Jesus’ baptism and temptation mark the beginning of his public ministry. Jesus returns from the Jordan river and begins preaching, visiting synagogues on the Sabbath and addressing the crowds which begin to be drawn to him as he starts to do miraculous signs and heal the sick.[1]
Note that Matthew specifically links this with John’s imprisonment. Jesus saw this as the sign that the reins had been handed over, John had completed his task of preparing the way.[2] Matthew also treats this as fulfilling Isaiah’s prophecy of light coming to the Gentiles.
We might also see this as another example of recapitulation. Just as the people of Israel took possession of the land, conquering the towns and cities after crossing the Jordan after their time in the wilderness, so Jesus tours the land announcing the arrival of God’s new kingdom.
8.1 God’s Kingdom draws near
A frequent image in the Gospels is of the drawing near or arrival of God’s kingdom. Matthew often refers to it as the Kingdom of Heaven. This is not to associate it with a particular location in the cosmos. Rather, Jewish sensibilities meant that rather than referring to God directly, especially by the name YHWH, Jews would often use an associated term instead. Matthew no doubt writing with a particularly Jewish audience in mind, follows this pattern whereas Luke and Mark seem to have expected a more Gentile readership.
There has been much discussion about what John and Jesus meant when they said “the kingdom has drawn near.” Should we think of God’s kingdom as already here or still on its way. I think we can get ourselves tied up in knots over this and terms like “inaugurated kingdom”. The point is that “God’s kingdom” is a reference to his rule and reign, his presence to guide, protect and provide for his people. So, God’s kingdom is wherever he is present with his people.
This means that the kingdom drew near with Jesus because he had drawn near. God’s kingdom was present in him. Similarly, we can talk about God’s kingdom drawing near and beig here today through the Holy Spirit baptised church.
At the same time, Jesus’ prayer “may your kingdom come, let your will be done” suggests an ongoing expectation for more. God’s kingdom will grow both as more people put their faith in Jesus and as his people become more Christlike. The fullest realisation of his kingdom will be seen when Jesus physically returns.
8.2 Read Luke 4:16-30
The next town on route is Nazareth, Jesus’ hometown. Interestingly, it does not look like Jesus made this his base or even the starting point for his ministry. He seems to have operated more out of Capernaum. It seems that Jesus regularly took the opportunity to read and comment on the Scripture reading for that day v16-17a).
On this occasion he reads from Isaiah, the passage which begins “The Spirit of the Lord is upon me.” In that prophecy, Isaiah was announcing that he was commissioned to preach good news of liberty from oppression and captivity, restoration and prosperity for the poor and healing for the sick. These words may be seen as doing two things, first they reflect Sabbath/Jubilee language. Every seven years and every 50 years, slaves were set free and debts cancelled.[3] Secondly, Isaiah might be seen as pointing to the joy and blessing of an end to exile, captivity and oppression from foreign rulers. Jesus states clearer that these things are fulfilled with his arrival (v17b-21).
The people respond positively to Jesus words. However, it seems that Jesus recognises that they haven’t really heard and understood what he is saying. So he goes on to provoke them. First he suggests that they will demand that he uses his power to heal himself, secondly he quotes the saying that a prophet is without honour in their own town. He also reminds them that in history, it often wasn’t God’s people Israel that benefited from his blessing under previous prophets and miracle workers. The implication is clear “Yes the prophecy is being fulfilled but you are not going to be the beneficiaries.”
This is the point at which things turn ugly and the crowd turn on Jesus. They push him out of the synagogue and seek to kill him but are unable to. Jesus walks away completely unscathed (v22-30).
