When John the Baptist was thrown into prison by Herod Antipas, Jesus took it as a signal that he should

step forward with a message

of fulfillment. John was the last of the old order; he was in fact “Elijah” who was to come before the arrival of God’s Messiah, but all
that was now history. Jesus picked up the message of repentance, proclaiming that the kingdom of God was at the door. It had now
broken into history in what he was doing and saying.

The ministry of Jesus in Galilee lasted for approximately a year and a half. A great deal took place that can be conveniently treated
under three headings: what happened, what Jesus did, and what Jesus taught.

What Happened

Four events stand out as of crucial importance during Jesus’ Galilean ministry. First, Jesus chose twelve men as a nucleus of
leadership (Mark 3:13-19). The importance of this is that Jesus recognized his need of help to get the job done, as well as the fact that
his work would live on after him in the ministry of these individuals. The choice of twelve to be apostles was on the analogy of Israel
with its twelve tribes; the church which would arise was to be a new people of God.

Second, John the Baptist sent a message from prison asking Jesus if for sure he was the One who was to come. Jesus’ coded reply
affirmed that he was (Matt. 11:2-19), but what is crucial here is the nature of Jesus’ Messiahship. He was not going to be a conqueror
like those of Rome, but One who healed the sick, gave sight to the blind, and brought hope to the lost. Jesus’ message was spiritual,
not political.

Third, Jesus fed a crowd of 5,000 men, along with their families (Matt. 14:13-21). After that, the crowd wanted to make him a king,
but he refused. Again, it was important that he be the Messiah whom God intended, not what popular opinion wanted. The loneliness
of his task was moving in on him as he realized that the people wanted the benefits of what he could do, but were not willing to pay
the price of repentance and submission.

Fourth, Jesus withdrew to Caesarea Philippi, where he revealed that being the Messiah meant his going to Jerusalem to die (Mark
8:27-38). Peter resisted that possibility but received a stern rebuke from Jesus. The transfiguration that followed this momentous event
(Mark 9:2-8) confirmed that the right decision had been made.

What Jesus Did

Jesus’ activity during this period was designed to show what it was like to have the kingdom of God present. He cast out demons, evil
spiritual forces that opposed whatever was good for humankind. The kingdom of God meant the overthrow of the kingdom of evil.
Where Jesus goes, evil retreats.

Second, Jesus healed the sick. The Gospels give representative examples of what he did, including his healing of fever, leprosy,
deafness, inability to speak, blindness, paralysis, congenital illnesses, and others. God cares for his creation; Jesus was the concrete
embodiment of that care. Where Jesus goes, disease retreats.

Third, Jesus ministered to every kind of human need. He encouraged the weak, fed the hungry, calmed raging storms, blessed normal
human life with his presence (weddings, worship, travel, etc.), raised the dead, and brought peace where trouble existed. Where Jesus
goes, human need retreats.

Fourth, Jesus graciously allowed for a spectrum of discipleship. Some people were disciples who stayed at home; some left everything
in order to be with him; some followed him for awhile to learn and then returned to their usual occupation; some stayed at home for
awhile and then joined him–it really did not matter. God wants us to be ourselves. He sanctifies our lives just as they are, as long as
we give them to him. He fills our lives with meaning and purpose. Where Jesus goes, meaninglessness and despair retreat.

Finally, Jesus came into conflict with the comfortably religious of his day. It is ironic that ordinary people were more interested in
Jesus than the prestigiously religious. But, as Jesus said, it is the sick who are in need of a physician. It is only when we realize that we
need God that we can be helped. Where Jesus goes, hypocrisy retreats.

What Jesus Taught

The teaching of Jesus during the Galilean period may be summarized briefly. To outsiders, it was “Repent and believe the gospel. The
time is at hand and the kingdom of God is upon you.” To those who came, it was “follow the precepts of God as found in the Sermon
on the Mount” (Matt. 5-7). Most of all it is to love God with all our hearts, and love our neighbors as ourselves. Of himself, Jesus said,
he came to fulfill the righteousness of God by going to Jerusalem to die and rise again. That was the nature of his Messiahship.

Sea of galilee

According to the gospels, Jesus’ earthly ministry centered around the Sea of Galilee. While important events occurred in Jerusalem,
the Lord spent most of the three years of His ministry along the shore of this freshwater lake. Here He gave more than half of His
parables and here He performed most of his miracles.

Capernaum, on the northwestern shore, became Jesus’ “hometown” throughout His ministry. Three of His disciples hailed from
Bethsaida, a few miles distant from Capernaum. These two cities, together with Chorazin 3 km (2 mi) inland from Capernaum, were
condemned by Jesus for receiving much but believing little. A famous follower of Christ was Mary of Magdala, a town on the lake’s
western shore. Early Christians hallowed the lakeside, building churches commemorating the feeding of the five thousand, the Sermon
on the Mount, the primacy of Peter, and the house of Peter.

Tabgha shoreline from boat.

Names

Known in the Hebrew Bible as Chinnereth, Josephus used the Hellenized form of this name, Gennesar or Gennesaritis, most
frequently in his writings. Luke uses this term, but the more common New Testament designation is the familiar “Sea of Galilee.”
John twice refers to it as the “Sea of Tiberias.” Pliny notes that some called it Tarichaeae after the name of another town along its
shore.

Dimensions

The Sea of Galilee is the lowest freshwater lake on earth at approximately 210 m (700 ft) below sea level. At its widest points, the lake
measures 21 km (13 mi) from north to south and 12 km (7.5 mi) from east to west. The lake’s total area is 170 sq km) (64 sq. mi) and
its circumference is about 51 km (32 mi). Its deepest point has been variously estimated between 44 and 60 m (140-200 ft) and its
capacity is approximately three billion cubic meters (one hundred billion cubic ft).

“St. Peter’s Fish.”

Today Yam Kinneret, as Israelis know it, is the primary source of water for the nation and as such the government carefully regulates
its outward flow to the Jordan River. The Degania dam was built in 1932 to control the water level and when the lake fills after good
winter rainfalls, the Sea of Galilee is about 1 m (3.3 ft.) higher than it was in the time of Christ. This is apparent from the level of the
harbors that have survived from the first century.

Jordan River entering Sea of Galilee.

The Jordan River is the main source of water for the lake, supplying about 75 percent of the lake’s annual intake. Direct rainfall
provides another 8 percent and the remainder comes from springs and wadis in the area. Numerous springs are located around the Sea
of Galilee, particularly along the northwestern shore, but because of the higher salinity of these waters, today many of these springs
are diverted to flow directly into the Jordan River south of the lake.

Climate and Storm Patterns

The climate around the Sea of Galilee is temperate year-round, largely owing to its elevation below sea level. The average mean
temperature in August is 31°C (88° F) and January’s average mean temperature is a mild 14°C (57°F). The relative humidity averages
65 percent and the lake receives about 41 cm (16 in) of rain annually.

