And he taught in their synagogues, being glorified of all.
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EXPOSITORY (ENGLISH BIBLE)Being glorified.—The dawn of the day of work was bright. Wonder, admiration, glory, waited on the new Prophet. Soon, however, when His preaching involved a demand on men’s faith and obedience beyond what they had expected, it roused opposition, and the narrative that follows is the first stage of that antagonism.
Again, as in St. Matthew, the reader must be reminded that the narrative of John 2-5 comes in between the Temptation and the commencement of the Galilean ministry.
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.See Poole on "Luke 4:14"
being glorified of all; that heard him: they were astonished at his doctrine; they wondered at his gracious words; they praised him as a preacher; and glorified him, and God for him, because of the mighty works which were done by him.And he taught in their synagogues, being glorified of all.
EXEGETICAL (ORIGINAL LANGUAGES)Luke 4:15. Αὐτός] He Himself, the person as opposed to their report.Luke 4:15. ἐδίδασκεν: summary reference to Christ’s preaching ministry in the Galilean synagogues.—αὐτῶν refers to Γαλιλαίαν, Luke 4:14, and means the Galileans; construction ad sensum.—δοξαζόμενος: equally summary statement of the result—general admiration. Lk. is hurrying on to the following story, which, though not the first incident in the Galilean ministry (Luke 4:14-15 imply the contrary), is the first he wishes to narrate in detail. He wishes it to serve as the frontispiece of his Gospel, as if to say: ex primo disce omnia. The historic interest in exact sequence is here subordinated to the religious interest in impressive presentation; quite legitimate, due warning being given.15. he taught in their synagogues, being glorified of all] The word ‘He’ is emphatic. ‘He Himself,’ in contrast with the rumour about Him. The word autos in this Gospel comes to mean “the Master,” as a sort of title of honour, as in the “Autos epha”—“the Master said it” of the Pythagoreans. The verse shews that the journey from Sychar to Nazareth was not direct but leisurely; and it is remarkably confirmed by John 4:45, who accounts for the favourable reception of Jesus by saying that they had seen “all the things that He did at Jerusalem at the feast.”Luke 4:15. Αὐτὸς) Himself. He became known not merely by ‘fame,’ but by “His own self.”—δοξαζόμενος, being glorified) He who was well tempted finds glory, especially at the beginning, yet he is not affected injuriously by that glory.Verse 15. - And he taught in their synagogues, being glorified of all. His miracles, his words touching and eloquent, perhaps too a dim memory of marvels which had happened years before at his birth, shed round the new Teacher a halo of glory. It was only when, instead of the Messianic hopes of conquest and power which they cherished, a life of brave self-denial and quiet generosity was preached, that the reaction against him set in. The men of Nazareth, with their violent antagonism, which we are about to consider, were only, after all, a few months in advance of the rest of the nation in their rejection of the Messiah.
Lit., "he himself taught," verifying the favorable reports about himself in person. The imperfect tense denotes a course of teaching.
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