Tag: Jesus in Nazareth

The Old Testament in the Gospel Tradition: Isaiah 61:1-3

Isaiah 61:1-3

Having discussed Isaiah 42:1ff in the previous article, we now turn to Isa 61:1-3. These two passages have a good deal in common, both in terms of the Messianic interpretation that was given to them, and how they were applied to Jesus in the earliest strands of the Gospel Tradition. Indeed, a strong argument can be made that they are rooted in the actual historical tradition much more than in the early Christian interpretation of that tradition. This is especially so in the case of Isa 61:1ff, as we consider how this passage may have been applied by Jesus to himself, in ways that scarcely continued at all in subsequent Christian thought.

While Isa 40:3 and 42:1ff are part of so-called Deutero-Isaiah (chaps. 40–55), 61:1-3 is part of the following chapters (56–66) that many scholars regard as a separate (and later) work, customarily referred to as Trito-Isaiah (“Third Isaiah”). Because the message of these poems tends to assume a post-exilic setting, focusing on the future destiny of Judah/Jerusalem following the restoration/return of the people to the Land, Trito-Isaiah is usually dated to the (early) post-exilic period (i.e., the 5th [or late 6th] century B.C.). Even if this critical assessment is correct, the poems in chaps. 56-66 clearly draw upon (and develop) many Isaian (and Deutero-Isaian) themes. In particular, there are many points in common between chapters 40-55 and 56-66.

If we treat chapters 56-66 as a distinct work (or division within the larger Isaian corpus), then chaps. 60-62 are at the heart of that work. Indeed, it would seem that 61:1-3 lies at the very center of the Trito-Isaian poems (cf. Blenkinsopp, pp. ). Chapters 60 and 62 each present a prophetic vision of the glorious destiny for Judah and Jerusalem in the coming New Age. As the people continue to return from exile (60:4ff, 9), so also the surrounding nations will bring tribute and pay homage to the new kingdom. God’s people, centered in Jerusalem, will experience a blessing and prosperity greater than anything before.

However, as chapter 61 makes clear, this glorious New Age had not yet been fully realized in the post-exilic period. Much of the territory (of Judah and Jerusalem) still lay in ruins and needs to be rebuilt (v. 4), a scenario which accords well with a mid-5th century setting, prior to the work inaugurated by Nehemiah (after 445 B.C.). Moreover, the context of vv. 1-3 and 8-9 suggests that there was considerable poverty, as well as widespread injustice and oppression in the land at the time. Again, this fits the vivid portrait in Nehemiah 5:1-5 (cf. Blenkinsopp, p. 224). In the glorious New Age of Israel’s restoration, there is no place for such poverty and injustice.

If we are to consider the structure of chapter 61, it may be treated as a poem with two strophes; each strophe has two parts: (1) announcement of the prophet’s role in establishing the ‘new covenant’ (vv. 1-3, 8-9), and (2) a prophetic hymn-like declaration of the glorious destiny of Judah/Jerusalem (vv. 4-7, 10-11). Each strophe presents a different aspect of these themes. In vv. 1-3, the focus is on the Spirit-empowered prophet, while the ‘new covenant’ itself is only mentioned directly in vv. 8-9. It is specifically referred to as an “eternal covenant” —literally, a “binding agreement (into the) distant (future)” (<l*ou tyr!B=). Technically, this means that the agreement is perpetual and does not require any future ratification or renewal.

The connection between the Spirit-inspired prophet and the covenant is made explicit in 59:21, the verse immediately preceding chaps. 60-62:

“And (for) me [i.e. for my part], this (is) my binding (agreement) [tyr!B=] with them, says YHWH: my Spirit that is upon you, and my words that I have set in your mouth, shall not depart from your mouth, and from (the) mouth of your seed, and from (the) mouth of (the) seed of your seed, (so) says YHWH, from now until (the) distant (future).”

The promise is that there will be a continuous line of inspired prophets, lasting into the far distant future (<l*ou), and this promise is an essential part of the new covenant (“binding [agreement]”) between YHWH and His people. The scope of this prophetic dynasty, taken together with the passages promising the ‘pouring out’ of the Spirit upon the entire people (cf. 32:15; 44:3, etc), strongly suggests what may be referred to as a ‘democratization’ of the ancient prophetic principle. If Moses is the primary prophetic figure-type in view (cf. below), then is it too much to imagine that Moses’ expressed wish in Numbers 11:29 (that all of God’s people would be prophets) finds its fulfillment in the New Age?

In our previous discussion on Isa 42:1ff (see the article and supplemental note), I mentioned that there are two plausible ways of understanding the “servant”, based on the Deutero-Isaian context and the traditions involved:

    • The collective interpretation: the “servant” is the people of Israel/Judah in the New Age of restoration; the Spirit is poured out upon the entire people (cf. above), who function as the inspired messenger(s) of YHWH to the other nations.
    • The figure-type of Moses: the “servant” is a specially-appointed prophet patterned after Moses (Deut 18:15-19), who leads God’s people out of exile and serves as mediator of the (new) covenant.

Sound arguments can be made for both lines of interpretation, at least in regard to the “servant” of 42:1ff. In the case of the anointed prophet-figure in 61:1ff, however, it does seem that a specific individual is in view. Certain evidence suggests that here, too, it is a prophet following in the pattern of Moses. The wording of 59:21 (cf. above), which is unquestionably related to 61:1, resembles that of Deut 18:18, in which YHWH declares that “I will give [i.e. put] my words in his mouth”. We find the same Deuteronomic phrasing applied to the prophet Jeremiah (in 1:9), and the idea that God’s word will not “depart” (vb vWm) from the prophet’s mouth may be an echo of Joshua 1:8, with the declaration that the Instruction (Torah) of YHWH will not “depart” (same verb) from Joshua’s mouth.

Moses was the supreme Prophet in Israel’s history, due to his role in receiving the Torah from YHWH, and then communicating it to the people. In so doing, he functioned as the mediator of the covenant, especially in the period following the Golden Calf incident (cf. the complex narrative in Exodus 19-34). For more on the original context and setting of Isaiah 61:1-3, consult the supplemental daily notes on the passage.

Jewish Interpretation of Isaiah 61:1-3

By all accounts, the prophecies in chapters 60-62, regarding the glorious destiny of Judah/Jerusalem, were never fulfilled in the early post-exilic period (nor in the centuries to follow). It was thus natural that these prophetic poems would be given a Messianic interpretation by Israelites and Jews in the first centuries B.C./A.D. According to this line of interpretation, the promises would finally be realized in the time of the Messiah. The primary Messianic figure-type was the royal Davidic ruler—that is, a future ruler from the line of David, who will serve as God’s representative in establishing a restored Israelite Kingdom (centered at Jerusalem) and in judging/subduing the surrounding nations. On this figure-type, cp. Parts 6–8 of my earlier series “Yeshua the Anointed”.

However, the “anointed” figure in Isa 61:1ff is not a king, but a prophet—one who brings a message (from YHWH) to the people. The “servant” in 42:1ff exercises a judicial and law-giving function that would be more fitting of a ruler, and yet there too the emphasis is prophetic, rather than royal. The personage of Moses embraces both aspects—judge/lawgiver and prophet—and, as I have discussed, the prophetic figure-type in view may be the “prophet like Moses” promised in Deut 18:15-19.

If we turn to the Jewish writings of the first centuries B.C./A.D., specific references or allusions to Isa 61:1ff are actually quite rare. However, there are at least two Qumran texts which give us some indication of how the passage may have been understood by Jews at the time. The first text is 4Q521, sometimes referred to as the “Messianic Apocalypse”. It is the reasonably well-preserved fragment 2 (cols. 2 & 3) which has most intrigued scholars. The surviving portion of column 2 begins (lines 1-2):

“[for the heav]ens and the earth will hear {i.e. listen} to his anointed (one), [and all wh]ich (is) in them will not turn (away) from the commands of his holy (one)s.”