Ancient harbor at Tabgha.

The Sea of Galilee is known for its violent storms, which can come up suddenly and be life-threatening for any on its waters. These
tempests are caused by the situation of the lake in the Jordan Rift with steep hills on all sides. The cooler air masses from the
surrounding mountains collide with the warm air in the lake’s basin. Winds sometimes funnel through the east-west-oriented valleys
in the Galilean hill country and rush down the western hillsides of the lake. The most violent storms, however, are caused by the fierce
winds which blow off the Golan Heights from the east. One such storm in March 1992 sent waves 3 m (10 ft) high crashing into
downtown Tiberias and caused significant damage to the city.

Harbors and Fishing

Aside from a few natural inlets on the northern side, the Sea of Galilee does not have any natural harbors. The fishing industry that
grew up around the lake as early as the Early Bronze Age (3300–2300 BC) resulted in the construction of artificial breakwaters. The
first ancient harbor was discovered at Kursi in 1970 and since then 15 additional harbors have been identified. Most assume that these
were in use during the flourishing first century AD and it is certain that Jesus and his disciples were familiar with many of them. The
harbors that the disciples most likely would have frequented were those at Capernaum, Tabgha, Gennesar and Magdala. The
Capernaum harbor is particularly noteworthy as it extended for more than 800m (2500 ft) along the shore, a length greater than that of
the city.

The presence of numerous and large harbors attests to the commercial importance of the lake during Jesus’ life. (By contrast, today
there are only five harbors on the lake and these are used primarily for boats for tourists.) Magdala apparently was the industrial center
of the fishing trade, and fish to be exported were first salted here. Today 35 species of fish make their home in the waters of the Sea of
Galilee and the Jordan River, but three types seem to be most common in the New Testament record. The sardines were a staple of the
locals’ diet and these were probably the “two small “fish” which Jesus used to feed the multitude. The musht fish has a long dorsal fin
that resembles a comb and is today popularly known as “St. Peter’s fish.” This tasty fish could measure up to 0.5 m (18 in) and weigh
1.5 kg (3.3 lb). The third type is the catfish, which is not considered kosher because of its lack of scales. These probably would have
been brought to mind when Jesus referred to the bad fish that would be thrown away (Mt 13:48).

The significance of the Sea of Galilee in Jesus’ ministry is indicated by the fact that some of the first and some of the last events in His
ministry occurred here. Shortly after the temptation, Jesus traveled to Capernaum with His family (Jn 2:12). Later Jesus would live in
Capernaum and call four of His disciples from among the fishermen in the area (Mt 4). While He performed many miracles at points
along the lakeshore, two of His most dramatic miracles were done on the water itself when He stilled the storm (Lk 8:22–25) and
walked on the water (Mk 6:47–52). Following His resurrection, Jesus cooked breakfast on the shore for seven of the disciples (Jn 21).

The rabbis declared of the Sea of Galilee that, “Although God has created seven seas, yet He has chosen this one as His special
delight.” Certainly Jesus must have felt the same way.

THE WORLD OF JESUS' TIME

 

 Life in Galilee
 Jerusalem
 Society and politics

Jesus was a Palestinian Jew. He would have grown up with stories of conquest and oppression. These stories recounted
the many waves of foreign invasion that sought to subjugate the Jewish people. The Roman occupation of Israel (63
BCE.) was the last in a long line of invasions beginning with the Babylonians (539 BCE), then the Persians and the
Greeks. Jewish identity also rested on stories of the Patriarchs--Abraham, Isaac and Jacob--as well as the founding story
of the Moses-led liberation from the Egyptians at the Exodus. There were yet other stories that recounted successful self-
rule under the Hebrew kings Saul, David and Solomon. However, history records that the Jewish people were more often
the victims than the victors in their fight for national sovereignty.

Hebrew identity was maintained--as it is with most oppressed peoples--through a deep spiritual conviction. This conviction
was expressed in terms of a Covenant theology: the belief that Yahweh had chosen them to play a unique role in the
history of the world. In particular, the Jewish people had come to expect a Messiah who, they believed, would enable
them to fulfill this divine mission. There were differing understandings of the mission and role of the Messiah ranging from
the establishment of a Jewish political kingdom here on earth to the eschatological notion of a heavenly kingdom at the
end of the world (which many Jewish people considered to be immanent). It goes without saying that religion and politics
were deeply intertwined in Hebrew faith and self-understanding.

By the time of Jesus' birth, the Romans had established a two-tiered system of government consisting of Roman
overseers and Jewish leaders who exercised control in the name of Rome. This was the system of power in which the
family of Herod the Great grew to prominence. Although half-Jews, the Herodian family was detested by the Jewish
people for its tyrannical rule and also because of its key role in selling out the Jewish heritage to a foreign power. One of
Herod's sons, Archelaus, was so brutal in his exercise of power in Jerusalem, that Rome replaced him with one of its own
governors, Pontius Pilate, who was to play a significant role in the crucifixion of Jesus. Another of the sons, Herod
Antipas, was responsible for the beheading of John the Baptist. It was the same Antipas who is accredited with the
mocking of Jesus at his pre-crucifixion trial.

Life in Galilee

Jesus was a Nazarene. He lived most of his life in the town of Nazareth within the province of Galilee. Although a small
village, Nazareth was close to the metropolitan centres of Tiberias and Sepphoris. Unlike those predominantly Gentile
(non-Jewish) cities, Nazareth was a Jewish enclave. It was also relatively poor and overpopulated; there was a scarcity of
natural resources such as water and fertile soil. In such a situation, there tended to be a fair amount of sickness and
disease. Nonetheless, Nazareth could not be called destitute. Jesus came from a family of craftsmen or carpenters which
suggests a reasonable socio-economic standard of living.

Education was a priority for Jewish people. Jesus would have learnt the Bible at the village school (until the age of twelve)
and at the local synagogue. This accounts for Jesus' knowledge of Hebrew (the language of the Bible) and Aramaic (the
language in which religious discussion was held). It was also the custom of the time for young adults to attach themselves
to a local teacher or sage. Although we know little of Jesus' young adult life, we do know that he eventually chose to be a
disciple of John the Baptist. Certainly, by the time of his 'public ministry', Jesus was well versed in the Scriptures and the
Jewish tradition. This suggests that he spent many years learning and discussing his Jewish faith and heritage.

Jerusalem

Jerusalem was the centre of the Jewish world. Male Jews were supposed to make a pilgrimage to the Jerusalem temple
for the three major Jewish feasts of Passover, Pentecost and Tabernacles. However, since Nazareth was a three or four
day journey from Jerusalem (about a hundred miles), it is unlikely that Jesus made the trip often. The Gospels tell us that
he went with his family at the age of twelve. He also visited Jerusalem during his public life (once or three times
depending on the Gospel). On one visit to the temple, Jesus is recorded as reacting violently to those who were using the
temple for commercial purposes. It is highly probable that this action of Jesus is related to his trial and eventual execution.
Of further historical interest is the fact that the temple was destroyed by the Romas in 70 CE.

