Bible Text: Luke 4:14-21 | Preacher: Rev. Jenn Geddes
This might surprise you but I am awfully fond of my hometown, Hamilton, ON. Ok, that probably doesn’t surprise you at all. I am always extolling what great things Hamilton has to do (from Dundurn Castle to going to a Ti-cats game)or the famous people it has produced (from Martin Short to Karen Kaine)or the beauty that surrounds it (Hamilton has the most waterfalls in a metropolitan area than anywhere else in the world). While at one time more than half the people on my block worked in the steel industry now most of those companies have closed or moved and now instead one can say that at least half the people work in the arts industry, be they musicians, visual artists, actors or teachers and gallery owners. It is true, Art is the new steel in Hamilton, Ontario and if you have never been I suggest you visit next time you’re heading east. It was a great place to grow up and I’m proud to call it my hometown. Not all of everyone can be so certain about their hometowns. I know in a Canadian Forces community like Comox not everyone can define their hometown so well. Just ask a guy who was born in Germany and lived their for his first two years but has also lived in Chilliwack, Winnipeg, Vancouver, Toronto, Hamilton, Victoria and Comox. The tough thing about a hometown, or any place where we’ve lived, is that once one leaves it is never the same. Jesus found this to be true when he returned to his home province, region and village.
In Jesus’ day Nazareth, his hometown, was a farming village in the small province of Galilee. In fact it was situated close to the Galilean capital of Sephoris. So, in Biblical terms it might have been considered a bedroom community. It was the agricultural centre for the region and along a major trade route. Most of the village citizens were farmers or larbourers. It was not a wealthy centre or village but like many Jewish communities it did have a synagogue- a place of worship, prayer and education. It was likely not a bad place to grow up, especially when even a carpenter’s son is able to learn to read. We know that Jesus left home at some point as a young adult- after all he appears beside the Jordan river to be baptized by John, which incidentally wasn’t all that far- but far enough on foot to be a days journey. But then we also know that following his baptism Jesus was led by the Holy Spirit into the vast wilderness. It is after all of that, after such life-changing and transforming experiences that Jesus returns to Galilee. Perhaps it is not that his hometown has changed but that he has certainly changed.
Jesus, at this stage in the story, is welcomed home. Luke helps set the scene with the words, “He began to teach in their synagogues and was praised by everyone.” Jesus’ visits around and about town and province are met, at first, with great approval. They are proud of their hometown hero. As was expected of Jewish families Jesus attends the synagogue in Nazareth on the Sabbath. In fact, the hometown crowd give him the honour of reading the Scriptures and even interpreting it for them. I don’t know much about synagogue customs but it must have meant something special that this son of Mary and Joseph the carpenter was given the opportunity not only to read but preach in the synagogue.
Jesus chooses to read a portion from Isaiah that clearly announces the in-breaking of the will and work of God. Throughout Luke’s gospel the spirit guides, empowers and gives prophetic voice. The Spirit guides Elizabeth to give words of encouragement, empowers Mary to sing, provides prophetic voice to Simeon with answered prayer and allows John to clear the path for the coming of Christ. The Holy Spirit has been very busy in the first four chapters of Luke. We the readers know from the Gospel passage two weeks ago that Jesus was anointed by the Spirit. Now Jesus expresses through the reading and interpreting of Scripture the ministry for which he was anointed. Of course Jesus was very intentional about reading these passages from Isaiah which does indeed recall the themes found through the first four chapters of Luke, that the Spirit guides, empowers and gives prophetic voice and introduces who and what Jesus will be.
The quote found from Isaiah in Luke actually comes from two different verses and has been rearranged. It is doubtful that Jesus would have read them that way but rather they were recorded that way to prove a point. Namely that in the person and preaching of Jesus we are to understand that God’s declared purposes are fulfilled. You might wonder why the lectionary, the tool used by all mainline churches to determine the Scripture readings for the week, did not pick from Isaiah but rather Nehemiah. I would argue that like Ezra helping the people understand the text read from the law of Moses in the temple, so Jesus provides his interpretation to the listeners in the Synagogue. But also the description in Nehemiah of the people lifting hands, bowing their heads and worshipping the Lord is similar to the reaction of the listeners in the Synagogue at Nazareth. They are in awe, wonder, joy and concern.
In the quote from Isaiah Jesus refers to the Spirit of God and that the Spirit is resting on the speaker for the purpose of proclaiming good news to the poor in a “year of God’s favour”. This portion from Isaiah is referring to something called the Jubilee year which was also known as the year of God’s favour. Every 50th year was to be set aside as a time for liberation and restoration especially for the poor, marginalized and enslaved. It was a time when relationships were restored and renewed and it was an opportunity for land owners or money lenders to be merciful with debts owed. It is described in Leviticus- also known as the law of Moses. And it was expected that all land was returned for free to the original owners and all slaves were released. It should be noted that there is no record of a jubilee year, and one presumes that something of such an occurrence would have been recorded in the history books. However, it was a hope, a challenge to land owners, to the wealthy, and an affirmation that God owns the land, cares for the poor and marginalized and that God’s economy is greater and supersedes human economics
When Jesus reads these passages and then interprets that the Scriptures have been fulfilled through him, he is stating that God is bringing about the Jubilee year to end all Jubilee years in which the poor are liberated from something so much more than financial debt or enslavement. It is freedom from sin- which comes through the work of the Holy Spirit in and through the person and work of Jesus Christ. Jesus is the one who will provide radical liberation. Jesus is proclaiming that his ministry is like a year of Jubilee- bringing good news to the poor and landless and freedom to the enslaved and indebted. Through Jesus those who have had to be enslaved by the economics of the world will be set free, those who have found themselves landless are given a place to live, those who have lost their freedoms because of civil war or tyrannical powers, people who have been pushed out of their hometown always have a home in Jesus Christ. And it is through the body of Christ- the church- that this is made a reality for the poor and marginalized, the refugees of today.
Lutheran Bishop Ann M. Svennungsen says, “It is as if we are each given two hands to remind us to bring good news in two profound ways. With one hand, we reach out with the good news of forgiveness, with a new beginning, [a renewal of oneself and a restoration], with salvation by grace alone. With the other hand, we reach out to write letters to leaders in support of justice, we share with others, we live simply and share more generously. We are called to talk the talk and walk the walk.” We are to be Spirit led as citizens as God’s kingdom. Jesus is the one who has been chosen to restore the relationships, through the liberation from sin, but it is we who provide the opportunities for renewal. It is we who invite people to come home. Amen