The ancient idea of the universe (heavens and earth) obeying God’s word has joined the religious-ethical concept of faithfulness to the Torah (and to the Community)—both are aspects of a single dynamic which is about to come more clearly into view at the end-time. Indeed, the context suggests an eschatological orientation, and that the “anointed (one)” is a Messianic figure who is (about) to appear. This is confirmed by a careful reading of the remainder of the fragment.

Following the exhortation in lines 3-4, the remaining lines (5-14) record a promise of what God will do for his people, inspired by Isaiah 61:1ff, blended with a citation of Psalm 146:7-8, and allusions to eschatological/Messianic passages such as Daniel 7. In applying this chain of Scripture passages, it is clear that the “poor” and suffering ones are synonymous with the pious and devout ones (<yd!ys!j&)—the faithful Community in the midst of the wicked and corrupt world. It is they who receive the “good news” proclaimed by the Anointed herald of Isa 61:1ff. These associations are worked out in the wording of lines 5-7:

“For my Lord will consider the devout (one)s and will call the righteous/faithful (one)s by name, and his Spirit will hover upon the poor/afflicted (one)s, and he will renew with his strength the (one)s firm (in trust). For he will give weight to {i.e. honor} the devout (one)s (by putting them) upon the seat of a kingdom unto (the Ages)…”

What follows in lines 8-9 echoes Psalm 146:7-8, referring to the freeing of prisoners, opening eyes, straightening the twisted, etc. Unfortunately there is a gap in line 10, but it indicates an imminent eschatological expectation: God is about to “do weighty (thing)s which have not (yet) been” (line 11). These deeds of deliverance will, it seems, be performed by an Anointed representative, such as is mentioned in line 1, identified with the herald of Isa 61:

“…according to that which he spoke, [for] he will heal the wounded (one)s, and will make (one)s dead to live (again), and will bring (good) news for the poor/afflicted (one)s…” (lines 11-12)

To this, in the badly preserved third column of same fragment, is added an allusion to Malachi 4:5-6 [Hebrew 3:23-24] and the end-time role of “Elijah” as the Messenger who prepares things for God’s appearance on earth to bring the Judgment (3:1ff). This suggests that the Anointed herald of Isa 61:1ff is being interpreted according to the figure-type of Elijah, rather than Moses (cf. above). The miracle-working power accords better with the Elijah-traditions, especially the association with raising the dead (col. 2, line 12)—a connection that continues throughout Jewish tradition (cf. 1 Kings 17:17-24; Sirach 48:5, [11]; m. Sota 9; j. Sheqalim 3:3; Pesikta de R. Kahana 76a). By the end of the 1st century A.D., resurrection came to be connected with the appearance of the Messiah generally (2 Baruch 30:2; 2/4 Esdras 7).

The second text is 11QMelchizedek [11Q13], another fragmentary work with eschatological and Messianic significance. There appear to be two Messianic figures who feature in this text. The first is Melchizedek, understood as a heavenly deliverer, perhaps to be identified with the angel Michael, who will defeat the forces of evil, and thus free God’s people from the power of Belial (col. 2, lines 1-14, 25; col. 3 + frags. 5 & 7). The second figure is an anointed herald who announces the good news of this salvation (col. 2, lines 15-20ff).

The chief Scripture reference is Isa 52:7, but filtered through the framework of Isa 61:1ff (along with a citation of Dan 9:25). The herald is a Messiah, and specifically one who is “anointed of the Spirit”. The Hebrew term for this prophetic herald is the verbal noun rC@b^m=, from the root rc^B* (cf. above), literally “(one) bringing (good) news”. This word occurs in 11QMelchizedek col. 2, line 18—

“and the (one) bringing (good) news i[s] (the) Anointed of the Spir[it]”

where, as noted above, the herald may be understood as an end-time prophet according to the figure-type of Elijah. However, in 4Q377 (frag. 2, col. 2, line 11), the prophetic herald (rcbm) is specifically identified with Moses.

Isaiah 61:1-3 in the Gospel Tradition

Luke 4:16-30

Isaiah 61:1ff features prominently in the Lukan version (4:16-30) of the episode at Nazareth (Mk 6:1-6a; Matt 13:53-58). Because Luke’s version contains details not found in Mark-Matthew, and because it is located at a different point in the Synoptic narrative (at the very beginning of Jesus’ public ministry), some commentators have posited that there were two such (historical) episodes at Nazareth. However, this is extremely unlikely. The Gospels know of only one such episode, the basic outline of which is consistent. Moreover, Luke’s version (v. 23) essentially confirms that the location of the episode in Mark-Matthew is correct; Jesus has been working in Galilee (centered at Capernaum) long enough for his deeds to have become well known in Nazareth.

This suggests that Luke has changed the location of the episode, setting it at the beginning of Jesus’ ministry, for a distinct literary (and theological) purpose. Several factors may explain the change. First, moving the episode to this earlier point facilitates a natural connection with the Nazareth setting of the Infancy narrative (chaps. 1-2). Second, the episode vividly illustrates Jesus’ practice of visiting the synagogues and teaching the people there (v. 15); the main Synoptic narrative uses a different episode for this purpose (Mk 1:21-28 par), which Luke includes as well, immediately following the Nazareth scene (vv. 31-37). Third, if the citation of Isa 61:1-2 is an authentic part of the historical tradition received by Luke, then it would have been natural for him to include it at the beginning of Jesus’ ministry, following the baptism and temptation scenes.

On this point, Luke clearly connects the Spirit-anointing of the Herald in Isa 61:1 with the descent of the Spirit at Jesus’ baptism (3:22 par). Luke’s Gospel gives special emphasis to the role of the Spirit in Jesus’ ministry, part of a thematic focus that relates to the central place of the Spirit in the narratives of Acts. In Jesus’ public ministry, he provides the type-pattern and example for the apostles, walking about under the guidance of the Spirit, and ministering under its power. There are key references to this in 4:1 (cp. Mk 1:12), and again following the Temptation scene (and immediately prior to the Nazareth episode), in 4:14. The Isaian “anointing” by the Spirit thus applies most fittingly to the ministry of Jesus.

If we accept the historical authenticity of the Lukan version of the episode (with its citation of Isa 61:1-2), then it must be admitted that Jesus specifically identified himself as the anointed Herald of Isa 61:1ff. The Scripture as Luke presents it does not match the Hebrew text that Jesus would have read out loud (at the historical level, vv. 17ff). It follows the LXX, but in an adapted form, omitting two phrases, and interpolating part of 58:6 between verses 1 and 2. This is best understood as an interpretive literary adaptation on the part of the Gospel writer. Even so, it may be seen as accurately representing the manner in which Jesus fulfills the prophecy. Indeed, the adapted LXX version found in vv. 18-19 of the Lukan episode provides a much better fit to the reality of Jesus’ Galilean ministry than does the Hebrew text. The distinctive features of this version may be summarized as follows:

    • the phrase “to bind (the wounds) of (the one)s broken of heart” (bl@-yr@B=v=n]l= vb)j&l^, LXX i)a/sqai tou\$ tou\$ suntetrimme/nou$ th=| kardi/a|) has been omitted
    • the Greek reads tufloi=$ a)na/bleyin (“seeing again [i.e. new sight] for [the] blind”) instead of the Hebrew “opening up for (the one)s bound (in prison)” (j^oq-jq^P* <yr!Wsa&l)
    • the phrase a)postei=lai teqrausme/nou$ e)n a)fe/sei (“to send forth in release (the one)s having been broken” comes from Isa 58:6d (LXX), though it generally matches the thought in 61:1 as well
    • the citation has left out the phrase “and a day of vengeance for our God” (LXX kai\ h(me/ran a)ntapodo/sew$), which provides the (negative) judgment-parallel to the (positive) “year of favor for YHWH” (LXX “year of the Lord [favorably] received”, e)niauto\n kuri/ou dekto\n).

