| Translation | Verse | Text |
| King James | Lu 7:22 | Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. |
| Word | Easton Dictionary - Definition |
| BLIND | Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smitten with blindness at Paul's word (Acts 13:11). |
| Word | American Tract Society - Definition |
| GOSPEL | Signifies good news, and is that revelation and dispensation which God has made known to guilty man through Jesus Christ our Savior and Redeemer. Scripture speaks of "the gospel of the kingdom," Mt 24:14, the gospel "of the grace of God," Ac 20:24, "of Christ," and "of peace," Ro 1:16 10:15. It is the "glorious" and the "everlasting" gospel, 1Ti 1:11 Re 14:6, and well merits the noblest epithets that can be given it. The declaration of this gospel was made through the life and teaching, the death, resurrection, and ascension of our Lord. The writings which contain the recital of our Savior's life, miracles, death, resurrection, and doctrine, are called GOSPELS, because they include the best news that could be published to mankind. We have four canonical gospels?those of Matthew, Mark, Luke, and John. These have not only been generally received, but they were received very early as the standards of evangelical history, as the depositories of the doctrines and actions of Jesus. They are appealed to under that character both by friends and enemies; and no writer impugning or defending Christianity acknowledges any other gospel as of equal or concurrent authority, although there were many others which purported to be authentic memoirs of the life and actions of Christ. Some of these apocryphal gospels are still extant. They contain many errors and legends, but have some indirect value. There appears to be valid objection to the idea entertained by many, that the evangelists copied from each other or from an earlier and fuller gospel. Whether Mark wrote with the gospel by Matthew before him, and Luke with Matthew and Mark both, or not, we know that they "spake as they were moved by the Holy Ghost," while recounting the works and sayings of Christ which they had seen or knew to be true, using no doubt the most authentic written and oral accounts of the same, current among the disciples. They have not at all confined themselves to the strict order of time and place. GOSPEL OF MATTHEW. The time when this gospel was written is very uncertain. All ancient testimony, however, goes to show that it was published before the others. It is believed by many to have been written about A. D. 38. It has been much disputed whether this gospel was originally written in Hebrew or Greek. The unanimous testimony of ancient writers is in favor of a Hebrew original, that is, that it was written in the language of Palestine and for the use of the Hebrew Christians. But, on the other hand, the definiteness and accuracy of this testimony is drawn into question; there is no historical notice of a translation into Greek; and the present Greek gospel bears many marks of being an original; the circumstances of the age, too, and the prevalence of the Greek language in Palestine, seem to give weight to the opposite hypothesis. Critics of he greatest name are arranged on both sides of the question; and some who believe it to have been first written in Hebrew, think that the author himself afterwards made a Greek version. Matthew writes as "an Israelite indeed," a guileless converted Jew instructing his brethren. He often quotes from the Old Testament. He represents the Savior as the fulfillment of the hopes of Israel, the promised Messiah, King of the kingdom of God. GOSPEL OF MARK. Ancient writers agree in the statement that Mark, not himself an apostle, wrote his gospel under the influence and direction of the apostle Peter. The same traditionary authority, though with less unanimity and evidence, makes it to have been written at Rome, and published after the death of Peter and Paul. Mark wrote primarily for the Gentiles, as appears from his frequent explanations of Jewish customs, etc. He exhibits Christ as the divine Prophet, mighty in deed and word. He is a true evangelical historian, relating facts more than discourses, in a concise, simple, rapid style, with occasional minute and graphic details. GOSPEL OF LUKE. Luke is said to have written his gospel under the direction of Paul, whose companion he was on many journeys. His expanded views and catholic spirit resemble those of the great apostle to the Gentiles; and his gospel represents Christ as the compassionate Friend of sinners, the Savior of the world. It appears to have been written primarily for Theophilus, some noble Greek or Roman, and its date is generally supposed to be about A. D. 63. GOSPEL OF JOHN. The ancient writers all make this gospel the latest. Some place its publication in the first year of the emperor Nerva, A. D. 96, sixty-seven years after our Savior's death, and when John was now more than eighty years of age. The gospel of John reveals Christ as the divine and divinely appointed Redeemer, the Son of God manifested in flesh. It is a spiritual, rather than historical gospel, omitting many things chronicled by the other evangelists, and containing much more than they do as to the new life in the soul through Christ, union with him, regeneration, the resurrection, and the work of the Holy Spirit. The spirit of the "disciple whom Jesus loved" pervades this precious gospel. It had a special adaptation to refute the Gnostic heresies of that time, but is equally fitted to build up the church of Christ in all generations. |
