Jesus’ Unchanging Anointing (Fair 2025): Six Things Luke 4 Says He Still Does Today

Jesus’ unchanging anointing is the same power He announced in the synagogue at Nazareth, and this message from the 2025 fair shows that it still does today what it did then. Working from Luke 4:16–19 and Hebrews 13:8, the speaker walks through six things the anointing came to do: bring good news to the poor, heal the brokenhearted, deliver the captives, restore sight to the blind, free the bruised, and proclaim the acceptable year of the Lord.

Below you will find the full video, a structured summary of the sermon, the Scripture behind each point (linked to the New King James Version on Bible Gateway), a table of the six categories and the Greek words he explains, a timestamped outline, and practical steps for receiving what the anointing brings.

Sermon at a Glance

This short message was preached outdoors at a fair in the summer of 2025 and posted in August. The sermon runs about 36 minutes and ends with a prayer of salvation and a time of prayer for healing and freedom.

The structure is clear and simple. After setting the scene in Nazareth and establishing that Jesus does not change, the speaker takes each phrase of Luke 4:18–19 in turn, explains the Greek word behind it, describes the kind of person it reaches, and returns every time to Hebrews 13:8: what Jesus did then, He still does now. The final point, the acceptable year of the Lord, becomes the invitation to respond.

Today This Is Fulfilled: Jesus’ Unchanging Anointing

The speaker begins by retelling the scene in Luke 4:16–19. Jesus came to Nazareth, where He had been brought up, and as His custom was, He went into the synagogue on the Sabbath and stood up to read. He was handed the scroll of Isaiah and found the passage about the anointing that would rest on the Messiah. He read it with great authority, rolled up the scroll, handed it back, looked around at the congregation, and said that this Scripture was fulfilled that day.

The people understood exactly what He meant. Messiah, Christ and anointed one are the same words, the speaker explains, so Jesus was declaring Himself to be the Messiah. They flew into a rage, dragged Him out of town to a cliff, and meant to throw Him off. But the Father intervened, and Jesus calmly passed through the middle of the chaos and went on His way (Luke 4:28–30).

Then he lays the foundation for the whole message. Under the old covenant, God said, “For I am the Lord, I do not change” (Malachi 3:6). Under the new, “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8).

That verse, he says, irrefutably affirms what Jesus is here to do for you right now. He will not back away from it or deny it. What we saw then, we see now, and we will always see. Luke 4:18 then gives six categories where the anointing comes to change, bless and help people. The table below gathers them, with the Greek words as he explains them.

An Economic Game Changer for the Poor

The first category, the speaker says, is that Jesus is an economic game changer. He was anointed to preach the gospel to the poor. The Greek word for poor here, he explains, goes far beyond the usual picture of poverty. It describes a state of such despair and impoverishment that there is absolutely no hope of survival.

Into that condition Jesus declared He was anointed to bring good news, a message that would produce an economic transformation. And what is good news to someone who is poor? The speaker answers simply: you do not have to be poor anymore.

He describes several kinds of people the good news reaches. Some are impoverished because they cannot work, through circumstances or physical limitations. Some lack understanding, and God wants to bring them knowledge and goodness. Some have simply made foolish mistakes and are now bound in a terrible position. God does not hold that against people, he says. It is good news from God, and He wants to change your economic condition.

Because Jesus is the same yesterday, today and forever, He continues to be an economic game changer. Listeners can turn to God in prayer and expect Him to move. God wants to disrupt cycles of poverty, he says. Poverty “isn’t God, never was God, never will be God.” He wants people blessed.

Later in the closing prayer he returns to this theme. He prays against the power of poverty assigned to lives and tells the listeners that they may not see millions of dollars arrive overnight, but they will see an opening where finances begin to come freely into their lives.

Healing for the Brokenhearted

The second category is that Jesus was anointed to heal the brokenhearted. The speaker explains that the word brokenhearted comes from a Greek word that describes crushing grapes under your feet, and even bones being mercilessly ground to powder. In context, he says, it pictures people who have been walked on and crushed by others, or smashed by a vile relationship, an accident in a relationship, or a misunderstanding.

When our hearts and souls are crushed, it brings baggage into our lives that we cannot bear, and often the people around us cannot bear it either. Satan wants those hurts in every life so that people lose focus on their future and cannot see a positive end or reach what is in their hearts.

But God wants to heal. The word heal here, he says, means to cure, and it is used most often for a progressive healing. We tend to think of God’s work as instantaneous, he notes, but a broken heart is broken deep inside, so the Lord comes to take away layers of hurt, wounds and bruising. The anointing of Jesus moves deep into a heart where the shattered places lie and starts a process of restoration. It may not be overnight, he says, but “guaranteed you will come out with flying colors.”