These changes emphasize certain aspects of Jesus’ ministry:

    • Jesus’ proclamation stresses the coming of salvation (“year of the Lord’s favor”), giving this aspect of the end-time message priority over that of judgment (“day of God’s vengeance”)
    • The double-use of the term a&fesi$ (“release”) brings out the idea of release (same word, a&fesi$) from the bondage of sin (i.e., forgiveness from sin), which was so important in Jesus’ teaching
    • The LXX reference to giving sight to the blind (cf. also Isa 35:5 and Psalm 146:7-8) allows the passage to be applied to the healing miracles performed by Jesus (cf. below).

The Lukan context clearly understands the anointed Herald of Isa 61:1ff as a Messianic prophet, and one, it seems, that is generally patterned after the figure of Elijah (cf. the discussion above, esp. as related to the Qumran text 4Q521). Jesus certainly identifies himself as a prophet in verse 24 (cp. Mk 6:4 par), and the Scripture examples he cites in vv. 25-27 come from the Elijah and Elisha narratives (1 Kings 17:9-10; 18:1; 2 Kings 7:3-10). As it happens, Elisha is the only Old Testament prophet who is anointed—a ritual action which represents his inheritance of the prophetic spirit of Elijah (1 Kings 19:16; 2 Kings 2:9-10ff), much as happened in the case of Moses’ prophetic spirit in Numbers 11:16-17ff.

Luke 7:18-23 par

Jesus identifies himself with the Herald of Isa 61:1ff in a second passage—the “Q” tradition of Matt 11:2-6 / Lk 7:18-23. Again the Scripture is cited in relation to the Galilean ministry of Jesus, demonstrating that his work was the fulfillment of Messianic prophecies. However, here, instead of a more or less direct quotation of Isa 61:1ff, Jesus provides a loose application of different Isaian texts: along with Isa 61:1, there are allusions to Isa 26:19 and 35:5.

The historical and narrative context of this episode also relates more directly to the Messianic identity of Jesus. John the Baptist sends messengers to Jesus, to ask him if he is “the (one who is) coming” (o( e)rxo/meno$). That participial expression is tied to the earlier saying by the Baptist regarding the “(one who) comes” (3:16 par). The Lukan wording of this saying generally follows Mark (1:7); however, in Matthew the substantive participle (o( e)rxo/meno$, “the [one] coming”) is used, as also in John 1:15, 27. It must be regarded essentially as a Messianic title, most likely referring to the coming Messenger of Malachi 3:1ff, understood in an eschatological (and Messianic) sense. For more on this, cf. my earlier article in the series “Yeshua the Anointed”.

While in prison, John the Baptist apparently had developed some doubt as to whether Jesus truly was the fulfillment of this coming eschatological/Messianic figure. Jesus does not answer the Baptist’s question directly; in a manner that seems to have been typical of his approach, Jesus neither affirms nor denies the identification per se, but rather redirects the questioner to a deeper understanding of the situation (compare his response to the disciples’ question in Acts 1:6-7). It is as if he is saying: observe and judge for yourselves, based on what you see taking place in my ministry (vv. 21-22a). And Jesus summarizes his ministry work (verse 22) by alluding to Isa 61:1ff (along with other Isaian texts):

    • “blind (person)s see again” [Isa 61:1 LXX; 35:5; cf. also Psalm 146:7-8]
    • “(those) limping walk about (again)”
    • “lepers are cleansed”
    • “deaf (person)s hear (again)” [Isa 35:5]
    • “(the) dead are raised” [Isa 26:19 LXX]
    • “(the) poor are given the good message” [Isa 61:1]

The primary focus is on the healing miracles performed by Jesus (verse 21), including raising the dead (the episode immediately preceding, in vv. 10-17). No such miracles are mentioned in the original Hebrew of Isa 61:1-3, but (as noted above) the LXX of verse 1 includes the idea of the blind receiving sight again. Interestingly, in the Qumran text 4Q521 (see above), Isa 61:1-2 is similarly connected with the blind receiving sight (cf. Psalm 146:7-8), and also with the raising of the dead. This text, along with the Gospel tradition here, strongly suggests that, by the first century A.D., the anointed Herald of Isa 61:1ff was being interpreted as a Messianic prophet according to the figure type of the “Elijah who is to come” (Mal 3:1ff; 4:5-6; cf. Mk 9:11-13 par; Lk 9:8; Jn 1:21ff). This pattern of the Spirit-empowered, miracle-working Prophet certainly fits the Galilean ministry of Jesus, as recorded in the Synoptic Gospels. Indeed, there are many signs that, during this period, Jesus was identified (and identified himself) as a Messianic Prophet according to the Elijah figure-type.

At the same time, there are other passages in the Gospel tradition where this Elijah-role is explicitly given to John the Baptist (including by Jesus in the Matthean version of this “Q” material, 11:14). The historical and traditional aspects of this Messianic question are complex, and I discuss them at length in other notes and articles; cf. especially Part 3 of the series “Yeshua the Anointed”. The identity of Jesus as a Messianic Prophet, according to the types of Moses and Elijah both, will be discussed further on in this series, when we come to the Transfiguration episode.

Saturday Series: Mark 6:1-6 par (Lk 4:16-30)

In the previous study we considered the critical question regarding the relationship of the Synoptic Gospels to the underlying Tradition—specifically the so-called “Triple Tradition”, involving narrative episodes, sayings of Jesus, and other traditional material  shared by all three Synoptic Gospels. Each Gospel writer handles the traditional material differently. On the basis of the theory that Matthew and Luke made use of the Gospel of Mark (or an earlier source that is very close to Mark), we can see how those authors had a hand in modifying and developing the common Synoptic tradition. The differences are significant in light of what the Synoptics have in common. In the case of the episode in Mk 3:31-35 par, the Lukan version, in particular, has given to the material a distinctive interpretation and literary treatment.

This week, I wish to focus a more complicated (and controversial) example from the “Triple Tradition”. It is the episode at Nazareth, recorded in all three of the Synoptic Gospels—Mark 6:1-6a, Matthew 13:53-58, and Luke 4:16-30. There are a number of unique elements in Luke’s account, and it occurs in a different location—at the very beginning of Jesus’ ministry. These differences have led some traditional-conservative commentators to posit two separate events—that is, two visits to Nazareth, harmonizing the chronology of Luke with Mark/Matthew. However, there is no real basis in the text for such a harmonization; the Gospel writers each know of only one such visit by Jesus to his home town. The basic similarity of the episode makes it all but certain that the Synoptic accounts derive from a single historical tradition. Even though, at the historical level, Jesus conceivably could have made any number of trips back to Nazareth, the Synoptic Gospels record just one visit. The basic narrative may be outlined as follows:

    • Narrative introduction and setting: Jesus comes to his hometown of Nazareth and teaches in the Synagogue
    • The people respond with wonder (at first), but then react negatively
    • At the center of the tradition is a proverbial saying by Jesus regarding a prophet in his hometown

I begin by looking at the core (Synoptic) narrative regarding this episode, as found in the Gospel of Mark.

Mark 6:1-6a

The episode recorded in Mk 6:1-6a is rather straightforward:

    • V. 1—Narrative introduction, with two important details:
      (a) “he comes into his father(‘s) land” (i.e. his home territory and village)
      (b) “his learners [i.e. disciples] (are) follow(ing) him”
    • V. 2a—Jesus begins to teach in the Synagogue, and the people who hear him are amazed (lit. “laid out [flat]”)
    • Vv. 2b-3—A summary of the people’s reaction(s), presented as their words, in two parts:
      (1) “From where (did) these things (come) to this (man)?” — “these things” are clarified:
      — “What (is) th(is) wisdom given to this (man)?”
      — “(How is it) these (kind)s of powerful deeds come to be through his hands?”
      (2) “Isn’t this the craftsman [i.e. carpenter], the son of Maryam…?”
      With the concluding narrative statement, “And they were tripped up in [i.e. by] him”
    • V. 4—Saying by Jesus: “A foreteller [i.e. prophet] is not without honor, if not [i.e. except] in his father(‘s) land…”
    • Vv. 5-6a—Narrative conclusion emphasizing two points:
      (a) Jesus was only able to perform a few healing miracles there, and
      (b) “and he wondered through [i.e. at, because of] their lack of trust”

We see referenced here the two main components of Jesus’ ministry—teaching/preaching and performing healing miracles—which are described and narrated throughout the Galilean period in the Synoptic Tradition. This was depicted, in seminal form, in the early episode of Mk 1:21-28 par, which also happens to take place at a local Synagogue (synagœg¢¡, lit. a place where people “are brought [or come] together”). These same two aspects are also central to the townspeople’s initial reaction of amazement—the wisdom (i.e. of his teaching, v. 2a) and his powerful deeds (miracles).

