The Gospel of Luke

by Pablo T. Gadenz

  21. Eusebius, Ecclesiastical History 3.12, 20, 32. A first-century ossuary referring to the “house of David” provides corroborating evidence.

  22. Bauckham, Jude, 335.

  23. Jerome Neyrey, The Passion according to Luke: A Redaction Study of Luke’s Soteriology (Mahwah, NJ: Paulist Press, 1985), 165–92.

  24. Irenaeus, Against the Heresies 3.22.4, trans. Dominic J. Unger and M. C. Steenberg, ACW (New York: Newman, 2012), 105.

  25. The verb peirazō (Luke 4:2) means both “tempt” and “test.” God “tempts no one” (James 1:13) and does not let us be tested beyond our strength (1 Cor 10:13 NRSV). However, God tests individuals—e.g., by allowing them to be tempted by the devil.

  26. David E. Garland, Luke, ZECNT (Grand Rapids: Zondervan, 2011), 178.

  27. The devil claims that this power has been handed over to him. In God’s plan to bring good even out of evil (see Rom 8:28), the devil has been permitted a measure of power, and Scripture refers to him as the ruler of this world (see John 12:31; 14:30; 16:11; Eph 2:2; 6:12; 1 John 5:19). However, he remains a creature subject to God’s power (Catechism 395), which overcomes him (John 16:33; 1 John 4:4).

  28. “The parapet” may refer to the temple’s southeastern corner. Josephus, Jewish Antiquities 15.412, comments on the dizzying height of the royal portico over the deep Kidron Valley below.

  29. E.g., Bonaventure, Commentary on the Gospel of Luke 4.8, 23, ed. and trans. Robert J. Karris, 3 vols. (St. Bonaventure, NY: The Franciscan Institute, 2001–4), 1:296–97, 311.

  Jesus’ Mission as Messiah

  Luke 4:14–44

  Jesus’ public ministry in Galilee now begins, introducing a large section of Luke’s Gospel (4:14–9:50). At the beginning of this section, Luke presents a two-part panel or diptych: Jesus’ ministry in Nazareth (4:16–30) and Capernaum (4:31–43). Similar introductory and concluding verses frame the two passages (4:14–15, 44). The focus in Nazareth is on Jesus’ words, and in Capernaum on his deeds. Jesus’ proclamation in Nazareth is the mission statement that provides the key for understanding his mission as Messiah. In fulfillment of Isaiah’s prophecies, Jesus proclaims a jubilee that brings liberty from the power of evil. This mission then begins to unfold through his healing miracles in Capernaum. However, the reactions to Jesus differ: he is driven out of Nazareth (4:24, 29), but the people of Capernaum seek to keep him from leaving (4:42).

  Jesus Proclaims the Jubilee in Nazareth (4:14–30)

  14Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. 15He taught in their synagogues and was praised by all.

  16He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read 17and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:

  18“The Spirit of the Lord is upon me,

  because he has anointed me

  to bring glad tidings to the poor.

  He has sent me to proclaim liberty to captives

  and recovery of sight to the blind,

  to let the oppressed go free,

  19and to proclaim a year acceptable to the Lord.”

  20Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. 21He said to them, “Today this scripture passage is fulfilled in your hearing.” 22And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, “Isn’t this the son of Joseph?” 23He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum.’” 24And he said, “Amen, I say to you, no prophet is accepted in his own native place. 25Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. 26It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon. 27Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.” 28When the people in the synagogue heard this, they were all filled with fury. 29They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. 30But he passed through the midst of them and went away.

  OT: Lev 25:8–55; 1 Kings 17:8–24; 2 Kings 5:1–15; Isa 58:6; 61:1–2

  NT: Luke 3:22–23; James 5:17. // Matt 4:12; 13:54–58; Mark 1:14; 6:1–6; John 4:43–44

  Catechism: Messiah, 436, 695, 1286; good news to the poor, 544, 714, 2443; the liturgical year, 1168

  Lectionary: Luke 4:16–21: Chrism Mass; Institution of Readers; Luke 4:14–21: Third Sunday Ordinary Time (Year C); Luke 4:21–30: Fourth Sunday Ordinary Time (Year C); Luke 4:14–22: Thursday after Epiphany; Luke 4:24–30: Monday Third Week of Lent; Luke 4:16–22: Confirmation

  [4:14–15]

  In the power of the Spirit (see 3:22; 4:1), Jesus travels back north from Judea to Galilee. He begins his public ministry by teaching in the Jewish synagogues. He quickly draws attention, and news of his activity goes out throughout the whole region (also 4:37; 5:15; 7:17).

