Exegetical and Hermeneutical Commentary of Luke 4:43
And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
43. I must ] “It behoves me” the ‘must’ of moral obligation.
preach ] Rather, tell the glad tidings of. The word is “evangelize,” not kruss the word of the next verse.
the kingdom of God ] The acceptance of the Faith of Christ, whether in the heart or in the world, was illustrated by Christ in its small beginnings, the mustard seed (Luk 13:19); in its hidden working (Luk 13:21); and in its final triumph.
to other cities ] Rather, to the rest of the cities. In St Mark He says, Let us go elsewhere to the adjoining country villages.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 4:43
I must preach the kingdom of God to other cities–
A precedent for preachers
Christ thus admired and desired to stay in Capernaum, would not so do, as having an eye to His ease or conveniency there, but must be at the pains to preach elsewhere.
Teaching us that we must not measure our services from ourselves or conveniences, nor in them seek our own ease or acceptance among men; but so carry them as may be most for Gods glory and our own sound comfort. Our Saviour Christ admitted not their motion, but made them this answer in the words of the text, Surely I must also preach. Wherein consider five points.
1. The work which Christ must do–He must preach.
2. The necessity of it–I must.
3. The matter what He must preach–the kingdom of God.
4. The object or people to whom–to other cities also.
5. The bond of this necessity– For therefore I am sent.
I. THE WORK IS PREACHING. Thus preaching is called the setting out of the mystery of Christ, and a publishing of the mystery of the gospel, and the revealing of a mystery hid since the world began. Hence observe the greatness of the work of preaching, and the great estimation of it, for which end the Son of God Himself came from heaven. The great work of God considered in the means seems vile and base, and nothing more stunneth the minds of carnal men than the baseness of the means, compared with the magnificence of the effects. It might seem ridiculous to the men of Jericho that the blast of rams horns and sound of trumpets should batter down stone walls, and no marvel but that they smiled at such unlikely means; but yet it was so: so this work of preaching in the eye of a carnal man is but foolishness, as 1Co 1:21, but yet to them that are called, it is the power of God to salvation. Here behold weakness encountering and overmastering strength, simplicity overreaching policy, and Gods power prevailing in His own weak means.
II. The second part of the text is THE NECESSITY OF PREACHING– I must preach. It depends not upon His will, or left to His discretion; but He must do it. Now, much more necessity lieth on us His ministers. Now if we be bound to preach, ye are bound to hear; if we be bound to deliver the Word, ye are bound to receive the Word, not as the word of man; but as it is indeed the Word of God, with all reverence, duty, and piety.
III. The third point is THE MATTER OF THIS PREACHING: the kingdom of God. The kingdom of God is twofold.
1. Of grace.
2. Of glory.
In the former God reigneth in us. In the latter we reign with God. The former is in this life, the latter in the life to come. The one issuing into the other, and both of them becoming one: for we read not of Gods kingdoms in the plural, but of His kingdom, which is but one. This is that tabernacle of God which is with men. To this kingdom God calleth us by preaching, and here it must be begun by righteousness, repentance, mortification, and shall have fulness hereafter. All men desire to partake in the kingdom of Christ and glory, but few will be subject to his Father in the kingdom of grace. We to whom God hath committed the preaching of His Word must have care to further this kingdom and bring in many to be subjects of it, expecting that glorious recompense of shining as the stars in the firmament for ever and ever.
IV. THE PERSONS TO WHOM CHRIST MUST PREACH–to other cities. As the sun compasseth the world and stayeth in no one part, so Christ the Sun of Righteousness never settleth in any one place, but seeketh to disperse everywhere His blessed light. It had been in Christs power Himself to have kept one place always, and have sent His disciples to all other, but He would not: that we should by His example learn not to shun labour, but employ our pains and diligence in building the kingdom of God, and in seeking and saving that which is lost. Thus was Christ as a compassionate Physician, who not being sent for, offereth His care and pains, as willing to save such as are in danger.
V. The bond of this necessity–for therefore am I sent. He should betray the end of His coming if He should not preach. The point we must here learn is that every man must serve the end and use that he is called unto, and carefully discharge the trust committed unto him (Rom 12:7-8). The heathen held it as shameful and dangerous to fail in matter of trust, as if the party had committed theft. (T. Taylor, D. D.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 43. I must preach the kingdom of God to other cities] To proclaim the kingdom of God was the Messiah’s great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers.