Society and politics

Judaism at the time of Jesus was a complex mixture of divergent social, political and religious ideologies. In general
terms, we can speak of four distinct movements, ideologies or life-options. It is helpful to situate Jesus in terms of these
social groups of his day in order that we can come to appreciate the distinctiveness of his own life and mission.

The Zealot movement took the revolutionary option. It advocated outward violence, even armed rebellion, to rid Israel of
Roman oppression. Nothing else, they figured, would bring final liberation to the Jewish people. Depending on the point of
view, Zealots were looked upon as freedom-fighters or terrorists. One thinks of the Tamil Tigers in Sri Lanka or activities
of the Irish Republican Army during the 'troubles' in Northern Ireland. Certainly Jesus had zealots among his followers, for
example 'Simon the Zealot'. Moreover, Jesus came into conflict with both the Jewish temple and the Roman state. Finally,
he was executed as a zealot revolutionary. However, few would argue that Jesus was a violent revolutionary. Like other
non-violent figures in history, such as Mahatma Gandhi, Jesus posed a more radical threat to the established order than
any armed person might do.

The Sadduccees were the great pragmatists of the day. As wealthy lay-nobles, priests and aristocrats, they sought to
conserve their wealth and power through comprosmise with Rome. Politically speaking, this was the most realistic option.
Most of the members of the Sanhedrin were from the Sadduccee group. In many ways, the Sadduccees could be
described as the least religious group as is evidenced by their non-belief in the resurrection from the dead. However, it
would be wrong to see them as agnostics or atheists as some have argued. They were committed to the Jewish faith on
the basis of the earlier books of the bible. Moreover, as the people at the top of the pecking order in the Jewish society of
their time, they were much more concerned with present-day affairs than speculation on the life-to-come. In the Gospels,
it is evidently the Sadduccees who are the main opponents of Jesus at the time of his trial and death. They rightly saw
that Jesus' radical brand of religion threatened their power and status.

The Pharisees were in many ways the idealists of Jewish society. Most of the Scribes (the 'theologians' of the day) were
Pharisees. In general, despite their 'bad press' in the Gospels, the Pharisees sought to live a life of spiritual purity by a
meticulous following of the torah (Jewish law). They did not believe in compromise with the Romans (as did the
Sadduccees) nor in revolutionary activity (as did the Zealots). No doubt their emphasis on the law could result in legalism
which may, in turn, become a pretext for hypocrisy. Nonetheless, many Pharisees were highly committed and deeply
spiritual people. They believed in the resurrection of the dead. From their perspective, Jesus seemed to relativize the law
which explains their anger towards him.

Finally, there were the Essenes who solved the problem of Jewish identity in a Roman-occupied Israel by withdrawing to a
monastic-like setting. They were, if you like, the hippies of the day insofar as they completely opted out of mainstream
Jewish society. The most notable group in Jesus' time was the Qumran community who lived an ascetic life and were
waiting for God's apocalyptic intervention in human history. It is unlikely that Jesus had any contact with this particular
group. Still, he was introduced to the ascetical option through his contact with the disciples of John the Baptist who
represented a quasi-Essenic withdrawal from maintstream society. Jesus' public ministry demonstrates his decision to
engage directly with the wider members of his society.

Consequently, while Jesus had dealings with the various socio-political groups and religious ideologies of his his time, he
took his own unique life-option. It was a position that had certain parallels with the likes of his mentor, John the Baptist,
though there are significant differences in their teachings and ministry. Some scholars compare Jesus to a near-
contemporary of his, a teacher named Hillel. Both Jesus and Hillel had profound respect for the Jewish torah, but they
were also renowned for preaching compassion, forgiveness and love. Their ministries were profoundly people-oriented.
However, Jesus was more than a teacher. He was also experienced as prophet, miracle-worker, healer, defender of the
poor and oppressed. Nonetheless, Jesus' distinctiveness needs to be appreciated in the context of his Jewish life and
times. This was a context in which religion and politics were intertwined in a much more complex way than we think of
them today.

Jesus' Galilean Ministry

During the time of Jesus' Galilean trips there were notable healings and miracles. The restorative changes, both spiritual and physical,
mainly took place on the Jewish Sabbath, their Holy Day.

Arriving at Capernaum, Galilee, Jesus healed a man on the Sabbath at the temple, who had a withered arm. He was criticized for this
act of caring also. Multitudes of people followed Him everywhere and many healing occurred. Fulfilling prophecies of Isaiah 35:5-
6,42:3,53:4.

Every where Jesus went He healed the sick, He had compassion for them for they were like sheep without a shepherd. Jesus withdrew
alone to the hills and prayed all night. At daybreak He called His followers together and chose twelve close friends who He would
teach concerning The Kingdom of God and to send them out on missions with power and authority in His Name.

After Jesus ordered the slave of The Roman Army Captain be healed at the request of The Jewish Elders, He and His disciples went to
the village of Nain where a funeral procession was coming out of the village gate. The boy who had died was the only son of a widow.
Without a male provider or protector she was in great difficulty to earn a living. No-body asked Jesus to do anything-moved with
compassion He acted. Jesus simply spoke and a miracle took place, the young dead man sat up and began to speak in response to
Jesus' command. The crowd acknowledged that they had seen the hand of God at work.

One of the Pharisees, who were suppossed to be the Caretakers of God's Word, but used it the way they wanted it interpreted, had
invited Jesus to his home for lunch. As they sat down to eat, a woman of the street-a prostitute, who had heard Jesus preach,
courageously entered the house. Jesus had been reclining on a couch, which made it possible for her to anoint His feet with expensive
perfume. As she stood there she became very emotional and her tears began to fall on Jesus' feet. She quickly wiped His feet with her
hair and kissed His feet, as a mark of humility. Jesus' host disapproved but Jesus explained to him that he, as a host himself, did not
provide water for His guest's feet, which was lacking in social courtesy, and now he had His feet washed in a much better way, with
tears and perfume, out of love, for the forgiveness of many sins, that was given her through faith in who He was.
(PARABLE COLOUR IN)
As Jesus toured the cities and villages of Galilee to announce the coming of The Kingdom of God, He was accompanied by His twelve
disciples and many women, some of whom He had healed and were very grateful.

