Luke is a true historian. He does not refer to the birth of Christ to begin his story of the work of John and Jesus, as no such date had been established, Matthew 3:1-12 / Mark 1:1-8 / Luke 3:1-20.
He dates it from the year of the reigning Roman emperor, Tiberius Caesar, adding the name of the governor of Judea and the Tetrarchs of the adjacent provinces and then finally the high priests then in office, Luke 3:1-2.
The “Word of God came to John”, Luke 3:2, and he began his work of preparing the people for the coming of the Lord. His field of labour was the wilderness region, Luke 3:3, which also encompassed part of the Jordan River. Isaiah spoke of him, Luke 3:4-6 / Mark 1:3 / Isaiah 40:3-5.
His message was “Repent, for the kingdom of heaven is at hand,” Matthew 3:2. Change your will in reference to sin, resolving to sin no more. The motive was that the kingdom was near.
He also preached the “baptism of repentance,” Mark 1:4. This means that baptism was connected with repentance. Connected with repentance, it was “for the remission of sins,” Mark 1:4. This brought them into a state where God would forgive their sins.
Matthew tells us that his raiment was of camel’s hair, Matthew 3:4. This would be similar to sackcloth, which is very coarse, rough and baggy. He had a girdle, Matthew 3:4, which was like a belt to bind the long, loose-fitting clothes. His food was locusts and wild honey, Matthew 3:4. Locusts were similar to grasshoppers.
They were considered clean and could be used for food, Leviticus 11:22. Sometimes roasted and sometimes boiled, they were eaten by the poorer classes. Honey of wild bees was deposited in trees and rocks. Palestine was described in the Old Testament as a land “flowing with milk and honey,” Exodus 3:17.
Multitudes came to hear him preach, Matthew 3:4. Some came out of curiosity, but others were envious and jealous because he attracted large crowds. John addressed them as a “brood of vipers,” Luke 3:7, which described their character. If they were really sincere, then prove it by actions that showed true repentance, Luke 3:8. They ought to show works that would indicate they had changed.
Joint’s preaching pricked the hearts of many people. They wanted to know what they should do. He told those who had food and clothing to share and not hoard, but to give to those in need, Luke 3:10-11.
The Publicans, who were collectors of Roman taxes, were told to be honest, Luke 3:12-13. The soldiers were told not to give themselves to violence, nor accuse anyone wrongfully, and to learn to be satisfied with their wages, Luke 3:14-15.
Many people wondered if John was “The Christ,” Luke 3:15. Being full of the Holy Spirit, his teaching was far different to that of the scribes and Pharisees. John answered them by saying there was one who would come after him who would be greater, Matthew 3:11 / Luke 3:16. He was so great, John said he was not worthy to unloose the latchets on His shoes, Luke 3:16 / John 1:27.
He further tells them that while he baptised them in water, Jesus would baptise them in the Holy Spirit and fire, Matthew 3:11 / Luke 3:16. The first was fulfilled on Pentecost upon the apostles, Acts 2:1-5. The second, some people refer to destruction in Hell.
Jesus came directly to John to be baptised by him, Matthew 3:13-17 / Mark 1:9-11 / Luke 3:21-23. He came because it was God’s will for Him to be baptised. John at first refused, Matthew 3:13-14, but Jesus said, “Permit it to be so now, for thus it is fitting for us to fulfil all righteousness,” Matthew 3:15.
The distance Jesus travelled indicates the importance of Jesus being baptised, Matthew 3:13. Now follows some of the clearest evidence pertaining to the Godhead to be found.
When Jesus came up out of the water, the Spirit of God descended on Him as a dove, and the voice of God said from heaven, “This is my beloved Son, in whom I am well pleased,” Matthew 3:16-17 / Mark 1:10 /Luke 3:22 / John 1:32-34
The voice from heaven said two things. Jesus was the Son of God, and God was well pleased with Him, Matthew 3:17 / Luke 3:22. Thus, all three persons of the Godhead were present.
This announcement by the Father was a formal divine approval of His great mission. Satan had heard the many statements made to Mary, which she had stored up in her heart. Now it is evident that Jesus is about to come out into the open. He is God, John 1:1-3, yet He is in human flesh, John 1:14. What is He going to do?
The order in which the temptations occurred is different between Matthew and Luke, Matthew 4:1-11 / Mark 1:12-13 / Luke 4:1-13. This in no way means there was conflict between the two, since the order given is not important. Matthew is generally accepted as the order of occurrence.
