Luke‘s simple statement that Jesus habitually attended the sacred synagogue services on the Sabbath day, which he specifically identifies as the seventh day of the week (chs. 23:56 to 24:1), makes clear the duty of the Christian who loves his Master and would follow in His steps (see John 14:15; 1 Peter 2:21). The fact that Christ, when here on earth, personally observed the same day of the week as did the Jews, is also evidence that time had not been lost since the giving of the law at Sinai, or for that matter since creation. Christ is “Lord also of the sabbath” (Mark 2:28); that is, He made it (Gen. 2:1-3; cf. Mark 2:27) and claims it as His day. His example in observing it is therefore a perfect pattern for the Christian to follow, both as to the time and as to the manner of its observance. Furthermore, there can be no question but that the week as we have it now has come down in unbroken sequence from the time of Christ, and that observance of the seventh day of the week today is observance of the Sabbath as Christ kept it. From that day to this there have been millions of Jews scattered throughout the civilized world, and it would have been impossible for all of them simultaneously to make identically the same mistake in figuring the seventh day of the week.

 For a description of the ancient synagogue and its services see pp. 56-58. For a description of the ruins of a synagogue at Capernaum see on John 6:59.

 Literally, “according to what was customary to him.” Christ was in the habit of attending the regular synagogue services on the Sabbath day. Often as a youth in this very synagogue at Nazareth He had been called upon to read the lesson from the prophets, and from His intimate knowledge of the Scriptures He had drawn forth lessons that thrilled the hearts of the worshipers (DA 74; cf. 70). It seems that Jesus often made use of the opportunity afforded by the assembling of the people at the synagogues of Judea and Galilee, to teach them (see Matt. 4:23; 12:9; 13:54; Mark 1:21; 6:2; John 18:20; etc.; see on Luke 4:15), even as Paul later did in foreign lands (Acts 13:14, 15, 42).

 See on Matt. 2:23; Luke 2:51, 52.

 [First Rejection at Nazareth, Luke 4:16-30. See Early Galilean Ministry; The Duration of Christ‘s Ministry, Opening of the Galilean Ministry, The Ministry of Our Lord. See Additional Note at end of chapter.] This was Christ‘s first visit to Nazareth since He had left the carpenter shop in the autumn of 27 A.D. to take up His public ministry (DA 236). It was now probably the late spring of A.D. 29, and nearly half the period of His public ministry was in the past. A year later, probably in the early spring of A.D. 30, Jesus paid His next, and final (DA 241), visit to this city. The first visit is recorded only in vs. 16-30; for the second, see on Mark 6:1-6. Here in Nazareth the mother, brothers, and sisters of Jesus still lived (DA 236), and were no doubt among the worshipers in the synagogue on this particular Sabbath.

Reverence for the written Word required that the one reading it publicly remain standing. The Law and the Prophets were read thus, but not the Writings, which did not then enjoy equal status (see Vol. I, p. 37; Vol. V, pp. 57, 58).

 Gr. anaginōskō, a common term in the NT for the public reading of the Scriptures (see Acts 13:27; 15:21; Col. 4:16; 1 Thess 5:27), but which may also refer to private reading (see Matt. 24:15; Luke 10:26; Acts 8:28). It was to be expected that Jesus would be asked to read the Scriptures and to preach a sermon when He returned to Nazareth, a task any qualified Israelite, even those under age, might be called on to perform. He had often been asked to do so as a child (DA 74), and His reputation as a preacher in Judea (see John 3:26; DA 181) now made His fellow townsmen eager to hear what He had to say. The one who read the selection from the Prophets was also expected to give the sermon.