Luke 4:16
Verse
Context
The Rejection at Nazareth
15He taught in their synagogues and was glorified by everyone.16Then Jesus came to Nazareth, where He had been brought up. As was His custom, He entered the synagogue on the Sabbath. And when He stood up to read,17the scroll of the prophet Isaiah was handed to Him. Unrolling it, He found the place where it was written:
Sermons
Carter Conlon
Zac Poonen
Gerhard Du Toit
David Clifford
Philip PowellDavid AdamsSummary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To Nazareth, where he had been brought up - It is likely that our Lord lived principally in this city till the 30th year of his age; but, after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum. As his custom was - Our Lord regularly attended the public worship of God in the synagogues; for there the Scriptures were read: other parts of the worship were very corrupt; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship God - do not forget your errand - and God will supply the lack in the service by the teachings of his Spirit. Hear the saying of old Mr. Herbert: - "The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e." A man may always profit where the word of God is read. Stood up for to read - The Jews, in general, sat while they taught or commented on the Sacred Writings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.
John Gill Bible Commentary
And he came to Nazareth,.... After some length of time, when he had gone through all Galilee, and had acquired great credit and reputation by his ministry and miracles; he came to the place, where he had been brought up: where he was conceived, though not born; and where he had his education, and wrought at a trade, and was well known to the inhabitants; and therefore it was proper that he should first exercise his ministry, and obtain a character in other places, which would prepare him a reception among his townsmen, who otherwise, in all likelihood, would have treated him at once with neglect and contempt: and as his custom was, he went into the synagogue on the sabbath day. This was either his custom from his youth, when he dwelt at Nazareth, while a private person, and before he was engaged in public service, whither he had used to repair as an inhabitant of the city, and a member of the congregation, to attend synagogue worship, as he now did; or it refers to his custom, since he became a public preacher, who at Capernaum, or any other city of Galilee, where there was a synagogue, used to frequent it, whether on sabbath days, or any other, and so he did here: and stood up for to read: by rising and standing up, and perhaps by some other gesture he signified his inclination to read a portion of Scripture, if liberty was given, and a book delivered him, for, as yet, he had no book to read in; nor might any read in public, unless he had an order from the congregation, or the chief of it; for so runs the Jewish canon (k): "a reader may not read until the chief of the congregation bids him read; yea, even a minister of the congregation, or a ruler of the synagogue, may not read of himself, until the congregation, or the chief among them, bids him read.'' This custom of reading the Scriptures publicly, was an appointment of Moses, according to the account of the Jews; who say (l). "Moses our master, ordered the Israelites to read in the law publicly, on the sabbath, and on the second and fifth days of the week, in the morning; so that they might not be three days without hearing the law and Ezra ordered, that they should read so at the evening sacrifice, every sabbath, on account of those that sit in the corners of streets; and also he ordered, that three men should read on the second and fifth days of the week, and that they should not read less than twenty verses.'' It was also the custom to stand at reading the law and the prophets: with regard to the book of Esther, the rule is (m) this; "he that reads the "Megilia", or book of "Esther", stands or sits.'' That is, as their commentators (n) explain it, if he will he may stand, and if he will he may sit, he may do as he pleases; but so he might not in reading the law: hence it is asked (o), "why is it not so in the law? R. Abhu replies, because the Scripture says, Deu 5:3 "Stand thou here by me."'' Wherefore they say (p), the law must be read standing, and it is even forbidden to lean on any thing. Christ conformed to these rules; he went into the synagogue to read on the sabbath day, and stood up when he read, and waited for order, and a book to be given him to read: it may be asked, how he came to be admitted to read publicly in the synagogue, when he was not of the tribe of Levi, nor was he brought up in the schools and academies of the Jews, and was known to be a mechanic? It may be observed, that common Israelites, as well as priests and Levites, were allowed to read the Scriptures publicly; every sabbath day, seven persons read, a priest, a Levite, and five Israelites: the order was this; the priest read first, and after him the Levite, and after him an Israelite: and it is said to be a known custom to this day, that even an unlearned priest read before the greatest wise man in Israel; and he that was greater than his companion in wisdom, read first (q). Now Christ, on account of the great fame he was in for his wisdom and mighty works, was admitted to this public service, though he was no Levite, and known by the inhabitants of this place, to have been brought up to a trade. (k) Maimon. Hilchot Tephilla, c. 12. sect. 7. (l) Maimon. Hilchot Tephilla, c. 12. sect. 1. (m) Misn. Megilia, c. 4. 1. (n) Jarchi & Bartenora in ib. (o) T. Bab. Megilia, fol. 21. 1. (p) Robbenu Asher in T. Megill. c. 3. sect. 1. & Piske Harosh in ib. (q) Maimon. Hilch. Tephillah, c. 12. sect. 16, 18.
