This coming Sunday is the 3rd Sunday of Ordinary Time. ²⁰ 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 him. ²¹ He said to them, “Today this scripture passage is fulfilled in your hearing.” 

With the reading complete, Jesus takes the posture (sitting) of the teacher – as he was expected to do. All eyes are upon him, his reputation preceding, his choice of scripture provocative – the eyes of all in the synagogue looked intently at him. Then simply and powerfully Jesus tells them that this great promise of God given in Isaiah, this promise of the long awaited Messiah has been fulfilled.

This coming Sunday is the 3rd Sunday of Ordinary Time. It is important to note that this mission is specifically directed at the needs of people: poor, captive, blind, oppressed. Significantly, Jesus’ work will be good news to the poor. Mary’s prayer (1:52-52; the Magnificat) praises the Lord for lifting up the lowly and sending the rich away empty. Later, Jesus announces God’s blessing on the poor (6:20) and then refers to the fulfillment of the charge to bring good news to the poor in his response to John (7:22). The poor also figure more prominently in Jesus’ teachings in Luke than in any other Gospel (14:13, 21; 16:20, 22; 18:22; 21:3).Culpepper [105-6] provides additional insights for Luke’s use of the Isaian text:

This coming Sunday is the 3rd Sunday of Ordinary Time. As noted, this passage begins with a reference to Jesus being “in the power of the Spirit.” While there are no doubt some implicit Trinitarian ideas here, the OT should serve as the means of understanding the direction of Luke’s narrative. The OT metaphors of wind (Heb: ruach – breath, wind, spirit), smoke, and cloud, as well as fire, were ways of talking about the active presence of God in the world. Even though the single Hebrew term is translated in various ways even when used of God, this idea became a way to talk about God in terms of his immediate activity in the world. The idea behind the Hebrew term ruach expressed the immanence of God in the world and encompassed his willingness and power to act in human history. This idea carried over into most of the NT since the equivalent term in Greek (pneuma) carries the same varied meaning.  As well, this “power of the Spirit” also points to a commissioning of prophets and enabling leaders to carry out their mission. 

This coming Sunday is the 3rd Sunday of Ordinary Time and Jesus is in the synagogue in his hometown of Nazareth. In the previous post Jesus proclaimed a reading from the Prophet Isaiah. In this post Jesus’ first words are recorded.  How appropriate that the first record of public ministry is the very living Word made flesh sharing the Word of God. Luke records these first spoken words of Jesus’ ministry:

¹⁸ “The Spirit of the Lord is upon me, 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, ¹⁹ and to proclaim a year acceptable to the Lord.”

This coming Sunday is the 3rd Sunday of Ordinary Time. Jesus is in the synagogue in his hometown. “He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read ¹⁷ and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:” The Gospel of Mark has a similar account but records it later in Jesus’ public ministry near the end of the ministry in Galilee (Mark 6:1-6a). Luke reports the account at the beginning of Jesus’ ministry. In doing so, Luke highlights the initial admiration (Luke 4:22) and subsequent rejection of Jesus (Luke 4:28-29) and presents it as 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 13:46). Luke’s account seems to have at least two emphases: (a) the announcement of Jesus’ ministry as the fulfillment of God’s promises from the OT in general, but in Isaiah in particular; and (b) a statement about the context of Jesus’ ministry (cf.  Luke 4:18-19). In each case, the prophet Isaiah serves as the fulfillment text.