27 And there were a number of lepers in Israel in the time of Elisha the prophet, and not one of them was made clean, but only Naaman the Syrian.
Now Naaman, chief of the army of the king of Aram, was a man of high position with his master, and greatly respected, because by him the Lord had given salvation to Aram; but he was a leper. Now the Aramaeans had gone out in bands, and taken prisoner from Israel a little girl, who became servant to Naaman's wife. And she said to her master's wife, If only my lord would go to the prophet in Samaria, he would make him well. And someone went and said to his lord, This is what the girl from the land of Israel says. So the king of Aram said, Go then; and I will send a letter to the king of Israel. And he went, taking with him ten talents of silver and six thousand shekels of gold, and ten changes of clothing. And he took the letter to the king of Israel, in which the king of Aram had said, See, I have sent my servant Naaman to you to be made well, for he is a leper. But the king of Israel, after reading the letter, was greatly troubled and said, Am I God, to give death and life? why does this man send a leper to me to be made well? is it not clear that he is looking for a cause of war? Now Elisha, the man of God, hearing that the king of Israel had done this, sent to the king, saying, Why are you troubled? send the man to me, so that he may see that there is a prophet in Israel. So Naaman, with all his horses and his carriages, came to the door of Elisha's house. And Elisha sent a servant to him, saying, Go to Jordan, and after washing seven times in its waters your flesh will be well again and you will be clean. But Naaman was angry and went away and said, I had the idea that he would come out to see such an important person as I am, and make prayer to the Lord his God, and with a wave of his hand over the place make the leper well. Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not be washed in them and become clean? So turning, he went away in wrath. Then his servants came to him and said, If the prophet had given you orders to do some great thing, would you not have done it? how much more then, when he says to you, Be washed and become clean? Then he went down seven times into the waters of Jordan, as the man of God had said; and his flesh became like the flesh of a little child again, and he was clean. Then he went back to the man of God, with all his train, and, taking his place before him, said, Now I am certain that there is no God in all the earth, but only in Israel: now then, take an offering from me. But he said, By the life of the Lord whose servant I am, I will take nothing from you. And he did his best to make him take it but he would not. Then Naaman said, If you will not, then let there be given to your servant as much earth as two beasts are able to take on their backs; because from now on, your servant will make no offering or burned offering to other gods, but only to the Lord. But may your servant have the Lord's forgiveness for this one thing: when my master goes into the house of Rimmon for worship there, supported on my arm, and my head is bent in the house of Rimmon; when his head is bent in the house of Rimmon, may your servant have the Lord's forgiveness for this thing. And he said to him, Go in peace. And he went from him some distance. But Gehazi, the servant of Elisha, the man of God, said, Now my master has taken nothing from Naaman, this Aramaean, of what he would have given him: by the living Lord, I will go after him and get something from him. So Gehazi went after Naaman. And when Naaman saw him running after him, he got down from his carriage and went back to him and said, Is all well? And he said, All is well: but my master has sent me, saying, Even now, two young men of the sons of the prophets have come to me from the hill-country of Ephraim; will you give me a talent of silver and two changes of clothing for them? And Naaman said, Be good enough to take two talents. And forcing him to take them, he put two talents of silver in two bags, with two changes of clothing, and gave them to his two servants to take before him. When he came to the hill, he took them from their hands, and put them away in the house; and he sent the men away, and they went. Then he came in and took his place before his master. And Elisha said to him, Where have you come from, Gehazi? And he said, Your servant went nowhere. And he said to him, Did not my heart go with you, when the man got down from his carriage and went back to you? Is this a time for getting money, and clothing, and olive-gardens and vine-gardens, and sheep and oxen, and men-servants and women-servants? Because of what you have done, the disease of Naaman the leper will take you in its grip, and your seed after you, for ever. And he went out from before him a leper as white as snow.
So he went away from there and came across Elisha, the son of Shaphat, ploughing with twelve yoke of oxen, he himself walking with the twelfth; and Elijah went up to him and put his robe on him. And letting the oxen be where they were, he came running after Elijah, and said, Only let me give a kiss to my father and mother, and then I will come after you. But he said to him, Go back again; for what have I done to you? And he went back, and took the oxen and put them to death, and cooking their flesh with the yokes of the oxen, he gave the people a feast. Then he got up and went after Elijah and became his servant.
Why do you put forward your cause against him, saying, He gives no answer to any of my words?
Who ever gave orders to him, or said to him, You have done wrong?
How he went into the house of God and took for food the holy bread which it was not right for him or for those who were with him to take, but only for the priests?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 4
Commentary on Luke 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Lu 4:1-13. Temptation of Christ.
(See on Mt 4:1-11.)
