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Commentary on Luke 4 verses 14–30
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.
Come, now, if you have read in the utterance of the prophet in the Psalms, "God hath reigned from the tree," I wait to hear what you understand thereby; for fear you may perhaps think some carpenter-king is signified, and not Christ, who has reigned from that time onward when he overcame the death which ensued from His passion of "the tree.
(Hom. 2. de jejun. Hom. de fame.) For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others.
(Hom. in div.) Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life.
But the Saviour purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say unto you, that no prophet is accepted in his own country.
But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from them that are jealous of His divine blessings in others. For our Lord's Incarnation is an evidence of His divinity, and His invisible things are proved to us by those which are visible. See then what evils envy produces. For envy a country is deemed unworthy of the works of its citizen, which was worthy of the conception of the Son of God.
By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord's conduct shown to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in the days of Elias: not that the days were his, but that he performed his works in them.
But he says in a mystery, "In the days of Elias," because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was shut when there was famine, because there was no fruitfulness in acknowledging God. But in that widow to whom Elias was sent was prefigured a type of the Church.
Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the sacrament of baptism, washed from the stains of body and soul, begins to be a virgin without spot or wrinkle.
(Hom. 48. in Matt.) When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Saviour's words which softened the hearts of the hearers. Hence it is said, And they all bare him witness.
(ubi sup.) But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?
(ubi sup.) For though after a long time and when He had begun to show forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself.
He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was a famine through the land.
(Hom. in Pet. et Eli.) But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I wall command a widow woman to feed you. As it follows, But to none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shown by the woman toward the prophet, consisted her riches not of lands, but of good will.
But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness?
Since they did not understand Christ who had been anointed and sent by God, who was the Author of such wonderful works, they returned to their usual ways and said foolish and useless things about him. They wondered at the words of grace that he spoke. Yet they treated these words as worthless. They said, “Isn’t this Joseph’s son?” But how does this diminish the glory of the Worker of the miracles? What prevents him from being both venerated and admired, even had he been, as was supposed, Joseph’s son? Don’t you see the miracles? Satan is fallen, the herds of devils are vanquished, and multitudes are set free from various kinds of sicknesses. You praise the grace that was present in his teachings. Do you, then, in Jewish fashion, think lightly of him, because you thought Joseph was his father? How absurd! Truly is it said about them, “See! They are a foolish people. They are without understanding! They have eyes and don’t see, ears, and do not hear.”
They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken.
Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet unto you from among your brethren. (Deut. 18:15.)
Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i. e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them.
For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child's, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, Unto us a Child is born. (Isa. 9:6.)
And they said: Is this not the son of Joseph? What blindness of the Nazarenes, who, though they recognize him by his words and deeds to be the Christ, despise him solely on account of his lineage. However, their error is our salvation and the condemnation of heretics. For they saw Jesus Christ so much as a man, that they called him the son of Joseph, and according to other evangelists, the carpenter, or the son of the carpenter. Among these things, it should be observed why Christ, appearing in the flesh, wanted to be called the son of a carpenter, or rather the carpenter himself. It is to be understood with sound intellect that even by this he taught that he was the son of the one who, before the ages, created God, who in the beginning made the heaven and the earth. For even if human things cannot be compared to divine things, it is still a perfect symbol because the father of Christ works with fire and spirit. Wherefore his precursor said of him as the carpenter's son: He will baptize you with the Holy Spirit and fire (Luke II). He who in this great house of the world makes vessels of different kinds. Indeed, he transforms vessels of wrath into vessels of mercy by softening them with the fire of the spirit. Hence Malachi rightly said, speaking in the person of the Father: Behold, I will send my messenger, and he will prepare the way before me, and suddenly the Lord whom you seek will come to his temple, and then he added shortly after: And he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them like gold and silver. But the Jews, ignorant of this sacrament, despise the works of divine power by contemplating his carnal lineage, as is evident not only from their preceding actions but also from the Lord’s subsequent words, when it is added:
And all bore witness to him and marveled at the words of grace that proceeded from his mouth. They bore witness to him, attesting truly, as he had said, that he was the one whom the prophets had sung about, truly anointed with the grace of the Holy Spirit, and that they themselves, the poor, the blind, the captives, and the broken, needed his gifts in every way.