Since Jesus was led by the Spirit, we conclude it was God’s will that He be tempted. We do not understand why, since God has not revealed this to us. This does seem to be the last step in preparation for His public ministry.
We do not understand why Jesus fasted for forty days, Matthew 4:1-2 / Luke 4:1-2. It may have been to devote Himself to prayer and meditation in solitude for the demanding work of the salvation of mankind which lay before Him. We are not told in what form the Devil appeared.
Each temptation begins with the word “if,” Matthew 4:4 / Matthew 4:6 / Matthew 4:9. It seems the devil wanted Jesus to prove His claim to be the Son of God by a miracle.
A good motive is given for the first temptation. You are hungry and weak. Why not turn some stones into bread? Matthew 4:3. To turn stone into bread would be nothing at all. Would not Jesus feed the five thousand and the four thousand? Matthew 14:13-21. Would He not turn water into wine? John 2:1-11. This was precisely the temptation Satan presented to Eve. Why not take a bite? Genesis 3:1-4.
If Jesus started using His power for selfish ends at the beginning of His ministry, there was no way He could avoid hardships and be victorious in Gethsemane and at the cross.
Part of the temptation was to use miraculous means to escape from hardships which can’t always be. Jesus said, “It is written, `Man shall not live by bread alone, but by every word of God,” Matthew 4:4.
The second temptation was a spectacular kind. Just throw yourself off from this high point of the temple, and the angels will take care of you as promised in the Old Testament Scriptures, Matthew 4:5-6.
This appeared to be pride. Satan used it in Eden. He told Adam and Eve that if they ate the forbidden fruit, they would be as wise as God, Genesis 3:1-15. Satan was saying to Jesus; Demonstrate you are the Messiah by placing yourself in a death-defying act.
The problem is that he would have been completely misunderstood. He would have been hailed as a great and powerful leader, ready to end Roman occupation and ready to set Himself up over an earthly kingdom, which was not His mission.
Jesus’ answer was “It is written again, `You shall not tempt the Lord your God,” Matthew 4:7. God, in His own way, will do what He has to do to rescue Israel. Not from the occupation of the Romans but from sin, which separates man from God. The text shows that Satan is clever, articulate, and even Biblically literate.
The third temptation was Satan’s way of speeding up the way of accomplishing His mission. To have shown him in an instant all the kingdoms of the world would indicate a miraculous vision, Matthew 4:8.
However, from a high vantage point, one could see for many miles in the direction of various kingdoms that existed at that time. This was an appeal to His sight. For Jesus to worship Satan was absolutely outrageous, Matthew 4:9.
Satan is subtle in his request. The verb indicates a single action. Just this once! Jesus would establish a kingdom, but not a carnal one. It would be a spiritual kingdom.
Jesus responds, “Away with you, Satan! For it is written, `You shall worship the Lord your God, and Him only you shall serve,” Matthew 4:10. John lists these same three temptations in 1 John 2:15-16, which Satan is still using today.
John’s preaching attracted masses of people, John 1:19-28. The Jews in Jerusalem sent their priests and Levites to hear and see what he claimed for himself, John 1:19-20. Who was he? John immediately tells them he is not the anointed one of God.
He points out that it was foretold that a prophet would come before the anointed one. Was he Elijah then? John 1:21-22. He answers, “I am a voice of one crying in the wilderness, make straight the way of the Lord as Isaiah the prophet said,” John 1:23, which was fulfilling the prophecy of Isaiah 40:3. Baptism was something new to them, thus they wanted to know what was behind it if he was not the Christ, or Elias! John 1:24.
Jesus returned to the place where John was baptising, John 1:29-34. John testifies to his disciples that Jesus was the “Lamb of God who takes away the sin of the world,” John 1:29. This implies the eventual crucifixion wherein Jesus would literally be slain as a sacrifice for the sins of men.
Here is a good illustration of the fact that the full import of the words of prophets was not always clearly comprehended by the prophets themselves. The prophets spoke as the Holy Spirit gave them utterance, 2 Peter 1:21, not necessarily knowing the full and final import of their prophecies. John’s inquiry from his prison cell later on indicates this fact, Matthew 11:2-3.
From the context of John 1:29-34, it seems clear that John did not know Jesus. Although their mothers were cousins, they lived far apart, and it is possible they had not yet met. It could be that John did not know that Jesus was to be the Messiah, but when he saw and heard the sign from heaven, he testified that He is the Messiah.
