It's worth noting that when this Nazareth story is told by Matthew and Mark, Jesus offers no such offense. The people take offense, but not because Jesus rubbed their face in how God sometimes ignores Israel and helped others. They simply couldn't believe that a local boy, whose family they knew, could be Messiah.
Luke almost certainly had Mark's version of this story when he wrote his gospel, yet for some reason he felt the need to retell events so that Jesus goes out of his way to give offense. In Luke, they chase Jesus out of town not because they can't accept a Messiah with an unimpressive pedigree, but because Jesus tries to offend them. If Matthew and Mark say that God's salvation is offensive because of the surprising way it is manifest, Luke insists that God's salvation is intrinsically offensive to some, most especially to those who think they have advantages.
It's hard to miss this offense when you read Luke's gospel. A pregnant Mary sings of God scattering the proud, bringing down the powerful, and sending the rich away empty. In Luke's version of the Sermon on the Mount, there are accompanying woes to to go with the blessings or beatitudes. "But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry. Woe to you who are laughing now, for you will mourn and weep."
I'm not exactly sure how literally we are to understand these woes, but Luke clearly sees the salvation Jesus brings as something other than a rising tide that lifts all boats. Luke has Jesus engaged in class warfare, lifting up the poor and lowly and oppressed, but dragging down the rich and powerful and well connected and religiously comfortable. If you're not on the bottom, how could you not be offended?
Over the years, many have wondered about what happens to the gospel when it moves into the arena of wealth and power. When Christianity was embraced by the emperor Constantine, and over the centuries populated with Christian kings and presidents and factory owners and billionaires, what happens to the good news Jesus proclaims?
I have little doubt that this gospel has remained a powerful force that benefits the world, but there is also little doubt that it nonetheless gets corrupted in the process. Most of the time the gospel's offensive, scandalous nature has been greatly diminished, but it is still there, nagging at us now and then. But we must admit that at times, its offensiveness has been obliterated, and in such times, faith can become an instrument of oppression and hate.
For most of my life, I have lived in a church populated by people who are middle class and above. I may have encountered the poor via church, volunteering at the homeless shelter or when they came to the church run food pantry or clothing closet. But for the most part they were people the church helped, not part of the church. In such a church, if Jesus doesn't make us just a little nervous, if he doesn't scare us just a bit, I wonder if we're still proclaiming his good news.
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