SOME have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the hardened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the six months, which both our Lord here, and St. James, Jas 5:17, mention, and which are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, c., was then restrained: this restraint continued for three full years but six months had elapsed from Nisan, April, c., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk as a child of the light and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ!
Let him that readeth, understand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
43. I must, &c.but dutyonly could move Him to deny entreaties so grateful to His spirit.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said unto them,…. In answer to their importunate requests:
I must preach the kingdom of God to other cities also; as well as to Capernaum; and though they did not express their desire of his continuance with them, in order to preach the Gospel to them; yet Christ signifies, that a principal part of his work lay in preaching the things concerning the kingdom of God, the Gospel dispensation on earth, the doctrines and ordinances of it, as well as the things which relate to the kingdom of glory; as what is the saints meetness for it, their regeneration, and their right unto it, which lies in his righteousness: and that as he had preached these things at Capernaum, there was a necessity upon him to preach them in other cities of Galilee and Judea: for therefore am I sent; as he was by his heavenly Father, and had himself also undertook and engaged to do it.
Fuente: John Gill’s Exposition of the Entire Bible
I must ( ). Jesus felt the urge to go with the work of evangelism “to the other cities also,” to all, not to a favoured few.
For therefore was I sent ( ). “A phrase of Johannine ring” (Ragg). Second aorist passive indicative of . Christ is the great Apostle of God to men.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he said unto them,” (ho de eipen pros autous) “Then he said to them,” to this persistent crowd, Mat 8:18; Mar 1:38.
2) I must preach the kingdom of God to other cities also:” (hoti kai tais heterais polesin euangelisasthai me dei ten basileian tou theou) “That it behooves (becomes) me to preach the good tidings of the kingdom of God to the other cities also,” Mar 1:38.
3) “For therefore am I sent.” (hoti epi touto apestalen) “Because upon this (mission) I was and am sent,” commissioned, anointed, or mandated from heaven, Isa 61:1-2; Mat 10:5-7; Luk 19:10.
Fuente: Garner-Howes Baptist Commentary
(43) I must preach.Better, I must declare the glad tidings of the kingdom. The Greek verb is literally to evangelise, and is quite distinct from that commonly translated preach.
To other cities also.Literally, to the other cities, with a special reference, probably, to those of Galilee.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘But he said to them, “I must preach the good tidings of the Kingly Rule of God to the other cities also, for that is why I was sent.” ’
The crowd pressed Him to remain. They were not like the Nazarenes. But He informed them that He could not stay. It was necessary for Him to proclaim the Good News of the Kingly Rule of God to other towns and cities. For that was why God had sent Him, and had anointed Him with the Holy Spirit. Now that He had commenced His ministry it was urgent for it to go forward speedily, for He must work the works of Hin Who had sent Him while it was yet day (Joh 9:4).
This is the first mention of the Kingly Rule of God, a concept which was central to Jesus’ message and to the preaching in Acts. The point behind it was that God was their King and so they must acknowledge it and voluntarily enter under His Kingly Rule. They must yield themselves to Him to obey Him and serve Him. Later we learn that it is entered by believing in Jesus Christ and being born from above by the Holy Spirit (Joh 3:3). But the point was that God’s Kingly Rule was now available to all who would obey Him.
In the idea of the Kingly Rule of God is depicted the whole of salvation. That is possible only because of the Kingly Rule of God. It is by the outworking of His power and authority that salvation is available. To step by faith into salvation is to step under His King Rule. From then on we are His for ever. And in the end that Kingly Rule will result in everlasting perfection and glory.
EXCURSUS on the Kingly Rule of God And Its Significance.