The second part of the people’s reaction is significant as it mentions the names of Jesus’ family:

    • his mother Maryam (i.e. Mary)— “is this not the son of Maryam?”
    • four of his brothers— “the brother of…” —listed by name: (1) Ya’aqob (Jacob/James), (2) Yoseph (Joseph/Joses), (3) Yehuda (Juda[s]), and (4) Shim’on (Simon)
    • his sisters, mentioned generally— “are not his sisters here toward [i.e. with] us?”

Apart from Mary and Jacob/James, very little is known of Jesus’ family. There has been much (rather idle) speculation and debate regarding whether Jesus’ “brothers” (and sisters) were full blood brothers, half-brothers, or perhaps even cousins. Much of this has been due to traditional doctrine(s) related to the veneration of Mary and a belief in her perpetual virginity (virginitas post partum, after giving birth [to Jesus]). Most Protestants have little problem with the idea that Joseph and Mary had other children together. Joseph himself is not mentioned here, but Jesus is referred to as “the craftsman/carpenter” (some witnesses read “the son of the craftsman/carpenter”, as in Matt 13:55), and, according to early Christian tradition, Joseph was a carpenter. In the Lukan version of this scene (4:22, see below), Jesus is called son of Joseph, as also in Jn 6:42. Here, Mk 6:3 (with the Matthean parallel) is the only mention of Mary by name in the Synoptic Gospels outside of the Infancy narratives. It is the people of Nazareth in general, rather than Jesus’ relatives specifically, who exhibit lack of belief/trust in him. We do not know the attitude of his family toward him from this particular account (compare Mark 3:20-35 par, discussed in the previous study).

What of the significance of this episode within the narrative context of the Markan Gospel? Its proximity to the subsequent mission of the Twelve (vv. 6b-13) is surely important. The two scenes are juxtaposed with one another, just as the episode(s) in 3:20-35 are with the calling of the Twelve in 3:13-19. The lack of faith/trust exhibited by Jesus’ relatives and hometown acquaintances is contrasted with that of his chosen (and close/faithful) followers. Consider the structure:

    • Calling of the Twelve—with authority to proclaim (the coming Kingdom) and work healing (exorcism) miracles (3:13-19)
      • The response of his relatives/acquaintances to his miracles, etc (3:20-35) —Jesus’ Galilean ministry: teaching (4:1-34) and miracles (4:35-5:43)
      • The response of his hometown to his miracles, etc (6:1-6a)
    • Mission of the Twelve—authority to preach and work healing (exorcism) miracles (6:6b-13)

When we turn to the (proverbial) saying of Jesus in verse 4—

“A foreteller [i.e. prophet] is not without honor, if not [i.e. except] in his father(‘s) land and among his relatives [lit. those b(orn) together with (him)] and in his (own) house!”

a significant point to note is that he refers to himself as a prophet. This association, in the context of his ministry activity—as one who proclaims the Kingdom and works miracles—will be developed further in Luke’s version of this scene. Jesus as a prophet, in connection with his identity the Anointed One (Messiah) of God, will feature prominently in two of the scenes (the first and last) which make up the remainder of the Galilean ministry period in Mark’s narrative—Mk 6:14-15ff and 8:27-30.

MATTHEW 13:53-58

Matthew’s account follows that of Mark very closely. The differences are slight, and there is no evidence of any “Q” material being included—i.e. no sayings or details shared by Luke but not found in Mark. Overall the narrative is a bit simpler and smoother compared with Mark’s version. Here, then, we have a dual presentation of what I would call the core Synoptic tradition. Luke’s version of the scene, on the other hand, differs considerably at several points, which I will be discussing in the notes below.

It is worth pointing out that neither Mark nor Matthew actually mentions the name of the town, simply referring to it as Jesus’ patrís, “father(‘s) land”, i.e. the territory of his home town. We may assume that the Gospel writers both understood it to be Nazareth, based on earlier data they recorded (Mk 1:9; Matt 2:13; 4:13), but, in all likelihood, the original tradition as passed down did not include the name of the town. Luke specifically refers to it by name (4:16), and he has good reasons for doing so, as we shall see.

LUKE 4:16-30

Let us first note the elements and details which are unique to Luke’s version of the episode, and which he most likely has added to the core Synoptic narrative. We may take these to be (authentic) historical traditions, and, if so, they would be considered part of the so-called “L” material (traditions found only in Luke). The significant additions are as follows:

    • A different narrative introduction (v. 16)
    • The detail of Jesus standing up to read a passage from the Prophets (v. 17)
    • The quotation of Isaiah 61:1, with Jesus’ explanation (vv. 18-21)
    • The proverb cited by Jesus in v. 23
    • The Scriptural examples involving the Prophets Elijah and Elisha (vv. 25-27)
    • The violent reaction by the people, with intent to do harm to Jesus (vv. 28-29f)

The core Synoptic tradition, as found in Mk 6:1-6a (see the discussion above), can still be glimpsed by combining together vv. 14-15 (with 16), 22, 24, and (very loosely) 28, 30. Beyond the added details listed above, consider how the author has (apparently) modified the core tradition:

    • The details emphasized in verse 16 (cp. Mk 6:1-2a par):
      (a) The name of the town (Nazareth)
      (b) That it was the place where Jesus was nourished (i.e. raised, brought up)
      (c) That he was used to attending local Synagogues on the Sabbath (and teaching there)
    • A different formulation of the people’s reaction—that is, the summary of their words/thoughts (v. 22 / Mk 6:2-3 par)
    • A different version of Jesus’ saying (v. 24 / Mk 6:4)
    • The episode apparently ends with a rather different (more violent) result to Jesus’ visit (vv. 28-30)

Each of these will be examined briefly, going verse by verse.

Verse 16—The Lukan details mentioned above all relate to the distinctive purpose of the episode within the context of the Gospel narrative. Two major literary and thematic elements are clearly at work:

    • The reference to Nazareth as the place where Jesus was brought up (as a child) points back to the Infancy Narrative of chapters 1-2, especially 2:40-52, which share certain motifs and language with 4:16ff. I have discussed these in earlier notes on this passage.
    • This episode illustrates the summary of Jesus’ (Galilean) ministry in verses 14-15—in particular, that of his teaching in the synagogues. The Synoptic tradition introduces the ministry of Jesus with a different episode (cf. Mark 1:21-28 par [this follows in Lk 4:31-37]). Note the way that both the initial Markan and Lukan episodes illustrate the two aspects of Jesus’ ministry:
      (1) Teaching/preaching (with a synagogue setting)—Mk 1:21-22, 27; Lk 4:14-16, 22
      (2) Working miracles—Mk 1:23-27; Lk 4:14a, 23-27

Verses 17-21—The quotation of Isaiah 61:1 is a tradition unique to Luke’s account. In verse 21, Jesus states that this prophecy has been fulfilled at the moment of his reading it. In other words, Jesus identifies himself with the Anointed herald/prophet figure of Isa 61:1ff, just as he does elsewhere, in the traditional “Q” material (Lk 7:22 / Matt 11:5). Luke’s inclusion of this reference probably offers the best explanation for his location of the Nazareth episode, set at the very beginning of Jesus’ ministry. This can be explained on three levels:

    • A connection with the Baptism scene, with the descent of the Spirit upon Jesus (3:22). This is to be understood as the moment when the Spirit came upon him and he was anointed by God (Isa 61:1 / 4:18).
    • A connection with the preceding Temptation scene (4:1-13) which is framed by important references to the presence/activity of the Spirit (vv. 1, 14). In other words, this also shows how Jesus has been ‘anointed’ by the Spirit of God.
    • Jesus’ identity as the Anointed One (Messiah), which serves as a principal theme of the Lukan account of Jesus’ Galilean ministry (4:1–9:20). However, in this period he is not identified as the royal Messiah from the line of David, but as the Anointed herald/prophet of Isaiah 61. Matthew (4:12-17) introduces Jesus’ Galilean ministry with a different Messianic prophecy (Isa 9:1-2), one more in keeping with the Davidic figure-type.

