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The Beginning of the Galilean Ministry

14 Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. 15He began to teach in their synagogues and was praised by everyone.

The Rejection of Jesus at Nazareth

16 When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

18

“The Spirit of the Lord is upon me,

because he has anointed me

to bring good news to the poor.

He has sent me to proclaim release to the captives

and recovery of sight to the blind,

to let the oppressed go free,

19

to proclaim the year of the Lord’s favor.”

20 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. 21Then he began to say to them, “Today this scripture has been fulfilled in your hearing.” 22All spoke well of him and were amazed at the gracious words that came from his mouth. They said, “Is not this Joseph’s son?” 23He said to them, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’ And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum.’ ” 24And he said, “Truly I tell you, no prophet is accepted in the prophet’s hometown. 25But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months, and there was a severe famine over all the land; 26yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.” 28When they heard this, all in the synagogue were filled with rage. 29They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. 30But he passed through the midst of them and went on his way.


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Lu 4:14-32. Jesus Entering on His Public Ministry, Makes a Circuit of GalileeRejection at Nazareth.

Note.—A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded in Joh 1:29-4:54, and which occurred before John's imprisonment (Joh 3:24); whereas the transactions here recorded occurred (as appears from Mt 4:12, 13) after that event. The visit to Nazareth recorded in Mt 13:54-58 (and Mr 6:1-6) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazarenes, after being so enraged at His first display of wisdom as to attempt His destruction, should, on a second display of the same, wonder at it and ask how He came by it, as if they had never witnessed it before.

16. as his custom was—Compare Ac 17:2.

stood up for to read—Others besides rabbins were allowed to address the congregation. (See Ac 13:15.)

18, 19. To have fixed on any passage announcing His sufferings (as Isa 53:1-12), would have been unsuitable at that early stage of His ministry. But He selects a passage announcing the sublime object of His whole mission, its divine character, and His special endowments for it; expressed in the first person, and so singularly adapted to the first opening of the mouth in His prophetic capacity, that it seems as if made expressly for this occasion. It is from the well-known section of Isaiah's prophecies whose burden is that mysterious "Servant of the Lord," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; laboring seemingly in vain, and spending His strength for naught and in vain, yet Jehovah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (Isa 49:1-26, &c.). The quotation is chiefly from the Septuagint version, used in the synagogues.

19. acceptable year—an allusion to the jubilee year (Le 25:10), a year of universal release for person and property. (See also Isa 49:8; 2Co 6:2.) As the maladies under which humanity groans are here set forth under the names of poverty, broken-heartedness, bondage, blindness, bruisedness (or crushedness), so, as the glorious Healer of all these maladies, Christ announces Himself in the act of reading it, stopping the quotation just before it comes to "the day of vengeance," which was only to come on the rejecters of His message (Joh 3:17). The first words, "The Spirit of the Lord is upon Me," have been noted since the days of the Church Fathers, as an illustrious example of Father, Son, and Holy Ghost being exhibited as in distinct yet harmonious action in the scheme of salvation.

20. the minister—the chazan, or synagogue-officer.

all eyes … fastened on Him—astounded at His putting in such claims.

21. began to say, &c.—His whole address was just a detailed application to Himself of this and perhaps other like prophecies.

22. gracious words—"the words of grace," referring both to the richness of His matter and the sweetness of His manner (Ps 45:2).

Is not this, &c.—(See on Mt 13:54-56). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.

23. this proverb—like our "Charity begins at home."

whatsoever, &c.—"Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (Mr 6:5); but this seems to have been done quite privately the general unbelief precluding anything more open.

24. And he said, &c.—He replies to the one proverb by another, equally familiar, which we express in a rougher form—"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also Mt 7:6, on which our Lord Himself ever acted.)

25-27. But I tell you, &c.—falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [Stier].

three years and six months—So Jas 5:17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas in 1Ki 18:1, which says the rain returned "in the third year," that period is probably not reckoned.

26, 27. save … saving—"but only." (Compare Mr 13:32, Greek.)

Sarepta—"Zarephath" (1Ki 17:9), a heathen village between Tyre and Sidon. (See Mr 7:24.)

28, 29. when they heard these things—these allusions to the heathen, just as afterwards with Paul (Ac 22:21, 22).

29. rose up—broke up the service irreverently and rushed forth.

thrust him—with violence, as a prisoner in their hands.

brow, &c.—Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precipices. (See 2Ch 25:12; 2Ki 9:33.) It was a mode of capital punishment not unusual among the Romans and others. This was the first insult which the Son of God received, and it came from "them of His own household!" (Mt 10:36).

30. passing through the midst, &c.—evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)




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