1.4. The Nazareth Synagogue (Luke 4:16–30)
Luke 4:16–30 narrates the same account of Jesus’ visit to the synagogue in his hometown as Mark 6:1–6 and Matt 13:54–58, although Luke explic- itly names the town as Nazareth (4:16).68 As in the prior accounts, Jesus is able to “amaze” his audience with his pedagogy. Luke uses fxf to describe this effect (4:22; cf. John 7:15), rather than pht
sxt, which he used in 2:47, or pvws, which he used in 2:48 and Mark and Matthew use in their accounts of the Nazareth synagogue (Mark 6:2//Matt 13:54). As in Mark and Matthew, the crowd’s initial amazement ends ultimately in rejection (Luke 4:28–29) and Jesus states that a prophet is not honored in his hometown (4:24). Furthermore, by claiming that Jesus taught in a synagogue rather than listened, Luke too claims Jesus occupied a syna- gogue position that was normally reserved for scribal-literate authorities. Here, however, the main similarities end.
In contrast to the narratives of Mark and Matthew, where Jesus places himself in the position of a scribal-literate teacher despite the fact that he is a
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y or the son of one, the Lukan Jesus stands on the scribal- literate side of a synagogue because he is a scribal-literate teacher.69 At least five differences between Luke and Mark demonstrate that Luke’s changes are neither “extremely slight”70 nor the result of “minimal editorial work,”71 but rather quite purposeful and result in moving Jesus from the manual-labor class to the scribal-literate class, thus moving him from a position of properly belonging with the craftsmen in a synagogue to a position of properly belonging with the scribal-literate teachers.
The first, and perhaps most readily obvious, difference is that the accu- sation that Jesus or his father is a
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y disappears in Luke’s account. Luke’s audience identifies Jesus simply as “Joseph’s son” (Luke 4:22).72
Second, in addition to the difference between how the characters within the narratives identify Jesus, Luke’s perspective as narrator differs from Mark’s. Like Mark 1:22, Luke 4:32 associates Jesus’ teaching abilities with his phtf. Luke does not, however, repeat Mark’s explanation that this phtf made Jesus “not like the scribes.” Thus, Luke’s narrative of Jesus’ activity in synagogues drops from Mark’s accounts the crowds’ identification of Jesus as a
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y and the narrator’s statement that he was unlike the scribes, rhetorical moves that corroborate one another.
Third, Luke attributes directly to Jesus scribal-literate skills that status as a
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y would preclude. He claims that Jesus stood up “in order to read” (fyfryyft) in the synagogue and was handed a scroll (gtgwty) of the prophet Isaiah. Upon receiving it, he “unrolled (fyf
hfu)73 the scroll” (4:17), “found the place where it was written,” and “rolled up (
hfu) the scroll” (4:20) before handing it back and beginning to preach (with Luke narrating the content of the reading between Jesus’ rolling and unrolling of the scroll). Despite the assumptions of most commentators, Luke does not actually claim that Jesus read from the scroll; only that he stood in order to do so.74 Nevertheless, Luke’s attribution of scribal-literate skills to Jesus is clear. He insinuates that Jesus is capable of reading since he claims Jesus stood in order to do so. More important, though, Luke portrays Jesus as familiar with manuscripts. Jesus unrolls the text, locates a particular reading—that is, identifies the beginning and ending in an un- or lightly demarcated script—and rolls the text back up. As Chapter 3 observed, the ability to read publicly, identifying words quickly in script, was not a skill that most Palestinian Jews of the first century C.E. possessed. Even some of the highly textual Qumranites did not possess these skills, as 4Q266 indicates.
Fourth, whereas Mark’s and Matthew’s Jesus never again enters a synagogue after his rejection, Luke’s Jesus is teaching again in a syna- gogue immediately in the next pericope (Luke 4:31, 33). In fact, his appearance in the Nazareth synagogue was per his custom (vf
fd
d ptdu f
; 4:16), whereas the Markan Jesus’ custom (u ptpt) is to teach crowds as they gather around him (Mark 10:1). Luke’s Jesus is, therefore, not a synagogue teacher who is unlike the scribes and whose hometown exposes him as an imposter to the position. Rather, he belongs in the position of a teacher in synagogues on the Sabbath and regularly occupies that position.75
Fifth, consistent with the aforementioned changes, Luke also alters the reasons for Jesus’ rejection in his narration of the Nazareth synagogue event. Since Jesus is not a
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y or the son of one in Luke 4, but rather a legitimate scribal-literate synagogue teacher, the audience ultimately rejects Jesus for reasons unrelated to a class distinction between Jesus and synagogue teachers. In fact, in contrast to Mark’s and Matthew’s accounts, Luke claims that the initial response to Jesus’ teaching, which prompts their patronymic identification of him, is positive: “All spoke well of him and were amazed at the gracious words that came from his mouth. They said, ‘Is not this Joseph’s son?’” (4:22). Correspondingly, their initial astonishment is due to the sheer power of the spirit evident in Jesus teaching (4:14–15, 18), not that he teaches, as in Mark and Matthew. Their eventual rejection, therefore, has a different catalyst in Luke’s Gospel than in Mark’s or Matthew’s—Jesus’ seeming pre-emptive attack that, despite their initial positive reception of him, anticipates rejection. After their “gracious words” (4:22), Jesus alters the tone of the situation by stating that he will not perform miracles because “no prophet is accepted in the prophet’s hometown” (4:23), adding insult to
These differences between Mark 6:1–6 and Luke 4:16–30 share a common thread that eliminates the identification of Jesus as a member of the manual-labor class and describes him as a member of the scribal-educated class. Already in the first century, Luke was going further than receptions of Mark 6:3 in the first century (Matt 13:55), third century ( ̧45, Origen), or even sixth century (Palestinian Syriac) in denying the applicability of
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y to Jesus.