There is a profound degree of pride characterising the synagogue at Nazareth. It seems that they have allowed the wonder of God’s grace to slip through their fingers, and have grasped instead a harsh legalism, that demands they prove themselves worthy of God’s grace. And in their own eyes at least, they have. This, in part, explains their murderous fury when Jesus reveals the true nature of God’s grace as reaching beyond those who consider themselves good enough for God to justify it. In reality grace is only grace when it reaches past the self-righteous, who seem themselves as good, and extends to those who know themselves to be unworthy. Luke will draw out this clash of spirituality again and again in his Gospel, highlighting it in Jesus’ teaching (see e.g. 7:36-50; 14:15-24; 15:11-32; 18:9-14 etc.).
Their pride also find expression in their presumption to stand in judgment of Jesus. their whole posture demands that Jesus prove Himself to them (4:23). If He does in Nazareth what He has done elsewhere, if He offers proof and subjects Himself to their scrutiny, then they might deign to believe Him, and to entertain His claims. Until then, they’ll take an attitude of staying coolly aloof. Although cool aloofness descends into blazing fury with breath-taking speed. We might play along with such seekers... they can seem genuine. ‘Of course I am open to believing in Jesus’ they might say, ‘if I find the evidence sufficiently compelling’. And on cue, well-meaning Christians offer the evidence, only to be confused and crushed when it is judged inadequate to elicit faith.
Jesus is not so naïve. Those who retain to themselves the right to judge Jesus are blinded by sinful arrogance, and Jesus always leaves them to their perpetual seeking. He warns us that even if such people see the most extraordinary miracles they will not believe. They are like the celebrated atheist, Bertrand Russell (pictured), who stood before the Voltaire Society, and in a staggering moment of hubris explained what he would say should he find himself before the Almighty on Judgment Day: ‘Not enough evidence Lord, Not enough evidence’. Even then he would seek only to justify his refusal to believe.
We either humbly submit to Jesus Word and thus accept His authority; or we stand in judgment over it, and remain in spiritual poverty, enslaved to sin, blind to the truth, and oppressed by the god of this age (Lk.4:18). There is no middle ground. We engage Jesus on His terms, or not at all.
Questions:
Much is made in sermons and commentaries of the fact that Jesus went into the Synagogue ‘as was His custom’ (4:16). Do you think Luke is making a comment about the importance of frequenting the public gathering of God’s people? ...or is this reading too much into the text? How should we follow Jesus example here?
Go back and read Is.61:1-2. Why does He stop part way through a sentence? What is this teaching us about Jesus’ incarnation and his ‘earthly ministry’? How is it different from the Day of the vengeance of our God? How do you account for the difference in emphasis? What else do we learn about the Lord in Is.61?
How does Jesus use of Is.61:1-2 shape his ministry going forward? Can you think of examples when He does each of these things? What about when Jesus uses similar language in e.g. Rev.3:17?
Jesus – both in Isaiah and here – is drawing on the imagery of the Year of Jubilee (Lev.25, the year of the Lord’s favour). How should we relate to statutes such as this in the OT? What do they have to teach us about Christian discipleship and ministry today?
How much should expect to experience the freedom and recovery of sight, and the favour, of which Jesus is speaking? What does that look like in our experience? how would you help a Christian whose experience fell short of what Jesus is here promising?
How do you account for the sudden and extreme change in the people’s response to Jesus (see 4:22 & 28-29)? What can we learn here that might help us next time we find ourselves getting angry because of what someone is teaching us from the Bible?
What does Jesus’ teaching in vv.25-27 teach us about the heart of God? How should that shape our priorities as individuals and as a Church?
