Luke 4:14
And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
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EXPOSITORY (ENGLISH BIBLE)
(14) Returned in the power of the Spirit.—The phrase, which meets us again in Romans 15:13, indicates a new phase of the life of the Son of Man, a change from its former tenor as striking as that which passed over the Apostles on the day of Pentecost, when new powers of thought and utterance were developed which had before been latent.

Luke 4:14-16. Jesus returned in the power of the Spirit into Galilee — Being more abundantly strengthened after his conflict; and prepared to exercise his ministry with success, and to confirm his doctrine by miracles. And there went out a fame of him through all the region — Now that he was come, the fame of the miracles which he had performed in Jerusalem at the passover, and in Judea during the course of his ministry there, spread the more through Galilee: for at this time he had done only one miracle there, namely, the turning of water into wine. And he taught in their synagogues — He spent a considerable time in Galilee preaching, for the most part in their synagogues, particularly on the sabbath days, when there was the greatest concourse of people. Being glorified of all — The effect of this first exercise of his ministry in Galilee was, that the excellence of the doctrines which he taught, and the greatness of the miracles which he wrought, caused all the people to admire and applaud him exceedingly. But neither their approbation, nor the outward calm which he enjoyed, continued long. And he came to Nazareth, where he had been brought up — That by his example, says Theophylact, he might teach us especially to instruct and do good to those of our own family and place of abode. And as his custom was, he went into the synagogue, &c. — That the synagogue was then loaded with ceremonies of human invention, and that the manners of those who met there were much corrupted, no man, who is acquainted with the Scriptures and the Jewish history, can doubt; and yet Christ, with his disciples, went customarily to these synagogues, as members of the Jewish Church, every sabbath day. And stood up — Showing, by so doing, that he had a desire to read the Scriptures to the congregation, on which the book was given to him. The reading of the Scriptures made an essential part of the Jewish public worship. But this office was not confined to those who were properly the ministers of religion. The rulers of the synagogue assigned it to such persons in the congregation as they knew were capable of it. Nay, they sometimes conferred the honour upon strangers, and incited them to give the people an exhortation on such subjects as were suggested by the passage read; see Acts 13:15; wherefore, their now assigning it to Jesus was not contrary to the regulations of their worship. Perhaps the rulers, knowing the reports which went abroad of his miracles, and having heard of the Baptist’s testimony concerning him, were curious to hear him read and expound the Scriptures; and the rather, because it was well known in Nazareth that he had not had the advantage of a learned education. And, as the Hebrew was now a dead language, and Jesus had not been taught to read, his actually reading, and with such facility, the original Hebrew Scriptures, as well as his expounding them, was a clear proof of his divine inspiration, and must have greatly astonished every intelligent and considerate person present.4:14-30 Christ taught in their synagogues, their places of public worship, where they met to read, expound, and apply the word, to pray and praise. All the gifts and graces of the Spirit were upon him and on him, without measure. By Christ, sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. He came by the word of his gospel, to bring light to those that sat in the dark, and by the power of his grace, to give sight to those that were blind. And he preached the acceptable year of the Lord. Let sinners attend to the Saviour's invitation when liberty is thus proclaimed. Christ's name was Wonderful; in nothing was he more so than in the word of his grace, and the power that went along with it. We may well wonder that he should speak such words of grace to such graceless wretches as mankind. Some prejudice often furnishes an objection against the humbling doctrine of the cross; and while it is the word of God that stirs up men's enmity, they will blame the conduct or manner of the speaker. The doctrine of God's sovereignty, his right to do his will, provokes proud men. They will not seek his favour in his own way; and are angry when others have the favours they neglect. Still is Jesus rejected by multitudes who hear the same message from his words. While they crucify him afresh by their sins, may we honour him as the Son of God, the Saviour of men, and seek to show we do so by our obedience.In the power of the Spirit - By the "influence" or direction of the Spirit.

A fame - A report. See Matthew 4:24.

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.

Ver. 14,15. Both Matthew and Mark make the occasion of our Saviour’s going into Galilee to be his hearing that John was cast into prison. But certainly Matthew and Mark speak of a second going into Galilee, and mean by it Galilee of the Gentiles, which was in the jurisdiction of Philip, the brother of Herod Antipas. Else one might admire, why Christ should go into Galilee upon hearing that John was cast into prison; that had been for him to have thrown himself into Herod’s mouth, before that his time of suffering was come; but it should seem that after his temptations, he first went to Capernaum, where he did not stay many days, John 2:12, and then to Nazareth, which was his own country. But others think that all the evangelists speak of a second going into Galilee, which I cannot agree if Nazareth were within that Galilee which was called the Lower Galilee, and was within the jurisdiction of Herod Antipas, who was the tetrarch of Galilee, and the man that had imprisoned John, and afterwards caused him to be beheaded.

