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| Jesus Unrolls the Book in the Synagogue, Tissot |
Luke 4:14–22
And Jesus returned in the power of the Spirit into Galilee, and a report concerning him went out through all the surrounding country. And he taught in their synagogues, being glorified by all.
And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, “The Spirit of the Lord is upon me,
because he has anointed me to preach good news to the poor.
He has sent me to proclaim release to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this scripture has been fulfilled in your hearing.” And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; and they said, “Is not this Joseph’s son?”
Catholic Exegesis:
The Second Vatican Council teaches that if we are to derive the true meaning from the sacred texts, attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).
St. John Paul II, when he promulgated the Catechism of the Catholic Church, explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium." He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).
Cited in the Catechism:
Passages from this Gospel reading are cited in the Catechism, paragraphs 436, 544, 695, 714, 1168, 1286 and 2443.
Commentary:
Preaching in Nazareth
4:16–30. For the Jews the sabbath was a day of rest and prayer, as God commanded (Ex 20:8–11). On that day they would gather together to be instructed in Holy Scripture. At the beginning of this meeting they all recited the Shema, a summary of the precepts of the Lord, and the “eighteen blessings”. Then a passage was read from the Book of the Law—the Pentateuch—and another from the Prophets. The president invited one of those present who was well versed in the Scriptures to address the gathering. Sometimes someone would volunteer and request the honour of being allowed to give this address—as must have happened on this occasion. Jesus avails himself of this opportunity to instruct the people (cf. Lk 4:16ff), as will his apostles later on (cf. Acts 13:5, 14, 42, 44; 14:1; etc.). The sabbath meeting concluded with the priestly blessing, recited by the president or by a priest if there was one present, to which the people answered “Amen” (cf. Num 6:22ff).
4:18–21. Jesus read the passage from Isaiah 61:1–2 where the prophet announces the coming of the Lord, who will free his people of their afflictions. In Christ this prophecy finds its fulfilment, for he is the Anointed, the Messiah whom God has sent to his people in their tribulation. Jesus has been anointed by the Holy Spirit for the mission the Father has entrusted to him. “These phrases, according to Luke (vv. 18–19), are his first messianic declaration. They are followed by the actions and words known through the Gospel. By these actions and words Christ makes the Father present among men” (John Paul II, Dives in misericordia, 3).
The promises proclaimed in vv. 18 and 19 are the blessings God will send his people through the Messiah. According to Old Testament tradition and Jesus’ own preaching (cf. the note on Mt 5:3), “the poor” refers not so much to a particular social condition as to a very religious attitude of indigence and humility towards God, which is to be found in those who, instead of relying on their possessions and merits, trust in God’s goodness and mercy. Thus, preaching good news to the poor means bringing them the “good news” that God has taken pity on them. Similarly, the Redemption, the release, which the text mentions, is to be understood mainly in a spiritual, transcendental sense: Christ has come to free us from the blindness and oppression of sin, which, in the last analysis, is slavery imposed on us by the devil. “Captivity can be felt”, St John Chrysostom teaches in a commentary on Psalm 126, “when it proceeds from physical enemies, but the spiritual captivity referred to here is worse; sin exerts a more severe tyranny, evil takes control and blinds those who lend it obedience; from this spiritual prison Jesus Christ rescued us” (Catena aurea). However, this passage is also in line with Jesus’ special concern for those most in need. “Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer the image of her poor and suffering Founder. She does all in her power to relieve their need and in them she strives to serve Christ” (Vatican II, Lumen gentium, 8).
4:18–19. The words of Isaiah which Christ read out on this occasion describe very graphically the reason why God has sent his Son into the world—to redeem men from sin, to liberate them from slavery to the devil and from eternal death. It is true that in the course of his public ministry Christ, in his mercy, worked many cures, cast out devils, etc. But he did not cure all the sick people in the world, nor did he eliminate all forms of distress in this life, because pain, which entered the world through sin, has a permanent redemptive value when associated with the sufferings of Christ. Therefore, Christ worked miracles not so much to release the people concerned from suffering, as to demonstrate that he had a God-given mission to bring everyone eternal redemption.
The Church carries on this mission of Christ: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age” (Mt 28:19–20). These simple and sublime words, which conclude the Gospel of St Matthew, point out “the obligation to preach the truths of faith, the need for sacramental life, the promise of Christ’s continual assistance to his Church. You cannot be faithful to our Lord if you neglect these supernatural demands—to receive instruction in Christian faith and morality and to frequent the sacraments. It is with this mandate that Christ founded his Church […]. And the Church can bring salvation to souls only if she remains faithful to Christ in her constitution and teaching, both dogmatic and moral.
“Let us reject, therefore, the suggestion that the Church, ignoring the Sermon on the Mount, seeks a purely human happiness on earth, since we know that her only task is to bring men to eternal glory in heaven. Let us reject any purely naturalistic view that fails to value the supernatural role of divine grace. Let us reject materialistic opinions that exclude spiritual values from human life. Let us equally reject any secularizing theory which attempts to equate the aims of the Church with those of earthly states, distorting its essence, institutions and activities into something similar to those of temporal society” (St J. Escrivá, In Love with the Church, 23 and 31).
4:18. The Fathers of the Church see this verse as a reference to the three persons of the Holy Trinity: the Spirit (the Holy Spirit) of the Lord (the Father) is upon me (the Son); cf. Origen, Homily 32. The Holy Spirit dwelt in Christ’s soul from the very moment of the Incarnation and descended visibly upon him in the form of a dove when he was baptized by John (cf. Lk 3:21–22).
“Because he has anointed me”: this is a reference to the anointing Jesus received at the moment of his Incarnation, principally through the grace of the hypostatic union. “This anointing of Jesus Christ was not an anointing of the body as in the case of the ancient kings, priests and prophets; rather it was entirely spiritual and divine, because the fulness of the Godhead dwells in him substantially” (St Pius X, Catechism, 77). From this hypostatic union the fulness of all grace derives. To show this, Jesus Christ is said to have been anointed by the Holy Spirit himself—not just to have received the graces and gifts of the Spirit, like the saints.
4:19. “The acceptable year”: this is a reference to the jubilee year of the Jews, which the Law of God (Lev 25:8) lays down as occurring every fifty years, symbolizing the era of redemption and liberation which the Messiah would usher in. The era inaugurated by Christ, the era of the New Law extending to the end of the world, is “the acceptable year”, the time of mercy and redemption, which will be obtained definitively in heaven. The Catholic Church’s custom of the “Holy Year” is also designed to proclaim and remind people of the redemption brought by Christ, and of the full form it will take in the future life.
4:20–22. Christ’s words in v. 21 show us the authenticity with which he preached and explained the Scriptures: “Today this scripture has been fulfilled in your hearing.” Jesus teaches that this prophecy, like the other main prophecies in the Old Testament, refers to him and finds its fulfilment in him (cf. Lk 24:44ff). Thus, the Old Testament can be rightly understood only in the light of the New—as the risen Christ showed the apostles when he opened their minds to understand the Scriptures (cf. Lk 24:45), an understanding which the Holy Spirit perfected on the day of Pentecost (cf. Acts 2:4).
Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
"Ignorance of Scripture is ignorance of Christ." St Jerome
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