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Marvin Vincent · Citado em PreceptAustin
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Vincent says the literal rendering of in the Spirit indicates "the sphere rather than the impulse of his action." (see locative of sphere) A T
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Vincent writes Jesus "was not only impelled into the wilderness, but guided in the wilderness by the Spirit." Matthew 4:1+ uses the verb anago which means Jesus had been led up (or brought up) from a lower to a higher point. The BDAG note says Jesus "was led up into the desert, from the Jordan (below sea level) into the highland." Recall that in the immediate context, Jesus had just been baptized by John in the Jordan River (Mt 3:13-17) Luke will use anago in Luke 4:5 where the devil "led Him up." Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help orJehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua(Yehoshua) which is contracted as Jeshua (Yeshua).NET Note adds that "The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “LORD” in the OT)." Most of the NT uses of Iesous refer to our Lord Jesus. In the Gospels the single Name Jesus (Iesous) is used as His personal Name and is found 538 times. In the Epistles Jesus is usually (but not always - e.g., Ro 3:26; 4:24; 1Cor 12:3; 2Cor 11:4; Phil 2:10;1Th 4:14; Heb 7:22; 10:19, etc) used in combination with Christ or Lord (see next paragraph). Jesus is known by Christ alone some 44 times in the Gospels. Looking at the entire NT we find Jesus in several combinations… Jesus Christ (137x in 134v) Christ Jesus (91x in 86v) All except one use (Acts 24:24) are by Paul. Lord Jesus Christ (63x in 63v). Lord Jesus (without Christ) (38x in 38v) Jesus the Christ occurs in Acts 3:20. Jesus is the Christ (Acts 9:22, cp Acts 17:3). Jesus was the Christ (Acts 18:5, 28). Jesus Christ the Nazarene (Acts 4:10). Jesus Christ our Lord (Ro 1:4) Full (abounding) (4134)(pleres from pleos = full, pletho = to fill) means to be filled up as opposed to empty (as of a hollow vessel - Mt 14:20, 15:37, Mk 6:43+). Of a surface, covering every part (leprosy in Lk 5:12+). Figuratively, of one full of, filled with, abounding in, thoroughly endowed with (Lk 4:1 full of the Holy Spirit, Acts 9:36+ abounding in deeds, Stephen full of grace and power Acts 6:8+) Pleres is used to describe Jesus as "full of grace and truth." (Jn 1:14+) The first church chose deacons who were "men of good reputation, full (pleres) of the Spirit and of wisdom, whom we may put in charge of this task" (Acts 6:3+) and they choose "Stephen, a man full (pleres) of faith and of the Holy Spirit." (Acts 6:5+), who was also "full (pleres) of grace and power" and "was performing great wonders and signs among the people." (Acts 6:8+), and "full (pleres) of the Holy Spirit." (Acts 7:55+). Pleres - 14v in NT - Matt. 14:20; Matt. 15:37; Mk. 4:28; Mk. 8:19; Lk. 4:1; Lk. 5:12; Jn. 1:14; Acts 6:3; Acts 6:5; Acts 6:8; Acts 7:55; Acts 9:36; Acts 11:24; Acts 13:10; Acts 19:28; 2 Jn. 1:8 Holy (40)(hagios) means set apart, sanctified, or consecrated. The Spirit is Holy and He Alone can make believers "holy" unless we quench or grieve His sanctifying influence in our lives. In Jesus' case, He was sinless and so in that sense He was holy in a way believers can never be until we are glorified and like Him (1 John 3:2+). Hagios in Luke and Acts - Lk. 1:15; Lk. 1:35; Lk. 1:41; Lk. 1:49; Lk. 1:67; Lk. 1:70; Lk. 1:72; Lk. 2:23; Lk. 2:25; Lk. 2:26; Lk. 3:16; Lk. 3:22; Lk. 4:1; Lk. 4:34; Lk. 9:26; Lk. 10:21; Lk. 11:13; Lk. 12:10; Lk. 12:12; Acts 1:2; Acts 1:5; Acts 1:8; Acts 1:16; Acts 2:4; Acts 2:33; Acts 2:38; Acts 3:14; Acts 3:21; Acts 4:8; Acts 4:25; Acts 4:27; Acts 4:30; Acts 4:31; Acts 5:3; Acts 5:32; Acts 6:5; Acts 6:13; Acts 7:33; Acts 7:51; Acts 7:55; Acts 8:15; Acts 8:17; Acts 8:19; Acts 9:13; Acts 9:17; Acts 9:31; Acts 9:32; Acts 9:41; Acts 10:22; Acts 10:38; Acts 10:44; Acts 10:45; Acts 10:47; Acts 11:15; Acts 11:16; Acts 11:24; Acts 13:2; Acts 13:4; Acts 13:9; Acts 13:52; Acts 15:8; Acts 15:28; Acts 16:6; Acts 19:2; Acts 19:6; Acts 20:23; Acts 20:28; Acts 21:11; Acts 21:28; Acts 26:10; Acts 28:25; Returned (5290)(hupostrepho from hupo = under + strepho = to turn, to change) means to turn back from or to return (go back to a location - this could suggest He was previously in the wilderness.) Led (71) (ago) means to lead, bring; (1) as conducting or accompanying someone or something bring or take along (1Th 4.14); figuratively, of the influence of God's Spirit lead, guide (Ro 8.14 = "For all who are being led [present tense] by the Spirit of God, these are sons of God."); (2) as a legal technical term implying use of force lead away, arrest, take into custody (Mk 13.11); (3) of time spend, celebrate, observe certain days (Acts 19.38); probably this third day he spends; perhaps impersonally this is now the third day (Lk 24.21); (4) intransitively, as moving away from a point of reference go, depart; let us go ( Mt 26.46); (5) present imperative as an interjection intended to call attention to the following statement - come now! look here! now listen! (Jas 4.13) (Borrow the Analytical Lexicon of the Greek New Testament) Gilbrant - Classical Greek - Agō basically refers to the action of “to lead” or “to bring” in classical Greek. This, however, is an oversimplification; the term is actually quite diverse in range of definition. Often it acts as a kind of supplemental verb. Thus one could “lead” a discussion or a war; one could “conduct” an investigation or philosophical inquiry. “To lead” children is to “instruct” and guide them. Other definitions less easily deduced include: “to draw out,” “to hold, celebrate,” “to weigh,” and many more. It is commonly found in every strain of writing of the ancient world. Septuagint Usage The breadth of agō is also evident in the Septuagint. Here agō translates 26 Hebrew words (and various tenses within these). Basically agō continues to mean “to bring, to lead.” God “brought” out the animals for Adam to name (Genesis 2:19; Hebrew, bô’ [hiphil]). It is used of Moses’ leading Israel (Exodus 15:22) or of God’s leading them during their wilderness journeys (Deuteronomy 8:2,15; 29:5; 32:12; cf. Isaiah 48:21; 63:13,14). Isaiah uses agō language extensively. In envisioning the messianic age to come Isaiah says a “little child will lead them” (11:6). The Servant of the Lord sings that He will “lead” the blind by ways they have not known (42:16; cf. 43:5ff.; 49:10). Isaiah also depicts God’s actions in the past as acts of leading (e.g., Isaiah 48:21; 63:13,14). Agō language also concerns Israel’s being “led” or “carried off” into exile (Amos 7:11,17; Epistle of Jeremiah 1; Ezekiel 12:13; cf. 2 Kings 24:16). New Testament Usage The definitions of agō in the New Testament are rather diverse. Like the English word bring, the term can also imply a different direction of movement, “to take.” The expression is used literally, such as “they that had any sick with divers diseases brought them unto him” (Luke 4:40), or it can function figuratively, such as “lead to repentance” (Romans 2:4). The early Christian writer Clement of Rome, in writing of jealousy said “it leads to death” (1 Clement 9:1). Occurring mainly in the Gospels and Acts, agō is equally versatile in the New Testament. Here the hortatory “let us go” (agōmen, Mark 1:38; 14:42; John 11:7,15,16) is present. As well, note agō’s use as a term for “to arrest” (Mark 13:11; Luke 22:54; John 7:45; Acts 5:26; 18:12). Typical too is the use of agō to mean “to guide, to lead.” Luke apparently substituted the less harsh agō for Mark’s ekballō (1531), which means “to drive out,” in his account of the Spirit’s leading of Jesus into the desert to be tempted by Satan (if Mark is indeed Luke’s source here; Mark 1:12; cf. Luke 4:1). Positively, Paul wrote that God’s kindness “leads” the individual to repentance (Romans 2:4). Conversely many believers were formerly pagans who were lead astray by foolish idols (1 Corinthians 12:2). Lust (epithumia [1924]) too, can lead the believer astray (2 Timothy 3:6). The life of the believer in Christ is “to be led by the Spirit”; that is, the Spirit is to be the guiding force in life. To be led by the Spirit is tantamount to being a son or daughter of God (Romans 8:14; cf. Hebrews 2:10). Practically speaking, the one led by the Spirit bears the fruit of the Spirit, for he or she is not under law (cf. Galatians 5:16,22). (Complete Biblical Library) Ago - 65v - arrest(1), bring(11), bringing(3), brought(26), go(5), going(2), lead(1), leads(1), led(12), led away(1), session(1), taking(1), took away(1). Matt. 10:18; Matt. 21:2; Matt. 21:7; Matt. 26:46; Mk. 1:38; Mk. 13:11; Mk. 14:42; Lk. 4:1; Lk. 4:9; Lk. 4:29; Lk. 4:40; Lk. 10:34; Lk. 18:40; Lk. 19:27; Lk. 19:30; Lk. 19:35; Lk. 22:54; Lk. 23:1; Lk. 23:32; Jn. 1:42; Jn. 7:45; Jn. 8:3; Jn. 9:13; Jn. 10:16; Jn. 11:7; Jn. 11:15; Jn. 11:16; Jn. 14:31; Jn. 18:13; Jn. 18:28; Jn. 19:4; Jn. 19:13; Acts 5:21; Acts 5:26; Acts 5:27; Acts 6:12; Acts 8:32; Acts 9:2; Acts 9:21; Acts 9:27; Acts 11:26; Acts 13:23; Acts 17:15; Acts 17:19; Acts 18:12; Acts 19:37; Acts 19:38; Acts 20:12; Acts 21:16; Acts 21:34; Acts 22:5; Acts 23:10; Acts 23:18; Acts 23:31; Acts 25:6; Acts 25:17; Acts 25:23; Rom. 2:4; Rom. 8:14; 1 Co. 12:2; Gal. 5:18; 1 Thess. 4:14; 2 Tim. 3:6; 2 Tim. 4:11; Heb. 2:10 Septuagint - Gen. 2:19; Gen. 2:22; Gen. 38:25; Gen. 42:20; Gen. 42:34; Gen. 42:37; Gen. 43:7; Gen. 43:9; Gen. 43:29; Gen. 44:32; Gen. 46:7; Gen. 46:32; Gen. 47:17; Exod. 3:1; Exod. 14:25; Exod. 15:22; Exod. 22:13; Lev. 13:2; Lev. 24:11; Lev. 26:13; Num. 5:15; Num. 11:16; Num. 31:12; Num. 32:17; Deut. 8:2; Deut. 8:15; Deut. 29:5; Deut. 32:12; Jos. 24:8; Jdg. 1:7; Jdg. 19:6; 1 Sam. 15:20; 1 Sam. 19:15; 1 Sam. 30:11; 2 Sam. 3:13; 2 Sam. 3:23; 2 Sam. 6:3; 2 Sam. 14:10; 2 Sam. 14:23; 1 Ki. 2:40; 2 Ki. 4:24; 2 Ki. 9:20; 2 Ki. 9:28; 2 Ki. 17:24; 2 Ki. 17:28; 2 Ki. 19:25; 2 Ki. 23:30; 2 Ki. 24:16; 2 Ki. 25:6; 2 Ki. 25:7; 1 Chr. 5:26; 1 Chr. 13:7; 1 Chr. 20:1; 1 Chr. 29:19; 2 Chr. 2:16; 2 Chr. 22:9; 2 Chr. 28:5; 2 Chr. 33:11; 2 Chr. 35:24; 2 Chr. 36:17; Est. 2:8; Est. 3:13; Est. 8:12; Est. 9:17; Est. 9:18; Est. 9:19; Est. 9:21; Est. 9:22; Est. 9:28; Job 38:20; Job 38:32; Job 41:1; Ps. 43:3; Ps. 45:15; Prov. 1:20; Prov. 7:22; Prov. 11:12; Prov. 13:12; Prov. 18:2; Prov. 18:6; Prov. 24:11; Eccl. 3:22; Eccl. 11:9; Eccl. 12:14; Isa. 9:6; Isa. 11:6; Isa. 13:3; Isa. 20:4; Isa. 23:1; Isa. 31:2; Isa. 42:16; Isa. 43:5; Isa. 43:6; Isa. 43:9; Isa. 46:2; Isa. 46:11; Isa. 48:15; Isa. 48:21; Isa. 49:10; Isa. 49:22; Isa. 52:4; Isa. 53:7; Isa. 53:8; Isa. 60:9; Isa. 60:11; Isa. 63:12; Isa. 63:13; Isa. 63:14; Isa. 66:20; Jer. 11:19; Jer. 19:1; Jer. 20:5; Jer. 24:1; Jer. 25:9; Jer. 31:8; Jer. 35:2; Jer. 40:1; Jer. 41:12; Jer. 43:10; Jer. 49:8; Jer. 52:9; Jer. 52:11; Jer. 52:26; Lam. 1:4; Ezek. 8:3; Ezek. 11:1; Ezek. 11:24; Ezek. 12:13; Ezek. 16:40; Ezek. 17:12; Ezek. 19:4; Ezek. 20:10; Ezek. 20:35; Ezek. 22:4; Ezek. 27:26; Ezek. 28:16; Ezek. 30:18; Ezek. 31:4; Ezek. 32:9; Ezek. 38:17; Ezek. 40:1; Ezek. 40:24; Ezek. 43:1; Ezek. 47:6; Dan. 1:3; Dan. 3:13; Dan. 11:6; Amos 7:11; Amos 7:17; Mic. 1:15; Nah. 2:7; Zech. 3:8; Wilderness (2048) (eremos) means lonesome, solitary, wilderness = uninhabited, lonely, uncultivated region translated “wilderness” 32x in the KJV.
