TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 4:14–30. His four-level outline is real structure in the source text, so it is rendered as structure.
After Christ had vanquished the evil spirit, he made it appear how much he was under the influence of the good Spirit; and, having defended himself against the devil's assaults, he now begins to act offensively, and to make those attacks upon him, by his preaching and miracles, which he could not resist or repel. Observe,
I.What is here said in general of his preaching, and the entertainment it met with in Galilee, a remote part of the country, distant from Jerusalem; it was a part of Christ's humiliation that he began his ministry there.
But, 1. Thither he came in the power of the Spirit. The same Spirit that qualified him for the exercise of his prophetical office strongly inclined him to it. He was not to wait for a call from men, for he had light and life in himself. 2. There he taught in their synagogues, their places of public worship, where they met, not, as in the temple, for ceremonial services, but for the moral acts of devotion, to read, expound, and apply, the word, to pray and praise, and for church-discipline; these came to be more frequent since the captivity, when the ceremonial worship was near expiring. 3. This he did so as that he gained a great reputation. A fame of him went through all that region (Luk 4:14), and it was a good fame; for (Luk 4:15) he was glorified of all. Every body admired him, and cried him up; they never heard such preaching in all their lives. Now, at first, he met with no contempt or contradiction; all glorified him, and there were none as yet that vilified him.
II.Of his preaching at Nazareth, the city where he was brought up; and the entertainment it met with there. And here we are told how he preached there, and how he was persecuted.
1.How he preached there. In that observe,
(1.)The opportunity he had for it: He came to Nazareth when he had gained a reputation in other places, in hopes that thereby something at least of the contempt and prejudice with which his countrymen would look upon him might be worn off. There he took occasion to preach,
[1.]In the synagogue, the proper place, where it had been his custom to attend when he was a private person, Luk 4:16. We ought to attend on the public worship of God, as we have opportunity. But, now that he was entered upon his public ministry, there he preached. Where the multitudes of fish were, there this wise Fisherman would cast his net.
[2.]On the sabbath day, the proper time which the pious Jews spent, not in a mere ceremonial rest from worldly labour, but in the duties of God's worship, as of old they frequented the schools of the prophets on the new moons and the sabbaths. Note, It is good to keep sabbaths in solemn assemblies.
(2.)The call he had to it.
[1.]He stood up to read. They had in their synagogues seven readers every sabbath, the first a priest, the second a Levite, and the other five Israelites of that synagogue. We often find Christ preaching in other synagogues, but never reading, except in this synagogue at Nazareth, of which he had been many years a member. Now he offered his service as he had perhaps often done; he read one of the lessons out of the prophets, Act 13:15. Note, The reading of the scripture is very proper work to be done in religious assemblies; and Christ himself did not think it any disparagement to him to be employed in it.
[2.]The book of the prophet Esaias was delivered to him, either by the ruler of the synagogue or by the minister mentioned (Luk 4:20), so that he was no intruder, but duly authorized pro hac vice - on this occasion. The second lesson for that day being in the prophecy of Esaias, they gave him that volume to read in.
(3.)The text he preached upon. He stood up to read, to teach us reverence in reading and hearing the word of God. When Ezra opened the book of the law, all the people stood up (Neh 8:5); so did Christ here, when he read in the book of the prophets. Now the book being delivered to him,
[1.]He opened it. The books of the Old Testament were in a manner shut up till Christ opened them, Isa 29:11. Worthy is the Lamb that was slain to take the book, and open the seals; for he can open, not the book only, but the understanding.
[2.]He found the place which was appointed to be read that day in course, which he needed not to be directed to; he soon found it, and read it, and took it for his text. Now his text was taken out of Isa 61:1, Isa 61:2, which is here quoted at large, Luk 4:18, Luk 4:19. There was a providence in it that that portion of scripture should be read that day, which speaks so very plainly of the Messiah, that they might be left inexcusable who knew him not, though they heard the voices of the prophets read every sabbath day, which bore witness of him, Act 13:27. This text gives a full account of Christ's undertaking, and the work he came into the world to do. Observe,
First, How he was qualified for the work: The Spirit of the Lord is upon me. All the gifts and graces of the Spirit were conferred upon him, not by measure, as upon other prophets, but without measure, Joh 3:34. He now came in the power of the Spirit, Luk 4:14.
