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John MacArthur · Citado em PreceptAustin
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MacArthur points out that "It is important to note that Luke was not critical of those who had undertaken (epicheireo a term often used in connection with literary endeavors) to compile an account (anatassomai diegesis a phrase often used to refer to historical writing) of Jesus’ life and ministry. He did not pen his Gospel as a corrective to those accounts, but because God prompted him to write a comprehensive narrative of the life of Christ and the spread of His salvation gospel. Luke’s reason for referring to his sources was twofold. First, it establishes his history as a legitimate, reliable account. He was a careful historian who used credible methods of research and writing, and based his content on the firsthand accounts of eyewitnesses. Second, Luke’s use of those sources places his Gospel squarely in the orthodox tradition. His volume was not a bizarre, different, heretical gospel. Luke’s account was consistent with the teaching of the apostles (cf. Acts 2:42) and with those of eyewitnesses and especially the other Spirit-inspired Gospel writers (cf. John 20:30–31; 21:24–25). (See context in Luke 1-5 MacArthur New Testament Commentary) Of the things (pragma) accomplished (plerophoreo) among us - "The things that have been fulfilled." Accomplished is in the perfect tense signifying that the things had been accomplished or fulfilled in the past in the life, death, burial, resurrection and ascension of Jesus which retain their lasting, saving significance and power. They stand accomplished for all eternity! Accomplished is in the passive voice, the so-called divine passive as it was the Father's good purpose that the way of salvation providing for sinful men would be fully accomplished in Christ. Among us is explained by the words in the Lk 1:2, those who were eyewitnesses and servants. In context the thing accomplished among us refers to the events fulfilled in the life of Jesus, which links the Gospel with Acts, which Luke begins with a summary statement of the 3+ year ministry of Jesus. Acts simply continues the narrative of what Jesus continued to do and teach after He was taken up, except in Acts it was His Body beginning to do and teach! Acts 1:1-2+ The first (former) account I composed (GOSPEL OF LUKE), Theophilus, about all that Jesus began to do and teach, 2 until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen. John MacArthur adds that accomplished "is an intensive compound word that indicates the complete fulfillment of something, in this case the redemptive plan of God. Luke’s gospel, like the other three canonical gospels, emphasizes the theme of divine accomplishment. It chronicles how God accomplished salvation for His people (cf. Matt. 1:21; Luke 19:10) through the redemptive work of His Son, the Lord Jesus Christ. The gospels do not relate the story of a misunderstood ethical teacher, a failed social revolutionary, a model of selfless humility, or even a heroic martyr; they reveal the Savior who is God incarnate, the “Lamb of God who takes away the sin of the world” (John 1:29). (See context in Luke 1-5 Commentary) Among us - In other words these things concerning Jesus Christ did not occur in a corner or in secret but out in the open for all to see. This openness means that the validity of Jesus’ claims, as well as the claims made about Him by others, are open to critical examination. THOUGHT - God wants lost people to see His life giving Son among them. Today this happens as believers daily die to self and live supernatural Spirit filled/enabled lives which testify and point to the life of the Son in them. In a sense our lives "fulfill" Jesus' prophetic statement regarding His Spirit for He declared "He (THE HOLY SPIRIT) will glorify Me, for He will take of Mine and will disclose it to you." (Jn 16:14+). How does the Holy Spirit GLORIFY JESUS today? THROUGH YOUR LIFE LIVED IN THE POWER OF THE SPIRIT FOR THE GLORY OF THE LORD! Is your light shining brightly (cf Mt 5:16+, Php 2:14-15+) or is your light dim because you are sinning and quenching the flow of His power (cf 1 Th 5:19+, 1 Jn 1:6+, then confess 1 Jn 1:9+)? The lost need to see Jesus and you may be the only "Bible" many lost people ever read! What is the "Gospel" according to you, according to your life, your lifestyle, your practices before the pagans? Holman Apologetics Commentary on the Bible on the idea of fulfilled among us - Jesus did not drop onto the scene without context. As the Evangelists made clear, he instead came as the fulfillment of messianic prophecies made throughout the OT. (Ed: See fulfillment of Messianic Prophecies) J C
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MacArthur notes that "In the remarkable providence of God, the Holy Spirit ensured that the book Luke wrote initially to one man ("most excellent Theophilus") would be disseminated around the world. The "beloved physician," (Col 4:14+) historian, theologian, and pastor had the privilege of becoming the instrument God used for the salvation and edification of millions throughout history (cf. Luke 24:44–53+)." (See context in Luke Commentary) THOUGHT - Beloved, may this thought be an encouragement to all of us to not grow weary in doing good. "Whatever you do, do your work heartily, as for the Lord rather than for men, knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ Whom you serve." (Col 3:23-24+) In this short lifetime, none of us will ever fully grasp what will be the eternal impact of God's work done in God's will for God's glory! Steven Cole has this conclusion to Luke's preface or prologue - J C Philpot (quoted by A W Pink) wrote, "Right views concerning Christ are indispensable to a right faith, and a right faith is indispensable to salvation. To stumble at the foundation, is, concerning faith, to make shipwreck altogether; for as Immanuel, God with us, is the grand Object of faith, to err in views of His eternal Deity, or to err in views of His sacred humanity, is alike destructive" (Quoted in A W Pink's The Attributes and Excellencies of Christ!). After careful research based on many eyewitnesses, Luke wrote his Gospel to show that Jesus is the eternal God Who came in human flesh to seek and to save those who are lost. Faith in Jesus Christ is rooted in the accurate historical record that has come down to us in Luke’s Gospel. It is not an optional idea that you might want to consider if it grabs you. It is absolute truth to be believed and handed on to others. (Luke 1:1-4 Faith Rooted in History) ILLUSTRATION - The Importance of the Exact Truth and Believing the Exact Truth - “A man who lived on Long Island was able one day to satisfy a lifelong ambition by purchasing for himself a very fine barometer. When the instrument arrived at his home, he as extremely disappointed to find that the indicating needle appeared to be stuck, pointing to the sector marked ‘HURRICANE.’ After shaking the barometer very vigorously several times, its new owner sat down and wrote a scorching letter to the store from which he had purchased the instrument. The following morning on the way to his office in New York, he mailed the letter. That evening he returned to Long Island to find not only the barometer missing, but his house also. The barometer’s needle had been right--there was a hurricane!” THOUGHT- The Bible says a "hurricane" is coming so that all must take shelter in the Ark named Jesus Christ "Who rescues us from the wrath to come." (1 Th 1:10+) I am not a fan of the pagan singer Mick Jagger, but even he seems to have had some inkling of a coming storm in his song "Gimme Shelter!" in which the words "It's just a shot away" repeat again and again. Indeed eternity is "just a shot away" so to speak BUT in His great forbearance and longsuffering and mercy, God graciously offers to all in danger of perishing eternally "AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU"; behold, now is "THE ACCEPTABLE TIME," behold, now is "THE DAY OF SALVATION" (2 Cor 6:2+, read the soul sobering words of John in Rev 20:11-15+) Dear reader, have you taken shelter in Christ, the Rock of your Salvation (Ps 62:2, 6, 7, Ps 95:1)?. So that (in order that)(2443) hina is a conjunction which is used as a marker of purpose, definition or result and is rendered in order that, that, so that. With the result or consequence that. With the particular aim or purpose of; in order that. “So that” means “in order to” which answers the question “Why?” We use it to begin adverb clauses of purpose. Let’s hear an example: It helps to lower blood sugar so that you feel less hungry. The adverb clause is “so that you feel less hungry.” It shows the purpose for the action in the main clause. Why does it help to lower blood sugar? To feel less hungry. (LearnEnglish) You may know (1921)(epiginosko from epí means upon but here intensifies the force of verb + ginosko = to know) (noun epignosis) means to know fully, to know with certainty, to become thoroughly acquainted with. Epiginosko means to possess more or less definite information about, and can imply a degree of thoroughness. To recognize a thing to be what it really is. The prefix "epi-" means upon so the idea can also be knowledge in addition to what Theophilus already possesses. Epi- also emphasizes a directive knowledge. Exact truth (certainty)(803)(asphaleia from a = without + sphallo = to totter or fall) is a noun which means "make no slip" and describes that which displays firmness, security, safety. It can speak of a stable circumstance (safety, security), of detention that restricts movement (Acts 5:23+) or figuratively of a stable statement (certainty, truth) as in Luke 1:4. The thought is that the truth Luke pens will keep Theophilus (and us) from tottering in our faith because the foundation is "non-slip" writing! NET Note on exact truth - Or "know the truth about"; or "know the certainty of." The issue of the context is psychological confidence; Luke's work is trying to encourage Theophilus. So in English this is better translated as "know for certain" than "know certainty" or "know the truth," which sounds too cognitive. "Certain" assumes the truth of the report....The meaning "have assurance concerning" is also possible here.
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MacArthur - "Priests were expected to marry an Israelite woman who was a virgin (cf. Lev. 21:7, 14; Ezek. 44:22). Zacharias went beyond that, however, and chose his wife from the daughters of Aaron. She was named Elizabeth, after Aaron’s wife, a name that means “My God is an oath” and celebrates the faithfulness of God. Since all qualified male descendants of Aaron were priests (Ex. 29:9; 40:13-15; Lev. 21:17-23; Num. 3:3; 18:7), she was familiar with the priesthood; most of the men in her family would have been priests." (See context Luke Commentary) Spurgeon's exposition - You have here a very interesting couple, Zacharias and Elizabeth, a priest with a wife. I have often marveled why the Church of Rome should think it wrong that priests should be married, when it is evident that the priests under the law were so. The priests had grown so numerous that there was not room for them all to work at the Temple at one time; they were divided into twenty-four courses, and Zacharias would, therefore, come up to Jerusalem for a fortnight to take his share of the service. Zacharias and Elizabeth were notable for excellence of character: “They were both righteous before God.” Not only did they stand high in the esteem of men, but the great God, who reads the hearts of all, and sees how they live in secret, reckoned them to be righteous: “They were both righteous before God, walking in all the commandments”-that is, in the moral precepts of the law-“and ordinances”-that is in the ceremonial rites-“ of the Lord blameless.....There have been some good people who have lived in very bad times; never was there a worse reign than that of Herod; seldom or never a better man and woman than Zacharias and Elisabeth. Let no man excuse himself for sinning because of the times in which he lives. (ED: A GREAT EXHORTATION FOR ALL OF US IN A WORLD SEEMINGLY DROWNING IN SIN! THAT IS NOT AN EXCUSE FOR US TO JOIN THEM!) You may be rich in grace when others around you have none, even as Gideon’s fleece was wet with dew when the whole floor was dry. God help us, in these evil days, to be “righteous before God, walking in all the commandments and ordinances of the Lord blameless”!” (Luke 1 - exposition) Division (2183)(ephemeria from ephemeros = on or by the day) literally means daily order or course of duty; hence daily service of the temple. BDAG adds that ephemeria referred to "a class of priests who performed daily (hence the name) duties for a fixed period in the temple at Jerusalem." In the NT, this word is used only here and in Luke 1:8. Gilbrant on ephemeria in the Septuagint (see uses below) - Ephēmeria is a compound word literally meaning “daily” (epi [1894], “by” or “on,” + hēmera [2232], “day”). This word does not appear before the First Century B.C. in classical Greek but it is used in the Septuagint in two ways. It can mean either the “service rendered by the priests” (1 Chronicles 25:8; 2 Chronicles 13:10; Nehemiah 13:30) or ephēmeria can stand for a “division” or “class” of priests (1 Chronicles 23:6; 28:13). 1 Chronicles 24:1-19 indicates there were 24 divisions of priests. Each division was composed of four to nine families, all of which traced their lineage to Aaron. Several of these classes never returned from exile (Jedaiah, Immer, Pashur, Harim). Consequently, to preserve the divisions the remaining families were divided into 24 groups. For this reason Josephus could refer to the four families of priests (Against Apion 2.8). Due to the large number of priests in each ephēmeria, it was necessary to determine which priest in a division would serve (offer incense) in the temple on a given day. The opportunity to offer incense came but once in a lifetime (Mishnah Tamid 5:2). This selection was accomplished through the casting of lots....Zechariah (Zacharias) had been chosen to offer incense in the temple. This honor had come late in life for him. Yet Zechariah’s service would be long remembered due to the promise which was given to him in the temple. (Complete Biblical Library Greek-English Dictionary) Ephemeria - 21x in 19v in the Septuagint - 1 Chr. 9:33; 23:6; 25:8; 26:12; 28:1, 13, 21; 2 Chr. 5:11; 13:10; 23:8, 18; 31:2, 15ff; 35:4; Neh. 12:9, 24; 13:30
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MacArthur - Because of the large number of priests, most would never be chosen for such a duty, and no one was permitted to serve in this capacity twice. Zacharias no doubt regarded this as the supreme moment in a lifetime of priestly service. The incense was kept burning perpetually, just in front of the veil that divided the holy place from the most holy place. The lone priest would offer the incense every morning and every evening, while the rest of the priests and worshipers stood outside the holy place in prayer (v. 10)(Borrow The MacArthur Study Bible ) To enter the temple (naos) of the Lord and burn incense (thumiao) - “It was the great moment of Zacharias’s life, and his heart was no doubt alert for the supernatural” (Ragg). Burning incense in the Temple was a great honor which was permitted to a given priest but once in a lifetime. As noted below in the instructions given in Exodus burning incense was a daily regulation which was performed once before the morning sacrifice (9 a.m.) and again before the evening sacrifice (3 p.m.). We don't know with certainty whether Zacharias was chosen for the morning or the evening offering. The incense was offered on the altar of incense directly in front of the veil that separated the holy place from the holy of holies (click diagram below to enlarge - note the Shekinah was not present in Herod's Temple - see diagram of its departure). Most commentators feel this was the evening sacrifice because of the mention of the crowd. It is interesting that the same angel Gabriel appeared to Daniel "about the time of the evening offering." (Da 9:21+). The instructions for burning incense are found in Exodus - " Aaron shall burn (Lxx = thumiao used here by Luke) fragrant incense on it; he shall burn it every morning when he trims the lamps. When Aaron trims the lamps at twilight, he shall burn incense. [There shall be] perpetual incense before the LORD throughout your generations. (Exodus 30:7-8+) Steven
