[4:30]
Since Jesus the prophet can only die in Jerusalem (13:33), he escapes this attempt on his life. He passed through the midst of them and went away, apparently never to return to Nazareth.
In summary, Jesus’ Nazareth discourse is indeed a mission statement that sets the program of his ministry of preaching and healing. It presents the gospel in miniature: Jesus the Messiah fulfills Scripture, preaches good news to the poor, gives sight to the blind, proclaims liberty to usher in the jubilee, restores Israel’s captives, reaches out to the Gentiles, and finally experiences rejection but escapes, thus foreshadowing his death and resurrection.
Reflection and Application (4:18–21)
Proclaiming liberty. St. John Paul II led the Church in celebrating the Great Jubilee of the year 2000. Pope Francis called an Extraordinary Jubilee of Mercy for 2016. The Church’s celebration of jubilee years reminds us that the jubilee proclaimed by Jesus is ongoing. Jesus is still bringing liberty to captives and forgiveness of sins to those who repent and believe in him (Acts 2:38; 10:43; 13:38–39).
Jesus Works Miracles in Capernaum (4:31–44)
31Jesus then went down to Capernaum, a town of Galilee. He taught them on the sabbath, 32and they were astonished at his teaching because he spoke with authority. 33In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice, 34“Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 35Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm. 36They were all amazed and said to one another, “What is there about his word? For with authority and power he commands the unclean spirits, and they come out.” 37And news of him spread everywhere in the surrounding region.
38After he left the synagogue, he entered the house of Simon. Simon’s mother-in-law was afflicted with a severe fever, and they interceded with him about her. 39He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.
40At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them. 41And demons also came out from many, shouting, “You are the Son of God.” But he rebuked them and did not allow them to speak because they knew that he was the Messiah.
42At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them. 43But he said to them, “To the other towns also I must proclaim the good news of the kingdom of God, because for this purpose I have been sent.” 44And he was preaching in the synagogues of Judea.
NT: Matt 4:13; 7:28–29; Luke 8:28; John 2:12; Acts 16:16–18. // Matt 4:23; 8:14–17; Mark 1:21–39
Catechism: exorcisms 550, 1673; laying on of hands, 1519
The last part of Luke 4 closely parallels Mark’s Gospel (Mark 1:21–39), yet the context for understanding it is unique to Luke—namely, Jesus’ preceding discourse in Nazareth. The mission outlined in Nazareth begins to unfold through Jesus’ healing ministry in Capernaum.
[4:31–32]
Capernaum (see 4:23; 7:1; 10:15), in Herod’s region of Galilee (3:1), was a small fishing town on the northwestern shore of the Sea of Galilee, about a twenty-five-mile walk from Nazareth.3 On the sabbath, Jesus continues his customary practice of teaching (4:15–16). Like the residents of Nazareth who were “amazed” at Jesus’ “words” (4:22), the people of Capernaum are astonished because he spoke with authority (literally, “his word” had authority). Jesus’ word has authority even to expel unclean spirits (vv. 35–36), heal the sick (v. 39), and forgive sins (5:24). This “authority” was obviously not given to him by the devil (see 4:6 RSV) but is being used against the forces of the devil.
[4:33–34]
In Capernaum, under the ruins of a fifth-century white limestone synagogue, one can see the foundation of a first-century black basalt synagogue, perhaps the one built by the local centurion (7:5).
The recollected atmosphere of the synagogue on this sabbath is disturbed by the cries of a man with the spirit of an unclean demon. In this first of Jesus’ exorcisms, Luke uses a redundant expression to clarify for his Gentile readers that daimonion (“demon”) here refers not to a deity (see Acts 17:18) but to an evil spirit. The demon responds with an idiomatic phrase—What have you to do with us? (see Luke 8:28)—which in this case means, “Leave us alone!” (NET). Though powerless before Jesus, the demon expresses awareness of Jesus’ mission—Have you come to destroy us?—and of his identity as the Holy One of God (see 1:35). Elisha was called “a holy man of God” (2 Kings 4:9), and Jesus has just compared himself to Elisha (Luke 4:27). The title may therefore highlight Jesus’ role as a prophet (4:24). Another possibility is that Jesus is implicitly presented as a priest, like Aaron, “the holy one of the LORD” (Ps 106:16; see Exod 28:36; Num 16:7).4 Indeed, the high priest Aaron is responsible for separating the clean from the unclean (Lev 10:10), as Jesus will do in expelling the unclean demon.
