ACC ~ Luke 4 v16 - 30

OVERVIEW:

Jesus came to the synagogue of Nazareth in order to read Isaiah 61, a text chosen for this day by the providence of God to declare that the messianic era of salvation now begins in him (ORIGEN). This text and this episode reveal that Jesus is God and man. Jesus’ baptism was an anointing by the Spirit, not because the Spirit was not already in Jesus, but to anoint him for us, so that he might reunite us with Spirit through our communion with his flesh (CYRIL OF ALEXANDRIA). The first words of Jesus’ public ministry, from Isaiah, are a reference to the trinitarian plan of salvation (AMBROSE).

The application of Isaiah 61 as good news to the poor is that he is now present in the world to “release” the captives (EUSEBIUS). It was a prophecy of the Messiah’s eschatological salvation, which now breaks into the world through Jesus’ ministry in “the year of the Lord’s favor” (ORIGEN). This acceptable year of the Lord refers to his ministry of miracles, when he releases creation from bondage, and to his crucifixion, when that release becomes a cosmic reality (CYRIL OF ALEXANDRIA).

After the reading from Isaiah was over, “the eyes of all in the synagogue” were fixed on Jesus, the Word made flesh (ORIGEN). With his first word, “today,” Jesus announces in Galilee that the Jubilee year is now present in him and his ministry. The people are moved from bewilderment to intense anger by Jesus’ message (CYRIL OF ALEXANDRIA). They reject Jesus out of envy and not out of charity (AMBROSE).

Jesus’ first sermon proclaimed Luke’s prophet Christology of teaching, miracles and then rejection. The people of Nazareth fulfill his prophecy by rejecting him (CYRIL OF ALEXANDRIA). How ironic that he escapes from their murderous grasp by a miracle! Not yet is it his hour (AMBROSE).

4:16-21 | Jesus Reads the Scripture and Announces Its Fulfillment

THE CHOICE OF ISAIAH

ORIGEN: It was no accident that he opens the scroll and finds the chapter of the reading that prophesies about him. This too was an act of God’s providence. … Precisely the book of Isaiah was found, and the reading was no other but this one, which spoke about the mystery of Christ. HOMILIES ON THE GOSPEL OF LUKE 32.4. [1]

[1] FC 94:132*.

BY READING ISAIAH, JESUS SHOWS HE IS GOD AND MAN

CYRIL OF ALEXANDRIA: Now it was necessary that he should manifest himself to the Israelites and that the mystery of his incarnation should now shine forth to those who did not know him. Now that God the Father had anointed him to save the world, he very wisely orders this also [that his fame should now spread widely]. This favor he grants first to the people of Nazareth, because, humanly speaking, he had grown up among them. Having entered the synagogue, therefore, he takes the book to read. Having opened it, he selects a passage in the Prophets which declares the mystery concerning him. By these words he himself tells us very clearly by the voice of the prophet that he would both be made man and come to save the world. For we affirm that the Son was anointed in no other way than by having become like us according to the flesh and taking our nature. Being at once God and man, he both gives the Spirit to the creation in his divine nature and receives it from God the Father in his human nature. It is he who sanctifies the whole creation, both by shining forth from the Holy Father and by bestowing the Spirit. He himself pours forth his own Spirit on the powers above and on those who recognized his appearing. COMMENTARY ON LUKE, HOMILY 12. [1]

[1] CGSL 91-92**.

JESUS ANOINTED BY THE SPIRIT FOR US

CYRIL OF ALEXANDRIA: Jesus plainly shows by these words that he took upon himself both the very name of Christ and its reality for our sakes. He humbled himself and submitted to the emptying of his glory for our sakes. “For the Spirit,” he says, “which by nature is in me by the sameness of our substance and deity, also descended upon me from outside of me. In the Jordan it came upon me in the form of a dove, not because it was not in me but in order to anoint me.” Why did he choose to be anointed? Because an ancient denunciation made us destitute of the Spirit. It said, “My Spirit shall not remain in these men, because they are flesh.” [1] COMMENTARY ON LUKE, HOMILY 12. [2]

[1] Gen 6:3.

[2] CGSL 92**.

JESUS BEGINS HIS MINISTRY WITH A REFERENCE TO THE TRINITY

AMBROSE: Scripture speaks of Jesus himself as God and man, perfect in both natures. It speaks of the Father and the Holy Spirit. For the Holy Spirit is shown as Christ’s partner when he descends in bodily shape as a dove on Christ, when the Son of God was baptized in the river, and when the Father spoke from heaven. [1] So what greater testimony to us who are weak than that Christ signified with his own voice that he himself spoke by the prophets? [2] EXPOSITION ON THE GOSPEL OF LUKE 4.44-45. [3]

[1] Lk 3:22.

