Comments on Luke 4 v1-13 These verses are not supposed to be covered by the lesson, but they merit some quick comments. Matthew's account of Jesus' temptation was covered in lesson 4. Luke's account here differs slightly in the order the temptations are presented. Some discussion has gone on in scholarly circles about which is the chronologically correct version. I favor Matthew's account because the order indicates the adversary attacking Jesus' faith in his own Sonship first, and then changing tactics with the third temptation when the first two fail. As the fast followed the exaltation of the Son in the flesh, that was the main thing on his mind, and the primary target of the adversary. It better fits the context that the adversary's primary attacks be on his Sonship. Luke splits the two Sonship questions, with the world dominion offer in between. This doesn't fit the context, as only after the adversary realizes that Jesus is confidant of his Sonship would he abandon that tactic and make such an offer as an escape route from the rigors of the Atonement. One would also assume that since Matthew was an apostle he was better acquainted with Jesus' early ministry than was Luke, as Luke apparently became a disciple late in Jesus ministry, perhaps after the Crucifixion. v14-30 Jesus goes back to the area where he grew up and word spreads (v. 14). Upon teaching in the various local synagogues, he garners the people's praise (v. 15). Jesus then returns to his home town, and as usual on the Sabbath reads in the synagogue (v. 16). Upon doing so, he indirectly proclaims himself the messiah (v. 17-19). All the people are amazed at him, say nice things about him, and marvel that such could become of a local boy (v. 20-22). But Jesus turns on them and accuses them of being sign seekers who want him to perform the same kinds of miracles they have heard about for them as well (v. 23). He states that the miracles he does will be done among strangers, even as Elijah and the widow of Zarephath, and Elisha and Naaman (v. 24-27). The people in the synagogue are enraged at his accusation, and riot (v. 28). They try to take him and throw him out of town forcibly (v. 29), but, in the confusion, he gets through the crowd and leaves them (v. 30). v14-16 It is clear from the text that Jesus was quite active in the local synagogues and taught there. The statement "as his custom was" clearly indicates Jesus was zealous for the Law and spent the Sabbath studying it. v17-27 Jesus deliberately turned to the passages he quotes and then reads them. It wasn't a coincidence. The passages he reads are quotations from Isa. 61:1, Isa. 58:6, Isa. 61:2. In his quotation, two phrases are omitted, "to bind up the brokenhearted" from Isa. 61:1 and "the day of vengeance [i.e., vindication] or our God" from Isa. 61:2. The first omission is of no consequence, the second one is though. Jesus' presentation is intended to focus on the good news, the mercy, that has come to them. He omits the negative message of Judgement, saving it for v. 23-27. This is poignant because it is contrasting the people's reactions to Jesus as being subjective based upon hearing what they want to hear, as follows: A - (v. 18-19) Jesus proclaims the good news of Mercy B - (v. 20-22) The people are pleased and say nice things about him A - (v. 23-27) Jesus proclaims the truth about them, they are sign-seekers, he judges them B - (v. 28-29) The people riot and try to throw him out of town intending to do him physical harm When he tells them what they want to hear, they like him. When he tells them the truth about themselves, they riot and seek to harm him. This ominously predicts his ultimate fate. v20 "and the eyes of all them...were fastened upon him", The Anchor Bible (AB) states: The verb "atenizein" is a Lucan favorite, In most instances it expresses a steadfast gaze of esteem and trust -the nuance intended here. It is part of the assembly's initial reaction of admiration or pleasant surprise, and enhances the interpretation of Isaiah to be given. v22 The people are pleased at the gracious words spoken by Jesus, and are proud of this hometown boy, Joseph's son. "And all bare him witness", the Greek can also be translated to "And all praised him" or "And all spoke well of him". "Is not this Joseph's son?", the people at this point are pleased with Jesus, so while the question could be read with a cynical tone, that doesn't fit the context. It isn't until after Jesus' rebuke they turn on him. Also note Luke includes a touch of irony here as they are ignorant of Jesus' true father. v23 "this proverb, Physician, heal