“To proclaim the acceptable year of the Lord.”
— Luke 4:19 (AMP)

“And all spoke well of Him and were amazed by the gracious words which were coming from His lips.”
— Luke 4:22 (AMP)

The synagogue in Nazareth was quiet that Sabbath morning. Locals had gathered, perhaps expecting a familiar teaching or a routine reading from the scrolls. But what they witnessed was the first public unveiling of heaven’s new decree—a bold proclamation of divine kindness wrapped in human flesh.

Jesus, having returned from His forty-day testing in the wilderness, stood up to read. The scroll of Isaiah was handed to Him, and He read words that pierced eternity: “The Spirit of the Lord is upon Me…” (Luke 4:18). But it was this phrase—“to proclaim the acceptable year of the Lord”—that signalled a seismic shift in spiritual history.

In Greek, the word translated “acceptable” is dekton, which means “welcome, favourable, or gracious.” It is the same root tied to the concept of grace—charis—used just a few verses later: “They marvelled at the gracious words [charis] coming from His lips.” (Luke 4:22 AMP). This is no coincidence. The “acceptable year” is not merely a calendar year—it is a spiritual age, a divine dispensation defined by one overwhelming reality: grace.

From that moment, Christ was declaring the dawn of something entirely new. The old order of law and retribution had served its purpose. Now, in Him, a new covenant was breaking forth—one not based on merit, but mercy; not on works, but on wonder; not on effort, but on the Spirit of grace (Hebrews 10:29). He, filled with the Spirit, had come to proclaim, embody, and release grace—first to Israel, and then to the nations.

This age, which began with Christ’s first coming and stretches until His final appearing, is rightly called “the acceptable year of the Lord.” It is the year of grace—not in human terms, but in divine patience, enduring kindness, and undeserved favour. It is a long year, yes, but only because God is rich in mercy and slow to wrath. And this year remains open even now for all who would hear and receive Him.

The gracious words that flowed from His lips that day are still resounding. But just like those in Nazareth, we must decide: will we marvel at grace, or reject it? Will we welcome the Word made flesh, or grow offended at His scandalous mercy?

The Spirit of the Lord was upon Him then—and is upon His Body now—for the same reason: to make known the glorious riches of grace in Christ. This is the year of the Lord’s favour. This is the age of grace.

1. What Does “Acceptable” Mean? #

The English word “acceptable” in Luke 4:19 comes from the Greek word:

Dekton (δεκτός) — favourable, welcomed, approved; accepted with delight.

This word paints the image of something being well-pleasing and embraced, not because it met a standard, but because it was freely received with joy. It carries the tone of an open-hearted invitation, not an earned qualification.

Then just a few verses later, we are told:

“And all spoke well of Him and were amazed by the gracious words which were coming from His lips.”
— Luke 4:22 (AMP)

The word “gracious” here is:

Charis (χάρις) — grace, unmerited favour, free kindness, God’s divine enablement.

This is no coincidence. The same Spirit that anointed Him to proclaim the acceptable year also empowered Him to speak words of grace. The Spirit upon Christ is not a Spirit of condemnation but of favour, mercy, and healing—not the ministry of death but the ministry of life and righteousness.

So, when Jesus says He came to “proclaim the acceptable year of the Lord,” He is declaring:

“This is the year—the time, the season—of the Lord’s unearned favour.”

The Jubilee Fulfilled in Christ #

The phrase “acceptable year” draws from Leviticus 25, which speaks of the Year of Jubilee. Every 50 years, Israel was commanded to release slaves, return land to original owners, and cancel debts. This was a foreshadowing of a far greater redemption.

In Jesus, this type is fulfilled:

Jesus, standing in Nazareth, is essentially saying:

“I am your Jubilee. I am your release. I am your freedom. I am your favour.”

A New Covenant of Inner Holiness #

Unlike the Old Covenant, which relied on external acts, rituals, and legal observances, the New Covenant, announced here, is internal. Grace is not lawlessness; it is Christ in us forming holiness from within.

“For the grace of God that brings salvation has appeared to all men. It teaches us to say ‘No’ to ungodliness and worldly passions and to live self-controlled, upright and godly lives in this present age.”
— Titus 2:11–12 (AMP)

Grace teaches, not just pardons. Christ, the Person of grace, dwells within the believer by the Spirit. The “acceptable year” is not a licence to sin but a call to transformation.