| Word | Easton Dictionary - Definition |
| GOSPEL | a word of Anglo-Saxon origin, and meaning "God's spell", i.e., word of God, or rather, according to others, "good spell", i.e., good news. It is the rendering of the Greek evangelion, i.e., "good message." It denotes (1) "the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called 'Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and 'preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity." It is termed "the gospel of the grace of God" (Acts 20:24), "the gospel of the kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the gospel of peace (Eph. 6:15), "the glorious gospel," "the everlasting gospel," "the gospel of salvation" (Eph. 1:13). |
| Word | King James Dictionary - Definition |
| GOSPEL | Good news. |
| Word | Easton Dictionary - Definition |
| JESUS | (1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua"). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21). The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years. In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.). Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52). He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45. The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.) |
| Word | American Tract Society - Definition |
| JOHN | 1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other supernatural incidents attended the visit of Mary to Elisabeth, and the birth and naming of John, Lu 1:1-80. He passed his early life among the crags of Eastern Judea, and when not far from thirty years of age, appeared as a prophet of the Lord. Being also a priest by birth, and an austere Nazarite in appearance and mode of life, he was like a reproduction of Elijah of old. Crowds flocked from all quarters to hear the word of God from his lips boldly denouncing their sins, and to receive the baptism of repentance preparatory to the full revelation of grace in Christ. Among others, the Savior at length came, and was baptized as an example of obedience to all divine enjoinments. John was at once satisfied that Jesus was the Messiah, but "knew him not" by any divine intimation till he saw the appointed sign, the descending Spirit. He then stood forth as the representative of "all the law and the prophets," pointing the world to Christ as an atoning Savior, and thus introduced Him to His public ministry: "Behold the Lamb of God, which taketh away the sin of the world," Joh 1:29 Ga 3:24. John enjoyed at this time a high degree of popular veneration, Lu 3:15; the Sanhedrin sent a deputation to question him, Joh 1:19-28, king Herod "did many things, and heard him gladly." But he laid all he had at the Savior's feet, Joh 1:27 3:33. We read several times of his "disciples," Mt 9:14 Lu 5:33 Joh 3:23-15 4:1; and meet with subsequent traces of the wide extent of his influence, Ac 18:25 19:3. We know not why he continued for a time his separate ministry, instead of attending Christ. He persevered, however, in his faithful labors for reformation; and these, in the second year afterwards, led to his imprisonment by Herod Antipas. See HEROD 3. It was while in prison that he sent two of his disciples to Christ to inquire, "Art thou he that should come, or do we look for another?" Mt 11:3. He may have been moved to send this message by some lingering Jewish views as to a temporal Messiah, who would right all their national wrongs, or by some temporary unbelieving haste to have Christ publicly announce his Messiahship. It was on this occasion that Christ calls him greater than any other prophet; because, of all the prophets of the Messiah, he alone saw Him entering on his work whom all "desired to see;" yet he was less than the "least in the kingdom of God," inasmuch as he died without seeing that kingdom established in the death and resurrection of his Lord. But his earthly work was soon done. Herod, according to Josephus, feared his great influence over the people, and Herodias dreaded his bold fidelity to her husband. The dancing of her daughter Salome, and the vow of the besotted king, furnished a pretext. John was beheaded in prison; his disciples buried his remains with honor, and "went and told Jesus," Mt 14:3-12 2. THE APOSTLE AND EVANGELIST, son of Zebedee and Salome, was a native of Bethsaida in Galilee. Zebedee and his sons were fishermen, and appear to have been in easy circumstances, Mr 1:20 15:40 Joh 18:15 19:27. In John's character there was an admirable mixture of gentleness and force. The picture the Bible gives of him has a peculiar charm, so much peace, humility, charity, and brotherly love glow in it. His affectionate, meditative, spiritual character had also the elements of vigor and decision, Lu 9:54. Though amiable, he was firm and fearless. He was present at the scene of the Savior's crucifixion, which he describes as an eyewitness, Joh 19:35. He