(ordin.) It was as if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i. e. Do likewise in your own city, where you were nourished and brought up.
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SUMMARY
Luke 4:22 captures the initial, contrasting reactions of the people in Jesus' hometown synagogue in Nazareth. They were captivated and astonished by the profound authority and spiritual depth of his "gracious words," which clearly distinguished his teaching from that of ordinary men. However, this immediate wonder quickly gave way to a deep-seated skepticism and familiarity, as they questioned his identity based on his known earthly lineage, asking, "Is not this Joseph's son?" This pivotal moment foreshadows the pervasive challenge Jesus would face in his ministry: the struggle of people to reconcile his divine nature and messianic claims with his humble human origins.
CONTEXT
Literary Context: This verse is a direct response to Jesus' powerful declaration of his mission in the Nazareth synagogue, immediately following his reading from Isaiah 61:1-2 and his bold assertion, "This day is this scripture fulfilled in your ears" (Luke 4:21). The initial "wonder" described in Luke 4:22 sets the stage for the dramatic shift in the crowd's disposition. Their admiration quickly sours into hostility and an attempt to kill him, as detailed in Luke 4:28-30, after Jesus challenges their preconceived notions and alludes to God's grace extending beyond Israel. Thus, Luke 4:22 serves as a crucial hinge, marking the transition from initial awe to profound rejection in his own hometown, a narrative pattern that recurs throughout his ministry.
Historical & Cultural Context: Jesus' visit to Nazareth, his childhood home, was a customary practice for a devout Jew, especially for teaching in the synagogue. In first-century Jewish society, a person's identity and standing were often tied to their family and place of origin. Nazareth was a small, obscure village, generally looked down upon (as famously noted in John 1:46). For the people of Nazareth, Jesus was not a stranger but "Joseph's son," a familiar figure from a known, humble family of carpenters. This deep familiarity, coupled with their low estimation of Nazareth itself, created a significant barrier to recognizing Jesus' divine authority. Their question about Joseph's son reflects a common cultural bias where a prophet or great teacher was expected to come from a more prominent background or be of a known, esteemed lineage, not a local boy from a backwater town.
Key Themes: Luke 4:22 powerfully contributes to several overarching themes in Luke's Gospel. Firstly, it highlights the authority and power of Jesus' words. His teaching was not merely eloquent but carried a divine weight that astonished even those who knew him best. Secondly, it introduces the pervasive theme of rejection, particularly from those who should have been most receptive. The initial wonder quickly gives way to skepticism, illustrating the human tendency to allow familiarity and preconceived notions to hinder recognition of divine truth. This tension between Jesus' divine identity and his humble human origins is a recurring motif, emphasizing the challenge of faith in the face of human expectations. Finally, the "gracious words" point to the nature of God's grace embodied in Jesus, which, though initially appreciated, would ultimately be rejected by many who clung to their own understanding of the Messiah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 4:22 masterfully employs several literary devices to highlight the dramatic tension of the scene. Juxtaposition is central, contrasting the people's initial "wonder" at Jesus' "gracious words" with their immediate, dismissive question, "Is not this Joseph's son?" This sharp shift from awe to skepticism underscores the human struggle to accept divine truth when it challenges preconceived notions. The question itself functions as a Rhetorical Question, not seeking information but expressing doubt and incredulity. It reveals the crowd's internal conflict and their inability to reconcile Jesus' divine authority with their knowledge of his humble human origins. Furthermore, there is profound Irony in their statement; they recognize Jesus' earthly identity ("Joseph's son") but fail to grasp his true, divine identity as the Son of God, which is the very source of the "gracious words" they just heard. This verse also serves as Foreshadowing, hinting at the broader theme of rejection that Jesus would face throughout his ministry, particularly from those who were familiar with him yet refused to believe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 4:22 serves as a profound theological statement on the nature of divine revelation and human response. The "gracious words" proceeding from Jesus' mouth underscore his unique identity as the embodiment of God's grace and truth, the very Word of God made flesh. This initial wonder highlights the inherent power and attractiveness of divine truth, yet the subsequent question about Joseph's son reveals the deep-seated human tendency to allow earthly familiarity and preconceived notions to blind us to spiritual reality. It speaks to the ongoing tension between faith and unbelief, where the very ordinariness of God's chosen vessel can become a stumbling block for those who expect a more conventional or outwardly impressive manifestation of the divine. This passage thus sets the stage for understanding why many, despite witnessing Jesus' miracles and hearing his profound teaching, ultimately rejected him, prioritizing their human logic over divine revelation.