Verse 22—Here it is worth comparing Luke’s account of the crowds reaction with that of Mark. Consider first the initial description of their reaction:

“and many hearing (him) were laid out (flat) [i.e. amazed], saying ‘From where (did) these things (come) to this (man), and what (is) th(is) wisdom…’?” (Mk 6:2)

“and all witnessed (about) him and wondered upon [i.e. at] the words of favor traveling out of his mouth” (Lk 4:22a)

The idea is roughly the same, but with a different emphasis. In Mark, the people recognize the two aspects of Jesus’ ministry—the wisdom (of his teaching) and his powerful deeds (miracles). In Luke’s account, it seems that they are responding to his gifts as a speaker, fulfilling a traditional religious role—that of reading the Scripture and offering a (pleasant) word of exhortation. It would seem that, while they may have recognized the Messianic significance of Isa 61:1ff, they certainly did not understand the implication of Jesus’ declaration in v. 21—that he was the Anointed One of the prophecy. Mark’s version may contain something of this idea as well, in the statement that the people of Nazareth were “tripped up” (the vb. skandalízœ) by Jesus (v. 3, cf. Lk 7:23 par)

The second part of the people’s reaction is even more significant. In Mark (6:3) the people find it hard to explain Jesus’ words and deeds, since they know all of his family—his mother, brothers, and sisters—as ‘ordinary’ people in the area. Luke has simplified this statement greatly, highlighting just one family member of Jesus:

“Is this not the son of Yoseph {Joseph}?”

This is reasonably close to the words in Matt 13:55: “Is this not the son of the craftsman [i.e. carpenter]?”, as well as being virtually identical to those in Jn 6:42. However, for Luke the reference to Joseph (as Jesus’ human father) has special importance, as can be seen clearly from two earlier passages:

    • The episode of the child Jesus in the Temple, in which Joseph as Jesus’ (human/legal) father is contrasted with God as his (true) Father (2:48-49)
    • The genealogy of Jesus (3:23-38), which begins “the son, as it was thought, of Joseph…” (v. 23), and ends “…the (son) of God” (v. 38). The implication, again, is that God is Jesus’ true Father (1:32, 35; 3:22b).

With these allusions in mind, it becomes apparent what the author is emphasizing here in this scene. The people of Nazareth are still thinking of Jesus as the ordinary, human/legal son of Joseph, and do not at all recognize him as the Anointed One and Son of God.

Verses 23-24—In Luke’s version, the Synoptic saying is preceded by an additional proverb (in v. 23). It functions as a provocative challenge to the townspeople. At this point, Luke does not mention the people taking offense at Jesus (compare Mark 6:3); rather, Jesus seems to be taking the initiative in provoking them. The proverb brings to light the miracles performed by Jesus and plays upon the Synoptic tradition in Mk 6:5 par—that he was unable to perform many miracles in his home town (because of the people’s lack of faith). The proverb itself is relatively common, with parallels known from the Greco-Roman and Near Eastern world. However, in Luke, joined as it is with the saying of v. 24, it effectively creates a dual contrasting statement (physician/prophet). This, in fact, is how the saying has been preserved in at least one line of tradition, as recorded in the Oxyrhynchus Papyrus 1 and the Gospel of Thomas (§31)—i.e. “a prophet is not… and a physician does not…”. The Lukan form of the saying in v. 24 also differs from the version in Mark/Matthew:

“A foreteller [i.e. prophet] is not without honor, if not [i.e. except] in his father(‘s) land and among his relatives and in his (own) house” (Mk 6:4)

“Not one foreteller [i.e. prophet] is accepted in his father(‘s) land” (Lk 4:24)

Most likely, Luke’s version represents an abridgment and/or simplification of the Synoptic tradition. Again, it serves a distinct purpose in the Lukan context—it makes more direct the identification of Jesus as a prophet.

Verses 25-27—The prophetic association becomes even clearer with the references to Elijah and Elisha (1 Kings 17:8-16; 2 Kings 5:1-19) and the miracles they worked. Jesus effectively is identifying himself with a prophet like Elijah/Elisha, a connection which appears a number of times in the Gospel tradition. For more on this, see parts 2 and 3 of my study series “Yeshua the Anointed”.

Verses 28-30—Luke, quite in contrast with the narrative in Mark/Matthew, records an openly hostile, violent reaction to Jesus, provoked, it would seem, by Jesus’ own words in vv. 23-27. There is nothing quite like this in the core synoptic narrative, which ends rather uneventfully, with a laconic statement that Jesus was unable to perform many miracles in his home town, and that he marveled at the people’s lack of faith (Mk 6:5-6a). This is the only point at which the Lukan account really does not fit the Synoptic outline of the episode in Mark/Matthew. It does, however, fulfill two important themes within the narrative context of Luke’s Gospel:

    • It prefigures the opposition/violence that Jesus, as the Anointed One and Son of God, would face from the people, and serves as a parallel to the close of the Galilean period, and the Passion references which follow (9:21-22, 31, 43b-45, 51).
    • It also looks back to the Infancy Narrative, and the oracle by Simeon in 2:34-35, illustrating the opposition predicted by him most vividly.

Quite possibly, the original (historical) tradition contained more of this element of opposition to Jesus, but that it was not preserved in the Synoptic account of Mark/Matthew, retained (if at all) only in the statement at the end of Mk 6:3. If so, then Luke has developed and enhanced this aspect of the tradition.

John 6:42

Finally, it is worth noting, that, although the Gospel of John does not have anything corresponding to the Nazareth episode of the Synoptics, it does include at least one similar tradition—Jn 6:42, forming part of the great Bread of Life discourse in 6:22-59. As in the Synoptic episode under discussion, verse 42 reflects the people’s reaction to statements by Jesus regarding his identity. In Luke 4:16-30, he identifies himself with the Anointed (Messianic) herald/prophet of Isaiah 61:1ff (v. 21), and, by implication, as also being the Son of God (vv. 22ff, cf. above). In the discourse of John 6:22-59, Jesus draws upon different Scriptures—the Exodus traditions, especially that of the manna (as “bread from heaven”)—and identifies himself as the true Bread that comes down from heaven. This is expressed in verse 42 by one of the famous “I Am” declarations in John— “I am the bread th(at is) coming down [lit. stepping down] out of Heaven” (cf. also vv. 32-33, 35, 38, 48, 50-51, 58). In the Johannine context, this certainly refers to Jesus as the eternal (pre-existent) Son of God who has come (down) into the world to bring Life to those who would believe. Here Jesus’ sonship (in relation to God the Father) is understood at a much deeper level than in the Gospel of Luke. However, the basic contrast expressed is the same. The people recognize Jesus only at the ordinary, human level, and are troubled/offended by his words:

“Is this not Yeshua, the son of Yoseph, of whom we have seen [i.e. known] his father and (his) mother? (So) now how (can) he say that ‘I have stepped down out of heaven?'”

The italicized portion is quite similar to the words of the people of Nazareth in Mark 6:3 par; indeed, the first phrase— “is this not…the son of Joseph?”—is virtually identical with Luke 4:22b. And, to be sure, John expresses the same aspect of opposition and misunderstanding among the people as Luke does. They view Jesus merely as the son of Joseph, when, in fact, his true identity is as the (eternal) Son of God the Father (Jn 6:27, 32, 37, 40, 44, 46, 57, etc).

