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Transcript of 1995 Issue 2 - Sermon on Luke 4:14-30 - The Startling Preaching of Jesus in Nazareth - Counsel of...
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5/21/2018 1995 Issue 2 - Sermon on Luke 4:14-30 - The Startling Preaching of Jesus in Nazareth - Counsel of Chalcedon
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WIre ~ h t r l H l t s :jFIreadrrug
of
Jlnsus
ilt
a:mrct1r
Luke 4: 14-30
Introduction
The LuhanportmyaJ oj the
beginning
o
Jesus' public millisil),
in
Nazaretll
o
Galilee
The preaching
o
Jesus in Hi s
hometown
of
Nazareth
and
His
rejection by
His
home-folks,
comprise
one
of the most arresting
features of
the
entire Lukan portrayal
of the public ministry o Jesus.
Stonehouse. Luke
begins his account
of] esus' minisuy in
Galilee by setting
Jesus' preaching in
Nazareth
at the
very beginning of
his narrative, as
the first concrete
report of
the
message of
Jesus
and of the
impa
ct
which He
made
uponHishearers.
Stonehouse. He did
this deliberately to
set forth for his
readers
the
leading motifs
of
His
Gospel, and of the early preaching and
teaching ofJesus.
The conflict o Luhes account
witll the accounts o Matthew and
Marh 1'CgardingJesus' preaching
in Nazareth
Whereas
Luke
p
lac
es J esus'
preaching
and
rejection in Nazareth at
the beginning of his account of Jesus'
Galilean ministry, Matthew and Mark
place the Nazareth incidentat the close
of their accounts of the Galilean
minisuy, Mal. 13:54-58;
Mk. 6:
1-6.
This difference in Luke underlines the
distinctiveness of his witness to Jesus
Chlist. Luke appears very bold in
sounding this somber note at this very
early poInt, even before he bas elw
el
triumphantly upon the favo], with
which Jesus was received by many.
Moreove
r,
the message of Jesus at
Nazareth is expressed in distinctive
t
er
m
s.
He
re
surely he is 0t following
a s
te
reotyped pallem which
hac
been
Jorlll.ed by earlier evangelists. No one
will d
ispute
the
conclusi on ,
accordingly, that
Luke 4:]
6-30
provicl
esa
most Jascinaring instance of
the distinctiveness ofLul(e, and that it
has most ilTlp
ona
m hearings upon
one's understanding of the public
lnini llY as a wholc. - Stonehouse.
Does this 'inn ovation'
in Lu
ke, (of
placing the Nazareth incident at the
beginning rather than at the end of the
Galilean minisuy) betray a Jack of
hi
stOrica
l objectivity and accuracy?
Or
were there two similar inCdents at
Nazareth, one
at
the beginning and
anotherat Ule end, which some believe?
What is the solution?
Before we assum e either of the two
conclusions
of
the preced
in g
paragraph, we must. ask the question:
Did Luke intend
to
present Jesus'
preacb ingal Nazareth
as
the inangural
. sennon of
-li
s Galilean millisil)' or as
programmatic, i.e., to illustrate the
teIlor ofJesus' ministry in Galilee which
would higblightthe distinctiveness of
Lu ke's witness to Chlist?
4 THE COUNSEL
of Chalcedon
l' February , 1995
Whereas it
is possible from
co mpari
so
n of the accounts o
Matthew, Mark and Luke that ther
were wo Nazareth incidents, one
the beginning and the other at th
conclusion of Jesus' Galilee ministr
nevertheless we are
not
required o
encouraged by the texts
to
assume tw
such inCidents. Although Luke plac
this in cident
at
the beginning of h
account of Christ's Galilean ministr
his account suggests that the Nazaret
incid ent may legi timately be regarde
as having taken place considerab
afler the beginning of Jesus' Galilea
ministry.'
