Teks -- Luke 4:16 (NET)

Rejection at Nazareth

4:16 Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 4:16 - Where he had been brought up

Where he had been brought up ( hou ēn tethrammenos ).

Past perfect passive periphrastic indicative, a state of completion in past time, from trephō , a common Greek verb. This visit is before that recorded in Mar 6:1-6; Mat 13:54-58 which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luk 4:15). Luke may have in mind Luk 2:51, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense.

Robertson: Luk 4:16 - As his custom was

As his custom was ( kata to eiōthos autōi ).

Second perfect active neuter singular participle of an old ethō (Homer), to be accustomed. Literally according to what was customary to him (autōi , dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.

Robertson: Luk 4:16 - Stood up

Stood up ( anestē ).

Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luk 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Act 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.

Robertson: Luk 4:16 - To read

To read ( anagnōnai ).

Second aorist active infinitive of anaginōskō , to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Mat 24:15 (Let him that readeth understand).

Vincent: Luk 4:16 - Nazareth

Nazareth

With the article; that Nazareth where he had been brought up.

Vincent: Luk 4:16 - Stood up

Stood up

Not as a sign that he wished to expound, but being summoned by the superintendent of the synagogue.

Vincent: Luk 4:16 - To read

To read ( ἀναγνῶναι )

Usually in New Testament of public reading. After the liturgical services which introduced the worship of the synagogue, the " minister" took a roll of the law from the ark, removed its case and wrappings, and then called upon some one to read. On the Sabbaths, at least seven persons were called on successively to read portions of the law, none of them consisting of less than three verses. After the law followed a section from the prophets, which was succeeded immediately by a discourse. It was this section which Jesus read and expounded. See Act 13:15; Neh 8:5, Neh 8:8. For a detailed account of the synagogue-worship, see Edersheim, " Life and Times of Jesus," i., 4:30 sq.

Wesley: Luk 4:16 - He stood up

Showing thereby that he had a desire to read the Scripture to the congregation: on which the book was given to him. It was the Jewish custom to read standing, but to preach sitting. Mat 13:54; Mar 6:1.

JFB: Luk 4:16 - as his custom was

Compare Act 17:2.

JFB: Luk 4:16 - stood up for to read

Others besides rabbins were allowed to address the congregation. (See Act 13:15.)

Clarke: Luk 4:16 - To Nazareth, where he had been brought up

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

Clarke: Luk 4:16 - As his custom was

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 .

Clarke: Luk 4:16 - Stood up for to 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.

Calvin: Luk 4:16 - And he came to Nazareth

16.And he came to Nazareth The Evangelists are very careful to show by what sort of proofs Christ became known, a striking instance of which is here related by Luke. By explaining a passage in Isaiah, and applying it to the instruction which was immediately required, he turned upon him the eyes of all. He entered, according to his custom, into the synagogue Hence we conclude, that not only did he address the people in the open streets and highways, but, as far as he had opportunity, observed the usual order of the church. We see also that, though the Jews were become very degenerate, though every thing was in a state of confusion, and the condition of the church was miserably corrupted, one good thing still remained: they read the Scriptures publicly, and took occasion from them to teach and admonish the people.

Hence also it is evident, what was the true and lawful method of keeping the Sabbath. When God commanded his people to abstain from working on that day, it was not that they might give themselves up to indolent repose, but, on the contrary, that they might exercise themselves in meditating on his works. Now, the minds of men are naturally blind to the consideration of his works, and must therefore be guided by the rule of Scripture. Though Paul includes the Sabbath in an enumeration of the shadows of the law, (Col 2:16,) yet, in this respect, our manner of observing it is the same with that of the Jews: the people must assemble to hear the word, to public prayers, and to the other exercises of religion. It was for this purpose that the Jewish Sabbath was succeeded by the Lord’s Day.

Now, if we make a comparison of dates, this passage will be sufficient to prove clearly, that the corruptions of the Papal Hierarchy, in our own time, are more shocking and detestable than those which existed among the Jews under the high priesthood of Annas and Caiaphas. For the reading of Scripture, which was then in use, has not only grown obsolete under the Pope, but is driven from the churches by fire and sword; with this exception, that such portions of it, as they think proper, are chanted by them in an unknown tongue. Christ rose up to read, not only that his voice might be better heard, but in token of reverence: for the majesty of Scripture deserves that its expounders should make it apparent, that they proceed to handle it with modesty and reverence.

Defender: Luk 4:16 - as his custom was

It is noted, significantly, that Jesus regularly attended the weekly services in the synagogue. As a boy, His knowledge of the Scriptures had impressed the Jerusalem rabbis, and it seems probable that He was regularly called on to read and speak in the Nazareth synagogue, up until He began His public ministry. When He returned for a visit, it was natural that He would be called on again. This time, however, His message was different, and it produced a strong reaction."

