Exegetical and Hermeneutical Commentary of Luke 4:32
And they were astonished at his doctrine: for his word was with power.
32. they were astonished ] The word expresses more sudden and vehement astonishment than the more deeply seated ‘amaze’ of Luk 4:36.
at his doctrine ] Rather, at His teaching, referring here to the manner He adopted.
his word was with power ] St Matthew gives one main secret of their astonishment when he says that “He taught them as one having authority, and not as the scribes,” Luk 7:29. The religious teaching of the Scribes in our Lord’s day had already begun to be the second-hand repetition of minute precedents supported by endless authorities. (“Rabbi Zeira says on the authority of Rabbi Jose bar Rabbi Chanina, and Rabbi Ba or Rabbi Chija on the authority of Rabbi Jochanan, &c., &c.” Schwab, Jer. Berachth, p. 159.) We see the final outcome of this servile secondhandness in the dreary minutiae of the Talmud. But Christ referred to no precedents; quoted no ‘authorities;’ dealt with fresher and nobler topics than fantastic hagadoth (‘legends’) and weary traditional halachth (‘rules’). He spoke straight from the heart to the heart, appealing for confirmation solely to truth and conscience, the inner witness of the Spirit.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 4:32
For His word was with power
The word and power
Witness the ministry of Chalmers.
It is said that Professor Young, who occupied the chair of Greek in the university, on one occasion was so electrified that he leaped up from his seat upon the bench near the pulpit, and stood, breathless and motionless, gazing at the preacher, until the burst was over, the tears all the while rolling down his cheeks. Dr. Wardlaw describes one scene he witnessed as follows:–It was a transcendently grand, a glorious burst. The energy of the Doctors action corresponded. Intense emotion beamed from his countenance. I cannot describe the appearance of his face better than by saying, as Foster said of Halls, it was lighted up almost into a glare. The congregation–in so far as the spell under which I was allowed me to observe them–were intensely excited, leaning forward in the pews like a forest bent under the power of the hurricane, looking steadfastly at the preacher and listening in breathless wonderment. One young man, apparently by his dress a sailor, started to his feet and stood till it was over. As soon as it was concluded there was (as invariably was the case at the close of the Doctors bursts) a deep sigh, or rather a gasp for breath, accompanied by a movement through the whole audience. (Bishop Simpson.)
His word was with power
We remember having heard a departed friend tell how, when a boy, he was taken by his father, one still, summer evening across the Northamptonshire fields–I believe it was to the little village of Thrapstone–to hear Robert Hall. It was one of those old village chapels, with the square galleries. As in the instance of Chalmers, the place was crowded with plain farmer folk and a sprinkling of intelligent ministers and gentry from the neighbourhood. The minister came m, a simple, heavy, but still impressive-looking man, one whose presence compelled you to look at him. In due course he announced his text, The end of all things is at hand; be sober and watch. Quite unlike Chalmers, his voice was not shattering, but thin and weak. There was no action at all, or only a kind of nervous twitching of the fingers; more especially as the hand moved and rested upon the lower part of the back, where the speaker was suffering almost incessant pain. As he went on, beneath the deepening evening shades falling through the windows of the old chapel, his voice first chained and then charmed and fascinated his hearers one after another; the whole place seemed as if beneath a great spell. As he talked about the end, the spell upon the people seemed to begin to work itself out into an awful, fearful restlessness; first one, then another, rose from their seats, and stood stretching forward with a kind of fright and wonder. Still there was no action, only the following on of that thin voice, with a marvellous witchery of apt and melodious words, but through them the end of all things sounded like some warning bell. More people rose, stretching forward. Many of those who rose first, as if they felt some strange power upon them, they knew not what, got up and stood upon their seats until, when the great master ceased, dosing his passionate and pathetic accents, the whole audience was upon its feet, intensely alive with interest, as if each one had heard in the distance the presages and preludes of the coming end, and felt that it was time to prepare. My friend used to speak of that never-forgotten moment, that summer evening in the old chapel as one of the most memorable of his life. (E. Paxton Hood.)
