However, the band vocalist Wong Key GUI died on 30 June 1993, after around two months the song was released. The song gained critical acclaim and commercial success.
It will be observed that, in the Revised Version of Isaiah 61:1, the old rendering is retained: “The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek”: but “poor” is given in the margin as an alternative for “meek”; and in the quotation of this passage in St. Luke 4:18, “poor” “is the rendering both in the Greek and in the English. There can be little doubt that the Hebrew (or Aramaic) corresponding to this was the word originally used in the first beatitude, and that the evangelist has represented it to us by an apt and just paraphrase.1 [Note: W. Sunday in The Expositor, 4th series, iii.
When ‘Ana is translated “the poor” or “the afflicted, oppressed,” or “the helpless, the meek,” its exact significance will be best understood if we bear in mind the traits in the character of the toil-worn man, his poverty of spirit, his slowness to insist upon his rights, his patient forbearance, his long enduring of any number of wrongs. It may be said that this is introducing into the slow-moving, tranquil Eastern world the conditions of life which pertain only to Western civilization.
But an enslaved nation, as the Israelites were more than once in the earlier part of their history, would be likely to know something of the wearing effect of laborious toil on both the body and the mind, and that knowledge has left its impression on the plastic surface of their language.2 [Note: A. T. Bur bridge in The Preacher’s Magazine, 1901, p. Thomas Guthrie, fresh from his Forfarshire parish, bounded by the restless North Sea, with singing larks and decent peasants, looked down through the iron gratings on George iv.
It was before the age of the City Improvement Commission, and the Colgate showed battered humanity in a state not now visible there. High-flatted houses, each having the population of a village, with windows innocent of glass and stuffed with dirty rags, some of these tenements were the scene of domestic tragedies, for in one of their upper flats five families had been made fatherless through the fever.
But the dwellers did not mind, for Guthrie noted women lying over window-sills, and others at close mouths with children in arms, chaffing passers-by, or screaming each other down. They are broken-hearted; they cannot receive, or they cannot give restitution. The exact significance of Shabbat is “to break in pieces”; thus there is contained in it the idea of destruction, with its resultants, “helplessness, uselessness, inactivity.” For instance, Shabbat is used of ships broken by the storm, of the tearing asunder of wild beasts, of the dismembering of corporate bodies, e.g. a kingdom, a city, a people.
And the verb must suffer no impoverishment of meaning if the exact significance of the now familiar expression, “the broken-hearted,” is to be retained. Struck with a sudden blow, the arm is broken, hangs down suffering and useless.
While the man was preparing the medicine, his wife came into the shop, and noticing the old woman looking very sad and unhappy, asked her the reason. Now my eldest son is ill at home, and I am afraid he is going to die, and I am taking this medicine to see if it will do him any good.” “Ah,” replied the showman’s wife, “I am sorry for you.
If you want the words that comfort men’s hearts, go to the Gospel Hall across the way there. If women, they are such as St. Paul describes (2 Timothy 3:6), “silly women laden with sins, led captive with divers lusts.” The word does not describe those whose condition is a woeful one by reason of bonds and imprisonment.
By paying attention to the exact significance of the original meaning we shall best know how to interpret the Hebrew. The term means literally “those carried off as booty.” It depicts what must have been one of the bitterest moments in the experience of the prisoner of war, the moment when the power of the conqueror dragged him away from home and native city, when he saw for the last time loved walls and ways and faces without which life was without joy.
Thus, as generally used, it denotes the ever present bitterness of the enslaved among strange faces in a strange country; the sad memories, the troubles longings which would haunt him even when the treatment he experienced was the kindest and his lot was of the easiest and pleasantest. Crouched in the corner of every house sat a thing, without home, without rights, without hope, called the slave; the victim of every caprice, the safety-valve of every passion, the tool of every lust. It made every Christian home a retreat where purity might repose in the bosom of order.
But when arrangements for confining a person guilty of some offense were rendered more secure, the bonds might be dispensed with and a man might be shut up in prison without being pinioned. However, the old word was still used, and such a man was known as ’air, literally “one bound,” properly “a prisoner.” The place where he was confined was known as “the house of the bound,” “the prison house.” Illustrations of this can be found in the histories of Joseph and of Samson (Genesis 40:3 ; Genesis 39:20 ; JDG 16:21).
One of the most dreadful horrors of the prison house was its darkness, and, if this were not absolute, its sunless gloom. It is evident that it would be a mistake to adhere strictly to the original significance of the word.
My soul from mortal limits free And bear me up to Heaven with Thee.1 [Note: H. And it is a hope that does not die out, “that make not ashamed.” To poor shepherds, working lads, came the first Gospel sermon: “To you is born this day a Savior.” Jesus is a Savior from hopelessness.
I must claim, and I must practice already that equality of being which is mine, in God’s sight, not only with the greatest of earth’s heroes, but even with just men already made perfect. These distinctions of birth and rank, of fortune and station, are absolutely unrecognized in heaven.