One problem we have in understanding the idea of ‘the Kingdom of God’ is that we tend to think of a kingdom as being a piece of land with boundaries. To us a ‘kingdom’ is a country. But in ancient days a King’s ‘kingdom’ extended to wherever he could exercise his power. There were no fixed boundaries. It was not an area of land. It represented a number of people or peoples over whom he held sway. The Bedouin chieftain was ‘king’ over his people as they travelled around, wherever they were. They were available to do his bidding and owed their loyalty to him. Wherever he exercised his power, regardless of location, he was king. Thus if you were surrounded by a group of the chieftain’s men in the desert you were in his ‘kingdom’, you were under his kingly rule. The word ‘basileia’, therefore, means rather ‘Kingly Rule’ than ‘Kingdom’ and points to God’s personal and effective rule over those who own Him as their king, and who respond accordingly.
When the term occurs in the New Testament we always have to consider its context. The Jews were on the whole very much expecting the establishing of a physical Kingly Rule where their King would rule and would gain worldwide supremacy so that they would have a position of authority over the world. He would make them ‘top nation’. Often the references to the Kingly Rule of God have this in mind (e.g. Mat 18:1; Luk 17:20; Luk 19:11; Act 1:6).
These particular verses refer to men’s wrongly held views of the Kingly Rule of God. But Jesus made very clear that the Kingly Rule was not to be expected in this way (Luk 17:21; Joh 18:36). His Kingly Rule was not of this world (Joh 18:36). Rather it was now present in Him, and men must respond to it from their hearts and come in submission and obedience to God and to the Lord Jesus (Mat 7:21-22). In order to see and enter into it men must be born from above (Joh 3:2; Joh 3:5-6). Then one day it would be revealed in its full glory when the King returned, having first gone away, and those who were His would then enter the everlasting Kingdom (Luk 19:12; Luk 21:31; Luk 22:16; Luk 22:18; Mar 14:25).
It may well be that we are to see a growth of conception between the Kingly Rule of God which was declared once Jesus had been pronounced by the Father as His Son (Mar 1:11) and that which resulted when He was raised from the dead and received His crown and His throne (Mat 28:18; Act 2:36; Luk 19:12). In both cases the Kingly Rule of God demands man’s response to Christ as King, but the first was after His proclamation as God’s appointed prophet, while the second was after His official coronation, when He had redeemed His people for Himself. We must not, however, overstress the differentiation. Jesus was on earth as king from the beginning (Mat 2:2; Luk 2:11).
This may be illustrated by (roughly) what did happen when new kings were established.
First they gathered supporters, and set up a base, hoping also that a statement of support would have been given by the old king.
Then their name was put forward by their supporters, and they selected those who were to help them to the throne by using their influence and winning over support.
After this they saw off any rivals often by violence.
Then, if they were successful, once their position was established, they were publicly crowned.
Then the announcement of their coronation would be made to all their subjects.
After that they may well have to consolidate their position against rivals, because kingship over the whole was not yet established.
Then they would finally have to deal with all those who had previously followed their rivals who would be forced or cajoled to submit.
We can to some extent compare here the situation with Adonijah and Solomon in 1 Kings 1. Each was seeking to establish his kingship. Each gathered his supporters. But it was Solomon who was successful, and who moreover obtained the approbation of the old king. We can also compare to some extent the conflict between David and Ishbaal/Ishbosheth (2 Samuel 2-4).
So we may see in the case of Jesus:
That He was born King (Mat 2:2; Luk 2:11).
That at His baptism Jesus was named as the rightful heir, and God’s choice for the throne. He was declared King (Mar 1:11).
Then He went about establishing the basis of His Kingly Rule (as portrayed in the Gospels) and gathering His supporters who would help to establish His rule (Mar 1:15; Matthew 5-7).
Then He acted to redeem His people, defeating unseen foes who were against them, and at His glorification His Kingship was confirmed by official enthronement (Mat 28:18; Mar 16:19; compare Luk 24:51).
Then once, He had received His throne, His kingship was to be proclaimed to the world and the people be won over to accept it (Act 1:8; Act 2:36).
Then finally He will appear in His glory and enforce His rule on those who have resisted it.
Then He will deliver up His kingship to His Father (1Co 15:24).
The Kingly Rule of God was promised at Jesus’ birth when the angel announced that He would be ‘called the Son of the Highest’, and that He would ‘receive the throne of His father David’, and ‘of His Kingly Rule there would be no end’ (Luk 1:32-33). There is a real sense in which these three phrases not only explain three aspects of what He had come to do, but also the three stages of that Kingly Rule.
