Luke 4:14b-30

The location of this narrative seems to be taken from Mark 6:1-6, being placed in order for Luke to emphasize a key theme of the Gentiles being branched into the covenant love of God.

v. 14b-15, After His trial, Jesus returned to Galilee and it seems immediately news about Him was spreading around; His teaching had to have been amazing, as it was being praised by everyone in Galilee.

v. 16, He shifts gears and heads to Nazareth, His hometown, enters the synagogue on the Sabbath and stood up to read

How far is it from Galilee to Nazareth

What does Luke mean, “as was His custom?”

His custom since He began ministry or since before? Was He expected to read and teach or did He take it upon Himself to do this?

He taught in their synagogues (4:15). Visiting rabbis were normally invited to teach (cf. Acts 13:15). Jesus was earning a reputation as a respected rabbi and teacher.

Luke’s description here and in Acts 13:14–48 represent the oldest written accounts of Jewish synagogue services. Agreements with later rabbinic sources suggest a relatively fixed order of service. This would include the recitation of the Shema (Deut. 6:4–9), various prayers (especially the Shemoneh Esreh, “Eighteen Benedictions,” also known as the Tephillah, “the Prayer”), readings from the Law and (generally) the Prophets, an oral targum (an Aramaic paraphrase for those who could not understand Hebrew), a homily or sermon on the text or texts for the day, and a closing benediction. Psalms may also have been sung (cf. Mark 14:26). Any qualified male might be invited to read the Scripture and give instruction. Tasks were assigned and the service overseen by the synagogue ruler (archisynagōgos, Luke 8:49; 13:14; Acts 13:15; 18:8, 17), who would be assisted by an attendant (hypēretēs; see 4:20).

v. 17-20, He is given the scroll of Isaiah and opens to Isaiah 61:1-2, and reads the passage before everyone. He rolls up the scroll, gives it back to the attendant and sits down, while everyone is staring at Him.

Something in how Luke describes this scene is special and significant. Is there any nuance in the original Gk?

The year of the Lord’s favour is the time graciously chosen by him to show favour to his people; it reflects the description of the ‘year of jubilee’ when debts are forgiven.

v. 21, He then says something that should be considered weighty in audacity, “Today this Scripture has been fulfilled in your hearing.”

Just who in the world does this Jesus guy think He is?!

The Son of God, God incarnate.

v. 22, Apparently Jesus’ audience were pondering the same thing, as while they were speaking well (literally, “bore witness”) of Him and marveling “at the gracious words… falling from His lips,” they were also asking if this was not Joseph’s son?

v. 23, suddenly things appear to go for a twist, as Jesus seems to incite them to anger, saying that no doubt they will test Him by calling upon Him to prove Himself (?).

Is He referring to the crucifixion in this verse? What is the reference to Capernaum referring to?

What was it in their response that led Him to say harsh words?

It is likely Jesus knew where their hearts were heading, citing Joseph as Jesus’ father, it seems plausible they would want proof of Jesus’ identity.

This proverb … “Physician, heal yourself!” (4:23). This proverb was a common one, appearing in both Jewish and Greek writers. Here it may mean, “Prove your worth as a physician.” Or, the emphasis may be on “yourself,” with the idea, “Heal your own people rather than outsiders from Capernaum.” Both ideas may be present.

v. 24, He then refers to Himself as Prophet, noting that no prophet, bearer of God’s Word, is welcomed in His own town.

v. 25-27, Jesus then references two prophets as examples of Israel’s rejection:

Elijah

In the midst of a severe drought and famine, he was not sent to minister to the needs of widows in Israel, but rather to a gentile widow in the land of Sidon (1 Kings 17: 1, 9)

In Elijah’s time … the sky was shut … a widow in Zarephath (4:25–26). See 1 Kings 17–18. Elijah was God’s prophet sent to announce to King Ahab judgment against Israel because of the people’s unfaithfulness and worship of Baal. After hiding from Ahab and his wicked Queen Jezebel at the brook at Kerith Ravine, God sent him to a widow in Zarephath on the Phoenician coast north of Israel, between Tyre and Sidon. God’s blessings came to the widow (a Gentile) in the form of the miraculous supply of flour and oil and subsequently in the raising of her son from the dead.

Elisha

Regarding the many sickly lepers in Israel, only the gentile Naaman of Syria was cleansed (2 Kings 5)

In the time of Elisha … Naaman the Syrian (4:27). See 2 Kings 5. Naaman was a commander in the Syrian army who came to Elisha to be cured of his leprosy. Elisha ordered Naaman to wash himself seven times in the Jordan River. Naaman reluctantly agreed and was healed. The key to both illustrations is that God has at times shown favor to Gentiles even over his people Israel. Such a statement is too much for the people of Nazareth, and they attempt to murder Jesus.

This is notably important, as both examples cite Israelite prophets being called to minister to gentile people.

v. 28-30, Enraged with Jesus’ response, the people of the synagogue got up and drove Jesus out of the city, leading Him to the brow of the hill, desiring to throw Him off the cliff, but mysteriously, He passed through their midst, going His way.