And Jesu
reLlIll1Cd to Galile
in
the
power oj th
Spi rit;
and
new
about
Him sprea
through all th
sUlToundingdistTic
And He
bega
teachillg in the
synagogues anaw
praised by all.
Luke 4: 14f. In th
verse Luke tells
u
of a period
preaching minist
in
Galilee, we
known to everyone, and
with
n
reference to Nazareth. It appears th
Christ's appearance
in
Nazareth, lik
His minisny in Capemaum repOlte
in
Luke 4:3lf, is presented
as a
instance, but not necessarily the fir
instance, of preaching in Galilee.
Stonehouse. Because of Luke 4:43-4
it becomes o b ~ o u s that Luke has n
intention
10
give
his readers
chronological
itinerary of Jesu
preaching mission in Galilee. T
activityin Nazareth and in Capemau
is
pr
esented as illustrative of th
preachingand healingminisuy ofjesu
asa whole. In effect, therefore, he do
not
say more
than that, in
the
course
Jesus ministry in the synagogues
Galilee,
He (Chris
t)
also preached
in
t
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synagogue
at
Nazareth. He y 110 means
says or implies that the Galilean
ministry began
at Nazareth, or that the
address there was His inaugural
proclamation.- Stonehouse.
The issue ofwhen Luke understood
the Nazareth incident
to
have taken
place seems
to
be settled with Luke
4
:23-- And
He
said
to
tJlel11,
No doubt
you will qu.ote th
is
proverb 10 Me,
Physician, heal yourself;
whal
.c1 Cr we
heard was done at Capen1Q.um,doherein
you r home town
as
well.
These wo rds
of Luke cannot be
unde
rstood unless
all along Luke has been presupposin
g
a previouspeliod ofpreachingministry
in Capemaum. "The plain implication
seems to be that Hishearers
at
Naza reth
are understood by Jesus as being
informed concerning His previous
activity
in
Capemaum," (-Stonehouse),
implying that the Nazareth incident
took place later rather than earl i.er in
the Galilean minisny ofJesus.
Therefore, to summar ize ane
conclude the issue, "the activity in
Naza re
th
is
not
described as
inaugurating the public activity, and
the address in the synagogue there
may not precisely be characterized as
the inaugural address oUesus.
All
that
may be said finnly is that it is Luke's
first detailed account ofjesus'minisny.
When one once recognizes that Luke's
aim is not to tell in exact detail how
J
es
us' minisny in Galilee began, but
only to illustra
te
its beginnin
gs,
it isno
longer possible to insist that Luke
intended
to
imply that the activity in
Nazareth preceded that in
Capemaum
."
- Stonehouse
Nevertheless, we must ask: why
die
Luke pla
ce
the Nazareth incident
first in his account of Jesus' Galilean
ministry? Was there some
po
int he
was makin
g? It
appears fTOm the
vmious examples of Jesus' preaching
in
Galilee which Luke records that
Luke chose to place the preaching at
Na
zareth first in his account "because
it co
ulc
serve to present in blie[
compass some of the most signiJicant
features
6f the claims of Christ."
Stonehouse
The prea c
hing oj
J es us in
Nazareth
as
aJulfilhllCllt oIpJ'Ol'he0
Jesus'
preach"in
g m ission in Ga lilee
was the direct
fu
lfillment of Biblical
prophe
cy. Bu
l.
Ihere
will
be
110
more
gloom Jar her
who
was in
angUish;
in
earlicr time s He treated
tile
land
oj
Zcbuhm and the land of Naphl.ali with
contempt
,
/Jul
lal.
cr
on He ,haJlmQ I
e it
glOriO US, by
the way
oj OIC
sea, on t
he
other
side
(if
Jordan,
Galilee
oj
Ihe
Gen tiles.
I11epeople whowolhin darlmess
will sec
Q
greal
Itghl.
.....
- Ismah
9:
1-2.