This Physician can bind up a broken heart, can heal a wounded spirit. “They that are whole need not a physician, but they that are sick; I came to call sinners.” He healed the “woman that was a sinner,” broken-hearted perhaps through men’s sins.
He healed Zacchæus, whose extortion had broken others’ hearts, and sent him to restore what yet was in his power. A great thinker has said that Christianity first taught man the reverence for things beneath him. Sometimes its mission has been to teach me God’s majesty, sometimes to reveal His beauty, sometimes to proclaim His law.
And the air in the summer is heavy with the sweet fragrance they send forth. Rising early, we should climb the long flight of steps that lead upward from the shore, past the quaint old houses, by the vineyards and the orange groves, until we reached the church.
There we should find a crowd of people waiting; dark-eyed boys and girls with jet black hair; women wearing the many-coloured costume of the island; men with their faces sunburned from their daily exposure to the rays of the hot, fierce sun. By and by there comes the priest, with the boy acolytes behind him, chanting as they come. First they enter the church, where they hold a service; then, after a while, they reappear outside the church, and people and priests and boys all stand together on the great open square in front, with the wide sea below and the great broad dome of the blue sky above.
The doors of the cages are being opened; and the men, or the boys, or the girls who hold them are putting in their hands. This is what may be seen every Easter morning on the island of Capri, and it may be seen also, I believe, in other places, especially in Russia.1 [Note: J. Bytes, The Boy and the Angel, p.
Conquering kings their titles taker the foes they captive make. Jesus by a nobler deform the thousands He hath freed.4. None of Christ’s miracles astonished more than His making the blind to see; none cost Him more.
Tithe Preacher In a dialogue between a Christian and a Jew, which was written in the beginning of the second century, but published in English only a few years ago (Expos. We believe that He comes the broken hearts to bind, The bleeding souls to cure;And with the treasures of His grace enrich the humble poor. The majority of people do not think of Christ as a great preacher.
They look at Him as a man of supreme love, gentleness of spirit, kindness of manner, and as wonderful and unselfish in all He did; but they do not think of Him as possessing the qualities which we think necessary to make what we call a great preacher. The wonderful gift of language, the skillful choice of words, the ability to gather His arguments and focus His thought to carry His audience to the point of decision, most people, I say, do not thus think of Christ.
When the great preachers of history are named, people speak of Brooks, Beecher, Finney, and Edwards in America; Surgeon, Chalmers, Whitefield, and Wesley in Britain; Luther, Savonarola, and Chrysostom of the old world. That Christ was a great preacher is evident from our text, for the requisites, which all concede as necessary, are here set forth as being in His possession.
(1) First, He had the right qualification for His work, namely, the anointing of the Holy Spirit. “The Lord hath anointed me to preach.” Christ received this special qualification at the time of His baptism, with the declaration, “This is my beloved Son, in whom I am well pleased.” It was this anointing for the work that gave Christ His power.
The account in Luke closes with the suggestive sentence, “His word was with power,” and immediately following the text occurs the statement, “And they wondered at the gracious words which proceeded out of His mouth.” The fact that Christ’s earthly life became effectual through the ministry of the Holy Spirit within Him, and not alone through the inherent virtue and power He brought with Him from His pre-existent state, has become one of the commonplaces of theology; and yet how little do we realize its true import, and cultivate that humility and dependence of soul which would distinguish us if the great truth were ever in view! In spite of our formal adhesion to this doctrine, it seems still strange to us that one whom we think of as holy and Divine should be indebted at every stage of His earthly life to that inward mystic ministry which is so necessary to us because of our sinfulness.
We speak of the Holy Ghost as a Deliverer from inbred corruption, and are ready to assume, quite unwarrantable, that where there is no corruption in the nature, the stimulating forces and nervous of His benign indwelling are needless. We are accustomed to looking upon this ministry, which perpetuates in our souls the saving work of the Lord Jesus, as though it were a special antidote to human depravity only.
For the Spirit to abide moment by moment with Jesus Christ, and work in His humanity, seems like painting the lily, gilding fine gold, and bleaching the trampled snow. But that is a mistaken view. And the temple of Christ’s sacred flesh needed this same indwelling presence.
In the less mature stages of Christ’s expanding humanity implicit and docile dependence on this inward leading was the test of His entire acceptability to the Father. Just after the resurrection, when Christ was on the road to Emma us with two of the disciples, we are told that, “Beginning at Moses and all the prophets, He expounded to them in all the Scriptures the thing concerning Himself.” Again, He said: “I am the Vine.” “I am the Resurrection and the Life.” “I am the Son of God.” “I am the Way, the Truth, and the Life.” More than that, Christ’s sermon was Himself.
Christ undoubtedly could heal the sick to-day, and give sight to the blind, just as much as when He was here upon earth, for He has the same power now that He had then. Simply because Christ has come, the acme of all prophecy has been fulfilled, and the necessity does not now exist.
The purpose of Christ’s physical miracles was to support His authority as a spiritual healer. He bound up the broken-hearted that people might be taught to trust Him as the physician of the soul. The Lord’s SermonLiteratureBanks (L.