Luke 4:14-30 - Homiletics

The visit of Christ to Nazareth.

The Lord is in Galilee, slowly moving from place to place, always in the character of Teacher, and always winning the applause of those who throng the synagogues. It is the period of unbroken popularity, short but, so long as it lasts, complete. His face is towards his native place, foreseeing and, as we are reminded, foretelling that the tide will receive its first check there. The visit is in many ways significant.

I. IT REMINDS US OF A DUTY . "He came to Nazareth, where he had been brought up." He had testified, when leaving Samaria, that a prophet is without honor in his own country. But he will not turn from it. He makes it the place for the first unfolding of the blessed Messiah-mission. And, although cast forth from the city, he seems again to have visited Nazareth. "He does not give it up for a first sin, though that sin may have been a grievous one." Is not this a lesson for all? The place of the upbringing, however far we may roam from it, has a claim on our special sympathy. Our own should never be neglected. It is easier sometimes to deal with strangers. We can speak more frankly and openly to them; they meet us often more frankly and openly than do our kindred or those directly related to us. What is far-fetched is frequently more esteemed than what is home-bred. Nevertheless, the duty is to witness for God to the circle which encloses our tenderest associations. Yes, even to repeat and repeat our message, and thus deliver our own soul.

II. IT SPEAKS TO US OF A GOOD HABIT . "As his custom was, he went into the synagogue on the sabbath day, and stood up to read." Here was one, remember, who knew more than the elders. Might he not have said, "Why go to the place of meeting? Can I not worship God, my Father, on mountain-side, or in my dwelling? The synagogue can give me nothing, no increase to my knowledge or to my devotion; nay, my meditation can be more free and sweet when my soul is alone with Heaven." But this he did not say. It was his rule to be where the two or three met in the name of God. The sabbath day was God's ordinance; therefore he kept it holy. Social worship has its authority, not only in the sanction which is implied in God's promises to those who assemble together for his praise, but in the instincts of our common nature. Therefore he kept rank with those who surrounded him, and when the call to the local sanctuary was sounded, he was always responsive. Surely in this he has left an example on which may well be based the rule, "Forsake not the assembling of yourselves together." Keep two things in view:

And when these things are vivid, there will arise the sense, not merely of benefit to be received by ourselves, but of duty, both to him who made and redeemed us, and to those amongst whom we live and move. No light excuse will then be allowed to interfere with the custom. Each worshipper will feel, "I have my ministry, my place in the congregation; this place vacant, this ministry not rendered, there is a want for which I am responsible." It is the absence of a feeling of responsibility in regard to the services of the sanctuary, it is the presence of a mere self-pleasing spirit, which explains much of the laxity of attendance which prevails. Let Christians ponder the way of the Lord, whose custom was to enter the village sanctuary, and contribute to the instruction of the village folk on the sabbath day.

III. IT SETS BEFORE US A REMARKABLE SERMON . The first of the two lessons for the day has been read; the lesson which remains is from the prophets—it is from Isaiah. Jesus stands up to read it. It is the passage which forms the sixty-first chapter of the book. The opening words of this chapter are his text. He rolls up the parchment, returns it to the attendant, and, as was the manner of the teacher, he sits down. Every eye is fastened on him as slowly and emphatically he declares, "This day is this Scripture fulfilled in your ears." And there follows the sermon, the substance of which Luke records. Concerning the sermon, note:

1 . Its thought and style . The words are "gracious," literally, "words of grace." Divine grace is the theme, and the language befits the theme. It is not in the fashion of ordinary teachers; it shines, and it burns. It is beautiful, winning; "grace is poured into the lips." Such words become the pulpit; no other words become it.

2 . Its effect . At first the wonder, the admiration, of the people is excited. If they had only yielded to the teaching, how mighty would have been the work of the day! But, alas! the small, petty feelings of the village prevent the work. The charm of the discourse is soon effaced by the murmurs, "Is not this Joseph's Son? Capernaum may shout in his praise, but he is one of ourselves. We know his parentage and early surroundings. No, no; Joseph's Son is not the Anointed of Jehovah." And soon the countenance changes from wonder into scorn, and from scorn into rage, as the Teacher, reading their thoughts, charges home their guilt, and reminds them that the blessing passes from those who account themselves unworthy of it. Are these Nazarenes sinners above all others because this is their treatment of the Holy One? Have not we prejudices and prepossessions sometimes quite as irrational as were theirs? Has not the oscillation of feeling which we trace in them its counterpart in our own experience? Have not words sometimes seemed gracious to us until some little pride was touched, some demand made on faith against which reason or inclination rebelled, and, in our secret soul, Jesus was cast out? May we not hear his love protesting, "How often would I have gathered you,… and ye would not"?