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MacArthur adds that "Luke seems especially to take note of this (fear); he often reports fear in the presence of God and His works (cf. Lk 1:30, 65; 2:9, 10; 5:10, 26; 7:16; 8:25, 37, 50; 9:34, 45; 23:40). (Borrow The MacArthur Study Bible ) Luke uses phobos 11x (out of 42x in NT) - Lk 1:12; Lk 1:65; Lk 5:26; Lk 7:16; Lk 8:37; Lk 21:26; Acts 2:43; Acts 5:5; Acts 5:11; Acts 9:31; Acts 19:17. Gripped (1968)(epipipto from epi = upon + pipto = fall) means literally to fall upon (someone) or to press against (Mk 3:10) and is used both literally and figuratively in the NT. Literal uses - In Mk 3:10 when they saw Jesus power to heal, they "pressed around Him in order to touch Him." In Acts 20:10 "Paul went down and fell upon" Eutychus who had fallen asleep and dropped three stories to his death until Paul's falling upon him brought him back to life. Epipipto described falling upon in order to embrace, as when the father embraced his repentant prodigal son (Lk 15:20) or as when the Ephesian elders "embraced Paul" knowing this was the last time they would see him (Acts 20:37, cp Acts 20:38, cp Lxx - Ge 45:14 = Joseph "fell on his brother Benjamin's neck" and then in Ge 46:29 Joseph "fell on [Jacob's] neck" and Ge 50:1 he "fell on his father's face."). Figurative uses - Of fear "falling" on someone (Lk 1:12, Acts 19:17, Rev 11:11+ - when the 2 witnesses came to live and ascended to heaven!; Lxx - Ex 15:16 "terror and dread fell upon" Israel's enemies. Same idea in Josh 2:9; cp Ps 104:38) Figuratively of reproaches falling on someone (Ro 15:3 quoting Ps 68:10). Luke uses ekpipto figuratively three times to describe the Holy Spirit coming down upon or "falling upon" someone (Acts 8:16, 10.44, 11:15). In Josh 11:7 the Israelites "came upon them suddenly" to attack 3 kings. Solomon wrote "the sons of men are ensnared at an evil time when it suddenly falls on them." (Ecc 9:12) Gilbrant - Old Testament wisdom literature uses the word frequently. At times it is used figuratively (e.g., Job 4:13; 33:15; of fear of “falling”), but it can function literally (e.g. Job 6:16, of “falling [melting?] snow”). In the New Testament the word is used most often in a literal, concrete sense. Mark 3:10 and Acts 20:10,37 indicate a literal falling or pressing upon one’s neck as an expression of love or desire for affection or attention. Epipiptō is also used metaphorically when in Luke 1:12 abstractions like fear and darkness can be said to fall upon someone. Likewise, reproach may fall upon someone, as in Romans 15:3. Even this text bears out the fact that the word is never used in the New Testament with hostile intent. Another aspect of the word’s usage is seen in Acts (Acts 10:10,44; 11:15; 13:11; 19:7) which indicates a suddenness with which the “falling upon” occurs. (Complete Biblical Library Greek-English Dictionary) Ekpipto - 37x in 36v in the Septuagint - Gen. 14:15; Gen. 15:12 (twice - "a deep sleep fell upon Abram and behold terro and great darkness fell upon him." Gen. 45:14; Gen. 46:29; Gen. 50:1; Exod. 15:16; Lev. 11:32; Lev. 11:37; Lev. 11:38; Num. 35:23; Jos. 2:9; Jos. 11:7; 1 Sam. 26:12; 1 Sam. 31:4; 1 Sam. 31:5; 2 Sam. 17:9; 1 Chr. 10:4; Neh. 6:16; Est. 7:8; Job 4:13; 6:16, 27; 13:11; 18:16; 33:15;Ps. 16:6; 55:4; 58:8; 69:9; 78:28; 105:38; Eccl. 9:12; Jer. 48:32;; Dan. 4:5; Dan. 4:33; Dan. 10:7 ("a great dread fell on them") Ekpipto - 11x in 11v - Usage: embraced*(2), fallen(1), fell(6), gripped(1), pressed around(1). Mark 3:10+ for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. Luke 1:12 Zacharias was troubled when he saw the angel, and fear gripped him. Luke 15:20+ "So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. Acts 8:16+ For He (Spirit) had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. Acts 10:44+ While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. Acts 11:15+ "And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. Acts 19:17+ This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified. Acts 20:10+ But Paul went down and fell upon him, and after embracing him, he said, "Do not be troubled, for his life is in him." Acts 20:37+ And they began to weep aloud and embraced Paul, and repeatedly kissed him, Romans 15:3+ For even Christ did not please Himself; but as it is written, "THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME." Revelation 11:11+ But after the three and a half days, the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were watching them. James Smith - JOHN THE BAPTIST AND THE HOLY SPIRIT Luke 1:12–17 “Lord, what is this that Thou hast sent? My heart, like sea-wave turbulent, Grieves with strange sweet agony; O born not of the earth but sky! Of sin Thou seek ’st me to convince, And ’neath Thy probing touch I wince.” There is a singular resemblance between the work of John and the work of the Holy Spirit. Both came to convince men of sin, to bring them to repentance, and to point them to Christ as the Lamb of God who taketh away sin. The points of likeness are not few— 1. The coming of both was foretold (Lk 1:13; John 14:16). John’s birth was predicted by the angel, and Christ promised to send another Comforter. Every event foretold by God is a link of connection between earth and Heaven; an evidence of the reality of unseen and eternal things. 2. At the coming of both many were made to rejoice. It was said of John “that many shall rejoice at his birth” (Lk 1:14). The advent of the Holy Spirit on the day of Pentecost filled many with joy. Three thousand souls gladly received the Word, and did eat their meat with gladness and singleness of heart, praising God (Acts 2:41–47). The fruit of the Spirit is joy. 3. Both were to be great in the sight of the Lord “He shall be great in the sight of the Lord” (Lk 1:15) John’s testimony was to glorify the Lord, even though in the sight of men and in his own estimation he was but a voice crying in the wilderness. Jesus said of the Holy Spirit, “He shall glorify Me” (John 16:14). The blessed Spirit is indeed great in the sight of the Lord, although men should ignore Him and close their ears to the crying of His voice. Have you heard this voice crying in the wilderness of your desolate heart and fruitless life? 4. Both were to prepare the way for the Lord. “He shall go before Him in the spirit and power of Elias” (Lk 1:17). The Holy Spirit also prepares the way for Christ’s salvation to come to us by “convincing of sin” (John 16:8). John prepared the way of the Lord by convincing men of their need of repentance; the Holy Spirit prepares the way of the Lord into our hearts by revealing to us our need of salvation. 5. Both were to turn many to the Lord. “Many of the children of Israel shall he turn to the Lord their God” (Lk 1:16). This also is the mission of the Holy Ghost. “He shall testify of Me,” said Jesus. “When the Spirit of grace and supplication is poured out they shall look upon Me” (Zech. 12:10). The turning of men to the Lord is His overcoming work. It is the Spirit that quickeneth. There can be no salvation or joy in the Lord without this turning, for all like sheep have gone astray. Turn ye, turn ye, for why will ye die? 6. Both came to give knowledge of salvation. “Thou shalt go before the face of the Lord to give knowledge of salvation” (Lk 1:76, 77). John gave the knowledge of salvation by declaring that the Saviour was at hand. The Holy Spirit gives the knowledge by revealing Christ in the heart. He that believeth hath the witness in himself (1 John 5:10). 7. Both came to make ready a people for the Lord. This was the outstanding feature of John’s mission (Lk 1:17); this is pre-eminently the great mission of the Holy Spirit, calling out a people for His Name, and preparing them for the coming of the Lord (Acts 15:14). The Church is the Lamb’s wife, called and comforted, and led by the Spirit, just as Eliezer made ready Rebekah by giving her the gifts of Isaac, and led her right into the presence of him whom she had not seen yet loved (Gen. 24). 8. Both came to honour the Lord and not themselves. John kept himself, as it were, out of sight, saying, I am a voice, one to be heard but not seen. So the Spirit, we are told, shall not speak of Himself. The mission of the Spirit, like that of John, is to point out Jesus as the Lamb of God. He shall take of Mine and show it unto you (John 16:13, 14). Those filled with the Spirit will in this respect become like the Spirit, seeking only to glorify Jesus. Their language is: “He must increase; I must decrease” (John 3:30). Luke 1:13 But the angel said to him, "Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John.
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MacArthur adds that sikera "is a beverage designed for one purpose and that is to help you lose your self-control, undiluted fermented beverages from fruit or grain, such as whiskeys and beers, consumed for the purpose of intoxication because they wanted to get drunk. They wanted the feeling and the pleasure of drunkenness." (The Greatness of John the Baptist) Gilbrant on sikera - Occasionally (IN SEPTUAGINT) shēkhār is translated methē or methusma, both of which can mean “strong drink.”...The range of meaning of sidera is the same as that of shākhar. Greek oinos, which translates Hebrew yayin, referred to “fermented beverages made from the juice of grapes” (Louw and Nida). Thus, sikera includes all other fermented drinks. Jerome translated shākhar as “all which is able to inebriate” (Leviticus 10:9, Vulgate). Sikera is generally viewed in a highly unfavorable light in the Septuagint. It destroys judgment (Isa 28:7), leads to drunkenness, and is associated with revelry (Isa 5:11,12). Nazarites were forbidden to drink it (Numbers 6:3; Judges 13:4,7,14, Codex A). Priests were not to drink sikera while ministering (Lev 10:9+ = "Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you will not die–it is a perpetual statute throughout your generations–). However, it was used for certain types of libations (Nu 28:7), and it was not strictly forbidden to all Israelites. They were permitted to buy sikera with the silver derived from their tithes (Dt 14:26). Sikera appears only once in the New Testament. John the Baptist was forbidden to drink oinos or sikera. It is evident from its connection with oinos that sikera retains its Septuagintal meaning. It is not just “beer” that is in mind. John was not allowed to drink any alcoholic beverages. (Complete Biblical Library Greek-English Dictionary) Filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, to make full, to complete. LITERAL FILLING - of a wedding hall = Mt 22:10, of a sponge = Mt 27:48, Jn 19:29, Lk 5:7+ = of boats. Of skins or jars filled with water in Septuagint (Lxx) of Ge 21:19, Ge 24:16). FIGURATIVE FILLING - Most of the uses of this verb are by Luke (22/24) and most are used with in a figurative sense. Most describe persons filled with something (Spirit or an emotion) and are wholly affected, controlled or influenced by what fills them. Time was filled up or completed - Lk 1:23 and Lk 1:57 Filled with the Holy Spirit (Lk 1:15+ = of John the Baptist while still in mother's womb, Lk 2:4+ = day of Pentecost, Acts 4:8+ = of Peter, Acts 4:31+ = the praying believers, Acts 9:17+ = of Paul, Acts 13:9+ = of Paul). Filled with an emotion (Lk 4:28+, Lk 6:11+ = filled with rage, Lk 5:26+ = filled with fear, Acts 3:10+ = wonder and amazement, Acts 5:17+ = jealousy, Acts 13:45+ = Jews filled with jealousy, compare Acts 19:29+ = city filled with confusion). Of time fulfilled or completed (Lk 1:23+ = days of priestly service ended, Lk 1:57+, Lk 2:6+ = pregnancy completed, Lk 2:21-22+, Lk 21:22+. The important takeaway on this verb is to see that what fills a person controls the behavior and actions of that person. Obviously Spirit filling leads to good, godly behavior, but the other emotions noted above lead to sinful, ungodly behavior. THOUGHT - One of my favorite uses of this verb (other than being filled with the Spirit) is found in the prophecy in Habakkuk 2:14+ "For the earth will be filled (Hebrew = male= to be full; Lxx = pimplemi) with the knowledge of the glory of the LORD, As the waters cover the sea." And another verse that speaks of the glorious hope we have at Messiah's Second Coming and establishment of His Millennium (Messianic) Kingdom. "I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house (Millennial Temple - read Ezek 43:2-4, 5) with glory,' says the LORD of hosts." (Haggai 2:7) And all God's children shout "Hallelujah-Praise the Lord!" James Smith - A GREAT CHARACTER Luke 1:15, 16 “Among them that are born of women there hath not risen a greater than John the Baptist.” He was a Nazarite unto God, drinking neither wine nor strong drink. Wherein did his greatness consist? He was great— 1. Before the Lord. “He shall be great in the sight of the Lord.” This assures us that he must have been in a condition of— 1. RIGHTNESS WITH GOD. No one can be great in the favour of God who is not right with Him. Reconciliation is needed to acceptance. 2. LIKENESS TO GOD. It is possible to be justified before Him and yet not be fully conformed to Him. He made the first man after His own likeness. The second Man is the Lord from Heaven, after whose likeness we are now to be created by the same Spirit. 3. READINESS FOR GOD. A man entirely separated for Him, with no interest to come between him and his service for God. He was in no way entangled, a free man to do His will. This is greatness. 2. In himself. “He was filled with the Holy Ghost.” Not the greatness of his own will, or purpose, or goodness, but the greatness of God dwelling in him. This implies— 1. SELF-ABNEGATION. He died to himself that God might live and move in him. Not I, but Christ in me. Man’s original greatness was lowered to the dust through sin, and eternally ruined. The way into greatness in the Divine eyes is not by self-reformation, but by self-abnegation. A going out of the ruined nature into the life of God. I am crucified with Christ, nevertheless I live. 2. DIVINE POSSESSION. Filled with the Holy Spirit. Yielded up to the will of God as taught by His Spirit abiding within. Be not drunk with wine, but be filled with the Spirit. All true greatness comes from Him who alone is great. Great in wisdom, holiness, and power. “Thy gentleness hath made me great” (2 Sam. 22:36). 3. HEAVENLY WISDOM. To be filled with the Spirit is to be filled with the knowledge of His will, so that every thought and act may be in perfect harmony with the mind of God. He worketh in us both to will and to do of His good pleasure. Ye are wise in Christ. 3. Among his fellowmen. “Many of the children of Israel shall he turn to the Lord their God.” This greatness then lies in holiness and usefulness. It is not something given us for our own honour, ease, or aggrandisement, but whereby the power of God may come into contact with others. If you would have this greatness you must not seek it for yourself. He will not give His glory to another. Here we see— 1. GREAT FAITHFULNESS. His ministry gives abundant evidence of his fearlessness and devotion to the work of God. Like the apostle of the Gentiles he could say, “This one thing I do” (Phil. 3:13). 2. GREAT POWER. Like the greater One who was to come after him, he spoke with power. His word was sharp, and quick, and powerful, because it was a word that burned in his bones. He was in vital sympathy with his message. It was to him no task committed to memory, but the living truth, blazing in a living soul, and dropping from his glowing tongue like coals of fire. 3. GREAT SUCCESS. “Many turned to the Lord.” A Holy Ghost ministry is always a success. It is not ye that speak, but the Spirit of your Father which is in you. The Spirit of your Father will never speak without telling effect. The secret of his success lay in his exalting the Lord and not himself. He must increase, and I must decrease. “Go thou and do likewise” (Luke 10:37). Luke 1:16 "And he will turn many of the sons of Israel back to the Lord their God. Amplified And he will turn back and cause to return many of the sons of Israel to the Lord their God, many - Luke 1:76. Is. 40:3–5; 49:6. Da. 12:3. Mal. 3:1. Mat. 3:1–6; 21:32. Verse-by-Verse - Multiple Commentaries - Luke 1:16 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Malachi 2:6 “True instruction was in his (Mal 2:4 = LEVI'S) mouth and unrighteousness was not found on his lips; he walked with Me in peace and uprightness, and he turned many back (epistrepho) from iniquity. Matthew 3:1-6 Now in those days John the Baptist *came, preaching in the wilderness of Judea, saying, 2 “Repent, for the kingdom of heaven is at hand.” 3 For this is the one referred to by Isaiah the prophet when he said, “THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT!’” 4Now John himself had a garment of camel’s hair and a leather belt around his waist; and his food was locusts and wild honey. 5 Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; 6 and they were being baptized by him in the Jordan River, as they confessed their sins. A VOICE IN THE WILDERNESS CRYING "RETURN!" And he will turn (epistrepho) many of the sons of Israel back (epistrepho) to the Lord their God - Note that "will" identifies this as a prophecy from God through His messenger Gabriel. The fact that Luke says he will turn which indicates that Israel had turned away from Jehovah. John's ministry was to announce and introduce Jesus to the people and in so doing to be calling people to conversion thus being used as an instrument in God's hand in preparing the people for the reception of their Messiah. Note many but not all. The truth is that when Jesus arrived on the scene we read "He came to His own, and those who were His own did not receive Him." (Jn 1:11+) Nevertheless this is a prophecy that the preaching of John the Baptist would point many Jewish people to the Lord their God. THOUGHT - Is the Gospel you are preaching by your life and then your lips pointing others to Jesus and causing many lost sons, both Jews and Gentiles, to be born again and to enter into the Kingdom of God? Daniel promises an eternal blessing - "Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever." (Da 12:3+, cf 1 Th 2:19-20+) John prepared the way for the Messiah fulfilling (See also commentary on Mark 1:2-3) Isaiah 40:3-5 A voice (John the Baptist) is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. 4 “Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; 5 Then the glory of the LORD will be revealed, And all flesh will see [it] together; For the mouth of the LORD has spoken.” Henry
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MacArthur summarizes six things demonstrate the true greatness of John. (1) He was filled with and controlled by the Spirit, even from “his mother’s womb” (Luke 1:15b+). (2) He was obedient to God’s Word. From childhood he followed God’s will, and from it he never wavered. (3) He was self-controlled, drinking neither “wine or liquor” (Luke 1:15a+). In his food, dress, and life-style he was temperate and austere. (4) He was humble. His purpose was to announce the king, not to act kingly or take for himself any of the king’s prerogatives. Speaking of Jesus, John said, “After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals” (Mark 1:7), and on a later occasion, “He must increase, but I must decrease” (John 3:30+). (5) He courageously and faithfully proclaimed God’s Word, thundering it across the wilderness as long as he was free to preach, to whomever would listen. (ED: MEN AND WOMEN FILLED WITH/CONTROLLED BY THE SPIRIT HAVE THE "FRUIT" OF HOLY BOLDNESS! cf Acts 4:31+). (6) Finally, he was faithful in winning people to Christ, in turning “back many of the sons of Israel to the Lord their God” (Luke 1:16+). He stands as a pattern for all who seek genuine greatness. (See context in Matthew Commentary) He will turn (cause to return) (1994)(epistrepho from epí = motion toward + strepho = twist, turn quite around or reverse) means literally to turn around (Mk 8:33+), to turn toward (Rev 1:12), to return (in a figurative sense - of Peter in Lk 22:32+). The figurative sense as intended here in Lk 1:16-17 where the idea is a definite turn (or return) to God in conduct as well as in one's mind (cp similar idea in Mk 4:12+). Epistrepho conveys the idea of turning from idolatry and sin and to love and serve God and is used in that sense in the Septuagint of Mal 2:6+ - “True instruction was in his (Levi's) mouth and unrighteousness was not found on his lips (in stark contrast to the priests of Malachi's day); he walked with Me in peace and uprightness, and he turned many back (Lxx = epistrepho) from iniquity." The faithful proclamation of the Word by John the Baptist in the NT and Levi of the OT would turn many back to God. Note that not all will turn back. This verb epistrepho is often associated with repentance and conversion as in Peter's exhortation to the Jews in Acts.... Therefore repent (aorist imperative = command which can be obeyed only in one energized by the Spirit. See Acts 5:31 = Jews and Acts 11:18 = Gentiles) and return (epistrepho in the aorist imperative = command which can be obeyed only in one energized by the Spirit), so that (term of purpose - Ask "What's the purpose?") your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; and that He may send Jesus, the Christ appointed for you,(Acts 3:19-20+) Luke frequently uses epistrepho - 18x (out of a total of 35 verses in the NT) Lk. 1:16; Lk. 1:17; Lk. 2:39; Lk. 8:55; Lk. 17:4; Lk. 17:31; Lk. 22:32; Acts 3:19; Acts 9:35; Acts 9:40; Acts 11:21; Acts 14:15; Acts 15:19; Acts 15:36; Acts 16:18; Acts 26:18; Acts 26:20; Acts 28:27 A Family In Trouble Read: Malachi 4:4-6; Matthew 1:1-2 | He will turn many of the children of Israel to the Lord their God. —Luke 1:16 Many of America’s 30 million white-tailed deer find themselves endangered not by guns, but by the cars of our expanding suburbs. I was reminded of their plight when a mature doe dashed through traffic just ahead of me. As I watched, I wondered what had driven her to take such a chance, and why she then stopped on the other side and looked back over her shoulder. As I drove by her, I turned to follow her gaze and saw two small fawns looking helplessly at their mother across the busy street. Instead of following, they turned and walked back into the woods. This family is not alone. We too can find ourselves in circumstances of separation and danger we did not anticipate. Reading Malachi and Matthew reminds us that we are troubled children of troubled parents who desperately need the help of our Father in heaven. Sometimes we need His help to see and avoid repeating the sins of our fathers (Neh. 9:2-3). Sometimes we need His help to turn back to the example and care of loving parents (Luke 15:18). Each day we learn from yesterday Of God’s great love and care; And every burden we must face He’ll surely help us bear. —D. De Haan It’s never too soon to turn back to God. Luke 1:17 "It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord." AMP - And he will [himself] go before Him in the spirit and power of Elijah, to turn back the hearts of the fathers to the children, and the disobedient and incredulous and unpersuadable to the wisdom of the upright [which is the knowledge and holy love of the will of God]—in order to make ready for the Lord a people [perfectly] prepared [in spirit, adjusted and disposed and placed in the right moral state]. before. Luke 1:16. John 1:13, 23–30, 34; 3:28. in. Mal. 4:5, 6. Mat. 11:14; 17:11, 12. Mark 9:11–13. John 1:21–24. Re. 20:4. power. 