TSK: Luk 4:16 - to // as // and stood

to : Luk 1:26, Luk 1:27, Luk 2:39, Luk 2:51; Mat 2:23, Mat 13:54; Mar 6:1

as : Luk 4:15, Luk 2:42; Joh 18:20; Act 17:2

and stood : Act 13:14-16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 4:16

We heard before, Luk 2:39,51 , that Christ was brought up at Nazareth; we read of him at Nazareth, Mat 13:54 . But I must confess I doubt whether Matthew there, and Luke here, speak of the same time. Of the nature of the Jewish synagogues, and their order of worship there, and the reading of the Scriptures in them, we have spoken before in our notes on Mat 4:23 . See Poole on "Mat 4:23" .

Lightfoot: Luk 4:16 - He stood up to read

And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.   

[He stood up to read.] That we may frame the better judgment of this action of our Saviour's, let us a little look into the customs of the synagogue: --   

I. They read standing up. Piske; and Rabbenu Asher; "They do not read in the law otherwise than standing up. Nay, it is unlawful for him that readeth to lean upon any thing. Whence comes it that he that readeth in the law is bound to stand up? Rabh Abhu saith, Because the Scripture saith, Do thou stand by me. Nor ought any one to lean any way, as it is in the Jerusalem. R. Samuel Bar Isaac going into a synagogue found one expounding and leaning against a pillar. He saith to him, This is not lawful: for as the law was given with reverence, so are we to handle it with reverence too."  

They preferred the Law before the Prophets; and the Law and the Prophets above the Hagiographa; or holy writings; and yet they yielded that honour to the Prophets, that even they should not be read but standing up. Whence that is particular which they say concerning the Book of Esther, "A man may read out of the Book of Esther, either standing or sitting. But not so out of the law." Christ in this followed the custom of the synagogue, in that while he read the Law he stood up, while he taught it he sat down.  

II. He that read in the Prophets was called Maphtir; and was appointed to that office by the ruler of the synagogue.  

"Rabh Bibai was a great man in taking care of the things of God. And Mar was a great man in taking care of the things of the town." The Gloss is: "Of the things of God, that is, about the collectors of the alms, and the distribution of it, and the ordering those that were to expound and read the Prophets."   

It is probable that Christ did at this time offer himself as a Maphtir; or as one that would read in the Prophets, and preach upon what he read; not before hand appointed to it by the ruler of the synagogue, but rather approved of when he had offered himself. For those of Nazareth had heard of some miracles which he had wrought at Capernaum, Luk 4:23; and therefore no wonder if they were very desirous to hear something from him answerable to those great things he had done.  

III. Piske; "He that reads in the Prophets ought not to read less than one-and-twenty verses." Here our Saviour doth not seem to have observed the custom of the synagogue, for he read but two verses: and yet he did nothing but what was both allowable and usual. And that is worth our taking notice of which we meet with, " If there be an interpreter or preaching on the sabbath day; they read out of the prophets, three, or five, or seven verses, and are not so careful to read just one-and-twenty."  

"If there be an interpreter [or interpretation] on the sabbath day": was there not always one on every sabbath day? So that neither Moses nor the Prophets might be read unless one stood by that could expound: as seems abundantly evident both from the traditions and the rules that concerned such a one.  

These words, therefore I would understand in such a sense; 'If either the interpreter should in his exposition enlarge himself into a sermon, or any other should preach,' etc. For the interpreter did sometimes comment and preach upon what they read. And probably Christ did at this time both read and properly interpreted.  

"Jose the Maonite expounded in the synagogue of Maon. 'Hear, O ye priests; hearken, O house of Israel; and give y ear, O house of the king,' Hosea_5. He said, The holy blessed God is about to snatch away the priests and set them in judgment, saying unto them, 'Why have ye not laboured in the law? Have you not had the use and enjoyment of four-and-twenty portions belonging to the priests?' They say unto him, 'They have not given us any thing.' 'Hearken, O ye house of Israel, why have you not given those four-and-twenty portions to the priests which I have commanded you in the law?' They answer him, 'Because of those who are of the house of the prince, who devour all themselves.' 'Give ear, O house of the king, for judgment is towards you; for to you I have said that this should be the rule concerning the priests: to you, therefore, and over you, is it turned a rule of judgment.' Rabbi [the prince] heard this, and was displeased with it."  

"After these things did king Ahasuerus promote Haman the son of Hammedatha."  

"Rabh Joseph expounded it, After these things the king promoted Haman of Hammedatha the Agagite, the son of Cuza, the son of Aphlet, the son of Dio, the son of Diusot, the son of Paros, the son of Nidan, the son of Baalkan," etc. See the place, and compare it with the Targumist upon Esther, Est 3:1.  

"A reader in the Prophet enlargeth upon 'Shemaa'" [the manner and form of the thing we have in Massech. Soph. cap. 14]; "he passeth before the ark, and lifteth up his hands" (that is, in order to give him blessing); "but if he be a child, his father or his master doth these things in his stead," etc. But the Gloss tells us that these things are to be understood of an ordinary reader of the prophets. Now Christ was an extraordinary reader. However, he read here, which he did not do in any other synagogue; for this was the synagogue to which he belonged, and he read as a member of that synagogue.

Gill: Luk 4:16 - And he came to Nazareth // where he had been brought up // and as his custom was, he went into the synagogue on the sabbath day // and stood up for to read

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.