  [4:16]

  Jesus returns to Nazareth and, according to his custom, goes into the synagogue on the sabbath. Luke places this visit right at the beginning of his account of Jesus’ public ministry (compare Matt 13:54–58; Mark 6:1–6) because Jesus’ proclamation in the synagogue sets the program for the rest of his ministry.

  In the town where he had grown up and the synagogue where he had studied Scripture, Jesus now stands up during the service to read from the Scriptures.

  [4:17]

  Luke captures the drama of the moment, lingering over each of Jesus’ actions. After “he stood up,” Jesus was handed a scroll, then unrolled the scroll. After the reading, these three actions will be reversed (Luke 4:20). The effect is to highlight the reading, which stands in the center. The scroll is of the prophet Isaiah, and Jesus finds the passage (Isa 61:1–2) that explains his mission. John the Baptist’s mission was similarly explained using Isaiah (Luke 3:4–6).

  [4:18–19]

  Applying the first-person text to himself (see v. 21), Jesus confirms with his own words what earlier events had revealed about his identity: The Spirit of the Lord is upon me / because he has anointed me (see Isa 61:1). At his baptism, the Spirit had indeed descended “upon him” (Luke 3:22). Jesus the Spirit-filled Messiah is thus like David (see 1:32, 69; 2:4): “Samuel, with the horn of oil in hand, anointed him in the midst of his brothers, and from that day on, the spirit of the LORD rushed upon David” (1 Sam 16:13).

  The rest of the Isaiah passage regards Jesus’ mission, which involves both words and deeds. Regarding his words, Jesus has been sent in order to bring glad tidings (verb euangelizō) and to proclaim (verb kēryssō in Luke 4:18 and 19, sometimes translated “preach”). At the end of the chapter, as Jesus goes around “preaching,” he will repeat that he has been sent to “proclaim the good news” (4:43–44; see 7:22; 8:1; 20:1). These key verbs are related to the nouns “gospel” (euangelion) and “gospel proclamation” (kērygma) (see Rom 16:25). The book of Isaiah is thus fittingly called the “Old Testament Gospel” because of its proclamation of good news (Isa 40:9; 52:7; 61:1 LXX; see comment on Luke 2:10).

  The privileged recipients of Jesus’ proclamation will be the poor (6:20; 7:22). These are the †anawim (Isa 61:1), who are materially poor (Luke 16:20; 21:2) and humbly look to God—and now to Jesus—to provide what they need. However, Jesus will also reach out to those who are spiritually poor but perhaps materially wealthy: tax collectors and sinners (5:27–32; 7:29; 15:1; 19:1–10).

  The content of Jesus’ preaching is his proclamation of liberty (aphesis). This phrase from the Isaiah passage points back to an important verse in Leviticus: “You shall proclaim liberty in the land for all its
inhabitants. It shall be a jubilee for you” (Lev 25:10 [emphasis added]). During a jubilee year (see the sidebar, “Jubilee Year,” p. 101), those in debt-slavery were set free. Thus, what Jesus is announcing in Nazareth is the definitive time of jubilee! His ministry will be one of granting liberty to those “in debt” on account of their “sins” (see Luke 7:41–48). Indeed, Jesus will especially set people free through the forgiveness (same word aphesis) of their sins (24:47; also 5:20; 7:48, which use the related verb aphiēmi, “forgive”).

  Moreover, regarding Jesus’ deeds, Jesus will set people free by physical healings—for example, Peter’s mother-in-law (see comment on Luke 4:39). Powerful miracles will bring liberty to the captives—for instance, the woman who is set free by Jesus from her bondage to Satan (13:16; see 4:35, 41). Jesus will thus bring about Israel’s restoration from its true exile, in fulfillment of Isaiah’s prophecies: “Loose the bonds from your neck, / captive daughter Zion!” (Isa 52:2). Other healing miracles will include giving sight to the blind (Luke 7:21–22; 18:35–43; see Isa 35:5).