Spiritual power known only by its effects
Nor is it the only exhibition of power. Consider the chemical affinity that draws together the acids and alkalies. Think of the magnetic power which makes the steel filings, though in the midst of dust and rubbish and clippings of tin and brass, leave them all and fly up and kiss the magnet. It touches the pivoted needle, and men and treasures are secure upon the stormy ocean by its unerring guidance. The winds blow ever so fiercely; the waves roll ever so furiously; the vessel pitches as though it would founder; and yet that strange influence, unseen, unheard, unfelt, holds the needle in its place. Who can tell what is power? We see it in its effects; we measure it in its results. (Bishop Simpson.)
The presence of Christ a source of power
There is a beautiful legend of St. Chrysostom. He had been educated carefully; was a man of culture, and devoted to his calling; and yet in his earlier ministry he was not remarkable for his success. At one time he had what seemed to be a vision. He thought he was in the pulpit, and in the chancel and round about him were holy angels. In the midst of them and directly before him was the Lord Jesus; and he was to preach to the congregation assembled beyond. The vision or the reverie deeply affected his spirit.. The next day he ascended the pulpit he felt the impression of the scene. He thought of the holy angels as if gathered around him; of the blessed Saviour as directly before him–as listening to His words, and beholding His Spirit. He became intensely earnest; and from that day forward a wonderful power attended his ministrations. Multitudes gathered around him wherever he preached. Though he had the simple name of John while he lived, the ages have called him Chrysostom, the golden-mouthed. (Bishop Simpson.)
The causes considered that made our Lords word with power
I shall endeavour to show, therefore, that the word of our blessed Lord was always attended with power–
I. From the truth and disinterestedness of His doctrines, and the superior excellence of His sentiments.
II. From the gracious manner in which those sentiments were delivered.
III. From the openness and sincerity of His reproof; and–
IV. From His example. (J. Hewlett, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. His word was with power.] , With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See Clarke on Mr 1:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they were astonished at his doctrine,…. At the matter of it, as well as the manner in which it was delivered, it being so different from the Scribes and Pharisees, they had been used to:
for his word was with power: he spake with great fervency, majesty, and authority, and not with coldness and indifference, and dependence on the sense and authority of others, as their teachers did; and besides, such power went along with the word, that it reached their hearts; and as the Persic version renders it, “he penetrated them with it”; and he also confirmed it by powerful operations, by miraculous works, such as casting out devils, and healing diseases, of which an account follows.
Fuente: John Gill’s Exposition of the Entire Bible
Rest of the sentence as in Mark, which see, except that Luke omits “and not as their scribes” and uses instead of .
Fuente: Robertson’s Word Pictures in the New Testament
They were astonished [] . See on Mt 7:28.
Fuente: Vincent’s Word Studies in the New Testament
1) “And they were astonished at his doctrine:” (kai ekseplessonto epi tes didache autou) “And they were astounded ‘shook up’ at his doctrine,” as a result of His teaching, both regarding what He taught and how He taught, Mat 7:28-29; Mat 13:54.
2) “For his word was with power.” “Because his word (message) was with authority,” was delivered with authority, assurance that He knew what He was saying to be accurate and true, as the Word of God is “from the beginning,” Psa 119:160. His teaching was that of a responsible administrator, Joh 7:46.
Fuente: Garner-Howes Baptist Commentary
(32) At his doctrine.Better, His teaching, as elsewhere. The form and manner was what amazed men.
His word was with power.The word used is the same as the authority of Mat. 7:29. There was no timid references to the traditions of the elders or the dictum of this or that scribe, such as they were familiar with in the sermons they commonly heard in their synagogues.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And they were astonished at his teaching, for his word was with authority.’