thyself", the proverb is one that must have been common to the Jews at the time. It appears in the Genesis Rabbah parashah 23 on Gen. 4:23 (the Genesis Rabbah is a Rabbinical Jewish commentary on Genesis that probably appeared in its final form, as it is presently available to us today, circa 500 AD; scholars generally place its initial formulation at circa 200 AD). What the proverb means is a person who is being rebuked for their actions retaliates against the person reprimanding them, as though a patient were rejecting the doctor's prescriptions as bad. In this case, Jesus is the one prescribing spiritual prescriptions and the people are rejecting him saying, "Go heal yourself, you're the sinner!" v24 By quoting this proverb at the people Jesus is pronouncing himself a prophet. v25-27 The passages Jesus is quoting here are dealing with Israel versus Gentile. But his intent is to compare his contemporary neighbors he grew up with the ancient Israelites and the rest of contemporary Judah who are strangers to him with the ancient Gentiles. His ministry is never to the Gentiles, and we see that the rest of Judah accepts him in v. 31-44. So, his intent here is to portray himself as a prophet, like Elijah and Elisha, who has success among strangers and not his own townspeople. v28-29 The people in the synagogue riot at Jesus' rebuke. Then they seek to take him out of town, forcibly eject him, and do him harm in the process. Some translations and commentators suggest they are trying to throw Jesus off a cliff. This isn't possible as there aren't any cliffs around Nazareth, the AB states "modern Nazareth is a small village built on a slope and ringed about by hills". The Greek in question for "brow of the hill" is "ophrus oros" which does not translate well to "cliff" at all. "Brow" is a good translation, but only appears here in the Bible. And the "might cast him headlong" is "katakremnizo auto katakremnizo". The force of "katakremnizo" is uncertain as this is, again, the only appearance of it in the Bible. The Greek "kremnos" translates well to "cliff" or "precipice" which appears in Matt. 8:32. "Kremnos" most literally translates to "hang", so "katakremnizo" most literally translates to "down-hang". The result is it is difficult to determine exactly how much harm they really intended to do to Jesus. The beginning of the verse states they wanted to cast him out of the city. I would assume the latter half of the verse is intended to physically injure him in the process: knock him down, rough him up, and send him packing. I have real difficulty seeing this as an attempt to murder. Also note the people make no attempt to stone him. Had they really wanted to kill him on the grounds of being a false prophet or for blasphemy, they would have tried to stone him, cp. John 10:33, Luke 20:6. If the intent was to kill, stoning would have been the means applied, not throwing him out of town and on his head. v30 The AB translates this verse: But he slipped through the crowd and went on his way. Something of a paraphrase, but it conveys the author's intent well. The text doesn't say how Jesus escaped from them. We would have to wonder if it is miraculous and they ironically miss the miracle they were seeking because of their rage and spiritual blindness. But, there is nothing there to suggest the miraculous at all, in fact it is quite the opposite saying he passed right through the midst of them. I would assume that during the confusion of the riot, Jesus kept his composure rather than making a big ruckus. And when the opportunity arose to take advantage of the confusion to slip away, he did. And he didn't hang around saying "I told you so!", or "Look at me, I am such a martyr!" He leaves and goes about his Father's business where he will have success. v31-44 Only v. 31-32 are supposed to be covered for the lesson, but v. 31-44 are a contiguous block. This section of text is placed here by Luke to contrast the reaction of the people in his home town with the reaction of strangers. Jesus said that no man in a prophet in his home town, and so we see this is the case. When Jesus goes abroad he is revered by the people (v. 32, 36-37), they get to see miracles (v. 33-35, 39, 40-41), they plead with him to stay (v. 42). But at home they throw him out of town because he refuses to put on a show for them. The events described in this text are dislocated chronologically (cp. Mark 1:21-28), and I assume Luke does so deliberately in order to draw a sharp contrast. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. 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