Tyndale Open Study Notes
4:16-30 Jesus’ sermon in Nazareth previewed his whole public ministry. Jesus returned to his hometown synagogue to announce the good news that God’s salvation had now arrived. The people were pleased until Jesus reminded them that God reaches out to Gentiles as well as to Jews. The infuriated crowd then attempted to kill him.
Luke 4:16
The Rejection at Nazareth
15He taught in their synagogues and was glorified by everyone.16Then Jesus came to Nazareth, where He had been brought up. As was His custom, He entered the synagogue on the Sabbath. And when He stood up to read,17the scroll of the prophet Isaiah was handed to Him. Unrolling it, He found the place where it was written:
- Scripture
- Sermons
- Commentary
When the Glory of God Passes By
By Carter Conlon1.9K50:47Glory Of GodISA 61:1EZK 13:3MAT 23:14MAT 23:16LUK 4:16LUK 4:20The video is a sermon about the importance of living a life that glorifies God and seeks His guidance. The speaker emphasizes the need for compassion and tenderness towards others, especially those who are poor and vulnerable. He criticizes leaders who exploit the needy and offer false hope through insincere prayers. The speaker also highlights the urgency of preparing for the battle that is to come and the potential return of Jesus Christ. The sermon references passages from Matthew 23 and Ezekiel 13 to support these teachings.
(Revelation) Revelation 7:9-10:7
By Zac Poonen1.7K1:00:37LUK 4:16In this sermon, the speaker discusses the book of Revelation and the themes of grace and judgment. He highlights the pattern of grace before judgment that is seen throughout the book. The speaker also mentions a future war near the river Euphrates that will be triggered by the release of four demons. He then goes on to explain the significance of the numbers mentioned in Revelation, such as the one-fourth and one-third of mankind being killed. The sermon concludes with a discussion on the seven trumpets mentioned in Revelation and how they represent the last trumpet of judgment.
The Unction of the Holy Spirit
By Gerhard Du Toit1.3K1:16:17UnctionISA 61:1MAT 6:33LUK 4:16In this sermon, the speaker shares a story about a cricket player turned Christian preacher named City Start. City Start spoke passionately about the crucified life and being sold out to Jesus Christ, creating chaos and tearing people's hearts apart with his words. After his speech, F.B. Meyer approached City Start and asked him if he had given all the keys of his life to God. The speaker then discusses the promise of the Spirit of God upon the life of Christ, emphasizing the importance of prayer in the life of a believer.
The Ministry of the Holy Spirit and the Church - Part 2
By Zac Poonen9441:00:37MAT 12:19LUK 4:161CO 14:1HEB 3:13
This sermon emphasizes the importance of seeking the anointing of the Holy Spirit to serve others selflessly, following the example of Jesus. It highlights the need to prophesy to edify, exhort, and console others, rather than seeking personal gain or fame. The message encourages believers to pursue love, humility, and the ministry of building up one another daily through words of encouragement and prophecy.
The Call of God
By David Clifford92136:28MAL 3:16LUK 4:16HEB 10:25In this sermon, the speaker emphasizes the importance of moving forward in God's victory and rest. He references the story of the Israelites entering the promised land and how they experienced the Lord's presence, guidance, and blessings as they moved forward. The speaker also mentions the story of the four lepers who faced the enemy and were saved. He encourages Christians to respond to God's call and face their own temptations and challenges. The sermon concludes with an invitation for a person named Hobab to join Moses on their journey to the promised land.