1) It began openly when He was ‘called the Son of the Highest’ and was announced as the Son of God (Mar 1:11) and went out to proclaim the Kingly Rule of God (Heaven).
2) It was further established when He was enthroned as King after His resurrection, and ‘received the throne of His father David’ (Act 2:36).
3) It will come to its final culmination when He has finally established His everlasting kingdom, overcome all opposition, and hands it over to God so that ‘of His Kingly Rule there will be no end’ (1Co 15:24).
1). The Kingly Rule of God Began To Be Established When the King was Acknowledged By His Father And Began To Gather His Followers.
There is a real sense in which the Kingly Rule of God began when Jesus had received the Holy Spirit and was told, ‘You are My Son’ (Mar 1:11; compare Psa 2:7, and see Luk 7:28), although to some extent it was present with John the Baptiser (Mat 21:31-32) and had been on offer right from the time of Moses.
From the time of His reception of the Spirit onwards He went out in order to proclaim that the Kingly Rule of God was ‘at hand’ or ‘had drawn near’ (Mar 1:14-15), so that those who submitted to Him and believed on Him entered under the Kingly Rule of God. Indeed the fact that Jesus cast out evil spirits by the Spirit or finger of God was the proof that the Kingly Rule of God had come to them (Mat 12:28; Luk 11:20). It was present there among them, evidenced by the power that the King exercised. It had come with power (Mar 9:1), a power to be revealed in the Transfiguration, and in Christ’s resurrection and enthronement and what followed (Mar 9:1; ; Luk 9:27; Mat 28:18). The sick who were healed, and those who refused to listen to His Apostles, had both ‘come near to the Kingly Rule of God’. It had been revealed to them and offered to them. They had had to choose whether they would submit to the King and obey Him (Luk 10:9; Luk 10:11).
Those who came under that Kingly Rule were greater than John the Baptiser in his prophetic role (Mat 11:11; Luk 7:28; Luk 16:16), for in it he was only pointing forward as a prophet. He was pre-kingdom, the last in the line of the Torah (Law) and the Prophets (Luk 16:16). He was the preparer of the way (Luk 3:2-3). Yet even so through his ministry the tax collectors and prostitutes (representing the most despised kinds of men and women) who repented for the forgiveness of sins under his ministry (Mar 1:4; Luk 3:3), and entered ‘the way of righteousness’, came under ‘the Kingly Rule of God’ (Mat 21:31-32). So John was very much involved with the introduction of the Kingly Rule of God, and it could be described in terms of entering the way of righteousness (the way of forgiveness and obedience to God). But his office as prophet and preparer of the way was ‘lower’ than the office of servant under the Kingly Rule of God which had now come, because it was simply preparatory, while the latter was the great reality. The King had now come and the actual Kingly Rule was now being exercised by Jesus under God. What the prophets had promised was here. Thus what Jesus brought was something greater than John could offer. (And John entered it when he deferred to Jesus).
Since John’s day the Kingly Rule of God allowed violence and the violent took it by force (Luk 11:12). That is, it could be entered by those who made a determined effort, and refused to be put off (compare Mar 9:47; Act 14:22). For the Kingly Rule of God was being proclaimed and men were pressing into it (Luk 16:16). It could not be entered easily. It required intensity of purpose and a true change of heart, ‘repentance for the forgiveness of sins’, but it was very much a present experience for many. The purpose of this saying in Mat 11:11 is in order to represent Jesus and His followers as ‘greater’ than John the Baptiser because He and they are bringing about the new age, the new Kingly Rule, that John pointed to.
When the Pharisees asked when the Kingly Rule of God would come, Jesus replied that when it came it would not be seen by looking around, but by looking within, for ‘the Kingly Rule of God is within you’ (Luk 17:20-21). It was not a grand outward display, but a changing of heart and mind and a submission in loyalty to God.
Some would translate this as ‘the Kingly Rule of God is among you’, signifying that it was present in Him and His disciples, but that they (the Pharisees) could not see it. Either way the thought was that it was present in Jesus and was to be responded to from the heart, and that the Pharisees were missing it because they were looking for the wrong kind of Kingdom. Only through response to Jesus and the work of the Spirit could the Kingly Rule of God be known. Except a man be born of the Spirit he could not see or enter into the Kingly Rule of God (Joh 3:5-6).
