Luk 4:16-30 | NETfull | STEP | Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,

Luke 4:16-30

Rejection at Nazareth

16 Now ^{▼▼ Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} came to Nazareth, ^{▼▼ Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.} ^{▼▼ For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.} where he had been brought up, and went into the synagogue ^{▼▼ See the note on synagogues in 4:15.} on the Sabbath day, as was his custom. ^{▼▼ Grk “according to his custom.”} He ^{▼▼ Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.} stood up to read, ^{▼▼ In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3–4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.} 17 and the scroll of the prophet Isaiah was given to him. He ^{▼▼ Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.} unrolled ^{▼▼ Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.} the scroll and found the place where it was written,

18 “ The Spirit of the Lord is upon me,
because he has anointed ^{▼▼ The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21–22.} me to proclaim good news ^{▼▼ Grk “to evangelize,” “to preach the gospel.”} to the poor. ^{▼▼ The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11–25). Jesus is commissioned to do this.}
He has sent me ^{▼▼ The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 f¹ Maj.). The phrase is lacking in several weighty mss (א B D L W Ξ f¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.} to proclaim release ^{▼▼ The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77–79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).} to the captives
and the regaining of sight ^{▼▼ Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77–79; 18:35–43).} to the blind,
to set free ^{▼▼ The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message - he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesis) translated release earlier in the verse.} those who are oppressed, ^{▼▼ Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77–79; 18:35–43).}
19 to proclaim the year ^{▼▼ The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.} of the Lord ’ s favor. ” ^{▼▼ A quotation from Isa 61:1–2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.}
20 Then ^{▼▼ Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.} he rolled up ^{▼▼ Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.} the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ^{▼▼ Or “gazing at,” “staring at.”} him. 21 Then ^{▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.} he began to tell them, “Today ^{▼▼ See the note on today in 2:11.} this scripture has been fulfilled even as you heard it being read.” ^{▼▼ Grk “in your hearing.”} 22 All ^{▼▼ Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.} were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ^{▼▼ Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.} said, “Isn’t this ^{▼▼ The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.} Joseph’s son?” 23 Jesus ^{▼▼ Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.} said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ^{▼▼ The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.} and say, ‘What we have heard that you did in Capernaum, ^{▼▼ The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31–44. The location of this event in the parallel of Mark 6:1–6 also suggests this transposition.} ^{▼▼ For location see Map1-D2; Map2-C3; Map3-B2.} do here in your hometown too.’” 24 And he added, ^{▼▼ Grk “said,” but since this is a continuation of previous remarks, “added” is used here.} “I tell you the truth, ^{▼▼ Grk “Truly (ἀμήν, amēn), I say to you.”} no prophet is acceptable ^{▼▼ Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.} in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ^{▼▼ Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17–18.} when the sky ^{▼▼ Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.} was shut up three and a half years, and ^{▼▼ Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).} there was a great famine over all the land. 26 Yet ^{▼▼ Here καί (kai) has been translated as “yet” to indicate the contrast.} Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ^{▼▼ Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9–24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.} ^{▼▼ For location see Map1-A1; Journey of Paul map 3-F3; Journey of Paul map 4-F3.} 27 And there were many lepers in Israel in the time of the prophet Elisha, ^{▼▼ On Elisha see 2 Kgs 5:1–14.} yet ^{▼▼ Here καί (kai) has been translated as “yet” to indicate the contrast.} none of them was cleansed except Naaman the Syrian.” ^{▼▼ The reference to Naaman the Syrian (see 2 Kgs 5:1–24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.} 28 When they heard this, all the people ^{▼▼ The words “the people” are not in the Greek text but have been supplied.} in the synagogue were filled with rage. 29 They got up, forced ^{▼▼ Grk “cast.”} him out of the town, ^{▼▼ Or “city.”} and brought him to the brow of the hill on which their town was built, so that ^{▼▼ The Greek conjunction ὥστε (hōste) here indicates their purpose.} they could throw him down the cliff. ^{▼▼ The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.} 30 But he passed through the crowd ^{▼▼ Grk “their midst.”} and went on his way. ^{▼▼ The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9–19.}