Bridesmaids & Goats - Endtime Parables
By Philip Powell9171:17:39LUK 4:16JHN 3:3ACT 1:1TIT 3:4JAS 2:14In this sermon, the preacher discusses three end time parables from the Bible. The first parable is about the wise and foolish virgins, emphasizing the importance of being prepared. The second parable is about talents, where individuals are given talents according to their abilities, and they are expected to use them faithfully. The third parable is about the sheep and the goats, illustrating how acts of kindness towards God's people determine one's place in the final judgment. The preacher emphasizes the need to recognize the spiritual battle we are in and the eternal truth of God Almighty.
Triologies in Life of Christ - Part 1
By David Adams89440:13MAT 2:1MAT 6:33LUK 1:26LUK 1:38LUK 4:14LUK 4:16In this sermon, the speaker begins by discussing the accuracy of weather predictions and how they can be unreliable. He then introduces the topic of studying trilogies in the life of Jesus, specifically focusing on trilogies related to places. The speaker mentions that our speech and accent can reveal our origins, just as Jesus spoke as a Nazarene. The sermon then transitions to discussing the Annunciation, where Gabriel appeared to Mary in Nazareth and announced that she would conceive and give birth to a son.
Pilgrim's Progress
By Ernest C. Reisinger83637:47LUK 4:16In this sermon, the preacher emphasizes the importance of understanding the moral law and its role in revealing the breach between God and humanity. He highlights how people often create their own moral codes to justify their actions and avoid feeling guilty. The preacher also shares an anecdote about a group of Christian students who were unable to provide a concise and unified definition of the gospel. He concludes by emphasizing the need to understand the true nature of the gospel as good news and glad tidings.
Unction of the Holy Spirit
By T.V. Thomas49600:00Holy SpiritAnointingLUK 4:16T.V. Thomas emphasizes the significance of the Holy Spirit's unction in the life of Jesus as he reads from the book of Isaiah in the synagogue. He highlights how Jesus, following his custom, engaged with the Scriptures, demonstrating the importance of being filled with the Holy Spirit to fulfill God's purpose. The sermon calls believers to seek the same anointing to effectively share the Gospel and live out their faith.
The Discipline of Deformity - 9
By Jack Hibbs44459:27DisciplineMAT 28:18LUK 4:16LUK 4:18In this sermon, the preacher emphasizes the transformative power of God in changing lives. He quotes Isaiah 35:3, which encourages believers to strengthen the weak and fearful, assuring them that God will come to save them. The preacher also shares a personal story of being bullied and humiliated as a child, highlighting the importance of standing up for the defenseless. He then relates this to the healing power of Jesus, referencing Luke 4:16 and Mark 7:33, where Jesus heals the deaf and mute. The sermon concludes with the preacher expressing gratitude for how God has transformed his own life and emphasizing the need for Jesus to take control in order to avoid a destructive path.
Bristol Conference 1977-08 Similies Christ Gospels
By Stan Ford41443:48ISA 61:1MAT 6:33LUK 4:16In this sermon, the preacher discusses the ministry of a new messenger who has been anointed to preach the gospel to the poor. The preacher emphasizes that this new messenger is unlike any other in history, as he is the son of God. The sermon highlights the importance of the message of the gospel, which brings good news and healing to the broken-hearted and deliverance to the captives. The preacher challenges the listeners to reflect on their reaction to this ministry and encourages them to embrace the message and ministry of God.
Dispensational Posttribulational Interpretation
By John F. Walvoord0LUK 4:16John F. Walvoord delves into the evolution of posttribulationism, highlighting the shift from the doctrine of imminency of the Lord's return to a non-imminent return of Christ, as seen through the works of various theologians like J. Barton Payne, George A. Ladd, and Robert H. Gundry. Gundry's unique approach to posttribulationism challenges traditional dispensational interpretations, emphasizing the distinction between Israel and the church and proposing a gradual transition into the tribulation period rather than a sudden event like the rapture.