Secondly, How he was commissioned: Because he had anointed me, and sent me. His extraordinary qualification amounted to a commission; his being anointed signifies both his being fitted for the undertaking and called to it. Those whom God appoints to any service he anoints for it: "Because he hath sent me, he hath sent his Spirit along with me."
Thirdly, What his work was. He was qualified and commissioned,
1.To be a great prophet. He was anointed to preach; that is three times mentioned here, for that was the work he was now entering upon. Observe,
(1.)To whom he was to preach: to the poor; to those that were poor in the world, whom the Jewish doctors disdained to undertake the teaching of and spoke of with contempt; to those that were poor in spirit, to the meek and humble, and to those that were truly sorrowful for sin: to them the gospel and the grace of it will be welcome, and they shall have it, Mat 11:5.
(2.)What he was to preach. In general, he must preach the gospel. He is sent evangelizesthai - to evangelize them; not only to preach to them, but to make that preaching effectual; to bring it, not only to their ears, but to their hearts, and deliver them into the mould of it. Three things he is to preach: -
[1.]Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him.
[2.]Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight.
[3.]The acceptable year of the Lord, Luk 4:19. He came to let the world know that the God whom they had offended was willing to be reconciled to them, and to accept of them upon new terms; that there was yet a way of making their services acceptable to him; that there is now a time of good will toward men. It alludes to the year of release, or that of jubilee, which was an acceptable year to servants, who were then set at liberty; to debtors, against whom all actions then dropped; and to those who had mortgaged their lands, for then they returned to them again. Christ came to sound the jubilee-trumpet; and blessed were they that heard the joyful sound, Psa 89:15. It was an acceptable time, for it was a day of salvation.
2.Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God's wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption.
3.To be a great Redeemer. He not only proclaims liberty to the captives, as Cyrus did to the Jews in Babylon (Whoever will, may go up), but he sets at liberty them that are bruised; he doth by his Spirit incline and enable them to make use of the liberty granted, as then none did but those whose spirit God stirred up, Ezr 1:5. He came in God's name to discharge poor sinners that were debtors and prisoners to divine justice. The prophets could but proclaim liberty, but Christ, as one having authority, as one that had power on earth to forgive sins, came to set at liberty; and therefore this clause is added here. Dr. Lightfoot thinks that, according to a liberty the Jew allowed their readers, to compare scripture with scripture, in their reading, for the explication of the text, Christ added it from Isa 58:6, where it is made the duty of the acceptable year to let the oppressed go free, where the phrase the Septuagint uses is the same with this here.
(4.)Here is Christ's application of this text to himself (Luk 4:21): When he had read it, he rolled up the book, and gave it again to the minister, or clerk, that attended, and sat down, according to the custom of the Jewish teachers; he sat daily in the temple, teaching, Mat 26:55. Now he began his discourse thus, "This day is this scripture fulfilled in your ears. This, which Isaiah wrote by way of prophecy, I have now read to you by way of history." It now began to be fulfilled in Christ's entrance upon his public ministry; now, in the report they heard of his preaching and miracles in other places; now, in his preaching to them in their own synagogue. It is most probable that Christ went on, and showed particularly how this scripture was fulfilled in the doctrine he preached concerning the kingdom of heaven at hand; that it was preaching liberty, and sight, and healing, and all the blessings of the acceptable year of the Lord. Many other gracious words proceeded out of his mouth, which these were but the beginning of; for Christ often preached long sermons, which we have but a short account of. This was enough to introduce a great deal: This day is this scripture fulfilled. Note,
[1.]All the scriptures of the Old Testament that were to be fulfilled in the Messiah had their full accomplishment in the Lord Jesus, which abundantly proves that this was he that should come.
[2.]In the providences of God, it is fit to observe the fulfilling of the scriptures. The works of God are the accomplishment not only of his secret word, but of his word revealed; and it will help us to understand both the scriptures and the providences of God to compare them one with another.
(5.)Here is the attention and admiration of the auditors.
[1.]Their attention (Luk 4:20): The eyes of all them that were in the synagogue (and, probably, there were a great many) were fastened on him, big with expectation what he would say, having heard so much of late concerning him. Note, It is good, in hearing the word, to keep the eye fixed upon the minister by whom God is speaking to us; for, as the eye effects the heart, so, usually, the heart follows the eye, and is wandering, or fixed, as that is. Or, rather, let us learn hence to keep the eye fixed upon Christ speaking to us in and by the minister. What saith my Lord unto his servants?
