The purpose of this blog is two fold: 1) to accurately describe how one may receive the free gift of eternal life--Jesus Himself said in John 6:47 "Most assuredly, I say to you, he who believes in Me has everlasting life." NKJV and 2) to explore the Word of God in such a way that it will be supplementally edifying to what you're learning from your local church as well as contribute to the spiritual growth of believers in our Lord and Savior Jesus Christ.
Oppress/ed: to govern people in an unfair and cruel way and
prevent them from having opportunities and freedom (Cambridge Dictionaries
Online), also see: oppression in Blue Letter Bible
provided with opportunities because of having been treated unfairly by someone
in authority. (Cambridge
extremely unhappy; a feeling of great sadness, especially when someone you love
dies or does not love you. [Cambridge Dictionaries Online] (I think the healing would come after their eternal salvation and they begin
to grow spiritually to maturity rather than a bail-out from financial or other
issues). People who feel their
spiritual bankruptcy and helplessness, and who long for the help and salvation
of God. Such people are in the right condition to be met and blessed by God.
(Blue Letter Bible)
that day, when someone was to teach in the Synagogue, it was the
to read from the OT before teaching; therefore, Jesus was quoting from Isa 61:1)
“The Spirit of the Lord Godis upon Me,
Because the Lord
has anointed Me
To preach good tidings to the poor (meek);
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives (sin),
And the opening of the prison to those who are
I did a big search on Luke 4:18 of all the websites that I
think teach accurate bible truth and searched the Nelson Study Bible, Grace NT
Commentary, CTS, GES, The Majority Text Greek New Testament-Interlinear, and
more, the following is what I was able to find.
“Two other NT words for forgiveness
are ἄφεσις aphesis and apoluō. The former is translated forgiveness six times. Its
remaining eleven uses are always translated remission, except in Luke 4:18 where it is translated “liberty.” The latter word, apoluō,
almost always carries a sense of to let go, to send away, or to release. In only one verse, Luke
6:37, is it translated forgive.”
The Nelson NKJV Study Bible notes
say the following about Luke 4:18
“liberty to the captives.”In the OT captivity refers to Israel’s exile
(1:68-74); here captivity refers to sin
(see 1:77; 7:47; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18).
OT view: from Luke 1:68-74 - 68
"Blessed is the Lord God of Israel, For He has visited and redeemed His
people,69 And has raised up
a horn of salvation for us In the house of His servantDavid,70 As He spoke by the mouth of His holy prophets, Who have
been since the world began,71
That we should be saved from our enemies And from the hand of all who hate
us,72 To perform the mercy
promised to our fathers And to remember His holy covenant,73 The oath which He swore to our
father Abraham:74 To grant
us that we, Being delivered from the hand of our enemies, Might serve Him
NT view: Luke 1:77 - To give bknowledge
of salvation to His people
By the remission [pardon] of their sins,
7:47 Therefore I say to you, her
sins, which are many, are forgiven,
for she loved much. But to whom little is forgiven, the same loves little.”
24:47and that repentance and premission of sins
should be preached in His name qto all nations,
beginning at Jerusalem.
Acts 2:38Then Peter said to them, i“Repent, and let every one of you be baptized in the name of Jesus
Christ for the 2remission of sins; and
you shall receive the gift of the Holy Spirit.
Acts 2:38 - Repentance provided the answer to their dilemma.
They needed to reestablish their relationship with the Messiah they had just
believed in. Peter does not here require additional conditions for eternal
life. Belief in Jesus counts as the singular condition for guaranteed eternal
life in both the OT and the NT. Apparently in the case of those who had had the
privilege of seeing Jesus’ earthly ministry (cf. v 22), and yet disbelieved
both Him and John (cf. Luke 7:31-35), God required a public identification with
Jesus by baptism (and a corresponding rescinding of participation in the sin of
that generation). Much like the way God requires confession of sins in order
for Christians to maintain and enjoy fellowship with Him, in these unique cases
God required repentance and baptism for the initiation of the Christian life.
The Gentile Cornelius and those in his household who believed
received the Holy Spirit before their baptism (10:43-48; 11:15-18). Palestinian
Jews, however, believed in Jesus and received eternal life before receiving the
Holy Spirit (2:37-39). The initial Samaritans who believed—after the
Crucifixion—also received the Holy Spirit after their baptism as well as the
laying on of hands by the apostles Peter and John (cf. 8:14-17). Repentance,
although required for fellowship, did not constitute a condition for eternal
life, since Peter recommended it to believers in Jesus already. Likewise,
baptism was not a condition for eternal life.
Jesus had likened His own baptism to the death He would suffer
(cf. Luke 12:50). Furthermore, the Holy Spirit came upon Him at His baptism
(cf. Luke 3:21-22). Now those of that generation who condemned Him would
publicly associate themselves with Him and receive the Holy Spirit by whom they
would join other believers in the Body of Christ. They did not recant their
Jewishness, but rather their role in the crucifixion of the Messiah.
Furthermore these conditions do not hold today, since no one of that particular
generation remains. GNTC
5:31Then Peter said to
them, i“Repent, and let every
one of you be baptized in the name of Jesus Christ for the 2remission of sins; and you shall receive the gift of the Holy
10:43To Him all the
prophets witness that, through His name, owhoever believes in Him will receive premission 5of sins.”