February 21: Luke 4:16-30 (concluded)

This is the third of three notes on the Lukan narrative of Jesus in the Synagogue at Nazareth (Lk 4:16-30)—yesterday’s note dealt with the significance of the Scripture quotation in vv. 18-19 (Isa 61:1-2), today’s note will explore the people’s reaction to Jesus in vv. 22ff.

Following the reading (as represented in the citation by Luke), Jesus hands the scroll to the attendant and sits down (v. 20), with the eyes of all in the synagogue gazing intently [lit. straining a)teni/zonte$] at him. Jesus’ message to them is (or, begins):

“(To)day this Writing has been fulfilled in your ears [i.e. your hearing]” (v. 21b)

The reaction of the people is noteworthy—

“And all witnessed to/about him and wondered upon the words of favor [i.e. favorable words] passing out of his mouth, and they said/related: ‘Is not this the son of Yoseph?'” (v. 22)

an apparently positive response which would seem to be contrary to the negative reaction in the parallel passage (Mark 6:3/Matt 14:57). There are several ways to understand the Lukan narrative here:

    • That the dative personal object au)tw=| is a dative of disadvantage, reflecting a more negative, hostile reaction: “And all witnessed against him and wondered about the words…” This brings the passage more in line with the Markan/Matthean parallel.
    • It is a reaction to Jesus’ own eloquence and understanding (cf. Lk 2:47, 52), rather than the significance of the message.
    • They react generally to the Scripture passage, without really appreciating the significance of Jesus’ interpretation in v. 21.
    • They recognize and approve the Messianic significance of the passage (and Jesus’ statement), but do not see it being fulfilled in him.
    • They understand the Messianic significance and see Jesus as fulfilling it, but in a superficial or inappropriate manner.

Arguments can be made for each of these interpretations; I tend to find the second most likely, but much depends on how one relates the people’s reaction to what follows in verses 23ff. Reading the passage in the modern manner, applying psychological realism to the scene, Jesus’ response in vv. 23-24 is somewhat hard to explain. If the crowd’s reaction was positive (and if they understood the Messianic significance of Jesus’ statement), why the harsh and provocative response? The parallel in Mark 6:2-3 suggests that, in the historical tradition inherited by the Gospel writer, the crowd focused entirely on Jesus—how a man from their hometown could possess such eloquence and understanding, that he could have done such miracles as had been reported, etc—with the tradition emphasizing their lack of faith/trust in him (Mk 6:6 par). Luke has given a somewhat different tenor to the narrative, by keeping the crowd’s initial reaction general: the phrase e)martu/roun au)tw=| (“witnessed to/about him”) need not be understood in either a positive or negative sense especially, and e)qau/mazon (“wondered”) simply indicates a reaction to something extraordinary or auspicious. The expression “favorable words” (lit. “words of favor [xa/ri$]”) is, I believe, an intentional echo of the “favor” [xa/ri$] mentioned in 2:40, 52.

In order to analyze these verses further, it is perhaps useful to look at the structure of the passage as a whole, which I outline as follows:

  • Narrative introduction (Jesus comes to Nazareth) with the Synagogue setting (v. 16)
  • Part 1 (vv. 17-22):
    • Scripture passage [Isa 61:1-2] (v. 18-19) and Saying of Jesus (v. 21)
    • The (positive/neutral) reaction by the people (v. 22)
  • Part 2 (vv. 23-29):
    • Two-fold Saying of Jesus (vv. 23-24) and two-fold illustration from Scripture [1 Kings 17:1-18:1; 2 Kings 5:1-14] (vv. 25-27)
    • The (negative, hostile) reaction by the people (v. 28-29)
  • Narrative conclusion (Jesus leaves Nazareth) (v. 30)

Here the parallel reaction by the people in v. 22, 28-29 is central to an understanding of the passage—it effectively illustrates the prophecy of Simeon (2:34-35) from the Infancy narrative:

“This (child) lies out [i.e. is laid/set] unto (the) falling (down) and standing up of many in Yisrael, and unto a sign counted against [i.e. opposed/contradicted]… so that (the) counting-through [i.e. thoughts pl.] out of many hearts might be uncovered.” [For the moment I have left out the parenthetical address to Mary in v. 35a]

There is an ‘inner’ and ‘outer’ destiny and purpose for the child, indicated by a pair of clauses with the preposition ei)$ (“into/unto” [we would say “for”]), and a subordinating conjunction o%pw$ (“so as, so that”) expressing final purpose:

  • This (child) lies out
    • unto [ei)$] (the) falling (down) and standing up of many in Israel, and
    • unto [ei)$] a sign counted/reckoned against
  • so that [o%pw$] the counting-through/reckoning [pl.] might be uncovered out of many hearts

There are two aspects of the ‘inner’ purpose:

    1. The falling and rising of many in Israel—this can be understood as representing (a) two different groups of people, or (b) a sequence (first falling, then rising) of one group (or people in general). Usually it is interpreted in the former sense: Jesus will cause some to fall, others to rise. The implication is that these are people who will encounter Jesus’ person and message directly, and so are affected by it.
    2. A sign which is opposed [counted/reckoned against]—here the reaction is entirely negative or hostile: it is not so much the man Jesus himself that is opposed, but what he represents (the sign [shmei=on]). This negative reaction would be more general and (perhaps) widespread, even for those who had only heard of Jesus indirectly.

As for the ‘outer’ (final) purpose, it is that the thoughts [the “accounts/reckoning”] might be uncovered [i.e. the cover removed] from many hearts. The person and message of Jesus will reveal the innermost (true) thoughts of those who encounter him. This does, in fact, appear to be what occurs in the narrative under discussion—the hostility toward Jesus ultimately comes to the forefront in verses 23ff, to the point where the townspeople (some of them, at least) seek to throw him down the cliffside (v. 29).

One might compare the narrative with two other proximate passages in the Gospel: (1) the episode of the boy Jesus in Jerusalem (2:41-51), and (2) the call of the first disciples (5:1-11).

There are several similar or related details between our passage and Lk 2:41-51:

Lk 2:41-51

  • Jesus separates from his parents and relatives (v. 43)
  • He is in a sacred place of worship (the Temple) (v. 45-46)
  • He is participating in Jewish religious matters (v. 46)
    (as a pupil sitting among teachers of the Law)
  • The people are amazed [e)ci/sthmi] by his understanding and responses (v. 47)
  • His parents (father Joseph) are juxtaposed with his (true) Father (v. 48-49)
  • His parents did not understand what he was saying (v. 50)

Lk 4:16-30

  • Jesus returns to the place where he was brought up (v. 16)
  • He is in a place of worship (the Synagogue)
  • He is participating in Jewish religious matters (v. 17-21)
    (the Synagogue service and reading of Scripture)
  • The people are amazed [qauma/zw] by his “words of favor” (v. 22)
  • He is identified by the people with his human father Joseph (v. 22b)
  • The people (incl. his relatives?) did not truly understand what he was saying (vv. 23-28)

In the Lukan narrative of the calling of the first Disciples (5:1-11), we see a different sort of reaction to Jesus: at first there is doubt in response to his word (v. 5), but they act in trust; and, following the miracle (vv. 6-7), they are amazed [perie/xw] (v. 9), but some of them (e.g., Simon Peter) by it recognize who Jesus is and what he represents (at a fundamental level) (v. 8), and leave everything to follow him (v. 11).

I will be discussing Lk 5:1-11 in more detail in the next daily note.