[2.]Their admiration (Luk 4:22): They all bore him witness that he spoke admirably well, and to the purpose. They all commended him, and wondered at the gracious words that proceeded out of his mouth; and yet, as appears by what follows, they did not believe in him. Note, It is possible that those who are admirers of good ministers and good preaching may yet be themselves not true Christians. Observe, First, What it was they admired: The gracious words which proceedeth out of his mouth. The words of grace; good words, and spoken in a winning melting way. Note, Christ's words are words of grace, for, grace being poured into his lips (Psa 45:2), words of grace poured from them. And these words of grace are to be wondered at; Christ's name was Wonderful, and in nothing was he more so than in his grace, in the words of his grace, and the power that went along with those words. We may well wonder that he should speak such words of grace to such graceless wretches as we are. Secondly, What it was that increased their wonder and that was the consideration of his original: They said, Is not this Joseph's son, and therefore his extraction mean and his education mean? Some from this suggestion took occasion perhaps so much the more to admire his gracious words, concluding he must needs be taught of God, for they knew no one else had taught him; while others perhaps with this consideration corrected their wonder at his gracious words, and concluded there could be nothing really admirable in them, whatever appeared, because he was the Son of Joseph. Can any thing great, or worthy our regard, come from one so mean?
(6.)Christ's anticipating an objection which he knew to be in the minds of many of his hearers. Observe,
[1.]What the objection was (Luk 4:23): "You will surely say to me, Physician, heal thyself. Because you know that I am the Son of Joseph, your neighbour, you will expect that I should work miracles among you, as I have done in other places; as one would expect that a physician, if he be able, should heal, not only himself, but those of his own family and fraternity." Most of Christ's miracles were cures; - "Now why should not the sick in thine own city be healed as well as those in other cities?" They were designed to cure people of their unbelief; - "Now why should not the disease of unbelief, if it be indeed a disease, be cured in those of thine own city as well as in those of others? Whatsoever we have heard done in Capernaum, that has been so much talked of, do here also in thine own country." They were pleased with Christ's gracious words, only because they hoped they were but the introduction to some wondrous works of his. They wanted to have their lame, and blind, and sick, and lepers, healed and helped, that the charge of their town might be eased; and that was the chief thing they looked at. They thought their own town as worthy to be the stage of miracles as any other; and why should not he rather draw company to that than to any other? And why should not his neighbours and acquaintances have the benefit of his preaching and miracles, rather than any other?
[2.]How he answers this objection against the course he took.
First, By a plain and positive reason why he would not make Nazareth his headquarters (Luk 4:24), because it generally holds true that no prophet is accepted in his own country, at least not so well, nor with such probability of doing good, as in some other country; experience seals this. When prophets have been sent with messages and miracles of mercy, few of their own country-men, that have known their extraction and education, have been fit to receive them. So Dr. Hammond. Familiarity breeds contempt; and we are apt to think meanly of those whose conversation we have been accustomed to; and they will scarcely be duly honoured as prophets who were well known when they were in the rank of private men. That is most esteemed that is far-fetched and dear-bought, above what is home-bred, though really more excellent. This arises likewise from the envy which neighbours commonly have towards one another, so that they cannot endure to see him their superior whom awhile ago they took to be every way their inferior. For this reason, Christ declined working miracles, or doing any thing extraordinary, at Nazareth, because of the rooted prejudices they had against him there.
