EVEREST THEOLOGICAL INSTITUTE

Lalitpur, Kathmandu

ASSIGNMENT

Subject: Life and Teaching of Jesus Christ

Topic: An Exegesis on Luke 4:16-21

Submitted to: Academic Dean, ETI

Submitted by: Daniel G.C.
Class: Upgrader 2nd year
Semester: I semester
Date: 11/9/2023
Introduction
This paper is an exegesis on Luke 4:16-21. Formerly, it explores the context of the text. Then an
exegetical study of the text, verses by verses is done. Finally, the theological themes are drawn
along with the application to today’s Christians.

Wider Context
This passage falls under the wider category of chapter 4:14-9:50 that talks about the public
ministry of Jesus in and around Galilee. The first unit (4:14-6:49) of Jesus’ mighty words and
deeds in Galilee (4:14-9:50) consists of pericopae that are interrelated in various ways. So, the
selected passage lies under the first unit and specifically under 4:14-44 that deals with the
proclamation of good news by Jesus in Galilee and Capernaum.

Immediate Context
The preceding verses talks about the return of Jesus to Galilee in the power of the Spirit after
facing the temptation in the desert. Those verses (4:16-30) talks about the teaching ministry done
by Jesus in synagogues of Galilee – His words. Whereas, the following passage (4:31-43) of the
selected passage deals with the healing ministry of Jesus – His deeds. The given passage is one
of his teaching ministries conducted on the Sabbath day in Nazareth as was his custom.

Structure
4:16-17 Jesus unrolling the scroll in the Synagogue of Nazareth
4:18-19 Jesus reading the prophesy of Isaiah
4:20-21 Jesus declaring its fulfillment

Verse Analysis

Verses 16-17
Luke 4:16-30 has received much attention because of its location in the Gospel in comparison
to its Synoptic parallels; Marks 6:1-6a and Matthew 13:53-58. Mark and Matthew mention that
Jesus taught in the synagogue, while Luke speaks of entry. Luke adds detail about reading of the
scroll of prophet Isaiah.

Jesus came to Nazareth that was the place where He was brought up. Observing at preceding
verses it can be seen that his teaching was in some extent established among the people. The
phrase “as was his custom” (kata to eiōthos αὐτῷ) refers to the whole of what He did. It is not
merely that He had been in the habit of attending the synagogues, but of teaching in them (ver.
15). It was apparently the first time He had ever so taught in the synagogue at Nazareth. He had
the habit of going to public worship in the synagogue as a boy, a habit that he kept up as a grown
man. During those time children were admitted to the synagogue at the age of five and at the age
of thirteen attendance was obligatory.

The phrase “He stood up to read” (anestē anagnōnai) was probably to show His wish
to explain the Scripture. The ordinary way was, for the ruler of the synagogue to call upon
persons of any learning or note to read and explain. Any reputed man of knowledge and piety
with the permission of the ruler of the synagogue was able to read the lessons on the Sabbaths.
So, here observing the preceding verses that conclude that Jesus’ teaching was spreading and
people were praising Him for it, it is the demand of the people for Jesus to read and explain the
scroll. It is not sure that the Rabbinical cycle of Sabbath readings or lessons from the law and
prophets were use in that time. But some regular plan was followed. According to that plan, the
reading of the law (parascha), always preceded reading of the portion from the prophets
(haphtarah). So, it came to be read which, for that Sabbath, fell in the prophet Isaiah. The roll
containing that book (probably, that alone) was given to the Lord. But it does not appear that He
read any part of the lesson for the day but when He had unrolled the scroll, found (the fortuitous,
i.e. providential, finding is the most likely interpretation, not the searching for and finding) the
passage which follows.

Verses 18-19

It is claimed that the scriptural citation and fulfillment scene in 4:18-21 was invented by Luke (L
source) and would not have circulated independently. It is because the given passage is a
paraphrase of Isaiah 61:1-2b where Luke has done certain modifications. This passage has been
always acknowledged as a description of mission of the Messiah. That messianic mission is
carried out under the anointing and direction of the Holy Spirit. Luke has structured these verses
to outline the shape of Jesus’ ministry.

The authorial audience would have recognized the opening clause “The Spirit of the Lord is
upon me” as a reference to Jesus’s baptism, where the Spirit descended upon Jesus in the form of
a dove (3:22). The phrase “has anointed me” implies the idea of Messiah/Christ as the terms
“Messiah” and “Christ” both mean “anointed one.” Thus, Jesus identifies himself through this
scripture with the messianic expectations of his audience. Also, Jesus further goes on to explain
the role and the tasks the expected Messiah will do. His important task as Messiah is to proclaim
good news. The objects of this good news are the poor or humble. While the term “poor” has
primarily economic connotations, like the other designations “captives,” “blind,” and
“oppressed” it also carries a metaphorical meaning. In Luke’s writings, the poor are the
economically disadvantaged (6:20–21; 7:22) and the spiritually impoverished (cf. 1:52–53, in
which the hungry and humble are in contrast with the rich and proud). The captives are those
who have been enslaved to sin (Luke 7:43). The blind are those who are physically and
spiritually without sight (cf. Luke 7:21; 18:35). The oppressed are those who are subject to
unwelcome forces of restraint and unwanted demons (cf. Luke 8:29). So, this prophecy of Isaiah
was fulfilled in Jesus’ ministry as He preached the good news of Kingdom of God to every class
of people – poor, marginalized, discriminated, etc. He healed many sick people and demon
possessed that opened them path to enter to the kingdom of God. Many blind people were given
sight. The sin of people that has enslaved them were forgiven.