The next day, John saw Jesus and repeated the same statement he had made the previous day, “Behold, the Lamb of God,” John 1:29 / John 1:35-42. Two of John’s disciples followed Jesus, John 1:37.
Who the second one was, we do not know, but Andrew was one of them, and he went immediately and found Peter and brought him to Jesus, John 1:41-42. Being impressed with the teachings of Jesus, it is only natural that he would go to his family first and get Peter. Their home was Bethsaida, a city on the shore of the Sea of Galilee, John 1:44. This was also the home of James and John, the sons of Zebedee, Matthew 4:21-22.
When Peter came, the Lord said he would be called “Cephas”, John 1:42, which means rock. Cephas is Hebrew, and Peter is the Greek term. This name no doubt describes in some respects his character. The second disciple was, in all probability, John. It seems to be characteristic of John to omit his name when he is involved.
Some of John’s disciples were jealous that Jesus was gathering followers at the expense of John, but John had none of these feelings, John 3:22-36. He came to make ready the people for Jesus, Isaiah 40:3. Without realising it, some of his disciples were being prepared to become apostles of Jesus.
Their inquiry as to where He lived indicates they sought to be taught by Him, John 1:38-39. He invites them to come and hear Him. It was 4 p.m. at the time, so they may have stayed up into the night, John 1:43-51.
The next day, Jesus found Philip and admonished him to follow Him, John 1:43. Philip then found Nathanael, John 1:45. Nathanael’s reaction was, “Can any good come out of Nazareth?” John 1:46.
This may mean that Nazareth did not have a good name among the people of that area. Philip says he should come and see before making any final decision, John 1:46. It is so easy for prejudice to take over and distract us from the truth. Nathanael was from Cana of Galilee, John 21:2.
Cana was four miles northeast of Nazareth, the home of Jesus, John 2:1-11. Circumstances indicate Jesus’ mother had taken a personal interest in a wedding and was directing certain matters.
It may have been the home of a close friend or relative. She seems to have confidence in Jesus that He can do something about the problem that arose when they ran out of wine, John 2:3.
His response to His mother may sound harsh to us, but considering the customs of the time, it is not spoken with disrespect, John 2:4. “Woman” was a title of respect in those days.
The point of his remark seems to be, “Suppose the wine is gone, what have I to do with it?” It is not my affair. My time to work miracles has not yet come,” John 2:4.
A firkin is about eight gallons. There were six water pots of stone which could contain about twenty-four gallons each, John 2:6. These were filled with water, John 2:7.
When they took it to the ruler of the feast, he called for the bridegroom, saying this was contrary to custom to put the best wine last, John 2:8-10. The bridegroom furnished the banquet and was responsible for the wine.
There is no indication that the people were drunk. There seems to be no doubt that this would have been wine (fermented grape juice) and not just grape juice. Furthermore, it was good wine, John 2:10. Many, for fear, think wine might not sound appropriate for Jesus to produce, so they attempt to make this grape juice.
According to Jewish custom, fermented grape juice was used in weddings. In fact, wine was the normal table drink which accompanied meals. The Jews mixed one part juice with three parts water. Thus, the alcoholic content would have been at a minimum. One would have to consume a large amount in order to become intoxicated.
Present-day wines bear no resemblance to the light wines of Palestine in the time of Christ. Wines today are infused with alcohol to make them strong and intoxicating.
Jesus would not have produced a wine which would produce intoxication, the very thing the Bible condemns. The miracle on this occasion produced a wine which was pleasant to the taste but not intoxicating. Its “goodness” was not found in its intoxicating ability but in its taste.
The result of this miracle was that His disciples believed in Him, John 2:11. This was the first of seven “signs” that John chose to record in his gospel, which were intended to produce faith in those who would read about them. He wrote, “These have been written so that you may believe,” John 20:31.
Following the events in Cana, Jesus went down to Capernaum along with His mother, His brothers, and His disciples, where they stayed a few days, John 2:12. Jesus now moves from the hill country of Cana to the shores of the Sea of Galilee.
Nine times, the brothers of the Lord are mentioned. Six times they are directly connected with Mary, and three times they are not. This is proof that they were natural sons of Mary rather than nephews or Joseph’s sons by a previous marriage. This disproves the Catholic doctrine of the “Perpetual virginity of Mary.”
The fact that Jesus entrusts the care of Mary to John from the cross, John 19:26-27, may indicate nothing more than his brothers’ rejection of him at that time (as to His claims) or the fact that, being younger brothers, they were not as committed to her care as John would be.