February 20: Luke 4:16-30 (continued)

The narrative of Jesus in the Synagogue at Nazareth (Luke 4:16-30), with its central Scripture passage (Isaiah 61:1-2) was introduced in the previous note. Today, I will be examining the significance of the passage from Isaiah. This can be understood from two primary aspects:

First, in terms of the themes and motifs of Isa 40-66 (so-called deutero- and trito-Isaiah), especially those related to the restoration of Israel and the return of God’s people from exile. In an earlier note, I discussed the allusions to a number of Isaian passages in Lk 2:25-38—that is, in the context of devout Jews who are waiting (to receive) the “consolation [para/klhsi$] of Israel” (v. 25) and the “redemption [lu/trwsi$] of Jerusalem” (v. 38). These passages are thus to be understood in a “Messianic” context, broadly speaking—by the first century B.C./A.D., the idea of the “restoration” of Israel (and its kingdom), was closely tied to the coming of a new (Anointed) Ruler who would re-establish the Davidic covenant (cf. 2 Sam 7/Psalm 89, etc).

Second, Isaiah 61:1ff specifically as a Messianic passage. That the passage was understood this way in Jesus’ own time is indicated by the Qumran text 4Q521. This text survives only in several fragments, the largest of which (frag. 2 [col. ii]) reads as follows:

…[for the heav]ens and the earth will listen to his Anointed One [i.e. Messiah jyvm], 2[and all th]at is in them will not turn away from the precepts of the holy ones. 3Strengthen yourselves, you who are seeking the Lord, in his service! {blank} 4Will you not in this encounter the Lord, all those who hope in their heart? 5For the Lord will consider the pious, and call the righteous by name, 6and his Spirit will hover upon the poor, and he will renew the faithful with his strength. 7For he will honor the pious upon the throne of an eternal kingdom, 8freeing prisoners, giving sight to the blind, straightening out the twis[ted]. 9And for[e]ver shall I cling [to those who h]ope, and in his mercy […] 10and the fru[it of …] will not be delayed. 11And the Lord will perform marvellous acts such as have not existed, just as he sa[id], 12[for] he will heal the wounded and will make the dead live, he will proclaim good news to the poor 13and […] … […] he will lead the […] … and enrich the hungry. 14 […] and all … […]
(translation, with slight modification, from Florentino García Martínez & Eibert J. C. Tigchelaar, eds., The Dead Sea Scrolls Study Edition, 1997-8, 2000 Brill/Eerdmans, Vol. 2, p. 1045)

This section contains a blending of several Old Testament passages, primarily Psalm 146 and Isaiah 61:1-2 (for a somewhat similar use of Isa 61:1f cf. also 11QMelchizedek [11Q13]). The role of the Messiah (line 1) in what follows is not entirely clear, but it is possible that he is the agent through whom God will perform “marvellous acts” (line 11ff). It is hard to be certain, but the remaining fragments (especially frag. 2 col iii with its allusion to Mal 4:5-6) suggest the Anointed One (see also pl. “Anointed Ones” in frag. 8) should be understood as a prophetic figure, in the manner of Elijah. This will be discussed further below.

Isa 61:1, in its original context, referred to the prophet himself (trad. Isaiah)—the Spirit of Yahweh was upon him and anointed him to bring good news to the poor and oppressed; vv. 2-11 describe and promise the restoration of Israel, including a (new) covenant with God (v. 8) and (new) righteousness that will be manifest to all nations (vv. 9-11). Once the full sense of this “restoration” was transferred to the future, the speaker came to be identified with an Anointed eschatological (end-time) Prophet. Admittedly, prophets are not usually referred to as “anointed” in the Old Testament, but in later Judaism it became more common, and in the Qumran texts the word is used a number of times (especially in the plural) for the Prophets of Israel. At various points in its history, the Qumran Community (as reflected in the texts) seems to have expected three different Anointed (Messiah) figures—(1) a (royal) Messiah of Israel (sometimes with the title “Branch of David” or “Prince of the Congregation”), (2) a (priestly) Messiah of Aaron (perhaps identified with the “Interpreter of the Law”), and (3) a Prophet. It just so happens, of course, that these represent the three traditional “offices” of Christ (King, Priest, Prophet).

The concept of a “Messianic” (eschatological) Prophet derives from two main Old Testament passages:

    • Deuteronomy 18:15-19—The “Prophet like Moses” whom God will raise up.
    • Malachi 3:1-2—The Messenger, identified in Mal 4:5-6 [Hebrew 3:23-24] with Elijah, who will prepare the way of the Lord before His coming.

Both are attested as “Messianic” passages at Qumran and in the New Testament—for Deut 18:15-19 cf. 4Q175; 1QS 9:11; Acts 3:22-23; 7:37 (and see below); for Mal 3:1-2; 4:5-6 cf. 4Q521 frag. 2.iii; 4Q558(?); Mark 1:2; Matt 11:10ff; Luke 1:76. Elijah was the more popular figure, either as a type for the end-time Prophet or as Elijah redivivus (Elijah himself returning)—cf. Sirach 48:10-11; 4Q558; Mark 9:11-12 par.; Mishnah Sotah 9 (the Beraita), B. Metsia 1:8, 3:4, Eduyyot 8:7, and numerous passages in the Talmud (j. Sheqalim 3:3; b. Berakoth 35a, Shabbat 118a, Erubin 43b, Pesachim 13a, Chagigah 25a, Sotah 49b, B. Metsia 3a, Sanhedrin 48a, Menachot 45a, etc.). He was associated especially with the end-time judgment (cf. the Rabbinic invocation of his return in relation to resolving disputes), and with the resurrection (in addition to the talmudic references above, cf. j. Ketubot 12:3; Pes. de R. Kahana 76a; also 4 Ezra [2/4 Esdras] 7, for a connection between the Messiah and the resurrection).

Beyond the traditions indicated in these texts, the Lukan passage under discussion itself provides evidence for interpreting Isa 61:1-2 as referring to Jesus as an Anointed Prophet according to the type of Elijah:

    • Jesus’ saying in Lk 4:24 (par.) effectively identifies him as a prophet
    • The two Scriptural illustrations in vv. 25-27 are all from the Elijah/Elisha narratives in 1 Kings 17:1-18:1; 2 Kings 5 (these are the only OT Prophets mentioned in the context of anointing, cf. 1 Kings 19:16).

Indeed, I would argue that Jesus, at the earliest levels of Gospel tradition, was primarily thought of in terms of an Anointed (Messianic) Prophet, more so than as the Anointed (Davidic) King. It is hard to find an Old Testament passage more applicable to the ministry of Jesus (as recorded in the Synoptics) than Isa 61:1-2; and Jesus himself cites very similar language in response to the Baptist’s question (“Are you the Coming One?”), Luke 7:18-23/Matt 11:2-6. By the “One (Who Is) Coming” probably the eschatological Prophet is meant (Deut 18:15-19), and Jesus is explicitly identified with the “Prophet like Moses” in Acts 3:22-23; 7:37. The Gospel of John perhaps preserves something of this tradition of Jesus as “the Prophet” in Jn 1:21, 25; 6:14; 7:40; 9:17[?] (cf. also Luke 7:39 v.l.).

The association of Jesus with Elijah in Gospel tradition is more complicated. The use of Isa 61:1-2 would seem to suggest it, but the Synoptic Gospels, at least, identify John the Baptist with Elijah (Mark 1:2; 9:12-13 par. [saying of Jesus]; Matt 11:10-14 [saying of Jesus]; Luke 1:17). However, in Jn 1:20-21, the Baptist denies, in turn, that he is “the Anointed One [Messiah]”, “Elijah”, and “the Prophet”—apparently, these are to be understood as three different figures—and, since, Jesus would seem to fulfill the first and third, presumably he would the second (Elijah) as well. Certainly, the traditional association of Elijah with the end-time Judgment and the Resurrection, applies prominently to Jesus. For more on this, see Part 3 of the series “Yeshua the Anointed”.

