“Nazareth’
has figured prominently in the Infancy Narratives of Luke, but Luke reminds us
that it was where Jesus had been brought up. Jesus is faithful to the
tradition he received from his fore fathers, and does not flout rules for the
sake of flouting them. He is not an armchair critic. Standing to read was
customary. While he taught, he would sit. There were many parts to the worship
in a Jewish synagogue, and various people might have been asked to lead in
reading or praying. Luke’s description of Jesus finding the place where
the verses quoted from Isaiah occur probably means that Jesus himself chose
this passage. The scriptures would be read in Hebrew and then interpreted in
Aramaic. Jesus could have chosen a text which spoke about the
glory of the Prophet, or about God’s Chosen One (see for example Isaiah 63),
yet, he chooses a text where he will as Prophet and Chosen One spend himself in
service.
The reading is from Isa 61,1-2a and 58,6. Luke,
however, omits “to bind up the broken hearted of Isa 61,1 and adds from Isa
58,6, “to set at liberty those who are oppressed”. The threefold repetition
of the pronoun “me” is an indication that this passage describes the
ministry of Jesus rather than Isaiah. It is also important to note that
Jesus in Luke does not go on to read the second part of Isaiah 61,2 “and the
day of vengeance of our God.”
1. Significantly, Jesus’ work will be good news to the poor.
The “poor” figure more prominently in Jesus’ teachings in Luke than in any
other Gospel (see Lk 14,13.21; 16,20.22; 18,22; 21,3).
2. Jesus released persons from various forms of bondage and
oppression: economic (the poor), physical (the lame, the crippled);
political the condemned) and demonic.
3. The restoration of sight to the blind was closely
associated with the prophetic vision of fulfilment of God’s promises to Israel. When
Jesus restores sight to the blind (Lk 7,21-22; 18,35) he is dramatically
fulfilling the role of the one who would be “ a light for the nations”
(Lk 2,32).
4. “the acceptable year of the Lord” In Isaiah, this term refers to the Jubilee year legislation in
Lev. 25. Following a series of seven sevens (forty nine), the fiftieth year was
to be a time of liberty (Lev 25,10). The coming of Jesus means that the liberation
of the impoverished and oppressed had come.
Jesus followed the usual practice of rolling the scroll and
giving it back to the attendant. The posture of sitting was the usual posture
when teaching. (See how in Mt 5,1-2 when Jesus goes up to the mountain, he sits
down before beginning to teach). Through his first words to the people in
the synagogue, “Today, this scripture has been fulfilled in your hearing”,
Jesus conveys that the centuries of waiting on God’s blessing and promises have
ended.
There is initial enthusiasm for Jesus’ announcement. This is a
positive response to what he has said. They are happy because what they hear
suits them. It fits in with their way of thinking. The question, “Is not
this Joseph’s son?” need not be hostile, especially because earlier Luke
reports that all spoke well of him. It might be paraphrased in this manner; who
would have thought that someone who grew up in our village could reach so far?
Jesus interprets the crowd to say that he must begin in his own
hometown what he has been doing in so many other places. They are ready to
receive God’s blessing.
While this proverb, “Truly (Amen) I tell you, no prophet is
accepted in the prophet’s hometown” is also found in Matthew (13,57), Mark
(6,4) and John (4,44), the form varies. Luke is the only one of the four who
introduces the proverb with “Amen”. In Luke like in John, there is no
exception clause (which is found in Matthew and Mark –“except in his own
country and in his own (house”). Luke changes the word “honour” found in the
other three forms and substitutes it with “accepted”. The word “hometown” can
also mean “home country”, and anticipates the rejection of Jesus in Nazareth and also in the whole of Israel. The
examples of Elijah and Elisha serve as a reminder that God’s blessings are not
restricted to only a few but are available for all. Also the blessings will not
be forced on anyone, but must be accepted with an open heart as gift. The
passive verbs imply God’s direction: God closed the heavens (4,25), God sent Elijah
(4,26) and God cleansed Naaman (4,27 see also 2 Kings 5,1-14).
At first Jesus had seemed to be promising them the blessings. He
was saying what they wanted to hear. But now, he had said something different.
He had woken them from their stupor. He had challenged them to get out of their
complacency. He had taken them beyond boundaries and stereotypes, and had
spoken about the graciousness and magnanimity of God’s unmerited blessing.
“went on his way” may be translated “he was going on”.
Through this Luke makes clear that he does not want anyone to read that Jesus
had a miraculous deliverance, but that Jesus would remain steadfast and
resolute no matter what the consequences. Human power and objections could not
come in the way of his mission to proclaim God’s justice and unconditional love