Verses 14-30After Christ had vanqui

Verses 14-30
After Christ had vanquished the evil spirit, he made it appear how much he was under the influence of the good Spirit; and, having defended himself against the devil’s assaults, he now begins to act offensively, and to make those attacks upon him, by his preaching and miracles, which he could not resist or repel. Observe,

I. What is here said in general of his preaching, and the entertainment it met with in Galilee, a remote part of the country, distant from Jerusalem; it was a part of Christ’s humiliation that he began his ministry there.

But, 1. Thither he came in the power of the Spirit. The same Spirit that qualified him for the exercise of his prophetical office strongly inclined him to it. He was not to wait for a call from men, for he had light and life in himself. 2. There he taught in their synagogues, their places of public worship, where they met, not, as in the temple, for ceremonial services, but for the moral acts of devotion, to read, expound, and apply, the word, to pray and praise, and for church-discipline; these came to be more frequent since the captivity, when the ceremonial worship was near expiring. 3. This he did so as that he gained a great reputation. A fame of him went through all that region (Luke 4:14), and it was a good fame; for (Luke 4:15) he was glorified of all. Every body admired him, and cried him up; they never heard such preaching in all their lives. Now, at first, he met with no contempt or contradiction; all glorified him, and there were none as yet that vilified him.

II. Of his preaching at Nazareth, the city where he was brought up; and the entertainment it met with there. And here we are told how he preached there, and how he was persecuted.

1. How he preached there. In that observe,

(1.) The opportunity he had for it: He came to Nazareth when he had gained a reputation in other places, in hopes that thereby something at least of the contempt and prejudice with which his countrymen would look upon him might be worn off. There he took occasion to preach, [1.] In the synagogue, the proper place, where it had been his custom to attend when he was a private person, Luke 4:16. We ought to attend on the public worship of God, as we have opportunity. But, now that he was entered upon his public ministry, there he preached. Where the multitudes of fish were, there this wise Fisherman would cast his net. [2.] On the sabbath day, the proper time which the pious Jews spent, not in a mere ceremonial rest from worldly labour, but in the duties of God’s worship, as of old they frequented the schools of the prophets on the new moons and the sabbaths. Note, It is good to keep sabbaths in solemn assemblies.

(2.) The call he had to it. [1.] He stood up to read. They had in their synagogues seven readers every sabbath, the first a priest, the second a Levite, and the other five Israelites of that synagogue. We often find Christ preaching in other synagogues, but never reading, except in this synagogue at Nazareth, of which he had been many years a member. Now he offered his service as he had perhaps often done; he read one of the lessons out of the prophets, Acts 13:15. Note, The reading of the scripture is very proper work to be done in religious assemblies; and Christ himself did not think it any disparagement to him to be employed in it. [2.] The book of the prophet Esaias was delivered to him, either by the ruler of the synagogue or by the minister mentioned (Luke 4:20), so that he was no intruder, but duly authorized pro hac vice—on this occasion. The second lesson for that day being in the prophecy of Esaias, they gave him that volume to read in.

(3.) The text he preached upon. He stood up to read, to teach us reverence in reading and hearing the word of God. When Ezra opened the book of the law, all the people stood up (Neh. 8:5); so did Christ here, when he read in the book of the prophets. Now the book being delivered to him, [1.] He opened it. The books of the Old Testament were in a manner shut up till Christ opened them, Isa. 29:11. Worthy is the Lamb that was slain to take the book, and open the seals; for he can open, not the book only, but the understanding. [2.] He found the place which was appointed to be read that day in course, which he needed not to be directed to; he soon found it, and read it, and took it for his text. Now his text was taken out of Isa. 61:1, 2, which is here quoted at large, Luke 4:18, 19. There was a providence in it that that portion of scripture should be read that day, which speaks so very plainly of the Messiah, that they might be left inexcusable who knew him not, though they heard the voices of the prophets read every sabbath day, which bore witness of him, Acts 13:27. This text gives a full account of Christ’s undertaking, and the work he came into the world to do. Observe,

First, How he was qualified for the work: The Spirit of the Lord is upon me. All the gifts and graces of the Spirit were conferred upon him, not by measure, as upon other prophets, but without measure, John 3:34. He now came in the power of the Spirit, Luke 4:14.