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Vincent adds that Mark's version has the phrase "With the wild beasts. Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc." Related Resources: What is a Wilderness Experience? - practical application The "Ultimate Getaway" the Judean Wilderness with pictures THE CHURCH'S DESPERATE NEED FOR THE HOLY SPIRIT Discussions below relate to the vital need for Holy Spirit in the Life of every believer: See discussion of Scriptural commands all of which call on us to rely not on the flesh but on the Spirit for obedience 1 Corinthians 2:10-16 Commentary 1 John 4:4 Commentary A Spirit Filled Church Acts 1:8 Commentary Ephesians 5:18 Commentary Illumination of the Bible Loving Obedience-Obedient Love Our Anointing - The Holy Spirit Praying in the Spirit Spirit-Filled Believers Are Like Artesian Wells The Holy Spirit-2 The Holy Spirit-Walking Like Jesus Walked! John Milton’s epic poem Paradise Lost tells the story of the temptation and fall of Adam and Eve. When he wrote the companion volume, Paradise Regained, the story of course featured Christ, the second Adam. But the poem does not tell the story of Christ’s redemptive death and resurrection, as one might expect. Instead, it dramatizes His temptation by Satan in the wilderness. In Milton’s view, Christ’s victory in this event perfectly paralleled the Fall. Though our first parents succumbed to Satan’s temptation, Jesus did not. Because of His perfect obedience, the doors of heaven are open for all who believe. Your Word is truth. —John 17:17 Your words of pure, eternal truth Shall yet unshaken stay, When all that man has thought or planned Like chaff shall pass away. —Anon. If we hold on to God’s truth, we won’t be trapped by Satan’s lies. “And It Was Night” Genesis 39:1-12 The Tempted Brothers June 19, 2009 — by Dave Branon How then can I do this great wickedness, and sin against God? —Genesis 39:9 Two brothers—both far from home —faced similar temptations. One, working away from the family, fell to the schemes of a younger woman. His sin led to embarrassment and family turmoil. The other, separated from loved ones because of family turmoil, resisted the advances of an older woman. His faithfulness led to rescue and renewal for the family. Who are these brothers? Judah, who fell to the desperate scheme of his neglected daughter-in-law Tamar (Gen. 38). And Joseph, who ran from the arms of Potiphar’s wife (Gen. 39). One chapter, an ugly story of irresponsibility and deception; the other, a beautiful chapter of faithfulness. The stories of Judah and Joseph, presented back-to-back in the midst of “the history of Jacob” (37:2), show us that temptation itself is not the problem. Everybody faces temptation, even Jesus did (Matt. 4:1-11). But how do we face temptation? Do we demonstrate that faith in God can shield us from giving in to sin? Joseph gave us one way of escape: Recognize sin as an affront to God and run from it. Jesus gave another: Answer temptation with truth from God’s Word. Facing temptation? See it as an opportunity to make God and His Word real in your life. Then run! 'Irresistible' Temptations Read: Luke 4:1-13 | Jesus was led up by the Spirit into the wilderness to be tempted by the devil (diabolos) . —Matthew 4:1 Before I was old enough to get a driver’s license, I often thought about what it would be like to drive on the open road. I was afraid I would be tempted to go as fast as the car would go. I didn’t know if I would have the self-control to drive according to the speed limit and driving conditions. When I turned 16, though, I realized it was possible to control an accelerator instead of being controlled by it. Have you ever heard about someone who justified his sin, claiming that the temptation was so irresistible that he had no other choice? Or have you ever wondered whether a certain questionable activity might actually be all right for you? After all, you reasoned, didn’t this unique opportunity come along at just the right time and provide just what you thought you needed? We learn from the temptation of Jesus Christ that when we have an occasion to sin, God will always provide a way for us to escape or He will give us the strength to resist it (Lk. 4:1-13; 1 Cor. 10:13). By relying on the Holy Spirit and the Word of God as Jesus did, we can resist temptation rather than be ruined by it. Yield not to temptation, for yielding is sin; Each victory will help you some other to win, Fight manfully onward, dark passions subdue; Look ever to Jesus—He'll carry you through. —Palmer Every temptation is an opportunity to trust God. Before I was old enough to get a driver's license, I had a haunting fear of getting behind the wheel of a car. When I thought about driving with an open stretch of road before me, I was afraid I'd be overwhelmed by an obsession to go as fast as the car would go. I couldn't imagine having the self-control to drive no faster than road conditions and the speed limit would allow. When I turned sixteen, though, I learned that I could control the accelerator instead of being controlled by it. Just because I was able to press the pedal to the floor didn't mean I had to do so. Many times I've heard people try to justify sin by claiming that a sudden, unusual, and irresistible temptation had confronted them. And sometimes we reason that a certain questionable action might actually be all right because the opportunity came along at just the right time and provided just what we thought we needed. Every temptation is an opportunity to get nearer to God. On the day before my mother died in 1976, my brother and I were called to her bedside. Though too weak for extended conversation, she quoted two verses—Isaiah 41:10 and John 10:29—not simply to con-sole us, but to reinforce her own faith. She held fast to what God had said; and what God said held her fast. The Word of God has tremendous holding power. When tempted in the wilderness, our Lord overcame the enemy's suggestions by quoting Scripture. He did this to strengthen Himself, not to intimidate Satan. Though sinless, Jesus was truly human, and the temptation was real. Sometimes we allow His deity to overshadow this event and assume that the Savior casually brushed Satan aside with a few Scripture verses. But the Bible leaves no doubt that He was "tempted as we are, yet without sin" (Heb. 4:15). Therefore, the Word held Him steady. Jesus did not quote verses to Satan because they contained some magical power. Rather, He called them to mind to guide and reinforce Himself so that He would remain true to God's will. Because He kept His life under the control of the Word, Satan could not deter Him from doing His Father's will. The strongest weapon in Satan's arsenal is no match for the sword of the Spirit, the Word of God. The sword of the Spirit which is the Word of God -- Ephesians 6:17 LIKE CHRIST: Led by the Spirit. by Andrew Murray “And Jesus being full of the Holy Spirit, returned from Jordan, and was led by the Spirit into the wilderness.”—Luke 4:1. “Be filled with the Spirit.”—Eph. 5:18. “For as many an are led by the Spirit of God, they are the sons of God.”—Rom. 8:14. From His very birth the Lord Jesus had the Spirit dwelling in Him But there were times whom he needed special communications of the Spirit from the Father. Thus it was with His baptism The descent of the Holy Spirit on Him, the baptism of the Spirit, given in the baptism with water, was a real transaction: He was filled with the Spirit He returned from the Jordan full of the Holy Spirit, and experienced more manifestly than ever the leading of the Spirit. In the wilderness He wrestled and conquered, not in His own Divine power, but as a man who was strengthened and led by the Holy Spirit. In this also “He was in all things made like unto His brethren.” The other side of the truth also holds good: the brethren are in all things made like unto Him. They are called to live like Him. This is not demanded from them without their having the same power. This power is the Holy Spirit dwelling in us, whom we have of God. Even as Jesus was filled with the Spirit, and then led by the Spirit, so must we be also filled with the Spirit and be led by the Spirit. More than once, in our meditations on the different traits of Christ’s character, it has seemed to us almost impossible to be like Him. We have lived so little for it: we feel so little able to live thus. Let us take courage in the thought: Jesus Himself could only live thus through the Spirit. It was after He was filled with the Spirit that He was led forth by that Spirit to the place of conflict and of victory. And this blessing is ours as surely as it was His: we may be filled with the Spirit; we may be led by the Spirit. Jesus, who was Himself baptized with the Spirit, to set us an example how to live, has ascended into heaven to baptize us into the likeness with Himself. He who would live like Jesus must begin here: He must be baptized with the Spirit. What God demands from His children He first gives. He demands entire likeness to Christ because He will give us, as He did Jesus, the fulness of the Spirit. We must be filled with the Spirit. We have here the reason why the teaching of the imitation and likeness to Christ has so little prominence in the Church of Christ. Men sought it in their own strength, with the help of some workings of the Holy Spirit: they did not understand that nothing less was needed than being filled with the Spirit. No wonder that they thought that real conformity to Christ could not be expected of us, because they had mistaken thoughts about being filled with the Spirit. It was thought to be the privilege of a few, and not the calling and duty of every child of God. It was not sufficiently realized that “Be ye filled with the Spirit,” is a command to every Christian. Only when the Church first gives the baptism of the Spirit, and Jesus, as the Saviour who baptizes with the Spirit each one who believes in Him, their right place, only then will likeness to Christ be sought after and attained. People will then understand and acknowledge: to be like Christ we must be led by the same Spirit, and to be led by the Spirit as He was, we must be filled with the Spirit. Nothing less than the fulness of the Spirit is absolutely necessary to live a truly Christian, Christ-like life. The way to arrive at it is simple. It is Jesus who baptizes with the Spirit: he who comes to Him desiring it will get it. All that He requires of us is, the surrender of faith to receive what He gives The surrender of faith. What He asks is, whether we are indeed in earnest to follow in His footsteps, and for this to be baptized of the Spirit. Do not let there be any hesitation as to our answer. First, look back on all the glorious promises of His love and of His Spirit, in which the blessed privilege is set forth: EVEN AS I, YE ALSO. Remember that it was of this likeness to Himself in everything He said to the Father: “The glory which Thou gavest me have I given them.” Think how the love of Christ and the true desire to please Him, how the glory of God and the needs of the world, plead with us not through our sloth to despise this heavenly birthright of being Christ-like. Acknowledge the sacred right of ownership Christ has in you, His blood-bought ones: and let nothing