Exegetical and Hermeneutical Commentary of Luke 4:24
And he said, Verily I say unto you, No prophet is accepted in his own country,
24 30. Rejection by the Nazarenes
24. is accepted in his own country ] St Matthew adds (Mat 13:57) “and in his own house,” implying that “neither did His brethren believe on Him.” This curious psychological fact, which has its analogy in the worldly proverb that ‘No man is a hero to his valet,’ or, ‘Familiarity breeds contempt,’ was more than once referred to by our Lord; Joh 4:44. (“Vile habetur quod domi est.” Sen. De Benef, iii. 2.)
Fuente: The Cambridge Bible for Schools and Colleges
No prophet is accepted – Has honor, or is acknowledged as a prophet. See the notes at Mat 13:57.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. No prophet is accepted] See on Mt 13:55-57.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
24. And he said, &c.Hereplies to the one proverb by another, equally familiar, which weexpress in a rougher form”Too much familiarity breedscontempt.” Our Lord’s long residence in Nazareth merely as atownsman had made Him too common, incapacitating them forappreciating Him as others did who were less familiar with Hiseveryday demeanor in private life. A most important principle, towhich the wise will pay due regard. (See also Mt7:6, on which our Lord Himself ever acted.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said, verily I say unto you,…. Another proverb in use among them, the meaning of which was well known to them, and was very appropriate to the present case:
no prophet is accepted in his own country; [See comments on Mt 13:57]
Fuente: John Gill’s Exposition of the Entire Bible
And he said ( ). Also in 1:13. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words
Verily I say unto you ( ). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to Joh 4:44. Both Mr 6:4 and Mt 13:57 give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Lu 4:9-11).
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he said, Verily I say unto you,” (eipen de amen lego humin) “Then he responded, truly I tell you all,” directly, plainly, that you may understand, Rom 2:1. Because “familiarity breeds contempt,” a true adage among men.
2) “No prophet is accepted in his own country.” (hoti oudeis prophetes dektos estin en te patrice autou) “That no prophet is acceptable (respected as he should be) in his own fatherland or native community,” as he is elsewhere, a general rule of human evaluation. Yet God called Him, as He did Elijah and Elisha, to minister to the Gentiles in ancient times; and as He called Philip to witness to the Eunuch, Act 8:36-40; Act 10:35; 2Co 6:2; Php_4:18.
Fuente: Garner-Howes Baptist Commentary
24. Verily, I say to you He reproaches them with the blame of preventing him from exerting his power among them as he did in other places, by working miracles: for the unbelief of men presents an obstruction to God, and hinders him from working, as might be desired, for their salvation, (Mat 13:58; Mar 6:5.) Christ could not perform any miracle among them, because “they did not believe on him,” (Joh 12:37.) Not that it is in the power of men to bind the hands of God, but that he withholds the advantage of his works from those who are rendered unworthy of them by their infidelity. The answer given by Christ amounts to this: “If you wish to have a share in miracles, why do you not give place to God? or rather, why do you proudly reject the minister of his power? You receive, therefore, a just reward for your contempt, when I pass by you, and give a preference to other places, for proving by miracles, that I am the Messiah of God, who have been appointed to restore the church.”
And, certainly, it was intolerable ingratitude that, when God was pleased to have his Son brought up in their city, such a person, who had been among them from his infancy, was despised. Justly, therefore, did he withdraw his hand, that it might not be exposed to the derision of those wicked despisers. (326) Hence we learn what value the Lord puts on his word, when, in order to punish for the contempt of it, he takes from the midst of us those favors, which are the testimonies of his presence. With respect to that saying, no prophet is acceptable in his own country, the reader may consult what I have said on a saying of the same import, recorded by the Evangelist John: “A prophet hath no honor in his own country,” (Joh 4:44.)
(326) “ Afin de n.e servir de passe temps a de si meschans contempteurs des graces de Dieu.” — “That it might not serve for amusement to such wicked despisers of God’s favors.”
Fuente: Calvin’s Complete Commentary
(24) No prophet is accepted.The proverb is remarkable as having been quoted by our Lord certainly twice, possibly oftener: (1) on this His first visit after His baptism to Nazareth; (2) on His second visit (Mat. 13:57; Mar. 6:4). St. Johns reference to it (Joh. 4:44) may have risen out of one or other of these two occasions, but it rather conveys the impression of the saying having been often on the lips of Jesus.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. He said In answer to some response with which they interrupted him. The response must have admitted that they did hold the sentiments he attributed to them.
No prophet Proverbs are of course general rules, to be taken with exceptions. The present proverb is founded on one of the evil propensities of our nature; namely, the envy which arises from our seeing former equals outstrip us in life. This is a special characteristic of coarser natures like the men of Nazareth.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he said, “Truly I say to you, no prophet is acceptable in his own country.”’