In order to throw him down the cliff (4:29). The crowd appears to be following the normal procedure for stoning, which was to cast the victim off an elevated spot so that large rocks could be thrown down on him.

Beginning His ministry, Jesus travels to Galilee, teaching in the synagogues, picking up praise by everyone who hears His teachings. The overall feedback of Jesus’ presence is significant, as people are talking.

He returns to His hometown, Nazareth, and begins teaching from Isaiah. He draws a connection between this passage and the Gentiles His ministry will touch through Israel’s rejection of Christ, citing the ministry of two prophets who were called to minister to two Gentiles, noting the service of God towards Gentiles over the Israelites.

His audience is so offended they actually make an attempt to kill Him, (regardless of whether or not they were praising Him or bearing witness against Him by pointing to His upbringing earlier). This response ultimately proves Jesus’ point in how a prophet of God is not welcomed even in His own town.

Big Idea: To see Jesus in this passage as a merely good teacher misses entirely how Jesus saw Himself and how the Israelites saw Him. If we dare to hope to participate in the fulfillment of Scripture, we must embrace Jesus as Christ as He declared Himself to be the Promised One.

If we should hope to encounter and be cleansed by Christ, then we must accept Him as He presents Himself to us. That very faith that accepts Christ as He presents Himself is enough to participate in every promise He promises us.

What should we praise God for? (Rejoice)

Praise God for the testimonies He provided on the identity of Christ.

What should we confess to God? (Repent)

That we too, like the Israelites, have dismissed, doubted, and even rejected the proclamation of Christ’s identity, demanding proof and evidence rather praising Him as Christ who has finally come and worshipping Him as Lord.

What should we ask God for? (Request)

Deepen my faith in the person, promises, and declarations of Christ that my life may change accordingly to reflect His life of steadfast love and obedience.

What should we lift up to God? (Sacrifice)

Anything in our lives that diminishes our faith in the reality of Christ’s Lordship over our lives

Sinful habits

Sinful negligences

Whatever it is you are doing or not doing to cultivate a deeper adoration for God, lift up to God a sacrifice of confession and repentance

What should we live out for God? (Service)

If we dare to hope to participate in the faithfulness of God, we must embrace Jesus as Christ as He declared Himself to be the Promised One, as He is the manifestation of God’s faithfulness.

Recap:

Luke 4:1-14, Jesus, empowered by the Holy Spirit, is sent into the wilderness to be tempted. Three temptations are given, Christ’s responses are brief, to the point, and are Scripture. His approach was rooted in a steadfast obedience only possible when one has cultivated such a heart that desires to adore and obey God wholesomely.

Prayer

Read Luke 4:14-30,

(10-15 min.)

v. 14-21,

The location of this narrative seems to be taken from Mark 6:1-6, being placed in order for Luke to emphasize a key theme of the Gentiles being branched into the covenant love of God.

v. 14b-15, After His trial, Jesus returned to Galilee and it seems immediately news about Him was spreading around; His teaching had to have been amazing, as it was being praised by everyone in Galilee.

v. 16, He shifts gears and heads to Nazareth, His hometown, enters the synagogue on the Sabbath and stood up to read

How far is it from Galilee to Nazareth

What does Luke mean, “as was His custom?”

His custom since He began ministry or since before? Was He expected to read and teach or did He take it upon Himself to do this?

He taught in their synagogues (4:15). Visiting rabbis were normally invited to teach (cf. Acts 13:15). Jesus was earning a reputation as a respected rabbi and teacher.

Luke’s description here and in Acts 13:14–48 represent the oldest written accounts of Jewish synagogue services. Agreements with later rabbinic sources suggest a relatively fixed order of service. This would include the recitation of the Shema (Deut. 6:4–9), various prayers (especially the Shemoneh Esreh, “Eighteen Benedictions,” also known as the Tephillah, “the Prayer”), readings from the Law and (generally) the Prophets, an oral targum (an Aramaic paraphrase for those who could not understand Hebrew), a homily or sermon on the text or texts for the day, and a closing benediction. Psalms may also have been sung (cf. Mark 14:26). Any qualified male might be invited to read the Scripture and give instruction. Tasks were assigned and the service overseen by the synagogue ruler (archisynagōgos, Luke 8:49; 13:14; Acts 13:15; 18:8, 17), who would be assisted by an attendant (hypēretēs; see 4:20).

v. 17-20, He is given the scroll of Isaiah and opens to Isaiah 61:1-2, and reads the passage before everyone. He rolls up the scroll, gives it back to the attendant and sits down, while everyone is staring at Him.

Something in how Luke describes this scene is special and significant. Is there any nuance in the original Gk?

The year of the Lord’s favour is the time graciously chosen by him to show favour to his people; it reflects the description of the ‘year of jubilee’ when debts are forgiven.

v. 21, He then says something that should be considered weighty in audacity, “Today this Scripture has been fulfilled in your hearing.”

Just who in the world does this Jesus guy think He is?!

The Son of God, God incarnate.

Summarize:

Jesus is presenting an incredibly bold claim here. Either He is who He says He is, or He is out of His mind. How can the son of a carpenter say that the prophecy of Isaiah has been fulfilled before everyone?

v. 22-27,