We determine the length of Christ’s ministry from John’s gospel, John 2:13-22. April 9, AD. 27. He mentions all six feasts in connection with the public ministry of Christ. They are as follows:
1. This First Passover, John 2:13.
2. Another Feast, probably the second Passover, John 5:1.
3. Another Passover, John 6:4.
4. Feast of Tabernacles, John 7:2.
5. Feast of Dedication, John 10:22.
6. Passover, John 11:55.
If the feast of John 5:1 was the Passover Feast, then the length of Christ’s ministry was a little over three years; otherwise, it lasted a little over two years. It is fitting that Jesus would launch His public ministry in Jerusalem, as it was the centre of Judaism.
The condition that Jesus found the temple in was appalling to Him, John 2:13-14. His reaction was to make a whip (scourge) and drive the animals and money changers out, overturning their tables, spilling out the money, John 2:15.
He told them to stop making “My Father’s house a place of business,” John 2:16. Edersheim tells us that the priests alone received a kickback of $300,000 a year from merchants for letting them use the area of the temple.
It is said that a priest could find something wrong with an animal, and it would be sold back to a merchant at a lower price than what was originally paid. Purchasing another animal would be more than the original price.
There would be a lot of haggling, red faces and anger. Besides this, those who came from foreign countries would have to exchange their money into the currency of Jerusalem, and the money changers would charge a fee for doing this. All of these things were being conducted in the temple area.
We can understand why the Lord was so upset. The authorities were upset, too. They wanted to know what sign he could show that gave him the authority to do this, John 2:18.
Jesus’ answer was, “Destroy this temple, and in three days I will raise it up,” John 2:19. They misunderstood, John 2:20-21. It was the first prophecy Jesus made concerning his death and resurrection, John 2:22. Later on, this would be brought up against Him in His trials before the Jews, Matthew 26:60-61 / Mark 14:57-59.
Nicodemus was a ruler, a member of the Sanhedrin, John 3:1-21. He was also a Pharisee, John 3:1, which was the most strenuous sect of the Jews, observing the traditions of the elders. Why he came by night, John 3:2, we do not know.
He is the only one of this group who sought the Lord out of sincere motives. This is not the only time we will meet this man. In John 7:50-52, we learn that he defended Jesus. We learn from John 19:38-39 that he brought spices for the body of the Lord following His death.
Nicodemus had difficulty understanding what Jesus meant by being born again, thinking of the natural birth of a child, John 3:3-4. Even today, there is great controversy over what Jesus meant.
In a birth, there is a begetting or conception, and nine months later a delivery. Jesus said the spiritual birth was composed “of water and of the Spirit,” John 3:5. One of these must be the begetting action and the other the delivery action.
The word of God is a product of the Holy Spirit in that He inspired men as they wrote. Peter writes, “Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, and this is the word of good tidings which was preached unto you,” 1 Peter 1:23 / 1 Peter 1:25.
In a physical birth, water is always involved just before delivery. Is there any mention in the Bible about water playing a part in a person’s salvation? Baptism is a command in the New Testament, and it always involved water, Matthew 28:19-20 / Mark 15:15-16 / Acts 2:38. Paul wrote, “For in one Spirit were we all baptised into one body”, 1 Corinthians 12:13.
Every New Testament example of conversion included baptism, Acts 2:37-41 / Acts 8:5-13 / Acts 8:36-38 / Acts 9:10-12 / Acts 9:17-19 / Acts 10:47-48 / Acts 16:13-15 / Acts 16:27-34 / Acts 18:5-8 / Acts 19:1-5 / Acts 22:14-16.
Thus, the new birth is accomplished by the sowing of the seed (the word of God) in the hearts of men and their responding in faith to be baptised into Christ, “for the remission of sins,” Acts 2:38. They arose to walk in “newness of life,” Romans 6:4. Early Christian writers unanimously interpreted the water of John 3:5 as immersion.
John alone tells of Jesus’ early Judean ministry, which has been estimated as lasting from April to December, John 3:22-36. Spring AD. 27. Jesus, leaving Jerusalem, went into the rural area of Judea where he preached and baptised, John 3:22.
John was baptising in Aenon because “There was much water there,” John 3:23. This clearly indicates that immersion was the mode of baptism. During these days, John’s popularity was falling off as quickly as Jesus’ was growing. John’s disciples saw this as a setback. It is obvious that there was jealousy, John 3:25-26.