Secondly, How he was commissioned: Because he had anointed me, and sent me. His extraordinary qualification amounted to a commission; his being anointed signifies both his being fitted for the undertaking and called to it. Those whom God appoints to any service he anoints for it: “Because he hath sent me, he hath sent his Spirit along with me.”

Thirdly, What his work was. He was qualified and commissioned.

1. To be a great prophet. He was anointed to preach; that is three times mentioned here, for that was the work he was now entering upon. Observe, (1.) To whom he was to preach: to the poor; to those that were poor in the world, whom the Jewish doctors disdained to undertake the teaching of and spoke of with contempt; to those that were poor in spirit, to the meek and humble, and to those that were truly sorrowful for sin: to them the gospel and the grace of it will be welcome, and they shall have it, Matt. 11:5. (2.) What he was to preach. In general, he must preach the gospel. He is sent euangelizesthai—to evangelize them; not only to preach to them, but to make that preaching effectual; to bring it, not only to their ears, but to their hearts, and deliver them into the mould of it. Three things he is to preach:—

[1.] Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him.

[2.] Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight.

[3.] The acceptable year of the Lord, Luke 4:19. He came to let the world know that the God whom they had offended was willing to be reconciled to them, and to accept of them upon new terms; that there was yet a way of making their services acceptable to him; that there is now a time of good will toward men. It alludes to the year of release, or that of jubilee, which was an acceptable year to servants, who were then set at liberty; to debtors, against whom all actions then dropped; and to those who had mortgaged their lands, for then they returned to them again. Christ came to sound the jubilee-trumpet; and blessed were they that heard the joyful sound, Ps. 89:15. It was an acceptable time, for it was a day of salvation.

2. Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God’s wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption.

3. To be a great Redeemer. He not only proclaims liberty to the captives, as Cyrus did to the Jews in Babylon (Whoever will, may go up), but he sets at liberty them that are bruised; he doth by his Spirit incline and enable them to make use of the liberty granted, as then none did but those whose spirit God stirred up, Ezra 1:5. He came in God’s name to discharge poor sinners that were debtors and prisoners to divine justice. The prophets could but proclaim liberty, but Christ, as one having authority, as one that had power on earth to forgive sins, came to set at liberty; and therefore this clause is added here. Dr. Lightfoot thinks that, according to a liberty the Jew allowed their readers, to compare scripture with scripture, in their reading, for the explication of the text, Christ added it from Isa. 58:6; where it is made the duty of the acceptable year to let the oppressed go free, where the phrase the LXX. uses is the same with this here.

(4.) Here is Christ’s application of this text to himself (Luke 4:21): When he had read it, he rolled up the book, and gave it again to the minister, or clerk, that attended, and sat down, according to the custom of the Jewish teachers; he sat daily in the temple, teaching, Matt. 26:55. Now he began his discourse thus, “This day is this scripture fulfilled in your ears. This, which Isaiah wrote by way of prophecy, I have now read to you by way of history.” It now began to be fulfilled in Christ’s entrance upon his public ministry; now, in the report they heard of his preaching and miracles in other places; now, in his preaching to them in

Hasil (Bahasa Indonesia) 1:

Ayat 14-30Setelah Kristus telah berhasil mengalahkannya roh jahat, ia membuatnya tampak betapa dia berada di bawah pengaruh Roh yang baik; dan, setelah membela diri terhadap serangan setan, ia sekarang mulai untuk bertindak dikeliling oleh pagar, dan untuk membuat serangan itu kepadanya, berkhotbah dan mujizat, yang dia tidak bisa menolak atau mengusir. Mengamati,I. apa dikatakan di sini secara umum khotbahnya, dan hiburan itu bertemu dengan di Galilea, daerah terpencil negara, jauh dari Yerusalem; itu bagian dari Kristus penghinaan bahwa dia memulakan pelayanannya ada.Tetapi, 1. Sana ia datang dalam kuasa Roh. Roh yang sama yang membuatnya memenuhi syarat untuk menjalankan kantornya yang bersifat profetik sangat cenderung dia untuk itu. Ia adalah menunggu panggilan dari orang-orang, karena ia memiliki cahaya dan kehidupan dalam dirinya. 2. ia mengajar di rumah ibadat mereka, mereka tempat ibadah umum, dimana mereka bertemu, tidak, seperti Candi, Layanan upacara, tetapi untuk tindakan moral pengabdian, untuk membaca, secara terperinci, dan menerapkan, Firman, berdoa dan memuji, dan Gereja-disiplin; ini datang untuk menjadi lebih sering sejak penawanan ketika upacara ibadah dekat kedaluwarsa. 3. ini dilakukannya jadi seperti itu ia mendapat reputasi besar. Ketenaran dia pergi melalui seluruh wilayah (Lukas 4:14), dan ketenaran baik; untuk (Lukas 4:15) dia dimuliakan dari semua. Setiap tubuh mengagumi, dan berseru kepadanya mereka tidak pernah mendengar khotbah tersebut dalam semua kehidupan mereka. Sekarang, pada awalnya, ia bertemu dengan tidak ada penghinaan atau kontradiksi; Semua dimuliakan dia, dan ada tidak ada lagi yang difitnah kepadanya.II. khotbahnya di Nazaret, kota dimana ia dibesarkan; dan hiburan itu bertemu dengan sana. Dan disini kita diberitahu bagaimana ia memberitakan Injil di sana, dan bagaimana ia dianiaya.1. bagaimana ia memberitakan Injil di sana. Dalam mengamati,(1.) kesempatan ia untuk itu: ia datang ke Nazaret ketika ia memperoleh reputasi di tempat lain, dengan harapan bahwa dengan demikian sesuatu setidaknya penghinaan dan prasangka yang bangsanya akan terlihat atasnya mungkin dikenakan off. Di sana ia mengambil kesempatan untuk memberitakan, [1]. Dalam rumah ibadat, tempat yang tepat, di mana ia telah menjadi kebiasaan-nya untuk menghadiri ketika ia orang pribadi, Lukas 4:16. Kita harus hadir pada kebaktian umum kepada Allah, seperti yang kita punya kesempatan. Tapi, sekarang bahwa ia masuk atas pelayanannya, ada ia berkhotbah. Dimana orang banyak ikan, ada nelayan bijaksana ini akan melemparkan jaring nya. [2.] pada hari Sabat, tepat waktu yang dihabiskan orang Yahudi yang saleh, tidak dalam sekedar upacara perhentian dari pekerjaan duniawi, tetapi dalam tugas ibadah Tuhan, berabad-abad mereka sering sekolah nabi-nabi pada bulan-bulan baru dan Sabat-Sabat. Dicatat, baik untuk menjaga hari Sabat dalam perkumpulan kudusnya.(2.) ia panggilan untuk itu. [1.] Ia berdiri untuk membaca. Mereka memiliki dalam pembaca sinagoga tujuh mereka setiap Sabat, yang pertama seorang imam, kedua seorang Lewi, dan orang Israel lain lima dari sinagog itu. Kita sering menemukan Kristus berkhotbah dalam rumah-rumah ibadat lain, tapi tidak pernah membaca, kecuali dalam ini Sinagoge di Nazaret, yang ia telah bertahun-tahun anggota. Sekarang ia ditawarkan layanan-nya seperti yang dia mungkin sering lakukan; Dia membaca salah satu pelajaran dari para nabi, kisah 13:15. Catatan, pembacaan Alkitab adalah pekerjaan yang sangat tepat untuk dilakukan di ibadat keagamaan; dan Kristus sendiri tidak berpikir itu disparagement apapun kepadanya untuk dipekerjakan di dalamnya. [2.] kitab nabi Yesaya disampaikan kepadanya oleh penguasa sinagoga atau oleh Menteri disebutkan (Lukas 4:20), sehingga ia tidak ada penyusup, tetapi telah diberi pro hac wakil — pada kesempatan ini. Pelajaran kedua untuk menjadi hari nubuatan Yesaya, mereka memberikan kepadanya bahwa volume untuk membaca di.(3.) The text he preached upon. He stood up to read, to teach us reverence in reading and hearing the word of God. When Ezra opened the book of the law, all the people stood up (Neh. 8:5); so did Christ here, when he read in the book of the prophets. Now the book being delivered to him, [1.] He opened it. The books of the Old Testament were in a manner shut up till Christ opened them, Isa. 29:11. Worthy is the Lamb that was slain to take the book, and open the seals; for he can open, not the book only, but the understanding. [2.] He found the place which was appointed to be read that day in course, which he needed not to be directed to; he soon found it, and read it, and took it for his text. Now his text was taken out of Isa. 61:1, 