The three most prominent women who traveled with Jesus were Mary Magdaline, Joanna and Susanna. Mary of Magdala
(COLOUR IN CAMEO) was an early follower of Jesus, she not only traveled with Him but also helped His ministry financially. She
was a wealthy woman, not a prostitute as some people think of her today, it would have been against the Law of Moses for Jesus to
accept Ministry money from ill-gotten gains, she did come from a town of ill repute but she herself was not involved with those
activities, nor was she Mary of Bethany. Joanna was the wife of King Herod's business manager, her husband was in charge of the
King's Palace, she too helped finance the needs of the group.
Other Jewish Rabbis refused to teach women and generally assigned them to an inferior place in society, but Jesus freely admitted
them into fellowship and accepted their service and support. Jesus throughout His ministry encouraged woman into alliance as well as
ministration and showed an example that all are with equal respect under God.

Jesus cast out a demon from a blind mute-the crowd was excited that the man's sight and speech had returned to him. Because of Jesus'
growing popularity, the Religious leaders felt their authority was being threatened, so they accused Jesus of being Satan. Jesus points
out that all sin can be forgiven except blasphemy against The Holy Spirit.

These Leaders also demanded a miraculous sign-the only sign Jesus would give would be of Himself likened to Jonah in the fish and
Ninevah (COLOUR IN CAMEO). As Jesus was speaking, one of the Pharisees invited Him to his house for a meal, Jesus accepted
and while dining He exposed The Teachers of The Law and their spiritual darkness. They were careful to tithe but forgot about love
and justice; they liked the power and honour they were given, yet corrupted others; these so called teachers hid the truth from others
who may have had a chance to believe the Truth of The Law.

Spiritual and physical healings are linked with the Ministry of Jesus. Bondages that hold people captive are loosed from the people.
Jesus us has all authority of earthly disease and evil influences. He bore our sin on the cross. He mends and restores the poor the
needy, those who come to Him. Jesus mends broken lives, He will not ruin what a person has, He supports and upholds them, He
mends suffering and brings people to a new Life. He will not toss any aside who love God. He will help those who are bruised and
wounded.

commentaries

Jesus moves to Capernaum 4:12-17

v12 Herod had put John in prison. When Jesus heard about this, he returned to Galilee district. v13 Jesus did not remain in Nazareth.
He went to live in the town called Capernaum. This town was by Lake Galilee, in the Zebulun and Naphtali area. v14 So God’s
promise came true. God’s servant Isaiah had told the people this promise long ago.

v15    ‘Land of Zebulun, land of Naphtali, lands along the road to the sea and west of the river Jordan!

          Galilee, land where people who are not *Jews live!

v16    The people who live in darkness have seen a great light.

          That light has begun to shine upon them.

          It is like the sun when it rises at dawn’, Isaiah had said.

v17 From that time, Jesus began to tell his message to the people. ‘Be sorry and turn away from your *sins. Heaven is near now.
Heaven is where God rules.’

Verse 12 Matthew does not explain here why Herod put John in prison. Matthew tells the whole story in Matthew 14:3-12. He did so
because Herodias wanted it. She had been the wife of Herod’s brother Philip. Then Herod Antipas married her. John had said that
Herod should not have married her. The details of what happened are in Matthew 14:3-12. John had finished his work. He had
prepared the way for the *Messiah. So Jesus could begin his own work now.

Galilee was a very rich area for crops. An enormous number of people lived there. Josephus lived at that time and wrote history books.
He said that there were 204 villages. Each village had thousands of inhabitants. It was an area with many foreigners. There were
foreign lands that surrounded Galilee too. So people called it ‘Galilee of the non-*Jews’. (People who are not *Jews are called
‘Gentiles’.) Main roads for trade went through Galilee. The people in Galilee were more willing than the people in Judea to believe
new ideas. The people in Judea did not meet many foreigners. So people in Judea were less ready to change their opinions. Therefore,
Galilee was an ideal area in which Jesus chose to work.

Verse 13 Matthew does not give details of Jesus’ visit to his own town of Nazareth. Luke tells us about that (Luke 4:14-30). Jesus
went there after he had already worked for a while in Capernaum.

Verses 14-16 In Isaiah’s time, soldiers from Assyria attacked the region called Galilee. They caused the people in Galilee to suffer.
Galilee was the area of the two *tribes, Zebulun and Naphtali. Isaiah’s message promised good things to the people in the future. It
was like the sun as it rises after the dark night (Isaiah 9:1-2). Jesus came to Galilee. That proved that Isaiah’s message was true. In the
darkness, people cannot see the right way to go. To do wrong is like being in the dark. Jesus came to Galilee like a light. He was like
the sun that rises at dawn. He would show people the right way to live. Jesus later described himself as the ‘light of the world’ (John
9:5).

Verse 17 Jesus brought the same message that John had brought to the people. Jesus spoke with authority. He ordered people to turn
from their *sins. God’s rule was about to begin. Jesus the king would invite people to choose God’s rule. Written by Hilda Bright.
April 2006.

Galilean Ministry: The Revelation of Jesus

Luke introduces the actual activity of Jesus' ministry in this third major section of his Gospel. It is likely that the events of this account
follow the events of the Judean ministry that only John records (Carson 1984:116). The section highlights Jesus' activity and includes
two major discourses by Jesus. One discourse shows how Jesus presents himself as the fulfillment of God's promises (4:16-30), while
the other reveals his ethical teaching (6:20-49). Miracles dominate the section. Luke focuses on who Jesus is in terms of his ministry's
aims and the extent of his authority. Jesus and his power gradually awaken faith within the disciples.

Not all the section's news is positive. The contrast between Jesus' power and the growing rejection of him is the major tension in the
story. This conflict is at the center of the plot of Luke's Gospel: Jesus has great power, but many still reject him. Blindness is a strange
phenomenon; sin yields a potent darkness. Both together mean that people often miss what God is doing. Nonetheless, be assured that
God is with Jesus and will fulfill the promises made to and through Jesus.

Overview of Jesus' Ministry

Luke summarizes Jesus' activity by juxtaposing teaching (4:16-30) with miraculous activity (4:31-44). Jesus' teaching evokes both
wonder and rejection, two reactions that continue in our contemporary world. This passage's events take place mostly on one day; only
the introductory overview, the synagogue speech and the concluding verses move outside this narrow time frame. The section could
be summarized by the title "A Few Days in the Life of Jesus." While up to this point the Gospel's events have moved quickly, jumping
months and years at a time, now the pace winds down to give us a slow-motion look at Jesus. Those who study narrative tell us that
when time decelerates in the presentation of an account, important events are being related. That is certainly the case here.

In the midst of people's rejection, there is also cosmic struggle as Jesus encounters hostile spiritual forces in 4:40-41. Jesus is always
dealing with the reality behind the scenes of everyday life. The passage closes with reflection about Jesus' mission in Luke 4:42-44.
He must preach God's kingdom. Jesus must explain how his rule and God's promises come in stages and how he overcomes forces
hostile to humanity and to God (10:9, 18; 11:14-23; 17:20-21; 24:44-49; Acts 2:16-38; 3:14-26; 10:34-43).Jesus' Galilean Ministry
(4:14-15)

This short summary makes two simple points. First, Jesus is still led by the Spirit (Jesus returned to Galilee in the power of the
Spirit). Second, he is drawing attention to himself through his teaching, as he taught in their synagogues, and everyone praised him.