1 Ki. 17:1; 18:18; 21:20. 2 Ki. 1:4–6, 16, Elijah. Mat. 3:4, 7–12; 14:4. turn. Luke 3:7–14. Mal. 4:6. and the. Is. 29:24. Mat. 21:29–32. 1 Co. 6:9–11. to. or, by. to make. 1 Sa. 7:5. 1 Ch. 29:18. 2 Ch. 29:36. Ps. 10:17; 78:8; 111:10. Am. 4:12. Ac. 10:33. Ro. 9:23. Col. 1:12. 2 Ti. 2:21. 1 Pe. 2:9. 2 Pe. 3:11–14. 1 John 2:28. Verse-by-Verse - Multiple Commentaries - Luke 1:17 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries RESTORATION OF HEARTS It is he who will go as a forerunner before (enopion) Him - Remember that this is the angel Gabriel prophetically speaking to Zacharias telling him what will transpire in the life of his son John. Him in context is clearly the Messiah. This was John's exalted privilege, to lead the way for Messiah entrance onto the stage of Israel as their long awaited Messiah. The Gospel of John describes John the Baptist going before Jesus... There came a man sent from God, whose name was John. He came as a witness, to testify about the Light, so that all might believe through him....15 John testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.....23 He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” (John 1:6-7, 15, 23+)
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MacArthur says "And so the angel says there’s coming one in the spirit and power of Elijah, he’s the Elijah that Malachi promised. He’s coming to announce the arrival of the Messiah. And Jesus says, “If you believe the message, if you believe the gospel, if you believe Me, he will fulfill that Elijah prophecy. He will be that Elijah-like prophet.” Now that leaves room for another thought, what if they don’t believe because they didn’t. Well they didn’t and therefore even though John came in the spirit and power of Elijah, there still yet must be a future fulfillment of Malachi’s prophecy before the great and terrible day of the Lord. Before Jesus comes to destroy the ungodly, to set up His earthly Kingdom, there will be in that day before He arrives another Elijah-like prophet who will announce His arrival. Perhaps could be one of the two described in Revelation 11. (The Greatness of John the Baptist) J
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MacArthur - Elijah must come first. Cf. Mk 8:28, 29. The scribes' teaching in this case was not based on rabbinical tradition, but on the OT (Mal 3:1; 4:5). Malachi's prediction was well known among the Jews of Jesus' day, and the disciples were no doubt trying to figure out how to harmonize it with the appearance of Elijah they had just witnessed (ED: IN THE TRANSFIGURATION). The scribes and Pharisees also no doubt argued that Jesus could not be the Messiah based on the fact that Elijah had not yet appeared. Confused, the 3 disciples asked Jesus for His interpretation. Elijah does first come. Jesus affirmed the correctness of the scribal interpretation of Mal 3:1; 4:5, which must have puzzled the disciples even more. suffer... be treated with contempt. Jesus pointed out that the prophecies about Elijah in no way precluded the suffering and death of Messiah, for that, too, was predicted in the OT (e.g., Ps 22; Ps 69:20, 21; Isa 53; see Ro 1:2). Mk 9:13 Elijah has indeed come. Jesus directly addressed the disciples' question: the prophecies of Elijah's coming had been fulfilled in John the Baptist. Though certainly not a reincarnation of Elijah (cf. Jn 1:21), John came in the "spirit and power of Elijah," and would have fulfilled prophecies if they had believed (see Mt 11:14 (see note below); Lk 1:17 [note]). Because they did reject both John the Baptist and Jesus, there will be another who will come in the spirit and power of Elijah before the second coming of Christ (see Mt 11:14 [note]; Rev 11:5, 6). they did to him. The Jewish leaders rejected John the Baptist (Mt 21:25; Lk 7:33), and Herod killed him (Mk 6:17-29). John Grassmick - The presence of Elijah at the transfiguration (Mk 9:4), the confirmation of Jesus as Messiah (Mk 8:29; 9:7), and His reference to the Resurrection (Mk 9:9) suggested that the end of all things was near. If so, where was Elijah who must come first to prepare the nation spiritually for the Messiah’s coming? (cf. Mal 3:1–4; Mal 4:5–6) Perhaps the disciples thought Elijah’s work of renewal would mean the Messiah would not need to suffer. In reply, Jesus made two things clear. First, He acknowledged on the one hand that Elijah does come (lit., “is coming”) first (before the Messiah) and restores (“is going to restore”) all things through spiritual renewal (Mal 4:5–6). On the other hand this does not remove the necessity for the Son of Man to suffer much and be rejected (cf. Ps. 22; Isa. 53, esp Isa 53:3).Second, however (but in Greek is a strong adversative), Jesus declared that indeed Elijah has come already. In a veiled way Mark recorded how Jesus identified John the Baptist as the one who fulfilled at Jesus’ First Advent the role function expected of the end-time Elijah (cf. Mk 1:2–8+; Mt 17:13; Lk 1:17). Jesus gave John his true significance which John did not even recognize about himself (cf. Jn 1:21; Mt 11:14). (See context The Bible Knowledge Commentary) Matthew 11:14+ And if you are willing to accept it, John himself is Elijah who was to come. MacArthur - That is, he is the fulfillment of Malachi 4:5, 6 (see Mt 17:12, 13 below). The Jews were aware that Elijah had not died (cf. 2Ki 2:11). This does not suggest that John was Elijah returned. In fact, John himself denied that he was Elijah (Jn 1:21); yet he came in the spirit and power of Elijah (Lk 1:17). If they had believed, John would have been the fulfillment of the Elijah prophecies. (See Mk 9:13 above). Barbieri - Those leaders wanted a kingdom, but not the kind Jesus was offering. So they were resisting the message and attempting to establish their own rule. But John’s message was true, and if the nation would accept it, and consequently accept Jesus, John would fulfill the prophecies of Elijah. Only if they accepted the message would John the Baptist be the Elijah who was to come (cf. Mal. 4:5). Because the nation rejected the Messiah, Elijah’s coming is still future (cf. Mal 4:6 with Acts 3:21). (See context Bible Knowledge Commentary) Matthew 17:10-13 And His disciples asked Him, “Why then do the scribes say that Elijah must come first?” And He answered and said, “Elijah is coming and will restore all things; but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” Then the disciples understood that He had spoken to them about John the Baptist. MacArthur - Why...Elijah must come first? Because it was so prophesied by Mal 4:5, 6. Elijah already came - The Jewish leaders had failed to recognize John the Baptist (though the disciples did, Mt 17:13). John came in the spirit and power of Elijah—and the Jewish leaders had killed him. The Messiah was “going to suffer” similarly. Louis Barbieri - Elijah had already come in the person of John the Baptist and his ministry was not recognized. Instead of receiving John the Baptist, the religious leaders had rejected him. As they refused to acknowledge John’s ministry and instead rejected him, Jesus too would be rejected. At the first announcement concerning the birth of John, Zechariah his father had been told that he would go before the Lord “in the spirit and power of Elijah” (Luke 1:17). The Lord’s earlier words concerning John (Matt. 11:14) affirmed that he would have been the predicted Elijah if the nation had responded in saving faith. Everything necessary to bring in Messiah’s kingdom had been performed. The only contingency was the acceptance by the nation of her rightful King. (Bible Knowledge Commentary) TO TURN (epistrepho) THE HEARTS (kardia) OF THE FATHERS BACK (epistrepho) TO THE CHILDREN and the disobedient (apeithes) to the attitude (phronesis) of the righteous - Note that "all caps" in NAS signifies a direct OT quote. Luke is quoting the first half of Malachi 4:6+ "He will restore the hearts of the fathers to their children and the hearts of the children to their fathers." What will cause this reconciliation, this change of heart in fathers? The answer is new hearts (Ezek 36:26-27+), circumcised hearts (see circumcision of the heart) by the Spirit as a result of John's bold Spirit filled preaching. The result is that old and young are going be converted because they have repented of their sins and returned to God by faith in the Messiah so that families are going to be reconciled. MacArthur explains this shows "that John the Baptist fulfilled that prophecy." The idea is that John would proclaim a message that would turn people from self to Savior, from idols to God (this pattern is especially well demonstrated in 1Th 1:9+) even as did his OT predecessor Elijah. A T Robertson on HEARTS OF THE FATHER BACK TO THE CHILDREN - Paternal love had died out. This is one of the first results of conversion, the revival of love in the home Turn (epistrepho) the hearts (kardia)....and the disobedient (apeithes) to the attitude (phronesis) of the righteous - The disobedient is apeithes which pictures a stubborn, stiff-necked attitude and speaks of disbelief which manifests itself in disobedience. MacArthur says "John’s preaching would call the children of Israel back from their disobedience, back from their apostasy, back from their rebellion, back from their sin, back from their self-righteousness to the Lord their God." (The Greatness of John the Baptist) And John did so because he was empowered by the Spirit to boldly begin his ministry crying out (commanding) for the sons of Israel to "Repent!" (present imperative = make this your lifestyle!) (Mt 3:2+) To the attitude (phronesis) of the righteous - So instead of going the "wrong way" (disobedient), John's preaching would result in a reversal of their direction to the "right way." The angel prophesies that John's preaching would confront the obstinate, hard hearts of sinners and transform their unrighteous ("upside down") thinking into ("right side up") righteous thinking. These individuals would be prepared for the Lord. The messenger John would prepare the people for the ultimate Messenger and Message, the Gospel of Jesus Christ. NET Note - Turn the hearts of the fathers back to their children points to horizontal relationships (fathers => children), while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner. So as to make ready (hetoimazo) a people prepared (kataskeuazo - perfect tense) for the Lord - Here is the purpose or goal of hearts turned and disobedient made obedient. Then there would be a people prepared for the Lord which would certainly have included Christ's twelve disciples (John 1:35-37+) Who were the people? Primarily people would refer to the Jews for Israel is where Jesus ministered but ultimately would include the Gentiles (see 1Pe 2:10+). Zacharias clearly believed Gabriel (in contrast to his initial unbelief Lk 1:18-20) for later filled with the Spirit he prophesied of John... “And you, child, will be called the prophet of the Most High, for you will go on BEFORE THE LORD TO PREPARE (hetoimazo) HIS WAYS; to give to His people the knowledge of salvation by the forgiveness of their sins, (Lk 1:76-77+) Comment: It is worth noting that some think that John's message in Mt 3:1-8+ was just one of repentance, but Luke clearly shows his message also included "forgiveness of sins" and Mt 3:8+ shows that one's repentance would be shown to be a true heart change by the fact that the individual brought forth spiritual fruit (compare the pattern Eph 2:8-9+ with Eph 2:10+, John 15:5).
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MacArthur comments that episkiazo "means “to surround,” “to encompass,” or in a metaphorical sense, “to influence.” The creative influence of the Spirit of God would overshadow Mary to produce a child in her womb."....This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology.
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MacArthur adds that "Nazareth was not on any of the major trade routes; all the important roads bypassed it. It was well off the beaten path, far from the important centers of Jewish culture and religion. Moreover, Galilee, where Nazareth was located, was known as “Galilee of the Gentiles” (Isa. 9:1; Matt. 4:15) because of its proximity to Gentile regions. God’s choice of Nazareth to be Jesus’ birthplace reveals that He is the Savior of the world, not of the powerful and elite of one nation only, but of all “those who are the called, both Jews and Greeks” (1 Cor. 1:24; cf. Isa. 11:10; 42:6; Luke 2:32; Acts 10:34–35; 13:48–49; Rom. 15:9–12)." Nazareth - 17x in 17v in the NT Matthew 2:23+ and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: "He shall be called a Nazarene." Henry
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MacArthur - The most famous medieval Jewish interpreter, Rashi (1040–1105), who was an opponent of Christianity, made the following comment: “‘Behold the ˒almâ shall conceive and bear a son and shall call his name Immanuel’ means that our Creator shall be with us. And this is the sign: The one who will conceive is a girl (na˒ărâ) who never in her life has had intercourse with any man. Upon this one shall the Holy Spirit have power.” It should be noted that in modern Hebrew the word virgin is either ˒'almah or bethulah. Why did not Isaiah use bethulah? Because it is sometimes used in the Old Testament of a married woman who is not a virgin (Deut. 22:19; Joel 1:8). ˒'Almah can mean “virgin,” and that is how the Jewish translators of the Septuagint (Greek Old Testament) translated the word in Isaiah 7:14 (by the Greek parthenos, “virgin”)-several hundred years before the birth of Christ. The “sign” of which Isaiah spoke was given specifically to King Ahaz, who feared that the royal line of Judah might be destroyed by Syria and Israel. The prophet assured the king that God would protect that line. The birth of a son and the death of the kings would be the signs guaranteeing His protection and preservation. And in the future there would be a greater birth, the virgin birth of God incarnate, to assure the covenant with God’s people. Matthew did not give the term ˒almâ a Christian “twist,” but used it with the same meaning with which all Jews of that time used it. In any case, his teaching of the virgin birth does not hinge on that word. It is made incontestably clear by the preceding statements that Jesus’ conception was “by the Holy Spirit” (Mt 1:18, 20). (See context in Matthew Commentary) Clayton Harrop - One who has not engaged in sexual intercourse and thus particular reference to the belief that Jesus was conceived in the womb of Mary by the miraculous action of God without a human father. In the Old Testament two words are generally translated virgin or maiden. The more common word, bethulah , (used about 60 times) is used in a literal way to refer to such virgins as Rebekah (Genesis 24:16 ), the daughter of Jephthah (Judges 11:37-38 ), and Tamar (2 Samuel 13:2 ). Specific command was given that the high priest must marry a virgin (Leviticus 21:13-14 ). The word was also used in a spiritual sense to refer to the nation, especially in the prophets (Isaiah 23:12 ; Isaiah 37:22 ; Jeremiah 14:17 ). In other places the word is often translated maid or maiden (Psalm 78:63 ; Psalm 148:12 ; Ezekiel 9:6 ). In these instances the word means girl, although the idea of chastity may still be involved. The other word in the Old Testament, almah , sometimes translated “virgin” occurs only seven times. Translators differ in their treatment of it. It is translated virgin four times in KJV (Genesis 24:43 ; Song ofSong of Solomon 1:3 ; Song of Song of Solomon 6:8 ; Isaiah 7:14 ). Only one of these is translated virgin (Isaiah 7:14 ) in NAS, and two, in NIV (Song of Song of Solomon 6:8 ; Isaiah 7:14 ). Some versions like REB do not translate this word as virgin in any passage. Isaiah 7:14 is of special interest because of its use in the Gospel of Matthew. Some believe the prophet wrote of a son to be born to his wife or to some other woman of the day and only then with a further reference to the birth of the Messiah. Others claim that the prophet had no reference to anyone in his day but only spoke of the coming Messiah. However, in its context in Isaiah, it seemingly was a message for King Ahaz. The word itself referred to a young woman, usually of marriageable age. God inspired Matthew to interpret Isaiah 7:14 for his day and ours in light of God's miraculous new work in Christ. (Holman Bible Dictionary) To a virgin engaged to a man whose name was Joseph - As explained below, engagement in the Jewish culture of the first century was legally binding and could only be broken by divorce. In fact, the man and the woman were called “husband” and “wife” even before the marriage took place (compare Matt. 1:19 and Luke 2:5). Girls became marriageable at 12 years of age (bat mitzvah) with a one year betrothal period (Ketubot 4.4–5) and it is likely that Mary was a teenager when Gabriel appeared to her. Engaged is in the perfect tense signifying that this took place in the past and is now in force. It also implies permanence (unless divorce occurs). This is why why a betrothed maiden could be called a wife (Mt. 1:20+) and her betrothed man her husband.