[4:35]
Jesus rebuked the evil spirit, restoring the man not with a magical incantation (see Acts 8:9–11; 13:6; 19:19) but by the authority of his word. His commands—Be quiet! Come out of him!—expel the demon and also impose silence (see Luke 4:41), so that Jesus’ identity may be revealed in a fitting manner and at the proper time.
[4:36–37]
The people, again amazed by his word that has both authority and power (v. 32), continue to spread reports about Jesus (see 4:14; 5:15; 7:17).
BIBLICAL BACKGROUND
Synagogues
Besides the synagogues in Nazareth (Luke 4:16) and Capernaum (4:33), Jesus taught in other synagogues (4:15, 44; 6:6; 13:10). Some possibilities are Magdala (8:2), where the ruins of a first-century synagogue have been discovered, and Chorazin (10:13). A synagogue was a multipurpose gathering place for the Jewish people of a town. On the sabbath and feast days, they gathered for Scripture reading and prayer, sitting on tiered benches along the walls. The sabbath service included readings from the Torah and the prophets (Acts 13:15, 27; 15:21), followed by a teaching explaining the Scriptures (Luke 4:20–22; Acts 13:15–16). The services were organized by a synagogue official (archisynagōgos, Luke 8:49; 13:14; Acts 18:8, 17), who might also be a priest. He was assisted in his duties by elders (Luke 7:3) and an attendant (4:20). Prayer in the synagogue was spiritually united to the central worship in the Jerusalem temple, with its animal sacrifices (2:24; 22:7), incense offerings (1:8–10), and pilgrimages for the feasts of Passover (2:41; 22:7), Pentecost (Acts 2:1; 20:16), and Tabernacles (John 7:2).a
a. For many of the ideas in this sidebar, see Rachel Hachlili, Ancient Synagogues—Archaeology and Art: New Discoveries and Current Research (Leiden: Brill, 2013), 5–54.
[4:38]
The exorcism is followed by a related healing miracle. Jesus left the synagogue or, more literally, “arose and left.” He then entered the house of Simon nearby. The Simon mentioned here for the first time is of course Simon Peter (5:8) or simply “Peter” (8:45). Archaeologists have uncovered what was possibly his house in a group of basalt homes only thirty yards away from the synagogue.5 Simon’s call will be recounted in the next chapter (5:1–11), unlike in Matthew and Mark, where it precedes the healing of his mother-in-law who is ill with a severe fever. Those in the house interceded with Jesus, expressing in this way their faith in his ability to heal.
[4:39]
Jesus rebuked the fever as he had “rebuked” the demon (4:35) (a detail not found in the †synoptic parallels), indicating that the two miracles should be considered together. Illness, whether physical or psychological, is very different from demonic possession (see Catechism 1673). The oppression caused by evil spirits can, however, have harmful effects on the body, as indicated later in the story of the crippled woman (13:11, 16; see Catechism 395). Moreover, illness, with its ultimate consequence, death, is an
evil from which Jesus the “physician” (4:23) liberates human beings. In this case, again in response to Jesus’ powerful word, it left her. The verb here is aphiēmi, related to the “liberty” (aphesis) proclaimed by Jesus “to captives” (4:18).6 With these miracles on a sabbath (v. 31), which free people from captivity to both demons and diseases, Jesus is advancing his program of jubilee liberation, announced on a sabbath (4:16–19).
The healing occurs immediately (see 5:25; 8:44, 55; 13:13; 18:43). She got up or, more literally, “she arose” (anistēmi, just as in v. 38 for Jesus), the same verb used later for Jesus’ resurrection (18:33; 24:7, 46). Like Jesus and because of Jesus, his followers will experience a resurrected new life, as the woman did. In gratitude, she waited on them. Her response is one of service (see 8:3), by which she also imitates Jesus (22:27).