Galilee, lying in the northern region of Israel, served as the major ministry center for Jesus. The headquarters of this ministry was
Capernaum, the city mentioned in Luke 4:31. It was because of Jesus' teaching that his fame began spreading throughout the region
(so also 4:31; 5:3, 17; 6:6; 11:1; 13:10, 22, 26; 19:47; 20:1, 21; 21:37; 23:5). This is the first of several reports about the popular
interest, curiosity and excitement being generated by Jesus (4:22, 28, 32, 36-37; 5:15; 7:17). What message could possibly generate so
much interest? The next passage reveals the nature of Jesus' claims and provides initial answers to this question.Jesus Preaches in
Nazareth: The Time of Fulfillment Has Come (4:16-30)

Have you ever waited a long time for something? As you see it draw near, anticipation rises. Do you remember the turning points as
you moved from dating to engagement and then marriage, the anticipation of graduation, a work promotion, the purchase of a house,
the arrival of a child? The moment, when it comes, is full of joy and the emotion of the realization of what had been anticipated.
God had promised the decisive demonstration of his salvation for his people for a long time. Now Jesus turns to declare the day has
come; opportunity is present. After almost two thousand years of promise, stretching all the way back to Abraham, Jesus claims that
the promises of a prophet like Isaiah are now being decisively realized.

But as in many great moments, questions arise. Is this really it? Have we moved from the days of promise to the time of the beginning
of realization? Is God at work to fulfill his promise? Jesus' synagogue declaration brings a moment of decision for those who hear his
claims. A snapshot of his entire ministry flashes in this brief exchange. Jesus offers much, but the crowd questions what is on offer. In
the tension of the contrast, Luke's readers are left to choose sides.

The piety of Jesus' parents continues in Jesus, as on the Sabbath day he went into the synagogue, as was his custom. Unfortunately this
is the first of several sabbath events that will end in controversy (4:31-37; 6:1-5, 6-11; 13:10-17; 14:1-5). Jesus' piety is not like that of
the Jewish leadership. The controversies raise the question who represents God and his way--a major thematic concern in Luke's
portrayal of Jesus.

Yet despite the tension, Jesus does not attempt to separate himself from Judaism. Rather, he presents his mission as the natural
extension and realization of Israel's hope. As Jesus hopes to show, the time of fulfillment has come. The opportunity to share in and
experience release according to God's promise has come this very day (v. 21).

To appreciate the account, it helps to understand the order of an ancient synagogue service (m. Megilla 3--4; m. Berakot 2). To have a
synagogue service required the presence of ten adult males. At the service, the Shema was recited (Deut 6:4-9), followed by prayers,
including some set prayers like the Tephillah and the Eighteen Benedictions (m. Berakot 2:2). After this the Scripture was read,
beginning with a portion from the Torah (Gen--Deut) and moving next to a section from the Prophets. Instruction then followed. Often
the speaker linked the texts together through appeal to other passages. The service then closed with a benediction.

Jesus appears to speak during the reading of the Prophets. He reads from Isaiah 61:1-2, a passage that promises the coming of God's
salvation. His commentary, unlike most sermons, is brief, declaring simply, "Today this scripture is fulfilled in your hearing." The
claim is so great that we need to work through the elements of the Old Testament passage carefully.

The passage starts with Jesus' claim that the Spirit of the Lord is on me. Jesus claims to be directed by God to minister and preach. The
details follow, but interestingly, the reader of Luke's Gospel knows more about what this means than Jesus' original synagogue
audience would have known at the time. The first hearers would have heard a claim for a divinely directed ministry, but they may not
have realized that at his baptism Jesus had been anointed not just for a prophetic ministry but as Messiah. Readers of Luke have the
memory of the anointing fresh in their recall. Jesus' remark recalls 3:21-22. His statement, along with what follows, shows that he is
both an anointed Son and a prophetic figure. He reveals God's will and brings God's promise.

In the synagogue speech, the next line gives the goal of the anointing: to preach good news to the poor. This theme has already
received attention in Mary's hymnic burst of praise in 1:51-53. Theologians today debate the significance of what Jesus said. Does this
verse and those that surround it resonate with themes of political liberation for the oppressed? Is Jesus supporting class struggle?
Luke's use of the term poor in chapter 1 and beyond makes it clear this is not only a socioeconomic reference. On the other hand,
neither is class excluded from Jesus' concerns. In 1:50-53, the reference to "the humble" is surrounded by descriptions that indicate the
spiritually sensitive character of the poor. Luke 6:20-23, too, compares the trouble the poor face in this world to the experience the
prophets of old faced. So the text Jesus reads is not a carte blanche endorsement of the poor, nor is it a political manifesto. This hope
extends only to the spiritually sensitive poor, to the responsive. The passage recognizes that often it is the poor who respond to God's
message and embrace it with humility (1 Cor 1:26-29; Jas 2:5). They tend to sense their need and have no delusions of power, control
and independence. They are what the Old Testament called the 'anauim "the pious poor," also called "the afflicted" (2 Sam 22:28; Ps
14:6; 22:24; 25:16; 34:6; 40:17; 69:29; Is 3:14-15; Amos 8:4; Bammel 1968:888).

For those looking to God for hope, Jesus was the answer. To respond to God, one must be open to him. For those in need of God,
Jesus has a message of good news. Luke loves to emphasize that a potential audience for this message can be found among the poor.
His social concern expresses itself fully through the details of what Jesus said at the synagogue--details the other Gospels lack. But
this social concern is concerned with spiritual realities, not political ideologies.

So Jesus is sent to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed. Luke 4:31-44
makes clear that the oppression in view here is mainly spiritual. Forces stand opposed to humanity that pull down and bring sin, pain
and pressure. Being under demonic oppression is like being trapped in a prison of pain and despair. Jesus offers release from such pain
and dark despair. That is what his miracles picture and point to, the reality beyond the act of the miracle (11:14-23).

Jesus' words, then, work at two levels simultaneously. He will heal the blind, but that also pictures the coming of light to those in
darkness (1:78-79). The healing of the blind man in 18:35-43 also pictures what Jesus does for Zacchaeus in 19:1-10. Jesus is the
physician who comes to heal the sick (5:31-32). Eventually the ministry of Jesus will bring total restoration and release to the creation
(Rom 8:18-39; Rev 21--22), but in the meantime, deliverance means release into forgiveness and relationship with God.