Secondly, By pertinent examples of two of the most famous prophets of the Old Testament, who chose to dispense their favours among foreigners rather than among their own countrymen, and that, no doubt, by divine direction. 1. Elijah maintained a widow of Sarepta, a city of Sidon, one that was a stranger to the commonwealth of Israel, when there was a famine in the land, Luk 4:25, Luk 4:26. The story we have Kg1 17:9, etc. It is said there that the heaven was shut up three years and six months; whereas it is said, Kg1 18:1, that in the third year Elijah showed himself to Ahab, and there was rain; but that was not the third year of the drought, but the third year of Elijah's sojourning with the widow of Sarepta. As God would hereby show himself a Father of the fatherless, and a Judge of the widows, so he would show that he was rich in mercy to all, even to the Gentiles. 2. Elisha cleansed Naaman the Syrian of his leprosy, though he was a Syrian, and not only a foreigner, but an enemy to Israel (Luk 4:27); Many lepers were in Israel in the days of Eliseus, four particularly, that brought the news of the Syrians' raising the siege of Samaria with precipitation, and leaving the plunder of their tents to enrich Samaria, when Elisha was himself in the besieged city, and this was the accomplishment of his prophecy too; see Kg2 7:1, Kg2 7:3, etc. And yet we do not find that Elisha cleansed them, no not for a reward of their service, and the good tidings they brought, but only the Syrian; for none besides had faith to apply himself to the prophet for a cure. Christ himself often met with greater faith among Gentiles than in Israel. And here he mentions both these instances, to show that he did not dispense the favour of his miracles by private respect, but according to God's wise appointment. And the people of Israel might as justly have said to Elijah, or Elisha, as the Nazarenes to Christ, Physician, heal thyself. Nay, Christ wrought his miracles, though not among his townsmen, yet among Israelites, whereas these great prophets wrought theirs among Gentiles. The examples of the saints, though they will not make a bad action good, yet will help to free a good action from the blame of exceptious people.
2.How he was persecuted at Nazareth.
(1.)That which provoked them was his taking notice of the favour which God by Elijah and Elisha showed to the Gentiles: When they heard these things, they were filled with wrath (Luk 4:28), they were all so; a great change since Luk 4:22, when they wondered at the gracious words that proceeded out of his mouth; thus uncertain are the opinions and affections of the multitude, and so very fickle. If they had mixed faith with those gracious words of Christ which they wondered at, they would have been awakened by these latter words of his to take heed of sinning away their opportunities; but those only pleased the ear, and went no further, and therefore these grated on the ear, and irritated their corruptions. They were angry that he should compare himself, whom they knew to be the son of Joseph, with those great prophets, and compare them with the men of that corrupt age, when all had bowed the knee to Baal. But that which especially exasperated them was that he intimated some kindness God had in reserve for the Gentiles, which the Jews could by no means bear the thoughts of, Act 22:21. Their pious ancestors pleased themselves with the hopes of adding the Gentiles to the church (witness many of David's psalms and Isaiah's prophecies); but this degenerate race, when they had forfeited the covenant themselves, hated to think that any others should be taken in.
(2.)They were provoked to that degree that they made an attempt upon his life. This was a severe trial, now at his setting out, but a specimen of the usage he met with when he came to his own, and they received him not.
[1.]They rose up in a tumultuous manner against him, interrupted him in his discourse, and themselves in their devotions, for they could not stay until their synagogue-worship was over.
[2.]They thrust him out of the city, as one not worthy to have a residence among them, though there he had had a settlement so long. They thrust from them the Saviour and the salvation, as if he had been the offscouring of all things. How justly might he have called for fire from heaven upon them! But this was the day of his patience.
[3.]They led him to the brow of the hill, with a purpose to throw him down headlong, as one not fit to live. Though they knew how inoffensively he had for so many years lived among them, how shining his conversation had been, - though they had heard such a fame of him and had but just now themselves admired his gracious words, - though in justice he ought to have been allowed a fair hearing and liberty to explain himself, yet they hurried him away in a popular fury, or frenzy rather, to put him to death in a most barbarous manner. Sometimes they were ready to stone him for the good works he did (Joh 10:32), here for not doing the good works they expected from him. To such a height of wickedness was violence sprung up.
(3.)Yet he escaped, because his hour was not yet come: He passed through the midst of them unhurt. Either he blinded their eyes, as God did those of the Sodomites and Syrians, or he bound their hands, or filled them with confusion, so that they could not do what they designed; for his work was not done, it was but just begun; his hour was not yet come, when it was come, he freely surrendered himself. They drove him from them, and he went his way. He would have gathered Nazareth, but they would not, and therefore their house is left to them desolate. This added to the reproach of his being Jesus of Nazareth, that not only it was a place whence no good thing was expected, but that it was such a wicked, rude place, and so unkind to him. Yet there was a providence in it, that he should not be much respected by the men of Nazareth, for that would have looked like a collusion between him and his old acquaintance; but now, though they received him not, there were those that did.
Historical interpretation
Nine Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod.