prevent your answering: “Yes, dear Lord, as fax as is allowed to a child of dust, I will be like Thee. I am entirely Thine; I must, I will, in all things bear Thy image. It is for this I ask to be filled with the Spirit.” The surrender of faith: only this; but nothing less than this He demands. Let us give what He asks. If we yield ourselves to be like Him, in all things, let it be in the quiet trust that He accepts, and at once begins in secret to make the Spirit work more mightily in us. Let us believe it although we do not at once experience it. To be filled with the Holy Spirit, we must wait on our Lord in faith. We can depend upon it that His love desires to give us more than we know. Let our surrender be made in this assurance. And let this surrender of faith be entire. The fundamental law of following Christ is this: “He who loses his life shall find it.” The Holy Spirit comes to take away the old life, and to give in its place the life of Christ in you. Renounce the old life of self-working and self-watching, and believe that, as the air you breathe renews your life every moment, so naturally and continually the Holy Spirit will renew your life. In the work of the Holy Spirit in you there are no breaks or interruptions: you are in the Spirit as your vital air: the Spirit is in you as your life-breath: through the Spirit God works in you both to will and to do according to His good pleasure. Oh, Christian, have a deep reverence for the work of the Spirit who dwells within you. Believe in God’s power, which works in you through the Spirit, to conform you to Christ’s life and image moment by moment. Be occupied with Jesus and His life, that life which is at the same time your example and your strength, in the full assurance that the Holy Spirit knows in deep quiet to fulfil His office of communicating Jesus to you. Remember that the fulness of the Spirit is yours in Jesus, a real gift which you accept and hold in faith, even when there is not such feeling as you could wish, and on which you count to work in you all you need. The feeling may be weakness and fear and much trembling, and yet the speaking, and working, and living in demonstration of the Spirit and of power (1 Cor. 2:3, 4). Live in the faith that the fulness of the Spirit is yours, and that you will not be disappointed if, looking unto Jesus, you rejoice every day in the blessed trust that the care of your spiritual life is in the hands of the Holy Spirit the Comforter. Thus, with the loving presence of Jesus in you, the living likeness to Jesus will be seen on you; the Spirit of life in Christ Jesus dwelling within, the likeness of the life of Christ Jesus will shine around. And if it do not appear that in thus believing and obeying your desires are fulfilled, remember that it is in the fellowship with the members of Christ’s body, and in the full surrender to Christ’s server in the world, that the full power of the Spirit is made manifest. It was when Jesus gave Himself to enter into full fellowship with men around Him, and like them to be baptized with water, that He was baptized with the Holy Ghost. And it was when He had given Himself in His second baptism of suffering, a sacrifice for us, that He received the Holy Spirit to give to us. Seek fellowship with God’s children, who will with thee plead and believe for the baptism of the Spirit: the disciples received the Spirit not singly, but when they were with one accord in one place. Band thyself with God’s children around thee to work for souls; the Spirit is the power from on high to fit for that work: the promise will be fulfilled to the believing g servants, who want Him not for their enjoyment, but for that work. Christ was filled with the Spirit that He might be fitted to work and live and die for us. Give thyself to such a Christ-like living and dying for men, and thou mayest depend upon it, a Christ-like baptism of the Spirit, a Christ-like fulness of the Spirit, will be thy portion. Blessed Lord how wondrously Thou hast provided for our growing likeness to Thyself, in giving us Thine own Holy Spirit. Thou hast told us that it is His work to reveal Thee, to give us Thy Real Presence within us. It is by Him that all Thou hast won for us, all the life and holiness and strength we see in Thee, is brought over and imparted and made our very own. He takes of Thine, and shows it to us, and makes it ours. Blessed Jesus! we do thank Thee for the gift of the Holy Spirit. And now, we beseech Thee, fill us, oh fill us full, with Thy Holy Ghost! Lord! nothing less is sufficient. We cannot be led like Thee, we cannot fight and conquer like Thee, we cannot love and serve like Thee, we cannot live and die like Thee, unless like Thee we are full of the Holy Ghost. Blessed, blessed be Thy name I Thou hast commanded, Thou hast promised it; it may, it can, it shall be. (Like Christ) J
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Vincent has an interesting observation that "The first recorded words of Jesus after His entrance upon His ministry are an assertion of the authority of Scripture....When addressing man, our Lord seldom quoted Scripture, but said, I say unto you. In answer to Satan He says, It is written." It is written (1125)(grapho) means to engrave or inscribe characters with a stylus on a surface. It is written is used 3 times in the temptation story (Lk 4:4, 8, 10) and all are in the perfect tense indicating that the Word had been written in the past under divine inspiration and it remains written. Jesus affirmed the permanence of the Scripture declaring "Heaven and earth will pass away, but My words shall not pass away." (Mt 24:35). However as discussed below when the devil used this phrase, he took it out of context and misapplied the truth, because he is liar and the father of lies. THOUGHT - Dear believer God's Word stands written once and for all thus providing a firm foundation on which we can stand forever!
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Vincent adds this note on paralambano - "The preposition para (with, by the side of), implies take along with himself, or conduct. It is the same word which all three evangelists use of our Lord’s taking his chosen apostles to the Mount of Transfiguration (Mt. 17:1; Mk 9:2; Lk 9:28). And had Him stand on the pinnacle (pterugion) of the temple (hieros - the entire temple complex) - The highest point which dropped off some 450 feet and to fall would be sure death. Wuest has "and stood Him upon the wing of the temple." If (since) You are the Son of God throw Yourself down- First class conditional assumes this is true of Jesus, so could be phrased "Since You are the Son of God." Note again while skeptics and liberal theologians question the deity of Jesus, the head demon does not! Wuest paraphrases it "In view of the fact that you are the Son of God by virtue of your participation in the divine essence." This is ultimate hubris, commanding Jesus to jump! Throw is ballo a command in the aorist imperative, that conveys a sense of urgency so the idea "Just do it!" "Just jump!" "Don't delay!" "Obey now!" What devilish arrogance to command God the Son to obey and in so doing to disavow His obedience to the will of His Father! John
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Vincent adds that "Both this (anaptusso) and the simple verb ptusso to close (Lk 4:20), occur only once in the New Testament. The former word was used in medical language of the opening out of various parts of the body, and the latter of the rolling up of bandages. The use of these terms by Luke the physician is the more significant from the fact that elsewhere in the New Testament anoigo is used for the opening of a book (Rev 5:2–5; 10:2, 8; 20:12); and eilisso for rolling it up (Rev 6:14)." Liddell-Scott on anaptusso - to unfold the rolls on which books were written; and so, to unrolL, open for reading, Hdt:- to undo, open, Eur.; "with arms outspread" Id. 2. to unfold, disclose, reveal, Lat. explicare, Trag. II. as military term, to fold back the phalanx, i.e. deepen it by wheeling men from both flanks to rear, Xen.; but conversely, to to open out the wing, i.e. extend the line by wheeling men from rear to front" Book (975)(biblion from biblos = the inner bark of a papyrus plant, hence a scroll, a book) is the diminutive form of biblos and means a book, a roll, a volume, a document, a scroll, a writing. Ancient writing were in the form of a scroll, which was "sheets of papyrus glued together and rolled at each end to collect a long literature work in a form for public reading or private study." (See excellent articles in NIDNTT on page 243 and ISBE description) The first two uses of biblion in the NT refer to a certificate that documents a divorce (a Jewish bill of divorce - Mt 19:7, Mk 10:4). The use of biblion here in Lk 4:17 is probably most accurately translated as scroll because the verb Luke then used was anaptusso which means to literally to unroll as one would a scroll. So in Luke 4:17 Biblion refers to the scroll of Isaiah. The New Testament writers used it of their own writings (John 20:30; Rev 1:11-note; Rev 22:7,9,10,18,19-note). The entire Old Testament is called a “book” (Gal 3:10-note; Heb 10:7) as well. Revelation refers to the “Book of Life” (e.g.,Rev 13:8-note; Rev 17:8; Rev 20:12; Rev 21:27-note = book of those whom God has appointed to eternal salvation) and other books (of all unbelievers with ALL the works of their life, good or evil, on which they would be judged - while none would be saved by "good works" those with more "evil works" receive more punishment - cf Jesus' words - Mt 10:15-see note; see note on works) to be opened on judgment day (e.g., Rev 20:12-note). The “scroll” described in Revelation 5:1-note was sealed (seven seals), and only Christ is worthy to open this book and to break the seal. Many conservative commentators see this scroll as equivalent to the "Title Deed of the Earth!" As Tony