Jesus' statement that he liberates the oppressed makes it clear that he is more than a prophet; he effects salvation. The allusion here is
to Isaiah 58:6. Isaiah 58 calls on Israel to respond to God by fasting with a life of ethical honor to God (esp. 58:13-14). The prophet
rebukes the nation for having failed to live up to the call of its sabbath worship. What Jesus promises here is a release that will result
in his providing what the nation had failed to provide. In fact, many of the sabbath controversies in Luke have to do with Jesus'
providing such release despite complaints about the sabbath timing of his healings. But Jesus replies that no time is more appropriate
than the sabbath for such healings (and what they picture; 13:16).

This is why Jesus has come to proclaim the year of the Lord's favor. Here the allusion is to the jubilee, the year of cancellation of
debts (Lev 25:8-17; Sloan 1977:39-41). What happened in that year, when debts were canceled and slaves were freed, pictures what
Jesus brings for those who respond to his message of hope. Jesus builds on the picture of Isaiah's ministry, which also proclaimed such
hope, and notes that what the prophet had proclaimed Jesus is fulfilling.

In sum, Jesus makes three points: (1) Jesus is anointed with the Spirit. (2) He is the prophet of fulfillment who declares good news.
This office is what theologians have called "the eschatological prophet" or "the prophet like Moses," because Jesus proclaims the
arrival of a new era of salvation, functioning as a prophet-leader. (3) Jesus is the one who brings release as well as the one who
proclaims it. He is Messiah. This final idea helps to explain the blind man's insight into what he has been hearing about Jesus when in
18:35-43 he calls out to the Son of David for healing. The Son of David brings not only a future rule but also present release from sin
and a reversal of the effects of Satan's presence in the world (11:14-23). In short, this is the beginning of the fulfillment of God's
promise, and Jesus is the source of that fulfillment.

Jesus' claim that "today this scripture is fulfilled in your hearing" places both listeners and readers in the position of having to make a
choice. No fence-sitting is possible. Jesus' teaching is not some ethical instruction detached from his person. He is the promise of God.
Either he brings God's promise or he does not.

The crowd does reflect on the claim; they are amazed and perplexed simultaneously. They spoke well of him and were amazed at the
gracious words that came from his lips. They recognized a persuasive speaker in their midst, but his pedigree gave them pause. Isn't
this Joseph's son? How could he be the promised one of God? Knowing their thoughts, Jesus responds. In the Gospels, when someone
thinks and then Jesus speaks, his words usually carry rebuke (7:39, 49-50; 11:38-39).

Jesus replies in three ways. First, he cites a proverb that indicates they want him to prove it. "Show me" is their basic response to his
claim. Yet after the evidence is produced, there will still be doubt. Miracles, as powerful a testimony as they are to Jesus, in the end
never convince one who does not want to come to God (16:31). People must be willing to hear the Word of God and receive it before
they will see anything as God's work.

Second, Jesus quotes the proverb that a prophet is not honored in his home. This remark reveals Jesus' understanding of Old
Testament history. He knows how repeatedly God's messengers were rejected. This theme will also surface continually in Luke
(11:49-52; 13:32-35; 20:10-12: Acts 7:51-53). God's message is often met with rejection. The proverb also serves as a prediction that
for many in Israel Jesus' ministry will fit into this tragic mold.

Third, Jesus recalls the history of Israel in the period of Elijah and Elisha (1 Kings 17--18; 2 Kings 5:1-14). The history lesson is a
warning. That period was a low point in the nation's life, when rejection of God was at an all-time high and idolatry and unfaithfulness
ran rampant. So God moved his works of mercy outside the nation into Gentile regions, as only a widow in Sidon and Naaman the
Syrian experienced God's healing. The price of rejecting God's message is severe: mercy moves on to other locales. It is quite risky to
walk away from God's offer of deliverance. This exchange reveals the basic challenge of Jesus' ministry: the choice he presents carries
high stakes.

The crowd does not seize the opportunity. Rather, Jesus' warning angers them. The suggestion that Gentiles might be blessed while
Israel reaps nothing leaves them fuming. Such displeasure at the accountability implicit in the gospel message is echoed in Acts (7:51-
59; 13:46, 50; 22:20-22). Many respond similarly today when they realize that the gospel is a matter of "take it or you will be
responsible to God for the consequences."

Jesus departs, despite the crowd's efforts to seize him and remove him from the scene. People can try to turn their back on Jesus and
do away with him, but he always will be sojourning in their midst.

Opportunities for God's work are also opportunities for tragedy. That is what is pictured in Jesus' synagogue visit. The promise's
arrival was a great, historic moment, an occasion to enter into God's rich blessing. But blessing refused is tragic. The crowd's response
is the first of many moments of opportunity lost in the Gospel. It is another step in a paradise lost. The gospel brings a choice--and
choice has consequences.Examples of Jesus' Ministry (4:31-44)

These verses contain several quick snapshots of Jesus' public ministry during one day in the Capernaum region. The sequence
highlights his miraculous activity, the most distinctive aspect of his ministry. Since these are the first miracles Jesus performs in
Luke's Gospel, here we should stop to look at how miracles function for Jesus.

First, miracles are real events that evidence Jesus' authority. Since the Enlightenment it has been popular to question the possibility of
miracles, because nature has been viewed as a closed world of cause and effect. But the most difficult miracle of all was the
resurrection, yet its reality is the only way to explain how the disciples who were so distraught at the cross became bold proclaimers of
Jesus' vindication after the third day. In sum, if a resurrection is possible, the other miracles are a piece of cake. Can God actively
intervene in his creation? The testimony of the resurrection and the other miracles is that he can and does with sovereign exercise of
his power. And Jesus' consistent exercise of such power testifies to his unique access to God. As Jesus will note, if his power is not
from Satan, then it must represent the presence of the "finger of God" (11:14-23).

Second, miracles are audiovisuals of deeper realities. In other words, they are not merely events for events' sake, they picture
something more important. This point can be seen in two key miracles. In 5:1-11 Jesus leads four fishermen into a great catch of fish.
Yet immediately Jesus makes the point that from now on they will be fishers of persons. The miracle pictures ministry. Another
example comes in 11:20, where Jesus says that if he casts out demons by the finger of God, then the kingdom of God has come upon
his audience. Here he is not speaking merely about the miracle of 11:14, but about all of his activity. The miracles picture a deeper
reality about Jesus' authority.

In all the debate about whether miracles are real (or even whether they still occur through spiritual gifts within the church today), we
in the West have lost their pictorial value, which is their major point. Those of us who live in the industrialized, philosophically
sophisticated West might profit from listening to the testimony of many in the Two-Thirds World who appreciate the symbolism that
these texts contain. Numerous passages show Jesus discouraging people from focusing too much on his miraculous activity (Mt 12:39;
Mk 8:12; Jn 6:26-27). Sometimes he performs a miracle and asks that it not be divulged (Lk 8:56). Why does he do this? Possibly
because he knows the meaning of the miracle will be lost if people focus on the event itself. In the rush to take and experience what
Jesus has to offer, people can easily forget the One all the miracles point to.

