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| Source: Holy Eucharist Shrine |
Luke 4:24–30
24 And he said, “Truly, I say to you, no prophet is acceptable in his own country. 25 But in truth, I tell you, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land; 26 and Elijah was sent to none of them but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27 And there were many lepers in Israel in the time of the prophet Elisha; and none of them was cleansed, but only Naaman the Syrian.” 28 When they heard this, all in the synagogue were filled with wrath. 29 And they rose up and put him out of the city, and led him to the brow of the hill on which their city was built, that they might throw him down headlong. 30 But passing through the midst of them he went away.
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 not cited in the Catechism.
Commentary:
4:22–29. At first the people of Nazareth listened readily to the wisdom of Jesus’ words. But they were very superficial; in their narrow-minded pride they felt hurt that Jesus, their fellow-townsman, had not worked in Nazareth the wonders he had worked elsewhere. They presume they have a special entitlement and they insolently demand that he perform miracles to satisfy their vanity, not to change their hearts. In view of their attitude, Jesus performs no miracle (his normal response to lack of faith: cf., for example, his meeting with Herod in Lk 23:7–11); he actually reproaches them, using two examples taken from the Old Testament (cf. 1 Kings 17:9 and 2 Kings 5:14), which show that one needs to be well-disposed if miracles are to lead to faith. His attitude so wounds their pride that they are ready to kill him. This whole episode is a good lesson about understanding Jesus. We can understand him only if we are humble and are genuinely resolved to make ourselves available to him.
4:30. Jesus does not take flight but withdraws majestically, leaving the crowd paralysed. As on other occasions men do him no harm; it was by God’s decree that he died on a cross (cf. Jn 18:32) when his hour had come.
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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