Today's reading prompts us to reflect on the truth expressed in a well-known saying whose Gospel origin, however, is far from universally known today: no prophet is accepted in his own country...
Today's reading prompts us to reflect on the truth expressed in a well-known saying whose Gospel origin, however, is far from universally known today: no prophet is accepted in his own country (v. 24). By quoting a messianic passage from the Book of Isaiah, Jesus quite plainly identifies Himself as the One of whom the prophet spoke (vv. 17-21). At first glance, His listeners' reaction seems paradoxical: on the one hand they agree with Jesus, but on the other they immediately begin to doubt. How could their fellow townsman, whom they had known since childhood, make any claim to be the Messiah (v. 22)? They demand miracles from Him not as signs of the Kingdom but as proof of His messiahship (v. 23). It is then that Jesus speaks the bitter words about a prophet in his own country (v. 24).
Yet the paradoxical reaction of Jesus' listeners was actually quite understandable, and not merely because “great things are best seen from a distance.” The issue here was ordinary familiarity, which often proves to be one of the most serious obstacles on the spiritual path. Their doubts are justified, not by chance, with the thought that they have known Him since childhood: “Is not this Joseph's son?” So how could there be any question of messiahship? Of course, if Jesus had been recognized by respected people or official authorities and they had directly identified Him as the Messiah, He would undoubtedly have been welcomed with joy and celebrated as a famous fellow townsman. But there was no official recognition, and the townspeople had to decide for themselves. The force of habit weighed upon them.
Fallen human beings tend to see reality not as it is but as they are accustomed to seeing it. Clichés are common and widespread, and they arise for a reason: reducing reality to patterns and using ready-made models to describe it form a kind of psychological mechanism by which human beings adapt to the world—a mechanism without which, after the Fall, they can no longer manage. Yet this same adaptive mechanism often prevents a person from seeing what is new and unusual. It offers ready-made patterns and models where they do not apply, where the realities involved fit no pattern and can be described by no model.
The Kingdom to which Jesus bears witness is just such a reality. It fits no familiar framework. Yet Jesus' fellow townspeople do not want to lose that framework; they are prepared to defend it at any cost, and Jesus simply will not fit within it: an unrecognized Messiah, a disturber of the peace, someone passing Himself off as no one knows whom and claiming what no one in their small town had ever claimed or would ever have dared to claim. This is how He appeared to the people of Nazareth. They were left with only one remedy: to rid themselves of their excessively troublesome fellow townsman. And they would have done so if they could (vv. 28-30).
As we can see, it is not only the hatred of religious rigorists and the maneuvering of politicians that lead Jesus to the cross. He is driven there also by the narrowness of fallen human nature.
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4:18 He hath anointed me - With the Spirit. He hath by the power of his Spirit which dwelleth in me, set me apart for these offices.To preach the Gospel to the poor - Literally and spiritually. How is the doctrine of the ever - blessed trinity interwoven, evenin those scriptures where one would least expect it? How clear a declaration of the great Three - One is there in those very words, The Spirit - of the Lord is upon me! To proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised - Here is a beautiful gradation, in comparing the spiritual state of men to the miserable state of those captives, who are not only cast into prison, but, like Zedekiah, had their eyes put out, and were laden and bruised with chains of iron. Isa 61:1.
4:19 The acceptable year - Plainly alluding to the year of jubilee, when all, both debtors and servants, were set free.