Our Savior, after reading this prophecy through in the synagogue one day to a multitude of Jews, shut the book and said, “This day is this Scripture fulfilled in your ears.” He began his own teaching from that point. He began to preach the gospel to the poor, putting in the forefront of his blessings: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Yes, he proclaimed forgiveness to those who were hampered by evil spirits and bound for a long time like slaves by demons. He invited all to be free and to escape from the bonds of sin, when he said, “Come to me, all you that labor, and are heavy laden, and I will refresh you.”9To the blind he gave sight, giving the power of seeing to those whose bodily vision was destroyed. He showered those in ancient times who were blind in their minds to the truth with the vision of the light of true religion. The prophecy before us shows it to be essential that Christ himself should be the originator and leader of the gospel activity. The same prophet foretells that after him his own disciples should be ministers of the same system: “How beautiful are the feet of them that bring good tidings of good things, and of those that bring good tidings of peace.”
Here he says very particularly that it is the feet of those who publish the good news of Christ that are beautiful. For how could they not be beautiful, which in so small, so short a time have run over the whole earth and filled every place with the holy teaching about the Savior of the world?
(Orat. 2. cont. Arian.) He says this to explain to us the cause of the revelation made to the world, and of His taking upon Him the human nature. For as the Son, though He is the giver of the Spirit, does not refuse to confess as man that by the Spirit He casts out devils, so, inasmuch as He was made man, He does not refuse to say, The Spirit of the Lord is upon me.
(non occ.) Or, He came to heal the broken hearted, i. e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human heart.
The Lord in every thing so humbled Himself to obedience, that He did not despise even the office of a reader, as it follows, And he rose up to read, and there was delivered unto him the book, &c. He received the book indeed, that He might show Himself to be the same who spoke in the Prophets, and that He might stop the blasphemies of the wicked, who say that there is one God of the Old Testament, another of the New; or who say that Christ had His beginning from a virgin. For how did He begin from a virgin, who spoke before that virgin was?
You see the Trinity coeternal and perfect. The Scripture speaks of Jesus as perfect God and perfect man. It speaks of the Father, and the Holy Spirit, who was shown to be a cooperator, when in a bodily form as a dove He descended upon Christ.
Or, He is anointed all over with spiritual oil, and heavenly virtue, that He might enrich the poverty of man's condition with the everlasting treasure of His resurrection.
Or, by the acceptable year of the Lord, he means this day extended through endless ages, which knows of no return to a world of labour, and grants to men everlasting reward and rest. It follows, And he closed the book, and he gave it again.
You see the Trinity coeternal and perfect. The Scripture speaks of Jesus as both God and man, complete in both aspects: it speaks of God as the Father and the Holy Spirit. The Holy Spirit is shown to be a cooperator when, in the form of a dove, he descended upon Christ; when the Son of God was baptized in the river, the Father spoke from heaven. Therefore, what greater testimony do we seek than the fact that the one who spoke in the Prophets, signed it with his own voice? He is anointed with spiritual oil and heavenly power, so that he may water the poverty of human condition with the treasure of resurrection, turn away the captivity of the mind, enlighten the blindness of souls, proclaim the year of the Lord spread through eternal times, which does not know how to return to the cycle of labor, and grant mankind the continuation of fruits and tranquility. And he so humbled himself to all obeisances, that he did not even despise the duty of the reader: but we, the impious ones, who denied the faith of divinity to be collected by the contemplation of his body's miracles.
He communicates the knowledge of Himself to those among whom He was brought up according to the flesh. As it follows, And he came to Nazareth.
By the power of the Spirit he means showing forth of miracles.
And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue.
Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then the Jews were accustomed to call not only the gathering together of people, but also the house where they met together to hear the word of God; as we call by the name of Church, both the place and the company of the faithful. But there is this difference between the synagogue which is called congregation, and the Church which is interpreted convocation, that flocks and cattle, and any thing else can be gathered together in one, but only rational beings can be called together. Accordingly the Apostolical doctors thought right to call a people which was distinguished by the superior dignity of a new grace rather by the name of Church, than Synagogue. But rightly also was the fact of His being magnified by those present proved, by actual evidence of word and deed, as it follows, And he was magnified by all.
They flocked together on the Sabbath day in the synagogues, that, resting from all worldly occupations, they might set themselves down with a quiet mind to meditate on the precepts of the Law. Hence it follows, And he entered as was his custom on the Sabbath day into the synagogue.
He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yours is the kingdom of heaven.