According to Matthew 4:12f, God
fulfilled this prophecy, when J esus
Clllist, the Son of God,
Iii
ved
ane
ministered in Capernau
ll1,
Nazareth,
and the other cities in Galile
e-
--
"Now
when
He
Oesu
s) heard' that John had
,
been taken inl.O custody, He withdrew
into
Galilce;
and leaving Nazare
th,
He
came an
d seU/ed. in CapcmQ u
J1l,
which is
by the sea,
in
the
r e l ~ o n
oj Zebulun and
Naphtali. T
his
was to Julfil1 what was
spohen through Isaiall
the
prophet,
sayi
ng,
'The
land
oj Zebulun and th e land oj
Naph/.a/ i, by
the way
oj
the
sea, beyond
the
J
ordan,
GaJiJee
oj
the
Gentiles.
Th
e
people whowere
sitting
in
dari1J)ess
saw a
great light, and. to l110se whowere
sitting
in Ihe land. and
sha
dow oj death, upon
them
a
light dawned.'
From
that time
Jesu
s
began
to preach and say,
'Repent;
Jor the
llingd0111
oJ
heaven
is
at hand.'"
The inhabitants of Gali1ee were
wa
lking in the darkness of apostasy
an
d judgment; their whole mmmer
and course of life was e arkness.
"Darkness
without and
darkn ess
\ \ ~ t h i n ignorance, distress, mis
elY
and
sin. -- Far deeper than any darkness
brought on by an invasion ...was the
inward condition of the nati.on, the
plight of sin and miselY in which
i t
carried on its
lifc -
Young, [SAlAH,
NICOT. Acco rd ing
to
Isaiah s
prophecy,
to
lhese people, walking
in
darkness, a great light would appearin
Jesus Christ. Salvation in the fullest
sense would shin e on them . Christ
wo
uld come and by Hisminisl.ll' bring
a
tOla
l reversal of their condition.
This darkness was the shadow of
death,
wh
ich could be removed only
by
the light o
mf
e.
"O
nl
y a Light
whid
l
was
able
to hring"life and immortality
to lightcoulc1 expelthise eep darkness,
an I sucha Light appeared wbenCI1115t,
...went down
to
Capernaum an d dwelt
there ."- Young.
In typical prophetic fashi on, Isaiah
prophesiesofthe futureMessianicLight
in past tense verbs, alth ough they
would not be fu lfi lled umil centuries
after Isaiah's death.
The
people
WilD
walhed
in
darkne
ss
HAVE
SE
EN
a
great
ligh I.
When Isaiah wrote these words,
the people had not yet seen this light ;
but beca
us.e
they were predestined by
God to see it in Christ, it was so
absolutely certain ane vivie to Isaiah's
mind that he described it as though it
had aheady dawned. TI,is explains
why Jesus said, 1 .must
preach the
kingdo11l 0JGod to the othercilies also
JoT
1
was
sen l.jor this
pUl[Jose.
LIe
4:43.
The celltral message
oj
Jesus
IJ1 eac hillg: the Kingdom o God
All thTee synoptiC Gospels,
(Matthew, Mark, Luke), point out the
celllral fo cus
of
Jesus
pr
eaching
minislly: the Kingdom of God.
"Fro
m thaI:
timeJesus
began
to preach
and say, 'Repent;
Jor
the Kingdom oj
heaven isat
hand, '-
lvlatthew 4: 17.
....
..Jesus come
in
to Galilee,
pTeachi
ng
the
gospel
oj
God,
and
sa
ying ,
TI
le
timels
IuJjiiJed, and th
e
Kingdom oj
God is at
hand;
Tepenl. and believe the gospel.
Mark 1:14-15
But
He Oesus)
said to
them, 'I must
preach the Kin
gdo J
oj God to the other
ci
tics
alsoJorIwas
sentJo
r this pUJl,ose.
"
Luke 4:43.
