But he passing through the middle of them went his way,
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EXPOSITORY (ENGLISH BIBLE)He passing through the midst of them.—The words do not necessarily involve a directly supernatural deliverance, as though the multitude had been smitten with blindness, or our Lord had become invisible. We have no right to insert miracles in the Gospel records. Calmness, silence, the moral power of self-possessed righteousness have in themselves a power, often proved, to baffle the fury of an angry mob.John 8:59. There are but two ways of accounting for this:
1. That "other Nazarenes," who had not been present in the synagogue, heard what was doing and came to rescue him, and in the contest that rose between the two parties Jesus silently escaped.
2. More probably that Jesus by divine power, by the force of a word or look, stilled their passions, arrested their purposes, and passed silently through them. That he "had" such a power over the spirits of people we learn from the occurrence in Gethsemane, when he said, "I am he; and they went backward and fell to the ground," John 18:6.See Poole on "Luke 4:28" Luke 24:16 however it was, he made use of, and showed his divine power; and which he did, because his time to die was not yet come, nor was he to die such a death: and this also shows, that when he did die, he laid down his life freely and voluntarily, since he could then have exerted his power, and delivered himself out of the hands of his enemies, as now: and But he passing through the midst of them went his way,
EXEGETICAL (ORIGINAL LANGUAGES)Luke 4:30. Αὐτὸς δέ] But He, on His part, while they thus dealt with Him.
διὰ μέσου] emphatically: passed through the midst of them. According to Paulus, it was sufficient for this, “that a man of the look and mien of Jesus should turn round with determination in the face of such a mobile vulgus.” Comp. Lange, L. J. II. p. 548: “an effect of His personal majesty;” and III. p. 376: “a mysterious something in His nature.” Comp. Bleek. According to Schenkel, the whole attempt on the person of Jesus is only a later tradition. On the other hand, the old commentators have: φρουρούμενος τῇ ἡνωμένῃ αὐτῷ θεότητι, Euthymius Zigabenus; comp. Ambrosius, in addition to which it has been further supposed that He became invisible (Grotius and others). The latter view is altogether inappropriate, if only on account of διὰ μέσου αὐτ. But certainly there is implied a restraint of his enemies which was miraculous and dependent on the will of Jesus. It is otherwise in John 8:59 (ἐκρύβη). Why Jesus did not surrender Himself is rightly pointed out by Theophylact: οὐ τὸ παθεῖν φεύγων, ἀλλὰ τὸν καιρὸν ἀναμένων.
ἐπορεύετο] went on, that is to say, towards Capernaum, Luke 4:31, and therefore not back again to Nazareth as has been harmonistically pretended.Luke 4:30. αὐτὸς δὲ, but He, emphatic, suggesting a contrast: they infuriated, He calm and self-possessed.—διελθὼν: no miracle intended, but only the marvel of the power always exerted by a tranquil spirit and firm will over human passions.30. passing through the midst of them] This is rather a mirabile than a miraculum, since no miracle is asserted or necessarily implied. The inherent majesty and dignity of our Lord’s calm ascendency, seem to have been sufficient on several occasions to overawe and cow His enemies; John 7:30; John 7:46; John 8:59; John 10:39-40; John 18:6 (see Psalm 18:29; Psalm 37:33).
went his way] Probably never to return again. Nazareth lies in a secluded valley out of the ordinary route between Gennesareth and Jerusalem. If after thirty sinless years among them they could reject Him, clearly they had not known the day of their visitation. It is the most striking illustration of St John’s sad comment, “He came unto His own possessions (τὰ ἴδια) and His own people (οἱ ἴδιοι) received Him not” (John 1:11).Luke 4:30. Ἐπορεύετο, He went His way) unimpeded as before.Verse 30. - But he passing through the midst of them went his way. Not necessarily a miracle. There is nothing hinted here that our Lord rendered himself invisible, or that he smote his enemies with a temporary blindness. He probably quietly overawed these angry men with his calm self-possession, so that they forbore their cruel purpose, and thus he passed through their midst, and left Nazareth - as far as we know - forever. The foregoing is probably the same visit very briefly alluded to by St. Matthew (Matthew 13:54-58) and by St. Mark (Mark 6:1-6), in both Gospels related in unchronological order. Most likely they were aware of the incident, but ignorant of the exact place it held among the early events of the Master's life. St. Luke, who gives it with far greater detail, inserts it evidently in its right place. Is it not at least probable that St. Luke derived his accurate knowledge of this Nazareth incident from Mary, or from some of her intimate circle, from whom he procured the information which he embodied in the earlier chapters of his Gospel? She, and others of her friends, would be likely to have preserved some accurate memories of this painful visit of Jesus to his old home.
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