2, which is here quoted at large, Luke 4:18, 19. There was a providence in it that that portion of scripture should be read that day, which speaks so very plainly of the Messiah, that they might be left inexcusable who knew him not, though they heard the voices of the prophets read every sabbath day, which bore witness of him, Acts 13:27. This text gives a full account of Christ’s undertaking, and the work he came into the world to do. Observe,First, How he was qualified for the work: The Spirit of the Lord is upon me. All the gifts and graces of the Spirit were conferred upon him, not by measure, as upon other prophets, but without measure, John 3:34. He now came in the power of the Spirit, Luke 4:14.Kedua, bagaimana ia ditugaskan: karena Dia mengurapi, dan mengutus aku. Kualifikasi luar biasa nya sebesar komisi; Dia diurapi menandakan kedua nya yang dilengkapi untuk melakukan dan dipanggil untuk itu. Orang-orang yang Tuhan menunjuk ke layanan apapun yang ia mengurapi untuk itu: "Karena ia telah mengutus aku, ia telah mengutus Roh-Nya bersama dengan saya."Ketiga, apa karyanya adalah. Ia memenuhi syarat dan ditugaskan.1. untuk menjadi seorang nabi besar. Dia telah diurapi untuk memberitakan; itu tiga kali disebutkan di sini, sebab pekerjaan sekarang dia masuk. Mengamati, (1.) Untuk siapa yang ia adalah untuk memberitakan: kepada orang miskin; untuk mereka yang miskin di dunia, yang dokter Yahudi direndahkan untuk melakukan pengajaran dan berbicara tentang dengan penghinaan; untuk orang-orang yang miskin dalam Roh, untuk yang lemah lembut dan rendah hati, dan itu benar-benar sedih untuk dosa: kepada mereka Injil dan kasih karunia itu akan selamat datang, dan mereka akan memiliki itu, Matius 11:5. (2.) apa yang ia adalah untuk memberitakan. Secara umum, ia harus memberitakan Injil. Ia dikirim euangelizesthai — menginjili mereka; bukan hanya untuk berkhotbah kepada mereka, tetapi untuk membuat khotbah tersebut efektif; untuk membawa itu, tidak hanya telinga mereka, tetapi hati mereka, dan memberikan mereka ke dalam cetakan itu. Tiga hal yang ia adalah untuk memberitakan:-[1.] Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him.[2.] Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight.[3.] The acceptable year of the Lord, Luke 4:19. He came to let the world know that the God whom they had offended was willing to be reconciled to them, and to accept of them upon new terms; that there was yet a way of making their services acceptable to him; that there is now a time of good will toward men. It alludes to the year of release, or that of jubilee, which was an acceptable year to servants, who were then set at liberty; to debtors, against whom all actions then dropped; and to those who had mortgaged their lands, for then they returned to them again. Christ came to sound the jubilee-trumpet; and blessed were they that heard the joyful sound, Ps. 89:15. It was an acceptable time, for it was a day of salvation.2. Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God’s wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption.3. To be a great Redeemer. He not only proclaims liberty to the captives, as Cyrus did to the Jews in Babylon (Whoever will, may go up), but he sets at liberty them that are bruised; he doth by his Spirit incline and enable them to make use of the liberty granted, as then none did but those whose spirit God stirred up, Ezra 1:5. He came in God’s name to discharge poor sinners that were debtors and prisoners to divine justice. The prophets could but proclaim liberty, but Christ, as one having authority, as one that had power on earth to forgive sins, came to set at liberty; and therefore this clause is added here. Dr. Lightfoot thinks that, according to a liberty the Jew allowed their readers, to compare scripture with scripture, in their reading, for the explication of the text, Christ added it from Isa. 58:6; where it is made the duty of the acceptable year to let the oppressed go free, where the phrase the LXX. uses is the same with this here.(4.) Here is Christ’s application of this text to himself (Luke 4:21): When he had read it, he rolled up the book, and gave it again to the minister, or clerk, that attended, and sat down, according to the custom of the Jewish teachers; he sat daily in the temple, teaching, Matt. 26:55. Now he began his discourse thus, “This day is this scripture fulfilled in your ears. This, which Isaiah wrote by way of prophecy, I have now read to you by way of history.” It now began to be fulfilled in Christ’s entrance upon his public ministry; now, in the report they heard of his preaching and miracles in other places; now, in his preaching to them in