was early at the tomb of the Redeemer, and after his ascension, boldly proclaimed the gospel at Jerusalem, Ac 4:13, though imprisoned, scourged, and threatened with death. He was remarkable for devotion to Christ; and it was this, perhaps, as much as ambition, that led him to request a place at His right hand, Mt 20:20-24. He is supposed to have been the youngest of the apostles. He had been a disciple of John the Baptist; but on being directed to Christ, at once attached himself to him. For a time he returned to his employment by the sea of Galilee, but was soon called to leave all and attend the Savior, Lu 5:5-10. Christ had a particular friendship for this lovely and zealous disciple, Joh 13:23 19:26 20:2 21:7. At the last supper, he reclined next to the Savior, and to his care the dying Redeemer committed his mother. Together with Peter and James he witnessed the transfiguration, and the agony in the garden. See JAMES. After the ascension of our Lord, John continued to reside at Jerusalem, where he was one of the chief pillars of the church, Ga 2:9. About A. D. 65, it is thought, he removed to Ephesus, and labored to diffuse the gospel in Asia Minor, where for many years after the death of Paul his great personal and apostolic influence was widely exerted. About A. D. 95, he was banished, probably by Domitian, to the isle of Patmos, where he had the visions described in the Apocalypse. He afterwards returned to Ephesus, where he lived to a very great age, so that he could scarcely go to the assembly of the church without being carried by his disciples. Being now unable to make long discourses, his custom was to say in all assemblies, "Little children, love one another;" and when they wondered at his frequent repetition of this concise exhortation, his answer was, "This is what the Lord commands you; and this, if you do it, is sufficient." Chrysostom, Clement, and Eusebius relate that on his return from Patmos he found that a young man of promise under his charge had been misled, and had joined a band of robbers; and that the aged apostle sought him out in his mountain haunts, and by the blessing of God on his fearless and faithful love, reclaimed his soul from death. He died at Ephesus, in the third year of Trajan, A. D. 100, being then, according to Epiphanius, ninetyfour years of age. He was buried near that city, and several of the fathers mention his sepulchre as being there. Besides the invaluable gospel and the Apocalypse, which bear his name, we have three EPISTLES of JOHN. The first is a catholic or general letter, designed apparently to go with his gospel, and refute certain Gnostic errors as to the person of Christ; but also and chiefly to build up the church universal in truth and grace, and especially in holy love. The second epistle is addressed "to the elect lady," or the excellent Kuria, who was probably some Christian woman eminent for piety and usefulness. The third is directed to Gaius, the Latin Caius, whom John praises for his fidelity and hospitality, and exhorts to persevere in every good work. The Revelation and epistles of John, it is generally believed, were written about 96-98 A. D. They are the latest books of the New Testament cannon, which, as the last surviving apostle, he must have greatly aided in settling. 3. Surnamed MARK. See MARK. |
| Word | Easton Dictionary - Definition |
| JOHN | (1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown. (2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37). (3.) THE APOSTLE, brother of James the "Greater" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, "Behold the Lamb of God," and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a "Boanerges" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth. |
| Word | American Tract Society - Definition |
| POOR | Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19 Ru 2:2. Every seventh year, the spontaneous products of the ground were free to all, Le 25:7; and in the Jubilee their alienated inheritance returned to their possession. Compare also Le 25:1-55 De 24:1-22. Neglect and oppression of the poor were severely reproved by the prophets, Isa 10:2 Jer 5:28 Am 2:6; but charity to the poor was an eminent virtue among primitive Christians, Mt 6:2-4 Lu 10:33-35 19:8 Ac 9:36-39 10:2 11:29-30. |
| Word | Easton Dictionary - Definition |
| POOR | The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6). (3.) In the year of jubilee they recovered their property (Lev. 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54). (6.) Certain portions from the tithes were assigned to the poor (Deut. 14:28, 29; 26:12, 13). (7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10). (8.) Wages were to be paid at the close of each day (Lev. 19:13). In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph. 4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2 Cor. 8:9; Rev. 3:17. |
| Word | King James Dictionary - Definition |
| TELL | To number; count. |
| Word | American Tract Society - Definition |
| WALK | Is often figuratively used to denote a man's mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ's favor here and in heaven, Ps 89:15 Re 3:4. |
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