13:38Therefore let it be
known to you, brethren, that athrough this Man is preached to you the forgiveness of sins;
26:18to open their eyes, in ordersto turn them from darkness to
light, and from the power of Satan to God, tthat they may receive
forgiveness of sins and uan inheritance among
those who are vsanctified 4by faith in Me.’
·It seems to me that Christ, based upon what I’m
able to glean from the Nelson Study Bible notes, is referring more to freeing
the recipients understood what he was speaking about in the synagogue)
through forgiveness of their sins and from the captivity of their old sin
nature—meaning the liberty they received at eternal salvation, they would no
longer be slaves to sin after they believed in Him. I suppose this could also
allude somewhat to liberating the Jews from the Law.
The Nelson Study Bible notes on
liberty to the captives,” Proclaim
liberty probably alludes to the official inauguration of the “Year of
Release” or jubilee (Lev. 25:10).Captives refers to those in bondage to
the wicked (58:6) or to wickedness in general—not to the exiles as in
51:14.Those who are bound is translated prisoners in 4:9, where it refers in part to the exiles; here it
·Leviticus 25:10 “And you shall consecrate the fiftieth year, and proclaim liberty
throughout all the land to all its inhabitants. It shall be a Jubilee for you; hand each of you
shall return to his possession, and each of you shall return to his family.”
oThe Nelson Study Bible notes say the following
about Lev 25:10 – To proclaim liberty: in that age meant specifically that all
debts were canceled, all Israelites who had had to sell themselves into slavery
were freed, and all land reverted to its original owner. The same phrase occurs
in Isa 61:1, the passage Jesus read in the synagogue in Nazareth at the
beginning of His earthly ministry. Jesus’ mission on this earth was to proclaim
liberty to all who have lost inheritance and become servants to the Evil One.
The Majority Text is translated: “To preach release to the captives”. (I’m assuming this means or implies
release from slavery of and to sin).The word (ἄφεσιςaphesis translated “liberty”) Bob
in his article where he mentioned Luke 4:18(d) appears to be about the same in
the Majority Text according to the interpreters (Arthur Farstad and Zane Hodges
and three others), they use the English word “release” rather than “liberty”;
but it appears to have about the same meaning.
MT - Luke 4:18(d)
- πνευμα κυριου επ εμε ου εινεκεν εχρισεν με ευαγγελισασθαι πτωχοις απεσταλκεν
με ιασασθαι τους συντετριμμενους την καρδιαν κηρυξαι αιχμαλωτοις αφεσιν(to preach release to the captives)και τυφλοις αναβλεψιν αποστειλαι τεθραυσμενους εν αφεσει
Luke 4:18N-AFS BIB:κηρύξαι αἰχμαλώτοις ἄφεσιν
τυφλοῖς NAS: ME TO PROCLAIM RELEASE
TO THE CAPTIVES, KJV: to preach deliverance
to the captives, INT: to proclaim to captives deliverance and to [the] blind
The phrase in 4:18 – “He has sent Me
9to heal the
to those who were discouraged because of their plight [Cambridge Dictionary
unpleasant condition, especially a serious, sad, or difficult onein life].
(Nelson Study Bible notes pg 1696). Brokenhearted also refers to those
believers who confidently hope in God in spite of their present distress (11:4;
Ps. 34:18; 51:17).
·The MT Greek NT Interlinear says: “He has sent Me to heal the ones having been
broken in heart,”or “the
The phrase in 4:18 that says: “To set (used in the NKJV)[ref.
Dan 9:24—referencing those who were a part of the70 year captivity ]at
liberty those who are oppressed [or
·The MT Greek NT Interlinear says: “To send forth those who are oppressed to
freedom” or “To send forth oppressed
ones in release.”
I normally would use some excerpts
from the Grace New Testament Commentary by GES but it skates right over the
passage and doesn’t give anything worth discussing.
My personal summary of Luke 4:18 –
“To proclaim liberty to the captives”
It appears to me
that this verse, including “To proclaim
liberty to the captives”, along with the rest of the above information about
Luke 4:18(d) and the OT verse Jesus was reading from (Isa. 61:1-2), does not appear
to suggest or imply or in my opinion, set a principle that a local church could
justify starting a formal program of making loans available to church members.
Therefore, unless I am persuaded
otherwise that it is mandated in Luke 4:18(d), I believe we should not do a
formal loan program but rather continue as we have been at the very most.
As a side note regarding Romans
13:8 (in case you may be thinking about this verse as to how it may or may not
refer to our subject).It says: 8 Owe no one anything except to
love one another, for he who loves another has fulfilled the law. NKJV – The
Nelson Study Bible notes says: “In the present context, owe no one anything: primarily means respect and honor (see v 7).
No doubt money is also included, but this passage does not prohibit borrowing
(Ps 37:21—21 The wicked
borrows and does not repay, But the righteous shows mercy and gives.
NKJV;Matt. 5:42—42 Give to him who asks you, and from him who wants to
borrow from you do not turn away. NKJV).”