When the disciples prayed they had to remember that this Kingly Rule of God had, even at the time when Jesus was speaking, to be sought above all else (Mat 6:33). Once they sought this they would not need to pray for food and clothing, for everything else would be added to them. That is why when they went out to preach they were to take no extra food or clothing (Mat 10:9-11). They had entered under the Kingly Rule of God, and would be fully provided for with regard to all their physical needs. Thus as they went out to proclaim it they were to pray for its extension daily, praying, ‘your Kingly Rule come, your will be done, on earth as it is in Heaven’ (Mat 6:10). The Kingly Rule thus consisted in men responding to Him and doing His will on earth. In other words God’s Kingly Rule was coming, in that men responded to the preaching of Jesus and began to do what He taught them, and they were to pray that this might become true of more and more. Responding to the King and the teaching that He had brought would equate to entering under the Kingly Rule of God.
The Kingly Rule of God (Heaven) belonged to those who were poor in spirit, to those who were persecuted for righteousness sake (Mat 5:3; Mat 5:10; Luk 6:20). They were humble and contrite, and willing to undergo persecution precisely because they had come under God’s Kingly Rule. On the other hand it was hard for those who had riches to enter the Kingly Rule of God, because then their riches would have to be placed at His disposal (Mar 10:23-25; Luk 18:24-25), and they found it hard to give them up. To put the hand to the plough and then to turn back was to be not worthy of the Kingly Rule of God (the submission to the King had then ceased – Luk 9:62). And in order to be esteemed under the Kingly Rule of God it was necessary not to break God’s commandments, or teach men to do so (Mat 5:19). That would be rebellion. That is why only those whose righteousness exceeded that of the Scribes and Pharisees, (who did by their teachings cause men to break the commandments – Mar 7:8-13; Mat 23:1-36), could enter it (Mat 5:20).
This clearly indicated that entry into His Kingly Rule did not come about by following the teachings of men but by responding in submission and obedience to the King. Those who listened to the teaching of Jesus and responded to it entered that Kingly Rule, which involved not only calling Him ‘Lord, Lord’, but doing what He said, doing the Father’s will (Mat 7:21). Thus the Scribe who on learning of the two great commandments said, ‘Teacher, you have said the truth’, was told that he was not far from the Kingly Rule of God (Mar 12:34). All that was now required was his full response to Jesus in accordance with what he had learned.
The mystery (a hidden secret now revealed) of the Kingly Rule of God was made known to them precisely because the significance of His parables was made clear to them (Mat 13:11; Mar 4:11; Luk 8:10). And this consisted of the fact that the word of the Kingly Rule of God was being sown, and those in whom it produced fruit were within the Kingly Rule of God (Mat 13:19-23). In another parable the good seed which grew and flourished were the children under the Kingly Rule of God (Mat 13:38). One day all who did not so flourish would be removed in judgment, and then the righteous would shine forth as the sun under the Kingly Rule of their Father (Mat 13:43).
There would thus initially be a time when the Kingly Rule of God coexisted in the world with those who were unresponsive to the King, but in the end these latter would be dealt with and then God’s Kingly Rule would be fully manifested (Mat 13:41-43). This brings home the dual aspect of the Kingly Rule of God, the present and the future. On the one hand there are those in this present world who are within the Kingly Rule of God, and on the other there are those who are rejecting that Kingly Rule. (There are also those who are professing to be under the Kingly Rule of God, but are not in reality under it – Mat 13:47; Mat 18:34). But in the future, within God’s everlasting Kingly Rule, the righteous will shine forth within the Kingly Rule of their Father. It was this future Kingly Rule from which Israel would regret being cast out of when they saw that Abraham, Isaac and Jacob, and all the prophets were welcomed there, while they were excluded (Luk 13:28). And to that Kingly Rule would come people from all parts of the world (Luk 13:29).