“Christ in you, the hope of glory. Him we preach and proclaim, warning and teaching everyone with all wisdom, so that we may present every person complete in Christ.”
— Colossians 1:27–28 (AMP)

Types and Shadows Fulfilled in Christ #

Let us look briefly at how the “acceptable year of the Lord” completes the Old Testament pictures:

The Spirit of the Lord is Upon Him #

“The Spirit of the Lord is upon Me, because He has anointed Me to preach the good news to the poor; He has sent Me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed.”
— Luke 4:18 (AMP)

This same Spirit now rests upon the Body of Christ—not for signs and wonders alone, but to proclaim liberty, healing, and the acceptable year of the Lord. We are not called to announce judgment and wrath, but to extend the season of mercy and hope in Christ. The Church is a continuation of His proclamation, a walking trumpet blast declaring grace wherever Christ is revealed.

Offended at Grace? #

Though the people marvelled at Jesus’ gracious words, their wonder quickly turned into offence. Why?

“Is this not Joseph’s son?”
— Luke 4:22

This shows the offence of familiarity. Many cannot receive grace because they cannot accept the vessel in which it comes. The grace of God often appears ordinary, lowly, even scandalous—but it is real nonetheless.

“The stone which the builders rejected has become the chief cornerstone.”
— Psalm 118:22 (AMP)

Today also, many reject this gospel of grace—wanting something more legal, more tangible, more condemning. But Christ is still proclaiming the year of favour to any who will believe.

The Door Is Still Open #

The acceptable year has not closed. The proclamation continues.

“Behold, now is ‘the acceptable time,’ behold, now is ‘the day of salvation’.”
— 2 Corinthians 6:2 (AMP)

Today, Christ still calls the lost into His favour. Today, the Spirit is still upon His people to declare:

“There is forgiveness. There is healing. There is redemption. There is grace.”

But we must remember: the acceptable year will be followed by the day of vengeance (Isaiah 61:2). Christ paused in mid-sentence at Nazareth for a reason. Now is not the day of vengeance—it is the day of mercy. But this age will end. And that makes the message of grace all the more urgent.

The Acceptable Year of the Lord #

A Long Year of Grace #

“For the Law was given through Moses, but grace [the unearned, undeserved favour of God] and truth came through Jesus Christ.”
— John 1:17 (AMP)

The phrase “Age of Grace” is not just a theological label. It is a divine declaration about the spiritual climate introduced by Christ at His first coming. When Jesus stood in the synagogue and declared “the acceptable year of the Lord” (Luke 4:19), He was marking the dawn of a new administration—a dispensation not of judgment, wrath, or retribution, but of grace, mercy, and open invitation.

Unlike the Law, which demanded obedience to be accepted, grace begins with acceptance and leads us into obedience. This is the glorious shift between the old and the new, between Moses and Jesus, between stone tablets and the heart of flesh.

Let us see the contrast clearly:

What is Grace? #

The Greek word charis (χάρις), used in John 1:17 and Luke 4:22, means:

“Unearned kindness, favour given without merit, divine help extended toward man for regeneration and sanctification.”

This grace is not a thing—it is a person, and that person is Jesus. When He came, grace came. When He was revealed, the door to salvation was flung open wide.

“God is not dealing with the world based on legalism or merit, but based on grace.”

This is the time we now live in—not the Day of Vengeance, but the Day of Grace. Not a time for God to count men’s sins against them, but to reconcile the world to Himself through the finished work of Christ (2 Corinthians 5:19).

Only Empty Hands Can Receive #

This grace, though free, is not cheap. It cost God His Son. But it is freely offered, and it can only be received one way: with empty hands.

• Not through religious effort
• Not by heritage or moral standing
• Not by church attendance or outward piety

But by simply acknowledging, “I cannot save myself. I receive Your mercy, Lord.”

“But He gives us more and more grace [through the power of the Holy Spirit, to defy sin and live an obedient life]. Therefore it says, ‘God is opposed to the proud, but continually gives grace to the humble.’”
— James 4:6 (AMP)

So, this Age of Grace is not permissiveness—it is empowerment. Not a license to sin, but the power to live above it. Not a softening of holiness, but the provision to walk in it by Christ in you, not by self-effort.

3. Israel’s Rejection of Grace #

Jesus illustrates the nature of grace by reminding the people of two Old Testament examples:

A. The Widow of Zarephath #

“There were many widows in Israel in the days of Elijah… yet Elijah was not sent to any of them, except to Zarephath in Sidon.”
— Luke 4:25-26 (AMP)

The widow was a Gentile, outside Israel. She had no legal claim, yet God sent the prophet to her. Why?

Because grace seeks the humble. Israel, by contrast, expected blessings as their right. That’s not grace — that’s entitlement.

B. Naaman the Syrian #

“There were many lepers in Israel in the time of Elisha the prophet, and none of them was cleansed except Naaman the Syrian.”
— Luke 4:27 (AMP)

Naaman was a leper, yes — but a Gentile again. The lesson? Need alone is not enough. Grace requires a posture of the heart that says:

“I deserve nothing — but You are good.”