February,
1995
'I THE COUNSEL of Chalcedon 'I' 5
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In the
Gospel
of Luke THE
OMINGOFTHE
KIN
GD OMand THE
OMING
OF
HRIST are two
illlerrelated themes, w
hi
ch a
re
clearly
seen in Jesu
s'
preaching in Nazareth.
In fact Jesu s' emphasis on tbe
fulfillment
of
prophecy LOday, in
Himself must be interpret
ed
in the
lig
ht
of the perspec
ti
ve
of Jesus'
preaching
0
r the Kingdom of God
which was His theme throughout His
Galilean Ministry.
order of righteousness and blessedness
in hist
OlY
in and throughJesus Christ
in fulfillment of God's covenalll
promises, Isaiah 61; Jeremiah 33-34.
And Luke
is
emphatic that thi s
kingdom coinddes with the person
and work of Jesus Chlist. It is so
indissolubly bound up with the
ministry ofChrist, and even identified
withHis person, that the gospel comes
to
finc1
expression
in
distinctlypersonal
terms. The decisive work of salvation
come in Christ , the Kingd
om
no
proceeds to grow and develop in
th
earth, as pbmcd seed, until it a
ffe
c
every aspect of human life an
domina tes/
li
berateshuman society
this planet, Mauhew 1.3:26; Ma
: 2 1 - 3 4 ; Matthew 13:33; anel (3). TH
HARVEST
Ol'THE
SEED. The seed
the kingdom w
ill
grow anc1trium
ph
human hea rts and societies until all
liTe has been leavened by the gosp
of Christ, and the kingdom of GDd
The Scripture passage
Jesus read in the synagogue
in Nazarethwas lsaial161: H,
according to Luke 4:17-19.
111is prophecy envisions the
dawn of a
new
day through
the intervention of God in
histor
y.
This outlook finds
expression within th e Old
Testamelll in various
forlTl5
which conver
ge
in the New
Testament historica l
revelation: it is described in
Christ's presence on earth,
and
His
victory over the works of
Satan, signalize that
the
kingdom
has
actually come into human
history, and
will
continue
to
come
in
all
its saving power, until it
comes
in total perfection a t the
second coming of Christ.
perfected and harveste
at the Second Coming
Christ , Manl,ew 13:3
43; 13:33; 1Corinthia
15:24-28.
The l'url'0.le of Lul
:
16f for
Lulu s
Genti
readers
Luke, as a Genti
writing to Gemi1es, begi
his account
of Jesu
teaching ministry with Jes
readin g h om
the
O
Testament and
app
lying
erms of the coming of the
Lord , or of the coming of the Lord's
Anointed,
or
of the outpouring of the
Divine Spiiit. The language quoted by
our
Lord from Isaiah gives vivid
expression to the hope of
a
new orde)
of
right
eous
ness
o
be
established by
God and proclaimed by One who
should be qualified to proclaim it by
an anOinting of the Spilil of the Lord.
That Jesus here proclaims the arrival
of
the new order of lighteousness
prophesied by Isaiah is evident....
Stonehouse
Now the question must be asked:
what is the nature of this new order of
things, this kingdom of God revealed
in
Chr ist? How does it confront us?
What does it demat1d of us?'
WhenJesus speaks ofthe kingdom
of God which His coming to eanh
established
on ean
h and [or eternity,
He is speaking of themanifestation of
th
e sovereign rule of God in power
a
nd
grace wh icll established a new
is
Chr ist's, the action o[ the Son
of
Man who 'came to seek and
to
save
the lost' (Lk. 19:10). - Stone
hou
se.
Christ's presence on earth, and His
victory over the works of Satan,
Signalize that
u1
e kingdomhas actually
come into
human
history, and will
continue to come in all its saving
power, until
it
comes in total
perfection at the second coming
of
C
hr
ist.'