These hard-core disciples of John were hanging on. John again reminds them that he had told them, “I am not the Christ,’ but, “I have been sent before Him……. He must increase, but I must decrease,” John 3:27-30. This brief section is transitional. This shifts the emphasis from John to Jesus.
Jesus must move from Judea to Galilee for a number of reasons, Matthew 4:12 / Mark 1:14 / John 4:1-3. John is arrested, Matthew 13:3-4, which closes his public ministry, which is estimated to last fourteen to eighteen months.
This creates a danger because of Jesus’ close ties with John. He flees in order to avoid a premature arrest by Herod or the Sanhedrin. The influence of the Pharisees was less in Galilee than in Judea. He would likely have been arrested had He remained in Judea.
Second, He must take up the void in preaching and baptising left by John. Also, Jesus is guided by the Holy Spirit. Luke 4:14 says, “Then Jesus returned in the power of the Spirit to Galilee.”
It is interesting that Jesus delegates the baptismal act to His disciples. Galilee would become the most fruitful soil for the preaching of Christ. John had prepared the way, and now Jesus moves in to begin reaping the harvest.
On His way to Galilee, Jesus passes through Samaria, John 4:4-26. Most Jews refused to pass through this area, choosing to return to Galilee through Perea by crossing over on the east side of the Jordan.
This was due to their deep prejudice against the Samaritans and feelings of being unclean. Jesus does not avoid this area. He stops at Jacob’s well, John 4:5-6 / Genesis 33:18-20.
Jacob dug this deep well. It went through rock and tapped into a natural spring deep in the ground. It was a great source of pure, cool water. During Jesus’ day, it was probably over one hundred feet deep.
Today, it has been filled with rocks and debris. Nearby was the little town of Sychar, John 4:5. Just a few yards from this city was the tomb of Joseph, whose mummified body was brought out of Egypt at the time of the Exodus, Joshua 24:32.
Jesus is alone at the well, John 4:8. A Samaritan woman comes to draw water, John 4:7. Jesus asks for some, John 4:7. This is a shocking request because she is a woman and, more than this, a Samaritan. Such a thing to a Jew would be inconceivable, for “Jews have no dealings with Samaritans,” John 4:9. Even the woman is shocked.
Jesus gets her attention by telling her He could give her living water, John 4:10. She takes Him literally, John 4:11-12. He tells her His water could permanently quench her thirst, John 4:13-14.
She answers, “Give me this water so that I may not get thirsty,” John 4:15. Jesus suddenly shifts the conversation and asks her to “go, call your husband, and come here,” John 4:16.
Her answer was that she had no husband, John 4:17. Jesus recognises this, telling her she had had five husbands and the one she was presently living with was not her husband, John 4:17-18. Thus startles her. She says, “Sir, I perceive that you are a prophet,” John 4:19.
She then shifts the conversation. She asks a question that was the most controversial issue between Jews and Samaritans. Where should they worship? John 4:20.
According to the Jews, it was Jerusalem. The Samaritans said it was Gerizim. Both were wrong in thinking that worship was a specific deed done with the body at a certain locale rather than a heart bent on glorifying and loving God.
Jesus introduces a new relationship with God. The emphasis will shift from a place to persons. “God is Spirit, and those who worship Him must worship in spirit and truth,” John 4:23.
The teaching of Jesus on this occasion is some of the most important that we have on the subject of worship. Two ingredients are essential to acceptable worship. It must be in “In spirit and in truth,” John 4:24.
She said that when the Messiah comes, He will tell such things, John 4:25. Jesus responds by telling her, “I who speak to you am He,” John 4:26. The woman leaves her water pot and goes into the city immediately, John 4:28. The disciples arriving back at this moment are shocked to discover Jesus has been talking with the woman, John 4:27.
The Samaritan woman goes immediately to the village of Sychar and tells the people, “Come, see a Man who told me all things that I ever did. Could this be the Christ?” John 4:27-42.
The result was that many came to believe in Him, John 4:39. They urged Him to stay, which He did for two days, John 4:40. Jesus told the disciples, “Lift up your eyes and look at the fields, for they are already white for harvest,” John 4:35. Obviously, they had been blind to the opportunity they had at Sychar. Part of this blindness was due to prejudice.
Often it is easier to reach the poor, simple-hearted, the sinner, than the self-righteous, who pride themselves upon their social position, or learning and who cover and hide their sins.
