^4:16Now⁵³ Jesus⁵⁴ came to Nazareth,⁵⁵ where he had been brought up, and went into the synagogue⁵⁶ on the Sabbath day, as was his custom.⁵⁷ He⁵⁸ stood up to read,⁵⁹^4:17and the scroll of the prophet Isaiah was given to him. He⁶⁰ unrolled⁶¹ the scroll and found the place where it was written,

^4:18“The Spirit of the Lord is upon me,

because he has anointed⁶² me to proclaim good news⁶³ to the poor.⁶⁴

He has sent me⁶⁵ to proclaim release⁶⁶ to the captives

and the regaining of sight⁶⁷ to the blind,

to set free⁶⁸ those who are oppressed,⁶⁹

^4:19to proclaim the year⁷⁰ of the Lord’s favor.”⁷¹

^4:20Then⁷² he rolled up⁷³ the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on⁷⁴ him. ^4:21Then⁷⁵ he began to tell them, “Today⁷⁶ this scripture has been fulfilled even as you heard it being read.”⁷⁷^4:22All⁷⁸ were speaking well of him, and were amazed at the gracious words coming out of his mouth. They⁷⁹ said, “Isn’t this⁸⁰ Joseph’s son?” ^4:23Jesus⁸¹ said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’⁸² and say, ‘What we have heard that you did in Capernaum,⁸³ do here in your hometown too.’ ” ^4:24And he added,⁸⁴ “I tell you the truth,⁸⁵ no prophet is acceptable⁸⁶ in his hometown. ^4:25But in truth I tell you, there were many widows in Israel in Elijah’s days,⁸⁷ when the sky⁸⁸ was shut up three and a half years, and⁸⁹ there was a great famine over all the land. ^4:26Yet⁹⁰ Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.⁹¹^4:27And there were many lepers in Israel in the time of the prophet Elisha,⁹² yet⁹³ none of them was cleansed except Naaman the Syrian.”⁹⁴^4:28When they heard this, all the people⁹⁵ in the synagogue were filled with rage. ^4:29They got up, forced⁹⁶ him out of the town,⁹⁷ and brought him to the brow of the hill on which their town was built, so that⁹⁸ they could throw him down the cliff.⁹⁹^4:30But he passed through the crowd¹⁰⁰ and went on his way.¹⁰¹

Ministry in Capernaum

^4:31So¹⁰² he went down to Capernaum,¹⁰³ a town¹⁰⁴ in Galilee, and on the Sabbath he began to teach the people.¹⁰⁵^4:32They¹⁰⁶ were amazed¹⁰⁷ at his teaching, because he spoke¹⁰⁸ with authority.¹⁰⁹

^4:33Now¹¹⁰ in the synagogue¹¹¹ there was a man who had the spirit of an unclean¹¹² demon, and he cried out with a loud voice, ^4:34“Ha! Leave us alone,¹¹³ Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One¹¹⁴ of God.” ^4:35But¹¹⁵ Jesus rebuked him:¹¹⁶ “Silence! Come out of him!”¹¹⁷ Then, after the demon threw the man¹¹⁸ down in their midst, he came out of him without hurting him.¹¹⁹^4:36They¹²⁰ were all amazed and began to say¹²¹ to one another, “What’s happening here?¹²² For with authority and power¹²³ he commands the unclean spirits, and they come out!” ^4:37So¹²⁴ the news¹²⁵ about him spread into all areas of the region.¹²⁶

^4:38After Jesus left¹²⁷ the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus¹²⁸ to help her.¹²⁹^4:39So¹³⁰ he stood over her, commanded¹³¹ the fever, and it left her. Immediately¹³² she got up and began to serve¹³³ them.