A theology of
U1e
kingdom of
ChTistcanbe builtup on His parables,
wherein Jesus makes ule o ~ n g
points using the figure
of
a seed as
representing
u1e
Kingdom:
(I )
. THE
PLANTING OF THE SEED. The
Kingdom has already begun
to
manifest its saving power in the
establishingofGod's righteous order,
Mark
1: 15,inhuman
hearts,Matthew
13:
19 , and in human SO Cieties,
Matthew
13:3 1, 38. (2).
THE
GROWTH OF THE SEED .
Ha
ving
6 . I THE COUNSEL of Chalcedon 'I February, 1995
to Himself. This ind icates to Luk
readers tha
tJ
esushad come to
ful
fill
His own life and ministry the O
Testament, indicating in a convinci
way
th
at
Christianity was
not
a ne
religion,
but
rather one
with
roots
what stood
wr
itten in the O
Testament. Although in the bir
na
rratives
the accent fa lls upo
revelation contemporaneous with t
momemousevent ofthe birth of Chri
Luke shows here, beyond the sha do
of a doubt, that tbe O.T. revelatio
[armed an integral aspect
of
the gosp
proclamation. -- The O T SClipLUr
were viewed as being themselv
divinely given and of divine authOlit
-- And thus only is jusUce done
to
th
fac t t ahe two covenants, (OT an
NT)
are ultimately considered on
and that only one religion is reveale
in
the Scriptures,
onl
y
one
way
salvation, as there is but one God wh
deals with si nners, and has declare
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and accomplished His purposes of
right.eousness and grace, in the 1d
order
as
well
as
in the new. n_
Stonehouse
Exposition
The Settingfor the
Sermon of eS S
Th
e Beginning ofJesus' Galilean
Ministl),
(Lit. 4:14-15)
Luke
4:
14:
The Bridge bet.ween
LlI.he 4:13 and
Luhe
4:15
Verse 14 is the bridge between the
baptism and temptation of jesus and
His Gali.lean ministly
in
full swing by
omitting the events that lOok place
between these eveius.
The Teaching
Ministl)'
of
Christ
in
the power
oj
the Spirit
This phrase goes back
not
only
to
Luke 4:2 bUl to Luke 3:22. God's
purpose in anOinting Jesus ",nth His
Spirit was being
completely
accomplished. As we have seen Luke
has a great interest in the work of the
Holy Spilit in the life of jesus.
TIte Gencml Reaction
of
the
Cl'Owd to Jesus' Teaching
Prior
lO
His
coming
to
Nazareth
jesus'
prea
ching
had
caused quite a
stir amongst the Galileanpeople. News
about Him spread
through
all the
surrounding
diSLlict
and
Hewaspraised
by
all,
"because of the power of His
preaching, especially when contrasted
with the
lifeless
repetitions
and
senseless
trivialities
of
ordinary
teachers."- Plummer. The Greek word
for "praised" is "DOXADZO." Luke
uses it several times
in
desClibing the
reaction o f the crowds to
jesus'
preaching. See Luke 2:20;4: l5; 5:25,
26; 7:16; 13:13; l7:15; 18:43; 23:47.
The
wordmeans
in a general sense, to
ho
ld
a high opinion of someone, to
honor, to value, to praise." At this
point no opposit ion againstJesus had
yet arisen in Galilee.
What was it about jesus' teaching
that caus
ed ev
eJybody to praise it? "It
was .. lively, authoritative,
wen-organized, practical, interesting,
true, Mat. 7:228,29; LIe 4:31,32."
Hendriksen
The Synagogue
Its Histol),
The English word, "synagogue,"
comes directly from the Greek word,
SUNAGOGE,
meaning
gathering
place
.
It was the name of the Jewish
place of worship and
instmction
in
laterjudaism in and beyond Palestine.
t has its origins in the Babylonian
El le, when devoUl jews,
fur
[TOm the
Holy Land, having no Temple, felt the
need on the Sabbath and feasts days to
gather
wi th all the I pious and
God-fearing j ews
in
Exile
to
wo rship
Jehovah and to lister ' to His Word.