REFLECTION AND APPLICATION
The scene in Luke 4:22 offers a timeless mirror for self-reflection, challenging us to examine the filters through which we perceive truth and authority. Just as the people of Nazareth struggled to reconcile Jesus' divine words with his familiar, humble origins, we too can fall prey to preconceived notions, dismissing profound truth because it comes from an unexpected source or challenges our comfortable paradigms. This passage calls us to cultivate a posture of humility and openness, recognizing that God often works in ways that defy human expectations. It reminds us that true spiritual discernment requires looking beyond superficial appearances and familiar backgrounds to recognize the divine authority and grace that can manifest in the most ordinary of circumstances. Furthermore, Jesus' "gracious words" serve as a powerful model for our own communication. Our speech, like his, should aim to be not just informative or persuasive, but imbued with grace, truth, and spiritual blessing, reflecting the character of Christ and building others up.
Questions for Reflection
FAQ
Why did the people of Nazareth wonder at Jesus' words but then immediately question his identity?
Answer: The initial "wonder" (G2296 thaumázō) was a genuine, instinctive reaction to the profound authority and spiritual depth of Jesus' teaching, which stood in stark contrast to anything they had heard before. His "gracious words" (G5485 cháris G3056 lógos) were undeniably captivating. However, this immediate admiration quickly collided with their deep-seated familiarity with Jesus' human background. Knowing him as "Joseph's son" (G2501 Iōsḗph G5207 huiós), a local carpenter's boy from their obscure town, they struggled to reconcile this mundane reality with the extraordinary wisdom and power emanating from him. Their question, "Is not this Joseph's son?", was a rhetorical expression of disbelief, implying: "How can someone so ordinary, someone we know so well, speak with such divine authority?" It highlights the human tendency to allow preconceived notions and earthly knowledge to create a barrier to recognizing divine truth, as seen in other accounts of Jesus' rejection in Matthew 13:57.
CHRIST-CENTERED FULFILLMENT
Luke 4:22, with its depiction of Jesus speaking "gracious words" and being questioned as "Joseph's son," profoundly points to Christ's unique identity and mission. Jesus is the ultimate embodiment of "grace and truth" (John 1:14), the living Word of God whose every utterance is imbued with divine favor and redemptive power. The "gracious words" that proceeded from his mouth were not merely eloquent speech but the very expression of God's saving purpose for humanity, foreshadowing the message of reconciliation and eternal life that would be proclaimed through him (2 Corinthians 5:19). Yet, the people's incredulous question, "Is not this Joseph's son?", underscores the profound paradox of the Incarnation: the infinite God taking on finite human form, the divine Son of God willingly embracing a humble human lineage (Philippians 2:7). This tension between his divine nature and his human origins is central to Christ's fulfillment. He is the Messiah who, though rejected by his own (John 1:11), ultimately offers salvation through the very grace he embodies and the words he speaks, culminating in his sacrificial death and resurrection, which fully reveal the power of his "gracious words" to transform and redeem all who believe (Romans 5:8).