For the Kingly Rule of God is at present like a net gathering up all within it, and once they are gathered up, all that is not fit for it because of lack of response to Him will be removed (Mat 13:47). Those who are truly instructed concerning the Kingly Rule of God bring out what is old (God’s instruction in the Old Testament) and what is new (the teaching of Jesus which expands and explains that teaching). They study God’s word and eagerly hear the teaching of Jesus (Mat 13:52). Thus the Kingly Rule of God is powerfully at work, reaching out to seize men, and then sifting them, and removing the bad from among them.
To Peter and the other Apostles were given the keys of the Kingly Rule of God so that they could ‘bind and loose’, that is open it up to all who will respond to it (which Peter and the Apostles do in Acts 1-15) and determine how it should be regulated and what manner of lives Christians must live (Mat 16:19; Mat 18:18). They would make clear the requirements of God which bound all who followed Him.
To enter the Kingly Rule of God one must become humble, open and responsive like a little child (Mat 18:1-4; Mat 19:14; Mar 10:14-15; Luk 18:16-17). Those who have entered under the Kingly Rule of God are like servants to a king, and they will in the end have to give account and will be dealt with according to their behaviour (Mat 18:23-35; Mat 25:14-45). They are like labourers who have hired themselves out to a master, and at the end of the day all receive the same reward, for it is within the master’s gift (Mat 20:1-16). In Jesus’ day the many tax-collectors and prostitutes were entering the Kingly Rule of God, revealed in the fact that they became obedient sons and daughters of the Father, while the more religious were delaying and in danger of missing their opportunity (Mat 21:28-32). Thus the Kingly Rule of God would be taken away from those who professed to serve God but did not recognise their sinfulness and repent, that is from the old Israel (the vineyard), and would be given to a new nation of Israel who would produce the fruits required by God (Mat 21:43) becoming branches of the true vine (Joh 15:1-6), and entering the new congregation of Israel (Mat 16:18).
The Kingly Rule of Heaven was like a King calling people to the wedding of His Son, Who, when many refused to come, destroyed them, and also cast out the one who refused to wear the clothing provided by the King (Mat 22:1-14), while those whom He called in from the highways and byways, who responded to Him and who wore the clothing He provided, celebrated and rejoiced, for they were within His Kingly Rule. Indeed the condemnation of the Pharisees lay in the fact that they themselves did not enter under the Kingly Rule of God, while at the same time they prevented others from entering, ‘shutting up the Kingly Rule of Heaven from men’ (Mat 23:13).
Thus while there may not be agreement on the interpretation of all the passages mentioned, they are sufficient to establish that the Kingly Rule of God could be entered and experienced under the ministry of Jesus. It was not just something for the future. They could already experience ‘eternal life’, the life of the age to come, while they lived out their lives on earth (Joh 5:24). They could accept Jesus as their King and follow Him, as sheep follow a shepherd (Joh 10:27-28).
2). The Kingly Rule of God Continued And Was Confirmed When Jesus Was Glorified And Received All Authority in Heaven and Earth.
This aspect of His Kingly Rule clearly follows on from the previous one and much of what is written there applies here also. But the situation is now crystallised and the proclamation of Jesus as King and Lord is made more strident. A clear reference to Jesus as receiving authority and power through His resurrection is made in Mat 28:18; Act 2:36; Luk 19:12, and we are probably to see this as tying in with the crowning of the Son of Man in Dan 7:13-14, which spoke of the Son of Man coming to receive His Kingly Rule. It was this passage which partly lay behind Jesus referring to Himself as the Son of Man.
This is the aspect of the Kingly Rule that Acts is mainly seeking to present. Acts is calling men to respond to the risen and glorified Lord and Christ and enter under the Kingly Rule of God (Act 1:3; Act 8:12; Act 19:8; Act 20:25; Act 28:23; Act 28:31). It is a Kingly Rule into which all Christians are transferred (Col 1:13). And as Paul could further say, ‘The Kingly Rule of God is not meat and drink, but righteousness, and peace, and joy in the Holy Spirit’ (Rom 14:17). ‘The Kingly Rule of God is not in word but in power’ (1Co 4:20), bringing men to salvation through the preaching of the cross (1Co 1:18).
The Good News of this Kingly Rule of God had to be preached in all the world for a witness to all nations, before the end could come (Mat 24:14; Act 1:8). Compare Mar 13:10 where it is called simply ‘the Gospel, the Good News’, and Luk 24:47 where it is called ‘repentance and forgiveness of sins — preached in His name’. These differing references stress what the content is of the preaching of the Kingly Rule of God. It is to hear of Jesus Christ, to respond to Him, and to repent and receive forgiveness of sins.
