Jesus’ ministry in Luke is often understood against the background of an eschatological Jubilee “release” (ἀφεσις). His use of Isa 61 in the Nazareth synagogue address (Luke 4) is combined with subsequent enactments of ἀφεσις (both physical and spiritual) to form the basis for such an understanding. Recently, Logan Williams has argued (in JSNT 46.2) that the beginning of Jesus’s ministry in Mark is also presented as the beginning of an eschatological Jubilee period. Williams focuses on the pronouncement of “forgiveness of sins on the land” (Mk 2:12) as a combination of Lev 25, Deut 15, and Isa 61 similar to that in 4QMelchizedek where a heavenly messianic figure announces release at the end of the 10th Jubilee. This paper will argue that the forgiveness of sins pronouncement kicks off a series of events in both Mk 2:1-28 and Lk 5:17-6:5 that show further connection to the concept of an eschatological jubilee. (1) The paralytic, after receiving his release, is told to return to his own home (cf. Lev 25:13). (2) The calling of a tax collector enacts the Sabbatical forgiveness of debts (Deut 15:2). (3) The celebration at the presence of the bridegroom reflects the self-description of the one who announces liberty and redemption (Isa 61:3, 10). And (4) the dispute over plucking grain on the Sabbath reflects an eschatological understanding of the Jubilee provision that “the Sabbaths of the land shall be food for you” (Lev 25:6) and “you may eat its produce from the field” (Lev 25:12). One might view the placement of such events in Mark’s order as a Jubilee theme in nuce, which Luke capitalizes on and brings further into the light by recording Jesus’s Nazareth address at the beginning of his ministry.