, He at the same time casts out devils and traverses all Galilee. This journey appears to have been very extended and to have wound up with the ἑïñôὴ ôῶí Ἰïõäáßùí (Joh_5:1).
2. Word and deed are here, as everywhere, united in Christ. With justice, therefore, says Augustine, Tract. 24 in Joh.: “Interrogamus ipsa miracula, quid nobis loquantur de Christo; habent enim, si intelligamus, linguam suam. Nam quia ipse Christus Verbum est, etiam factum Verbi verbum nobis est.”
3. For the first time in the Gospel of Luke we meet in this passage with a report of miracles. Of course, we cannot here go into any particular investigation respecting these works of the Lord and His apostles, which, indeed, is much the less necessary after the fruitful hints of Lange. Only in general we must recollect in respect to these and all subsequent accounts of miracles: 1. That the impossibility of miracles admits of no proof whatever, either from the empirical, or from the logical, or from the metaphysical side. 2. That the conception: “laws of nature,” which are presumed to be infringed by miracles, is in the nature of the case elastic, so that Goethe is right when he says (Zur Farbenlehre); “As on one side experience is limitless, because ever new and yet newer things can be discovered, so are maxims also, which, if they are not to grow petrified, must not lose the capability of extending themselves and of receiving what is greater, nay, of consuming and losing themselves in a higher view.” 3. That the distinction between miracula and mirabilia will become clearly evident only if we consider the fact not in and of itself, but connected with the moral character of the wonder-worker and of the purpose of his activity. 4. That the miracles of the Saviour are worthily esteemed only as they are in a certain sense regarded as the natural revelations of His divinely human personality, which itself might be called the greatest, the absolute, nay, if one will, the sole miracle. 5. That miracles were in no sense given in order to constrain to faith, but rather in order to take away from unbelief every excuse, Joh_15:24. The direct intention of miracles was to serve as a proof of the Divine mission of the Saviour, Joh_5:36, and so far also to awaken confidence towards His person and His words. That the miracle in and of itself, without any reference to the personality of the doer, is no decisive proof of the inner truth of his preaching, is something which modem Apologetics may frankly concede without losing anything. She may the rather agree with the beautiful expression of Jean Paul: “Miracles on earth are nature in heaven.”
4. The miracle in his dwelling is of special moment for the history of Peter’s apostolic development. Through the first word of the Saviour (Joh_1:43), he becomes His friend; through the miracle of the draught of fishes (Luk_5:1-11), he becomes His apostle; finally, by the miracle wrought on his mother-in-law, the apostle is bound to the Master in thankful affection. That, moreover, the apostle was married, and is not required wholly to break this bond, is evident also from 1Co_9:5. As to the manner in which the Romish Church seeks to wrest the argument against the celibacy of the clergy deduced from these passages, the reader can find much that is interesting in Sepp, Leben Jesu, ii. p. 154. This question itself, however, must not detain us here.
5. Even though Peter had carried away no other remembrances from the life of the Lord than those of this first sojourn at Capernaum and the first visit in the region round about, he would already have had a right to introduce his first preaching to the Gentiles with a ὃò äéῆëèåí åὐåñãåôῶí . The door of his dwelling, besieged by all manner of sick, who offered the Lord not even an hour of praying night-rest, is the worthy theatre of the Christus Consolator, and the citation of Isa_53:4 in Matthew is in this connection one of the most felicitous of the whole sacred history. Comp. Lange on Mat_8:16-17.
6. From the comparison with Mat_4:23-25 it appears how great the impression was which the Saviour already made at His public appearance in Galilee and the region round about. It is so much the more remarkable that He makes no use for Himself of this enthusiasm, and does not so much foster as avoid it, and so soon leaves Capernaum, where yet so many hearts beat for Him. This also is a proof of the truth of Joh_2:23-25, and at the same time a proof of the wisdom of the Saviour in the fashioning of His first disciples. He wishes to call them to self-denial, to accustom them to a life of journeying, and to bridle awakening earthly expectations.
Starke:—Whoever has a soul possessed by uncleanness, is much more wretched than he whose body is possessed of the devil.—Bibl. Wirt.:—The devils themselves shame the unbelief of men, Luk_4:34.—The heaviest temptations are sometimes the last ragings of Satan.—Cramer:—The works of Christ are meant to create in us wonder; wonder, inquiry; inquiry, a good report; the report, the knowledge of Christ; the knowledge of Christ, eternal life, Joh_17:3.—Christ does not draw back from going to the sick and visiting them for our reminder and imitation, Mat_25:43.—Quesnel:—A single individual that stands well with God may bring a blessing upon his whole family.—Hedinger:—For health recovered, the best thanks are: with new obedience to serve God.—Osiander:—We should not be angry if now and then some desire our help at inconvenient time, but ascribe it to necessity, or excuse their simplicity.—Brentius:—Christ brings with His word for towns and villages no harm, but pure grace and blessing.—Quesnel:—It is praiseworthy for preachers of the gospel often to betake themselves to solitude (comp. the beautiful meditation of Vinet: La solitude recommandée au pasteur).—Majus:—Jesus, when He hides Himself and appears to be lost, must with all diligence be sought.—Christ is to be preached as well in the schools as in churches, yet when will Christendom be with earnestness intent thereon?
Lisco on Luk_4:31-36 :—The might of the Saviour: 1. It is acknowledged even by the kingdom of darkness; 2. it manifests itself in gracious redemption; 3. it reveals to us the Divine origin and the Divine power of His doctrine.—On Luk_4:38-39 :—Jesus truly our Saviour: 1. He heals of all manner of sickness, 2. He bestows new powers for activity.—Van Oosterzee:—Christ, the Divine physician of souls, how He ever yet: 1. Discovers the same wretchedness, 2. feels the same compassion, 3. desires the same temper of heart, 4. follows the same method of healing, 5. excites the same opposition, 6. deserves the same homage as here at the healing of bodily ills.
Footnotes:
Luk_4:31.— Ἦí äéäÜóêùí , expressing His doing it habitually.—C. C. S.]
Luk_4:34.—Rec.: ëÝãùí before Ἕá . Critically dubious. See Lachmann, ad loc. [Om. inter al. B., L., Sin.—C. C. S.]
Luk_4:41.—Rec.: Ὁ ×ñéóôὸò ὁ õἱὸò , ê . ô . ë .; a somewhat superfluous paraphrase, which is omitted by B., C., [Sin.], D., L., F., X., Vulgata, Origenes, Griesbach, De Wette, Meyer, &c.
Luk_4:41.—Not: “to say that they knew,” &c., ëáëåῖí is never to say, but to speak, to discourse. Alford.—C. C. S.]