Luk 4:16-31 | RWP | e4.org | Where he had been brought up ( ου ην τεθραμμενος ). Past perfect passive periphrastic indicative, a state of completion in past time, from τρεφω , a common Greek verb. This visit is before that recorded in ; which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation ( ). Luke may have in mind , but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. As his custom was ( κατα το ειωθος αυτω ). Second perfect active neuter singular participle of an old εθω (Homer), to be accustomed. Literally according to what was customary to him ( αυτω , dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. Stood up ( ανεστη ). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues ( ). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia ( ). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. To read ( αναγνωνα ). Second aorist active infinitive of αναγινωσκω , to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in (Let him that readeth understand).

‏ Luke 4:16-31

Where he had been brought up ( ου ην τεθραμμενος ). Past perfect passive periphrastic indicative, a state of completion in past time, from τρεφω, a common Greek verb. This visit is before that recorded in Mr 6:1-6; Mt 13:54-58 which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Lu 4:15). Luke may have in mind 2:51, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense.

As his custom was ( κατα το ειωθος αυτω ). Second perfect active neuter singular participle of an old εθω (Homer), to be accustomed. Literally according to what was customary to him ( αυτω, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.

Stood up ( ανεστη ). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Lu 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Ac 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.

To read ( αναγνωνα ). Second aorist active infinitive of αναγινωσκω, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Mt 24:15 (Let him that readeth understand).

Was delivered ( επεδοθη ). First aorist passive indicative of επιδιδωμ, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" ( υπηρετης, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or Parashah. This was followed by a reading from the prophets and a discourse, the second lesson or Haphtarah. This last is what Jesus did.

The book of the prophet Isaiah ( βιβλιον του προφητου Εσαιου ). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll.

Opened ( ανοιξας ). Really it was

unrolled ( αναπτυξας ) as Aleph D have it. But the more general term ανοιξας (from ανοιγω, common verb) is probably genuine. Αναπτυσσω does not occur in the N.T. outside of this passage if genuine.

Found the place ( ευρεν τον τοπον ). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isa 61:1, 2 with one clause omitted and some words from Isa 58:6). It is a free quotation from the Septuagint.

Where it was written ( ου ην γεγραμμενον ). Periphrastic pluperfect passive again as in 4:16.

Anointed me ( εχρισεν με ). First aorist active indicative of the verb χριω from which

Christ ( Χριστος ) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Lu 3:21) where he was also "anointed" for his mission by the Father's voice (3:22).

To the poor ( πτωχοις ). Jesus singles this out also as one of the items to tell John the Baptist in prison (Lu 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον, and it is for the poor.

He hath sent me ( απεσταλκεν με ). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's Apostle to men (Joh 17:3, Whom thou didst send).

Proclaim ( κηρυξα ). As a herald like Noah (2Pe 2:5).

To the captives ( αιχμαλωτοις ). Prisoners of war will be released ( αιχμη, a spear point, and αλωτος, from αλισκομα, to be captured). Captured by the spear point. Common word, but here only in the N.T.

Set at liberty ( αποστειλα ). First aorist active infinitive of αποστελλω. Same verb as απεσταλκεν, above. Brought in here from Isa 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.

Them that are bruised ( τεθραυσμενους ). Perfect passive participle of θραυω, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.

The acceptable year of the Lord ( ενιαυτον Κυριου δεκτον ). He does not mean that his ministry is to be only one year in length as Clement of Alexandria and Origen argued. That is to turn figures into fact. The Messianic age has come, Jesus means to say. On the first day of the year of Jubilee the priests with sound of trumpet proclaimed the blessings of that year (Le 25:8-17). This great passage justly pictures Christ's conception of his mission and message.

He closed the book ( πτυξας το βιβλιον ). Aorist active participle of πτυσσω. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case.

Sat down ( εκαθισεν ). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Lu 5:3; Mt 5:1; Mr 4:1; Ac 16:13).

Were fastened on him ( ησαν ατενιζοντες αυτω ). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω occurs in Aristotle and the Septuagint. It is from the adjective ατενης and that from τεινω, to stretch, and copulative or intensive α, not α privative. The word occurs in the N.T. here and in 22:56, ten times in Acts, and in 2Co 3:7, 13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

And he began to say ( ηρξατο δε λεγειν ). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence.