  The next phrase is inserted from another chapter of Isaiah: to let the oppressed go free (see Isa 58:6). It is better rendered “to set at liberty those who are oppressed” (Luke 4:18 RSV), so as to show the repetition of the word “liberty” (aphesis). This is an example of what the rabbis would later call the rule of gezerah shawah, by which two similar texts linked by a common word could be used to interpret one another. The word “liberty” (aphesis) links the two passages—Isa 61:1 and 58:6—as found in the †Septuagint of Isaiah. The Hebrew text of Isaiah has two different words, but nonetheless the two passages may have been associated with one another because of common themes.1

  The end of the reading goes back to Isaiah 61 and again refers to the jubilee, the year acceptable to the Lord (Isa 61:2 LXX).

  [4:20]

  After the reading, the three actions before the reading are reversed: rolling up the scroll, he handed it back to the attendant and sat down. By sitting, Jesus prepares to teach the people (see Luke 5:3; Matt 5:1), and they in turn fix their eyes on him as they await his words. Earlier, the elderly Simeon understood that his “eyes” had seen God’s salvation (Luke 2:30). Will the people of Nazareth likewise understand?

  [4:21]

  Jesus makes a bombshell announcement: Today this scripture passage is fulfilled in your hearing. With Jesus, the time of waiting for the fulfillment of God’s promises in the Scriptures is over (see 24:27, 44). The messianic jubilee announced by Isaiah is at hand! “Behold, now is the acceptable time” (2 Cor 6:2 RSV). Here and later in his ministry, Jesus will emphasize that God’s blessings are available “today” (see Luke 19:5, 9; 23:43). Moreover, the fulfillment takes place, literally, in their “ears” (KJV). The people should thus consider themselves “blessed” (see 10:23–24) for seeing Jesus with their “eyes” (4:20) and hearing him with their ears. However, Jesus will twice warn that those with “ears to hear ought to hear” (8:8; 14:35). Will the people of Nazareth take heed?

  BIBLICAL BACKGROUND

  Jubilee Year

  In the exodus, God freed the people of Israel from slavery in Egypt and gave them the promised land. So that Israelites might continue living in this freedom (see Lev 25:38, 42, 55), the Torah provided a way for those who sold their ancestral land and were reduced to slavery because of debts to regain their property and liberty (Lev 25:8–55). The fiftieth year, following seven weeks of years, was this year of jubilee: “You shall proclaim liberty in the land for all its inhabitants. It shall be a jubilee for you, when each of you shall return to your own property, each of you to your own family” (Lev 25:10). An indentured Israelite could also be liberated by being redeemed by a kinsman (Hebrew go’el, Lev 25:25–26). There was in addition a year of remission of debts for the poor every seven years (Deut 15:1–11).

  In the second part of Isaiah (Isa 40–66), the jubilee concept is applied to the people as a whole to describe the return of Israel’s exiles to the land. The Lord God is portrayed as Israel’s kinsman redeemer (go’el) who frees Israel from the slavery caused by debts—that is, the exile caused by sins (Isa 49:7–9; 50:1). It is also applied to individuals: the jubilee is a time for “releasing those bound unjustly” and “setting free the oppressed” (Isa 58:6). Moreover, Isaiah interprets the jubilee in connection with the messiah: the Lord’s “anointed” is the one who will “proclaim liberty” and “announce a year of favor from the LORD” (Isa 61:1–2). The jubilee law thus becomes a prophecy for Israel’s future restoration: the messiah will come as the kinsman who redeems the enslaved people, ushering in a jubilee age of liberty. For example, a document found at Qumran combines the jubilee (Lev 25) and the year of remission (Deut 15), interpreting debts spiritually in terms of sins; a priest-king Melchizedek (see Gen 14; Ps 110) will come to proclaim “liberty” and “to free them from . . . all their iniquities.”a This background helps to understand how Luke presents Jesus, in his reading of Isaiah in Nazareth, as the fulfillment of these expectations of a messiah-redeemer who proclaims the jubilee.b

  a. 11Q13 (Melchizedek) II, 1–6, in The Dead Sea Scrolls Study Edition, ed. Florentino García Martínez and Eibert J. C. Tigchelaar, 2 vols. (Leiden: Brill; Grand Rapids: Eerdmans, 2000), 2:1207.

  b. For the ideas in this sidebar, see John Sietze Bergsma, The Jubilee from Leviticus to Qumran: A History of Interpretation (Leiden: Brill, 2007), 104–5, 191–203, 277–304.