And he taught in their synagogues: he had the reputation of a prophet, which procured him that liberty of speaking in all those places, where the Jews celebrated their public worship;

being glorified, that is, admired and honoured, of all. And Jesus returned in the power of the Spirit,.... Of which he was full, and by which he was led into the wilderness, and had combated with Satan, and had got the victory over him; and by virtue of which, he entered on his public ministry, wrought miracles, and taught with authority. A like way of speaking is used by the Targumist, on Micah 3:8. I am filled, , "with the power of the spirit of prophecy", from before the Lord. Moreover, this phrase is used, to show that his return

into Galilee, where he had been brought up, and from whence he came to John at Jordan, did not arise from a natural love to his country, and a fond desire of being there again; but was owing to the powerful impulse of the Holy Spirit, which was in him, and moved him to return thither; where he was to begin his ministry, and work his miracles, and so fulfil a prophecy of him, in Isaiah 9:1 see Matthew 4:12.

And there went out a fame of him through all the region round about: throughout all Galilee and Syria, Decapolis and Judea; see Matthew 4:23, the report of his doctrines and miracles, was spread far and near; and on account of them, he became the subject of the common talk of people every where, who highly applauded and commended him for them.

And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
EXEGETICAL (ORIGINAL LANGUAGES)
Luke 4:14. Comp. on Matthew 4:12; Mark 1:14. The public Galilaean ministry of Jesus begins, Luke 4:14 forming the introduction, after which, in Luke 4:15 ff., the detailed narrative follows. Schleiermacher, Schr. d. Luk. p. 50, arbitrarily, and contrary to the analogy of the parallels, says: that Luke 4:15 f. was the conclusion of a document which embraced the baptism, the genealogy, and the temptation.

ἐν τ. δυνάμ. τοῦ πν.] invested with the power of the Holy Spirit: “post victoriam corroboratus,” Bengel.

καὶ φήμη κ.τ.λ.] and rumour went forth, etc., not anticipating what follows in Luke 4:15 (de Wette); but it is the rumour of the return of the man who had been so distinguished at his baptism, and had then for upwards of forty days been concealed from view, that is meant.

καθʼ ὅλης κ.τ.λ.] round about the whole neighbourhood, Acts 8:31; Acts 8:40.Luke 4:14-15. Return to Galilee (cf. Mark 1:14; Mark 1:28; Mark 1:39).14–23. Jesus returns to Nazareth and preaches there

14. And Jesus returned] St Luke here omits that series of occurrences which is mainly preserved for us by the Apostle who recorded the Judaean ministry—St John; namely the deputation of the Sanhedrin to the Baptist (Luke 1:19-28), and his testimony about the baptism of Jesus (29–34); the call of Andrew and Simon (35–43); of Philip and Nathanael (44–51); the First Miracle, at Cana, and visit to Capernaum (Luke 2:1-12); the Passover at Jerusalem and first cleansing of the Temple (Luke 2:13-25); the secret visit of Nicodemus (Luke 3:1-21); the baptism of the disciples of Jesus, and the Baptist’s remarks to his disciples (Luke 3:22-36). St Luke has already mentioned by anticipation the imprisonment of John the Baptist (Luke 3:19-20), which probably hastened the return of Jesus to Galilee; but St John alone preserves the deeply interesting revelation to the Woman of Samaria, and the preaching among the Samaritans (John 4:4-42). This must have occurred during the journey from Judaea to Galilee mentioned in this verse.

into Galilee] This district was the starting-point and main centre of our Lord’s ministry, Acts 10:37, “which was published throughout all Judaea, and began from Galilee.” Luke 23:5, “He stirreth up the people, beginning from Galilee.”Luke 4:14. Ἐν τῇ δυνάμει τοῦ πνεύματος, in the power of the Spirit) Being strengthened [the more] after His victory.—φήμη, a fame) Men felt [in His speaking] the power of the Spirit: see Luke 4:15 [and this, even before that He exhibited in that region so many miracles as He subsequently performed.—V. g.]Verses 14-30. - THE PREACHING OF JESUS AT NAZARETH, AND ITS RESULT. Verse 14. - And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. Between the events of the temptation and the preaching at Nazareth here related, some considerable time had intervened. St. John, in his Gospel, gives a somewhat detailed account of this period which St. Luke omits. Shortly after the temptation, took place the concluding incidents in the Baptist's career, which St. Luke summarized in his brief statement (Luke 3:19, 20), when he tells us of the arrest and imprisonment of the fearless preacher by the Tetrarch Herod. St. John tells how the Sanhedrin sent some special envoys to the Baptist, asking him formally who he really was. After this questioning, John in his Gospel mentions the calling of Andrew, Simon, Philip, and Nathanael, and then records the first miracle of Jesus at Cana in Galilee, and how the Lord visited Capernaum. He then proceeds to relate some of the circumstances which took place at the Passover at Jerusalem, and how the Lord drove out the men who profaned his Father's house. He writes down, too, the particulars of Nicodemus the Pharisee's visit to Jesus by night. The Master then proceeded, as is here related by St. Luke, "in the power of the Spirit," who descended on him formally at his baptism, into Galilee, and on his journey thither tarried at Samaria, resting on the well there, and talking with the woman in those memorable words recorded by St. John at length in his fourth chapter (vers. 4-42). Rapidly the report of what he had done at Cana, the fame of his marvellous words at Jerusalem, Samaria, and other places, spread through all the central districts of the Holy Land.
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