[4:40–41]
The exorcism of the man and the healing of the woman are just a sample of Jesus’ wider ministry of healing and exorcisms. Once the sabbath is over at sunset, people are permitted to carry things and travel greater distances (see Acts 1:12), so they bring to Jesus those who are sick with various diseases. Giving each of them personalized attention, he cured them as he laid his hands on them. He uses this gesture again later in his healing ministry (Luke 13:13), as do his disciples (Acts 9:12, 17; 28:8). There are also more exorcisms of demons. The same pattern occurs as in the synagogue: because they knew his identity, Jesus rebuked them and silenced them. The demons—fallen angels—call Jesus Son of God and Messiah, the same titles that angels have earlier revealed (Luke 1:35; 2:11), but which will be revealed later to the people.
[4:42]
The next morning, at daybreak, Jesus leaves Capernaum for a deserted place. In the parallel verse, Mark indicates that Jesus went to pray (Mark 1:35). In the next chapter, Luke will explain that it was Jesus’ custom to “withdraw to deserted places to pray” (Luke 5:16). Undoubtedly because of the many miracles they have seen, the crowds seek to prevent him from leaving. Their reaction is just the opposite of that of the people of Nazareth.
[4:43–44]
However, neither rejection nor popularity determines Jesus’ actions. Rather, he must (see comment on 2:49) carry out the mission for which he was sent, as described in his mission statement in Nazareth: to proclaim the good news by preaching (see 4:18–19). Jesus continues to preach in the synagogues, a comment that echoes the earlier remark (4:15) and thus serves to frame these passages (4:14–44). Whereas the parallel verse indicates Jesus’ preaching in Galilee (Mark 1:39), Luke writes Judea, probably using the word here in its broader sense (inclusive of Galilee) as a general designation for the land of the Jews (see Luke 23:5; Acts 10:37).
The content of the gospel message that Jesus preaches is the kingdom of God. This kingdom counters the devil and his temptation regarding “all the kingdoms of the world” (Luke 4:5). As Jesus’ ministry of exorcism and healing unfolds, the kingdom of God advances and the devil’s dominion must retreat.
1. François Bovon, Luke, trans. Christine M. Thomas, Donald S. Deer, and James Crouch, 3 vols., Hermeneia (Minneapolis: Fortress, 2002–13), 1:153.
2. Craig A. Evans and James A. Sanders, Luke and Scripture: The Function of Sacred Tradition in Luke-Acts (Minneapolis: Fortress, 1993), 23, 69, 76.
3. Capernaum (estimated population 1,000) was larger than Nazareth (400), but smaller than cities like Tiberias and Sepphoris (8,000). See Sharon Lea Mattila, “Revisiting Jesus’ Capernaum: A Village of Only Subsistence-Level Fishers and Farmers?,” in The Galilean Economy in the Time of Jesus, ed. David A. Fiensy and Ralph K. Hawkins (Atlanta: Society of Biblical Literature, 2013), 85.
4. On the parallel in Mark 1:24, see Joel Marcus, Mark, 2 vols., AB (New York: Doubleday, 2000–2009), 1:188.
5. Mattila, “Revisiting Jesus’ Capernaum,” 79, 82.
6. In the parallels, the explicit subject of the verb aphiēmi is “the fever” (Matt 8:15; Mark 1:31). However, it is not explicit in Luke, so grammatically it could be the same subject (“Jesus”) as the previous phrase: “He rebuked the fever and set her free” (see Ps 105:20 LXX).
Calling Disciples and Answering Pharisees
Luke 5:1–6:11
As his mission unfolds through his teaching and miracles, Jesus calls disciples to join him: Simon Peter, James, John, and Levi. They respond in a radical way, leaving everything to follow him. However, not everyone responds so favorably. In five consecutive controversies, Pharisees question Jesus’ words and actions. In his responses, Jesus provides glimpses of his identity, referring to himself as Son of Man, physician, and bridegroom. Others express insight about Jesus as they begin to address him as Lord.
