Luke 4:14-50

THIRD PART: THE MINISTRY OF JESUS IN GALILEE, Luke 4:14 to Luke 9:50.

The three Synoptics all connect the narrative of the Galilaean ministry with the account of the temptation. But the narrations of Matthew and Mark have this peculiarity, that, according to them, the motive for the return of Jesus to Galilee must have been the imprisonment of John the Baptist: “Now when Jesus had heard that John was cast into prison, He departed into Galilee” (Matthew 4:12); “Now, after that John was put in prison, Jesus came into Galilee” (Mark 1:14). As the temptation does not appear to have been coincident with the apprehension of John, the question arises, Where did Jesus spend the more or less lengthened time that intervened between these two events, and what was He doing during the interval? This is the first difficulty. There is another: How could the apprehension of John the Baptist have induced Jesus to return to Galilee, to the dominions of this very Herod who was keeping John in prison? Luke throws no light whatever on these two questions which arise out of the narrative of the Syn., because he makes no mention in this place of the imprisonment of John, but simply connects the commencement of the ministry of Jesus with the victory He had just achieved in the desert. It is John who gives the solution of these difficulties. According to him, there were two returns of Jesus to Galilee, which his narrative distinguishes with the greatest care. The first took place immediately after the baptism and the temptation (Luke 1:44). It was then that He called some young Galilaeans to follow Him who were attached to the forerunner, and shared his expectation of the Messiah. The second is related in chap. Luke 4:1; John connects it with the Pharisees jealousy of John the Baptist, which explains the account of the first two Syn. It appears, in fact, according to him, that some of the Pharisees were party to the blow which had struck John, and therefore we can well understand that Jesus would be more distrustful of them than even of Herod. That the Pharisees had a hand in John's imprisonment, is confirmed by the expression delivered, which Matthew and Mark employ. It was they who had caused him to be seized and delivered up to Herod.

The two returns mentioned by John were separated by quite a number of events: the transfer of Jesus' place of residence from Nazareth to Capernaum; His first journey to Jerusalem to attend the Passover; the interview with Nicodemus; and a period of prolonged activity in Judaea, simultaneous with that of John the Baptist, who was still enjoying his liberty (John 2:12 to John 4:43). The second return to Galilee, which terminated this long ministry in Judaea, did not take place, according to Luke 4:35, until the month of December in this same year, so that at least twelve months elapsed between it and the former. The Syn., relating only a single return, must have blended the two into one. Only there is this difference between them, that in Matthew and Mark it is rather the idea of the second which seems to predominate, since they connect it with John's imprisonment; whilst Luke brings out more the idea of the first, for he associates it with the temptation exclusively. The mingling of these two analogous facts really, however, separated by almost a year must have taken place previously in the oral tradition, since it passed, though not without some variations, into our three Synoptics. The narrative of John was expressly designed to re-establish this lost distinction (comp. John 2:11; John 3:24; John 4:54). In this way in the Syn. the interval between these two returns to Galilee disappeared, and the two residences in Galilee, which were separated from each other by this ministry in Judaea, form in them one continuous whole. Further, it is difficult to determine in which of the two to place the several facts which the Syn. relate at the commencement of the Galilaean ministry.

We must not forget that the apostolic preaching, and the popular teaching given in the churches, were directed not by any historical interest, but with a view to the foundation and confirmation of faith. Facts of a similar nature were therefore grouped together in this teaching until they became completely inseparable. We shall see, in the same way, the different journeys to Jerusalem, fused by tradition into a single pilgrimage, placed at the end of Jesus' ministry. Thus the great contrast which prevails in the synoptical narrative between Galilee and Jerusalem is explained. It was only when John, not depending on tradition, but drawing from his own personal recollections, restored to this history its various phases and natural connections, that the complete picture of the ministry of Jesus appeared before the eyes of the Church.

But why did not Jesus commence His activity in Galilee, as, according to the Syn., He would seem to have done? The answer to this question is to be found in John 4:43-45. In that country, where He spent His youth, Jesus would necessarily expect to meet, more than anywhere else, with certain prejudices opposed to the recognition of His Messianic dignity. “A prophet hath no honour in his own country ” (John 4:44). This is why He would not undertake His work among His Galilaean fellow-countrymen until after He had achieved some success elsewhere. The reputation which preceded His return would serve to prepare His way amongst them (John 4:45). He had therefore Galilee in view even during this early activity in Judaea. He foresaw that this province would be the cradle of His Church; for the yoke of pharisaical and sacerdotal despotism did not press so heavily on it as on the capital and its neighbourhood. The chords of human feeling, paralyzed in Judaea by false devotion, still vibrated in the hearts of these mountaineers to frank and stirring appeals, and their ignorance appeared to Him a medium more easily penetrable by light from above than the perverted enlightenment of rabbinical science. Comp. the remarkable passage, Luke 10:21.

It is not easy to make out the plan of this part, for it describes a continuous progress without any marked breaks it is a picture of the inward and outward progress of the work of Jesus in Galilee. Ritschl is of opinion that the progress of the story is determined by the growing hostility of the adversaries of Jesus; and accordingly he adopts this division: Luke 4:16 to Luke 6:11, absence of conflict; Luke 6:12 to Luke 11:54, the hostile attitude assumed by the two adversaries towards each other. But, 1 st, the first symptoms of hostility break out before Luke 6:12; Luke 2 d, the passage Luke 9:51, which is passed over by the division of Ritschl, is evidently, in the view of the author, one of the principal connecting links in the narrative; 3 d, the growing hatred of the adversaries of Jesus is only an accident of His work, and in no way the governing motive of its development. It is not there, therefore, that we must seek the principle of the division. The author appears to us to have marked out a route for himself by a series of facts, in which there is a gradation easily perceived. At first Jesus preaches without any following of regular disciples; soon He calls about Him some of the most attentive of His hearers, to make them His permanent disciples; after a certain time, when these disciples had become very numerous, He raises twelve of them to the rank of apostles; lastly, He entrusts these twelve with their first mission, and makes them His evangelists. This gradation in the position of His helpers naturally corresponds, 1 st, with the internal progress of His teaching; 2 d, with the local extension of His work; 3 d, with the increasing hostility of the Jews, with whom Jesus breaks more and more, in proportion as He gives organic form to His own work. It therefore furnishes a measure of the entire movement.

We are guided by it to the following division:

First Cycle, Luke 4:14-44, extending to the call of the first disciples.

Second Cycle, Luke 5:1 to Luke 6:11, to the nomination of the twelve.

Third Cycle, Luke 6:12 to Luke 8:56, to their first mission.

Fourth Cycle, Luke 9:1-50, to the departure of Jesus for Jerusalem.

At this point the work of Jesus in Galilee comes to an end; He bids adieu to this field of labour, and, setting His face towards Jerusalem, He carries with Him into Judaea the result of His previous labours, His Galilaean Church.