Untitled Sermon

Reason #1: Jesus claims to be the Christ (vv. 18-21).Reason #2: [But] Jesus is Joseph’s son (v. 22). Reason #3: [And] Jesus Jesus reveals himself (vv. 18-21)The people doubt Jesus (vv. 22-27) Bock’s Outline:vv. 18-21 - Scripture Reading and Its Expositionvv. 22 - Response: The Initial Questioning of the Crowdvv. 23-27 - A Proverb and a Historical Picture of Their Rejectionvv. 28-29 - The Crowd’s Anger and Hostile Desirev. 30 - Jesus’ Departure

​Baker Exegetical Commentary on the New Testament: . Setting of the Scripture Reading (4:16–17)A synagogue service had various elements (m. Meg. 3–4; m. Ber. 2): recitation of the Shema˓ (), prayers (including some set prayers like the Tephillah and the Shemoneh Esreh [Eighteen Benedictions]), a reading from the Law, a reading from the Prophets, instruction on the passages, and a benediction.

​Baker Exegetical Commentary on the New Testament: . Setting of the Scripture Reading (4:16–17)The Hebrew Scripture would be read in a standing position in one- to three-verse units.

​Baker Exegetical Commentary on the New Testament: . Setting of the Scripture Reading (4:16–17)After the reading came an invitation for someone to instruct the audience. Based on texts already read or on new texts, this instruction could be done by any qualified male in the audience, provided ten males were present.

​Baker Exegetical Commentary on the New Testament: . Setting of the Scripture Reading (4:16–17)4:17 Jesus takes the scroll and unrolls it to the place from which he will give instruction. It seems that Jesus chose the reading from the Prophets and “found” (εὗρεν, heuren) the place in Isaiah from which he wanted to teach (Luce 1933: 120; Fitzmyer 1981: 531; Schürmann 1969: 228–29). If the text was part of a fixed reading schedule, then the scroll would have been opened at the appropriate place. This detail suggests that a reading schedule was not used, but that Jesus chose his text.

cf.

​ ESVand coming to his hometown he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these mighty works?

In v. 23 Jesus is responding to v. 22. Obviously. The people are thinking (and Jesus knows that they are thinking it and are about to ask for it), “You’ve claimed to be the Messiah. We’ve heard about what you did in Capernaum. Prove your claim by doing some miraculous things here as well.”

​Baker Exegetical Commentary on the New Testament: . Cycle 2: A Proverb and a Historical Picture of Their Rejection (4:23–27)He cites a low point in Israel’s history: the time of Elijah and Elisha. In this historical comparison, the threat is that those closest to Jesus may miss God’s blessing, while others, who are far away, will receive it. , which alludes to the period of the evil king Ahab, is unique to Luke’s portrayal of the synagogue account. The OT text alluded to here is , which refers to a specific famine and judgment for covenant unfaithfulness. Such unfaithfulness brought Israel under judgment at this time, so God’s provision and prophetic signs were absent from the land.

God’s blessings went elsewhere, to others outside Israel; Gentile widows and lepers! But why? Because they believed!

​Baker Exegetical Commentary on the New Testament: . Cycle 2 Response: The Crowd’s Anger and Hostile Desire (4:28–29)Like Paul’s message about going to the Gentiles, this warning also left its audience displeased (, ; ; Plummer 1896: 129). Outsiders might end up being blessed, while insiders are left out.

But there is no need to be angry. They can experience the blessing if they respond to Jesus the same way as Gentiles will - in faith! cf.

​ ESVThe Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn; to grant to those who mourn in Zion— to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.

​ ESVAnd the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.

​ ESVBehold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law.

​ ESV“Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke?

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Luke is summarizing textual material used by Jesus in his synagogue address, since a normal synagogue reading would not mix passages quite like this, and the description of Jesus’ remarks here is decidedly brief and dramatic (see the exegesis of 4:21). Jesus likely used both passages in the actual setting.