His goal is that every believer would feel God’s hand of love continually working inside them. Hebrews 13:8 reminds us that Jesus and His healing anointing remain the same; it was not only for two thousand years ago. He encourages listeners to embrace the anointing of Christ and let it bring mending to their hearts and souls.

Deliverance for the Captives

The third category is deliverance to the captives. The word deliverance, the speaker explains, comes from aphesis, which conveys a complete dismissal or erasing: to unbind something, to liberate and set someone free. The word captives, he says, is built on the Greek word for a spear. Put together, the picture is not just a spear but its pointed tip pressed into someone’s back, prodding them along a path they do not want to walk.

He calls this a demonic force: a constant, nagging pressure that drives people in a direction they wish they were not going. It can take many forms. A poor self-image is one, he says, because it keeps you from seeing yourself as God created you, fearfully and wonderfully made (Psalm 139:14) in His image and, if you are born again, recreated with the future of blessing God has for you.

It can also be a toxic relationship in which you feel yourself becoming someone you do not want to be, a stubborn habit, or the overpowering grip of alcohol or drugs, or of sickness. But Luke 4:18 says Jesus came as a herald to liberate the captives, and the anointing unleashes a freedom in which we can be who we really are and do what we were meant to do in the power of God.

The four Gospels, he says, are an incredible testimony of the anointing bringing deliverance and shattering the devil’s spear. That is why there was always a party around Jesus; when people heard He was coming, there was a joyful frenzy, because they knew they would find liberty. Where the Spirit of the Lord is, there is liberty (2 Corinthians 3:17).

He invites listeners to see themselves in the list. If the devil has had a spear pressed against your back, manipulating your life, he says, “enough’s enough,” because the anointing is here. But it is for people who believe it and say, “It’s mine. I want it.” He points to the woman with the issue of blood, who was sure that touching the hem of His garment would break her affliction, and to Acts 10:38: God anointed Jesus of Nazareth with the Holy Spirit and with power, and He went about doing good and healing all who were oppressed by the devil.

Sight for the Blind and Liberty for the Bruised

The fourth category is recovery of sight to the blind. The speaker explains the Greek anablepsis as a compound of ana, again, and the verb to see, so it means to see again, a miraculous restoration of sight. In the early New Testament world, he says, healing blindness was considered impossible. When Jesus healed the man born blind, the man was leaping and praising God, the religious leaders tried to dismiss it, and the man answered that since the world began no one had heard of such a thing (John 9:30–33).

His point is that if the anointing can do what people believed was the most impossible thing in the world, then anything is possible. He adds that the word for blind describes not just someone who cannot see but someone whose eyes have been taken away by someone else. He applies that to spiritual blindness from 2 Corinthians 4:3–4: the god of this age has blinded the minds of those who do not believe.

If friends or family cannot see the truth of the gospel, he says, it is not that they are naive; Satan has blocked their view. So trust the anointing to give them eyes to see. For this purpose the Son of God was manifested, to destroy the works of the devil (1 John 3:8).

The fifth category is setting at liberty those who are bruised. Liberty is the same word, aphesis, meaning a permanent release. Bruised, he explains, comes from a word for crushing or breaking down, picturing a life that has been fractured, split up and fragmented. Everyone has a breaking point, he says, and Jesus showed His humanity in Gethsemane when He found His disciples asleep and asked whether they could not watch with Him one hour (Matthew 26:38–41).

But Jesus kept praying, an angel came and strengthened Him, and He prayed more earnestly (Luke 22:43–44). That, the speaker says, is what the anointing does for us: it keeps us from backing away and giving up. He teaches that the bruised are the oppressed, and that oppression is felt not only in the mind but can weigh on the body as well.

He illustrates it with a 10,000-piece puzzle that took two years to assemble. Just as you are about to finish, a small child wanders in, finds it more fun to take things apart, and scatters the pieces across the room. That is what a bruised life feels like: shattered, just when things were coming together. He names divorce as one example, because it fractures not just two lives but many. Jesus said He came to bring liberty to those who have been bruised.

The Acceptable Year of the Lord Is Now

The sixth category comes from Luke 4:19: Jesus came to proclaim the acceptable year of the Lord. The word acceptable, he explains, means accepted or favorable, and it carries the idea of a favorable time to receive. Whenever the anointing of Jesus is present, it is the most favorable time in a person’s life to receive whatever healing is needed.

He describes people who sit through an altar call feeling embarrassed and then phone an hour or two later asking for prayer. The time to respond, he says, is when the anointing is present and the presence of God is manifesting. Now is the accepted time; now is the day of salvation (2 Corinthians 6:2). We are to redeem the time because the days are evil (Ephesians 5:16), and tomorrow is not guaranteed.