Or, because it is written, A broken and a contrite heart God will not despise. (Ps. 51:17.) He says therefore, that He is sent to heal the broken hearted, as it is written, Who heals the broken hearted. (Ps. 147:3.)
It follows, And to preach deliverance to the captives.
Or, to set at liberty them that are bruised; i. e. to relieve those who had been heavy laden with the intolerable burden of the Law.
For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. (2 Cor. 6:2.) After the acceptable year of the Lord, he adds, And the day of retribution;a that is, the final retribution, when the Lord shall give to every one according to his work.
He read the book to those who were present to hear Him, but having read it, He returned it to the minister; for while He was in the world He spoke openly, teaching in the synagogues and in the temple; but about to return to heaven, He committed the office of preaching the Gospel to those who from the beginning were eye-witnesses and ministers of the word. He read standing, because while explaining those Scriptures which were written of Him, He condescended to work in the flesh; but having returned the book, He sits down, because He restored Himself to the throne of heavenly rest. For standing is the part of the workman, but sitting of one who is resting or judging. So also let the preacher of the word rise up and read and work and preach, and sit down, i. e. wait for the reward of rest. But He opens the book and reads, because sending the Spirit, He taught His Church all truth; having shut the book, He returned it to the minister, because all things were not to be said unto all, but He committed the word to the teacher to be dispensed according to the capacity of the hearers. It follows, And the eyes of all in the synagogue were fastened on him.
Because, in fact, as that Scripture had foretold, the Lord was both doing great things, and preaching greater.
And He came to Nazareth, where He was brought up, and, according to His custom, He entered the synagogue on the Sabbath day. Synagogue, in Greek, means congregation in Latin, which term was used to mean not only the assembly of many people, but also the house where the Jews gathered to hear or speak the word of God. Hence the Lord said to the high priest Annas: I have always taught in the synagogue and in the temple, where all the Jews come together. Just as we also call the churches of the faithful both places and choirs. However, there is a difference between synagogue, which means congregation, and church, which means convocation, in that the people of the Old Testament were known by both terms, but the people of the New Testament are called only church. For, evidently, even animals and inanimate things can be gathered into one, but only those using reason can be called together. Therefore, it seemed proper to the apostolic writers and teachers that the people of the new grace, endowed with greater dignity, be called into the unity of the faith, rather than gathered, namely, to be referred to as the Church, and not the Synagogue. They would gather on the Sabbath in the synagogues, so that, as the Lord commanded: Be still and know that I am God (Psalm 46), they would set aside worldly affairs and rest with a quiet heart to meditate on the teachings of the law. To this day, the indication of this devotion endures in the Church, which in some places, in memory of the ancient religion, is accustomed to recite on the Sabbath the song of Deuteronomy in which is contained the entire state of the ancient people, what they deserved when God was offended, and what when He was appeased. Otherwise, it would be out of order to recite the last song of Moses on the earlier days of the week after the sayings of the prophets. Therefore, Jesus entered the synagogue on the Sabbath day to complete the rite of the Mosaic law with the fullness of heavenly grace.
That He might teach us to benefit and instruct first our brethren, then to extend our kindness to the rest of our friends.
But these things may be understood also of the dead, who being taken captive have been loosed from the dominion of hell by the resurrection of Christ. It follows, And recovering of sight to the blind.
Continue studying Luke 4:16 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 4:16 chronicles a pivotal moment in the early public ministry of Jesus, depicting His return to Nazareth, the town of His upbringing. The verse highlights His established practice of attending the synagogue on the Sabbath day, where He stood up to read from the sacred scriptures. This seemingly ordinary act serves as a crucial prelude, setting the stage for Jesus' profound declaration of His messianic mission and the commencement of His authoritative teaching in His hometown.
Context
Literary Context
Luke 4:16 immediately follows Jesus' baptism by John the Baptist and His victorious temptation in the wilderness, events that mark the official inauguration of His public ministry. Having returned to Galilee "in the power of the Spirit" Luke 4:14, Jesus begins teaching in the synagogues throughout the region, gaining widespread acclaim. His arrival in Nazareth, His childhood home, is thus presented as a natural progression within His burgeoning ministry, leading directly into His programmatic sermon where He declares His fulfillment of Isaiah's prophecy Luke 4:17-21. The subsequent rejection by His hometown crowd Luke 4:28-30 provides a stark contrast to His initial popularity elsewhere in Galilee and foreshadows the broader rejection He would face.
