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Ver. 17-19. The words differ in some things from the words of the prophet out of which they are quoted, Isa_61:1, where is nothing of recovering of sight to the blind; but they exactly agree with the Septuagint version, only, Luk_4:19, they have kalesai, to call, and Luke hath khruxai, to preach, according to which probably the copies of the Septuagint in use with them were. It was their manner in the synagogues for the minister (an officer appointed to that purpose, see Luk_4:20) to bring the book of the law or of the prophets which was to be read, and to deliver it to him that officiated for that time, who, when he had read, redelivered it to the same officer to be laid up. Their writers tell us, that the books of Moses were divided into several portions, which they were tied to read in order; but for the books of the prophets, he that officiated was more at liberty to read in what place and proportion he pleased. Our Lord readeth Isa_61:1, which, according to the Septuagint copy, was as Luke here translated; and by the way, this custom of the writers of the New Testament, (writing in Greek), to quote texts out of the Old Testament, very often according to that Septuagint translation, may, first, give us some account of the difficulty we met with Luk_3:1-38, where Sala was made the son of Cainan, and the grandchild of Arphaxad, whereas Moses mentions no Cainan, Gen_11:1-32 Luke, taking the quotation of the Septuagint, might put it in according to them, for they have it in Gen_11:12. Secondly, it may learn us not to be too curious as to minute things in Scripture, for had it been a thing of moment, the Holy Spirit of God had certainly never suffered Luke to write after their copy, either there or here. God never had a church in any place, but he soon stirred up some to make an interpretation of the Scriptures for their use, and so far assisted them, that though they might differ from the Hebrew text, or the Greek, in some minute things, yet they differed not in any thing of moment necessary for us to know and believe in order to salvation. And the frequent quotations we have in the New Testament out of the Septuagint, incline us to think that it is the will of God, that particular persons in churches should make use of such versions, and take them for the Holy Scriptures, not lightly and ordinarily varying from them; the translating of Scriptures, being not an ordinary ministerial gift, but the work of some stirred up by God unto it, and whom he more than ordinarily so assists, as that they have not erred in any momentous thing. If this may be admitted, we need not lay the fault upon those who transcribed Luke’s copy. But let us come to the text itself.
The Spirit of the Lord is upon me, because he hath anointed me. Anointing may signify two things:
1. The endowment of the person with gifts and abilities fit for his work. Thus, 1Jo_2:27, the anointing is said to teach us all things; and Christ is said, Psa_45:7 Heb_1:9, to be anointed with the oil of gladness above his fellows, which the Baptist seemeth to interpret, Joh_3:34, God giveth not the Spirit by measure unto him.
2. Anointing also was a symbol of God’s calling out and sending a person to the execution of an office, 2Ki_9:6.
3. I find also anointing used as a symbol of God’s purpose and designation of a person to an employment, to the performance of which he did not presently call him; thus David was anointed, 1Sa_16:13.
By
the Spirit of the Lord is upon me, I conceive is meant, exciting and quickening Christ to the present execution of that office to which God had anointed him; that is:
1. Of old designed him;
2. Fitted him, giving him the Spirit not by measure;
3. Now called him to the exercise of it: and because the Lord had so designed him, so prepared, and now so called him, the Spirit now excited and quickened him.
God stirreth up none to take upon them the office of the ministry, whom he hath not fitted with gifts for the discharge of it. But what was this employment to which Christ was anointed? euaggelizesyai, to preach the gospel to the poor. This was the great work of our Lord and Saviour, to preach. And what? The gospel, the glad tidings of salvation. To whom? htwcoiv: it is used to signify those that are mean in the world, and, by a figure, those that are miserable and afflicted; and this I should take to be the sense here, in conformity to that other phrase which our Saviour useth to John’s disciples, Mat_6:5, and to that of the apostle, 1Co_1:27. Christ was first sent to the lost sheep of the house of Israel, who were all at this time in a poor afflicted state and condition, and amongst them chiefly to the meaner sort. The rulers believed not on him, Joh_7:48; to teach ministers what Erasmus saith, Nulla nobis anima vilis videri debet, pro qua Dominus gloriae mori non est dedignatus, That they are too proud that despise the poor, and that we ought not to count any soul vile for which he who was the Lord of glory disdained not to die: we may add, to which the great Minister of the circumcision took himself to be anointed to preach.
I had rather thus understand it, than of such as are poor in spirit; which seem to be understood in the next words, he hath sent me to heal the broken hearted, whether wounded in the sense of sin, or melted in the sense of mercy: the whole hearted are such as see no need of repentance, no need of a Saviour; Christ came not to heal these; The whole need not a physician.
It followeth, to preach deliverance to the captives; to let them know, that are yet slaves to sin and to their lusts, that there is a way for their deliverance.
And recovering of sight to the blind; to let all blind sinners know, that there is an eye salve discovered, which if applied will recover their spiritual sight.
To set at liberty them that are bruised: it is of the same significance with binding up the broken in heart.
To preach the acceptable year of the Lord; the true jubilee, when every soul may be set free from the bonds of its sins, 2Co_6:17; the year of God’s good will; that the time was now come, when in every nation he that feared God, and wrought righteousness, should be accepted with him, Act_10:35.