[2] 2 Pet 1:21.

[3] EHG 131**; CSEL 32 4:161.

GOOD NEWS TO THE POOR

EUSEBIUS: 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.” [1] 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.” [2]

To 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.” [3]

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? PROOF OF THE GOSPEL 3.1.88C-89A. [4]

[1] Mt 5:3.

[2] Mt 11:28.

[3] Is 52:7; Rom 10:15.

[4] POG 1:102**.

FREEDOM FOR THE CAPTIVES IN THE YEAR OF JUBILEE

ORIGEN: He says, “He sent me to preach the gospel to the poor.” The “poor” stand for the Gentiles, for they are indeed poor. They possess nothing at all: neither God, nor the law, nor the prophets, nor justice and the rest of the virtues. For what reason did God send him to preach to the poor? “To preach release to captives.” We were the captives. For many years Satan had bound us and held us captive and subject to himself. Jesus has come “to proclaim release to captives and sight to the blind.” By his word and the proclamation of his teaching the blind see. Therefore his “proclamation” should be understood not only of the “captives” but also of the “blind.”

“To send broken men forth into freedom …” What being was so broken and crushed as man, whom Jesus healed and sent away? “To preach an acceptable year to the Lord.” … But all of this has been proclaimed so that we may come to “the acceptable year of the Lord,” when we see after blindness, when we are free from our chains, and when we have been healed of our wounds. HOMILIES ON THE GOSPEL OF LUKE 32.4-5. [1]

[1] FC 94:131-32**.

ACCEPTABLE YEAR OF THE LORD EMBRACES JESUS’ MIRACLES AND DEATH

CYRIL OF ALEXANDRIA: What does preaching the acceptable year of the Lord mean? It signifies the joyful tidings of his own advent, that the time of the Lord—yes, the Son—had arrived. For that was the acceptable year in which Christ was crucified on our behalf, because we then were made acceptable to God the Father as the fruit borne by him. That is why the Lord said, “When I am lifted up from the earth, I will draw all men to myself.” [1] Truly he returned to life the third day, having trampled on the power of death. After that resurrection he said to his disciples, “All power has been given to me.” [2] That too is in every respect an acceptable year. In it we were received into his family and were admitted to him, having washed away sin by holy baptism, and been made partakers of his divine nature by the communion of the Holy Spirit. That too is an acceptable year, in which he manifested his glory by inexpressible miracles. COMMENTARY ON LUKE, HOMILY 12. [3]

[1] Jn 12:32.

[2] Mt 28:18.

[3] CGSL 93**.

LET EVERY CONGREGATION FIX ITS EYES ON JESUS, THE WORD OF GOD

ORIGEN: When Jesus had read this passage, he rolled up “the scroll, gave it to the servant, and sat down. And the eyes of all in the synagogue were fixed on him.” Now too, if you want it, your eyes can be fixed on the Savior in this synagogue, here in this assembly. When you direct the principal power of seeing in your heart to wisdom and truth and to contemplating God’s Only-Begotten, your eyes gaze on Jesus. Blessed is that congregation of which Scripture testifies that “the eyes of all were fixed on him!” How much would I wish that this assembly gave such testimony. I wish that the eyes of all (of catechumens and faithful, of women, men and children)—not the eyes of the body, but the eyes of the soul—would gaze upon Jesus. When you look to him, your faces will be shining from the light of his gaze. You will be able to say, “The light of your face, Lord, has made its mark upon us.” [1] HOMILIES ON THE GOSPEL OF LUKE 32.6. [2]

[1] Ps 4:6.

[2] FC 94:132-33**.

THE WORD OF ISAIAH FULFILLED IN NAZARETH’S EARS

CYRIL OF ALEXANDRIA: These words having been read to the assembled people, all eyes focused on Jesus, wondering perhaps how he could read without having been taught. The Israelites used to say that the prophecies concerning Christ were fulfilled, either in the persons of some of their more glorious kings or at least in the holy prophets. They did not correctly understand what was written about him, so they missed the true direction and traveled down another path. He carefully guards against error by saying, “This day is this prophecy fulfilled in your ears,” that they might not again misinterpret the present prophecy. He expressly set himself before them in these words, as the person spoken of in the prophecy. It was he who preached the kingdom of heaven to the heathen. They were poor, having nothing—not God, not law, not prophets. Rather, he preached it to all who were without spiritual riches. He set the captives free; having overthrown the apostate tyrant Satan, he shed the divine and spiritual light on those whose heart was darkened. This is why he said, “I come as a light in this world.” [1] It was he who took the chains of sin off of those whose heart was crushed by them. He clearly showed that there is a life to come, and sinners denounced in just judgment. Finally, it was he who preached the acceptable year of the Lord, the year in which the Savior’s proclamation was made. By the acceptable year I think is meant his first coming, and by the day of restitution the day of judgment. COMMENTARY ON LUKE, HOMILY 12. [2]

[1] Jn 12:46.