Third, miracles unveil the deep cosmic struggle between the forces of evil and Jesus. If we ask what the miracles show, it is Jesus'
sweeping authority. These events, especially those involving demonic forces, reveal hand-to-hand combat (Eph 6:10-12). The miracles
pull back a curtain, as it were, so we can glimpse the behind-the-scenes battle within creation.

Armed with these three observations about miracles, we can appreciate even more what Luke 4:31-44 represents. Jesus tackles
demons and disease to show he possesses the key to life. That authority and exercise of cosmic power is why he can speak of his
mission being about the kingdom of God in 4:43. Jesus' authority shows the presence and concern of the rule of God on behalf of those
who turn to God in a time of need.

This introductory summary of Jesus' ministry begins in verses 31-32 highlighting his teaching in Capernaum--his message had
authority. As Jesus teaches in a city that will become his headquarters, the masses are aware that rather than citing what the rabbis had
said in the past, Jesus speaks directly about God and his will. The following verses make an additional point: there is more to Jesus'
authority than his ability to preach the Word; he can show the presence of God's power.

Jesus' first miracle involves a man possessed by a demon, an evil spirit. Demons are mentioned twenty-three times in the Gospel of
Luke, but most of the references (fourteen) occur between here and 9:50, in the discussion of Jesus' Galilean ministry. It is clear that
the man is threatened directly by this possessive force. Some in Judaism believed that demonic control of humans would end on the
Day of the Lord (1QM 1:10-14; 14:10-11; Fitzmyer 1981:545-46). Judaism taught that demonic power would be crushed in the
messianic age (Testament of Zebulon 9:8; Assumption of Moses 10:1), and Jesus says as much in 7:22-23. Here is the second face-off
in the battle between Jesus and the forces of evil. With Satan already defeated in the first encounter (4:1-11), his underlings are the
opponents here. Both the nature of the times and the victor are revealed in the battle.

Given the descriptions of this condition in the Gospels, it seems clear that demon possession, whatever one calls it, is the direct
exercise of demonic power from within a person. If something is "exorcised" or asked to depart (v. 35), then something was present
that needed removal. Mark 5:1-20 indicates how such possession can become very self-destructive. The New Testament suggests that
one can distinguish between possession and sickness (Mt 4:24; Lk 4:40-41; 7:21; 9:1; 13:32), yet some overlap in terms of external
manifestations can exist (Lk 8:29; 9:39; 11:14; 13:11, 16). By appearances, then, it can be hard to distinguish certain kinds of sickness
from possession. Possession tends to manifest itself in very erratic behavior or physical impairment (Mk 5:1-20; Lk 8:29; 9:39, 42;
11:14; 13:10-17). The concept of possession itself (or, better perhaps, having an unclean demonic spirit, as the Greek of v. 33 puts it)
indicates that the destructive and hostile force in control of the person lies inside the person and takes control of him or her from
within.

Another way the New Testament lifts the veil on spiritual forces is through the dialogue that accompanies miracles. In this first
miracle in Luke, the demon asks whether Jesus of Nazareth has come to destroy us. Who is meant here--all demons, or the demon's
complete influence over the man so the two are tied together? If it is the former, then the point is Jesus' authority over all evil spirits, a
significant admission early in Jesus' ministry. If it is the demon's strong connection to the man, then the demon thinks Jesus cannot
destroy him without destroying the human he possesses. In effect, the remark, though it is posed as a question, poses a challenge.
Given the note in the next verse about the man emerging from the exorcism unharmed, the latter sense seems slightly better here: the
demon does not think he can be challenged without the man's being harmed as well.

But why does the demon name Jesus and call him the Holy One of God? Possibly the naming of Jesus is an attempt to gain the
advantage by uttering his true name in the midst of the approaching supernatural confrontation. On a literary level, the naming serves
to make clear who the combatants are--an interesting recognition by the forces opposed to Jesus that he is on the side of God. The
naming makes it obvious that a battle of cosmic proportions is under way. Though it is hard to be certain about the demon's motive in
naming Jesus, his remark serves to identify the significance of the battle. Jesus meets the challenge and removes the presence and
power of evil on the man without destroying the man himself. What a picture of Jesus' power!

So the confession by the demon is very important. Jesus is the Holy One of God. In the Old Testament, this title or one similar to it
was given to Aaron (Ps 106:16), Samson (Judg 13:7) and Elisha (2 Kings 4:9). In the context of Luke's story we know that Jesus is
holy because of his regal authority (1:31-35), a point reinforced in 4:41, when the Son is called the Christ. As James 2:19 suggests,
demons have knowledge about God but fail to respond to that knowledge. Here is a case of evil having great angst in the presence of
active righteousness. Evil cannot stand up to righteousness when righteousness takes a firm stand. Any victory it may appear to have
is fleeting.

Jesus rebukes the spirit and prevails. The term used here may well reflect Semitic terms for calling evil into submission (Fitzmyer
1981:546). In addition, Jesus silences the demonic spirit. Why does he do so? Does he want to avoid any suggestion that he is a
revolutionary against Rome (Stein 1992:163)? Does he simply want his works to speak for themselves (7:18-23)? Were only certain
types of proclamation appropriate for Messiah? So Longenecker (1970:71-74), who notes similar hesitations in the claims of the
Qumran Teacher of Righteousness and Simeon ben Kosebah suggesting a Jewish expectation on this question.

Of all the options, the most likely is that Judaism taught that Messiah should only engage in certain types of self-proclamation.
Perhaps also there is concern that the title Messiah would be understood with too political a force (Stein's view noted above). More
than one reason may lie behind Jesus' command.

Regardless of the exact reason, Jesus' authority prevails, even though the demon tries to injure the man upon departing by throwing
him down (Mk 1:26 mentions convulsions).

The story of this healing closes as the crowd asks, "What is this teaching?" In their amazement they recognize that something very
unusual has occurred. They see that Jesus approaches evil forces with authority and power. A hierarchy of power is being displayed--
what could it mean, and where does such power come from? Luke leaves the miracle as an event to ponder. The demon's confession
suggests the answer, as do subsequent events: this Jesus is the Holy One of God, and his power exceeds that of the forces of evil.
Needless to say, news of the event spreads far and wide.

Jesus' power over evil is not limited to spiritual forces. His healing of Peter's mother-in-law shows his authority over disease, and thus
by implication his authority over life. The story is told simply. Jesus merely rebuked the fever--a verb that almost personifies the
illness. Luke's unique use of the phrase he rebuked (epetimesen) parallels verses 35 and 41, linking the events of the day around the
theme of Jesus' power (both verses use the same Greek verb). Immediately the woman's health returns. Again, Jesus' actions reveal
special authority.

