1. INTRODUCTORY CONSIDERATIONS
1.1 Introduction to the Gospel of Luke
The Gospel of Luke is written in about AD 70 at Greece and it is
mainly written for the Gentiles. Luke who was a gentile is the only one New
Testament writer who was not a Jew.[1] The
Gospel speaks that Jesus is the saviour of whole humanity. Luke, who was the
companion of St. Paul might have obtained more information about Jesus from
him.[2] Luke intended to show all Christians
especially gentile Christians that the Saviour had come and He had come to save
the whole human race. Luke is also the author of Acts
of the Apostles, and in Acts we see the Apostles carrying the tides of
salvation to the whole world.[3] Thus
we can figure out an internal relation between Apostles and then Church with
Christ.
This Gospel keeps good relation with Pauline Letters because it
exhibits the liberal and spiritual nature of Christianity and advocates faith
and repentance apart from the work of Law, grace and Holy Spirit.[4] The
Gospel begins and ends with the worship in the temple (1,9; 24,53), Song of
angels (2,14), Song of Blessed Virgin Mary (1,46-55), Song of Zacharias
(1,68-79), Song of Simon (2, 29-32) which are the examples of praise and
thanksgiving.
1.2 Justification and Unity of the Text
The text of exegesis is taken from Luke 4, 16-30. We can see
various reasons regarding the unity of the text. The passage mainly focuses on
the fulfilment of Messianic prophecies in Jesus Christ and the salvation which
Christ has shared with whole humanity.[5]
The Nazareth ministry is presented as a concrete example of
preaching in synagogue of Galilee. This scene is recounted with the reference
to Jesus’ role and his importance. Jesus
is presented as a reader of the synagogue lesson from the prophets. The text is
an edited version of Isa 61, 1-2. The sum of the message is that the prophetic
text now finds its fulfilment in him. This passage begins from a background of
preparation of Jesus’ ministry. Luke clearly uses the text to express Jesus’
identity and to define his role. Chapter four starts with the beginning of
Jesus’ ministry defeating temptations from Satan then it moves on to the
Galilean ministry and proceeds to this passage. Then we see the fulfilling of
4, 25-26 and 4, 27 in 5, 12-16 and 7, 11-17 by cleansing the leper and raising
the widow’s son at Nain. As the prophecy fulfils, from verse 31 onwards the
result of Jesus’ actions are received by people of other regions. As in verse
43 says, it was happened so because it was that for Jesus was sent; to proclaim
the kingdom of God to other people.
1.3 Translation of the Selected Text
16 When he came to Nazareth, where he had been
brought up, he went to the synagogue on the Sabbath day, as was his custom. He
stood up to read, 17 and the scroll of the prophet
Isaiah was given to him. He unrolled the scroll and found the place where it
was written: 18 “The Spirit of the Lord is upon me, because
he has anointed me to bring good news to the poor. He has sent me to proclaim
release to the captives and recovery of sight to the blind, to let the
oppressed go free, 19 to proclaim the year of the Lord’s
favour. 20 And he rolled up the scroll, gave it back to
the attendant, and sat down. The eyes of all in the synagogue were fixed on
him. 21 Then he began to say to them, “Today this
scripture has been fulfilled in your hearing.” 22 All
spoke well of him and were amazed at the gracious words that came from his
mouth. They said, “Is not this Joseph’s son?” 23 He
said to them, “Doubtless you will quote to me this proverb, ‘Doctor, cure
yourself!’ And you will say, ‘Do here also in your hometown the things that we
have heard you did at Capernaum.’” 24 And he said,
“Truly I tell you, no prophet is accepted in the prophet’s hometown. 25 But
the truth is, there were many widows in Israel in the time of Elijah, when the
heaven was shut up three years and six months, and there was a severe famine
over all the land; 26 yet Elijah was sent to none
of them except to a widow at Zarephath in Sidon. 27 There
were also many lepers in Israel in the time of the prophet Elisha, and
none of them was cleansed except Naaman the Syrian.” 28 When
they heard this, all in the synagogue were filled with rage. 29 They
got up, drove him out of the town, and led him to the brow of the hill on which
their town was built, so that they might hurl him off the cliff.30 But
he passed through the midst of them and went on his way.
1.4 Variations of the Text
I have taken three versions
of the Bible for comparison, The New Revised Standard Version, International
Standard Version and American Standard Version. As mentioned in commentaries
there could not find varying differences in the translations of the text in
comparison with early manuscripts.[6]
Luke
speaks of Jesus’ preaching ministry starting in Nazareth and Capernaum. It
proceeds then like a mystery of proclamation in Nazareth and realization in
Capernaum. Verse 16 (he came to Nazareth) and verse 31 (and he came
down to Capernaum) make the connection between Luke 4, 16-30 and 31-37.
Luke 4, 15-15 functions as an introduction for both verses 16-30 and 31-39. One
important notable feature is that, verse 43-44 is build out from a combination
of the Nazareth and Capernaum materials.[7]
According to Nollad, the Nazareth scene has been brought forward by Luke from
its Markan narrative (6,1-6) and is used to summarize major features of
ministry of Jesus.[8]
According to Plummer, it is doubtful whether Luke mentions the same visit as
that recorded by Mathew and Mark. For him, if it is that he might have
purposefully transported it to the opening of the ministry, as being typical to
Christ’s ministry.[9]
2. COMMENTARY ON THE TEXT
One primary question comes
to the reader is that, why Jesus was given the chance to read in the synagogue?
