Luke 4:23

Surely. Gr. pantos, “altogether,” “by all means,” or “doubtless.” Pantos is used to emphasize affirmations or denials (see Acts 18:21; Rom. 3:9). As Jesus read the faces and hearts of the audience He knew well the thoughts that disturbed them. His endeavor to reveal to His hearers their true attitude and condition (see Luke 4:23-27) infuriated them still further and led to the attempt on His life. Jesus often made it evident that He read men’s thoughts, and thereby gave evidence of His divinity (see on ch. 2:48).

Physician, heal thyself. This was apparently a popular proverb. The Hebrew version of the proverb reads, “Physician, heal your own lameness.” In varying form the same thought was expressed by the Greeks and other peoples of ancient times, in sarcasm at unsuccessful treatment. It was this part of Jesus’ discourse (vs. 23-27) which gave evidence that He read their secret thoughts (DA 238). Compare a similar taunt hurled at Him on the cross (see Matt. 27:42).

Commentators are not agreed as to the precise meaning Jesus intended the proverb to convey to His audience. Some have suggested that He was interpreting their thoughts as meaning, “You have shown many signs of healing and related miracles to others [meaning the people of Capernaum], now show a sign in behalf of yourself [that is, to the people of Nazareth]. You claim to be the Messiah of prophecy; let us see a few miracles.” This demand for “signs” was often hurled at Jesus, yet He never complied with it (see Matt. 12:38, 39; Mark 8:11, 12; John 6:30-32).

This unspoken demand makes it clear that Jesus had performed no miracles during His childhood and youth, as the apocryphal gospels claim (see on Luke 2:52). The people of Nazareth were calling on Him to build up His reputation in Nazareth, saying, as it were, “Accredit yourself here.”

Done in Capernaum. Many commentators have considered the reference to miracles at Capernaum as proof that this incident occurred later in the ministry of Christ in Galilee and that Luke’s account of the visit to Nazareth in an account of the same incident recorded in Matt. 13:54-58 and Mark 6:1-6. However, this conclusion is unjustified in view of the fact that the nobleman’s son had been healed in Capernaum (though Jesus was in Cana at the time), and the city was aroused by the incident (DA 200). The healing of the nobleman’s son had occurred several months before this visit to Nazareth (see on John 4:53; see The Ministry of Our Lord). Also, the people of Galilee had undoubtedly heard reports of Jesus’ miracles in Judea (see John 4:44, 45; DA 196). It is clear that the formal, sustained Capernaum ministry had not yet begun (see on Matt. 4:12, 13), although Jesus had already visited the city briefly (see Luke 4:14, 15; John 2:12). See additional Note on Luke 4.