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MacArthur explains Jewish engagement - In Jewish practice, girls were usually engaged at the age of twelve or thirteen and married at the end of a one-year betrothal period. The betrothal, arranged by the parents, was a more binding legal arrangement than a modern engagement. Only death or divorce could sever the contract, and the couple could be referred to as husband and wife. If her betrothed husband died, the girl would be considered a widow. The couple did not live together or have sexual relations during the betrothal period. During that year the girl was to prove her faithfulness and purity, and the boy was to prepare a home for his bride-to-be. When the year was up there was a seven-day wedding feast (cf. Matt. 25:1–13; John 2:1–11), after which the couple began their life together as husband and wife. Only then was the marriage consummated. (See context in Luke Commentary) A man whose name was Joseph, of the descendants of David - NET Note says "The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark." Joseph's name means increase or addition. By trade he was an ordinary carpenter but he was of the line of David, from which Messiah would spring forth (2 Sam. 7:12, 16; Ps. 89:35–36; Jer. 23:5; Matt. 22:42; Mark 10:47; Acts 2:30; 13:23; Rom. 1:3). As MacArthur explains "Matthew’s genealogy of Christ traces His ancestry through Joseph (Mt 1:1–17), showing that he descended from David, thus Jesus is also “the son of David” (Mt. 1:1). Although Joseph was not Jesus’ natural father, his adoption of Jesus made Him legally part of David’s lineage. The genealogy in Matthew thus establishes Christ’s claim to the throne of David as Joseph’s legal heir." (Ibid) Holman Bible Dictionary on Joseph - Several Josephs are mentioned in the New Testament, the most important being the husband of Mary, mother of Jesus. He was a descendant of David, a carpenter by trade (Matthew 13:55 ), and regarded as the legal or foster father of Jesus (Matthew 1:16 ,Matthew 1:16,1:20 ; Luke 2:4 ; Luke 3:23 ; Luke 4:22 ; John 1:45 ; John 6:42 ). Upon learning of Mary's pregnancy, Joseph, being a righteous man, sought to put her away without public disgrace. His response to God's assurances in a dream further demonstrated his piety and character (Matthew 1:18-25 ). Joseph took Mary to his ancestral home, Bethlehem, was with her at Jesus' birth, and shared in the naming, circumcision, and dedication of the child (Luke 2:8-33 ). Directed through dreams, Joseph took his family to Egypt until it was safe to return to Nazareth (Matthew 2:13-23 ). As dedicated father, he was anxious with Mary at the disappearance of Jesus (Luke 2:41-48 ). Joseph does not appear later in the Gospels, and it is likely that he died prior to Jesus' public ministry. And the virgin's name was Mary (maria) - It is interesting that in Luke 1:6+ the mention of Zacharias and Elizabeth was accompanied by commendation (both righteous in the sight of God, walking blamelessly) but here the only detail is that she was a virgin, which was a critically important commendation. If we read her own testimony in Luke 1:46-55 she undoubtedly was righteous and walking blamelessly. Mary's lineage could also be traced to David as Luke explains in Luke 3:23-38. MacArthur - Luke’s genealogy of Jesus records His ancestry through His mother. Thus Jesus inherited from His adoptive father, Joseph, the legal right to David’s throne, while His physical descent from David came from His mother, Mary. In every legitimate sense—both legally and physically—Jesus Christ was the Son of David and born to be Israel’s true King. (See context in Luke Commentary) Virgin (3933)(parthenos) generally is used of a female who is beyond puberty but not married and still a virgin. In 2 Cor 11:2 parthenos is used figuratively of the church, the bride pledged to Christ.. Some contexts do not focus on the meaning virginity. The clear sense of parthenos in Mt 1:23 quoted from Isa 7:14-note (Lxx uses parthenos for Heb - 'almah - see below) is of a woman who has not been intimate with a man (cp Lk 1:27). Paul uses parthenos in First Corinthians to refer to a woman of marriageable age. In Mt 25:1, 7, 11 parthenos refers to young women of marriageable age. J D Watson writes that "Even in all their excesses, the ancient Greeks highly valued virginity. It was, in fact, a characteristic of many of the goddesses of pagan religions. The chief examples were the Greek goddesses Artemis (Diana among the Romans) and Athene (Roman, Minerva) (Ed: cp Athena Parthenos). Athene's temple in Athens was actually named the Parthenon (see etymology)." In Isa 7:14 quoted in Mt 1:23, and the Hebrew word for virgin is 'almah (05959). Almah has several meanings depending on the context - young woman of marriageable age (Ge 24:43), maiden (Pr 30:19), girl (Ex 2:8), virgin. While some argue that 'almah is by no means an unambiguous Hebrew term for a virgin, it is notable that a passage such as Genesis 24:43 describes not only a young woman of marriageable age but one who undoubtedly is a virgin. Thus the use of 'almah by no means excludes the possibility that the intended meaning in Isaiah 7:14 is a literal virgin. 'Almah is never employed of a married woman. Charles Ryrie writes, "There is no instance where it can be proved that ʿ'almah designates a young woman who is not a virgin" (Basic Theology). W A Criswell adds that "The Septuagint (Lxx) also uses parthenos to translate another Hebrew word meaning "virgin" (bethulah), again underscoring the fact that parthenos meant "virgin" in the Lxx and for Matthew (Ed: See Mt 1:23 below). It is clear that both Matthew and the Lxx translators understood that Isaiah was speaking of a virgin when he used `almah. And this is precisely the purity which both Matthew and Luke ascribe to Mary (cf. Mt 1:18-25; Lk 1:26-35)." Gilbrant on the Septuagint (Lxx) Usage of parthenos - The Hebrew term bᵉthûlāh is often translated by parthenos in the Septuagint. In fact, in 44 out of 50 appearances bᵉthûlāh is translated by parthenos. Of the remaining six texts three are not translated; two are translated as “innocent” or “virgin girl” (korasia aphthora, korasia parthenika; Esther 2:3,17). And on one occasion the Hebrew bᵉthûlāh is translated by numphē, “bride” (Joel 1:8), referring to a bride about to be married whose intended husband died. This last text is of particular interest because it seems to indicate that the Hebrew bᵉthûlāh could occasionally denote a young woman about to be married. The man she was betrothed to would be called her husband: “Lament like a virgin girded with sackcloth for the husband of her youth.” In this context the Septuagint translators did not use parthenos, “virgin,” as the equivalent. It is even more noteworthy, in light of this, that the Septuagint translates the Hebrew ‛almāh into parthenos, “virgin,” in the prophecy of Immanuel's coming in Isaiah 7:14-note. Thus, this demonstrates that for the Septuagint translators of Isaiah the Hebrew term means “virgin.” The meaning of the Hebrew term ‛almāh overlaps with bᵉthûlāh. For example, the terms are used similarly in Genesis 24:16 and 43 where verse 16 reads bᵉthûlāh while verse 43 has ‛almāh. The Septuagint translates both words with parthenos. The other five texts containing ‛almāh in the Old Testament (Exodus 2:8; Psalm 68:25 [LXX 67:25]; Song of Solomon 1:3; 6:8 [LXX 6:7]) are translated by neanis, “girl, young woman,” by the Septuagint translators. Matthew 1:23, like the Septuagint, uses parthenos in its rendering of Isaiah 7:14 (Immanuel prophecy). It emphasizes that the Virgin Birth was a fulfillment of this prophecy. The prophet’s words are thus interpreted in the New Testament as foretelling the Virgin Birth. The variety of interpretations throughout history that have tried to explain away the messianic nature of the prophecy are unsatisfactory. The prophecy is directed not only to Ahaz but to the “house of David,” the people to whom the promise was given that Messiah would come (Isaiah 7:13). That Immanuel is to be understood as the Messiah is further confirmed by Isaiah 8:8-10. Moreover, Immanuel must be identical to the divine child of 9:6 whom Isaiah calls “Mighty God” and “Eternal Father” (NASB). The “sign,” too, which is to be given to the house of David, is that the Messiah is to be born of a virgin. This is closely related to the fact that the Immanuel prophecy is actually a part of a judgment saying (Isaiah 8:17-22). The sign of the virgin, therefore, becomes a judgment of the king. In contrast to the majesty and splendor of an earthly king, Messiah, the son of David, comes not as the son of a king but as the son of a lowly virgin. “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots” (Isaiah 11:1). The sign of the virgin is linked to the image of Messiah’s coming in humility that we encounter throughout the Book of Isaiah. (Complete Biblical Library Greek-English Dictionary) Parthenos - 15x in 14v - Usage: chaste(1), virgin(9), virgin's(1), virgins(4). Matthew 1:23 "BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL (see Immanuel-Emmanuel)," which translated means, "GOD WITH US." Matthew 25:1 "Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 7 "Then all those virgins rose and trimmed their lamps. 11 "Later the other virgins also came, saying, 'Lord, lord, open up for us.' Luke 1:27 to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin's name was Mary. Acts 21:9 Now this man had four virgin daughters who were prophetesses. 1 Corinthians 7:25 Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy. 28 But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you. 34 and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. 36 But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 37 But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38 So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better. 2 Corinthians 11:2 For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. Revelation 14:4-note These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. Comment Mounce - It seems best to take this description of chastity in a figurtaive sense, indicating that they have kept themselves pure from all defiling relationships w. the pagan world. They have resisted the seduction of the great harlot, Rome, w. whom the kings of the earth have committed fornication Parthenos - 53x in 51v in the Septuagint - Gen. 24:14, 16, 43, 55; 34:3; Exod. 22:16f; Lev. 21:3, 13f; Deut. 22:19, 23, 28; 32:25; Jdg. 19:24; 21:11f; 2 Sam. 13:2, 18; 1 Ki. 1:2; 2 Ki. 19:21; 2 Chr. 36:17; Est. 2:17; Job 31:1; Ps. 45:14; 78:63; 148:12; Isa. 7:14; 23:4; 37:22; 47:1; 62:5; Jer. 2:32; 18:13; 31:4, 13, 21; 46:11; 51:22; Lam. 1:4, 15, 18; 2:10, 13, 21; 5:11; Ezek. 9:6; 44:22; Amos 5:2; 8:13; Zech. 9:17 Engaged (3423)(mnesteuo from mnaomai = to remember) in the active voice means to woo and win for marriage, to ask in marriage, to pledge to marry. Mnesteuo is used only in the passive voice in the NT and means to be promised in marriage, to be betrothed, to become engaged. Mnesteuo is used in the NT only in Mt 1:18 (betrothed), Lk 1:27 and Lk 2:5. As used in by the NT writers mnesteuo described a legally binding arrangement, unlike the sense of of engagement as used today. Zodhiates has an informative discussion of mnesteuo - It is related to the verb used for “remember” because it was a ceremony which was to be remembered when a person was espoused or committed to another for marriage (Sept.: Deut. 22:23, 25, 27, 28). The betrothal ceremony perpetuated in a conventional fashion the recollection of the time when a woman was purchased from her family (Deut. 20:7). When a woman was designated (Ex. 21:8, 9) by the head of her family as the future wife of another man, the prospective bridegroom paid a certain sum of money (or service as in the case of Jacob). A contract, which was inviolable, was then entered into (Gen. 34:12; Ex. 22:17). Until the time of the actual marriage, the bride–to–be remained in her own family. It was not permissible to betroth her to any other man except by action amounting to divorce, and any violation of the rights established by the betrothal was as serious as if the two persons had been ceremonially married (Deut. 22:23, 24). In the OT, it is impossible to say with precision just how soon the wedding followed betrothal. In later times, in the case of a virgin, it was after the lapse of a year, and at least thirty days in the case of a widow. So, too, it is impossible to describe with any great precision the betrothal ceremony, but it certainly included the payment of a particular sum (1 Sam. 18:25) and the making of a betrothal contract (Ezek. 16:8) by the prospective bridegroom. The money payment belonged originally to the family of the woman, but gradually came to belong in part or wholly to the woman herself. The first advances might come from the family of either party. There is no clear evidence that the young woman had any right of appeal as to her family’s choice. The bridegroom himself did not conduct the negotiations, but the matter was in the hands of a third party such as his parents or some trusted servant or friend. After the exile, the custom of the earlier period seems to have continued, although with certain modifications. The payment to the bride’s father on the part of the prospective groom had been increasingly regarded as the property, at least in part, of the bride. Such a payment during this period was often supplemented by a dowry in the true sense. No consent of the girl was demanded, nor do we know of the recognition of any legal age of consent, unless, as in somewhat later times, it was not expected that boys would marry before the age of eighteen or girls before twelve. In Talmudic times, there was a distinct tendency to combine the betrothal with the wedding. Today the Jews seem to combine the two ceremonies. Probably the ceremony of betrothal in NT times involved the following acts: First, a contract drawn up by the parents or by the friend of the bridegroom. Second, the meeting of the two families concerned, with other witnesses, at which time the groom gave the bride jewelry (Gen. 24:53) and declared his intention to observe the terms of the contract already arranged. Third, the payment of the mōhar (4119 - Ed Note: Gesenius Definition מֹהַר m. a price paid for a wife to her parents, Genesis 34:12; Exodus 22:16; 1 Samuel 18:25. Different from this is the use of the Arab. مَهْرُ i.e. a spousal gift promised to the future wife, and the Latin dos, i.e. the gift given by the parents to their daughter who is about to be married.) by the prospective bridegroom. This occurred during a ceremony at which a priest may have been present. The status of the man and woman was now, as in Hebrew times, practically the same as that of married persons, although it was generally customary for the wedding ceremony proper to be celebrated at a later date. As in the older times, separation of betrothed persons demanded a divorce, and there seems to have been no taboo in their living together as man and wife previous to the wedding ceremony. The children of such a union would be regarded as legitimate. Insofar as the virgin Mary and Joseph are concerned, the use of the verb mnēsteúomai, to betroth (Matt. 1:18; Luke 1:27; 2:5), indicates a betrothal ceremony. There is no mention, however, of a subsequent wedding ceremony. It was during this period of betrothal that the angel appeared to Mary (Matt. 1:18). It is clearly stated, however, that the angel appeared to announce to Mary her conception by the Holy Spirit before she had sexual relations with Joseph. The same angel also appeared to Joseph to tell him of the supernatural conception of his betrothed, Mary (Matt. 1:24; see Luke 1:26ff.). (Zodhiates' Word Study Dictionary of the NT - This resource is highly recommended and in my opinion is superior to BDAG because it is much more readable) Mary (3137)(maria) which is said to mean "exalted one" and 6 or 7 different women in the NT - 1. the mother of Jesus Christ Mt 1:16, 18, 20; 2:11; 13:55; Mk 6:3; Luke 1:27, 30, 34, 38, 39, 46, 56; 2:5, 16, 19, 34; Acts 1:14—2. Mary Magdalene Mt 27:56, 61; 28:1; Mk 15:40, 47; 16:1, 9; Lk 8:2; 24:10; Jn 19:25; 20:1, 11, 16 , 18.—3. the ‘other’ Mary, mother of James and Joses Mt 27:56, 61; 28:1; Mk 15:40, 47; 16:1; Lk 24:10. She could be identical with—4. Mary, the wife of Clopas J 19:25 .—5. Mary, sister of Martha and Lazarus Lk 10:39, 42; Jn 11:1, 2, 19, 20, 28, 31, 32, 45; 12:3—6. Mary, mother of John Mark Ac 12:12.—7. Mary, recipient of a greeting Ro 16:6. Mary mother of Jesus - of the tribe of Judah, of the lineage of David. By marriage, she was related to Elizabeth, the mother of John the Baptist, who was of the tribe of Levi Maria - 54x in 46v - Matt. 1:16; Matt. 1:18; Matt. 1:20; Matt. 2:11; Matt. 13:55; Matt. 27:56; Matt. 27:61; Matt. 28:1; Mk. 6:3; Mk. 15:40; Mk. 15:47; Mk. 16:1; Mk. 16:9; Lk. 1:27; Lk. 1:30; Lk. 1:34; Lk. 1:38; Lk. 1:39; Lk. 1:41; Lk. 1:46; Lk. 1:56; Lk. 2:5; Lk. 2:16; Lk. 2:19; Lk. 2:34; Lk. 8:2; Lk. 10:39; Lk. 10:42; Lk. 24:10; Jn. 11:1; Jn. 11:2; Jn. 11:19; Jn. 11:20; Jn. 11:28; Jn. 11:31; Jn. 11:32; Jn. 11:45; Jn. 12:3; Jn. 19:25; Jn. 20:1; Jn. 20:11; Jn. 20:16; Jn. 20:18; Acts 1:14; Acts 12:12; Rom. 16:6 Related Resources: Luke 1:26-45 Should Christians Hail Mary? The Virginity of the עַלְמָה in Isaiah 7:14 - Bibliotheca Sacra 137:546, April, 1980 The Immanuel Prophecy of Isaiah 7:14 and its use in Matthew 1:23 - R Bruce Compton Hebrew Word Study - 'almah Hebrew Word Study - bethulah Immanuel-Emmanuel Doctrine of the Virgin Birth - Baker's Evangelical Dictionary of Biblical Theology Hastings' Dictionary of the NT Virgin Birth Easton's Bible Dictionary Virgin Fausset Bible Dictionary Mary, the Virgin Hastings' Dictionary of the Bible Virgin Hawker's Poor Man's Dictionary Virgin International Standard Bible Encyclopedia Birth, Virgin Andy Woods on The 10 Steps in the Sequence of the Typical Hebrew Wedding - below is an excerpt of "Step 4" Fourth, this time of separation is known as the betrothal period. During this time of separation, the fidelity of the groom and the bride was tested. The test, of course, involved whether the bride and the groom would be loyal to each other despite the vast distance between them. If either failed the test during this time of separation, the betrothal contract would be dissolved. This ancient Jewish ritual explains Joseph's dismay and desire to end the engagement upon discovering Mary's pregnancy. The severity of this situation also explains why an angel had to be dispatched from heaven to assure Joseph that Mary's pregnancy had in fact been wrought by the Holy Spirit rather than caused by Mary's unfaithfulness to Joseph during the betrothal period (Mt 1:18-25). Just as the fidelity of the groom and bride are tested during this time of separation, the church's loyalty to Christ is currently being tested as the church is tempted to succumb to false teaching and worldly conduct (Jas 4:4+; 2 Cor. 11:2) during Christ's physical absence. The church demonstrates her loyalty to Christ during this time by maintaining both correct beliefs (orthodoxy) and correct practice (orthopraxy). Given the importance of the Virgin Birth in the Incarnation of Jesus Christ you might want to refresh your doctrinal knowledge of the Humanity of Jesus Christ by listening to 3 excellent lectures from Dr Wayne Grudem. You could print out the accompanying outline to take notes. Only a portion of this material deals directly with the Virgin Birth but all three lectures will give you an excellent overview of the Humanity of Jesus Christ. Systematic Theology - (online pdf or here) Wayne Grudem - The Person of Christ - scroll to page 455 Lecture 1 - The Person of Christ Lecture 2 - The Person of Christ Lecture 3 - The Person of Christ Outline of the Person of Christ Norman Geisler - When Critics Ask - LUKE 1:27—How could Elizabeth be related to Mary when she was from the tribe of Aaron? PROBLEM: According to Luke 1:5, Elizabeth was from the priestly tribe of Aaron. But here in Luke 1:36 she is described as a relative of Mary, who was from the tribe of Judah (1:39; 3:30). SOLUTION: Being a relative of someone in the tribe of Judah does not mean she was from that tribe. She could have been related by marriage. Intermarriage between tribes was permitted, except in the case of an heiress. Aaron himself married someone from the tribe of Judah (Ex. 6:23; 1 Chron. 