Giuseppe wrote:Why Luke does Jesus go to his hometown before any other place, as the FIRST destination of his
public ministere?
All that emphasis on Nazareth, his hometown, as the starting point of jesuan preaching betrays so too obvious that Luke was reacting to an opposite previous tradition that on the contrary emphasized the complete
alienation of Jesus to that Galilee where he preaches for the first time.
Even Matthew manifested the same 'betrayer' emphasis. In
4:13, Matthew is assuming that the starting point of the PUBLIC ministere of Jesus was Nazareth.
Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali..
BEFORE Nazaret,
AFTER Capernaum, in Matthew.
Why else reason, except to say that Jesus was
not entirely
alien to the ''Galilee of the Gentiles'' who wanted to conquer to his gospel?
It's relatively easy to see what is doing Luke: he wants make more
explicit the Matthean point on Nazaret-as-starting-point, and therefore he adduces more ''facts'' in Nazaret
BEFORE that Jesus goes to Capernaum. But in this attempt, Luke committed a tipical sign of ''editorial fatigue'', by altering directly
Mcn.
It is very possible that behind Mt 4:13-16 and Lk 4:16-30 there is a Q tradition. I am not aware if anyone has made a case for recovering more than “Nazara”. Both have quotes from Isaiah (Mt 4:14, Lk 4:17), and both have Capernaum (Mt 4:13, Lk 4:23). It is often said that Q developed out of a Galilean environment. The reference to Chorazin, Bethsaida and Capernaum in Mt 11:21-23, Lk 10:13-15 has been seen as evidence.
There is some dispute over which Bethsaida is referred to in the gospel (twice in Mark and once in Q). There was one on the east bank of the River Jordan and maybe on a larger Sea of Galilee in Gaulanitis, which Philip the Tetrarch made into a city c 30 CE, (according to the gospel of John (1:44), Philip, Andrew and Peter come from the city of Bethsaida). Some people believe there was another Bethsaida in Galilee as claimed in the gospel of John (12:44). Capernaum seems to have been a small town when Josephus was there. Chorazin was most likely a small village during the time of Jesus and the archaeological evidence is from the first century CE onwards.
It is possible that Matthew has kept to the Q form the closest.
[13] and leaving Nazara he went and lived in Caper'na-um by the sea, in the territory of Zeb'ulun and Naph'tali,
[14] that what was spoken by the prophet Isaiah might be fulfilled:
[15] "The land of Zeb'ulun and the land of Naph'tali,
toward the sea, across the Jordan,
Galilee of the Gentiles --
[16] the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned."
If this is correct then Luke has changed it to Jesus coming to Nazara where he was brought up, added the synagogue, changed the Isaiah quotes to Isaiah 61:1-2, 58:6, which are similar to its use in another Q saying (Lk 7:22, Mt 11:5 – Isaiah 29:18-19, 35:5-6, 61:1). Then Luke has added either a L tradition or created his own around Mk 6:3, 4 ending with Elijah and Elisha references from 1 Kings 17:8-9 and 5:14.
Just because it is in Q does not make it historical. However “he lived in Caper'na-um by the sea in Galilee” might be the historical part. It has been suggested that Mk 2:1 “And when he returned to Caper'na-um after some days, it was reported that he was at home” means that Jesus’ home was in Capernaum.
Therefore it is possible that behind Q and Mark are historical traditions that Jesus lived in Capernaum and it is possible “Nazara” was added to the pre-Q tradition in the same way that “Nazaret” was added to the pre-Marcan tradition. Nazareth developed later and is seen in both Matthew (21:11 added to a Marcan tradition Mk 11:11) and Luke, but not in John.