Foes and Conflicts
By Harris Franklin Rall0MAT 10:34MAT 12:22MRK 2:23MRK 3:31MRK 7:8LUK 4:16Harris Franklin Rall delves into the paradoxes in Jesus' life, where despite his message of love and goodwill, he faced conflicts that deepened until his death. These conflicts stemmed from his different approach to religion, focusing on inner spirit and service rather than outward forms and rules. Jesus' teachings clashed with the Pharisees' legalism and hypocrisy, leading to misunderstandings, opposition, and ultimately his crucifixion. His call for supreme allegiance and willingness to break earthly ties for the sake of the kingdom of God is highlighted in his interactions with family and friends.
The Pilgrim Church - Part 1
By E.H. Broadbent0MAT 18:20LUK 4:16ACT 1:8ACT 13:15ACT 15:21ACT 18:2ACT 20:28GAL 2:161TH 1:81PE 1:1E. H. Broadbent, in 'The Pilgrim Church', provides an account of the continuation of churches practicing the principles taught in the New Testament through succeeding centuries. The history of the Church, still in the making, is highlighted, with parts of it being written and added to as the long pilgrimage progresses. Broadbent's narrative includes the contributions of various authors and the experiences of churches striving to make the Scriptures their guide and act upon them as the Word of God. He discusses the formation of churches, the influence of Jewish religion, Greek philosophy, and Roman power, as well as the emergence of spiritual movements like the Montanists, Marcionites, Novatians, Donatists, and Manichaeans, each reflecting different responses to the evolving Church landscape.
A Burning Heart, a Burning Tongue
By Richard E. Bieber0PSA 51:14ISA 50:4MRK 16:17LUK 4:16JHN 7:37ACT 4:29Richard E. Bieber emphasizes the importance of Christians being in touch with the anguish of the world to avoid becoming stale or sterile. He challenges believers to speak words of healing and bring lasting help to those in need, reflecting the true gospel. Drawing from Isaiah and Luke, he highlights the power of speaking with a new tongue that brings life, healing, and freedom, just as Jesus did with authority and power. Bieber encourages believers to seek a new heart filled with God's mercy, to give forth mercy from within, and to let their hearts teach their tongues to speak words that heal the brokenhearted and set the captives free.
Holy Proximity
By Richard E. Bieber0ISA 57:15MAT 9:10LUK 4:16LUK 16:19JHN 1:5Richard E. Bieber preaches about the importance of getting close to God and others, emphasizing the need to humble ourselves, remove our masks, and reach out to those in need. Through the story of the woman who touched Jesus' garment and the parable of the rich man and Lazarus, he highlights the significance of holy proximity and genuine connection in our relationship with God and fellow believers. Jesus, as the high and lofty One who dwells with the contrite and humble, exemplified closeness by physically being present with people, healing, freeing, and showing mercy. The sermon underscores the call to repentance, authentic fellowship within the body of Christ, and compassionate outreach to the marginalized as ways to draw near to God and experience His transformative power.
Self-Denial, an Element of Worship
By George H. Morrison02SA 24:24PSA 95:6MAT 5:23LUK 4:16LUK 19:8ROM 12:1PHP 2:3HEB 10:22HEB 13:16George H. Morrison emphasizes the importance of self-sacrifice in worship, highlighting the need for thanksgiving, spiritual need, indebtedness to Christ, and self-denial to truly worship in spirit and truth. He delves into the significance of giving in worship, stressing that true giving must involve self-denial, as seen in examples like King David and Zacchaeus. Morrison also discusses the attitude of the heart in worship, pointing out that worship requires humility, patience, and interior sacrifice. Furthermore, he explores the idea of fellowship in worship, emphasizing the need for mutual consideration, self-denial, and a constant willingness to yield for the sake of others in the congregation.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To Nazareth, where he had been brought up - It is likely that our Lord lived principally in this city till the 30th year of his age; but, after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum. As his custom was - Our Lord regularly attended the public worship of God in the synagogues; for there the Scriptures were read: other parts of the worship were very corrupt; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship God - do not forget your errand - and God will supply the lack in the service by the teachings of his Spirit. Hear the saying of old Mr. Herbert: - "The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e." A man may always profit where the word of God is read. Stood up for to read - The Jews, in general, sat while they taught or commented on the Sacred Writings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.