Historical & Cultural Context
Nazareth was a small, somewhat obscure village in Galilee, often looked down upon by those from more prominent Jewish centers John 1:46. The synagogue served as the central hub of Jewish community life in the first century, functioning not only as a place of worship and prayer on the Sabbath but also as a school, a court, and a social gathering place. Sabbath observance was a cornerstone of Jewish identity, mandated by the Mosaic Law Exodus 20:8-11. During synagogue services, it was customary for literate men to be invited to read from the Torah or the Prophets, and the reader would stand out of respect for the sacred text. Jesus' participation was entirely consistent with the established religious and cultural norms of His time and people.
Key Themes
This verse contributes to several significant themes within Luke's Gospel and the broader biblical narrative. Firstly, it underscores Jesus' humanity and His faithful obedience to the Mosaic Law and Jewish tradition. The phrase "as his custom was" emphasizes His consistent piety and lifelong participation in the religious life of His people, demonstrating that He fully lived within the covenant He came to fulfill. Secondly, the synagogue serves as a crucial platform for divine revelation. What appears to be an ordinary act of worship becomes the providential setting for Jesus to publicly articulate His messianic mission, drawing directly from the prophetic scriptures. This highlights how God often uses familiar, established structures to introduce new, transformative truth. Finally, the verse subtly introduces the theme of preparation for prophetic ministry. Jesus' actions here are not merely ritualistic; they are a deliberate step towards His public unveiling as the Spirit-anointed Messiah, setting the stage for the dramatic declaration found in Luke 4:18-19.
Exposition and Analysis
Key Word Analysis
This word, derived from a primary verb meaning "to be used (by habit or conventionality)," signifies a deep-seated, regular practice. Its use here highlights that Jesus' synagogue attendance on the Sabbath was not an isolated event but a consistent, ingrained pattern in His life. It speaks to His piety, His respect for the Law, and His full participation in the religious life of His community, underscoring His authentic humanity and obedience.
Of Hebrew origin, this term refers to the weekly day of rest from secular avocations, an institution central to Jewish worship and identity. The explicit mention of the Sabbath day emphasizes the sacred context of Jesus' actions, placing His ministry within the framework of God's covenant with Israel. It also subtly foreshadows Jesus' later teachings and actions concerning the Sabbath, revealing His authority as its Lord.
This verb, meaning "to know again" or "to read," refers specifically to the public reading of scripture. In the synagogue context, it implies a formal, respectful engagement with the sacred texts. Jesus' act of standing up to read signifies His readiness to engage with the divine Word, not merely as a participant but as one who is about to expound upon it with unparalleled authority, fulfilling its very prophecies.
Verse Breakdown
"And he came to Nazareth, where he had been brought up"
This clause establishes the setting as Jesus' childhood home, a place of familiarity and personal history. It grounds Jesus' divine mission in His tangible human experience and upbringing, emphasizing His connection to a specific community and the ordinary rhythms of life before His public ministry fully unfolds.
"and, as his custom was,"
This phrase highlights Jesus' consistent and habitual practice of synagogue attendance. It underscores His deep piety and His adherence to the religious traditions and commandments of His Jewish heritage, demonstrating His perfect obedience to God's Law even as He prepared to usher in a new covenant.
"he went into the synagogue on the sabbath day,"
This specifies the location and timing of Jesus' action, emphasizing the importance of corporate worship within the Jewish community on the designated day of rest. The synagogue was the focal point for religious instruction and communal gathering, making it the ideal public forum for Jesus' subsequent declaration.
"and stood up for to read."
This final clause describes Jesus' active posture, signifying His readiness to engage with the sacred scriptures. Standing was the customary respectful posture for reading in the synagogue. This seemingly simple act is pregnant with significance, as it provides the direct opportunity for Jesus to publicly declare His messianic identity and mission, setting the stage for the profound events that immediately follow.
Literary Devices
Luke 4:16 masterfully employs several literary devices to convey its profound message. Setting is crucial, as the return to Nazareth, His hometown, creates a sense of familiar backdrop against which extraordinary events are about to unfold. The mention of the synagogue and the Sabbath day further grounds the narrative in specific religious and cultural contexts, highlighting Jesus' integration into Jewish life. The phrase "as his custom was" employs Repetition or Habit, emphasizing Jesus' consistent piety and obedience, which serves as a foundation for His divine authority. This consistency also sets up a subtle Foreshadowing, as this habitual act of reading is about to be transformed into a momentous declaration of His messianic identity. Finally, there is a degree of Irony present: the Son of God, who established the Law and the Sabbath, humbly participates in the very traditions He transcends, only to be rejected by those within His own community who ostensibly uphold these traditions.