Then Jesus explained quite firmly (‘truly’) why He had performed so few healings in Nazareth (Mar 6:5). It was because no prophet was acceptable in his own area, and especially in his own home town. Thus they did not have the faith even to bring their sick to Him. (Their view was probably that if He was a genuine healer, which they doubted, He ought to seek the sick out for Himself. After all it was His home town. He would know where they were. But although Jesus healed all who came to Him He never sought out the sick. He saw His ministry as one of preaching and proclaiming the Kingly Rule of God. He healed the sick out of compassion).
Note here His repetition of the fact that He is a Prophet. Although they may see Him as only a local boy, and a carpenter, they needed to face up to the fact that He was from God. He then seeks to illustrate His point about unacceptability of prophets in their own country from the Scriptures.
‘Truly I say to you.’ (Literally ‘Amen, I say to you’). As used to introduce an authoritative statement in this way this is typical of Jesus’ speech and unique (Amen is used elsewhere by others, but only as added to confirm a statement). Although it occurs in Luke only six times (he sometimes translates with ‘nai’ or ‘alethos’), it occurs much more often in the other Gospels which show that Luke has amended it. This is partly because Luke regularly smoothes out Aramaisms. Thus when he does leave it in it increases its emphasis (here and in Luk 12:37; Luk 18:17; Luk 18:29; Luk 21:32; Luk 23:43).
Luke gives the proverb in such a way that ‘country’ could refer to Israel as a whole, so that it could be read that way by his Gentile readers, so as to make what follows more applicable to them, but here it certainly means his own neighbourhood. There are no Jewish parallels for this proverb, although there is one which says, ‘heal your own lameness’, but something like it is found in Gentile writings (our scanty sources for Jewish teaching in 1st century AD are, however very limited). It is, however, the kind of proverb that is very applicable and would quickly spread.
Fuente: Commentary Series on the Bible by Peter Pett
24 And he said, Verily I say unto you, No prophet is accepted in his own country.
Ver. 24. No prophet is accepted ] See Trapp on “ Mat 13:57 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] See Joh 4:44 and note.
] A formula usual with Luke see reff.; and indicating, if I mistake not, the passing to a different source of information, or at least a break in the record, if from the same source.
Fuente: Henry Alford’s Greek Testament
Luk 4:24 . : solemnly introducing another proverb given in Mt. and Mk. (Mat 13:57 , Mar 6:4 ) in slightly varied form. ( vide Luk 4:19 , also Act 10:35 ), acceptable, a Pauline word (2Co 6:2 , Phi 4:18 ).
Fuente: The Expositors Greek Testament by Robertson
Verily. See note on Mat 5:18.
No = That no. Greek. hoti oudeis. See note on “say”, Luk 4:21.
accepted; or, welcome. As in Luk 4:19.
country. Compare Mat 13:57 (later).
Fuente: Companion Bible Notes, Appendices and Graphics
24.] See Joh 4:44 and note.
] A formula usual with Luke-see reff.; and indicating, if I mistake not, the passing to a different source of information, or at least a break in the record, if from the same source.
Fuente: The Greek Testament
Luk 4:24. , and He said moreover) This formula of the sacred writers, occurring in the writings of Moses, when he says, , and in the New Testament, frequently in Luke, indicates that an interval was allowed by the speaker to elapse: ch. Luk 6:39, Luk 12:16, Luk 13:20, Luk 15:11.-, verily) Presently after occurs the parallel, , of a truth, Luk 4:25.-, accepted) earnestly looked for, dear.-, country) In antithesis to Sidon, Luk 4:26, and the Syrian, Luk 4:27. It is on this account that the , but, is employed in verse 25. It is your own fault, saith the Lord to them, that the Physician pays less attention to you, than to those more remote.
Fuente: Gnomon of the New Testament
No: Mat 13:57, Mar 6:4, Mar 6:5, Joh 4:41, Joh 4:44, Act 22:3, Act 22:18-22
Reciprocal: Jer 11:21 – that seek Mat 5:18 – verily Mar 14:18 – Verily
Fuente: The Treasury of Scripture Knowledge
FAITH AND GRACE
And He said, Verily I say unto you, No prophet is acceptable in his own country. But of a truth I say unto you, There were many widows and unto none of them was Elijah sent, but only to Zarephath. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.
Luk 4:24-27 (R.V.)