As the sabbath passes, Jesus continues to heal. People with all sorts of maladies show up. Both sick and possessed come. The healings
described earlier are not one-time coincidences. Jesus possesses the power to heal consistently. Note that the order in verses 40-41
(healing, then exorcism) reverses the order of verses 31-39. The pairing shows how Luke wishes Jesus' ministry to be seen. It is a
ministry of mercy to those in need, fighting to overcome evil with compassion. Jesus' compassion is pictured by his laying on of
hands. In his touch are power and presence. People flock to him because they sense that compassionate element in his work. By the
way Jesus reaches out to them, they know he cares.

The exorcised demons recognize his authority. They confess Jesus to be the Son of God. Luke explains that this means they knew he
was the Christ. Only Luke makes this comment. Jesus' regal, anointed authority extends to overcoming the forces of evil.
When at the break of day Jesus departs, the crowd follows and tries to keep him in Capernaum. Yet again Jesus speaks of his mission:
"I must preach the good news of the kingdom of God to the other towns." This is why Jesus has been sent. The content of this kingdom
message is seen in what Luke has already supplied (4:16-30): Jesus fulfills the promise. When John the Baptist raises the question
again later, Jesus' answer points to such fulfillment (7:18-23). Jesus does not proclaim who he is; he lets events explain who he is. For
him, actions speak louder than words. He is more than an ethical instructor or a psychologist; he has power to overcome the forces of
evil that plague humanity. His ministry is not designed for a little corner, but it extends far and wide to take the message out to others.
So Jesus takes his message and ministry to the other synagogues of Galilee.

Mark…………………………………………………………

The commentary:
After the preparation of His baptism and testing, Jesus now begins His ministry. He does this in the northern region of Galilee, the
area where He grew up as a young man. His hometown of Nazareth is in this region, so basically He starts close to home. This
probably would have had little impact on the original audience of this Gospel, but what I do find interesting is what He starts saying to
a people who technically already “know” God…

Twice in this passage, Mark uses a term that is translated here as good news (or gospel in some translations). The Greek word used
here is euangélion. It literally translates as good message (eu=good; angelia=message, announcement, or news). Jesus went into an
area that already knew about God, and started preaching the good message of God. I imagine in some ways it must have been like
preaching to the choir. But it is how He started to communicate the good message that made the difference.

Jesus comes in saying that the time has come for something big. The Jews have always expected the Kingdom of God to come, and
Jesus was saying that the occasion in time was now coming to pass. He was saying that what you have been expecting for centuries is
now here. Not only is it here, but you must now turn from your old ways, and believe what you are about to see. He was letting them
know that their lives were about to change forever.

At this point, Jesus hadn’t performed any miracles (according to the “timeline” of this Gospel), and He was starting off in such a way
that would let people know that what they were about to witness was the fulfillment of everything that they had been hoping and
waiting for their whole lives. This was the launch of something big, and Jesus let them know ahead of time that something was about
to happen.

The word euangélion is also the root of our English word evangel or evangelize. Even today at the core of the evangelism efforts of
the church is this idea that there is this great message that needs to be shared. It is the message of salvation and restoration through the
suffering of Christ. Our gospel is the story that we have in us about how we have been changed and restored through this Glorious
King. And as Jesus did, we must go and announce our ministry and that we have a good message to share that will change their lives
too.

Mathew…………………………………………………………………………………

The opening of Christ's ministry in Galilee.

It is just with God to take the gospel and the means of grace, from those that slight them and thrust them away. Christ will not stay
long where he is not welcome. Those who are without Christ, are in the dark. They were sitting in this condition, a contented posture;
they chose it rather than light; they were willingly ignorant. When the gospel comes, light comes; when it comes to any place, when it
comes to any soul, it makes day there. Light discovers and directs; so does the

gospel. The doctrine of repentance is right gospel doctrine. Not only the austere John Baptist, but the gracious Jesus, preached
repentance. There is still the same reason to do so. The kingdom of heaven was not reckoned to be fully come, till the pouring out of
the Holy Spirit after Christ's ascension. (Mt 4:18-22)

Beginning of Jesus' Galilean ministry

January 22, 2011, 11:50pm

When Jesus heard that John had been arrested, He withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in
the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled:

“Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness
have seen a great light, on those dwelling in a land overshadowed by death light has arisen.”

From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”

As He was walking by the Sea of Galilee, He saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into
the sea; they were fishermen. He said to them, “Come after Me, and I will make you fishers of men.” At once they left their nets and
followed Him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in
a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and
followed Him. He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every
disease and illness among the people.

Great crowds followed Him

Many people come to Jesus. They follow Him and listen to Him. Why? He brings a message of hope – there is hope, we can change,
we can alter our attitudes and our situations. Jesus also proclaims a message of healing. We are forgiven. We can forgive. We can find
meaning in our sufferings. We can share bread and kindness and live. Jesus gives us His Father. We have a loving Father who cares
for us and awaits us. He knows us and is near to us. He is Father of us all.

Even in a society where apathy, cynicism, and indifference reign, the message of hope, healing, and faith can still be relevant.
Sometimes it is the only message we need.

Enjoy and relish your faith and be active in your parish Sunday Mass.

SOURCE: “365 Days with the Lord 2010,” ST PAULS, 7708 St. Paul Rd., SAV,

///introduction

Jesus’ public ministry begins, following the work of John the Baptist, at about his thirtieth year (Luke 3.23). Regarding Jesus’
geographical coverage, if we take the more limited historical perspective that Mark’s gospel offers us, for example, Jesus Christ seems
to have started preaching in Galilee. He is associated with cities, small cities like Capernaum on the Sea of Galilee, market towns, and
fishing centers. His public ministry seems to have focused especially around the working of miracles, casting out demons, and healing
people. He was known as a miracle worker. And, at least in Mark’s gospel, Anderson writes, he never even thinks of going to
Jerusalem until the very last week of his life. This is different from John’s gospel that has Jesus in Jerusalem from a very early state.

In Nazareth, Jesus’ own people and community rejected him and his teaching.  The gospels report him saying the now well-known
sentiment: “A prophet is not without honor, except in his own country, and among his own kin, and in his own house” (Mark 6.1-6).
Jesus found a more receptive audience in Capernaum, on the coast of the Sea of Galilee. There he called his first disciples.  There is
evidence, Sanders writes, from the earliest days of the church that Jesus’ followers expected to be supported by others while they
conducted their mission.

As Jesus and his followers moved from village to village, they found one or more individuals willing to provide a meal and simple
lodging. According to Luke, they had ample means of support: while Jesus and the Twelve went through Galilee, they were
accompanied by women, including Mary Magdalene, who had seven devils cast out by Jesus, and Joanna, Susanna, and many others
(Luke 8.1-3). It seems, then, that we can accept Luke’s statement as generally probable: Jesus and the others were partly supported by
prosperous women, some of whom also followed him.

Read more: http://www.papermasters.com/jesus-public-ministry.html#ixzz1FJoEjAhC