He then summarizes all six again and adds Mark 7:37, where the crowds rejoiced that Jesus had done all things well and made even the deaf hear and the mute speak. Jesus came to give life more abundantly (John 10:10), and God’s thoughts toward us are thoughts of peace and a future (Jeremiah 29:11). The speaker says he has seen thousands of miracles and lives transformed so much that people are different a year later.

All you have to do, he says, is believe God’s Word and accept it, like the woman who touched the hem of His garment while crowds pressed around Him (Mark 5:25–34). How do you know the anointing is present? He compares it to fishing: you cannot see or hear the fish, but you feel a slight tug on the line. That slight tug in your heart is God saying, “Now’s the time. I’m available. I’m willing.”

He leads the crowd in a prayer of salvation, asking forgiveness, inviting Jesus into their hearts, and asking Him to heal the brokenness, open eyes and bring life more abundantly. He then prays over the people. He reports sensing knees, backs and necks being healed and ringing in the ears leaving, prays for addictions to leave and for joy to rise again, and closes by thanking God that His steadfast love is new every morning (Lamentations 3:22–23).

Receiving the Anointing This Week

Here are practical steps drawn from this message on the unchanging anointing:

• Read Luke 4:18–19 personally. Find yourself in one of the six categories and pray it back to God as a promise that is still true today.
• Bring your finances to God in prayer. Expect Him to move, and ask Him to break any cycle of lack instead of accepting it as normal.
• Let healing be a process. If your heart has been crushed, invite the Lord to remove the hurt layer by layer, and do not quit if it is not overnight.
• Name the spear. Identify the habit, relationship or self-image pushing you where you do not want to go, and declare that the anointing breaks it.
• Pray for blinded eyes. Instead of arguing with loved ones who cannot see the gospel, ask God to give them eyes to see.
• Respond in the moment. When you sense that slight tug of God’s presence, act then, because now is the favorable time.

Timestamped Outline

• 0:00 Jesus reads Isaiah in Nazareth
• 1:08 Driven to the cliff; opening prayer
• 2:18 Luke 4:18–19 read
• 3:22 Malachi 3:6 and Hebrews 13:8: He does not change
• 4:52 1. Good news to the poor
• 6:01 An economic game changer
• 7:18 2. Healing the brokenhearted
• 8:38 A progressive healing
• 11:05 3. Deliverance to the captives
• 12:30 The spear in your back
• 15:04 Acts 10:38: healing all who were oppressed
• 16:08 4. Recovery of sight to the blind
• 18:30 2 Corinthians 4: spiritual blindness
• 19:35 5. Liberty for the bruised
• 20:49 Gethsemane: everyone has a breaking point
• 23:25 The 10,000-piece puzzle
• 24:30 6. The acceptable year of the Lord
• 25:48 Now is the day of salvation
• 27:02 Summary of the six categories
• 29:35 The tug on the fishing line
• 32:05 Prayer of salvation
• 33:15 Prayer for healing and freedom

Frequently Asked Questions

What is the anointing, according to this message?

The speaker explains that Messiah, Christ and anointed one are the same words, so the anointing is the power of the Holy Spirit resting on Jesus to do the specific things listed in Luke 4:18–19. Acts 10:38 describes it as God anointing Jesus with the Holy Spirit and with power. He also says that what people sense as the presence of Jesus in a service is the anointing at work.

Why does the speaker keep returning to Hebrews 13:8?

Because the whole message rests on it. If Jesus Christ is the same yesterday, today and forever, then every category of the anointing He announced in Nazareth is still active. The speaker says the verse irrefutably affirms what Jesus is here to do now, and he repeats it after each point so listeners stop treating these works as something that only happened two thousand years ago.

How do I know when it is the right time to respond?

He compares it to fishing. You cannot see or hear the fish, but you feel a slight tug on the line. In the same way, a slight tug or sense of God’s presence in your heart is the signal that the anointing is present. That, he teaches, is the acceptable time, the favorable moment to receive, and waiting until later means missing it.

Scripture References

All passages open in the New King James Version on Bible Gateway:

• Luke 4:16–19 — the Spirit of the Lord is upon Me
• Hebrews 13:8 — the same yesterday, today and forever
• Malachi 3:6 — I do not change
• Acts 10:38 — anointed with the Holy Spirit and with power
• 2 Corinthians 3:17 — where the Spirit of the Lord is, there is liberty
• 2 Corinthians 4:3–4 — minds blinded by the god of this age
• 1 John 3:8 — to destroy the works of the devil
• 2 Corinthians 6:2 — now is the day of salvation
• Mark 5:25–34 — the woman who touched His garment

How this summary was made: written with AI assistance from the sermon’s own transcript and checked against the Scriptures listed above.

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