The answer for this can be found out only if we understand the traditional
context of reading in synagogue. According to Luke 2, 51Jesus has spent his
childhood in Nazareth and verse 15 speaks about Jesus’ synagogue habits, where
he attended the synagogue in every Sabbath. Luke mentions about Jesus’
synagogue service in order to highlight Jesus in the centre stage.[10]
The major element of the synagogue service were the recitation of Shema
(Deut 6, 4-9), the praying of Tephillah, a reading from the Torah
(shared by several people), a reading from the prophets, a sermon based on the
readings and a finally priestly blessing (if a priest was present).[11]
There is no exact mentioning in the selected commentaries the reason why Jesus
was given a chance to read. It may be because that he was a recognized person
of that time.
What is the intended
meaning of The Spirit of Lord is upon me? In 4,14 and 4,1 to 3,22 where
the mentioning of Spirit came down upon him. In Act 10,38 we can see the verse
God anointed me with the Holy Spirit. This means that, the Spirit is upon
Jesus by reason of the anointing that occurred in Baptism.[12]
Plummer gives a comparison for this; Christ was anointed with spirit, as
prophets and priests were anointed with oil (1Kings 19,16). Then the following
verse speaks of the mission of Christ (20,13) of prophet (v 26) and apostles
(John 13,20).[13]
Why Jesus say, Doubtless you will quote to
me this proverb, ‘Doctor, cure yourself! It was because, they did
not believe in the teaching which startled and impressed them and they disposed
to accept his teachings. Here we see amazement rather than admiration.[14]
Here Luke introduces his readers to Jesus’ mysterious awareness of what goes on
in people’s mind.[15]
The culmination of this proverb can be seen at Calvary, when the people say, He saved others; let him save
himself if he is the Messiah of God, his chosen one! (Luke 23,35) Jesus might have
foretelling a prophecy that is yet to be fulfilled in his life.
What is the intention of
the verse, truly I tell you, no prophet is accepted in the prophet’s
hometown. Luke focuses on rejection. It is the lot of the prophet to be
rejected by those to whom he is sent. In Israel’s history, they had rejected
the prophets sent to them. Luke tries to highlight the prophetic nature of
Jesus. This rejection in Nazareth is a dress-rehearsal for the passion. This
passage is also an apologetic concern to show that Jewish rejection does not
discredit Jesus.[16]
2.2 Important Words from the Text
One of the important words
I found in this passage is sit down, in verse 20. This was a usual
attitude for expounding or preaching. In synagogue there was commonly a raised
seat for the purpose. On other occasions we find Christ sitting to teach (Luke
5,3) and disciples do the same (Acts 16,13).[17] In
doing so Christ was establishing his firm authority over laws and prophetic
teachings.
3. THEOLOGICAL MESSAGE
Jesus
Christ came to this world in order to save mankind from the bondage of sin. He
has achieved it through his death and glorious resurrection. This passage is a reminder that God’s grace
is subject to whole humanity. Even though we are saved from the bondage of sin,
in order to receive the grace needs the full consent of each individual person.
In our day to day life Christ speaks to us through our fellow beings, through
sacred scripture and through liturgy. It is our duty to receive, the word of
God in all of them. When we understand the great mercy that Christ has showed
towards us and if we realize the joy of kingdom of God, we will really work for
that. Unlimited graces are showered upon us, and our duty is not to scandalize
them. Jesus could not do more in his home town because they were not open to
him. We must even think how much more good things God might be able to do with
us if we were ready to follow his path with true faith.
BIBLIOGRAPHY
Barclay, W., The New Daily Study Bible. The Gospel of
Luke, St. Andrew Press, Edinburgh 2001.
Nollad,
J., «Preaching in Nazareth», in D. Hubbard
– G. Barker (edd.), Word
Biblical Commentary Luke 4: 16-30, Vol. 35B, Word Book Publishers, USA
1993, 188-203.
Plummer, A. (ed.), A Critical and Exegetical Commentary:
The Gospel According to Luke, T&T Clark, Edinburg 1981.
Plummer, A., «Introduction»,
in A. Plummer (ed.), A Critical and Exegetical
Commentary: The Gospel According to Luke, T&T Clark, Edinburg 1981,
13-85.
[1] Cf. W. Barclay, The New Daily Study Bible. The
Gospel of Luke, St. Andrew Press, Edinburgh 2001, 1.
[2] Cf. A. Plummer, «Introduction»,
in A. Plummer (ed.), A Critical and Exegetical Commentary: The Gospel
According to Luke, T&T Clark, Edinburg 1981, 33.
[3] Cf. Ibid., 36.
[4] Cf. Ibid., 43.
[5] Cf. W. Barclay, The New Daily Study…, 4.
[6] See “Notes” in J. Nollad, «Preaching
in Nazareth»,
in D. Hubbard
– G. Barker (edd.), Word Biblical
Commentary Luke 4: 16-30, Vol. 35B, Word Book Publishers, USA 1993, 191.
[7] Cf. Ibid., 191.
[8] Cf. Ibid., 191.
[9] Cf. A. Plummer (ed.), A Critical and Exegetical Commentary: The Gospel
According to Luke, T&T Clark, Edinburg 1981, 118.
[10] Cf. J. Nollad, «Preaching
in Nazareth»,
195-196.
[11] Cf. Ibid.,
194.
[12] Cf. Ibid., 196.
[13] Cf. A. Plummer (ed.), A Critical and Exegetical Commentary…, 121.
[14] Cf. Ibid.,
124.
[15] Cf. Cf. J. Nollad, «Preaching
in Nazareth»,
199.
[16] Cf. Ibid.,
200.
[17] Cf. A. Plummer (ed.), A Critical and Exegetical Commentary…, 123.
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