Sermon for 22nd Nov - "Jesus' Job Description" from Luke 4:14-21

Luke positions this incident in the synagogue right at the beginning of Jesus’ ministry following his baptism in the Jordan River and temptation in the wilderness. At the beginning of Jesus’ ministry in Matthew we have the ‘sermon on the mount’ commencing with the beatitudes (Matthew 5:3-12) which describe the sort of attitudes (which will subsequently be modelled by Jesus) that will be required in those who become Jesus’ followers. Here in Luke, it is a quotation from the Hebrew Scriptures that sets the scene for what is to follow.

The placement here is highly significant, because Jesus has just undergone baptism and then while praying the Holy Spirit came upon him, and the voice of God is heard saying, “You are my Son, the Beloved, with you I am well pleased”. Then Jesus, being full of the Holy Spirit we read, was able to completely conquer the devil and three major attempts at temptation (which would have diverted Jesus from God’s purposes). This indicated that Jesus was fully ready for ministry, and indeed was God’s anointed one to bring the gospel of salvation to humankind.

Thus Jesus was ready to claim God’s anointing and the Holy Spirit’s power over him in the public arena. And Jesus’ way of doing this was to utilise the ancient writing of Isaiah (from seven centuries earlier) to show that God had always been preparing for this day – for this new dawning of salvation history. Jesus went into his hometown synagogue on the Sabbath day, where he would have been well known, and was given the scroll of Isaiah to read. The custom was for well respected members to be given the privilege of reading publicly (there had probably already been a reading from the ‘books of the law’).

What we don’t know is whether this was the set reading for the day (Isaiah chapter 61), or whether this is where Jesus chose to read himself. What we do know is that this was the chosen moment of disclosure. Isaiah wrote these words in the expectation of God’s deliverance in the midst of the nation of Israel’s troubles. Because of internal laxity and strife together with external political and military threat, they were often a people under extreme pressure and difficulty. When this passage was read seven centuries later, the people would have been thinking about the problems they encountered through the Roman domination they were under.

Now Jesus would give this passage a whole new interpretation, totally fulfilling what the prophet had been on about, and show what God has ultimately done in the face of human need. With the Holy Spirit having descended upon Jesus at his baptism, and empowered and sustained him through the pressure of temptation, Jesus was able to claim that he was the one that the “Spirit of the Lord” rested upon – Jesus was the long awaited ‘Anointed One’. Jesus had come to fulfil the messianic dream of the people of Israel; yet we know that he was going to fulfil this role in a very different way than was expected or generally desired.

There are three more things to say about this passage of considerable significance. What might these be?

(1) What was left out of the quotation from Isaiah!
(2) How we might interpret these areas of Jesus’ job description (v.18-19) today; and
(3) The significance of the word “today” in verse 21.

(1) What Luke has provided as being in the mouth of Jesus (without going into many technicalities) is roughly a rendering of the Greek version of the original Hebrew in Isaiah 61:1-2. Yet Jesus stops short; for Isaiah continues after, “…to proclaim the year of the Lord’s favour” with, “and the day of vengeance of our God”. Some would argue that this was just finding a point to stop quoting and the congregation would have well known what followed. But many, me included, would argue that this was a deliberate place to stop, both to bring emphasis to the last phrase quoted, but also to negate what would have next followed.

The people of Israel, sometimes including their prophets, were fixed on the idea that God would ultimately destroy their enemies. However, Jesus was soon to reveal, that far from destroying non-Israelites, Jesus was actually going to actively seek out Gentiles to enter the Kingdom of God and participate in the gift of salvation. Jesus was to seek positive and hopeful outcomes from his ministry and ultimate sacrifice. The judgment would fall not on people of other nations, but rather on those close to home who got in the way. This should remind us to paint a positive graceful picture of God, rather than the rigid way the church may have modelled God in years past.