  [4:22]

  Initially, they do: all spoke highly of him. The verb martyreō here, meaning “bear witness, testify,” is used frequently in Acts when referring to individuals who are “well-spoken of” by the people (see Acts 6:3; 10:22; 16:2; 22:12). The people are amazed at the gracious words of Jesus, witnessing to the power of his preached word (see Luke 4:32).

  However, the people are also perplexed: Isn’t this the son of Joseph? This is what “was thought” (3:23), though the reader knows quite well that Jesus is the Son of God (1:32, 35; 3:22). Despite the Davidic lineage of people in Nazareth (see comment on 1:26–27), perhaps Jesus’ origins were simply too humble for him to be considered the Messiah. The parallel passages say that “they took offense at him” (Matt 13:57; Mark 6:3).

  [4:23]

  Only Luke the physician (Col 4:14) records Jesus’ proverb, “Physician, cure yourself.” Jesus interprets the people’s reaction as a demand for a sign from him, like those that were done in Capernaum. Unlike Matthew and Mark, Luke has not yet specifically recounted the things Jesus did in Capernaum (see Luke 4:31–41; 7:1–10), although Jesus has already been active in many towns of Galilee (4:14–15). Luke recounts this Nazareth scene first because it provides the key for understanding the events of Jesus’ ministry.

  [4:24]

  Jesus continues with the first of his six Amen sayings in Luke (12:37; 18:17, 29; 21:32; 23:43). Beginning a sentence with this Hebrew word emphasizes the truth of the statement that follows. Jesus gives a general principle that no prophet is accepted (or “acceptable,” RSV) in his hometown, implying that he is himself a prophet (see 7:16, 39; 9:8, 19; 13:33; 24:19). Jesus has just proclaimed the jubilee, the year “acceptable” (4:19) to the Lord, but now he is the one not “acceptable.” This occurs in his own native place, precisely where the law said that one returns during a jubilee (Lev 25:10 LXX). With this ironic play on words, Jesus is about to issue his Jewish listeners “a prophetic challenge”2 regarding the scope of the jubilee.

  [4:25–26]

  Calling on two Old Testament prophets as supporting witnesses (see Deut 19:15), Jesus the prophet explains that the blessings of the messianic jubilee apply not only to Israel but also to the Gentiles (see Luke 2:32). First, Elijah worked a miracle for a Gentile widow in Zarephath in the land of Sidon, enabling her and her son to survive a famine (1 Kings 17:8–16).

  [4:27]

  Second, Elisha worked a miracle for the Gentile Naaman the Syrian, who was cleansed of his leprosy (2 Kings 5:1–14). These two Gentiles—a woman and a man in typically Lukan fashion—
even end up acknowledging the God of Israel (1 Kings 17:24; 2 Kings 5:15), foreshadowing how in Jesus the Gentiles will be led to worship the one true God. Indeed, at the end of the Gospel, Jesus will commission his disciples to extend the jubilee proclamation of forgiveness (aphesis) “to all the nations” (Luke 24:47).

  Jesus’ comparison with Elijah and Elisha also sets the stage for understanding his later deeds in light of these two Old Testament prophets (e.g., 5:12–14; 7:1–10, 11–17; 17:11–19). Thus, Jesus fulfills not only prophetic texts such as Isaiah 61 (Luke 4:21) but also prophetic †types such as Elijah and Elisha.

  [4:28]

  Jesus’ scriptural argument for inclusion of the Gentiles filled his listeners with fury, since it challenged their understanding of Israel’s status as God’s chosen people. Certainly, various Old Testament texts promised that the Gentiles would be included in God’s plan of salvation (e.g., Isa 2:2–4) and even that Israel’s restoration would occur with the help of Gentiles (e.g., Isa 60:1–9). However, the experience of oppression by Gentiles, such as the Romans, led many to expect that the Gentiles would not be saved but rather would be crushed in the coming “day of vindication” of God (Isa 61:2), a phrase Jesus did not include in his reading (Luke 4:19).

  [4:29]

  Perhaps considering Jesus to be a false prophet who must die (see Deut 18:20), the people sought to hurl him down headlong from the brow of the hill. Though Jesus’ public ministry has just begun, his death is already foreshadowed. Simeon had indeed predicted that Jesus would be “a sign that will be contradicted” (Luke 2:34). The power of evil stands behind such opposition: the devil had told Jesus, “throw yourself down” (4:9), and now the people try to do just that to him.