4. Grace Requires Brokenness #

Grace is beautiful, but it is not tame. It is freely given but deeply offensive to the proud. It welcomes sinners but disturbs the religious. It exalts the humble but unmasks the self-righteous. That is why grace requires brokenness.

When Jesus stood in His hometown synagogue in Nazareth and revealed that God’s grace had reached Gentile outsiders, bypassing Israel’s religious elite, the people were not merely offended. They were outraged.

“As they heard these things [about grace to outsiders], all the people in the synagogue were filled with rage.”
— Luke 4:28 (AMP)

They could tolerate the idea of a Messiah who favoured them. But they could not accept a Saviour who exposed their spiritual pride and extended mercy to those they despised.

Why Were They Angry? #

Because grace offends pride.

It:

• Excludes human boasting
• Nullifies entitlement
• Levels the ground between Jew and Gentile, religious and sinner
• Demands inner humility, not outward status

The Greek word for “offend” used elsewhere is σκανδαλίζω (skandalizō), meaning to cause to stumble or to become indignant. Grace is a scandal to human pride.
That’s why Paul says:

“If it is by grace [God’s unmerited favour], it is no longer on the basis of works, otherwise grace is no longer grace [it would not be a gift but a reward for works].”
— Romans 11:6 (AMP)

The people of Nazareth could not accept this. They saw themselves as insiders. Their religious pedigree, descendants of Abraham, keepers of the Law, faithful synagogue attendees, should have entitled them, in their view, to divine blessing.

So when Jesus declared that God had chosen a Gentile widow and a Gentile leper, they were furious. The truth that God’s grace is not earned, but given to the humble, was too much to bear.

Grace: A Threat to the Flesh #

What really angered them was not the idea of God helping others—but the idea that God would pass them over. That He would bypass their:

• Status
• Traditions
• Lineage
• Self-righteousness

…and instead pour out favour on the lowly, broken, and undeserving.

“So they got up and drove Him out of the city, and led Him to the crest of the hill… intending to hurl Him off the cliff.”
— Luke 4:29 (AMP)

They pushed grace away. They pushed Jesus, the embodiment of grace, away.

But Not Everyone Did #

Though Nazareth rejected Him, not all hearts were hardened.

• The widow of Zarephath made room for the prophet
• Naaman the Syrian humbled himself in the Jordan
• The woman with the alabaster jar wept at His feet
• The tax collector cried, “Have mercy on me, a sinner”
• The thief on the cross whispered, “Remember me…”

All these illustrate the posture grace looks for: brokenness. A heart that says:

“I bring nothing. I deserve nothing. But I trust You are full of mercy.”

Pride vs Brokenness #

5. Grace always reveals the heart. #

Some resist it. Others run to it. After the people of Nazareth had rejected Jesus, He journeyed to other towns. But not everyone pushed Him away.

“The crowd searched for Him, and they came to Him and tried to keep Him from leaving them.”
— Luke 4:42 (AMP)

This is the posture grace seeks: A heart that says, “Do not go. Stay with us.”

Grace Stays Where It Is Wanted #

The people of this town did not argue theology. They were not puffed up by religious tradition. They had no demand to prove their worth. They simply wanted Him to remain. And where grace is welcomed, Christ stays.

We see this pattern throughout Scripture:

This reflects a kingdom principle:

“Draw near to God, and He will draw near to you.”
— James 4:8 (AMP)

Jesus does not force Himself where He is unwanted. Grace, though sovereign, waits for welcome. He knocks — but does not barge in:

“Behold, I stand at the door and continually knock…”
— Revelation 3:20 (AMP)

The Heart That Hosts Christ #

What keeps Him near?

• Openness
• Hunger
• Surrender
• Brokenness
• Welcome

The Greek word for “receive” used in John 1:12 is lambanó (λαμβάνω), which means to take hold of, to seize eagerly. This is not passive reception but active embrace.

“But to as many as did receive and welcome Him, He gave the right [the authority, the privilege] to become children of God…”
— John 1:12 (AMP)

It is not enough to admire grace from afar. We must receive it within.

Grace Moves Where It Is Honoured #

When people honour grace, they receive more of it. But when people resist grace, they become hardened. This is why Jesus says:

“Take care how you listen. For whoever has [a teachable heart], to him more will be given…”
— Luke 8:18 (AMP)

Where there is a heart ready to receive, there is an increase of grace. Where there is a heart that closes up, grace seems to withdraw.