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Vincent on book - The book (biblion). A diminutive of biblos, the inner bark of the papyrus, used for writing. Hence a roll. The word is also used to denote a division of a work, and is therefore appropriate here to mark the writings of a single prophet as related to the whole body of the prophetic writings. Gilbrant - Biblos, the parent word, originally came from Byblos, the name of a city in Syria. This seaport city was a major avenue for the shipping of papyrus plants to Greece, where the plants were converted into writing material. Eventually biblion came to be so commonly used in place of biblos that another diminutive form, biblaridion (967), was needed. Biblion in the Septuagint - Biblion occurs quite regularly in the Septuagint where it translates eight Hebrew terms. By far the most common equivalent, however, is s̱ēpher (cf. mis̱pār, s̱āphar, s̱ᵉphar), which is also the regular Hebrew term behind biblos (e.g., Genesis 5:1). Biblion may refer to “the book of the law of God” (e.g., Joshua 24:26; cf. Deuteronomy 28:61; 30:10). Often it refers to the writings of kings, or records of their reigns (e.g., 1 Kings 14:29; 15:7,23; 16:14; etc.), or it may refer to the writings of a prophet (e.g., 2 Chronicles 13:22). Other contractual documents are also rendered by biblion (e.g., Jeremiah 32:10-12). (Complete Biblical Library Greek-English Dictionary) Biblion - 29v - Usage: book(27), books(4), certificate(2), scroll(1). Matt. 19:7 = "certificate"; Mk. 10:4; Lk. 4:17; Lk. 4:20; Jn. 20:30; Jn. 21:25; Gal. 3:10; 2 Tim. 4:13; Heb. 9:19; Heb. 10:7; Rev. 1:11; Rev. 5:1; Rev. 5:2; Rev. 5:3; Rev. 5:4; Rev. 5:5; Rev. 5:8; Rev. 5:9; Rev. 6:14 = "scroll"; Rev. 10:8; Rev. 13:8; Rev. 17:8; Rev. 20:12; Rev. 21:27; Rev. 22:7; Rev. 22:9; Rev. 22:10; Rev. 22:18; Rev. 22:19 Found (2147)(heurisko) means to find after searching and so to discover (Mt 7:7) or to find accidentally or without seeking (Mt 12:44). Clearly, Jesus did not accidentally arrive at Isaiah 61, but this passage was chosen by divine providence and for the purpose of God. It was written (1125)(grapho) has been used 3 times in Luke 4 (Lk 4:4, 4:8, 4:10) and again is in the perfect tense, passive voice indicating it had been written down at some time in the past and it "stood written" or "remained written." THOUGHT - There are no human books which will "remain written" in the sense of the eternal existence of the Word of God. This truth alone should motivate to eschew books about the Bible (e.g., Christian novels, etc) in favor of the pure milk of God's Word (1 Peter 2:2+). Are you spending time reading the only book which will never pass away and while reading you have the Author present the entire time to illuminate passages as you read? How tragic that only 13% of respondents in a 2016 Barna survey said they read the Bible every day (14% at least 4x/week, 8% once/week, 7% once/month, 27% never). Barna writes "Americans continue to own Bibles—but readership is not as ubiquitous as ownership. About one-third of Americans read the Bible at least once a week, and this proportion has remained fairly stable. Likewise, the two out of five American adults who read the Bible less than once a year or never has thus far proven to be a stable proportion. Unless something dramatically changes among Millennials, however, Barna researchers expect reading frequency in the general population to trend downward in coming years as Elders become a smaller share of the total: Half of Elders read the Bible at least once a week (49%), compared to one-quarter of Millennials (24%)." (Source) Luke 4:18 "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, Spirit: Ps 45:7 Isa 11:2-5 42:1-4 50:4 59:21 anointed: Ps 2:2,6 *marg: Da 9:24 Joh 1:41 Ac 4:27 10:38 to preach: Lu 6:20 7:22 Isa 29:19 Zep 3:12 Zec 11:11 Mt 5:3 11:5 Jas 2:5 to heal the brokenhearted (ONLY IN THE KJV) - 2Ch 34:27 Ps 34:18 51:17 147:3 Isa 57:15 66:2 Eze 9:4 to proclaim release: Ps 102:20 107:10-16 146:7 Isa 42:7 45:13 49:9,24,25 52:2,3 Zec 9:11,12 Col 1:13 and revovery: Ps 146:8 Isa 29:18,19 32:3 35:5 42:16-18 60:1,2 Mal 4:2 Mt 4:16 9:27-30 11:5 Joh 9:39-41 12:46 Ac 26:18-noteEph 5:8-14 1Th 5:5,6 1Pe 2:9 1Jn 2:8-10 oppressed: Ge 3:15 Isa 42:3 Mt 12:20 Luke 4:16-21 Jesus' Return to Nazareth: Ministry in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Preaching in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries Lxx pneuma kuriou ep eme ou eineken echrisen me euaggelisasthai ptochois apestalken me keruxai aichmalotois aphesin kai tuphlois anablepsin, aposteilai tethrausmenous en aphesei Comment: The words in green are from the Septuagint (Lxx) of Isaiah 61:2 (Jesus is quoting the Greek text of Isaiah 61:1, not the Hebrew text). The words in red are from the Septuagint (Lxx) of Isaiah 58:6. So clearly Jesus skipped some sections and selected the passages He desired to read. Interesting! NET "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, ESV "The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, NLT "The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free, CSB The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim freedom to the captives and recovery of sight to the blind, to set free the oppressed, GWN "The Spirit of the Lord is with me. He has anointed me to tell the Good News to the poor. He has sent me to announce forgiveness to the prisoners of sin and the restoring of sight to the blind, to forgive those who have been shattered by sin, NAB "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, NIV "The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, NJB The spirit of the Lord is on me, for he has anointed me to bring the good news to the afflicted. He has sent me to proclaim liberty to captives, sight to the blind, to let the oppressed go free, KJV The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, YLT 'The Spirit of the Lord is upon me, Because He did anoint me; To proclaim good news to the poor, Sent me to heal the broken of heart, To proclaim to captives deliverance, And to blind receiving of sight, To send away the bruised with deliverance, LIBERTY BELL "Liberty to the captives" JESUS' DECLARES HIS MESSIANIC PURPOSE In Luke 4:18-19 Jesus reads from Isaiah 61:1, 2 and from Isaiah 58:6 ("And to let the oppressed go free". As discussed more below Jesus apparently omitted the phrase "He has sent me to bind up the brokenhearted" in Isaiah 61:1 which is included only in the King James Version (and Young's Literal Version) which are based on the Greek Textus Receptus. The text that Jesus chose to read (Isa 61:1-2a and Isa 58:6) would have been well known to the Jews as a prophetic passage referring to the Messiah. Clinton Arnold - These images bring together Isaiah’s related portraits of the messianic King (Isa. 11:1–2), the Servant of the Lord (42:1), and the prophetic herald of salvation (61:1–2). (Borrow the Zondervan Illustrated Bible Background Commentary) THE SPIRIT OF THE LORD (kurios) IS UPON ME, BECAUSE HE ANOINTED (chrio) ME TO PREACH THE GOSPEL (euaggelizo/euangelizo) TO THE POOR (ptochos). HE HAS SENT (apostello) ME TO PROCLAIM (kerusso) RELEASE (aphesis) TO THE CAPTIVES (aichmalotos), AND RECOVERY OF SIGHT (anablepsis) TO THE BLIND (tuphlos), TO SET (apostello) FREE THOSE WHO ARE OPPRESSED (thrauo) - The words in Luke 4:18-19 are ALL CAPS because that is the way the NAS identifies direct OT quotations. Unfortunately the popular ESV and NIV do not identify OT quotes. The Spirit of the Lord - The "power Source" is mentioned first. What Jesus shows us here is that while the prophecy was fulfilled in Him as the Messiah, the power with which He was anointed to fulfill the 4 aspects described in this verse is also the same power Source every believer has access to for the proclamation of the Gospel! This should encourage you to be bold in the Spirit and proclaim the good news in America which is growing darker spiritually every day (Summer, 2022)! The Holy Spirit is repeatedly mentioned by Luke in this Gospel -- first in the supernatural ministries of men - Lk. 1:15; Lk. 1:35; Lk. 1:41; Lk. 1:67; Lk. 2:25; Lk. 2:26; Lk. 2:27. Beginning in chapter 3 we see the Spirit repeated associated with Jesus - Lk. 3:16; Lk. 3:22; Lk. 4:1; Lk. 4:14; Lk. 4:18. As we have discussed above while Jesus clearly performed some miracles we will not be able to perform, the important point is that He trusted His daily life (and His ministry) to the ministry of the Holy Spirit, and in so doing He provided a perpetual perfect pattern to pursue. Are you filled with His Spirit (Eph 5:18+)? Are you walking by His Spirit (Gal 5:16+)? If not you are walking naturally in the power of your fallen flesh and you will accomplish absolutely nothing of eternal value for the Kingdom of God and the glory of your King! (cp Jn 15:5) Is upon Me - The Spirit did not come upon Him. He already was "upon" Him, as symbolized by His coming upon Him in His baptism (Lk 3:16). Jesus ALWAYS had the Spirit indwelling Him (from the womb to the tomb) and ALWAYS depended wholly on the Holy Spirit for His empowerment to fight the good fight of faith. Because - This term of explanation explains why the Spirit is upon Him. PREACH THE GOSPEL TO THE POOR He anointed (chrio) Me to preach the Gospel (euaggelizo/euangelizo) - Jesus' purpose was to proclaim the truth of the eternal life giving Good News to souls dead in their trespasses and sins. Luke also mentions Jesus' anointing in Acts: Acts 4:27 “For truly in this city there were gathered together against Your holy servant Jesus, Whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, Acts 10:38 “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. Preach the Gospel (euaggelizo/euangelizo) to the poor - This recalls Jesus' words in Matthew 5:3 "Blessed (makarios) are the poor (ptochos) in spirit, for theirs is the kingdom of heaven. In Luke 7:22 preaching the gospel to the poor is one items Jesus says to tell John the Baptist in prison, so he would know it was Jesus. And He answered and said to them, “Go and report to John what you have seen and heard: the BLIND RECEIVE SIGHT (Quoting Isa 35:5), the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the POOR HAVE THE GOSPEL PREACHED TO THEM. (Quoting Isa 61:1) Comment: John’s disciples were to report that Jesus was doing precisely what Scripture foretold of the Messiah (Lk 7:21)—even though the scheme of prophetic fulfillment was not unfolding quite the way John the Baptist had envisioned it. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Ptochos focuses on a state of dependence, so that in Mt 5:3 "the poor in spirit" are those who have learned to be completely dependent on God for everything and these are the ones who possess the kingdom of heaven. In sum, the word "poor" can cover poverty of every kind, but in this passage Jesus lays the emphasis on a soul's sense of moral and spiritual poverty, which often is the case of those who are literally poor. A soul who is worldly rich is less likely to be aware of his or her spiritual poverty (see Laodicea below), whereas the financially poor are often open to receiving Jesus' teaching as good news because they realize their poor spiritual condition and thus their desperate spiritual need. Darrell Bock on ptochos (ptochos) - Here is the emphasized audience for Jesus' preaching, the poor. This term has rich OT roots, referring to the persecuted and pious poor as Luke 6:23 also shows (Ex. 22:25-27; Ps 14:6; 22:24; 69:29; Isa. 3:14-15). The term has both religious and sociological meaning as piety and faith are placed together with social standing. It is those who have been marginalized by the world for their faith that are most open to the Gospel. In the context of Judaism, this is a call to free the spiritually exiled and persecuted. Their suffering opens them up to the hope. Luke has 10 of 34 NT uses. The KJV has one additional phrase not found in most modern Bible versions - "He hath sent me to heal the brokenhearted." While it may not be in accepted as authenticate by most modern experts, one cannot deny the beauty of this phrase which is found in the original passage in Isaiah 61:1 from which Jesus quoted The NET Note comments on this extra phrase in the KJV - The majority of MSS, especially the later Byzantines, include the phrase "to heal the brokenhearted" at this point (A Q Y 0102 ¦(1 )Û). The phrase is lacking in several weighty MSS (a B D L W X ¦(13 )33 579 700 892* pc lat sy(s )co), including representatives from both the Alexandrian and Western text types. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isaiah 61:1 ("He has sent me to bind up the brokenhearted") the source of the quotation, than to remove it from the original.