2:10). Wayne Grudem - The doctrinal importance of the virgin birth is seen in at least three areas. It shows that salvation ultimately must come from the Lord. Just as God had promised that the “seed” of the woman (Gen. 3:15) would ultimately destroy the serpent, so God brought it about by his own power, not through mere human effort. The virgin birth of Christ is an unmistakable reminder that salvation can never come through human effort, but must be the work of God himself. Our salvation only comes about through the supernatural work of God, and that was evident at the very beginning of Jesus’ life when “God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4–5). The virgin birth made possible the uniting of full deity and full humanity in one person. This was the means God used to send his Son (John 3:16; Gal. 4:4) into the world as a man. If we think for a moment of other possible ways in which Christ might have come to the earth, none of them would so clearly unite humanity and deity in one person. It probably would have been possible for God to create Jesus as a complete human being in heaven and send him to descend from heaven to earth without the benefit of any human parent. But then it would have been very hard for us to see how Jesus could be fully human as we are, nor would he be a part of the human race that physically descended from Adam. On the other hand, it probably would have been possible for God to have Jesus come into the world with two human parents, both a father and a mother, and with his full divine nature miraculously united to his human nature at some point early in his life. But then it would have been hard for us to understand how Jesus was fully God, since his origin was like ours in every way. When we think of these two other possibilities, it helps us to understand how God, in his wisdom, ordained a combination of human and divine influence in the birth of Christ, so that his full humanity would be evident to us from the fact of his ordinary human birth from a human mother, and his full deity would be evident from the fact of his conception in Mary’s womb by the powerful work of the Holy Spirit. The virgin birth also makes possible Christ’s true humanity without inherited sin. As we noted in chapter 24, all human beings have inherited legal guilt and a corrupt moral nature from their first father, Adam (this is sometimes called “inherited sin” or “original sin”). But the fact that Jesus did not have a human father means that the line of descent from Adam is partially interrupted. Jesus did not descend from Adam in exactly the same way in which every other human being has descended from Adam. And this helps us to understand why the legal guilt and moral corruption that belongs to all other human beings did not belong to Christ. (Scroll to Page 456) Luke 1:28 And coming in, he said to her, "Greetings, favored one! The Lord is with you." AMP And he came to her and said, Hail, O favored one [endued with grace]! The Lord is with you! Blessed (favored of God) are you before all other women! CSB And the angel came to her and said, "Rejoice, favored woman! The Lord is with you." ESV And he came to her and said, "Greetings, O favored one, the Lord is with you!" KJV And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. NET The angel came to her and said, "Greetings, favored one, the Lord is with you!" NIV The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you." NLT Gabriel appeared to her and said, "Greetings, favored woman! The Lord is with you! " Wuest And having come to her, he said, Be rejoicing because you have been encompassed with favor. The Lord is with you. (Eerdmans Publishing) YLT And the messenger having come in unto her, said, 'Hail, favoured one, the Lord is with thee; blessed art thou among women;' Hail. Da. 9:21–23; 10:19. favored one. Luke 1:30. Ho. 14:2. Ep. 1:6. the Lord. Jdg 6:12. Is. 43:5. Je. 1:18, 19. Ac. 18:10. Verse-by-Verse - Multiple Commentaries - Luke 1:28 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries MARY IS RECIPIENT NOT DISPENSER OF GOD'S FAVOR Coming in - In other words Mary was in the house in Nazareth. He said to her, "Greetings, favored one! The Lord is with you" - Note Gabriel is called He (masculine) as are all angels. He came in and said Greetings is in the in present imperative meaning "Be full of joy" or "Continue in joy." (cf Acts 15:23; Jas 1:1) Favored means endowed with grace (charis) or enriched with grace as in Eph. 1:6+. "The Vulgate gratiae plena “is right, if it means ‘full of grace which thou hast received’; wrong, if it means ‘full of grace which thou hast to bestow’ ” (Robertson) The Roman Catholic prayer that begins “Hail Mary, full of grace” is accurate. Mary was full of grace, and so is the believer. But Mary’s grace was a received grace, not grace to give to others. "The fact that Gabriel greeted Mary as he did and did not greet Zechariah the same way shows Mary’s favored position." (Constable) Cornerstone Bible Commentary on Greetings, favored one - The Vulgate, the ancient translation of the Scriptures into Latin, rendered the angel’s words of address to Mary as Ave, Maria, meaning “Hail, Mary.” Since the Vulgate was the Western church’s principal version of the Bible for a thousand years, this translation has been widely influential in fostering the practice of addressing prayers to Mary as the one who bestows grace upon the faithful. However, the Gr. words simply greet Mary in the traditional way, “Greetings!” (chaire [5463, 5897]; cf. Acts 15:23), and acknowledge that she is the recipient, not the dispenser, of grace. Favored one - This should have immediately countered any fear she may have had but in the next verse he adds "Do not be afraid," so she still must have had some fear. As noted below the word favored is from charis or grace which speaks of unmerited favor. The point is that in calling Mary favored one, this word indicates that there was nothing in Mary that merited this acknowledgment. Mary like all of us from Adam was a sinner (Ro 5:12, cf. Job 25:4; Ps. 14:1–3; Eccl 7:20; Isa. 53:6; Rom. 3:12, 23), regardless of what some might falsely teach. She needed grace just as all sinners need God's grace (Acts 15:11; 18:27; Rom. 3:24; 5:15, 17; Eph. 1:7; 2:5, 8; 2 Tim. 1:9; Titus 3:7). She was shown favor because God choose to show her favor, not because she deserved His favor. She would be the mother of the Messiah, which was an honor every Jewish mother prayed would be hers. Geldenhuys on Favored one - By this he does not mean, as Roman Catholics teach, that she is “full of favour” in the sense that she will be able to confer favour, but that she has received favour. God had given her His free and uncaused grace in a unique measure by choosing her as mother of His Son. (NICNT-Luke) Mary like Noah of old "found favor in the eyes of the LORD." (Ge 6:8, cp Ex 33:13, Pr 3:3, 4) Joseph found favor because of the hand of the Lord on him (Ge 39:3, 4). Luke records that "David found favor in God's sight, and asked that he might find a dwelling place for the God of Jacob." (Acts 7:46) Note the phrase the Lord is with thee: blessed art thou among women in the KJV is not found in the more modern versions.NET Note says that this phrase also appears in (Lk 1:42) (where it is textually certain). This phrase in Lk 1:28 has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others." John MacArthur comments on the non-Biblical teaching regarding Mary - The salutation has been confiscated to form the basis of the familiar Roman Catholic prayer known as the Ave Maria (“Hail Mary”). The erroneous premise of that prayer, based on the Latin Vulgate’s rendering of favored one as gratia plena (“full of grace”), is that Mary has been granted and possesses fullness of grace, which she then bestows on others. In his encyclical Ad Diem Illum Laetissimum, Pope Pius X, in a bizarre distortion of truth, has called Mary not the recipient of grace, but the “Dispensatrix [dispenser] of all the gifts that Our Savior purchased for us by His Death and by His Blood; the supreme Minister of the distribution of graces; the distributor … of the treasures of His merits.” Pope Leo XIII agreed, declaring in his encyclical Octobri Mense that “Mary is the intermediary through whom is distributed unto us this immense treasure of mercies gathered by God.” Pope Pius IX’s encyclical Ineffabilis Deus cited the Catholic Church’s belief that Mary is “the seat of all divine graces … adorned with all gifts of the Holy Spirit … an almost infinite treasury, an inexhaustible abyss of these gifts.” Summing up the Catholic view that Mary is the mediator of all graces Ludwig Ott writes, “Since Mary’s Assumption into Heaven no grace is conferred on man without her actual intercessory co-operation” (Fundamentals of Catholic Dogma [St. Louis: B. Herder, 1954], 209). That false, unbiblical view of Mary is an integral part of the Roman Church’s practice of Mariolatry (the veneration and worship of Mary), which blasphemes the Lord Jesus by worshiping another. In reality Mary was a humble, redeemed sinner. She was not sinless from her conception until her bodily assumption into heaven, as Catholic dogma maintains, since as Jesus Himself declared, “No one is good except God alone” (Luke 18:19; cf. Rom. 3:10). Nor is Mary the co-redeemer of the human race, since sinners are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24; cf. 1 Cor. 1:30; Eph. 1:7; Col. 1:13–14; Heb. 9:12). She does not hear and answer prayers or intercede for anyone, since there is “one mediator … between God and men, the man Christ Jesus” (1 Tim. 2:5). The teaching of Roman Catholicism that “there is no surer or more direct road than by Mary for uniting all mankind in Christ and obtaining through Him the perfect adoption of sons, that we may be holy and immaculate in the sight of God” (Pope Pius X, Ad Diem Illum Laetissimum) is utterly false and blasphemous. The exalted, quasi-deified Mary of Roman Catholic dogma is far removed from the humble, unassuming “bondslave of the Lord” (Luke 1:38) revealed in Scripture. Gabriel’s pronouncement to Mary, “the Lord is with you,” speaks of God’s enabling of her (cf. Jdg. 6:12). It reinforces the truth that Mary was a recipient of God’s grace, not the dispenser of it to others. Only God gives grace to sinners, as Scripture indicates continually (cf. Ro 3:24; 1 Cor. 1:4; Eph. 2:8, and the repeated use of the phrase “the grace of God”). (Luke Commentary) Greetings (rejoice, hail) (5463)(chairo) means to be cheerful ("cheer full"). Chairo is used in a whole range of situations in which the emotion of joy is evoked. Chairo was used as here in greetings (welcome, good day, hail to you, I am glad to see you) in the imperative mood (present imperative in Lk 1:28) implying a wish for well being or happiness to the recipient. Oh, what a stark contrast with the greeting in Mt 26:49! Favored one (one on whom it is freely bestowed) (5487)(charitoo from charis = grace) means to cause one to be the recipient of a benefit. The idea in this passage is to bestow grace or favor upon Mary. The only other NT use of charitoo is by Paul in Ephesians 1:6+ writing "to the praise of the glory of His grace, which He freely bestowed on us in the Beloved." The idea in Ephesians is that God has extended His favor or grace to ALL BELIEVERS in Christ. Favored one is in the perfect tense which speaks of the abiding nature of this bestowal of grace which emphasizes that she is the recipient not the bestower of grace. NET Note- She is a model saint in this passage, one who willingly receives God's benefits. The Vulgate rendering "full of grace" suggests something more of Mary as a bestower of grace, but does not make sense here contextually. Norman Geisler - When Critics Ask - LUKE 1:28ff—Should Christians worship Mary? PROBLEM: The angel said Mary was the most blessed of all women, declaring to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!” (Luke 1:28) Although the highest form of worship is reserved for God alone (latria), Roman Catholics believe that Mary should be venerated in a lesser sense (hyperdulia) as the most highly favored above all other creatures since she is the “Mother of God” and “Queen of Heaven.” Why do Protestants not give Mary her proper due? SOLUTION: Protestants do honor Mary as the blessed “mother of … [our] Lord” (Luke 1:43). But for many reasons, we believe it is idolatry to worship Mary. First of all, Mary was a human being, not God. The Bible commands us, “You shall worship the Lord your God, and Him only you shall serve” (Matt. 4:10). Second, Mary confessed that she was a sinner in need of a Savior just like any other human being. She said, “my soul magnifies the Lord, And my spirit has rejoiced in God my Savior” (see comments on Luke 1:46). Third, the angel from God did not affirm that Mary was to be blessed over all women, but simply among all women. He declared only, “Blessed are you among women” (Luke 1:28, emphasis added). In practice many Roman Catholics have exalted Mary above all women, virtually to the place of God. Fourth, the cult of Mariolatry grew in the Roman Catholic Church during the Middle Ages, adding to her such titles as “Coredemtrix,” and “Queen of Heaven.” However, this manifests a pagan influence on Christianity patterned after the old Babylonian goddess called by this very name “the queen of heaven” in Jeremiah (Jer. 7:18; 44:17–19, 25). Norman Geisler - When Cultists Ask LUKE 1:28—Does Mary being “full of grace” prove that she was immaculately conceived, as Roman Catholics say? MISINTERPRETATION: On December 8, 1854, Pope Pius IX, in the Bull “Ineffabilis,” pronounced infallibly the following doctrine to be believed firmly and constantly by all the faithful: “The Most Holy Virgin Mary was in the first moment of her conception, by a unique gift of grace and privilege of Almighty God, in view of the merits of Jesus Christ, the Redeemer of mankind, preserved free from all stain of original sin” (Ott, 1960, 199). Ott argues that “the expression ‘full of grace’ [Luke 1:28] . . . in the angel’s salutation, represents the proper name, and must on this account express a characteristic quality of Mary. . . . However, it is perfect only if it be perfect not only intensively but also extensively, that is, if it extends over her whole life, beginning with her entry into the world” (Ibid., 200). CORRECTING THE MISINTERPRETATION: Nothing in this verse justifies a belief in the immaculate conception of Mary. It is by no means necessary to take the phrase “full of grace” as a proper name. Even contemporary Catholic versions of the Bible do not translate it as a proper name (for example, the New American Bible). It could refer simply to Mary’s state of being as a recipient of God’s favor. Even if it were a proper name and referred to Mary’s essential character, it is not necessary to take it extensively all the way back to her birth. The only way one could conclude this is by factors beyond the biblical text itself (which does not teach the Immaculate Conception). Of course, Catholics believe that tradition fills in what the Scriptures do not declare. But if this is so, then why appeal to Scripture for support. Why not just admit what many contemporary Catholics are reluctant to acknowledge, that this teaching is not found in Scripture but was only added centuries later by tradition. Even if it were taken extensively to Mary’s beginning, it does not of necessity mean an immaculate conception. It could simply refer to God’s grace being upon her life from conception. But that was true of others, including Jeremiah (Jeremiah 1) and John the Baptist (Luke 1), who were not immaculately conceived. Elliott Miller and Kenneth Samples note in The Cult of the Virgin, the Greek term for “full of grace” is charitō. But “charitō is used of believers in Ephesians 1:6 without implying sinless perfection. So again there is hence nothing about Luke 1:28 that establishes the doctrine of the immaculate conception. That Mary was uniquely favored to be the mother of her Lord is the only necessary inference” (Miller and Samples, 34). One must appeal to traditions outside the Bible, and late ones at that, to find support for this Catholic dogma. LUKE 1:28b—Does the fact that Mary was “full of grace” prove that she lived a sinless life, as Roman Catholics claim? MISINTERPRETATION: According to Roman Catholic teaching, “Mary’s sinlessness may be deduced from the text: Luke 1, 28: ‘Hail, full of grace!’ since personal moral defects are irreconcilable with fullness of grace” (Ott, 1960). CORRECTING THE MISINTERPRETATION: The Catholic argument that because Mary was “full of grace” at the annunciation she was sinless during her entire life cannot be sustained. The phrase “full of grace” is an inaccurate rendering based on the Latin Vulgate that has been corrected by the modern Catholic Bible, the New American Bible translation. The NAB translates it simply as “favored one.” The Vulgate’s misleading rendering became the basis for the idea that grace extended throughout Mary’s life. But even if accurate, taken in context, the salutation of the angel is only a reference to Mary’s state at that moment, not to her entire life. It does not affirm that she was always full of grace but only that she was full of grace in her selection by God at that time for this singular honor. The grace given to Mary was not only limited in time but limited in function. The grace she received was for the task of being the mother of the Messiah. Nothing indicates that the purpose of this grace was to prevent her from any sin. The stress on fullness of grace is misleading, since even Catholic scholars admit that Mary was in need of redemption. But why is this so if she was not a sinner? Ott says clearly of Mary that “she herself required redemption and was redeemed by Christ” (Ibid., 212). It is biblically unfounded to suggest that she was merely prevented from inheriting all this rather than being actually delivered from it. Nor does the Bible support the sinlessness of Mary. To the contrary, it affirms her sinfulness. Speaking as a sinner, Mary said, “My spirit rejoices in God my savior” (Luke 1:46 NIV). Contrary to Duns Scotus’s solution that Mary was prevented from needing to be saved from sin, she confessed her present need (after her conception) of a Savior. Indeed, she even presented an offering to the Jewish priest arising out of her sinful condition (Luke 2:22) which was required in the Old Testament (Lev. 12:2). This would not have been necessary if she were sinless. Question: Is Mary the mother of God (Theotokos)? Answer: The phrase “mother of God” originated with and continues to be used in the Roman Catholic Church. One of the topics at the Council of Ephesus in AD 431 was the use of the Greek term Theotókos, or “God-bearer,” in reference to Mary. That council officially proclaimed Mary as the “mother of God,” and the doctrine was later included in the Catholic catechism. The idea behind calling Mary the “mother of God” is that, since Jesus is God and Mary is the mother of Jesus, she is the mother of God. The major problem with this logic is that the term “God” implies the totality of Yahweh, and we know that Yahweh has no beginning and no end (Psalm 90:2). First Timothy 6:15-16 says that God is immortal. Being immortal, God never was “born” and never had a “mother.” The second Person of the Trinity, Jesus, did have a beginning to His earthly ministry when he was conceived in Mary’s womb and was born, but from eternity past He had always been the Son of God. Philippians 2:6–7 gives us a bit more insight on what transpired when Jesus left heaven to become man. The New Living Translation says, “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being.” Jesus was already one with the Father, but He set aside His rights as Divinity and took the form of a baby (John 1:1). He went on to live the normal life of a Jewish boy, obeying His earthly parents (Luke 2:51). A mother by definition precedes her child and at some point is more powerful than her child. So to call Mary the “mother of God” gives the misleading implication that Mary preceded and at one time was more powerful than the Lord God Almighty. Although Catholic doctrine tries to deny this implication, it is inescapable. It is biblical to say that Mary was the mother of the Lord Jesus Christ during His incarnation on the earth. However, Catholics believe it is not enough to say that Mary was the mother of Jesus. Pope John Paul II, in a speech in 1996, encouraged people “not only to invoke the Blessed Virgin as the Mother of Jesus, but also to recognize her as Mother of God” (L'Osservatore Romano, 4 December 1996, p. 11). This is not biblical. The Lord God Almighty has no mother, since He has no beginning and no end (Genesis 1:1; Revelation 4:8). (Source: Gotquestions.org - highly recommended conservative, Biblically sound site) Editorial Comment (Addendum to Gotquestions preceding explanation): The question one needs to ask is does the Bible itself, the Holy Spirit inspired, inerrant Word of God, ever refer to Mary as the "Mother of God?" If it does then clearly that would settle all disputes and disagreements regarding how one should refer to Mary. In this way we can allow God the Father to be the final Judge on this question. The answer to the question is that Scripture never refers to Mary by the term "Mother of God." Therefore clearly this is a man-made term. Scripture does refer to Mary as follows... John 2:1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus (mater tou Iesou) was there; John 2:3 When the wine ran out, the mother of Jesus said to Him, “They have no wine.” Acts 1:14 These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers. (Note: The above translations are from the New American Standard Bible, but those versions that are approved by Catholic leaders such as the New American Bible (revised in 2011) and the New Revised Standard Version similarly NEVER refer to Mary by the moniker "the Mother of God.") It follows that if we seek to be as accurate possible regarding what God teaches in His Word, then the most appropriate designation of Mary is that which was given by the Holy Spirit to the Apostle John and Doctor Luke, "the mother of Jesus." Related Resources: What is Mariolatry? What is the meaning of Christotokos? Is Mary the co-redemptrix / mediatrix? Is the perpetual virginity of Mary biblical? What is the immaculate conception? What does the Bible say about the virgin Mary? Vance Havner - "Blessed Among Women" Luke 1:26-56 THE beautiful story of the annunciation of the birth of Christ to Mary has suffered from overemphasis among some and underemphasis among others....She was "highly favored" and "blessed among women" for exactly this reason: God had chosen her to be the virgin mother of His only begotten Son as pertaining to the flesh. There is a Mariolatry which ignores our Lord's own attitude toward His mother. Genesis 3:15 now received fulfillment, and "the Seed of the woman" is coming to bruise the serpent's head. Isaiah 7:14 here comes to fulfillment in the Son "Immanuel." He is to reign over the house of Jacob from the throne of David, a prophecy yet to be fulfilled. Christ is at the right hand of the throne of God but not now on the throne of David. It is significant that the first question asked about the virgin birth was asked by the virgin herself: "How shall this be?" Men have asked it ever since, but here is God's own answer: that it is the supernatural work of the Holy Ghost and the power of God. Much argument is focused on the supernatural birth instead of the supernatural Son. The Son of God required a birth in keeping with His deity. Who He is explains how He was born. Mary goes to Elizabeth with the good news and breaks forth into the Magnificat (Luke 1:46-55). Very similar is Hannah's prophetic prayer in 1 Samuel 2:1-10, for both close with reference to Christ: "His king" with Hannah, and the "Help" promised Israel with Mary. The theme through both is the marvelous way in which God puts down the mighty and exalts those of low degree, even as He still does in His choosing of the saints (1 Cor. 1:26-31). Elizabeth, filled with the Holy Ghost, had already called Mary "the mother of my Lord." So she was, but mother of Him as man in no way elevates her to be worthy of adoration or worship. Bengel rightly says that she is addressed as a daughter of grace, not as the mother of it (Luke 1:28). A beautiful little lesson in faith is gathered from verses 34, 37 and 45. "How shall this be?"—that is the query of men since the beginning when faced with the message of the supernatural power of God. The natural man cannot receive or comprehend how God works His wonders of grace! The answer is "With God nothing shall be impossible" (v. 37). God is able to save (Heb. 7:25), to keep (Jude 24), to succor (Heb. 2:18), to deliver (Dan. 3:17), to do (Eph. 3:20), to subdue (Phil. 3:21). Then verse 45: "And blessed is she that believed: for there shall be a performance of those things which were told her of the Lord." It is always so when we take Him at His word. He who promises will perform. Do not ask "How?" Take Him at His Word and it shall be done even as He has said. Luke 1:29 But she was very perplexed at this statement, and kept pondering what kind of salutation this was. Amplified - But when she saw him, she was greatly troubled and disturbed and confused at what he said and kept revolving in her mind what such a greeting might mean. KJV And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. Wuest But she was greatly agitated by reason of the word, and began reasoning what sort of an exotic greeting this might be.(Eerdmans Publishing) she was. Luke 1:12. Mark 6:49, 50; 16:5, 6. Ac. 10:4. kept pondering Luke 1:66; Luke 2:19, 51. what kind of salutation this was . Jdg 6:13–15. 1 Sa. 9:20, 21. Ac. 10:4, 17. Verse-by-Verse - Multiple Commentaries - Luke 1:29 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries PERPLEXED AND PUZZLED But she was very perplexed (diatarasso) at this statement (logos) - Wuest "She was greatly agitated". Mary was greatly troubled, disturbed and confused. The related verb tarasso was used in Luke 1:12+ describing Zacharias was "troubled when he saw the angel, and fear gripped him." The verb diatarasso used to describe Mary is an even more intense form of the verb which suggests she was even more upset than Zacharias! Notice that Zacharias was gripped with fear when he saw the angel (Lk 1:12), whereas Mary is gripped by fear not by what she saw but by what she heard him say! And kept pondering (dialogizomai) what kind of salutation this was - Kept pondering uses the imperfect tense which pictures Mary running this over and over again in her mind trying to make sense of what she had heard. She was very perplexed (ONLY NT USE)(1298)(diatarasso from dia = through + tarasso = to agitate or trouble) means literally to be stirred up throughout. Diatarasso is used figuratively (only here in Bible) and describes her mind as greatly disturbed, thrown into great confusion, utterly confounded. Kept pondering (1260)(dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly, to think through, to deliberate by reflection. "To bring together different reasons." (Vine) To hold a discussion. To take full account of, to stop to consider, to distinguish between. To think about or reason in one's mind alone as was the case with Mary who had an inner wondering to herself about the angel's words (Mt. 21:25; Mk 2:6, 8; Lu 3:15; 5:21, 22; 12:17; Ps 77:6; 119:59). To reason with others with meaning to discuss but in some contexts meaning to argue or debate (Mt. 16:7, 8; Mk 8:16, 17; Lu 20:14). To deliberate in the sense of to take counsel or to devise (Lxx Pr 6:18, Jer 11:19) Lawrence Richards - Dialogizomai and dialogismos have a negative tone in the NT. They suggest thinking issues through in a calculated, thorough way; but they are closely linked in Greek culture with the teaching of philosophers. In the NT, they suggest the efforts of unaided human beings to arrive at significant truth. These words are translated “thought(s)” in five passages (Mk 7:21; Lk 2:35; 12:17; 1 Co 3:20; Jas 2:4). (New International Encyclopedia of Bible Words) Thayer notes that from the time of Plato dialogizomai signified "the thinking of a man with himself." The most common meaning in ancient Greek was deliberation or reflection. Mounce - dialogizomai means “to discuss, consider, argue” about something. It is related to the English word “dialogue” and is used only in the Synoptic Gospels. It describes a kind of thorough consideration of issues that are often of a curious or a spiritual nature. It can refer to a conversation between several parties or to the thoughts of an individual. In both cases, there is an internal aspect to the process. When it refers to an individual, it is often used of deep reflection (lit., thinking in the heart) conveyed by the English “wonder.” For example, the Pharisees were wondering in their hearts about Jesus’ identity after he proclaimed that the paralytic’s sins were forgiven (Mk 2:6, 8; Lk 5:21, 22). Mary wondered about the greeting of the angel of the Lord (Lk 1:29), and the people wondered if John was the Messiah (Lk 3:15). See also Lk 12:17; 20:14. W E Vine - DIALOGIZOMAI (, to bring together different reasons and reckon them up, to reason, is used in the N.T. (a) chiefly of thoughts and considerations which are more or less objectionable, e.g., of the disciples who reasoned together, through a mistaken view of Christ’s teaching regarding leaven, Matt. 16:7, 8 and Mark 8:16,17; of their reasoning as to who was the greatest among them, Mark 9:33, R.V., “were ye reasoning,” A.V., “ye disputed” (for ver. 34, see DISPUTE;) of the Scribes and Pharisees in criticising Christ’s claim to forgive sins, Mark 2:6, 8 (twice) and Luke 5:21, 22; of the chief priests and elders in considering how to answer Christ’s question regarding John’s baptism, Matt. 21:25; Mark 11:31 (some mss. have logizomai, here, which is nowhere else rendered “to reason”); of the wicked husbandmen, and their purpose to murder the heir and seize his inheritance, Luke 20:14; of the rich man who “reasoned” within himself, R.V. (A.V., “thought”), as to where to bestow his fruits, Luke 12:17 (some mss. have it in John 11:50, the best have logizomai; see ACCOUNT, NO. 4); (b) of considerations not objectionable, Luke 1:29, “cast in (her) mind;” 3:15, R.V., and A.V., marg., “reasoned” (A.V., “mused”). NIDNTT - The vb. dialogizomai, calculate, consider, think through, is closely linked with it, and similarly the noun dialogismos, weighing, consideration, thought, discussion.....dialogizomai is used with a neutral connotation for consider, think over (e.g. Ps. 77:5), but more often with the depreciatory sense of harbour ill designs, intrigue (Ps 10:2; 35:20; 36:4). Wayne Detzler - There are at least two main words that characterize “thinking” in the New Testament. One of them is dialogizomai, seen in our English word, “dialogue.” It refers to conversation. The poets used it to describe the content of their poems. Philosophers used “dialogue” as a method of teaching. By questions and answers pupils were brought to understand philosophical principles and concepts. A second word for “thinking” is dokeo. It has to do with the thought processes, believing, accepting a concept, developing an opinion, or giving an impression. A related idea is “appearance,” when one thinks something looks similar. This idea was perverted in the early church by the sect of Docetism. This sect taught that Jesus Christ was not a real man, but only appeared to be human. To summarize, dialogizomai speaks of opinions or thoughts which are developed and aired in discussion. On the other hand, dokeo deals with opinions as they develop in the mind.....No matter which word is used for “thinking” (dialogizomai or dokeo) in the New Testament, it is inevitably surrounded with skepticism. In the Gospels, Christ confounded the best thinking of the Pharisees and scribes. The apostolic Christians knew that the only correct thoughts were those which were subjected to the Spirit. In the epistles one sees an awareness that salvation is not thought out, but rather bought by the blood of Christ. (NT Words in Today's Language) Dialogizomai is used only in the Gospels and can reflect good reasoning (Mary, people in Lk 3:15), reasoning with evil motives (Mt 21:25, Mk 2:6, 8, Mk 11:31, Lk 5:21, 22, Lk 20:44; Lxx of Ps 10:2, Ps 21:11, 35:20, Ps 36:4, Ps 140:8) or with a sense of complaining (Mt 16:7, 8, Mk 8:16, 17, Lk 12:17) TDNT - dialogizomai in the Greek and Hellenistic World. The following are the main senses: 1. “to balance accounts,” 2. “to ponder,” and 3. “to discuss” (sometimes technically for “to hold a convention” for administrative or judicial purposes). Dialogizomai - 16x in 16v - Usage: discuss(4), discussing(1), pondering(1), reason(1), reasoned(1), reasoning(7), wondering(1). Matthew 16:7 They began to discuss this among themselves, saying, "He said that because we did not bring any bread." 8 But Jesus, aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? Matthew 21:25 "The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Then why did you not believe him?' Mark 2:6 But some of the scribes were sitting there and reasoning in their hearts,
Lucas 1