Theological and Thematic Connections
Luke 4:16 is deeply significant as it portrays Jesus not only as fully divine but also as fully human, demonstrating perfect obedience to the Law and a lifelong commitment to communal worship. His consistent practice of attending the synagogue on the Sabbath underscores His identification with His people and His respect for the established religious institutions, even as He prepares to fulfill and redefine them. This verse highlights the sacredness of the Sabbath and the synagogue as a place where God's Word is proclaimed, setting the stage for Jesus to reveal Himself as the living Word and the fulfillment of prophecy. It shows that even the Son of God found value in regular, corporate worship and scriptural engagement, providing a powerful example for all believers.
Reflection and Application
Luke 4:16 offers profound insights for contemporary believers, inviting us to consider the intentionality and consistency of our own spiritual practices. Jesus, though fully God, faithfully participated in the communal worship of His day, setting an enduring example for us. His "custom" reminds us that spiritual growth is often nurtured not just by dramatic encounters, but by consistent, humble engagement with God's Word and His people. We are called to prioritize gathering with fellow believers for worship, instruction, and fellowship, recognizing the vital role it plays in our spiritual formation and in strengthening the body of Christ. Furthermore, Jesus' readiness to stand and read, which led to a powerful declaration, encourages us to be attentive to the seemingly ordinary opportunities God places before us in our daily lives and communities. These routine moments can become divine appointments, platforms for us to live out and articulate the truth of the Gospel, just as Jesus did. Our faithfulness in the small, consistent habits of devotion can prepare us for greater purposes and open doors for God to work through us in unexpected ways.
Questions for Reflection
FAQ
Why is it significant that Jesus returned to Nazareth for this event?
Jesus' return to Nazareth, His childhood home, is highly significant for several reasons. It underscores His human roots and connection to a specific community, grounding His divine mission in a tangible, relatable context. Nazareth was a humble, even disdained, town, which aligns with the prophetic theme of the Messiah's unassuming arrival. More importantly, this return sets the stage for a dramatic confrontation: Jesus, the prophet, is about to be rejected in His own hometown, fulfilling the proverb He Himself quotes in Luke 4:24. This initial rejection foreshadows the broader opposition and ultimate rejection He would face from many within Israel, even as He offered them the Good News.
What was the typical practice of reading in a synagogue service during Jesus' time?
During the first century, a typical synagogue service on the Sabbath would involve prayers, readings from the Law (Torah) and the Prophets (Nevi'im), and often a sermon or exposition of the readings. It was customary for literate men to be invited to participate in the readings. The reader would stand out of reverence for the sacred scriptures, unroll the scroll to the designated passage, read it aloud, and then often sit down to give an exposition or sermon. Jesus' act of standing up "for to read" indicates His participation in this established tradition, providing Him with a public platform to deliver His messianic declaration, as recorded in the verses immediately following Luke 4:16.
Christ-Centered Fulfillment
Luke 4:16, while describing a seemingly ordinary act, is profoundly Christ-centered, revealing Jesus as the fulfillment of God's redemptive plan. His consistent piety and adherence to the Sabbath custom demonstrate His perfect obedience to the Law, not to be bound by it, but to fulfill it completely, thereby becoming the spotless Lamb of God who takes away the sin of the world John 1:29. By standing to read in the synagogue, Jesus steps into His prophetic role, not merely as a participant in ritual, but as the very Word made flesh! who embodies and declares the divine message. This act prepares for His authoritative declaration from Isaiah 61, identifying Himself as the Spirit-anointed Messiah who brings good news to the poor, freedom to the captives, and sight to the blind Luke 4:18-19. Furthermore, His return to Nazareth and His engagement with the Sabbath highlight His identity as the Lord of the Sabbath!, who redefines its true meaning from burdensome legalism to a day of rest and liberation found in Him. Ultimately, this verse serves as a quiet but powerful prelude to Jesus' public unveiling, showing how the Son of God humbly entered human life and tradition to inaugurate the new covenant, fulfilling all righteousness and ushering in the true kingdom of God.