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Vincent remarks that aphesis "occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease." NET Note - The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77–79; 7:47; 24:47; Acts 2:38; 5:31; 10:43). In sum Jesus uses aphesis here to describe the act of liberating souls from that that confines them, freeing them from obligation (debt) they could never pay. And what is it that proclaims release? It is the proclamation of the Gospel that sets the captives free! God make us Holy Spirit empowered witnesses (Acts 1:8-note) to proclaim Your soul saving Gospel with our lives and our lips, for Your glory. Amen The OT gives us a beautiful picture of the meaning of aphesis in the celebration of the Year of Jubilee. In fact there are 11 uses of aphesis in the Septuagint translation of Leviticus 25 (Lev 25:10-13, 28, 30-31, 33, 40, 41, 50, 52, 54) where aphesis is frequently substituted for the Hebrew word Jubilee, so that instead of the phrase Year of Jubilee the Lxx translated into English reads "Year of the Release" in Lev 25:13 (or "Jubilee of Release in Lev 25:11). One aspect of the Year of Jubilee involved the setting free of indebted servants or slaves (cf Lev 25:10). It is interesting that the OT release from debts was associated with a time of celebration. How much more should we as NT saints daily celebrate and revel in the truth that we have been released from our sin debt! I fear I do not ponder this profound truth often enough and begin to take it for granted and become complacent and even indifferent which makes me vulnerable to committing sin! We need to remember that the Year of Jubilee was an OT picture which pointed to and was fulfilled in the crucifixion of the Messiah Whose fully atoning, substitutionary death made release from sin, Satan and death possible for all who receive this truth by grace through faith. Here is an example from Leviticus 25... Leviticus 25:10-note You shall thus consecrate the fiftieth year and proclaim a release (Hebrew = deror = a flowing, liberty; Lxx = aphesis) through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. Leviticus 25:12-note 'For it is a jubilee (Hebrew - yobel = ram's horn; Lxx = aphesis + onmasia = shouting, a day for blowing the trumpets - The beginning of this year was marked by the blast of the Shofar [Jewish Encyclopedia] or ram's horn); it shall be holy to you. You shall eat its crops out of the field. Bock - The later line from Isaiah 58:6 at the end of this verse declares that Jesus will actually effect the release he proclaims ("release," NIV; "set free," NASB, NET; "to set at liberty," RSV). Both the proclamation of Jesus and his work refer to release, using the same term aphesis. Hughes on the captives - No prisoners were attached to the congregation in Nazareth, but the word broadly includes many forms of spiritual bondage—bondage to money (Luke 19:1-10), bondage to Satan (Luke 8:26-39), bondage to guilt (Luke 7:41-50), bondage to sensuality, and bondage to hatred. (Preaching the Word) He breaks the power of cancelled sin, He sets the prisoner free; His blood can make the foulest clean; His blood availed for me. --Charles Wesley Paul reminds Timothy (and us) of the power of the knowledge of the truth (The Gospel) to set captives free explaining that as we minister with kindness and gently correct those in opposition, God may grant them repentance leading to the knowledge of the truth (The Gospel - 2 Ti 2:25-note) and "they may come to their senses and escape from the snare of the devil, having been held captive (zogreo in perfect tense = in the state of captivity) by him to do his will." (2 Ti 2:26-note) RECOVERY OF SIGHT TO THE BLIND AND RECOVERY OF SIGHT (anablepsis) TO THE BLIND (tuphlos) - Clearly this refers not just to recovery of literal eyesight (as was the case in a number of Jesus' miracles) but in the context of proclamation of the Gospel speaks of recovery of spiritual sight, opening the eyes of one's heart to see spiritual truth, because the natural (unregenerate) soul simply cannot see supernaturally, for as Paul explains "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised (I.e., He needs to receive spiritual 20/20 vision!)." (1 Cor 2:14+) NET Note on recovery of sight - Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77–79; 18:35–43). To the worldly rich but spiritually dead, lukewarm church at Laodicea Jesus said ‘Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked (NOTE: YOU HAVE TO "KNOW", TO RECOGNIZE YOUR CONDITION, YOUR NEED! THE CHURCH MEMBERS AT LAODICEA DID NOT KNOW THEIR NEED FOR THE GOSPEL - THEY WERE SELF DECEIVED LIKE SO MANY IN THE CHURCH TODAY!), I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see (SPIRITUAL SIGHT WHICH PAUL DESCRIBES IN 2 Cor 4:18+ - "we look not at the things which are seen, but at the things which are not seen;"). (Rev 3:17-18+) SET FREE THE OPPRESSED JESUS READS FROM ISAIAH 58:6 - TO SET (apostello) FREE (aphesis) THOSE WHO ARE OPPRESSED (thrauo)- More literally "To send away the bruised with deliverance (or "set the bruised free")." While Jesus could be speaking of literal physical bruising by someone, the thrust of the Gospel clearly is to set men and women free from "spiritual bruising" so to speak. So in Luke 4:18 Jesus reads the first portion from Isaiah 61:1 and this last portion from the Septuagint (Lxx) of Isaiah 58:6. There is one difference between the Lxx version and Luke 4:18 and that is the fact that in Isa 58:6 the words "Let go" are a command in present imperative, whereas in Luke 4:18 the words "set free" (or "let go") is an aorist infinitive (speaks of purpose). That said, here is the Isaiah 58:6 passage with the words Jesus read in bold font... "Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed (thrauo) go free (Lxx = apostelle tethrausmenous en aphsei) And break every yoke? NET Note - The essence of Jesus' Messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn't just proclaim the message - he brings the deliverance. The word translated set free is the same Greek word (aphesis) translated release earlier in the verse. Vincent adds to set free (ἀποστεῖλαι) is l to send away in discharge. Inserted from the Sept. of Isa. 58:6. See on Luke 3:3, and Jas. 5:15. Macolm Muggeridge alluded to this Gospel's power to set free - All other freedoms, once won, soon turn into new servitude. Christ is the only Liberator whose liberation lasts forever. Vincent on them that are bruised. Lit., broken in pieces. Only here in New Testament. Wycliffe, to deliver broken men into remission. The same Hebrew word is used in Isaiah 42:3: “a crushed reed shall he not break,” which the Septuagint translates by thalo (to crush in Jdg 10:8, bruise, break down), a word which does not occur in the New Testament. In the citation of this latter passage (Mt. 12:20) the word for bruised is suntribo which the Septuagint uses for break. Pulpit Commentary on He has anointed Me to preach the Gospel - The common interpretation referred this passage to the state of the people on the return from the Captivity. Nothing, however, that the people had yet experienced in any way satisfied the brilliant picture painted in the great prophecy. A remnant certainly had returned several centuries back from their distant exile, but the large majority of the chosen people were scattered abroad; their own land was crushed under what seemed a hopeless servitude; poverty, ignorance, universal discontent, reigned alike in Jerusalem, garrisoned with Roman legionaries, and in the most distant of the poor upland villages of Galilee. Only could deliverance come and a golden age of prosperity return with the promised Messiah. This was the interpretation which the choicest spirits in Israel applied to the great Isaiah prophecy read that sabbath day in the little synagogue of Nazareth. This was the meaning which Jesus at once gave to it, only he startled his hearers by telling them that in him they saw the promised long-looked-for Deliverer. We only possess, it is evident, the very barest abstract of the words of the Teacher Jesus on this occasion. They must have been singularly eloquent, winning, and powerful to have extorted the wonder and admiration alluded to in the twenty-second verse. Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Acts 25:26) and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Anointed (5548)(chrio see study of derivative word Christos = Christ) means literally to daub, smear, anoint with oil or ointment, to rub oneself with oil. The figurative use means to consecrate or set apart for sacred work. It means to assign a person to a task, and in the present context conveys the implication of supernatural sanctions. Here chrio is used figuratively of God the Spirit's activity in appointing and empowering Jesus for His ministry (cp Heb 1:9-note). The reference to anointing by the Spirit looks back to what took place at the baptism of Jesus (Lk 3:22). Clearly Jesus is declaring that He fulfills the prophecy of Isaiah 61:1-2a . Preach the Gospel (2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) literally means to announce good news. Euaggelizo was often used in the Septuagint for preaching a glad or joyful message (cf. 1Sam. 31:9; 2 Sa 1:20; 4:10). Euaggelizo/euangelizo in its original sense could be used to refer to a declaration of any kind of good news, but in the NT it (with 2 exceptions) refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Most of NT uses of euaggelizo are translated "preach" or "preach the Gospel," whichever fits more smoothly into the context. There are two passages that illustrate the original meaning of simply to "bring glad tidings" or "bring good news" of any nature. The first is in Luke… Lk 1:19+ And the angel answered and said to him (Zacharias), "I am Gabriel, who stands in the presence of God; and I have been sent to speak to you, and to bring you this good news. (that he would have a son, John the Baptist). The other is 1 Thessalonians… 1 Th 3:6+ But now that Timothy has come to us from you, and has brought us good news (euaggelizo) of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you Aside from these two passages euaggelizo usually has the technical meaning of publishing the good news of the Gospel of Jesus Christ. In the NAS, the verb is translated -bring glad tidings(1), bring good news(2 - one referring to birth of John the Baptist and the other to the birth of Jesus, so that the latter would in a sense refer to "preaching the good news"), brought good news (1Th 3:6), good news preached(2), gospel preached(4), preach(4), preach good news(1), preach the gospel(12), preached (m) (9), preached the gospel(4), preaching(8),preaching a gospel(1), preaching good news(1), preaching the gospel(4). Luke uses euaggelizo/euangelizo 10 times in the Gospel and 15 times in the book of Acts - Lk. 1:19; Lk. 2:10; Lk. 3:18; Lk. 4:18; Lk. 4:43; Lk. 7:22; Lk. 8:1; Lk. 9:6; Lk. 16:16; Lk. 20:1;Acts 5:42; Acts 8:4; Acts 8:12; Acts 8:25; Acts 8:35; Acts 8:40; Acts 10:36; Acts 11:20; Acts 13:32; Acts 14:7; Acts 14:15; Acts 14:21; Acts 15:35; Acts 16:10; Acts 17:18; Poor (4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos is used in the first "beatitude" Mt 5:3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven." The parallel in Luke reads “Blessed are you who are poor, for yours is the kingdom of God." (Lk. 6:20) Luke's uses of ptochos Lk. 4:18; Lk. 6:20; Lk. 7:22; Lk. 14:13; Lk. 14:21; Lk. 16:20; Lk. 16:22; Lk. 18:22; Lk. 19:8; Lk. 21:3 Sent (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) Three things are true of the person sent from God. (1) He belongs to God, who has sent him out. (2) He is commissioned to be sent out. (3) He possesses all the authority and power of God, who has sent him out. (Practical Word Studies). Apostello is in the perfect tense which means Jesus was sent at a point in time with the Father's commission and that commission remains on Him. In Jn 4:34 Jesus said to the disciples, “My food is to do the will of Him who sent Me and to accomplish His work." The night before He was crucified He prayed to His Father "I glorified You on the earth, having accomplished the work which You have given Me to do." (Jn 17:4). The Father SENT the Son for a specific WORK which He ACCOMPLISHED. THOUGHT- As believers, God owns us (1 Cor 6:19-20+) and has a call on our life. What WORK is He sending you to ACCOMPLISH for His Kingdom? Don't miss your divine opportunity of a lifetime! Luke frequently uses the verb apostello in his Gospel and in Acts - Lk. 1:19; Lk. 1:26; Lk. 4:18; Lk. 4:43; Lk. 7:3; Lk. 7:20; Lk. 7:27; Lk. 9:2; Lk. 9:48; Lk. 9:52; Lk. 10:1; Lk. 10:3; Lk. 10:16; Lk. 11:49; Lk. 13:34; Lk. 14:17; Lk. 14:32; Lk. 19:14; Lk. 19:29; Lk. 