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)The figure of brings a message of God’s deliverance to exiles. The deliverance imagery parallels the description of the Jubilee year (), when debts were canceled and slaves were freed every fiftieth year. It is a picture of forgiveness and spiritual liberation, which is at the center of Jesus’ message

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)When Jesus applies the passage to himself, he is saying that the present time is like the message of comfort that Isaiah brought to the nation. In fact, the totality of the deliverance that Isaiah described is now put into motion with Jesus’ coming. He is the Servant par excellence.

4 infinitives...…to proclaim good news to the poor…to proclaim liberty to the captives and recovering of sight to the blind; ....to set at liberty those who are oppressed (cf. )

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)While a prophet could proclaim the message of liberty for the oppressed, he could not bring it to pass. It is a deliverer who brings deliverance to reality.

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Jesus will do what Israel was rebuked in for not doing: Jesus will meet in love the needs of those who need God.

…to proclaim the year of the Lord’s favor

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Because of the comprehensive character of the deliverance that Isaiah described, Jubilee was interpreted in Judaism as a reference to the dawn of God’s new age.

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Jubilee, by analogy, becomes a picture of total forgiveness and salvation, just as it was in its prophetic usage in .

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)The remaining issue in is the omission of a reference to judgment. One of two explanations is possible. First, the omission may have been made to delay the allusion to judgment until Jesus’ warnings in 4:24–27. As mentioned earlier with John the Baptist, the time of salvation is also a time of division (3:7–9, 16–17; 2:34–35). But another reason is more likely: the ultimate time of God’s vengeance is not yet arrived in this coming of Jesus (9:51–56; 17:22–37; 21:5–37). The division of deliverance and judgment in God’s plan, alluded to by the omission, is sorted out later in Luke. This omission represents part of the “already–not yet” tension of NT eschatology, and a Gospel writer can discuss an issue from either side of the temporal perspective. Jesus’ mission is placed initially in terms of hope, but it also brings an implication of judgment about which he will warn in 4:24–27.

is floating in the air, burning in their hearts, filling their minds, ringing in their ears. All eyes are on Jesus in this moment. What will he say next? Jesus said more. Luke says that he began to speak (v. 21a), but the crux of it was this, “Today this Scripture has been fulfilled in your hearing,” (v. 21). “Σήμερον (today) is a key term in Luke’s theology and stresses that the opportunity for salvation is this very moment. Luke uses σήμερον repeatedly in his Gospel to make this very point (2:11; 5:26; 12:28; 13:32–33; 19:5, 9; 22:34, 61; 23:43; and nine times in Acts; Liefeld 1984: 868).” Bock, D. L. (1994). (Vol. 1, p. 412). Grand Rapids, MI: Baker Academic.

​ ESVAnd he began to say to them, “Today this Scripture has been fulfilled in your hearing.”

Availability...… Today (right now; today is the day of salvation)… Scripture fulfilled (salvation promised has arrived in Jesus Christ; perfect tense)… Hearing (with the hearing comes responsibility for decision)but do not ignore his voice!

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Of course, the era of fulfillment is very much tied to Jesus’ person. He brings a special time.

​Baker Exegetical Commentary on the New Testament: . Cycle 1: Scripture Reading and Its Exposition (4:18–21)Jesus is saying to his hometown audience, “The time that all people faithful to God have been waiting for is now here and it is found in me.”

​ ESVAnd he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.

. What a blessing! What plain speech! Would you have believed it?

​ ESVThen turning to the disciples he said privately, “Blessed are the eyes that see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”

​ ESVIndeed, in their case the prophecy of Isaiah is fulfilled that says: “ ‘ “You will indeed hear but never understand, and you will indeed see but never perceive.”

​ ESVThe woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” Jesus said to her, “I who speak to you am he.”

​ ESVYou search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me,

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​ ESVIs not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

​ ESVThey said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?”