MacArthur explains that "Since a son bears his father’s qualities, calling a person someone else’s “son” was a way of signifying equality. Here the angel was telling Mary that her Son would be equal to the Most High God." NET Note makes an interesting comment - The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name. John Martin - Son of the Most High - Mary could not have missed the significance of that terminology. The fact that her Baby was to be called the “Son of the Most High” pointed to His equality with Yahweh. In Semitic thought a son was a “carbon copy” of his father, and the phrase “son of” was often used to refer to one who possessed his “father’s” qualities (e.g., the Heb. trans. “son of wickedness” in Ps. 89:22 [KJV] means a wicked person).(See context in Bible Knowledge Commentary) Son of David - 16x in 16v - Mt. 1:1, 20; 9:27; 12:23; 15:22; 20:30, 31; 21:9, 15; 22:42; Mk. 10:47, 48; 12:35; Lk. 3:31; 18:38, 39 What does it mean that Jesus is the Son of David? The Messiah will be called by God while in the womb (Psalm 22:10; Luke 1:30–33). (From Which psalms predict the coming of Jesus Christ?) Paul writes Jesus "was declared the Son of God with power by the resurrection from the dead." (Ro 1:4) Most High in NT most often by Luke - Mk. 5:7; Lk. 1:32; Lk. 1:35; Lk. 1:76; Lk. 6:35; Lk. 8:28; Acts 7:48; Acts 16:17; Heb. 7:1 And the Lord God will give Him the throne of His father David - Jesus was David’s physical descendant through Mary’s line. A throne needs a King and a King needs a Kingdom so throne stands for the Kingdom of a the coming King. In other words David's throne symbolized the Messianic Kingdom (2 Sam. 7:13–16; Ps. 89:26–29, Ps 2:6-8,). When Messiah returns He will reign in the Millennium as King of kings (Rev 19:16+ - which implies there will be other "kings!"). The Lord Jesus Christ is the rightful Heir to the throne of His father David through His legal father Joseph. This reference to His father David answers to the prophecy in Samuel - “When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 “He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 “I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, 15 but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. 16 “Your house and your kingdom shall endure before Me forever; your throne shall be established forever.”’” (2 Sa 7:12-16) John MacArthur sums up this section - Gabriel’s message to Mary introduces the pivotal point in redemptive history. How people respond to the Child of whom Gabriel spoke will determine their eternal destiny. As Simeon would later say to Mary, “Behold, this Child is appointed for the fall and rise of many in Israel” (Luke 2:34), and the rest of the world as well. And as the Child Himself would warn, “Unless you believe that I am He, you will die in your sins” (John 8:24), since “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Bob Utley on His father David - That Jesus is a descendant of David is a major Messianic affirmation (cf. 2 Sa. 7:12-16; Ps. 89:3–4; 132:11; Isa. 9:6–7; Isa 11:1; Jer. 23:5; 33:15–18; Micah 5:2); it is a recurrent theme of the Gospels (both Matthew’s and Luke’s genealogies, cf. Luke 1:32, 69; 2:4; 3:31; Acts 2:29–31; 13:23; Matt. 15:22; 20:3; 21:9, 15; John 7:42), Paul’s Epistles (cf. Rom. 1:3; 2 Tim. 2:8), and the book of the Revelation (cf. Rev 3:7; 22:16). Most High (5310)(hupsistos superlative of hupsos = height from hupsi = high, aloft) in a spatial sense means the highest (highest places). Figuratively of the highest possible status. In view of God's superior rank and power it is an appropriate descriptive Name of God. He is the Most High which also emphasizes His as dwelling in the highest heavens far exalted above all other things. Hupsistos is used in the plural in the phrase "in the highest" (in the "highest" regions, the abode of God) as in Hosanna in the highest (Mt 21:9, Mk 11:10) The adjective hupsistos is used in the Septuagint to translate the Hebrew Name of God El Elyon -- "And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High (hupsistos)." (Ge 14:18, 19, 20, 22, cp Nu 24:16 in connection with Balaam) And it is not surprising, that where there is truth, there is usually a counterfeit - thus the Greeks called Zeus hupsistos, the "highest" to be distinguished from their lesser false gods! Hupsistos - 13x in 13v - Usage: highest(4), most high(9). Matthew 21:9 The crowds going ahead of Him, and those who followed, were shouting, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" Mark 5:7 and shouting with a loud voice, he said, "What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!" Mark 11:10 Blessed is the coming kingdom of our father David; Hosanna in the highest!" Luke 1:32 "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; 35 The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. 76 "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; Luke 2:14 "Glory to God in the highest, And on earth peace among men with whom He is pleased." Luke 6:35 "But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Luke 8:28 Seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me." Luke 19:38 shouting: "BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!" Acts 7:48 "However, the Most High does not dwell in houses made by human hands; as the prophet says: Acts 16:17 Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation." Hebrews 7:1 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, Hupsistos - 60x in the Septuagint (Lxx) -Gen. 14:18, 19, 20, 22; Nu. 24:16; Dt. 32:8; 2 Sa 22:14; Est. 8:12; Job 16:19; 25:2; 31:2, 28; Ps. 7:17; 9:2; 13:5; 18:13; 21:7; 46:4; 47:2; 50:14; 57:2; 71:19; 73:11; 77:10; 78:17, 35, 56; 82:6; 83:18; 87:5; 91:1, 9; 92:1, 8; 97:9; 107:11; 148:1; Isa. 14:14; 57:15; Lam. 3:35, 38; Dan. 2:18f; 3:26; 4:1f, 14, 17, 24f, 32, 34; 5:1, 18, 21; 7:18, 22, 25, 27; Mic. 6:6 Luke 1:33 and He will reign over the house of Jacob forever, and His kingdom will have no end." Amp And He will reign over the house of Jacob throughout the ages; and of His reign there will be no end. CSB He will reign over the house of Jacob forever, and His kingdom will have no end. NET He will reign over the house of Jacob forever, and his kingdom will never end." GNT καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. NLT And he will reign over Israel forever; his Kingdom will never end!" KJV And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. ESV and he will reign over the house of Jacob forever, and of his kingdom there will be no end." NIV and he will reign over the house of Jacob forever; his kingdom will never end." Wuest and He shall reign as King over the house of Jacob forever and of His kingdom there shall not be an end. (Eerdmans Publishing) YLT and he shall reign over the house of Jacob to the ages; and of his reign there shall be no end.' He will reign over the house of Jacob forever. Ps. 45:6; 89:35–37. Da. 2:44; 7:13, 14, 27. Ob. 21. Mi. 4:7. 1 Co. 15:24, 25. He. 1:8. Re. 11:15; 20:4–6; 22:3–5. Verse-by-Verse - Multiple Commentaries - Luke 1:33 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries THE KING OF THE JEWS He will reign (basileuo) over the house of Jacob (cp Isa. 65:17–19; Zeph. 3:11–13; Zech. 14:16–21) - House of Jacob is another way of saying Messiah will rule over Israel, over the 12 Tribes. This points to the Messiah’s relationship to the people of Israel. SAD THOUGHT - Beloved, Israel will exist as a distinct entity in the Millennial Kingdom. Sadly, many modern evangelical scholars have failed to interpret literally the end times prophecies regarding Israel and as a result have misinterpreted them as prophecies applying to the Church. Beloved, Jesus will reign over the house of Jacob. Many take Paul's passage in Gal 6:16 (see study of Israel of God) as support that Israel has been replaced by the church, but this verse would be another piece of evidence that such an interpretation is simply not tenable! The point is that the church is never called the "house of Jacob" and to make this passage apply to the church is to disregard the simple literal reading of Luke's text. See related discussion - What is replacement theology / supersessionism? Zechariah is a good example of an OT prophecy that describes Jesus future reign the house of Jacob on the earth (if you read this prophecy literally, it is clear that Jesus will reign over the house of Jacob on the earth! The only way to avoid this truth is to spiritualize or allegorize the text!) Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths. 17 And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the LORD of hosts, there will be no rain on them. 18If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the LORD smites the nations who do not go up to celebrate the Feast of Booths. 19This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths. 20In that day there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” And the cooking pots in the LORD’S house will be like the bowls before the altar. 21Every cooking pot in Jerusalem and in Judah will be holy to the LORD of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the LORD of hosts in that day. (Zechariah 14:16-21-commentary) Comment - Even the ESV Study Bible which often replaces the literal nation of Israel with the Church in comments on prophecy gets it right on this one - "The nations that once came up against Jerusalem for war will now come to the city for the three annual festivals, especially the climactic Feast of Booths, or Tabernacles, in the fall. Like Ezekiel before him (Ezek. 46:9–12), Zechariah envisages ongoing festival worship in renewed Israel but broadens this to include those from beyond Israel’s bounds....This requirement (Zech 14:17+) will be enforced by the threat of the judgment of a lack of rain, which would cripple their harvests....Egypt is singled out for mention with a separate plague, since its crops were watered by the Nile, without need for rainfall." (ED note: "Renewed Israel" is in my opinion another name for Israel in the Millennial Kingdom!) And His kingdom (basileia) will have no end (will absolutely never end) - In Revelation John using the prophetic (proleptic) aorist writes "Then the seventh angel sounded; and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” (Rev 11:15+). There are some who teach this verse excludes a millennial reign but that is absurd and not what the text says. Forever means forever, but a lot of things can happen in the time designated forever including a period of 1000 years! He will reign (936)(basileuo from basileus - a king) means literally to exercise supreme authority at a royal level, to reign over, to be king over (Rev 11:15, 17+ of Jesus' reign in the Millennial Kingdom). Basileuo is used figuratively of death personified as reigning from Adam until Moses (Ro 5:14, 17+), of sin reigning in death and grace reigning through righteousness (Ro 5:21+), in a command by Paul to "not let sin reign (don't let it be king, don't let sin completely control you, implying it will keep trying to usurp the throne from the Lordship of Jesus) in your mortal body" (Ro 6:12+). Paul uses basileuo in biting irony of the "imagined exaltation" of the Corinthians which contrasted with the apostle's lowly lot (1 Cor 4:8+). In 1 Cor 15:25+ basileuo is used in an eschatological sense describing Jesus' Millennial reign in which He will abolish death. In another eschatological passage in Rev 5:10+ (cp Rev 20:4, 6+) the saints of God are given the glorious promise of a priceless privilege that we shall "reign upon the earth." (contrast the tragic truth regarding those who deny Jesus in the related compound verb sumbasileuo in 2 Ti 2:12+). W E Vine basileuo - is used (I) literally, (a) of God, Rev. 11:17; 19:6, in each of which the aorist tense (in the latter, translated “reigneth”) is “ingressive,” stressing the point of entrance; (b) of Christ, Luke 1:33; 1 Cor. 15:25; Rev. 11:15; as rejected by the Jews, Luke 19:14, 27; (c) of the saints, hereafter, 1 Cor. 4:8 (2nd part), where the apostle, casting a reflection upon the untimely exercise of authority on the part of the church at Corinth, anticipates the due time for it in the future (see No. 2); Rev. 5:10; 20:4, where the aorist tense is not simply of a “point” character, but “constative,” that is, regarding a whole action as having occurred, without distinguishing any steps in its progress (in this instance the aspect is future); v. 6; 22:5; (d) of earthly potentates, Matt. 2:22; 1 Tim. 6:15, where “kings” is, lit., “them that reign”; (II), metaphorically, (a) of believers, Rom. 5:17, where “shall reign in life” indicates the activity of life in fellowship with Christ in His sovereign power, reaching its fullness hereafter; 1 Cor. 4:8 (1st part), of the carnal pride that laid claim to a power not to be exercised until hereafter; (b) of divine grace, Rom. 5:21; (c) of sin, Rom. 5:21; 6:12; (d) of death, Rom. 5:14, 17 Basileuo occurs in the Septuagint (Lxx) over 240 times - Here are a few uses of basileuo which is consistently understood to mean “to rule, reign” and refers to political kings who rule (Ge 36:31), or to the Lord who reigns forever and ever (Ex 15:18). Here are a few notable uses several of which parallel the truth of Luke 1:33 Psalm 10:16 The LORD is King (shall reign) forever and ever; Nations have perished from His land. Psalm 47:8 God reigns over the nations, God sits on His holy throne. Psalm 93:1 The LORD reigns, He is clothed with majesty; The LORD has clothed and girded Himself with strength; Indeed, the world is firmly established, it will not be moved. Psalm 96:10 Say among the nations, "The LORD reigns; Indeed, the world is firmly established, it will not be moved; He will judge the peoples with equity Psalm 97:1 The LORD reigns, let the earth rejoice; Let the many islands be glad. Psalm 99:1 The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake! Psalm 146:10 The LORD will reign forever, Your God, O Zion, to all generations. Praise the LORD! Basileuo - 21x in 18v - Usage: become kings(2), kings(1), reign(12), reigned(4), reigning(1), reigns(1). Matthew 2:22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, Luke 1:33 and He will reign over the house of Jacob forever, and His kingdom will have no end." Luke 19:14 "But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.' 27 "But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence." Romans 5:14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. 17 For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. 21 so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord. Romans 6:12 Therefore do not let sin reign in your mortal body so that you obey its lusts,
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MacArthur - “How can this be, since I am a virgin?” indicates. The concept of a pregnant virgin was utterly inconceivable to her; an impossibility, a contradiction in terms like a married bachelor, or a square circle." (See MacArthur Commentary) Know (1097)(ginosko) means to know by experience. In this context it was a euphemism (an inoffensive or indirect expression that is substituted for one that is considered offensive or too harsh) for "knowing" someone in sexual relations and it was commonly used that way in the Old Testament. In the Septuagint ginokso is often used to translate the Hebrew word yada which means “know” and implies an intimate, personal relationship. So we read "And Adam knew (Hebrew - yada; Greek - ginosko) Eve his wife." Ginlosko is used in the wonderful story of Hannah in 1 Sa 1:19 which says "Elkanah had relations (Lxx = ginosko) with Hannah his wife, and the LORD remembered her." Ginosko is used in Matthew 1:25+ describing Joseph "kept her a virgin (literally "no knowing" [ou = absolute negation + ginosko] = no intercourse) until she gave birth to a Son; and he called His name Jesus." Ginosko in Luke and Acts - Lk. 1:18; Lk. 1:34; Lk. 2:43; Lk. 6:44; Lk. 7:39; Lk. 8:10; Lk. 8:17; Lk. 8:46; Lk. 9:11; Lk. 10:11; Lk. 10:22; Lk. 12:2; Lk. 12:39; Lk. 12:46; Lk. 12:47; Lk. 12:48; Lk. 16:4; Lk. 16:15; Lk. 18:34; Lk. 19:15; Lk. 19:42; Lk. 19:44; Lk. 20:19; Lk. 21:20; Lk. 21:30; Lk. 21:31; Lk. 24:18; Lk. 24:35; Acts 1:7; Acts 2:36; Acts 8:30; Acts 9:24; Acts 17:13; Acts 17:19; Acts 17:20; Acts 19:15; Acts 19:35; Acts 20:34; Acts 21:24; Acts 21:34; Acts 21:37; Acts 22:14; Acts 22:30; Acts 23:6 Mormons : answered verse by verse (borrow this book) by Reed, David A Luke 1:34, 35 Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. Although obscured today by an LDS Church working hard to improve its public image, the Mormon version of the birth of Christ is quite different from the understanding of it Christians derive from the Bible alone. The doctrine introduced by Brigham Young and confirmed by other General Authorities of the church is basically this: that God the Father-a male person with a body of flesh and bones-visited the virgin Mary and physically fathered Jesus Christ. Family Home Evening Manual, a book published by the Mormon Church for parents to use in home studies with their children, puts it this way: “Well, now for the benefit of the older ones, how are children begotten? I answer just as Jesus Christ was begotten of his father” (1972 edition, p. 125). This says that God the Father procreated Jesus through sexual relations with Mary. This is, in fact, one of the hidden doctrines of Mormonism. Brigham Young taught this on numerous occasions: “The birth of the Saviour was as natural as are the births of our children: it was the result of natural action. He partook of flesh and blood-was begotten of his Father, as we were of our fathers” (1860, Journal of Discourses, vol. 8, p. 115). “When the time came that His first born, the Saviour, should come into the world and take a tabernacle [body], the Father came Himself and favoured that spirit with a tabernacle instead of letting any other man do it” (1857, Journal of Discourses, vol. 4, p. 218). When defending the doctrine of polygamy Brigham Young added, “This matter was a little changed in the case of the Savior of the world, the Son of the living God. The man Joseph, the husband of Mary, did not, that we know of, have more than one wife, but Mary the wife of Joseph had another husband” (1866, Journal of Discourses, vol. 11, p. 268). This teaching on the birth of Christ was by no means limited to Brigham Young, but was understood and taught by other contemporary LDS Church leaders: “I was naturally begotten; so was my father, and also my Saviour Jesus Christ. According to the Scriptures, he is the first begotten of his father in the flesh, and there was nothing unnatural about it” (Heber C. Kimball, 1860, Journal of Discourses, vol. 8, p. 211). And, lest any Mormon deny that the LDS Church teaches this today (some may be ignorant of the doctrine, and some, although aware of it, may feel that others are not ready to hear it), it can be found in The Articles of Faith: Being a Consideration of the Principal Doctrines of The Church of Jesus Christ of Latter-day Saints, by James E. Talmage. In Appendix 2 on page 473 this work refers to Christ’s “unique status in the flesh as the offspring of a mortal mother and of an immortal, or resurrected and glorified, Father.” And the teaching is confirmed in the more recent (1966) text Mormon Doctrine, by Bruce McConkie: “Begotten means begotten; and Son means son. Christ was begotten by an Immortal Father in the same way that mortal men are begotten by mortal fathers” (p. 547). “There is nothing figurative about his paternity; he was begotten, conceived and born in the normal and natural course of events, for he is the Son of God, and that designation means what it says” (p. 742). In presenting this doctrine Brigham Young knew how it would be received by outsiders, particularly Christians. He said, “I could tell you much more about this; but were I to tell you the whole truth, blasphemy would be nothing to it, in the estimation of the superstitious and over-righteous of mankind” (Brigham Young, The Latter-Day Saints MILLENNIAL STAR, 1853, vol. 15, p. 770). On this point we agree with Brigham Young, that his doctrine is in fact blasphemy-and one does not have to be “over-righteous” to appreciate that fact. See also the discussions of Psalm 2:7; Daniel 7:9, 13, 22; and Matthew 1:18, 20. Luke 1:35 The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. Amplified Then the angel said to her, The Holy Spirit will come upon you, and the power of the Most High will overshadow you [like a shining cloud]; and so the holy (pure, sinless) Thing (Offspring) which shall be born of you will be called the Son of God. GNT καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ, Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. (Luk 1:35 GNT) CSB The angel replied to her: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the holy One to be born will be called the Son of God. ESV And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy--the Son of God. KJV And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. NET The angel replied, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be holy; he will be called the Son of God. NIV The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. NLT The angel replied, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the baby to be born will be holy, and he will be called the Son of God. YLT And the messenger answering said to her, 'The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also the holy-begotten thing shall be called Son of God; The Holy Spirit. Lk 1:27, 31. Mt. 1:20. that. Job 14:4; 15:16; 25:4. Ps. 51:5. Ep. 2:3. He. 4:15; 7:26–28. the Son of God. Luke 1:32. Ps. 2:7. Mat. 14:33; 26:63, 64; 27:54. Mark 1:1+. John 1:34, 49; 20:31. Ac. 8:37. Ro. 1:4. Ga. 2:20. Verse-by-Verse - Multiple Commentaries - Luke 1:35 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries THE MYSTERY OF MYSTERIES The angel (aggelos/angelos) answered and said to her, The Holy (hagios) Spirit (pneuma) will come upon you and the power (dunamis) of the Most High (hupsistos) will overshadow (episkiazo) you - We must be honest that is verse is what I would call "holy ground," so we need to take off our shoes and marvel at the mystery and majesty in this description. Even as a physician I would dare not try to explain scientifically this supernatural working of God lest we lose the sense of wonder at such a miracle. As