These Samaritans were very receptive to His teachings, John 4:41-42. Even today, it is difficult for us to see the opportunities to reach the lost, even though they are all around us.
This marks a new period in the public ministry of our Lord, Matthew 4:12-17 / Mark 1:14-15 / Luke 4:14-15 / John 4:43-45. December A.D. 27 to April, A.D. 29. Jesus was known as a Galilean, Matthew 21:11.
The people of Galilee will be much more receptive to Jesus than those in Judea. It is said that “When He came to Galilee, the Galileans received Him, having seen all the things He did in Jerusalem at the feast, for they also had gone to the feast,” John 4:45.
The first place He goes to is Cana, where He had performed his first miracle, John 2:1-11. A “nobleman” who had a sick son at the point of death came from Capernaum to seek out Jesus, John 4:46-54. His title may indicate he was a servant of Herod Antipas and possibly a Gentile.
His Faith goes beyond asking for prayer for healing his son. He wants Jesus to come down to his house, John 4:46-47. Jesus rebukes him and also the crowd for seeking a sign, John 4:48. Jesus wants us to believe in Him for who He is, not just for what He does. The people would not believe His word and character; they required miracles.
Jesus tells him to go, and his son will live, John 4:49-50. He heals the child from twenty miles away, John 4:51-52. The father is met by his servants as he returns to tell him the child is alive. When he inquires at what time he got better, they tell him it was around 1 p.m., which was the time Jesus told him his son would live, John 4:51-53.
Jesus has been away from Nazareth for almost a year. Now He returns to the place where He lived and grew up, Luke 4:16. As His custom, He goes to the Synagogue to worship, Luke 4:16. He is asked to speak, Luke 4:16-17. The speaker would always choose a Scripture to read and then would sit down and teach.
Jesus selects Isaiah 61:1-2, which clearly describes the Messiah, Luke 4:18-19. Then He tells them this Scripture was being fulfilled before their very eyes, Luke 4:20-21.
The people were amazed, Luke 4:22. Where did He get all this wisdom, and isn’t this Joseph’s son? He reminds them that “no prophet is accepted in his own country,” Luke 4:24.
Suddenly, the people are filled with wrath, Luke 4:28. They wanted to kill Him, leading Him to the brow of a hill where they could throw Him off the cliff, Luke 4:29.
Jesus was able to pass through the crowd and escape, Luke 4:30. How was he able to escape? It would seem this had to be a miracle. It was not yet His time to die, as His work on earth is just now underway.
This begins His Galilean ministry, which will last from December, A.D. 27 to April, A.D. 29. It begins in Capernaum, Matthew 4:13-22 / Mark 1:20 / Luke 4:31-5:11. This is a significant move for Jesus.
Capernaum is a larger city and offers Jesus more opportunities to preach. He has now completed His first year of work. For the next year or more, Capernaum will become “headquarters” for Jesus.
In Jesus’ day, it was about fifty per cent Gentile. It was located on the northern shore of the Sea of Galilee (which was really a lake). It is pear-shaped and about twelve miles long and seven miles wide.
It abounded with fish. Jesus is to spend much time around this sea speaking in the many villages near the shore, Luke 5:1-3. In this second year, there are about twenty-nine recorded events. This has been called the year of popularity.
It is now that He begins the formation of a special chosen group of men called apostles. To begin with, two sets of brothers are called, Luke 5:1-3. All four were fishermen, Luke 5:4-11. We must keep in mind that they had known Him since He returned from the wilderness and had been with Him throughout His Judean ministry.
This explains why when He calls them to follow Him, they are ready to immediately give up their trade as fishermen and follow Him, Luke 5:11. These men were Peter, Andrew, James and John.
After being with Jesus for a year, they probably returned to their trade once they arrived back in Galilee. Jesus uses Peter’s boat as a pulpit and uses the shore as an amphitheatre, Luke 5:3.
Finishing His preaching, Jesus asks Peter to cast off into the deep and let his net down, Luke 5:4. When Peter pulls at the net, it is full of fish, but he cannot haul them in, Luke 5:6.
A second boat with James and John comes to the rescue, Luke 5:7. It takes both boats to bring in the net full of fish onto the shore. This brings Peter to his knees. He says, ‘Depart from me, for I am a sinful man, O Lord!’ Luke 5:8. Peter seems to be responding out of fear of being in the presence of the perfect purity, power and majesty of the Lord.