19:32; Lk. 20:10; Lk. 20:20; Lk. 22:8; Lk. 22:35; Lk. 24:49; Acts 3:19; Acts 3:26; Acts 5:21; Acts 7:14; Acts 7:34; Acts 7:35; Acts 8:14; Acts 9:17; Acts 9:38; Acts 10:8; Acts 10:17; Acts 10:20; Acts 10:36; Acts 11:11; Acts 11:13; Acts 11:30; Acts 13:15; Acts 15:27; Acts 15:33; Acts 16:35; Acts 16:36; Acts 19:22; Acts 26:17; Acts 28:28 Release (859) (aphesis from aphiemi = action which causes separation and is in turn derived from apo= from + hiemi = put in motion, send) literally means to send away or to put apart, a letting go, a leaving behind, a removal. Aphesis refers to a remission as when one remits (pardons, cancels) a debt, or releases then from an obligation. To release from captivity. Remission (see definition of English word) of sins means once and for all taking them away, removing the guilt, punishment and power of sin. And so to release one’s sins, is not just release from the ("legal" or forensic) charge and the just penalty of sin but also release from the power and dominion of sin (and in Heaven the release from the presence of sin and the pleasure of sin). Is is notable that aphesis is one of the aspects of redemption as described by Paul.... In Him we have redemption (apolutrosis) through His blood, the forgiveness (aphesis) of our trespasses, according to the riches of His grace (Ephesians 1:7-note) in whom we have redemption, the forgiveness (aphesis) of sins. (Colossians 1:14-note) Redemption was used in secular Greek as a technical term for money paid to buy back and set free prisoners of war or to emancipate slaves (liberate them from subjection or domination) from their masters. Believers have been ransomed, bought back, like the redemption of a bondservant by a kinsman-redeemer (Lev 25:49). Before redemption we were held captive by the devil (cf "dominion [exousia] of Satan" in Acts 26:18-note) to do his will and were enslaved to our old sin nature (see Sin = Principle) inherited from Adam (Ro 5:12-note). A Roman or Grecian slave could be freed with the payment of money, but no amount of money can set an enslaved sinner free. Only the blood of Jesus Christ can redeem us. Christ paid the ransom price (see lutron/lytron used only twice in NT = Mt 20:28, Mk 10:45) with His blood (1Pe 1:18-19-note, 1Pe 1:20-Note; 1Cor 6:20-note; Rev 5:9-note), freeing us from the curse of the law (Gal 3:13-note; Gal 4:5) and releasing us from bondage of sin into the freedom of grace (cp Ro 6:14-Note). The captives (prisoners) (164)(aichmalotos from aichme = a spear + halotós = to be taken or conquered) was a military term which describes one who has been taken captive (at spear point) as a prisoner or be led away captive. Jesus is using it figuratively to describe a soul in moral and/or spiritual bondage (to the world, the flesh and the devil and Sin). This is the only NT use but see below for 25 uses in Septuagint. Vincent says that aichmalotos is "from aichme, a spear-point, and aliskomai, to be taken or conquered. Hence, properly, of prisoners of war. Compare Isa. 42:7: “To open blind eyes, To bring out (Lxx = exago = lead out) prisoners from the dungeon And those who dwell in darkness from the prison.” The allusion is to Israel, both as captive exiles and as prisoners of Satan in spiritual bondage." Aichmalotos - 25 times in the Septuagint - Ex 22:10; Exod. 22:14; Num. 21:29; Est. 2:6; Job 12:17; Job 12:19; Job 41:32; Isa. 5:13; Isa. 14:2; Isa. 23:1; Isa. 46:2; Isa. 52:2; Isa. 61:1; Ezek. 12:4; Ezek. 30:18; Amos 6:7; Amos 7:11; Amos 7:17; Nah. 3:10; Isaiah 5:13-note Therefore My people go into exile (Heb = galah = remove; Lxx = aichmalotos) for their lack of knowledge; And their honorable men are famished, And their multitude is parched with thirst. Comment: Beloved, while the truth in Isaiah 5:13 referred to a literal capture by the enemy, note the clear application to us today. Why were they taken captive? Lack of knowledge! O, how important it is for us to be saturated with the Word of God! To memorize the Word of God! To meditate on the Word of God! The Word of God is the sword of the Spirit (Eph 6:17-note) with which the Spirit enables us to fight victoriously and not be taken captive for lack of knowledge! How is your morning time in the Word of Life? No guilt and shame meant! Only encouragement! Like the Nike commercial used to say "JUST DO IT!" (enabled by the Spirit Who gives you the desire and the power - Php 2:13NLT-note) Isaiah 46:2 They stooped over, they have bowed down together; They could not rescue the burden, But have themselves gone into captivity. Recovery of sight (309)(anablepsis from aná = up or again, + blépo = see or look) describes the ability to see again, to regain one's site. Used only here in NT and in the Septuagint only in Isaiah 61:1. The related verb anablepo is used primarily in a literal sense (Mt 11:5, 20:34, of ears opened = Mk 7:34, Mk 10:51, 52, Lk 7:22, 18:41-43). In Acts 26 Jesus explained Paul's role ‘But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; 17 rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, 18 to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ (Acts 26:16-18+) Blind (5185)(tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness, picturing one's mind as blind to spiritual truth, even incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) The Greek writers used tuphlos to describe those who were "mentally blind". Jesus used tuphlos figuratively in his discussion with those who had religion but no relationship with God (the Scribes and Pharisees, but this applies to many who are in churches today and profess "religion" but tragically and deceptively do not possess a "relationship" with Jesus!)... And Jesus said, “For judgment I came into this world, so that (Same purpose as here in Lk 4:18) those who do not see may see (Good News), and that those who see may become blind.” (Bad News) Those of the Pharisees who were with Him heard these things and said to Him, “We are not blind too, are we?” Jesus said to them, “If you were blind (I.e., if they recognized their state of spiritual blindness, humbled themselves, and cried out to God to "heal" them) you would have no sin; but since you say, ‘We see,’ (I.e., In a state of total self-deception and steadfast rejection of the "sight giving Gospel") your sin remains. (John 9:39-41) Comment: Jesus called the hypocritical religious leaders of His day "blind guides" because instead of leading the people to the Light of the world (Jn 8:12) and eternal life (Jn 3:16, 36), the were leading the people who were in temporal (spiritual) darkness to eternal darkness (Mt 8:12, 25:30). Jews in general, and the scribes and Pharisees in particular, considered themselves to be superior mentors of the community in spiritual and moral matters. They saw themselves as religious guides to their unlearned Jewish brethren and especially to the spiritually blind Gentile pagans. But because of their arrogant pride and blatant hypocrisy, Jesus charged them with “blindness” in regard to "the Way, the Truth and the Life" (Jn 14:6)! Far from being qualified to guide others, they were themselves in desperate need of their spiritual blindness removed and their sight recovered so that they could see the one and only "Way Leader", Christ Jesus. Free (859) aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = put in motion, send) literally means to send away or to put apart, a letting go, a leaving behind, a removal. Aphesis refers to a remission as when one remits (pardons, cancels) a debt, or releases then from an obligation. To release from captivity. Remission (see definition of English word) of sins means once and for all taking them away, removing the guilt, punishment and power of sin. And so to release one’s sins, is not just release from the ("legal" or forensic) charge and the just penalty of sin but also release from the power and dominion of sin (and in Heaven the release from the presence of sin and the pleasure of sin). And so we see that Wuest translates Col 1:14 as "the putting away of our sins" (Wuest) The OT gives us a beautiful picture of the meaning of aphesis in the celebration of the Year of Jubilee. In fact there are 11 uses of aphesis in the Septuagint translation of Leviticus 25 (Lev 25:10-13, 28, 30-31, 33, 40, 41, 50, 52, 54) where aphesis is frequently substituted for the Hebrew word Jubilee, so that instead of the phrase Year of Jubilee the Lxx translated into English reads "Year of the Release" in Lev 25:13 (or "Jubilee of Release in Lev 25:11). One aspect of the Year of Jubilee involved the setting free of indebted servants or slaves (cf Lev 25:10). It is interesting that the OT release from debts was associated with a time of celebration. How much more should we as NT saints daily celebrate and revel in the truth that we have been released from our sin debt! I fear I do not ponder this profound truth often enough and begin to take it for granted and become complacent and even indifferent which makes me vulnerable to committing sin! We need to remember that the Year of Jubilee was an OT picture which pointed to and was fulfilled in the crucifixion of the Messiah Whose fully atoning, substitutionary death made release from sin, Satan and death possible for all who receive this truth by grace through faith. Here is an example from Leviticus 25... Leviticus 25:10 You shall thus consecrate the fiftieth year and proclaim a release (Hebrew = deror = a flowing, liberty; Lxx = aphesis) through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. Leviticus 25:12 'For it is a jubilee (Hebrew - yobel = ram's horn; Lxx = aphesis + onmasia = shouting, a day for blowing the trumpets - The beginning of this year was marked by the blast of the Shofar [Jewish Encyclopedia] or ram's horn); it shall be holy to you. You shall eat its crops out of the field. Are oppressed (2352)(thrauo) means literally to shatter or to break in pieces as pottery (used literally in Mk 14:3 but text is not accepted as authentic by most scholars). Josephus also used it literally (e.g., Antiquities 8.14.5). This is the only NT use of thrauo and is figuratively and passive voice, of persons broken in spirit by oppressive circumstances, those who have been downtrodden or overwhelmed with trouble. They have been broken by calamity, crushed by the circumstances of life to the point that they see no way of escape. Gilbrant adds this note on thrauo that "figuratively it may be used of “breaking” an oath or of “oppressing” or “bruising” someone or something (cf. Bauer). The word is common in the papyri where it refers to the “crushing power” of evil (cf. Moulton-Milligan)." (Complete Biblical Library Greek-English Dictionary) Thrauo used 24 times in the Septuagint most often speaking of literal breaking or oppression -Ex 15:6; Num. 16:46; Num. 24:17; Deut. 20:3; Deut. 28:33; 1 Sam. 20:34; 2 Sam. 12:15; 2 Chr. 6:24; 2 Chr. 20:37; Isa. 2:10; Isa. 2:19; Isa. 2:21; Isa. 42:4; Isa. 58:6; Jer. 51:30; Ezek. 21:7; Ezek. 21:15; Lk. 4:18 Exodus 15:6 “Your right hand, O LORD, is majestic in power, Your right hand, O LORD, shatters the enemy. Deuteronomy 20:3 “He shall say to them, ‘Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic (Heb = chaphaz = be in trepidation, hurry, alarm; Lxx = thrauo), or tremble before them, Numbers 24:17 “I see him (MESSIAH - A MESSIANIC PROPHECY), but not now; I behold him, but not near; A star shall come forth from Jacob (MESSIAH), A scepter shall rise from Israel (MESSIAH), And shall crush through the forehead of Moab, And tear down all the sons of Sheth. Isaiah 2:19-note Men will go into caves of the rocks And into holes of the ground Before the terror of the LORD And the splendor of His majesty, When He arises to make the earth tremble (OR "WHEN HE ARISES TO CRUSH THE EARTH" - REFERRING TO THE SECOND COMING OF MESSIAH WHEN HE THE STONE WILL CRUSH ALL THE GODLESS KINGDOMS OF THE WORLD AND THEIR GODLESS CITIZENS - Daniel 2:32-35-note, Da 2:42-45-note). He Came for You Read: Luke 4:14-21 The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. Luke 4:18 In his novels The Trial and The Castle, Franz Kafka (1883–1924) portrays life as a dehumanizing existence that turns people into a sea of empty faces without identity or worth. Kafka said, “The conveyer belt of life carries you on, no one knows where. One is more of an object, a thing, than a living creature.” Early in His ministry, Jesus went to a synagogue in Nazareth, stood up in front of the crowd, and read from Isaiah: “The Spirit of the Lord is on me because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19). The Lord's mercy extends to all people. Then Christ sat down and declared, “Today this scripture is fulfilled in your hearing” (Lk 4:21). Centuries earlier, the prophet Isaiah had proclaimed these words (Isa. 