John Gill Bible Commentary
And he came to Nazareth,.... After some length of time, when he had gone through all Galilee, and had acquired great credit and reputation by his ministry and miracles; he came to the place, where he had been brought up: where he was conceived, though not born; and where he had his education, and wrought at a trade, and was well known to the inhabitants; and therefore it was proper that he should first exercise his ministry, and obtain a character in other places, which would prepare him a reception among his townsmen, who otherwise, in all likelihood, would have treated him at once with neglect and contempt: and as his custom was, he went into the synagogue on the sabbath day. This was either his custom from his youth, when he dwelt at Nazareth, while a private person, and before he was engaged in public service, whither he had used to repair as an inhabitant of the city, and a member of the congregation, to attend synagogue worship, as he now did; or it refers to his custom, since he became a public preacher, who at Capernaum, or any other city of Galilee, where there was a synagogue, used to frequent it, whether on sabbath days, or any other, and so he did here: and stood up for to read: by rising and standing up, and perhaps by some other gesture he signified his inclination to read a portion of Scripture, if liberty was given, and a book delivered him, for, as yet, he had no book to read in; nor might any read in public, unless he had an order from the congregation, or the chief of it; for so runs the Jewish canon (k): "a reader may not read until the chief of the congregation bids him read; yea, even a minister of the congregation, or a ruler of the synagogue, may not read of himself, until the congregation, or the chief among them, bids him read.'' This custom of reading the Scriptures publicly, was an appointment of Moses, according to the account of the Jews; who say (l). "Moses our master, ordered the Israelites to read in the law publicly, on the sabbath, and on the second and fifth days of the week, in the morning; so that they might not be three days without hearing the law and Ezra ordered, that they should read so at the evening sacrifice, every sabbath, on account of those that sit in the corners of streets; and also he ordered, that three men should read on the second and fifth days of the week, and that they should not read less than twenty verses.'' It was also the custom to stand at reading the law and the prophets: with regard to the book of Esther, the rule is (m) this; "he that reads the "Megilia", or book of "Esther", stands or sits.'' That is, as their commentators (n) explain it, if he will he may stand, and if he will he may sit, he may do as he pleases; but so he might not in reading the law: hence it is asked (o), "why is it not so in the law? R. Abhu replies, because the Scripture says, Deu 5:3 "Stand thou here by me."'' Wherefore they say (p), the law must be read standing, and it is even forbidden to lean on any thing. Christ conformed to these rules; he went into the synagogue to read on the sabbath day, and stood up when he read, and waited for order, and a book to be given him to read: it may be asked, how he came to be admitted to read publicly in the synagogue, when he was not of the tribe of Levi, nor was he brought up in the schools and academies of the Jews, and was known to be a mechanic? It may be observed, that common Israelites, as well as priests and Levites, were allowed to read the Scriptures publicly; every sabbath day, seven persons read, a priest, a Levite, and five Israelites: the order was this; the priest read first, and after him the Levite, and after him an Israelite: and it is said to be a known custom to this day, that even an unlearned priest read before the greatest wise man in Israel; and he that was greater than his companion in wisdom, read first (q). Now Christ, on account of the great fame he was in for his wisdom and mighty works, was admitted to this public service, though he was no Levite, and known by the inhabitants of this place, to have been brought up to a trade. (k) Maimon. Hilchot Tephilla, c. 12. sect. 7. (l) Maimon. Hilchot Tephilla, c. 12. sect. 1. (m) Misn. Megilia, c. 4. 1. (n) Jarchi & Bartenora in ib. (o) T. Bab. Megilia, fol. 21. 1. (p) Robbenu Asher in T. Megill. c. 3. sect. 1. & Piske Harosh in ib. (q) Maimon. Hilch. Tephillah, c. 12. sect. 16, 18.
Tyndale Open Study Notes
4:16-30 Jesus’ sermon in Nazareth previewed his whole public ministry. Jesus returned to his hometown synagogue to announce the good news that God’s salvation had now arrived. The people were pleased until Jesus reminded them that God reaches out to Gentiles as well as to Jews. The infuriated crowd then attempted to kill him.