TI1e
roots of the Synagogue may
be
found
in
Ezekiel 14:1 anil 20: 1 By the
time of] esus the Synagogue was one of
the most important reli.gious
institutions mong the Jews.
"The Biblical mandate for the
synagogue was found
in
Exodus 18:20:
'And thou
shalt
teach
them ordinances
and
laws,
alld shalt
sh
ow them
the way
wherein
they must
walk, and
the work
t/,at
the
y
must do.' TI1e Oligins of th.e
synagogue
were
perhaps in the
Babylonian Exile. TI1e synagogue was
not
only a place of worship bntalso
an
elementary schooL TI1e synagogue
was also regarded as a kind of adult
school; it was a place for lectures, and
also the scene of legal decisions."
Rushdoony, Institutes oj Biblical
Law,
pg.763.
Its Liturgy
The Synagogue was a place of
worship and reHgious/ethical
instruction. Devoutjewswould gather
there to offer their prayers and acts of
worship loJehovahand tobeinstrucled
in His Law. The sequence of]iturgical
elemel1ls in the synagogue service was
usually as follows: 1). Prayers of
Thanksgiving, "Blessings,"; (2). The
Confessing of th e Shema,
Deuter
onomy 6:
4-5; (3).
Prayer
with
the response of , "
Amen:
fTom the
congregation; (4). 111e Reading of a
passage
from the P
enteteuch
in
Hebrew, followed by a translation in
Aramaic; (5). The Reading
ora
passage
from the Prophets, ancllranslated into
Aramaic;
6) .
A
Sermon
or word of
exhonati.oll, usually with a Messianic
reference;
(7). The Benediction
pronounced by a priest
to
which the
congregation responded with "Amen."
(When no priest
was
available, the
Benediction was substituted Vlrith a
Closing Prayer.)
Its
Relation to
tile hurch
The Synagogue
as
the
Cmdlc oj the Church
The S)'l1Ogogu ebecame the cradle oj
the
Church. -
Edersheim. Wherever
the Jews were scattered during the
Dispersion,
they
built synagogues,
where the Law of
ehovah
was taught
and Messianic prophecy was explained.
Upon thisbasis Chl1St
and
Hisapostles
built. When jesus wou
ld
go into a
town or city,
he
wo
uld
preach
and
teach in its synagogue
as He did
in
Nazareth
in
Luke. After Christ's
Ascension, theSphi t-baptizedApostles
of Christ had the same practice of
preaching the gospel
in
the synagogues
of
the towns they
~ s i t e d until
the
incident in Ac.ts 19:8-10, when the
Jewish synagoglles deliberately
and
vicionsly hardened themselves against
and sOllght to slander the gospel of
jesus Christ.
"It was, surely, awondrously
linked
chain of ci.rcumstances, which bOllnd
the Synagogue
to
the
Church
. Such a
result could never
ha
ve been foreseen,
as
that, what
really was the
consequence ofIsrad 's dispersion,and,
therefore, indireclly the punishment
oftheirSins,
should
b
ecome
the means
of fulfilli.ng Israel's world-mission,
February, 1995 I THE COUNSEL of Chalcedon l' 7
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5/6
(Gen. 12:3). Another in5tan
ce
olthis,
of how Divine judgme l1l always bears
in its bosom larger mercy;
aTlm
her
illustration, how the dying of Israel is
eve r life to th e wo rld; an(lth er
manifestation of that supernal ural'
Rllle
of
Go
d , in which a
ll
is rule, that is , law
a
nd
ord er , and all
su
pernatural,
brin
ging
to
pass,
in
th e orderly
succession of events, whatal the
OUlSfl
wo
uld
have seemed, a
nd
really is,
miraculous. --
Wit
hout it, (th e
syn agogue), as indeed ~ l o u Israel's
d isp
ers
ion, the Ch
ur
ch
Universal wonld, humanly
"TIl e training of such mature men
is the function of the ch urch . The
purpose of the church should
no
t be
to hring men into suhjection to the
church, but rather to train them into
a royal priesthood capable of bringing
the world illlo subjection to
Ch
rist the
I
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5/21/2018 1995 Issue 2 - Sermon on Luke 4:14-30 - The Startling Preaching of Jesus in Nazareth - Counsel of Chalcedon
6/6
endowed, 3:22; 4:1; (2).