61:1-2). Now Jesus announced that He was the fulfillment of that promise. Notice who Jesus came to rescue—the poor, brokenhearted, captive, blind, and oppressed. He came for people dehumanized by sin and suffering, by brokenness and sorrow. He came for us! For those who sin and those who suffer. For those who suffer because of sin. For those who sin to alleviate suffering. Lord, have mercy on us. --- Robert Gelinas, The Mercy Prayer No matter how impersonal the world may seem, Jesus loves each of us as if we were His only child. INSIGHT: Luke 4 provides a classic portrait of how a prophet is without honor in his own country (see Matt. 13:53–57; John 4:44). In the synagogue Jesus made His formal announcement of His role as the promised Messiah, quoting Isaiah’s great messianic prophecy (Luke 4:16–21; Isa. 61:1–2). The people immediately responded with amazement and “spoke well of Him” (v. 22). But when Jesus responded by challenging the hardness of their hearts, they tried to kill Him (vv. 23–30). In the midst of His challenge to them Jesus pointed to the reality of being rejected by those of His own hometown (v. 24). Weighed Down At Christmas Read: Luke 4:14-21 He has sent Me to heal the brokenhearted, . . . to set at liberty those who are oppressed. —Luke 4:18 During a December visit to New York City’s Metropolitan Museum of Art, I paused to admire the magnificent Christmas tree. It was covered with angels and surrounded at its base by an elaborate 18th-century nativity scene. Nearly 200 figures, including shepherds, the Magi, and a crowd of townspeople, looked in anticipation toward the manger or gazed up in awe at the angels. But one figure appeared different from the rest—a barefoot man, who carried a heavy load on his back and looked at the ground. It struck me that this man, like so many people today, was so weighed down that he couldn’t see the Messiah. Christmas can be a difficult time for those who carry the burden of hard work, stressful family situations, and personal loss. But we should remember that Christ came into our world to lift up all those who are bowed down. Jesus used the words of Isaiah to announce His God-given mission on earth: “To preach the gospel to the poor; . . . to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed” (Luke 4:18). Jesus came to lift our burdens so we can raise our eyes to welcome Him at Christmas. Help us, Lord, to give our burdens To Your tender, loving care; Grant us faith to trust You fully, Knowing that each one You bear. —D. De Haan To find true joy at Christmas, look to Jesus. The Lighthouse Read: Isaiah 61:1–6 [The Lord bestows] on them a crown of beauty instead of ashes, the oil of joy instead of mourning. Isaiah 61:3 By its very existence, a ministry center in Rwanda called the “Lighthouse” symbolizes redemption. It sits on land where during the genocide in 1994 the country’s president owned a grand home. This new structure, however, has been erected by Christians as a beacon of light and hope. Housed there is a Bible institute to raise up a new generation of Christian leaders, along with a hotel, restaurant, and other services for the community. Out of the ashes has come new life. Those who built the Lighthouse look to Jesus as their source of hope and redemption. When Jesus went to the synagogue in Nazareth on the Sabbath, He read from the book of Isaiah and announced that He was the Anointed One to proclaim the Lord’s favor (see Luke 4:14–21). He was the One who came to bind up the brokenhearted and offer redemption and forgiveness. In Jesus we see beauty coming from the ashes (Isa. 61:3). He was the One who came to bind up the brokenhearted and offer redemption and forgiveness. We find the atrocities of the Rwandan genocide, when intertribal fighting cost more than a half-million lives, mind-boggling and harrowing, and we hardly know what to say about them. And yet we know that the Lord can redeem the atrocities—either here on earth or in heaven. He who bestows the oil of joy instead of mourning gives us hope even in the midst of the darkest of situations. Lord Jesus Christ, our hearts hurt when we hear about the pain and suffering that some endure. Have mercy, we pray. Jesus came to bring us hope in the darkest of circumstances. INSIGHT: Jesus announced His mission by reading from this messianic prophecy in Isaiah 61, a text that clearly anticipated His ministry to the marginalized and hurting (Luke 4:18–19). He offers good news, healing, freedom, release, and joy to supplant the heartaches that inevitably come our way. Jesus went to the cross to deal with the root cause of our brokenness—sin—so that one day we could experience an eternity where “there will be no more death or mourning or crying or pain” (Rev. 21:4). Jesus-followers can likewise be involved in important ministries of help and encouragement for the hurting. In what ways has Jesus responded to your own hurts and needs? In what ways can you respond to the needs of those around you who are hurting? From Mourning to Dancing Read: Isaiah 61:1–4 | He has sent me . . . to bestow on [those who grieve] a crown of beauty instead of ashes, the oil of joy instead of mourning. Isaiah 61:1, 3 “We’re cutting your job.” A decade ago those words sent me reeling when the company I worked for eliminated my position. At the time, I felt shattered, partly because my identity was so intertwined with my role as editor. Recently I felt a similar sadness when I heard that my freelance job was ending. But this time I didn’t feel rocked at my foundation, because over the years I have seen God’s faithfulness and how He can turn my mourning to joy. Though we live in a fallen world where we experience pain and disappointment, the Lord can move us from despair to rejoicing, as we see in Isaiah’s prophecy about the coming of Jesus (Isa. 61:1–3). The Lord gives us hope when we feel hopeless; He helps us to forgive when we think we can’t; He teaches us that our identity is in Him and not in what we do. He gives us courage to face an unknown future. When we wear the rags of “ashes,” He gently gives us a coat of praise. God can bring times of growth out of our times of heartache. When we face loss, we shouldn’t run from the sadness, but neither do we want to become bitter or hardened. When we think about God’s faithfulness over the years, we know that He’s willing and able to turn our grief to dancing once again—to give us sufficient grace in this life and full joy in heaven. Father God, You turned Jesus’s pain on the cross into our best gift ever. Deepen my faith that I may welcome Your life-changing love into my life. God can bring times of growth out of our times of heartache. God Is Here Read: Luke 4:16-21 [The Lord] heals the brokenhearted and binds up their wounds. —Psalm 147:3 Leslie and her two daughters were about to be evicted from their home. Although Leslie believed that God could help, so far He hadn’t given a clue as to how. She wondered, Where is God? As she drove to the courthouse, she prayed for God’s intervention. Then she heard a song on the radio proclaiming, “God is here! Let the brokenhearted rejoice.” Could this be the assurance from God that she was longing to hear? Inside the courtroom, Leslie stood before the judge, heard his decision, and signed the legal documents, but still God had not given her an answer. As Leslie was walking to her car, a truck pulled up beside her. “Ma’am,” said the driver, “I heard your testimony inside the courtroom, and I believe God wants me to help you.” And he did. Gary helped Leslie get in contact with a woman from a local church who was able to work with the parties involved to reverse the process so that she and her girls could stay in their home. When people ask, “Where is God?” the answer is, “Right here.” One way God is at work is through Christians like Gary who are continuing the work Jesus started—healing the brokenhearted and binding up their wounds (Ps. 147:3). God is here; He stands beside you. God is here; He wants to guide you. God is here and He will help you, So do not fear—Your God is near. —D. De Haan When we love God, we will serve people. Luke 4:19 TO PROCLAIM THE FAVORABLE YEAR OF THE LORD Lu 19:42 Lev 25:8-13,50-54 Nu 36:4 Isa 61:2 63:4 2Co 6:1 Luke 4:16-21 Jesus' Return to Nazareth: Ministry in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Preaching in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries THE "GOOD NEWS OF" THE FAVORABLE YEAR TO PROCLAIM (kerusso) THE FAVORABLE (dektos - same word "welcome" Lk 4:24) YEAR OF THE LORD - This quotation is from the first half of Isaiah 61:2+ "To proclaim the favorable year of the LORD // And the day of vengeance of our God; To comfort all who mourn" PROCLAIM (kerusso) was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! The irony in this verse is that the coming King of kings was Himself preaching! What are the two words/phrases that are a clear contrast in Isaiah 61:2? Clearly favorable year and day of vengeance are diametrically opposed. Good news and Bad News. Why did Jesus give only the good news and not the bad news? Because He was describing His first coming which was for salvation, "For God did not send the Son into the world to judge the world, but that the world should be saved through Him." (Jn 3:17+). The "bad news" in the last half of Isaiah 61:2 remains to be fulfilled at Messiah's Second Coming when He returns at the end of the Great Tribulation, as the King of kings and Lord of lords (Rev 19:16+) "to judge the living and the dead, and by His appearing and His kingdom" (2 Ti 4:1), "having been offered once to bear the sins of many, shall appear a second time for salvation without reference to sin, to those who eagerly await Him." (Heb 9:28) The writer of Hebrews speaks of this day of vengeance of our God warning that "if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain terrifying expectation of judgment, and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES...for our God is a consuming fire." (Hebrews 10:26-27+, Hebrews 12:29+, cp John 5:22-27) One other important observation on Isaiah 61:2 is that there is what is referred to in prophetic writings as a "TIME GAP," (see discussion) a period of time which separates the fulfillment of two prophecies, in this case Jesus' first coming for salvation and His second coming for judgment. Clinton Arnold - Isaiah’s language echoes the description of the Year of Jubilee in Leviticus 25, where every fiftieth year (after seven Sabbath years) property in Israel was to be returned to its original inheritors, debts were to be canceled, and slaves set free. (Borrow the Zondervan Illustrated Bible Background Commentary) Indeed, for those who refuse the good news of the favorable year, there awaits only bad news that will last for all eternity! This description of Jesus as the Herald of the Gospel reminds me of what J Hudson Taylor once wrote -- "God said to me, "I am going to evangelize China, and if you will walk with me, I will do it through you." Darrell Bock writes on favorable year of the LORD - This expression is an idiom for the year of Jubilee ("year of the Lord's favor," NET; NW; "acceptable year of the Lord," RSV). This year was described in the Law as a time every 50 years when all debt was forgiven (Lev. 25:10). This became a figure of spiritual, divine forgiveness in Isaiah 49:8 and Isaiah 58:5-8. Jesus uses it in this last sense to picture His work as a labor designed to bring divine forgiveness. Marvin Vincent has a similar note on favorable year of the LORD - To preach (Rev., proclaim) the acceptable year of the Lord. As on the first day of the year of Jubilee, when the priests went through the land proclaiming, with sound of trumpet, the blessings of the opening year (Lev. 25:8–17). Note Lev 25:10-note, where liberty is to be proclaimed to all in that year. Wycliffe, the year of the Lord pleasant. A literal interpretation of the word year gave rise among some of the Christian fathers to the theory that our Lord’s ministry lasted but a single year! In Leviticus 25-note Moses gives Israel God's instructions for celebration of the Year of Jubilee - ‘You are also to count off seven Sabbaths of years for yourself, seven times seven years, so that you have the time of the seven Sabbaths of years, namely, forty-nine years. 9 You shall then sound a ram’s horn abroad on the tenth day of the seventh month; on the day of atonement you shall sound a horn all through your land. 10 You shall thus consecrate the fiftieth year and proclaim a release (Hebrew = deror = a flowing, free run, liberty; Lxx = aphesis = release of captives as here in Lk 4:18, cancellation of a debt; forgiveness of sins - Mt 26:28) through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. 