From: Luke 4:16-21
Jesus Preaches in Nazareth
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Commentary:
16-30. For the Jews the Sabbath was a day of rest and prayer, as God comman-
ded (Exodus 20:8-11). On that day they would gather together to be instructed
in Sacred 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 pas-
sage 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 honor 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. Luke 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. Numbers 6:22ff).
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 fulfillment, 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 (verses 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” (Bl. John Paul II, “Dives In Misericordia”,
3).
The promises proclaimed in verses 18 and 19 are the blessings God will send His
people through the Messiah. According to Old Testament tradition and Jesus’
own preaching (cf. note on Matthew 5:3), “the poor” refers not so much to a parti-
cular social condition as to a very religious attitude of indigence and humility to-
wards 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 suf-
fering Founder. She does all in her power to relieve their need and in them she
strives to serve Christ” (Vatican II, “Lumen Gentium”, 8).
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 re-
lease the people concerned from suffering, as to demonstrate that He had a
God-given mission to bring everyone to eternal salvation.
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” (Matthew 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 activi-
ties into something similar to those of temporal society” ([Blessed] J. Escriva,
“In Love with the Church”, 23 and 31).
18. The Fathers of the Church see in this verse 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. Luke 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 fullness of the Godhead dwells in Him substantially” (”St. Pius
X Catechism”, 77). From this hypostatic union the fullness of all graces 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.
19. “The acceptable year”: this is a reference to the jubilee year of the Jews, which
the Law of God (Leviticus 25:8) lays down as occurring every fifty years, symbolizing
the era of redemption and liberation which the Messiah would usher in. The era in-
augurated 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.
20-22. Christ’s words in verse 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 Testa-
ment, refers to Him and finds its fulfillment in Him (cf. Luke 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.
Luke 24:45), an understanding which the Holy Spirit perfected on the day of Pente-
cost (cf. Acts 2:4).
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 else-
where. 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 Luke 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 epi-
sode 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.
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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.
Here are the readings for the morning Chrism Mass:
| First reading | Isaiah 61:1-3,6,8-9 © |
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| Psalm | Psalm 88:21-22,25,27 © |
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| Second reading | Apocalypse 1:5-8 © |
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| Gospel Acclamation | Is61:1(Lk4:18) |
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| Gospel | Luke 4:16-21 © |
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Here are the readings for the evening Mass of the Lord's Supper:
| First reading | Exodus 12:1-8,11-14 © |
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| Psalm | Psalm 115:12-13,15-18 © |
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| Second reading | 1 Corinthians 11:23-26 © |
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| Gospel Acclamation | Jn13:34 |
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| Gospel | John 13:1-15 © |
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