Epiphany 3 (3)
But Jesus brings them freedom, release, from their captivity. Here belong all the passages which speak of redemption, the act of buying free, and of the ransomprice (Mark 10:45; Luke 1:68; 1 Corinthians 6:20; Galatians 3:13; 1 Peter 1:18) and of deliverance or rescue (Galatians 1:4; Hebrews 2:15) and of setting free. (John 8:36; Romans 6:18; Galatians 5:1) It is instructive to note that the Greek word used here for “freedom” or “release” is the same word that is used for “forgiveness”—literally, “a sending away” of sin—out of God’s sight, forever.
This “return of the sight to the blind” describes the effect of preaching the good news, the gospel. Therefore the blind mentioned here are not like the heathen who still “are darkened in their understanding and separated from the life of God” (Ephesians 4:18). In short, they are blind to their sinfulness. These blind people are the same as “the poor,” those who have been brought to a painful realization of their sin but cannot see their way out of their damning guilt. But when Jesus has been revealed to them, they see—see with rejoicing that now they stand “pure and fresh and sinless in [God’s] holy eyes.” (TLH 654:7)
In the last member of this prophecy, Isaiah used a picture that does not fit in with that of the Babylonian captivity. It is: “to proclaim the year of the Lord’s favor.” Here the picture-language is taken from the Year of Jubilee. This occurred every fiftieth year. In Leviticus 25:8–55, where the Lord instituted the Year of Jubilee, you will find that the Israelites were to observe it in three ways: 1) the restoration of all land holdings to the original owner, if he had not redeemed it previously; 2) the release of every person who was in bond-service to another from such service, and the restoration of complete liberty for him; 3) rest for the land, with no sowing or reaping to be carried on throughout the Year of Jubilee.
But this jubilee year, with its prominent elements of restoration, release or liberty, and rest, was only a type and symbol of the spiritual jubilee which was brought in by the Messiah. That truth is made perfectly clear by Isaiah’s prophecy quoted by Jesus in verse 19: “to proclaim the year of the Lord’s favor” or “the Lord’s grace.” The Messiah would win God’s grace for sinners. Then they would again live under God’s favor, even as Adam and Eve did at creation, before the Fall. They would be free from the bondage of sin. They would enjoy rest for their soul through the Messiah’s atoning work.
The response of the people to Jesus’ address or sermon was altogether favorable at first, for we are told: “All spoke well of him and were amazed at the gracious words that came from his lips” (v. 22). Understand “gracious words” correctly. The expression means more than that Jesus had a pleasing way of speaking or that he spoke things that were complimentary and gratifying for his listeners. The original Greek has “the words of grace.” Jesus had shown them what incredible love for unworthy sinners God was demonstrating through him, the Savior. He would do and suffer all that was necessary to make them acceptable to a holy God. The people were amazed at such preaching because it was not at all what they were used to hearing. (See Matthew 7:29; Mark 1:22, 27.) What they heard from their teachers was a distorted version of God’s law. And it was almost entirely law. The message of God’s grace received scant mention.
Here we exclaim: “What a glorious hour of God’s grace had struck for the people of Nazareth!”
4:14–15 Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone. After the temptation narrative, Jesus, filled with the power of the Spirit and freshly victorious over Satan, returned to Galilee, where a report about him [had] spread. Luke did not yet mention anything that Jesus did in his ministry, but the other Gospels reveal much that had happened in the interim. Jesus already had his followers, he had turned water into wine (John 2:1–12), and he cleared the temple (John 2:12–25). He had ministered in Samaria (John 4:1–42) and had returned to Galilee. No wonder reports had spread.
CHURCH INVOLVEMENT
“I don’t get anything out of it.” “The sermon’s too long.” “The music’s too old.” “The building is too cold (or too hot).” How many of these criticisms of the worship service have you heard? How many have you said? These criticisms may have validity, but involvement in worship is not an option for God’s people. Luke 4:16 reveals that Jesus was in the habit of attending synagogue services. He was faithful in his participation in worship. Whatever your excuses for not being involved, they are only that: excuses. Find a church you can support with your presence, your gifts, your money, and your time. Make participation in the life of that church as much a part of your life as it was for Jesus in the synagogue.
The Ruler of the Synagogue (Gk. ˓archisunagōgos) had the care of external order in public worship and the supervision of the concerns of the synagogue in general. This officer was found in the entire sphere of Judaism, not only in Palestine, but also in Egypt, Asia Minor, Greece, Italy, and the Roman Empire in general. The Heb. title rō˒sh hakkneset (“the minister of the synagogue”) was undoubtedly synonymous with the Gk. term. This office differed from that of an elder of the congregation, although the same person could fill the offices of both. The ruler of the synagogue was so called not as head of the community but as conductor of their assembly for public worship. Among his functions was that of appointing who should read the Scriptures and the prayer, of summoning fit persons to preach, of seeing that nothing improper took place in the synagogue (Luke 13:14); and of taking charge of the synagogue building. Although it was customary to have but one ruler for each synagogue, sometimes more are mentioned (Acts 13:15).
16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written:
18 “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,
19 to proclaim the year of the Lord’s favor.” q
20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him. 21 He began by saying to them, “Today this scripture is fulfilled in your hearing.”