4:22a - impressed by his language; 4:22b - distressed by his lineage

​Baker Exegetical Commentary on the New Testament: . Cycle 1 Response: The Initial Questioning of the Crowd (4:22)Marveling at his words is a positive response to rhetorical skill, not to his claims.

effective politician we disagree withslick defense attorney defending a guilty client

​Baker Exegetical Commentary on the New Testament: . Cycle 1 Response: The Initial Questioning of the Crowd (4:22)The skepticism argues that Jesus’ claims are excessive for a Galilean Jew.

​ ESVNathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

​ ESVOthers said, “This is the Christ.” But some said, “Is the Christ to come from Galilee?

​ ESVYou are doing the works your father did.” They said to him, “We were not born of sexual immorality. We have one Father—even God.”

. at Capernaum

​ ESVAnd you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day.

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​ ESVAnd they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own household.”

​ ESVAnd Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.

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​ ESVFor he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

​ ESVBut who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”

​ ESVWho has prescribed for him his way, or who can say, ‘You have done wrong’?

​ ESVall the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, “What have you done?”

cf. , cf. . A history filled with wrath against God’s people, God’s truth, and ultimately God Himself...

​ ESVBut they were filled with fury and discussed with one another what they might do to Jesus.

​ ESVAs he went away from there, the scribes and the Pharisees began to press him hard and to provoke him to speak about many things, lying in wait for him, to catch him in something he might say.

​ ESVThen Asa was angry with the seer and put him in the stocks in prison, for he was in a rage with him because of this. And Asa inflicted cruelties upon some of the people at the same time.

​ ESVThen the Spirit of God clothed Zechariah the son of Jehoiada the priest, and he stood above the people, and said to them, “Thus says God, ‘Why do you break the commandments of the Lord, so that you cannot prosper? Because you have forsaken the Lord, he has forsaken you.’ ” But they conspired against him, and by command of the king they stoned him with stones in the court of the house of the Lord.

​ ESVAnd the officials were enraged at Jeremiah, and they beat him and imprisoned him in the house of Jonathan the secretary, for it had been made a prison. When Jeremiah had come to the dungeon cells and remained there many days,

​ ESVSo they took Jeremiah and cast him into the cistern of Malchiah, the king’s son, which was in the court of the guard, letting Jeremiah down by ropes. And there was no water in the cistern, but only mud, and Jeremiah sank in the mud.

​ ESVWhen they heard this, they were enraged and wanted to kill them.

​ ESVNow when they heard these things they were enraged, and they ground their teeth at him.

​ ESVAnd he said to me, ‘Go, for I will send you far away to the Gentiles.’ ” Up to this word they listened to him. Then they raised their voices and said, “Away with such a fellow from the earth! For he should not be allowed to live.” And as they were shouting and throwing off their cloaks and flinging dust into the air,

​ ESVwho killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But wrath has come upon them at last!

​ ESVI know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you.

​ ESVbut now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did.

​ ESVIf I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.’

​ ESVThe wicked watches for the righteous and seeks to put him to death.

Rose up and drove him...… from the synagogue… from the town… from life itself (if he hadn’t avoided it).

​Baker Exegetical Commentary on the New Testament: . Cycle 2 Response: The Crowd’s Anger and Hostile Desire (4:28–29)In all likelihood, Jesus is the object of the “lynch law,” where a person who is seen as flagrantly violating the law is executed on sight and without a trial (; ; ; ; Plummer 1896: 129). If Jesus is viewed by the crowd as a false prophet, he could be subject to such a slaying according to [13:6 MT] (also ; Danker 1988: 110; Schürmann 1969: 239). Such a situation might presuppose a stoning (Blinzler 1970).

But Jesus was not a false prophet. His claim to be Messiah was true. But ultimate verification of this fact awaits his death and resurrection. These folks couldn’t see that in the synagogue, which is no excuse for their unbelief, but we have heard of his death and resurrection and we can see it in the pages of God’s Word. We need no further proof. The Word of God is testimony enough. The question is, “Do we believe?” To reject Jesus is to stand on the edge of an eternal cliff. In your eagerness to reject Jesus, you will push yourself over the edge and plummet to eternal damnation.