Then at the end those who were His would enter the everlasting Kingly Rule of Heaven (Mat 25:34), inheriting eternal life (Mat 25:46). And then will Jesus ‘drink wine’ (celebrate) with His own under the Kingly Rule of His Father, within the Kingly Rule of God (Mat 26:29; Mar 14:25).
3). The Everlasting Kingly Rule Of God When His Own Have Been Made Perfect Is Yet Future For Those Who Are His.
The third aspect of the Kingly Rule of God is when men finally enter the everlasting Kingdom, when they finally come into God’s presence in total and complete submission and worship. It is spoken of throughout the New Testament. When the Son of Man comes in His glory (Mat 25:31) the whole world will be judged and His people will ‘inherit the Kingly Rule which was given them from the foundation of the world’ (Mat 25:34), and ‘will go away into eternal life’ (Mat 25:46) rather than going into everlasting punishment (Mat 25:31-46). Then will the King drink wine with them (a picture of celebration) in the Kingly Rule of God (Mat 26:29; Mar 14:25; Luk 22:16; Luk 22:18). The coming of this Kingly Rule will be prepared for by the signs of the end (Luk 21:31). It is then that men will weep and gnash their teeth because they will see Abraham, Isaac and Jacob and the prophets entering it, together with people from all parts of the world, while they themselves are cast out (Luk 13:28-29; Mat 8:11). And then will the righteous shine forth as the sun within the Kingly Rule of their Father (Mat 13:43).
This expectation of the future Kingly Rule of God (‘His heavenly Kingdom’) is prominent in the letters of Paul. Flesh and blood will not inherit it (1Co 15:50) nor will those who live openly sinful lives (see 1Co 6:9-10; 1Co 15:24; 1Co 15:50; Gal 5:21; Eph 5:5; 1Th 1:5; 1Th 4:1; 1Th 4:18; see also Jas 2:5; 2Pe 1:11). Putting all this in the words of Jesus in John, men can receive and enjoy eternal life, life more abundant, now (Joh 3:15; Joh 5:24; Joh 10:28; 1Jn 5:13) and then enjoy it later to its fullest degree in Heaven (Mat 25:46; Tit 1:2).
End of Excursus.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 4:43 . : the purpose of Jesus is the same in Lk. as in Mk., but differently expressed, in fuller, more developed terms, to preach the good news of the Kingdom of God. Of course all must hear the news; they could not gainsay that. , I was sent, referring to His Divine mission; in place of Mk.’s , referring to the purpose of Jesus in leaving Capernaum. Lk.’s version, compared with Mk.’s, is secondary, and in a different tone. Mk.’s realism is replaced by decorum : what it is fitting to make Jesus do and say. Flight eliminated, and a reference to His Divine mission substituted for an apology for flight. Vide notes on Mk.
Fuente: The Expositors Greek Testament by Robertson
said . . . I, &c. said. . that I must. See note on verses: Luk 21:24.
the kingdom of God. See App-114.
other = different. See App-124.
for = because. This is the subject of the First Period of His ministry. See Luk 4:14, and App-119.
therefore = for (Greek. eis. App-104.) this.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 4:43. , I must preach the Gospel) By these very words He whets the desires of men, and, under the appearance of a repulse, confirms them in faith.- , for this purpose) Here is Jesus Creed. The reason for His many journeyings.
Fuente: Gnomon of the New Testament
I must: Mar 1:14, Mar 1:15, Mar 1:38, Mar 1:39, Joh 9:4, Act 10:38, 2Ti 4:2
therefore: Isa 42:1-4, Isa 48:16, Isa 61:1-3, Joh 6:38-40, Joh 20:21
Reciprocal: 2Ch 17:7 – to teach Mat 8:18 – saw Mat 9:35 – General Luk 8:1 – that Luk 13:22 – through
Fuente: The Treasury of Scripture Knowledge
3
Jesus was kind and did not want to disappoint the people, so he explained that other places should have the preaching of the kingdom given them also.