Luke says that Jesus taught on the Sabbaths. This allows room for several weeks of teaching as well as the calling of the four fishermen. Jesus taught with authority, Matthew 8:14-17 / Mark 1:21-34 / Luke 4:31-41. There was a marked difference between Him and the scribes.
The common mode of teaching was to talk about traditions and then quote a long list of scribal authorities and what they said about these traditions. This was to give credibility to their teaching.
Jesus’ teaching was in stark contrast in that He simply said, “But I say.” Luke tells us that His word was with “power,” Luke 4:32. One Sabbath, while teaching in a synagogue at Capernaum, two miracles took place. The prophecy Jesus quoted in the synagogue at Nazareth begins to be fulfilled, Luke 4:18-19 / Isaiah 61:1-2.
This miracle is the first of several times Jesus will be confronted by a demon. Luke calls it “a spirit of an unclean demon,” Luke 4:31-32. A man was in a synagogue that had this demon.
The demon begins to call out to Jesus, “What have we to do with You?” Luke 4:33. He then wants to know if Jesus is going to destroy them, Luke 4:33. The interesting thing is that these demons seem to know more about Jesus’ true identity than those in the synagogue. A demon said, “I know who you are,” Luke 4:34.
Jesus forbids them to speak, Luke 4:35. Why? Probably because He had not had time to teach the people who He was, the Messiah. This was too early for them to accept and comprehend this truth.
The demon reluctantly gives up his prey. Like a spoiled child who can’t get his way, he throws the man down. However, Luke observes that the man was not injured by this act, Luke 4:35. The crowd is shocked by the power of Jesus’ word, Luke 4:36.
Are demons active today? Certainly they are. Satan is still active and would employ the aid of the demons, 1 Peter 5:8, but not in the same miraculous manner as in New Testament times. With so much interest being shown in the occult, we see those who claim they are exorcists. This kind of sensationalism appeals to many.
Since the age of miracles passed away with the completion of the New Testament, God would not allow the demons to have an advantage over His people today. The coming of the kingdom marks the beginning of the end for Satan’s dominion over man. The blood of Christ now binds Satan’s power, Revelation 20:2.
Jesus now leaves the synagogue and goes to the home of Peter, Luke 4:38. Peter is caring for his wife’s mother. She is in bed with a “great fever,” Luke 4:38. It is interesting that Peter is married, considering the Catholic doctrine that a Pope cannot be married, yet they make the claim that Peter was the first Pope.
Peter’s mother-in-law is so thoroughly healed that she gets up immediately and begins to wait on those present, Luke 4:39. Usually, a fever leaves one very weak and without energy, and it is some time before one can be active again. Yet she is able to do this.
As the sun set, the Sabbath was over, Luke 4:40. The people began coming to Jesus, bringing cots and stretchers with sick people all around Peter’s house, Luke 4:40. Jesus laid His hands on them and healed them, Luke 4:40.
As day broke, Jesus sought to be alone to pray, Luke 4:42. Even the Son of God needed to talk with the Heavenly Father. The people follow Him, wanting Him to remain there, but Jesus told them He must preach the kingdom in other cities also, Luke 4:42-43.
This tour will be conducted through the eastern part of Galilee near the Sea of Galilee, Matthew 4:23 / Matthew 8:14-17 / Mark 1:35-45 / Luke 4:42-44 / Luke 5:12-16. Jesus began preaching in the many synagogues around Galilee, Luke 4:44, and cast out devils. A very touching scene occurs.
A leper came asking Jesus to heal him, Luke 5:12, and Jesus was moved with compassion. He reaches out His hand and touches the leper, Luke 5:13. Touching a leper would defile a person and make him unclean, Leviticus 5:3. Jesus does not hesitate to touch this man. This is probably the first time this man has been touched in years.
The word “leprosy” comes from “lepro”, meaning to “peel off like scales.” It is described two times in the Old Testament, and in both instances it is described as being “white as snow,” Numbers 12:10. Jesus realised this man had several needs.
1. He needed to be cleansed of leprosy.
2. He needed to feel the touch of another human hand.
3. He needs to be delivered from the social stigma of having leprosy.
Thus, his cleansing had three parts: physical, emotional, and social. Jesus admonishes him not to tell anyone about this, Luke 5:14, but the leper tells everyone, Luke 5:15. The crowds became so great that Jesus could no longer enter their cities but had to stay out in the countryside, Mark 1:45.
