Previous - Next
|New American Bible|
2002 11 11
IntraText - Text
Click here to hide the links to concordance
1 Filled with the holy Spirit, 2
Jesus returned from the Jordan and was led by the Spirit into the desert
for forty days, 3 to be
tempted by the devil. He ate nothing during those days, and when they were over
he was hungry.
The devil said to him, "If you are the Son
of God, command this stone to become bread."
Jesus answered him, "It is written, 'One
does not live by bread alone.'"
Then he took him up and showed him all the
kingdoms of the world in a single instant.
The devil said to him, "I shall give to
you all this power and their glory; for it has been handed over to me, and I
may give it to whomever I wish.
All this will be yours, if you worship
Jesus said to him in reply, "It is
written: 'You shall worship the Lord, your God, and him alone shall you
4 Then he led him to Jerusalem, made him stand
on the parapet of the temple, and said to him, "If you are the Son of God,
throw yourself down from here,
for it is written: 'He will command his angels
concerning you, to guard you,'
and: 'With their hands they will support you,
lest you dash your foot against a stone.'"
Jesus said to him in reply, "It also says,
'You shall not put the Lord, your God, to the test.'"
5 When the devil had finished every temptation,
he departed from him for a time.
Jesus returned to Galilee in the power of the
Spirit, and news of him spread 6 throughout the whole
He taught in their synagogues and was praised
7 He came to Nazareth, where he had grown up,
and went according to his custom 8 into the synagogue on the
sabbath day. He stood up to read
and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
"The Spirit of the Lord is upon me, 9
because he has anointed me to bring glad tidings to the poor. He has sent me to
proclaim liberty to captives and recovery of sight to the blind, to let the
oppressed go free,
and to proclaim a year acceptable to the
Rolling up the scroll, he handed it back to the
attendant and sat down, and the eyes of all in the synagogue looked intently at
He said to them, "Today this scripture
passage is fulfilled in your hearing." 10
And all spoke highly of him and were amazed at
the gracious words that came from his mouth. They also asked, "Isn't this
the son of Joseph?"
He said to them, "Surely you will quote me
this proverb, 'Physician, cure yourself,' and say, 'Do here in your native
place the things that we heard were done in Capernaum.'" 11
And he said, "Amen, I say to you, no
prophet is accepted in his own native place.
12 Indeed, I tell you, there were many widows in
Israel in the days of Elijah when the sky was closed for three and a half years
and a severe famine spread over the entire land.
13 It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel during
the time of Elisha the prophet; yet not one of them was cleansed, but only
Naaman the Syrian."
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town, and
led him to the brow of the hill on which their town had been built, to hurl him
But he passed through the midst of them and
14 Jesus then went down to Capernaum, a town of
Galilee. He taught them on the sabbath,
and they were astonished at his teaching
because he spoke with authority.
In the synagogue there was a man with the
spirit of an unclean demon, and he cried out in a loud voice,
"Ha! What have you to do with us, Jesus of
Nazareth? Have you come to destroy us? 15 I know who you are
- the Holy One of God!"
Jesus rebuked him and said, "Be quiet!
Come out of him!" Then the demon threw the man down in front of them and
came out of him without doing him any harm.
They were all amazed and said to one another,
"What is there about his word? For with authority and power he commands
the unclean spirits, and they come out."
And news of him spread everywhere in the
After he left the synagogue, he entered the
house of Simon. 16 Simon's mother-in-law was afflicted with
a severe fever, and they interceded with him about her.
He stood over her, rebuked the fever, and it
left her. She got up immediately and waited on them.
At sunset, all who had people sick with various
diseases brought them to him. He laid his hands on each of them and cured them.
17 And demons also came out from many, shouting,
"You are the Son of God." But he rebuked them and did not allow them to
speak because they knew that he was the Messiah.
18 At daybreak, Jesus left and went to a deserted
place. The crowds went looking for him, and when they came to him, they tried
to prevent him from leaving them.
But he said to them, "To the other towns
also I must proclaim the good news of the kingdom of God, because for this
purpose I have been sent."
And he was preaching in the synagogues of
1 [1-13] See the note on
⇒ Matthew 4:1-11.
2  Filled with the holy Spirit: as
a result of the descent of the Spirit upon him at his baptism
(⇒ Luke 3:21-22), Jesus is now equipped to overcome
the devil. Just as the Spirit is prominent at this early stage of Jesus'
ministry (⇒ Luke 4:1, ⇒ 14,
⇒ 18), so too it will be at the beginning of the
period of the church in Acts (⇒ Acts 1:4;
⇒ 2:4, ⇒ 17).
3  For forty days: the mention of
forty days recalls the forty years of the wilderness wanderings of the
Israelites during the Exodus (⇒ Deut 8:2).
4  To Jerusalem: the Lucan order
of the temptations concludes on the parapet of the temple in Jerusalem, the
city of destiny in Luke-Acts. It is in Jerusalem that Jesus will ultimately
face his destiny (⇒ Luke 9:51;
5  For a time: the devil's
opportune time will occur before the passion and death of Jesus
(⇒ Luke 22:3, ⇒ 31-32,
6  News of him spread: a Lucan
theme; see ⇒ Luke 4:37;
⇒ 5:15; ⇒ 7:17.