Lu 4:14-32. Jesus Entering on His Public Ministry, Makes a Circuit of Galilee—Rejection at Nazareth.
Note.—A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded in Joh 1:29-4:54, and which occurred before John's imprisonment (Joh 3:24); whereas the transactions here recorded occurred (as appears from Mt 4:12, 13) after that event. The visit to Nazareth recorded in Mt 13:54-58 (and Mr 6:1-6) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazarenes, after being so enraged at His first display of wisdom as to attempt His destruction, should, on a second display of the same, wonder at it and ask how He came by it, as if they had never witnessed it before.
16. as his custom was—Compare Ac 17:2.
stood up for to read—Others besides rabbins were allowed to address the congregation. (See Ac 13:15.)
18, 19. To have fixed on any passage announcing His sufferings (as Isa 53:1-12), would have been unsuitable at that early stage of His ministry. But He selects a passage announcing the sublime object of His whole mission, its divine character, and His special endowments for it; expressed in the first person, and so singularly adapted to the first opening of the mouth in His prophetic capacity, that it seems as if made expressly for this occasion. It is from the well-known section of Isaiah's prophecies whose burden is that mysterious "Servant of the Lord," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; laboring seemingly in vain, and spending His strength for naught and in vain, yet Jehovah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (Isa 49:1-26, &c.). The quotation is chiefly from the Septuagint version, used in the synagogues.
19. acceptable year—an allusion to the jubilee year (Le 25:10), a year of universal release for person and property. (See also Isa 49:8; 2Co 6:2.) As the maladies under which humanity groans are here set forth under the names of poverty, broken-heartedness, bondage, blindness, bruisedness (or crushedness), so, as the glorious Healer of all these maladies, Christ announces Himself in the act of reading it, stopping the quotation just before it comes to "the day of vengeance," which was only to come on the rejecters of His message (Joh 3:17). The first words, "The Spirit of the Lord is upon Me," have been noted since the days of the Church Fathers, as an illustrious example of Father, Son, and Holy Ghost being exhibited as in distinct yet harmonious action in the scheme of salvation.
20. the minister—the chazan, or synagogue-officer.
all eyes … fastened on Him—astounded at His putting in such claims.
21. began to say, &c.—His whole address was just a detailed application to Himself of this and perhaps other like prophecies.
22. gracious words—"the words of grace," referring both to the richness of His matter and the sweetness of His manner (Ps 45:2).
Is not this, &c.—(See on Mt 13:54-56). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.
23. this proverb—like our "Charity begins at home."
whatsoever, &c.—"Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (Mr 6:5); but this seems to have been done quite privately the general unbelief precluding anything more open.
24. And he said, &c.—He replies to the one proverb by another, equally familiar, which we express in a rougher form—"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also Mt 7:6, on which our Lord Himself ever acted.)
25-27. But I tell you, &c.—falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [Stier].
three years and six months—So Jas 5:17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas in 1Ki 18:1, which says the rain returned "in the third year," that period is probably not reckoned.
26, 27. save … saving—"but only." (Compare Mr 13:32, Greek.)
Sarepta—"Zarephath" (1Ki 17:9), a heathen village between Tyre and Sidon. (See Mr 7:24.)
28, 29. when they heard these things—these allusions to the heathen, just as afterwards with Paul (Ac 22:21, 22).
29. rose up—broke up the service irreverently and rushed forth.
thrust him—with violence, as a prisoner in their hands.
brow, &c.—Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precipices. (See 2Ch 25:12; 2Ki 9:33.) It was a mode of capital punishment not unusual among the Romans and others. This was the first insult which the Son of God received, and it came from "them of His own household!" (Mt 10:36).
30. passing through the midst, &c.—evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)
31. down to Capernaum—It lay on the Sea of Galilee (Mt 4:13), whereas Nazareth lay high.
Lu 4:33-37. Demoniac Healed.
33. unclean—The frequency with which this character of impurity is applied to evil spirits is worthy of notice.
cried out, &c.—(See Mt 8:29; Mr 3:11).
35. rebuked them, &c.—(See on Lu 4:41).
thrown him, &c.—See on Mr 9:20.
36. What a word—a word from the Lord of spirits.
Lu 4:38-41. Peter's Mother-in-law and Many Others, Healed.
(See on Mt 8:14-17.)
41. suffered them not to speak—The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mt 12:24, &c.; see also Ac 16:16-18.)
Lu 4:42-44. Jesus Sought Out at Morning Prayer, and Entreated to Stay, Declines from the Urgency of His Work.
See on Mr 1:35-39, where we learn how early He retired, and how He was engaged in solitude when they came seeking Him.
42. 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 (Mt 8:34).
43. I must, &c.—but duty only could move Him to deny entreaties so grateful to His spirit.