Even the Apostle Paul understood this rhythm:

“I do not treat the grace of God as meaningless…”
— Galatians 2:21 (NLT)

To treat grace lightly is to lose it. But to treasure grace is to have more of Christ.

Nazareth and Capernaum #

6. Do We Hinder Grace? #

We may not live in ancient Nazareth, but the same attitudes can still rise within us.

Nazareth did not reject a doctrine—they rejected a Person. Jesus Himself, full of grace, stood before them, but they could not receive Him, because their hearts were closed.

“He came to that which was His own [that which belonged to Him—His world, His creation, His possession], and those who were His own people did not receive and welcome Him.”
— John 1:11 (AMP)

So we must ask honestly:

Are We Hindering Grace Without Realising It? #

Do we stand on our rights rather than mercy?

When we come to God thinking He owes us something, grace is shut out. Grace cannot flow where entitlement rules.

“Now to the one who works, his wages are not credited as a favour or a gift, but as an obligation.”
— Romans 4:4 (AMP)

Grace is not wages. It is not a paycheck for good behaviour. It is a pure gift, undeserved and unearned.

Are we offended by God’s methods?

Nazareth asked:

“Is this not Joseph’s son?” (Luke 4:22)

In other words: How can God move through someone so familiar?

Offence is a barrier to grace. When we demand that God work according to our expectations, we often miss His visitation.

“And He did not do many miracles there [in Nazareth] because of their unbelief.”
— Matthew 13:58 (AMP)

Do we appeal to history, suffering, or position?

Sometimes we say:

• “But I have served God all my life.”
• “I have suffered so much. I deserve relief.”
• “I come from a long line of believers.”

Yet none of these gives us leverage. Grace only comes to the empty.

Grace Is Given to the Lowly, Not the Entitled #

“God is opposed to the proud, but continually gives [the gift of] grace to the humble.”
— James 4:6 (AMP)

The Greek word here for “opposed” is antitassó (ἀντιτάσσω): to range in battle against, to resist forcefully.

God actively resists the proud.
Not passively.
Not reluctantly.
But intentionally.

And the word for “grace” here is charis (χάρις): kindness, blessing, favour freely given.

This grace is continually poured upon the humble, those who see their need, not their merit.

How Then Should We Posture Ourselves? #

• With reverent dependence.
• With thankfulness, not demand.
• With an open heart to His ways, even when unfamiliar.

Only then can we say with the psalmist:

“This poor man cried, and the Lord heard him and saved him out of all his troubles.”
— Psalm 34:6 (AMP)

7. Christ is the Face of Grace #

This age is not just a time of grace. It is a Person. Grace is not an atmosphere. It is not a mood. It is not a soft season in God’s calendar. Grace is a Person. Grace has eyes that see, hands that touch, and a voice that calls. That Person is Jesus Christ.

“And the Word (Christ) became flesh, and lived among us; and we [actually] saw His glory,
glory as belongs to the [one and] only begotten Son of the Father,
[the Son who is truly unique, the only one of His kind, who is] full of grace and truth.”
— John 1:14 (AMP)

The Grace of God Walked Among Us #

The Word — Logos in Greek — became a man. God did not send a sermon. He sent a Son.

In Him, we see what grace looks like in motion:

Where others cast stones, He stooped to write in the dust. Where others turned away, He turned toward. Where others said, “Unclean,” He said, “Be clean.”

The Spirit Carried Grace Through Christ #

At the start of His ministry, Jesus stood in the synagogue and read:

“The Spirit of the Lord is upon Me
[the Messiah],
Because He has anointed Me to preach the good news to the poor.
He has sent Me to announce release (pardon, forgiveness) to the captives,
And recovery of sight to the blind,
To set free those who are oppressed [downtrodden, bruised, crushed by tragedy].”
— Luke 4:18 (AMP)

Everything Christ did flowed from the Spirit of grace. He did not perform from flesh. He ministered from the anointing.

“How God anointed Jesus of Nazareth with the Holy Spirit and with great power;
and He went around doing good and healing all who were oppressed by the devil,
because God was with Him.”
— Acts 10:38 (AMP)

Now the Spirit Rests Upon the Church #

But it did not end there. The same Spirit who rested on Christ now dwells in His Body — the Church. Not to condemn the world, but to reveal the same grace.

“As the Father has sent Me, I also send you.”
— John 20:21 (AMP)

We are not just recipients of grace. We are vessels of grace, not by might, not by effort, but by the Spirit within us.

When People See You, Do They See Grace? #

“You are the light of [Christ to] the world.”
— Matthew 5:14 (AMP)

Our calling is not to be impressive, but to be transparent. To be so yielded to Christ that His life spills out through us.

Grace no longer walks in Galilee. Grace walks in you.

In Christ,
Shaliach.