The final phrase “to proclaim the year of the Lord’s favor,” implies to Lev. 25:9, that is the year
of Jubilee. The Jubilee year (the fiftieth year after seven intervals of seven years) was the “year
of release” (Lev. 25:10). The year of the Lord’s favor i.e. a welcome, blessed year belonging to
Jehovah is to be understood in the typical reference of the passage (Isaiah 61), the Messianic
period of blessing. And in the historical sense it implies the blessed future of the theocracy after
the exile, i.e. a year of satisfaction for Jehovah, which will be for Jehovah the time to show His
satisfaction to His people (Luke 2:14).

Verses 20-21

Luke’s description of Jesus’ act after completion of reading conveyed the tension of the scene:
Jesus closed the book, sat down, and said “Today this Scripture has been fulfilled in your hearing
(4:21b).” It is the official proclamation that the Messiah has arrived and His ministry is under
way. This proclamation reveals Luke's major reason for beginning his narrative of Christ's
ministry with this episode. The emphasis is on the immediacy of the fulfillment; it has occurred
“today.” Further, it implies the idea to the audience that He was the Messiah of Israel. Other
incidents in Luke where the term “today” is used are Luke 5:26 – Everyone…praise God…and
said that “we have seen remarkable things today,” Luke 19:9 – Jesus said “Today salvation has
come to this house..” Luke 23:43 – Jesus said..Today you will be with me in paradise.” So, the
idea is that long awaited prophesy to be fulfilled was fulfilled by Jesus in His earthly ministry.

One remarkable thing is the place where Jesus stopped reading is significant. Jesus stopped
reading only 16a. The rest of the verse in Isaiah 61:2b is “the day of vengeance of our God, to
comfort all who mourn.” Jesus did not read this part because it describes the events that will take
place at His second coming, namely judgment and full restoration of Israel. So, if he had read the
whole verse He could not have said that the text was fulfilled. Also, by stopping and applying the
first part of the text to Himself (in His first coming) He is claiming that He Himself will fulfill
the rest of the verse (in His second coming). Here Jesus was making an unmistakable claim to be
the Messiah. At the outset of His public ministry He gave the blue print of His messianic
mission.
Theological Themes

The Spirit of the Lord

The Spirit of the Lord refers to God’s Spirit who is Holy Spirit. In Old Testament there are many
incidents that the Spirit of the Lord was upon judges, prophets, God’s servants and many more.
When the Spirit of the Lord came upon them then they were able to proclaim God’s words,
perform mighty deeds, defeat enemies, etc. Samson killed thousands when the Spirit of God
came upon him. When God’s Spirit left Samson and King Samuel then they were arrested and
defeated by their enemies. Kings and Prophets were anointed to perform their functions when the
Spirit of the Lord came upon them. Unlike in the Old Testament, Jesus is anointed by the Spirit
of the Lord. Jesus is proclaiming that the Spirit of the Lord is on Him. Unlike the prophets who
had the Spirit of God moving them at certain times, Jesus had the Spirit of God always resting on
Him. Jesus is saying that it is the Spirit of the Lord on Him who has anointed Him and
strengthened Him to accomplish the messianic missions.

The Year of the Lord’s Favor

The year of the Lord’s favor is probably a reference to the year of Jubilee, when the trumpet was
blown and liberty was proclaimed throughout all the land (Leviticus 25:9-10). In like manner the
Messiah comes to proclaim universal liberty. The time of his coming is a time when Yahweh
would be pleased to proclaim through him universal liberty. In simple terms, it is a space of time
during which God would be pleased to accept such as repented and turned to him. It is, of course
not intended to limit the space to a "year."

Application

Jesus had messianic mission to preach the good news to every class of people either poor or rich
or marginalized. In the same way, today Christians must not discriminate between the classes of
people. Especially, in Nepal there are certain marginalized groups such as dalits, janjati, etc. It is
the responsibility of every Christian to share the good news to them. Also, many people in the
society are oppressed by the power of sin and prisoned by the demonic forces. So, they are to be
reached out with good news in order to set them free. So, the messianic mission of Jesus is to be
carried out by today’s Christians as it is more relevant.

Conclusion

Jesus as His custom went to synagogue when he returned to Nazareth. There He is proclaiming
and showing that He is the long awaited Messiah of Israel. He is anointed to carry out that
messianic mission. Jesus is explaining the tasks He does as a Messiah of Israel. He is finally
declaring that the prophecies of Isaiah are fulfilled in Him.
Bibliography

Bock, Darrell L. Luke 1:1-9:50: Baker Exegetical Commentary on the New Testament. Grand
Rapids, Michigan: Baker Academic, 1994.

Childers, Charles L. Earle, and Ralph Sanner A. Elwood. 6 vols. Beacon Bible Commentarr.
Kansas:
Nazarene Publishing House, 1964.

Douglas, JD. New International Bible Dictionary: Pictorial Edition. Grand Rapids,
Michigan: Zondervan Publishing House, 1987.

MacDonald, William. Believer’s Bible Commentary. Nashville: Thomas Nelson, 2016.

Parsons, Mikeal C., Talbert, Charles H. and Bruce W. Longenecker. Commentaries on the New
Testament:Luke. Michigan: Baker Academic, 2015.

Smith, R. Payne. A Commentary upon the Gospel according to S. Luke. By S. Cyril, Patriarch of
Alexandria, Part i. n.p. Oxford University Press, 1859.