As Jesus draws His first Galilean tour to an end, he comes back to Capernaum, most likely to Simon Peter’s house, Mark 1:29. The people gathered there, and there was no room for anyone else to get inside the room, Mark 2:2.
People had come from everywhere (Galilee, Judea and Jerusalem), including some Pharisees and teachers of the law, Mark 2:6. Suddenly, four men carrying a stretcher with a paralytic man appear, Mark 2:3.
It became obvious they could not enter through the door, so they went to the roof, Mark 2:4. People in Palestine used their roofs for various things. During the summer’s heat, they would sleep on the roof as it was cooler.
What seems strange to us is that they begin to break up the roof (tile) to make an opening so they could let the man down inside the room, Mark 2:4. It shows the strong determination of these men and also their faith in Jesus.
Upon seeing the man, Jesus said, “Man, your sins are forgiven you,” Mark 2:5. This really got the attention of the Pharisees. They huddle together and conclude that He is guilty of blasphemy. “Who can forgive sins but God alone?” they said, Mark 2:6-7.
This will not be the first time Jesus is accused of blasphemy. To blaspheme means to insult or revile. You could blaspheme God by insulting Him, by refusing to give Him due honour or by raising yourself to the level of God. It was this third form of blasphemy that they accused Jesus of.
Jesus knew what they were thinking. He told them, “Which is easier, to say, your sins are forgiven you, or to say, rise up and walk?” Mark 2:8-9. Immediately, the man gets up from his stretcher and goes home, Mark 2:12. As he exits, he begins to praise God. The people were amazed, and they too began to praise God. They said, “We have seen strange things today!” Mark 2:12.
This miracle contains three parts.
1. The forgiveness of sins.
2. Reading minds.
3. Healing paralysis.
Leaving the city, Jesus goes to the sea and begins teaching at the water’s edge, Matthew 9:9-13 / Mark 2:13-17 / Luke 5:27-32. Luke mentions Levi, but Matthew calls himself Matthew. Probably he had two names. Being a tax collector, he was sitting at a customs house.
Jesus told him, “Follow me,” Matthew 9:9. He does not delay when asked to follow Jesus, Matthew 9:9. He probably had heard of Jesus at some time and must have been impressed with his teachings and miracles.
He made a feast for Jesus at his house, Matthew 9:10. It seems a number of other tax collectors were there also, Matthew 9:10. Being a tax collector, he had been excommunicated by the Jews and would be forced to associate with other outcast people.
The scribes and Pharisees saw this and asked why Jesus would allow himself to eat with such people who were sinners, Matthew 9:11. The Jews deeply resented the large number of oppressive Roman taxes. Most of the resentment was because it represented Roman dominion over them. Anyone working in this occupation was viewed as a traitor of the worst sort.
Whereas the fishermen could have returned to their trade if things did not work out for them, Levi would never be able to do this once he left this position with the Romans.
In the eyes of the Pharisees, Jesus was guilty by association. Jesus brings their murmuring to a conclusion with a very impressive statement, Matthew 9:12-13 / Luke 5:31-32
Fasting was common among the Jews, Matthew 9:14-17 / Mark 2:18-22 / Luke 5:33-39. Even John’s disciples fasted. Jesus is questioned as to why His disciples did not fast, Matthew 9:14.
This was another cause for opposition. The Pharisees fasted twice a week, Luke 18:12, and John’s disciples evidently imitated them. This shows that wicked men often are religious.
The Jews fasted out of sorrow and humiliation. They thought that when they sinned, God forsook or punished them. Under a sense of sin and sorrow, they humbled themselves, fasted and prayed that they might be freed from sin.
While Jesus remained with His disciples, there was no occasion for fasting. “The time would come He said when He would leave them, and then they could fast,” Matthew 9:15.
He illustrates this further by saying you don’t sew new cloth on old, Matthew 9:16. It is not appropriate. Neither do you put new wine into old wine-skins, Matthew 9:17.
When wine begins to ferment, it expands. Thus, it must be put into new skins. Just as these things do not mix, it was not fitting that the disciples of Jesus fasted at that time. There would be a suitable occasion for them to do this.
There is no direct command given in the New Testament for us to do this. We do see a number of examples after the church was established, where Christians fasted, such as in Antioch, Acts 13:1-2.
Since, in the beginning of the church, most Christians were Jews, they would have been accustomed to doing this, and it may be that it was a natural thing for them to continue to do this after becoming Christians. Certainly, there is nothing wrong with fasting as long as we do not try to force it on others as a law.