^4:40As the sun was setting, all those who had any relatives¹³⁴ sick with various diseases brought them to Jesus.¹³⁵ He placed¹³⁶ his hands on every one of them and healed them. ^4:41Demons also came out¹³⁷ of many, crying out,¹³⁸ “You are the Son of God!”¹³⁹ But he rebuked¹⁴⁰ them, and would not allow them to speak,¹⁴¹ because they knew that he was the Christ.¹⁴²

^4:42The next morning¹⁴³ Jesus¹⁴⁴ departed and went to a deserted place. Yet¹⁴⁵ the crowds were seeking him, and they came to him and tried to keep him from leaving them. ^4:43But Jesus¹⁴⁶ said to them, “I must¹⁴⁷ proclaim the good news of the kingdom¹⁴⁸ of God to the other towns¹⁴⁹ too, for that is what I was sent¹⁵⁰ to do.”¹⁵¹^4:44So¹⁵² he continued to preach in the synagogues of Judea.¹⁵³

Read in Logos

Luke 4:18: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed… ”

Footnotes

53 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
54 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55 Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. For location see ; ; ; ; .
56 See the note on synagogues in .
57 Grk “according to his custom.”
58 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
59 In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the , Megillah 3–4; Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
60 Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
61 Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
62 The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21–22.
63 Grk “to evangelize,” “to preach the gospel.”
64 The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11–25). Jesus is commissioned to do this.
65 The majority of , especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 f1 𝔐). The phrase is lacking in several weighty (א B D L W Ξ f13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.
66 The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77–79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
67 Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77–79; 18:35–43).
68 The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
69 Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77–79; 18:35–43).
70 The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
71 A quotation from Isa 61:1–2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
72 Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
73 Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
74 Or “gazing at,” “staring at.”
75 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
76 See the note on today in .
77 Grk “in your hearing.”
78 Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
79 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
80 The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
81 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
82 The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
83 The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31–44. The location of this event in the parallel of Mark 6:1–6 also suggests this transposition. For location see ; ; .
84 Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
85 Grk “Truly (ἀμήν, amēn), I say to you.”
86 Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
87 Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17–18.
88 Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
89 Grk “as.” The particle ὡς can also function temporally (see 8).
90 Here καί (kai) has been translated as “yet” to indicate the contrast.
91 Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9–24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation. For location see ; ; .
92 On Elisha see 2 Kgs 5:1–14.
93 Here καί (kai) has been translated as “yet” to indicate the contrast.
94 The reference to Naaman the Syrian (see 2 Kgs 5:1–24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
95 The words “the people” are not in the Greek text but have been supplied.
96 Grk “cast.”
97 Or “city.”
98 The Greek conjunction ὥστε (hōste) here indicates their purpose.
99 The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
100 Grk “their midst.”
101 The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9–19.
102 Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
103 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. For location see ; ; .
104 Or “city.”
105 Grk “them”; the referent (the people) has been specified in the translation for clarity.
106 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
107 They were amazed. The astonishment shown here is like that in Luke 2:48.
108 Grk “because his word was.”
109 Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
110 Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
111 See the note on synagogues in .
112 Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
113 Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek ( ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone.…” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
114 The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
115 Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
116 Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
117 The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
118 Grk “him”; the referent (the man) has been specified in the translation for clarity.
119 The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
120 Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
121 This imperfect verb has been translated as an ingressive imperfect.
122 Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
123 The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
124 Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
125 That is, “information concerning a person or an event—‘report, news, word, information’ ” (L&N 33.211).
126 Given Luke 4:31, the phrase the region is a reference to Galilee.
127 Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
128 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
129 Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
130 Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
131 Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331). The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
132 Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation. The note that this happened immediately shows the speed and totality of the recovery.
133 The imperfect verb has been translated ingressively.
134 Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
135 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
136 Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
137 Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
138 Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
139 Most (A Q Θ Ψ 0102 f1, 13 𝔐) read “the Christ, the Son of God.” But the earliest and best , along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
140 Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
141 Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66–71).
142 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in .
143 Grk “When it became day.”
144 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
145 Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
146 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
147 Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
148 The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
149 Or “cities.”
150 Jesus was sent by God for this purpose. This is the language of divine commission.
151 Grk “because for this purpose I was sent.”
152 Here καί (kai) has been translated as “so” to indicate the summarization.
153 Most (A D Θ Ψ f13 33 𝔐 latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by 𝔓75 א B Q 579 892 sa, and [with minor variation] C L f1 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.