Hath been fulfilled ( πεπληρωτα ). Perfect passive indicative,

stands fulfilled. "Today this scripture (Isa 61:1, 2, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

Bare him witness ( εμαρτυρουν ). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb μαρτυρεω is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive μαρτυρ is seen in our English μαρτψρ, one who witnesses even by his death to his faith in Christ.

And wondered ( κα εθαυμαζον ). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.

At the words of grace ( επ τοις λογοις της χαριτος ). See on Lu 1:30; 2:52 for this wonderful word χαρις so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, εκπορευομενοις ) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.

Is not this Joseph's son? ( Ουχ υιος εστιν Ιωσηφ ουτοσ; ). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of ουχ intensive form of ουκ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in 1:28-38; 2:49. This popular conception of Jesus as the son of Joseph appears also in Joh 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mr 6:3; the carpenter's son, Mt 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

Doubtless ( παντως ). Adverb. Literally, at any rate, certainly, assuredly. Cf. Ac 21:22; 28:4.

This parable ( την παραβολην ταυτην ). See discussion on Mt 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη in the N.T. is confined to the Synoptic Gospels except Heb 9:9; 11:19. This use for a proverb occurs also in Lu 5:36; 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Mt 27:40, 42). There is a tone of sarcasm towards Jesus in both cases.

Heard done ( ηκουσαμεν γενομενα ). The use of this second aorist middle participle γενομενα after ηκουσαμεν is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).

Do also here ( ποιησον κα ωδε ). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

And he said ( ειπεν δε ). Also in 1:13. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words

Verily I say unto you ( αμην λεγω υμιν ). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to Joh 4:44. Both Mr 6:4 and Mt 13:57 give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Lu 4:9-11).

Three years and six months ( ετη τρια κα μηνας εξ ). Accusative of duration of time without επ (doubtful). The same period is given in Jas 5:17, the popular Jewish way of speaking. In 1Ki 18:1 the rain is said to have come in the third year. But the famine probably lasted still longer.

Unto Zarephath ( εις Σαρεπτα ). The modern village Surafend on the coast road between Tyre and Sidon.

Unto a woman that was a widow ( προς γυναικα χηραν ). Literally, unto a woman a widow (like our vernacular widow woman). This is an illustration of the proverb from the life of Elijah (1Ki 17:8, 9). This woman was in the land of Sidon or Phoenicia, a heathen, where Jesus himself will go later.

In the time of Elisha the prophet ( επ Ελισαιου του προφητου ). This use of επ with the genitive for "in the time of" is a good Greek idiom. The second illustration of the proverb is from the time of Elisha and is another heathen,

Naaman the Syrian ( Ναιμαν ο Σψρος ). He was the lone leper that was cleansed by Elisha (2Ki 5:1, 14).

They were all filled with wrath ( επλησθησαν παντες θυμου ). First aorist passive indicative of the common verb πιμπλημ followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage.

They rose up and cast him forth ( ανασταντες εξεβαλον ). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus.

Unto the brow of the hill ( ηος οφρυος του ορους ). Eyebrow ( οφρυς ), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over.

Was built ( ωικοδομητο ). Past perfect indicative, stood built.

That they might throw him down headlong ( ωστε κατακρημνισα αυτον ). Neat Greek idiom with ωστε for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Mt 2:2; 20:28; Lu 2:23). Κρημνος is an overhanging bank or precipice from κρεμαννυμ, to hang. Κατα is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

He went his way ( επορευετο ). Imperfect tense, he was going on his way.

Came down ( κατηλθεν ). Mr 1:21 has the historical present,

they go into ( εισπορευοντα ). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. Lu 4:31-37 is parallel with Mr 1:21-28 which he manifestly uses. It is the first of Christ's miracles which they give.

Was teaching them ( ην διδασκων αυτους ). Periphrastic imperfect. Mark has εδιδασκεν first and then εν διδασκων. "Them" here means the people present in the synagogue on the sabbath, construction according to sense as in Mr 1:22.