Mar 16, 2025 Written by 

Why did Jesus want to provoke this rupture?

Today’s Gospel — taken from chapter four of St Luke — is the continuation of last Sunday’s Gospel. Once again we find ourselves in the Synagogue of Nazareth, the village where Jesus grew up, where every knew him and his family. Then, after a period of absence, he returned there in a new way: during the Sabbath liturgy he read a prophecy on the Messiah by Isaiah and announced its fulfilment, making it clear that this word referred to him, that Isaiah had spoken about him. The event puzzled the Nazarenes: on the one hand they “all spoke well of him and wondered at the gracious words which proceeded out of his mouth” (Lk 4:22).

St Mark reported what many were saying: “Where did this man get all this? What is the wisdom given to him?” (6:2). On the other hand, however, his fellow villagers knew him too well: “He is one like us”, they say, “His claim can only be a presumption (cf. The Infancy Narratives, English edition, p. 3). “Is not this Joseph’s son?” (Lk 4:22), as if to say “what can a carpenter from Nazareth aspire to?”.

Well-acquainted with this imperviousness which confirms the proverb: “no prophet is acceptable in his own country”, to the people in the synagogue Jesus addressed words that resonate like a provocation. He cited two miracles wrought by the great prophets Elijah and Elisha for men who were not Israelites in order to demonstrate that faith is sometimes stronger outside Israel. At this point there was a unanimous reaction. All the people got to their feet and drove him away; and they even tried to push him off a precipice. However, passing through the midst of the angry mob with supreme calmness he went away. At this point it comes naturally to wonder: why ever did Jesus want to stir up this antagonism? At the outset the people admired him and he might perhaps have been able to obtain a certain consensus.... But this is exactly the point: Jesus did not come to seek the agreement of men and women but rather — as he was to say to Pilate in the end — “to bear witness to the truth” (Jn 18:37). The true prophet does not obey others as he does God, and puts himself at the service of the truth, ready to pay in person. It is true that Jesus was a prophet of love, but love has a truth of its own. Indeed, love and truth are two names of the same reality, two names of God.

In today’s liturgy these words of St Paul also ring out: “Love is not... boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right” (1 Cor 13:43-6). Believing in God means giving up our own prejudices and accepting the actual face in which he revealed himself: Jesus of Nazareth the man. And this process also leads to recognizing him and to serving him in others.

On this path Mary’s attitude is enlightening. Who could be more closely acquainted than her with the humanity of Jesus? Yet she was never shocked by him as were his fellow Nazarenes. She cherished this mystery in her heart and was always and ever better able to accept it on the journey of faith, even to the night of the Cross and the full brilliance of the Resurrection. May Mary also always help us to continue faithfully and joyfully on this journey.

[Pope Benedict, Angelus 3 February 2013]

45 Last modified on Sunday, 16 March 2025 05:05
don Giuseppe Nespeca

Giuseppe Nespeca è architetto e sacerdote. Cultore della Sacra scrittura è autore della raccolta "Due Fuochi due Vie - Religione e Fede, Vangeli e Tao"; coautore del libro "Dialogo e Solstizio".

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Christians are a priestly people for the world. Christians should make the living God visible to the world, they should bear witness to him and lead people towards him. When we speak of this task in which we share by virtue of our baptism, it is no reason to boast (Pope Benedict)
I cristiani sono popolo sacerdotale per il mondo. I cristiani dovrebbero rendere visibile al mondo il Dio vivente, testimoniarLo e condurre a Lui. Quando parliamo di questo nostro comune incarico, in quanto siamo battezzati, ciò non è una ragione per farne un vanto (Papa Benedetto)
Because of this unique understanding, Jesus can present himself as the One who reveals the Father with a knowledge that is the fruit of an intimate and mysterious reciprocity (John Paul II)
In forza di questa singolare intesa, Gesù può presentarsi come il rivelatore del Padre, con una conoscenza che è frutto di un'intima e misteriosa reciprocità (Giovanni Paolo II)
Yes, all the "miracles, wonders and signs" of Christ are in function of the revelation of him as Messiah, of him as the Son of God: of him who alone has the power to free man from sin and death. Of him who is truly the Savior of the world (John Paul II)
Sì, tutti i “miracoli, prodigi e segni” di Cristo sono in funzione della rivelazione di lui come Messia, di lui come Figlio di Dio: di lui che, solo, ha il potere di liberare l’uomo dal peccato e dalla morte. Di lui che veramente è il Salvatore del mondo (Giovanni Paolo II)
It is known that faith is man's response to the word of divine revelation. The miracle takes place in organic connection with this revealing word of God. It is a "sign" of his presence and of his work, a particularly intense sign (John Paul II)
È noto che la fede è una risposta dell’uomo alla parola della rivelazione divina. Il miracolo avviene in legame organico con questa parola di Dio rivelante. È un “segno” della sua presenza e del suo operare, un segno, si può dire, particolarmente intenso (Giovanni Paolo II)
That was not the only time the father ran. His joy would not be complete without the presence of his other son. He then sets out to find him and invites him to join in the festivities (cf. v. 28). But the older son appeared upset by the homecoming celebration. He found his father’s joy hard to take; he did not acknowledge the return of his brother: “that son of yours”, he calls him (v. 30). For him, his brother was still lost, because he had already lost him in his heart (Pope Francis)
Ma quello non è stato l’unico momento in cui il Padre si è messo a correre. La sua gioia sarebbe incompleta senza la presenza dell’altro figlio. Per questo esce anche incontro a lui per invitarlo a partecipare alla festa (cfr v. 28). Però, sembra proprio che al figlio maggiore non piacessero le feste di benvenuto; non riesce a sopportare la gioia del padre e non riconosce il ritorno di suo fratello: «quel tuo figlio», dice (v. 30). Per lui suo fratello continua ad essere perduto, perché lo aveva ormai perduto nel suo cuore (Papa Francesco)
Doing a good deed almost instinctively gives rise to the desire to be esteemed and admired for the good action, in other words to gain a reward. And on the one hand this closes us in on ourselves and on the other, it brings us out of ourselves because we live oriented to what others think of us or admire in us (Pope Benedict)
Quando si compie qualcosa di buono, quasi istintivamente nasce il desiderio di essere stimati e ammirati per la buona azione, di avere cioè una soddisfazione. E questo, da una parte rinchiude in se stessi, dall’altra porta fuori da se stessi, perché si vive proiettati verso quello che gli altri pensano di noi e ammirano in noi (Papa Benedetto)

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