8.3 Read Luke 4:31-39.
Jesus moves on to Capernaum, another Galilean town. This seems to be Simon Peter’s hometown and it looks like this becomes Jesus’ base. One again, he is teaching on the Sabbath and impresses the people with his authoritative nature. Once again there is an opportunity to heal. This time, the problem is that someone in the Synagogue is demonised, under the influence and control of an evil spirit. The spirit cries out, pleading with Jesus to go away and leave the demons alone. It states recognition of Jesus as God’s holy one (v31-34). Jesus commands the Spirit to depart from the man and it does (v35). This causes further astonishment among the onlookers as it demonstrates again the authority that Jesus has, not just in human matters but over the spirit world (v36). News about Jesus continues to spread (v37).
Jesus goes straight from the synagogue to Simon Peter’s house. Peter’s mother-in-law is sick and so he asks Jesus to heal her. Jesus heals her. Fascinatingly, the word used to describe Jesus getting up and leaving the synagogue is “anastasis”, which is the same root word for resurrection (v38-39).
8.4 Read Luke 4: 40-44
Evening draws in and a crowd turn up. There are many who are sick and Jesus heals them. It is possible that they waited until sunset because they observed the Sabbath from sunset on the Friday to sunset on the Saturday. Jesus heals all those who are ill (v40). He also casts out demons but instructs them to be silent about his identity. Jesus will not accept the false praise and witness of fallen angels (v41).
The next morning, Jesus gets up early and goes by himself to pray. The crowds follow him and try to persuade him to stay in Capernaum but he insists that he must move on to preach the kingdom in other towns. He moves from Galilee down south into Judea, preaching in the synagogues there (v42-44).
8.5 Full of the Spirit
Matthew summarises these events with a short description of Jesus’ teaching and healing tour.[4] It seems though that Luke is drawing primarily from Mark’s account as a source.[5] Notice though an important difference. Luke chooses to include the specific details about Jesus’ rejection in Nazareth at this point.[6] This perhaps has a double purpose. First, Luke wants to draw our attention to the way that Jesus was rejected in his own town and by his own people. If one of Luke’s aims is to help Gentiles to see that the Good News is for them, then this links into a narrative which will develop in the book of Acts showing how rejection and opposition leads to the good news moving outwards and onwards.
Secondly, Luke wants to draw our attention to Jesus identifying himself with Isaiah’s prophecy. So, he emphasises that Jesus returns from the wilderness, “Full of the Holy Spirit.”[7] This does two things, first it reminds us of the unity of the Trinity. The Father, Son and Spirit share in the same mission. Secondly, it points to Jesus in his incarnation depending on the Spirit for power. This will build into a crucial theme in Acts. The Church too will be full of the Spirit and dependent upon him for power.
The Spirt comes upon Jesus at his baptism and leads him into the wilderness. Jesus experience of temptation, struggle and opposition does not lead to him being drained of the Spirit and spiritual power. He returns as full as before. This might help temper any tendency on our part to think in terms of the Holy Spirit being an up and down presence in our life, a kind of spiritual power source or fuel that might need topping up.
[1] Matthew 4:12-17, Mark 1:14-15, Luke 4:14-15.
[2] Matthew 4:12.
[3] Pao and Schnabel offer a note of caution on placing too much emphasis on “Jubilee” as a “full blown theology” or paradigm linked to the idea of Jubilee doesn’t seem to have been present in Judaism at hat time. However, he recognises that the themes here do align with what a Jubilee involved. Pao and Schnabel, “Luke”, Pages 251 -214 in Pages 1-110 in A Commentary on The New Testament Useof the Old Testament (Eds Beale & Carson. Grand Rapids, MI.: Baker Academic, 2007), 7-8.
[4] Matthew 4:23-25
[5] Mark 1:24-35.
[6] Morris observes that we are not required to assume that this event was chronologically at the start of Jesus’ ministry. Indeed, the level of hostility may indicate some prior knowledge of his message and work. However, it does perhaps head up and set the scene for the nature of his ministry and responses to it. See Morris, Luke, 124.
[7] Morris notes that Luke takes a particular interest and places emphasis on the Holy Spirit. Morris, Luke,125.
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