Our Lord is thinking of those who never draw nearof those who will not press in. And the worst is that it is among His own peculiar people, in His own home, that this misadventure is at its height. It is those who should know Him best who call upon Him least. It is they to whom He has been familiar from childhood who are unable to make use of His compassion. Familiarity itself has blinded them; their privilege has proved their ruin. Elsewhere, in strange places, among outlying heathen, He wins recognition. He is honoured as a prophet everywhere, except among His own people and in His Fathers house.
I. A law of human experience.He is only verifying a law of human experience. So He recalls as He turns back to those ancient Scriptures which are the record of mans historical relationship to his God. There His own present experience in Galilee finds its parallel sure enough. Always it had been with others as it was now with Him. Always the prophet has had to face this cruel rebuff. Always those nearest have proved to be the farthest off. Always the privileged have missed what the outcasts have discovered.
II. This restraint set on the Divine compassions by human failure to evoke them, runs down very deep into the principle of the Incarnation. It is startling to us that God should accept such limitation. Yet we can see that the very fact that He accepts it is a measure of His respect for man. It is we who dishonour man by asking God to save him in spite of himself, regardless of his consent and desire. God will do no such thing. The man is not really saved until our Lord can pronounce, in that strong way of His, Thy own faith hath saved thee.
III. The whole problem of faith lies here.The appeal to the faith of the man, to his personal co-operation, is the inner vital truth of Christianity. Yet all the problems so familiar to us in their perplexity start up at once. If the merciful action of God must wait upon faith, how terribly it is curtailed! And, then, this faith, that releases grace, and closes with the Divine offerwhat is its characterits nature? Problems indeed! How can it be helped if once faith is pronounced essential? And that it is essential Christ Himself, in the simplest Gospel story, long before the theologians had got at it with their subtleties, perfectly plainly pronounced. He could do no mighty works there because of their unbelief; Canst thou believe? All things are possible to them that believe; He was astonished at their unbelief.
IV.The silence of Christ.Is there anything more remarkable in the record of our Lord than His reticenceHis silence? How seldom He will speak until He is questioned! He will only go where He is asked. Men must seek Him out and find Him: Rabbi, come down, ere my child die. From the first hour it was so. He did nothing until somebody had discovered Him and appealed to Him. And with Him we know well that it was not through lack of pity or of power that He suffered Himself to be circumscribed, but solely in order to secure human faith, human co-operationsolely because He so valued mans personal will that He would do, and could do, nothing without it. As with God in Christ then, so now. Gods redemptive action on earth is so broken, and uncertain, and obscure, and fragmentary, just because He is determined to have man as His fellow-worker. He will lay Himself alongside of man; He will put Himself in harness with man; He will keep pace with man; He will go only so far as He carries man with Him. And man is irregular, man is uncertain, man is fitful, man is obscure. Therefore God submits to fitfulness, to obscurity; therefore He is satisfied with jagged edges and incomplete achievements, and recoils, and disfigurements, and dishonour, and delays. If man will not believe, then God will do no mighty works.
Is not that the secret of all the trouble that is brought before you to-day?
Rev. Canon Scott Holland.
Fuente: Church Pulpit Commentary
4
This verse explains why he did not go any farther with his work while in the neighborhood of Nazareth. It was because the people would not appreciate it on the principle that no prophet is accepted in his own country.
Fuente: Combined Bible Commentary
Luk 4:24. No prophet is acceptable, etc. Hence the proverb, Physician, heal thyself, could not be fulfilled, i.e., He could not work here as in Capernaum. The similarity of thought with the saying in Matthew and Mark is an argument for the identity of the visits, the great difference of form is a stronger argument against it.
Fuente: A Popular Commentary on the New Testament
Luke recorded Jesus saying, "Truly I say to you," or, "I tell you the truth," six times (Luk 4:24; Luk 12:37; Luk 18:17; Luk 18:29; Luk 21:32; Luk 23:43). [Note: See J. C. O’Neill, "The Six Amen Sayings in Luke," Journal of Theological Studies NS10 (1959):1-9; and J. Strugnell, "’Amen I say unto you’ in the Sayings of Jesus and in Early Christian Literature," Harvard Theological Review 67 (1974):177-90.] This phrase always introduces a significant and authoritative comment, as in the other Gospels. The Greek word dektos, translated "welcome" or "accepted," is the same one that occurs in Luk 4:19. Perhaps Jesus used this word in Luk 4:24 to indicate that even though God wanted to accept people they would not accept the prophet whom He had sent to tell them of His grace. [Note: Liefeld, p. 869.] Prophets were not welcome in their hometowns because home folks hardly ever fully trust one of their own who becomes famous and then returns home. In saying what He did Jesus was again claiming to be a prophet.
"People are always more ready to see greatness in strangers than in those they know well." [Note: Morris, p. 107.]