The emphasis has clearly been put on the proclamation of the “year of the Lord’s favour”. This is generally understood to have connections with the ‘Year of Jubilee’ spoken of in Leviticus 25. This is where, after a period of 50 years, slaves were freed, debts were cancelled, and ancestral property was returned to the original family (after it had been earlier forfeited through debt); this was the time when, “the inequities accumulated through the [fifty] years are to be crossed off and all God’s people will begin again at the same point” (JH Yoder).

Whether this was widely practiced or not in ancient times (and this is debated), the principles behind it (and the whole grand vision of Jubilee) is what Jesus is wanting to reclaim here. Part of this would be the issue of equality before God and the equal access to the Gospel that all nations will now have.

(2) The ‘Good News’ of Jesus needs to be shared with everyone. Jesus here refers specifically to “the poor” – which could be interpreted, like in Matthew, as the ‘poor in spirit’ i.e. the ones who are humble and understand their need. Yet Luke’s Gospel does have an emphasis on the community’s responsibility to those at the margins of society, and so this probable emphasis of Jesus on the ‘economically poor’ should rightly be kept in mind here. Any such “good news” offered to the “poor” should be integrated with and backed up by practical and political support.

Whereas the “captives” would have originally referred to those under the domination of others, whether in exile or slavery, we could now interpret this more broadly toward anyone under any power that destroys life opportunities. This would include persistent illness (those “captive” to disease including depression), any who have been abused or violated, those under various addictions, and also those who have made bad choices and found themselves imprisoned. Whereas not all of the difficulties and consequences involved could necessarily be removed, although some could, the “release” referred to here involves the realisation of hope, peace, purpose and forgiveness – a tangible experience of salvation.

Yet too, those who have found themselves captive to unjust systems, political repression or entrenched prejudice, may find that Jesus-following communities can make significant contributions to their future well-being. This will be part of the dynamic of letting the oppressed go free. Many would recall the work of the English politician William Wilberforce, highlighted in the recent film “Amazing Grace”, against the tide of opinion and rampant apathy, bringing about the abolition of slavery in Great Britain … oh so ashamedly belated.

Jesus gave physical sight to many as a sign of his presence in the world and God’s power to bring healing and transformation. Others received new knowledge and insight that opened their minds to the truth. Followers of Jesus will bring new light to the issues of life in a variety of ways in a variety of circumstances as they place themselves where people cannot see their way forward and offer some help.

(3) Can you think of other occasions in Luke’s Gospel where statements are made that something would occur “today”? Wherever we read in Luke, “Today, such and such”, this would be worthy of taking great note of.

Earlier in 2:11, the angel of the Lord tells the shepherds (the poor marginalised misfits) that, “Today, in the city of David [Bethlehem], a Saviour, who is the Messiah, the Lord, is born to you”. This is God’s firm notification of what will soon unfold.

Here in Luke 4:21, it refers to a moment at the beginning of his ministry where he formally positions himself as Saviour of his people, Redeemer of the world, and Leader of a new movement that will adopt the same job description as he has. This is a moment of promise and anticipation, and fulfilment is not far away in Jesus’ ministry (especially in regards to the sick and disabled).

The two instances that follow where “Today” is used will especially highlight the release of captives and the freeing of the oppressed. After Zacchaeus has been encountered by Jesus and has reflected a complete change of heart, and committed to well and truly recompense people for their loss because of his past greedy and unjust behaviour as a tax collector (19:1-10), we read Jesus remark, “Today salvation has come to this house …”. Here was a moment that an outcast experienced Jesus in such a way as to bring about repentance, community renewal and a broad-based salvation experience. In so doing Jesus also dealt with this man’s dangerously addictive behaviour concerning money.

Then, towards the end of Luke’s Gospel, when Jesus said to the repentant criminal on the nearby cross, “… today you will be with me in Paradise” (23:43), this very much manifested the earlier ‘job description’, because this was a captive, who, although he will still suffer the physical penalty for his crime, will be spiritually released in eternity.