t
waswide1y
publicized;
(3 ) . t
was synagogue
cemered; (4) . It was popular, 4:22a,
32: 5:1,
elC. jesus'
preaching was so
popu l
ar
beca use it was "li
vely,
authoritative, well
-
organized,
practical, inter
esting
and true.
-
Hendriksen.
Luke begins his
account ofJesus'
Galile
an
Minisny
with
his visit 10
and
rejection at Nazareth because of the
distinctive plan and pU l)ose of his
Gospel: to presemjesus Chlist
as
the
Divine-human Savior of the world,
Who
came
to
fulfill Old Testamel1l
prophecy and
to
bringsalvation notonly
to the jews, but also to all and an)' who
believe in Him regardless ofethnicOligin.
TIle
Sabbath
Luk
e adds
in
verse 16,
that
when
Jesus reLUmed to His hometown
of
Nazareth,
as was His custom, He
entered
the synagogue on the Sabbath, and stood
up
to read.
This conldmean that jesus
always
went
to
the
synagogue every
Sabbath
from His youngest childhood
to worsh
ip
God;
or,
more likel
y,
that it
wasJesus' custom durtng His Galilean
ministry on the sabbath to preach
in
the synagogue's
in
the towns
he
visited,
vs. 14-15. See Mat. 4:23; 9:35; 12:9;
13:54; Mk. 1:21,39; 6:2; Lk. 4: 15, 16 ,
44; 6:6; 1
3:
10;
In.
6:59; 18:20.
lBoth
Ma
tthew and Mark suggest that
the Nazareth incident took place near the
conclusion of Christ's Ga lilean ministry.
Mark says nothing of such a visit until his
account of
it
in c h p t e 6. Matthew
indicates that Capernaul11
was
the cent
er
of Christ's early activity , but he also
mentions a visil
to
Nazaretb before Chlis t
went to Capernaum, without tell ing us
anything that happened there,
Mal. 4:
13r.
ome
excellent books
on
the kingdom
of God in Ch rist are: 0). Greg L. Bahnsen
and Kenneth L. Gentry,Jr.,HouseDivided,
(Tyler, Texas, Insti
tute
of Christian
Economics, 1989: (2). Gehardus Vos,
Biblical Theo ogy, pgs. 372f (Grand Rapids,
Michigan, William
B.
Eerdm ansPublishing
Co., 1948);
3).
Hennan Ridderbos, TIIC
Coming
oj
TI C Kingdom, (Nut ley , N.J.,
PresbYLerian
and
Reformed Publishing
Co
mpan) ] 962).
Jf{den:ncts to the kingd
m in Luke s
Gospel: 1:33; 4:43; 6:20; 7:28: 8:1,10;
9:2,11,27,60,62:
10:9,11: ]] :2, 17,20:
12:31,32; 13:18, 20,28,29:
H:15; 16:
16;
17: 20,2 1: 18: 16. 17,24,25,29: 19:1][:
21:31 : 22:16 : 22:18, 29f; 3 : ~ ; 23 :51.
' Luke 4: H
through Y:5
describe
J
es
usministry in Gal ilee. contents of
Lu
ke
6:20-8:4 do not occur at
all
in MarIe.
nlhcoth er
hand, Lukl: omits f .vt:lything
described in Mark 6:45-8:26,n
Messages
by
Greg Bahnsen
Ken
Gentry
Rushdoony
ary
eMar
I
Walter
Bowie
Morton
Smith
Paul Jehle
Febl'Uary, 1995 I THE COUNSEL of Chalc
edo
n
l'
9