translation_id: net-engnet

book_id: LUK

label: NET study note

text: The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.


text: The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28 . A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.


text: 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ ( ajll ’ ejpi panti rJhmati qeou , “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3 ). The shorter reading is found in א B L W 1241 pc sa . There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke. A quotation from Deut 8:3 . Jesus will live by doing God’s will, and will take no shortcuts.


text: In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”


text: A quotation from Deut 6:13 . The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.


text: The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.


text: A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).


text: A quotation from Ps 91:12 .


text: A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.


text: Once again Jesus is directed by the Spirit . Luke makes a point about Jesus’ association with the Spirit early in his ministry ( 3:22, 4:1 [2x]; 4:18 ).


text: The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).


text: Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


text: See the note on synagogues in 4:15 .


text: In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20 ) to expound them.


text: The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22 .


text: The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25 ). Jesus is commissioned to do this.


text: The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear ( Luke 1:77-79; 7:47; 24:47 ; Acts 2:38; 5:31; 10:43 ).


text: Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality ( Luke 1:77-79; 18:35-43 ).


text: The essence of Jesus’ messianic work is expressed in the phrase to set free . This line from says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word ( ἄφεσις , afesi" ) translated release earlier in the verse.


text: Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin ( Luke 1:77-79; 18:35-43 ).


text: The year of the Lord ’ s favor ( Grk “the acceptable year of the Lord”) is a description of the year of Jubilee ( Lev 25:10 ). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.


text: A quotation from Isa 61:1-2 a. Within the citation is a line from Isa 58:6 , with its reference to setting the oppressed free.


text: See the note on today in 2:11 .


text: The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.


text: The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.


text: The remark “ What we have heard that you did at Capernaum ” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44 . The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


text: Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable ( δεκτός , dektos ), which also occurs in v. 19 : Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor ), but he is not “accepted” by the people of his own hometown.


text: Elijah ’ s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24 , also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18 .


text: Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24 ). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


text: On Elisha see 2 Kgs 5:1-14 .


text: The reference to Naaman the Syrian (see 2 Kgs 5:1-24 ) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.


text: The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death ( Deut 13:5 ). Such a sentence meant being thrown into a pit and then stoned.


text: Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


text: They were amazed. The astonishment shown here is like that in Luke 2:48 .


text: Jesus’ teaching impressed the hearers with the directness of its claim ( with authority ). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.


text: See the note on synagogues in 4:15 .


text: The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.


text: The command Come out of him! is an example of Jesus’ authority (see v. 32 ). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.


text: The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.


text: The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.


text: Given Luke 4:31 , the phrase the region is a reference to Galilee.


text: Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.


text: Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15 ). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him ( 22:66-71 ).


text: The good news of the kingdom , the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.


text: Jesus was sent by God for this purpose. This is the language of divine commission.