11 ‘You shall have the fiftieth year as a jubilee; you shall not sow, nor reap its aftergrowth, nor gather in from its untrimmed vines. 12 ‘For it is a jubilee; it shall be holy to you. You shall eat its crops out of the field. 13 ‘On this year of jubilee each of you shall return to his own property. 14 ‘If you make a sale, moreover, to your friend or buy from your friend’s hand, you shall not wrong one another. 15 ‘Corresponding to the number of years after the jubilee, you shall buy from your friend; he is to sell to you according to the number of years of crops. 16 ‘In proportion to the extent of the years you shall increase its price, and in proportion to the fewness of the years you shall diminish its price, for it is a number of crops he is selling to you. 17 ‘So you shall not wrong one another, but you shall fear your God; for I am the LORD your God. (Leviticus 25:8-17 ) Jubilee Michael Card The Lord provided for a time for the slaves to be set free For the debts to all be canceled so His chosen ones could see His deep desire was for forgiveness, He longed to see their liberty And His yearning was embodied in the Year of Jubilee Chorus: Jubilee, Jubilee Jesus is our Jubilee Debts forgiven Slaves set free Jesus is our Jubilee At the Lord's appointed time His deep desire became a man The heart of all true jubilation and with joy we understand In his voice we hear a trumpet sound that tells us we are free He is the incarnation Of the year of Jubilee (Chorus) To be so completely guilty, given over to despair To look into your judges face, and see a Proclaim (2784) (kerusso or kerysso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. To preach, proclaim, publish, always with the suggestion of formality, gravity and an authority which must be listened to and obeyed. The idea is to preach or proclaim with the goal to persuade, urge or warn to comply. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16-note)! The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! Think about this secular use and compare it with what Jesus is proclaiming! Even as the Roman emperor's hearal gave the people exactly what the Emperor instructed him proclaim, nothing more, nothing less, so to did Jesus speak testifying "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me." (Jn 8:28, cf John 5:19, 30, 9:33) Neither the Roman herald nor the royal Jesus add to the message or take away from it. Should this not be the example and pattern every preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4-note) Much of Jesus' role involves proclaiming release and offering sight to the blind which are pictures of what salvation brings. More background on Kerux - The original meaning of the root word kerux was a "herald at the royal court." Homer used kerusso and kerux in this connection. They not only announced the coming of the prince, but they also carried his commands to the uttermost corners of his realm. As the government of Greece became more republican, these heralds came to serve the state rather than the court. Certain qualities were required of heralds. They must have powerful voices, so voice auditions were often held. Also they had to be capable of calming down an unruly mob, in order to faithfully communicate the command. An honest disposition was also required, as a protection against the exaggeration of a royal decree. Furthermore, they could make no additions or subtractions from the received message. Later these heralds were also used to declare the message of a Greek deity or a religious oracle. William Barclay on kerusso and kerux - The word preach has come down in the world; it is all too unfortunately connected in the minds of many people with boredom. The word in Greek is kerusso, which is the word for a herald’s proclamation from a king. Kerux is the Greek word for herald, and the herald was the man who brought a message direct from the king.This word tells us of certain characteristics of the preaching of Jesus and these are characteristics which should be in all preaching. (i) The herald had in his voice a note of certainty. There was no doubt about his message; he did not come with perhapses and maybes and probably’s; he came with a definite message. Goethe had it: “Tell me of your certainties: I have doubts enough of my own.” Preaching is the proclamation of certainties, and a man cannot make others sure of that about which he himself is in doubt. (ii) The herald had in his voice the note of authority. He was speaking for the king; he was laying down and announcing the king’s law, the king’s command, and the king’s decision. As was said of a great preacher, “he did not cloudily guess; he knew.” Preaching, as it has been put, is the application of prophetic authority to the present situation. (iii) The herald’s message came from a source beyond himself; it came from the king. (John 8:28, 38, 12:49, 50) Preaching speaks from a source beyond the preacher. It is not the expression of one man’s personal opinions; it is the voice of God that Jesus spoke to men. (Matthew 4) Kerusso tin Luke and Acts - Lk. 3:3; Lk. 4:18; Lk. 4:19; Lk. 4:44; Lk. 8:1; Lk. 8:39; Lk. 9:2; Lk. 12:3; Lk. 24:47; Acts 8:5; Acts 9:20; Acts 10:37; Acts 10:42; Acts 15:21; Acts 19:13; Acts 20:25; Acts 28:31; Luke 4:20 And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. and he (KJV): Lu 4:17 Mt 20:26-28 and sat (KJV): Lu 5:3 Mt 5:1,2 13:1,2 Joh 8:2 Ac 13:14-16 16:13 And the (KJV): Lu 19:48 Ac 3:12 Luke 4:16-21 Jesus' Return to Nazareth: Ministry in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Preaching in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries JESUS' READING STIRS INTENSE INTEREST IN HIS AUDIENCE And He closed (ptusso) the book, gave it back to the attendant (huperetes) and sat down - The fact that Jesus sat is a detail recorded by Luke indicates he was familiar with the Jewish practice of standing to read the Biblical text (as in Lk 4:16) and then taking a seat to teach the text. and the eyes of all in the synagogue (sunagoge) were fixed (atenizo - present tense - continually) on Him - Note all in the synagogue means He had garnered the attention of every single person in the building. No one fell asleep during this reading! Their eyes were gazing, staring, "fastened" (NIV) on this hometown boy who was now a Man. But why would they be so fixated on Jesus? Recall that He had just read Isaiah 61:1-2a which they knew was a passage describing the actions of the coming Messiah. They had also heard about the miracles He had performed in Capernaum, which was only about 20 miles away. And so they were on "high alert" (so to speak), but probably were not prepared for the next words that came out of His mouth! Jesus had a way of getting the Jews' attention - One is reminded of Luke 19:48+ - "and they could not find anything that they might do, for all the people were hanging on to every word He said." And in John 7:46 the apostle records "The officers answered, "Never did a man speak the way this man speaks." And at the termination of the Sermon on the Mount, Matthew records "When Jesus had finished these words, the crowds were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes." (Mt 7:28-29+) Closed (4428)(ptusso) means to fold or roll together, such as a book and used only in Lk 4:20. Attendant (5257)(huperetes from hupo = under, beneath + eretes = a rower) is literally and under oarsman and then a subordinate, a servant, an attendant (Lk 4:20), one who is in the service of another or an assistant in general. Were fixed (816)(atenizo from a = intensifies + teino = stretch, strain) means to fix one's gaze on something, fasten one's eyes on, stare at, gaze earnestly, look straight at something. The sons of Israel could not look directly into Moses' face because of the intensity of the supernatural glory his skin reflected (2 Cor 3:7+). Moses' face certainly would have made a "great endorsement" for beauty creams that promise to make your face radiant (but this of course would have been "false advertising" for the glory was from his abiding in the presence of the Lord, not the putting of cream on one's face.) Has your face ever shone after spending time with Jesus? One gets a sense of this verb atenizo in the only other use in Luke's Gospel when a servant girl was looking intently at Peter as he was denying Jesus and then concluded that he was one who was with Jesus. (Lk 22:56). Atenizo - 14x in 14v - most often by Luke. - Usage: fixed(1), fixed...gaze(4), fixing...gaze(2), gaze(1), gazed intently(1), gazing intently(1), look intently(2), looking intently(2). Lk. 4:20; Lk. 22:56; Acts 1:10 = "And as they were gazing intently into the sky while He was going"; Acts 3:4 = "Peter, along with John, fixed his gaze on him and said, “Look at us!”; Acts 3:12; Acts 6:15; Acts 7:55 = " being full of the Holy Spirit, he gazed intently into heaven"; Acts 10:4; Acts 11:6; Acts 13:9 = " Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him"; Acts 14:9; Acts 23:1; 2 Co. 3:7; 2 Co. 3:13 Luke 4:21 And He began to say to them, "Today this Scripture has been fulfilled in your hearing." Today: Lu 10:23,24 Mt 13:14 Joh 4:25,26 5:39 Ac 2:16-18,29-33 3:18 Luke 4:16-21 Jesus' Return to Nazareth: Ministry in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Preaching in the Synagogue - John MacArthur Luke 4:16-21 Jesus' Return to Nazareth: Rejection by the People - John MacArthur Luke 4 Resources - Multiple Sermons and Commentaries JESUS AFFIRMS HE FULFILLS THE MESSIANIC PROPHECY And He began to say (present tense - continuous action) to them - The entire synagogue had been "all eyes" and now was "all ears" as He began to speak. They could hardly believe their ears, and in fact did not believe His words and thus sadly did not receive His offer of good news described in Lk 4:18! They missed God's beautiful merciful gracious provision of a spiritual Year of Jubilee which their souls could have experienced "TODAY"! THOUGHT - Dear reader don't hear Jesus' words and fail to receive and believe and heed them, for "Behold, now is “THE ACCEPTABLE TIME,” behold, now is “THE DAY OF SALVATION!" (2Cor 6:2+) Don't miss God's offer, the gracious gift of a lifetime, the gift of a new life, the gift of eternal life! Don't put it off until tomorrow, for you may not have tomorrow! (Jas 4:14+) "The moment of hushed expectancy was passed." (Robertson) Vincent points out that the phrase He began do "Not necessarily denote his first words, but indicate a solemn and weighty opening." Today (semeron) - This day. This word is first in His sentence which gives it added emphasis. He is saying "Today! Now! This moment!" It would be hard for his audience to miss His emphasis! In essence Jesus declares that He is the messianic fulfillment of the Anointed One described in Isaiah 61:1+. In short, the promised new age of deliverance had arrived because the Deliverer Himself had finally arrived! There should have been a shout of "Hallelujah" in the synagogue but sadly there was no such grateful exclamation but instead unbelief, indifference and finally animosity. These are the same reactions we see today when we share that Jesus is the Messiah, the sole Savior of the lost world! In the Gospel of Matthew Jesus referred to the prophecy in Isaiah 6:9,10+ which was being fulfilled in the synagogue in Nazareth! “In their (ISRAEL) case the prophecy of Isaiah is being fulfilled, which says, ‘YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE; FOR THE HEART OF THIS PEOPLE HAS BECOME DULL, WITH THEIR EARS THEY SCARCELY HEAR, AND THEY HAVE CLOSED THEIR EYES, OTHERWISE THEY WOULD SEE WITH THEIR EYES, HEAR WITH THEIR EARS, AND UNDERSTAND WITH THEIR HEART AND RETURN, AND I WOULD HEAL THEM.’ (Mt 13:14-15+) NET Note on the significance of Jesus' use of the word today - Its use, especially in passages such as Luke 2:11 , 4:21, 5:26; 19:5, 9, signifies the dawning of the era of Messianic salvation and the fulfillment of the plan of God. This Scripture (graphe) has been fulfilled (pleroo) in your hearing - Remember that when you read the word "Scripture" in the NT, it almost always refers to the Old Testament Scripture, for that is all they had written down at this time. Jesus is referring specifically to the prophecy in Isa 61:1-2 which his hearers understood as a prophecy of the Messiah. What Jesus was clearly stating was that He was the fulfillment, that He was the "Anointed" one, the long expected Messiah (See Messiah - Anointed One). Can you imagine being in the synagogue that day listening to the One read from Isaiah the prophecy that was fulfilled in Himself? The verb fulfilled (pleroo) is in the perfect tense which means it was fulfilled with the first word out of His mouth and it remains fulfilled or stands fulfilled (even to our day and throughout eternity). A T