In the Transfiguration scene (Mark 9:2-8; Matt 17:1-8; Luke 9:28-36), Moses and Elijah appear with Jesus (traditionally they are depicted on either side of him). It is customary to interpret Moses and Elijah as representing the Law (Torah) and Prophets respectively; however, given the evidence above, I think that the original import of the scene may have been to confirm, symbolically, Jesus as the Anointed Prophet-to-Come (fulling the typology of both Moses and Elijah). In Jewish thought, both figures play an important eschatological role, and an early tradition along these lines would seem to underlie Revelation 11:1-13. It is noteworthy, that in the Synoptic tradition, following the Transfiguration, Jesus again identifies John the Baptist with Elijah redivivus (Mark 9:9-13 par. [but not in Luke]). Clearly, then, Elijah is distinguished from both the (Davidic?) Messiah and the coming Prophet. In later Jewish tradition, Elijah precedes and announces (even anoints?) the Messiah (appar. the Jew Trypho in Justin’s Dialogue 8, 49; Targum Ps-Jon. on Deut 30:4; and b. Erubin 43b). This idea may have already been current in Jesus’ time.

In the Gospel tradition as it has come down to us (most clearly in the Synoptics), Jesus as the Anointed One [Messiah] is presented in a two-fold aspect:

  1. As the Prophet (to Come)—limited essentially to the Galilean ministry, and with the role of “Elijah” reserved for John the Baptist.
  2. As the King (“Son of David”)—this is associated with the ministry in Jerusalem, beginning with the Triumphal Entry and continuing into the Passion and Resurrection narratives.

(The discussion on Luke 4:16-30 will conclude in the next day’s note, with an examination of the people’s reaction to Jesus.)

February 19: Luke 4:16-30

Over the next few days I will be looking at the Lukan narrative of Jesus in the Synagogue at Nazareth (Lk 4:16-30), focusing on two areas: (1) the Scripture quotation (Isa 61:1-2), and (2) the reaction of the townspeople to Jesus’ words.

This episode is part of the common Gospel Tradition shared by the Synoptics, though in the Gospel of Luke it has been expanded considerably, and placed at a different point in the ministry (compare Mark 6:16; Matt 13:54-58). The chronological position, along with other apparent differences, have led some traditional-conservative commentators to posit two separate incidents. This is rather unlikely; the accounts in Luke and Mark-Matthew are close enough in outline that we should regard them as deriving from a single historical tradition. Were it not for a pious interest in harmonizing the chronologies, I doubt that anyone would have thought that two different episodes were involved. The Gospel writer (trad. Luke) has recorded the Nazareth event here (directly following the Baptism and Temptation), to mark the beginning of Jesus’ public ministry. It holds a similar position as the narrative summary in Matthew 4:13-16—both passages contain a ‘Messianic’ Scripture (Isa 9:1-2 in Matt 4:15-16), and look backward to the Infancy Narrative while looking forward to the start of Jesus’ public ministry. Here, indeed, there are several points of contact with the Luke Infancy narrative(s) (1:5-2:52):

    • The Nazareth setting “where he had been nourished/nurtured [i.e. brought up]” (v. 16)
    • The Isaian Scripture passage—cf. especially the allusions to deutero-/trito-Isaiah (Isa 40-55, 56-66) in 2:25-38 (discussed in an earlier Christmas season note).
    • Here Jesus is filled with the (power of the) Spirit (4:1, 14) just as the young Jesus grew and was filled with wisdom, with the favor of God being upon him (2:40)—these two motifs are reflected in the opening words of Isa 61:1 (“the Spirit of the Lord is upon me…”).
    • We may also see here a reflection of the wisdom and favor Jesus has with/before [lit. alongside] men (2:52)—cf. 4:15, 22.
    • The reaction of the people to Jesus (v. 22ff) may be understood as illustrative of Simeon’s prophecy in 2:34-35 (for more on this, cf. the next days’ notes).
    • A parallel may also be intended between (the boy) Jesus in the Temple (2:41-51) and (the adult) Jesus in the Synagogue.

Before discussing the Scripture passage (Isaiah 61:1-2) specifically, it is worth noting the way Luke joins the narrative here to that of the Baptism/Temptation (3:21-22; 4:1-13):

  • “And Yeshua turned back [i.e. returned] in the power of the Spirit into the Galîl {Galilee}” (4:14a)
    • “and (the) talk/report went out down (through) all the surrounding area about him” (4:14b)
    • “and he taught in their (places-of-)bringing-together {synagogues}” (4:15a)
  • “and being (highly) esteemed [i.e. honored/glorified] by all” (4:15b)

The ‘outer’ phrases (v. 14a, 15b) could be said to reflect the wisdom/favor Jesus has with God and men, respectively (two aspects, cf. 2:52). The ‘inner’ phrases perhaps illustrate two aspects of Jesus’ public ministry: (a) his teaching among the people (v. 15a), and (b) the reaction of the people to him (v. 14b). In particular, the emphasis on the Spirit is most important, and is especially characteristic of Luke-Acts (cf. the earlier references in Lk 1:15, 35, 41, 67; 2:25-27; 3:16, 22; 4:1).

The Scripture Passage: Isaiah 61:1-2

Luke indicates that the Scripture Jesus recites in the Synagogue is from Isaiah 61:1-2. It is not clear whether this was an assigned reading (haphtarah) from the Prophets (connected with a particular section [parashah] of the Torah), or if Jesus selected it himself. A comparison between the Hebrew, Septuagint (LXX) and Luke is instructive:

Hebrew (MT)

1The Spirit of my Lord YHWH (is) upon me,
because YHWH has anointed me—
He has sent me to bring (a good) message (to) the poor/lowly (ones),
to wrap up (the pieces) for the (ones) broken of heart,
to call (out) ‘freedom’ for the captives
and ‘open wide’ for the (ones) who are bound,
2to call (out) ‘a year of acceptance for YHWH’
and ‘a day of vengeance for our God’,
to bring comfort (for) all mourners.

Septuagint (LXX)

1(The) Spirit of the Lord (is) upon me,
on account of which He anointed me
to bring (a) good message to the poor (ones);
He has sent me to heal the (ones) crushed together in the heart,
to proclaim ‘release’ to the (ones) taken by spear-point [i.e. prisoners]
and ‘seeing again’ to the (ones who are) blind,
2to call ‘an acceptable year of the Lord’
and ‘a day of giving (back) in return’,
to call alongside [i.e. help/comfort] the (ones) mourning.

Luke 4:18-19

18(The) Spirit of the Lord (is) upon me,
on account of which he anointed me
to bring (a) good message to the poor (ones);
He has sent me
{some MSS include the line here corresponding to the LXX}
to proclaim ‘release’ to the (ones) taken by spear-point [i.e. prisoners]
and ‘seeing again’ to the (ones who are) blind,
to set forth in release [i.e. freedom] the (ones who) have been crushed,
19to proclaim ‘an acceptable year of the Lord’.

The LXX translates the Hebrew fairly accurately, the main difference being the rendering of the somewhat obscure phrase j^oqÁjq^P= <yr!Wsa&l^w+ at the end of v. 1 (the LXX understands it as “opening [wide]” the eyes of the blind, but cf. a similar interpretation in 4Q521 frag. 2.ii line 8). The citation in Lk 4:18-19 follows the LXX, with several differences:

    • The phrase i)a/sasqai tou\$ suntetrimme/nou$ th=| kardi/a| (“to heal the ones crushed together in the heart”) is omitted (though it is retained/restored in some MSS).
    • A line, apparently taken from Isa 58:6 (LXX), is added at the end of v. 1.
    • V. 2 repeats khru/cai (“to proclaim”) instead of LXX kale/sai (“to call”)—this may simply match the consistent use of ar)q=l! in both verses, or may be meant to emphasize the idea of (Christian) proclamation (of the Word/Gospel).
    • Only the first part of v. 2 is cited, noticeably omitting the reference to “a day of vengeance/payback”; only the positive side of the proclamation is included (“an acceptable year”).

These facts would seem to indicate that the Scripture, as it is recorded here in Luke, does not represent exactly what Jesus would have spoken (at the historical level), but rather is a literary presentation of it (at the level of the Gospel writer).

Much more important is the significance of the passage, which will be examined in the next day’s note.