[2] CGSL 94-95**; PG 72:542.

4:22 | The People Reject Jesus

NAZARETH REJECTS JESUS AS THE SON OF JOSEPH

CYRIL OF ALEXANDRIA: 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.” [1] COMMENTARY ON LUKE, HOMILY 12. [2]

[1] Jer 5:21.

[2] CGSL 95**; PG 72:443.

4:23-27 | Jesus Speaks of His Rejection by His People

NAZARETH REJECTS JESUS OUT OF ENVY

AMBROSE: The Savior deliberately explains why he performed no miracles of virtue in his own country, to prevent someone from thinking that we should value affection for our country very little. He who loved all could not but love his fellow citizens. But those who envy his country deprive themselves of love, for “love does not envy, it is not puffed up.” [1] Yet his country does not lack divine blessings. Isn’t it a greater miracle that Christ was born there? So, you see what measure of evil envy brings. His country is found unworthy because of envy, the country in which he toiled as a citizen, which was worthy that the Son of God be born there. EXPOSITION OF THE GOSPEL OF LUKE 4.47. [2]

[1] 1 Cor 13:4.

[2] EHG 132**; CSEL 32 4:161-62.

IN HIS REJECTION, JESUS FULFILLS THE PROPHETIC PATTERN

CYRIL OF ALEXANDRIA: Jesus rebuked them, therefore, for asking so foolishly, “Isn’t this Joseph’s son?” Keeping to the goal of his teaching, he says, “Truly, I tell you, that no prophet is acceptable in his country.” As I have mentioned, certain Jews affirmed that the prophecies relating to Christ had been fulfilled in the holy prophets or in certain of their own more distinguished men. For their good, he draws them away from such a supposition. He said that Elijah had been sent to a single widow and that the prophet Elisha had healed but one leper, Naaman the Syrian. By these he refers to the church of the heathen, who were about to accept him and be healed of their leprosy, by reason of Israel’s remaining impenitent. COMMENTARY ON LUKE, HOMILY 12. [1]

[1] CGSL 95-96**; PG 72:543.

4:28-29 | The Angry Reaction

AN ATTEMPT TO KILL JESUS

CYRIL OF ALEXANDRIA: So they threw him out of their city, pronouncing by their action their own condemnation. So they confirmed what the Savior had said. They themselves were banished from the city that is above, for not having received Christ. That he might not convict them only of impiety in words, he permitted their disrespect of him to proceed to deeds. Their violence was irrational and their envy untamed. Leading him to the brow of the hill, they sought to throw him from the cliff. But he went through the midst of them without taking any notice, so to say, of their attempt. He did not refuse to suffer—he had come to do that very thing—but to wait for a suitable time. Now at the beginning of his preaching, it would have been the wrong time to have suffered before he had proclaimed the word of truth. COMMENTARY ON LUKE, HOMILY 12. [1]

[1] CGSL 96**; PG 72:543-546.

4:30 | Jesus Went on His Way

THE TIME OF JESUS’ PASSION HAD NOT YET COME

AMBROSE: Jesus speaks about the sacrileges of the Jews, which the Lord had foretold long ago through the prophet. These sacrileges were predicted in the verse of a psalm which declares that he would suffer when in the body. It says, “They repaid me with evil things for good.” [1] These are fulfilled in the Gospel. For when he himself spread blessings among the peoples, they inflicted injuries. No wonder they who threw the Savior out of their nation lost salvation. [2]

At the same time, understand that he was not forced to suffer the passion of his body. It was voluntary. He was not taken by the Jews but given by himself. Indeed, he is taken when he wants to be. He glides away when he wants to. [3] He is hung when he wants to be. He is not held when he does not wish it. Here he goes up to the summit of the hill to be thrown down. But, behold, the minds of the furious men were suddenly changed or confused. He descended through their midst, for the hour of his passion had not yet come. [4] Indeed, he still preferred to heal the Jews, rather than destroy them, so that through the unsuccessful outcome of their frenzy, they would cease to want what they could not attain. EXPOSITION OF THE GOSPEL OF LUKE 4.55-56. [5]

[1] Ps 35:12 (34:12 LXX).

[2] :1–24:53 PRELIMINARY REMARKS | ON THE GOSPEL

[3] See Jn 18:7-8.

[4] Jn 8:20.

[5] EHG 135-36**; CSEL 32 4:166-67.