Luke 4:30

But he passing through the midst of them went his way,

But he passing through the midst of them went his way - evidently in a miraculous manner, though perhaps quite noiselessly, leading them to wonder afterward what spell could have come over them that they allowed Him to escape. Escapes, however, remarkably similar and beyond dispute, in times of persecution, stand on record.

Remarks:

(1) Was there ever a more appalling illustration of human depravity than the treatment which the Lord Jesus received from His Nazarene townsmen? Real provocation there was none. Demonstrations of His miraculous power they had no right to demand; and if without these they declined to believe in Him, they had their liberty to do so unchallenged. He knew them too well to indulge them with bootless displays of His divine power; and by an allusion to the Lord's sovereign procedure in ancient times, in dispensing His compassion to whom He would, and quite differently from what might have been expected, He indicated to them intelligibly enough why He declined to do at Nazareth what He had done exuberantly at Capernaum. But, as if to compensate for this, and gain them otherwise, if that were possible, He seems to have spoken in their synagogue with even more than His usual suavity and grace; insomuch that "all bore Him witness, and wondered at the gracious words which proceeded out of His mouth." Yet all was in vain. Nor were they contented with venting their rage in malignant speeches; but, unable to restrain themselves, they broke through the sanctities of public worship and the decencies of ordinary life, and like lions roaring for their prey they rushed upon Him to destroy Him. After this, we may indeed wonder the less at the question, "Can any good thing come out of Nazareth?" But instead of contenting ourselves with ascribing such procedure to the exceptional perversity of the Nazarene character, we shall do well to inquire whether there be not in it a revelation of human malignity, which hateth the light, neither cometh to the light, lest its deeds should be reproved, and which, if it would speak out its mind on the Redeemer's gracious approach to it, would say, reproved, and which, if it would speak out its mind on the Redeemer's gracious approach to it, would say, "What have we to do with Thee, Jesus, thou Son of God most High? We know Thee who thou art; the Holy One of God"!

(2) Did the Lord Jesus become so common among His Nazarene townsmen, with whom He had mingled in the ordinary contact with society during His early life, that they were unable to take in His divine claims when at length presented to them with matchless benignity and grace? Then must there be a deep principle in the proverb by which He explains it, "A prophet is not without honour, but in his own country, and among his own kin, and in his own house." As if He had said, 'The nearer the vision, the less the attraction.' We must not descend so low as to recall our own analogous maxims; but in fact, almost every language has such sayings, showing that there is a principle in it, everywhere arresting attention. In the case of mere showy virtues, there is no difficulty in explaining it. It is merely this, that nearer inspection discovers the tinsel which distance concealed. The difficulty is to account for the ordinary contacts of life destroying, or at least blunting, the charm of real excellence, and in this case taking down, in the eyes of His Nazarene townsmen, even the matchless excellences of the Lord Jesus.

In all other cases there is an element which cannot be taken into account here. There are foibles of character invisible at a distance, which the familiarities of ordinary life never fail to reveal. But if it be asked on what principle, common to the Holy One of God with all other men, the fact in question is to be accounted for, perhaps two things may explain it. As novelty charms, so that to which we are accustomed has one charmless, however intrinsically worthy of admiration. But in addition to this, there is such a tendency to dissociate loftiness of spirit from the ordinary functions and contacts of life, that if the one be seen without the other it is likely to be appreciated at its full value; whereas, when associated with languor and want, waste and dust, and the consequent necessity of eating and drinking, sleeping and waking, and such like, then that loftiness of spirit is apt to be less lofty in our esteem, and we say in our hearts, 'After all, they are much like other people'-as if in such things they could or ought to be otherwise.

This, however, would be a small matter, if it did not intrude itself into the spiritual domain. But there also its operation is painfully felt, occasioning a false and unholy separation between natural and spiritual, human and divine, earthly and heavenly things. 'Is not this the carpenter's son? Is not his mother called Mary? And his brothers-James and Joses and Simon and Judas-don't we all know them? Haven't we done business with them? Haven't they been in our houses? and this Jesus himself, have we not seen Him in boyhood and youth moving about among us? Can this be He of whom Moses and all the prophets wrote? Can this be He who is sent to heal the broken-hearted, and comfort all that mourn? Incredible!' Nor can it be doubted that a nearer view of Him than even ordinary Nazarenes could have was the very thing that stumbled His own "brethren," who for a while, we are told, "did not believe in Him," and that made even the whole family think He was "beside Himself" (). Well, if these things be so, let Christians learn wisdom from it. Recognizing the principle which lies at the bottom of the proverb quoted by our Lord, it will be their wisdom, with Him, to bring their character and principles to bear rather upon strangers than upon those to whom they have become too familiar in the ordinary walks of life; for the rare exceptions to this only prove the rule. On the other hand, let Christians beware of being too slow to recognize eminent graces and gifts in those whom they have known very intimately before these discovered themselves.

(3) Since we read that Jesus, when about to be hurled down a precipice, glided through the midst of them and went His way, we perhaps think only of His own special resources for self-preservation. But when we remember how He only refused to avail Himself wantonly of the promise rehearsed to Him by the Tempter, "He shall give His angels charge over Thee, to keep Thee in all Thy ways; and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone," may we not suppose that the unseen ministry of angels, now if ever legitimately available, had something to do with the marvelous preservation of Jesus on this occasion? Nor can it well be doubted that their interposition in similar ways since in behalf of "the heirs of salvation" () is the secret of the many and marvelous escapes of such which are on record.