And as the people listened to Him they were astonished at His teaching because His word was with authority. He spoke with power in the Holy Spirit, and He did not just cite other authorities like the Rabbis did, for they constantly referred back to the traditions of the Elders. He said quite boldly, ‘I say unto you’ (see Mat 5:22; Mat 5:27; Mat 5:32; Mat 5:34; Mat 5:39). He was an authority in Himself like a true Prophet.
Notice the priority given to His teaching. That is why He has come (Luk 4:43 compare Luk 8:1). Everything else is secondary. In Luk 9:2 the Apostles are sent out having been given authority over evil spirits and to cure diseases in order ‘to preach the Kingly Rule of God and to heal’. By Luk 10:1. He is sending out seventy to go ahead in order to prepare for His arrival.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 4:32. They were astonished They were powerfully struck, or much affected. See ch. Luk 2:47-48.
Fuente: Commentary on the Holy Bible by Thomas Coke
32 And they were astonished at his doctrine: for his word was with power.
Ver. 32. For his word was with power ] He preached not frigide et trepide, as the scribes; but uttered oracles, and did miracles.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 4:32 . I : no reference to the scribes by way of contrast, as in Mk., whereby the characterisation loses much of its point.
Fuente: The Expositors Greek Testament by Robertson
astonished. Compare Mat 7:28.
doctrine = teaching. with. Greek. en. App-104.
power = authority, as in Luk 4:6.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 4:36, Jer 23:28, Jer 23:29, Mat 7:28, Mat 7:29, Mar 1:22, Joh 6:63, 1Co 2:4, 1Co 2:5, 1Co 14:24, 1Co 14:25, 2Co 4:2, 2Co 10:4, 2Co 10:5, 1Th 1:5, Tit 2:15, Heb 4:12, Heb 4:13
Reciprocal: Mar 6:2 – he began Luk 2:47 – General Luk 5:9 – he Joh 4:41 – because
Fuente: The Treasury of Scripture Knowledge
THE POWER BEHIND
His word was with power.
Luk 4:32
Christs word was with power, and it was the consciousness of this that enabled the first Christians, with all their knowledge of human weakness and moral evils, to aim so high, and yet to go forward so hopefully, so triumphantly, into the struggle.
And if we ask in what the power of Christianity lay, as distinct from the authority which a high and pure ideal exercises over the conscience, we find that:
I. It placed the Christian in organic relation with a higher and supernatural life.Nothing could have brought the high ideal of Christianity within the region of practical effort for the ordinary man but the belief that a new power had entered into human nature, and that man had become something different from what, in sad experience, he knew himself to be. Teach a man, it is said, that he is something greater than he is, and he will soon come to be what he believes himself to be. Christianity did not merely teach men that they were greater than they thought; it claimed to make human nature greater than it had been. As Jews, the first Christians were familiar with the thought of a people singled out to a kind of priesthood among the nations brought near to God and entrusted with His oracles, that through them He might educate the world. But that old idea would not contain the wider truth, the larger hope of Christianity. So the new wine burst the bottle. Jewish exclusiveness must be abandoned if the world is to receive the idea of the redemption of man as man, through Him in Whom differences of Jew and Gentile, male and female, barbarian and civilised, disappear, because He is the perfect Man. That notion of the universality of Christianity, though but slowly realised by the first disciples, is yet implicit in Christs own teaching; and the Incarnation, both in the order of time, and in the order of thought, is the ground of belief in the brotherhood of man, in it is the justification for that enthusiasm of humanity which has become a catchword of the day. And the sure hope which carried the Christian forward was a supernatural hope. Chosen out of the world, the object of the worlds hatred and persecution, he was yet, as he believed, the purpose of God, the worlds conqueror. By the mere fact of his being a Christian he was (if we may use such a phrase) on the winning side in the great moral struggle between light and darkness. The future was with him. For a moment his faith might fail, when Christ, the embodiment of all his expectation, died upon the Cross. But with the new assurance of the Resurrection, the new presence of Whit-Sunday, he went forth fearlessly to overcome the world, the forces of the world, the forces of evil within and around him, knowing that he was endued with power from on high for the regeneration of man.
