A wide gap occurs here, embracing the important transactions of John 1:29-51; John 2:1-25; John 3:1-36; John 4:1-54.
What a flutter in Mary's heart when she saw her son sitting in the teacher's place of His native synagogue! How gratified at the reception given to the opening sentences! What a sword pierced her heart at the sudden revulsion of feeling! They were jealous that He performed only a few private miracles; but He could not do more because of their unbelief. See Mark 6:5.
Note that our Lord here sounded forth the silver trumpet of jubilee. Seizing on the imagery of the gladdest festival of Hebrew life, He likened Himself to a priest proclaiming the acceptable year of the Lord. Not yet the day of vengeance! Compare Luke 4:19 with Isaiah 61:1-2. This is Christ's program for the present age. [source]
Chapter Summary: Luke 4
1The fasting and temptation of Jesus 14He begins to preach 16The people of Nazareth marvel at words, but seek to kill him 33He cures one possessed of a demon, 38Peter's mother-in-law, 40and various other sick persons 41The demons acknowledge Jesus, and are reproved for it 42He preaches through the cities of Galilee
Greek Commentary for Luke 4:28
They were all filled with wrath [επληστησαν παντες τυμου] First aorist passive indicative of the common verb πιμπλημι pimplēmi followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage. [source]
Reverse Greek Commentary Search for Luke 4:28
Luke 10:15Unto Hades [εως αιδου] See note on Matthew 16:18 for this word which is here in contrast to Heaven as in Isaiah 14:13-15. Hades is not Gehenna. “The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy” (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. “Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luke 4:28 sqq.) Nazareth?” [source]
John 1:46Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι] Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17,John 7:22; John 8:23; John 15:19; John 18:36,John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28,Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
-DIVIDER-
[source]
John 1:11Unto his own [εις τα ιδια] Neuter plural, “unto his own things,” the very idiom used in John 19:27 when the Beloved Disciple took the mother of Jesus “to his own home.” The world was “the own home” of the Logos who had made it. See also John 16:32; Acts 21:6. They that were his own In the narrower sense, “his intimates,” “his own family,” “his own friends” as in John 13:1. Jesus later said that a prophet is not without honour save in his own country (Mark 6:4; John 4:44), and the town of Nazareth where he lived rejected him (Luke 4:28.; Matthew 13:58). Probably here οι ιδιοι hoi idioi means the Jewish people, the chosen people to whom Christ was sent first (Matthew 15:24), but in a wider sense the whole world is included in οι ιδιοι hoi idioi Conder‘s The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. Received him not Second aorist active indicative of παραλαμβανω paralambanō old verb to take to one‘s side, common verb to welcome, the very verb used by Jesus in John 14:3 of the welcome to his Father‘s house. Cf. κατελαβεν katelaben in John 1:5. Israel slew the Heir (Hebrews 1:2) when he came, like the wicked husbandmen (Luke 20:14). [source]
Hebrews 11:27Not fearing [μη ποβητεις] Negative μη mē with first aorist passive participle of ποβεω phobeō here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Τυμον Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. He endured First aorist (constative) active indicative of καρτερεω kartereō old word from καρτερος karteros strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible This is the secret of his choice and of his loyalty to God and to God‘s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). [source]
James 2:2If there come in [εαν εισελτηι] Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15,Luke 4:20,Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
What do the individual words in Luke 4:28 mean?
Andwere filledallwith angerinthesynagoguehearingthese things
Greek Commentary for Luke 4:28
First aorist passive indicative of the common verb πιμπλημι pimplēmi followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage. [source]
Reverse Greek Commentary Search for Luke 4:28
See note on Matthew 16:18 for this word which is here in contrast to Heaven as in Isaiah 14:13-15. Hades is not Gehenna. “The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy” (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. “Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (Luke 4:28 sqq.) Nazareth?” [source]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER- -DIVIDER- [source]
Neuter plural, “unto his own things,” the very idiom used in John 19:27 when the Beloved Disciple took the mother of Jesus “to his own home.” The world was “the own home” of the Logos who had made it. See also John 16:32; Acts 21:6. They that were his own In the narrower sense, “his intimates,” “his own family,” “his own friends” as in John 13:1. Jesus later said that a prophet is not without honour save in his own country (Mark 6:4; John 4:44), and the town of Nazareth where he lived rejected him (Luke 4:28.; Matthew 13:58). Probably here οι ιδιοι hoi idioi means the Jewish people, the chosen people to whom Christ was sent first (Matthew 15:24), but in a wider sense the whole world is included in οι ιδιοι hoi idioi Conder‘s The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. Received him not Second aorist active indicative of παραλαμβανω paralambanō old verb to take to one‘s side, common verb to welcome, the very verb used by Jesus in John 14:3 of the welcome to his Father‘s house. Cf. κατελαβεν katelaben in John 1:5. Israel slew the Heir (Hebrews 1:2) when he came, like the wicked husbandmen (Luke 20:14). [source]
Negative μη mē with first aorist passive participle of ποβεω phobeō here used transitively with the accusative as in Matthew 10:26. Moses did flee from Egypt after slaying the Egyptian (Exodus 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Τυμον Thumon (wrath) is common in the N.T. (Luke 4:28), though here only in Hebrews. He endured First aorist (constative) active indicative of καρτερεω kartereō old word from καρτερος karteros strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely. As seeing him who is invisible This is the secret of his choice and of his loyalty to God and to God‘s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2 Corinthians 4:16-18). [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]