Simon Peter and the Catch of Fish (5:1–11)
1While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. 2He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. 3Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. 4After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.” 5Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.” 6When they had done this, they caught a great number of fish and their nets were tearing. 7They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking. 8When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.” 9For astonishment at the catch of fish they had made seized him and all those with him, 10and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 11When they brought their boats to the shore, they left everything and followed him.
OT: Isa 6:1–8; Jer 16:16
NT: John 1:41–42; 21:1–19. // Matt 4:18–22; Mark 1:16–20
Catechism: God’s presence in Jesus, 208; the Church is apostolic, 863
Lectionary: Fifth Sunday Ordinary Time (Year C); Admission to Candidacy for Diaconate and Priesthood
[5:1–3]
Jesus is again teaching, but this time not in a synagogue (4:15–16, 31–33, 44). Rather, he is by the Lake of Gennesaret, with two boats and fishermen nearby. The crowd is listening to Jesus preach the word of God. The frequent combination of the verb “listen, hear” with the phrase “the word of God” emphasizes that listening is the first step in the human response to God (8:11–15, 21; 11:28; Acts 13:7).1 Among the bystanders is Simon, who has already hosted Jesus at his house (Luke 4:38) and is now in the midst of his work as a fisherman. Since the crowd is pressing in on Jesus, he gets into Simon’s boat in order to be seen and heard more easily a short distance from the shore (Matt 13:1–2; Mark 4:1). Jesus sat down, the traditional posture for teaching (Luke 4:20; Matt 5:1).
[5:4–5]
Jesus has a further reason for getting into Simon’s boat. He tells him: put out into deep water (literally, “put out into the deep,” RSV). The accompanying instruction to lower your nets for a catch is in the plural and so includes others in Simon’s boat (perhaps his brother Andrew; see Matt 4:18; Mark 1:16). Simon’s experience of a night of fruitless toil—catching nothing—would suggest to him that it is pointless to try again. Nonetheless, he obeys: at your command I will lower the nets. Simon is thus one of the first to listen to Jesus’ words and act on them (see Luke 6:47). His response is one of trusting faith in Jesus’ “command” (literally, “word”). Earlier in the Gospel, Mary accepted in faith the “word” spoken to her by the angel (1:38). Now, Simon similarly accepts the “word” of Jesus.
[5:6–7]
Simon’s obedient response leads to an abundant yield: they caught a great number of fish, filling both boats. The miracle looks ahead to the missionary task of Peter and the Church (see v. 10).2 Moreover, the two
boats may refer to “the twofold character of the Christian church as Jewish and Gentile.”3 At the end of the Gospel, Jesus will tell Peter and the other apostles that their mission begins “from Jerusalem” at the heart of the people of Israel and extends from there “to all the nations” (24:47; see Acts 1:8). However, already in the next chapter, the missionary meaning of catching a “great number” (plēthos . . . poly) of fish becomes evident, as Jesus—just after choosing the twelve apostles—preaches to a “large number” (plēthos poly) of people “from all Judea and Jerusalem and the coastal region of Tyre and Sidon” (Luke 6:17)—that is, from both Jewish and Gentile territory.
LIVING TRADITION
Duc in Altum! “Put Out into the Deep!”
The words of Jesus to Peter are still relevant today, as recent successors of Peter have explained. After the Jubilee Year 2000, St. John Paul II wrote:
At the beginning of the new millennium . . . our hearts ring out with the words of Jesus when one day, after speaking to the crowds from Simon’s boat, he invited the Apostle to “put out into the deep” for a catch: “Duc in altum” (Luke 5:4). Peter and his first companions trusted Christ’s words, and cast the nets. . . . Now we must look ahead, we must “put out into the deep,” trusting in Christ’s words: Duc in altum! . . . This is the moment of faith . . . in order to open our hearts to the tide of grace and allow the word of Christ to pass through us in all its power: Duc in altum!a
The Gospel of Luke Page 14