II. Again the Divine touched the human in an intensely personal relationship.We see this most plainly in that virtue in which the Christian stood most opposed to the heathen worldthe virtue of purity. Here, more than in either of the other parts of temperance, Christianity was committed to an ideal, unknown and unintelligible to heathen morals. We know how the controversy with heathen impurity showed itself in the early days of the Church. What were the weapons which the Christian teacher used? What was his appeal? We have been told of late years that there is no true foundation for the strictest sexual morality other than the social duty which the Greeks asserted. Did he appeal, as we might now, to reverence for human personality? To a chivalrous respect for womanhood? To the theoretical, the actual, equality of all members in the body politic? There is not one word of this, nor could there be, for as yet there was, outside the Christian Church, no recognition of humanity as a family with equal rights. What, then, is his appeal? It is direct, personal, immediate. What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? There were also for the Christian two kinds of love, love to God and love to man. Charity was always a theological virtue; it was love of God, and of our neighbour in God. It was that personal relation of the Christian with God in Christ which saved his service of God from melting away into a dreamy pantheism, and his service of man from being dissipated into a generalised feeling of benevolence. The Master had said, Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me. And the disciple was quick to interpret the thought. If Christ gave up His life for us, we ought also to give up our lives for the brethren.
III. Once more the power of Christianity consisted in the fact that it dealt with man as a social being.Hence Christianity is not cast upon the world to triumph by its own intrinsic truth and beauty. Nor are individuals, as individuals, drawn to Christ without designs to their fellow-men. The Christianity of Christ is truer to human nature than the Christianity of many Christians. For if we honestly ask ourselves, How did Christ will to give to humanity the salvation which He has wrought for it? we are bound to answer, whatever our prejudices may be, He did not write a book; He did not formulate a creedHe founded a society. He selected and trained its first members for the work they were to do, and then sent them forth to gather into the spiritual kingdom, by the power of personal influence, those who were far off, as well as those who were near, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. In these days we spend so much anxious thought on the development of the Church that we are tempted to lose sight of this primary fact. But all these questions as to what is permanent and what is transient in the organisation of the Church serve to throw into the shade the fact which lies behind them allthe fact, namely, that the Christian, just because he is a Christian, is a member of a spiritual society, of which Holy Baptism is the initiatory rite, the Eucharist the living bond of union, while its Magna Charta is the Sermon on the Mount. In the early days of Christianity there were no Christians unattached.
Rev. Canon Aubrey Moore.
Illustration
Judged, at least, by those among whom He lived and wrought, our Lords claim justified itself in that region where a pretended authority would be most easily found out. Evil spirits recognised His voice. With authority and power He commanded, and they obeyed. If men question His power in the moral world, His power to forgive sins, Christ refers them to that which is open to the eyes of men. Whether is it easier to say, Thy sins be forgiven thee, or to say, Arise and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, (He saith unto the sick of the palsy), Arise, and take up thy bed, and go unto thy house. Thus by proving His power in the world of nature Christ prepared the minds of the Jews to believe in His power in the moral world. With us it is necessarily different. We have exchanged the naively objective attitude of ancient thought for the distrustful introspectiveness of modern days. And it is easier for us to believe in miracles on the strength of what we know of Christs power in the moral world, than to base our faith in that power on the evidence of miracles. We must begin with what is nearest to us. And the present power of Christ in the moral life is nearer to each one of us than the miracles which witnessed to that power in days of old.
Fuente: Church Pulpit Commentary
2
This verse means exactly the same as Mat 7:29, because the word for power is EXOUSIA, which is the word for “authority” in that passage.
Fuente: Combined Bible Commentary
Luk 4:32. At his teaching. Not simply at the manner, as in Nazareth.
For his word was with authority. The same idea is expressed in Mat 7:28-29. The comparison with the astonishment in Nazareth suggests, that they felt more than the tone of authority; they must have felt the authority itself. He not only claimed power in His words, but exercised it with His words.