7 [16-30] Luke has transposed to the
beginning of Jesus' ministry an incident from his Marcan source, which situated
it near the end of the Galilean ministry (⇒ Mark
6:1-6a). In doing so, Luke turns the initial admiration
(⇒ Luke 4:22) and subsequent rejection of Jesus
(⇒ Luke 4:28-29) into a foreshadowing of the whole
future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown
hints at the greater rejection of him by Israel (⇒ Acts
8  According to his custom:
Jesus' practice of regularly attending synagogue is carried on by the early
Christians' practice of meeting in the temple (⇒ Acts
2:46; ⇒ 3:1;
9  The Spirit of the Lord is upon
me, because he has anointed me: see the note on ⇒ Luke
3:21-22. As this incident develops, Jesus is portrayed as a prophet
whose ministry is compared to that of the prophets Elijah and Elisha. Prophetic
anointings are known in first-century Palestinian Judaism from the Qumran
literature that speaks of prophets as God's anointed ones. To bring glad
tidings to the poor: more than any other gospel writer Luke is concerned with
Jesus' attitude toward the economically and socially poor (see
⇒ Luke 6:20, ⇒ 24;
⇒ 12:16-21; ⇒ 14:12-14;
⇒ 16:19-26; ⇒ 19:8). At
times, the poor in Luke's gospel are associated with the downtrodden, the
oppressed and afflicted, the forgotten and the neglected
(⇒ Luke 4:18; ⇒ 6:20-22;
⇒ 7:22; ⇒ 14:12-14), and
it is they who accept Jesus' message of salvation.
10  Today this scripture passage
is fulfilled in your hearing: this sermon inaugurates the time of fulfillment
of Old Testament prophecy. Luke presents the ministry of Jesus as fulfilling
Old Testament hopes and expectations (⇒ Luke 7:22);
for Luke, even Jesus' suffering, death, and resurrection are done in
fulfillment of the scriptures (⇒ Luke 24:25-27,
⇒ 44-46; ⇒ Acts 3:18).
11  The things that we heard were
done in Capernaum: Luke's source for this incident reveals an awareness of an
earlier ministry of Jesus in Capernaum that Luke has not yet made use of
because of his transposition of this Nazareth episode to the beginning of
Jesus' Galilean ministry. It is possible that by use of the future tense you
will quote me . . . , Jesus is being portrayed as a prophet.
12 [25-26] The references to Elijah
and Elisha serve several purposes in this episode: they emphasize Luke's
portrait of Jesus as a prophet like Elijah and Elisha; they help to explain why
the initial admiration of the people turns to rejection; and they provide the
scriptural justification for the future Christian mission to the Gentiles.
13  A widow in Zarephath in the
land of Sidon: like Naaman the Syrian in ⇒ Luke
4:27, a non-Israelite becomes the object of the prophet's ministry.
14 [31-44] The next several incidents
in Jesus' ministry take place in Capernaum and are based on Luke's source,
⇒ Mark 1:21-39. To the previous portrait of Jesus as
prophet (⇒ Luke 4:16-30) they now add a presentation
of him as teacher (⇒ Luke 4:31-32), exorcist
(⇒ Luke 4:32-37, ⇒ 41),
healer (⇒ Luke 4:38-40), and proclaimer of God's
kingdom (⇒ Luke 4:43).
15  What have you to do with us?:
see the note on ⇒ John 2:4. Have you come to destroy
us?: the question reflects the current belief that before the day of the Lord
control over humanity would be wrested from the evil spirits, evil destroyed,
and God's authority over humanity reestablished. The synoptic gospel tradition
presents Jesus carrying out this task.
16  The house of Simon: because of
Luke's arrangement of material, the reader has not yet been introduced to Simon
(cf ⇒ Mark 1:16-18,
⇒ 29-31). Situated as it is before the call of Simon
(⇒ Luke 5:1-11), it helps the reader to understand
Simon's eagerness to do what Jesus says (⇒ Luke 5:5)
and to follow him (⇒ Luke 5:11).
17  They knew that he was the
Messiah: that is, the Christ (see the note on ⇒ Luke
18  They tried to prevent him from
leaving them: the reaction of these strangers in Capernaum is presented in
contrast to the reactions of those in his hometown who rejected him
(⇒ Luke 4:28-30).
19  In the synagogues of Judea:
instead of Judea, which is the best reading of the manuscript tradition, the
Byzantine text tradition and other manuscripts read "Galilee," a
reading that harmonizes Luke with ⇒ Matthew 4:23 and
⇒ Mark 1:39. Up to this point Luke has spoken only
of a ministry of Jesus in Galilee. Luke may be using Judea to refer to the land
of Israel, the territory of the Jews, and not to a specific portion of it.
Previous - Next
Copyright © Libreria Editrice Vaticana