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MacArthur notes that "The Spirit plays a prominent role in Luke’s narrative of the Lord’s birth (Lk 1:15, 41, 67; 2:25–27), and would also be the power source throughout His earthly life and ministry (cf. Lk 3:21–22; Mt. 3:13–17; Jn 1:32–34)." As creationist Henry
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MacArthur - If nothing is too hard for God’s omnipotence, then everything is possible with Him (Ps. 115:3; Dan. 4:35). God, whose power knows no limits (Deut. 3:24; Job 9:4; Ps. 89:13), and who is not bound by the laws of nature that He created, can accomplish anything consistent with His holy nature and purposes. Gabriel’s reminder of what God had done in the past reassured Mary of His power to keep His word to her. (See context in Luke Commentary) This passage recalls the last words (last words are lasting words) the aged Joshua gave to encourage the next generation of Israel... "Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed. (Joshua 23:14) Other translations of Luke 1:37: Nothing is ever impossible with God, Adams... Because no word of God shall be without power, HBIE For nothing is ever impossible with God, Berkeley For there is nothing which God is not able to do, BB because no event is impossible with God, Fenton ... no word, Alford No promise of God can fail, Phillips nothing is difficult for God, Murdock... not one word from God will prove powerless! TCNT. there is nothing that God cannot do, TEV. For no promise from God will be impossible of fulfilment. Weymouth The OT parallel truth is found in Gen 18:14 “Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” Brenton's translation of the LXX of Ge 18:14: Shall anything be impossible with the Lord? At this time I will return to thee seasonably, and Sarrha shall have a son. My translation of LXX (Brenton ignores the Greek word "rhema" = spoken word. He also translates adunatei as future but it is actually present tense. He also translates "Theo" as Lord but it is actually "God"). That said here is my translation = Is any spoken word [continually] too difficult for God? Other OT passages that states the same truth about Jehovah: Jeremiah 32:17+ Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You, Comment - The context of this declaration is Judah being taken into exile in Babylon and the Temple in Jerusalem being destroyed. This section of Jeremiah is inspired by God to remind His disobedient and punished people that He is not finished with them. Israel has a future and a hope because of His great power and His sure promises. And that is true of every believer by way of application! Jeremiah 32:27+ “Behold, I am the LORD, the God of all flesh; is anything too difficult for Me?” (How would you answer beloved?) Word (4487)(rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. NET Note says "In Greek, the phrase pan rhema ("nothing") has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith. Marvin
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MacArthur explains Mary went to visit Elizabeth for confirmation, a substantiation of the promise she too would experience a miraculous conception - If you stop and think about it you can begin to understand why Mary wanted at the sort of slight prompting of the angel Gabriel, she wanted to go and meet with Elizabeth as soon as she could. She had just been told something that was absolutely humanly impossible and frankly unimaginable, that she was going to be the mother of Messiah. She was going to be the mother of the Son of God. She was going to bear a holy offspring that would be conceived in her by God the Most High Himself. And all of this while being a virgin. She had been chosen by God to be the mother of Messiah. Messiah would be a holy offspring. All of this would happen without a man’s involvement. It would all be done by God. This was...mind boggling, more than any human could ever understand or comprehend. No woman who ever lived had heard such a word.... And besides, miracles didn’t happen and God didn’t speak and angels just didn’t show up in visible fashion. (ED: REMEMBER NO MIRACLES FOR OVER 400 YEARS!) The angel knew that this was a startling, devastating bit of information. And so he gave her a sign, Lk 1:36, “Behold, your relative Elizabeth has also conceived a son in her old age and she who was called barren is now in her sixth month for nothing will be impossible with God.” There weren’t miracles. There weren’t conception miracles. Mary believed the angel. She had faith. Her faith had a measure of strength, but it was still really beyond comprehension. It takes little imagination to understand that she would need to bolster that strength that miracles do happen, that conception miracles do happen and this one was going to happen in her body.....How would her mortal flesh withstand the emotional and spiritual strain of carrying the Son of God, the Messiah? This ordinary girl of flesh and blood, this ordinary girl who knew her own sinfulness and her own weaknesses, how could she endure the emotional strain of the incalculable honor of having the Son of God in her womb? And could she really be sure upon all examination that this in fact was reality? It might not begin to evidence itself in her body for a period of time, but she couldn’t wait for that and so in a hurry she wants to go and see Elizabeth because she wants to be sure that in fact God can do, is doing, has done conception miracles and Elizabeth was the living proof of that. There was one person who would be verification for her that God was able to do a conception miracle, and that one person was Elizabeth. So it tells us in verse 39 she arose and went with haste to the hill country of Judah and entered the house of Zacharias and greeted Elizabeth. (Mary and Elizabeth: Confirming Angelic Prophecy) J C Ryle on Mary's visit to Elizabeth - We should observe in this passage, the benefit of fellowship and communion between believers. We read of a visit paid by the Virgin Mary to her cousin Elizabeth. We are told in a striking manner how the hearts of both these holy women were cheered, and their minds lifted up by this interview. Without this visit, Elizabeth might never have been so filled with the Holy Spirit, as we are here told she was; and Mary might never have uttered that song of praise which is now known all over the Church of Christ. The words of an old divine are deep and true--"Happiness communicated doubles itself. Grief grows greater by concealing--joy by expression." We should always regard communion with other believers as an eminent means of grace. It is a refreshing break in our journey along the narrow way to exchange experience with our fellow travelers. It helps us insensibly and it helps them, and so is a mutual gain. It is the nearest approach that we can make on earth to the joy of heaven. "As iron sharpens iron, so does the countenance of a man his friend." (Pr 27:17 - see William Arnot's note The Countenance of a Friend; Ray Pritchard's Accountability - How to Reach Your Full Potential) We need reminding of this. The subject does not receive sufficient attention, and the souls of believers suffer in consequence. There are many who fear the Lord and think upon His name, and yet forget to speak often one to another. (Malachi 3:16.) First let us seek the face of God. Then let us seek the face of God's friends. If we did this more, and were more careful about the company we keep, we would oftener know what it is to feel filled with the Holy Spirit. (Expository Thoughts Luke 1) John
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MacArthur - What followed was a hymn of praise, the first of five associated with Christ’s birth that Luke records (cf. Lk 1:41-45, Lk 1:46–55, Lk 1:67–79; Lk 2:14, Lk 2:25–32). This hymn of praise pronounced blessing on Mary, her child, Elizabeth herself, and ultimately everyone who believes God’s word. (See context in Luke Commentary) Blessed (eulogeo) are you among women - Blessed is in the perfect tense signifying past completed action (probably when the Spirit came upon Mary in conception) and enduring effect as Mary herself later affirmed in Lk 1:48 "from this time on all generations will count me blessed." Note Elizabeth says "among women" and not "above women!" The NLT paraphrase could be somewhat misleading ("above all women") which makes the point that you always need to remember that the Bible translations (especially the paraphrases) exhibit a significant element of human interpretation. It is therefore wise to compare translations or even better to examine the original language. Yes Mary is blessed among women, but is not a co-redemptrix or mediatrix with Jesus Christ nor was Mary sinless or without sin! These teachings are the perfidious words of men, not the pure Word of God and is patently, blatantly false, heinously heretical and devilishly dangerous to one's entrance into the Kingdom of God. It is one thing to honor Mary. It is quite another thing to worship Mary! THOUGHT - Believers today of all denominations should honor Mary as blessed among women but we should never worship her as divine (see Mariolatry). Even Mary acknowledges her need for a Saviour (Lk 1:47)! She would have us worship Him, not her! MacArthur explains that "The phrase blessed are you among women is a Hebrew superlative expression that describes Mary as the most blessed of all women (cf. Jdg. 5:24). In Hebrew culture, a woman’s status was based to a great extent on her children; her significance was directly tied to their significance. Thus, when a woman wanted to honor Mary, she called out to Jesus, “Blessed is the womb that bore You and the breasts at which You nursed” (Luke 11:27+). Elizabeth’s point was that Mary was the most blessed woman of all because she would bear the greatest child. Although Gabriel had informed Zacharias that their own son would be great, Elizabeth humbly acknowledged that Mary’s would be greater. Elizabeth’s child would be Messiah’s forerunner, but Mary’s was the Messiah. Thus, Elizabeth acknowledged that Mary had received the greater privilege and the greater honor. Being a righteous woman (Lk 1:6+), she was thrilled not only at the privilege of bearing Messiah’s forerunner, but even more so that Messiah was coming." (See context in Luke 1-5 MacArthur New Testament Commentary) (Bold added) And blessed is the fruit (karpos) of your womb (koilia) - First Elizabeth blessed Mary and here she blesses her Son. Blessed is Jesus! Note that this proclamation by Mary is before Mary had stated anything. This indicates that Elizabeth had received supernatural revelation that her relative Mary was pregnant with the Messiah! Fruit of the womb is a common figure of speech for a child in the Old Testament but used only here in the NT (Ge 30:2; Dt 7:13, Dt 28:4, Ps 127:3, Isa 13:18) Voice (shout, cry) (2906)(krauge from krazo = clamor or cry = a word like "croak" ~ suggests a rough and guttural sound = croaking of ravens = croak or cry out with a loud, raucous voice like donkey in Job 6:5, childbirth Is 26:17, war cry in Josh 6:16) in this case refers to Elizabeth's loud cry. Krauge even without megas can mean a loud cry so megas accentuates her excitement. The root verb krazo was associated with the speaking of divine truth in such passages as John 1:15; Jn 7:28; 37; Ro 9:27. Blessed (2127)(eulogeo from eu = good + lógos = word; see cognates eulogetos and eulogia) means speak good or well. When eulogeo is used by men toward men it means to speak well of with praise and thanksgiving (English "Eulogy" = an address in praise for one deceased ). To say good or positive things. Both uses of blessed are perfect tense, passive voice signifying a past completed action with ongoing effect (blessing). As
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MacArthur points out that Mary "is the first in the New Testament to identify herself as the Lord’s slave—a designation that becomes the norm for the saints (cf. Lk 2:29; 1 Cor. 7:22; Eph. 6:6; Rev. 1:1)" (See context in Luke Commentary) THOUGHT- Beloved, can we not identify with Mary? Is not this emotive joy ours every Advent season as we remember Jesus is the real reason for the season? If joy does not fill us, it should, because we like Mary should realize that the mercy we received as a result of Jesus' first coming is just as undeserved, for we too were in a humble state outside of Christ! And so we should make the Spirit led choice to rejoice! We should never grow apathetic or lacksadaisical regarding our "so great a salvation!" (Heb 2:3+) And now can rejoice even more because we know Jesus is coming back! Jude links His future coming with future mercy exhorting us to "maintain ourselves in the love of God, while anticipating the mercy of our Lord Jesus Christ that brings eternal life." (Jude 1:21NET+) Pritchard comments "isn’t that just like God to choose the most unlikely girl for the greatest privilege any woman would ever know? No wonder Mary says, “From now on all generations will call me blessed.” She didn’t know how true that statement was. After 2000 years we are still talking about Mary. Outside of Elizabeth, can you name even one other mother who lived in Israel in Mary’s day? The rest are all forgotten, but Mary is remembered forever." (Jesus The Revolutionary: Mary's Song) For (gar) introduces a second explanation (Paul's writings are full of "for's"!). Mary explains why or how God showed that he had regard for her humble state. It would be by causing her to be counted blessed. This combination of humble and blessed is a perfect illustration of the fact that God's blessings have absolutely nothing to do with our earthly status or condition. When God blesses, He does so INDEPENDENT of the circumstances, in this case Mary's low estate socioeconomically! Behold (idou) from this time on all generations (genea) will count me blessed (makarizo) - Behold is introduced to grab Elizabeth's (and our) attention. From this time on signifies that from this point on things will be different for Mary! (cf same idea in Lk 5:10+, Lk 12:52+, Lk 22:18, 69+) Elizabeth was the first generation to count Mary blessed in Luke 1:42+ declaring “Blessed are you among women, and blessed is the fruit of your womb (JESUS)!" And again in Lk 1:45+ Elizabeth declares "blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord.” Indeed, this prophecy has been fulfilled as all subsequent generations of people have regarded Mary as specially favored (blessed) by God because of His having chosen her to give birth to His only begotten Son. J Vernon McGee encourages all us "Protestant friend, let us call her blessed. We don’t make her a goddess and kneel before her, but we do need to call her blessed. It was her glorious privilege to be the mother of the Son of God, to bring Him into the world. We should not play it down, but we should not play it up either. She was a wonderful person, and it was no accident that she was chosen by God. It was His definite decision, and God makes no mistakes." (See context in Thru the Bible) He has had regard (looked upon) (1914)(epiblepo from epí = upon + blépo = look) means literally to look upon, to gaze at especially with a disposition to show favor, pity or partially. The "epi" prefix speaks of directing one's attention to (or upon). The ideas is to pay close attention and thus look attentively at, with implication of personal concern for the one looked at. Sadly this is the word chosen by the Septuagint (Lxx) translators to depict Lot's wife when she "looked back and she became a pillar of salt." (Ge 19:26, 28) Her "look" was not just a quick glance but a longing gaze and it cost her her life. I fear there is a little (or "lot") of Lot's wife in all of us! Epiblepo describes Jehovah when He "looked down on the arm of the Egyptians." (Ex 14:24) which was a demonstration of His regard for Israel (cp Lev 26:9 - "I will turn toward you..." in the Lxx = epiblepo - a promise to be fulfilled upon the nation of Israel in the endtimes).. Humble state (low state) (5014)(tapeinosis is the noun derived from adjective tapeinos; cp the related derivative tapeinophrosune) means low, not high, not rising far from the ground. It speaks of Mary's condition as lowly or of low degree, low on the social scale, socially powerless, having little value (in the eyes of men but not God). The Greeks used tapeinos almost exclusively in a derisive way, most commonly of a slave. Generations (1074)(genea gives us our English genealogy) literally refers to those descended from a common ancestor. Count...blessed (3106)(makarizo from makarios = blessed from makar = blessed) means to call or consider someone blessed, fully satisfied (independent of circumstances but some writers say because of favorable circumstances) or especially favored. Note that blessing should be distinguished from happiness. Happiness is a subjective, emotional response and depends on what "happens!" Blessing on the other hand is objective and reflects the "unalterable approval and reward of God." Ray Pritchard on "the original Christmas carols" - In the early centuries of the Christian church, the Bible was translated into Latin. From that time until the present, these four songs have been best known by their Latin titles. In each case, the title is simply the first word or two of the very first line of the song. The four songs in order are: 1. Mary’s Song —called the Magnificat—found in Luke 1:46-55 2. Zacharias' Song—called the Benedictus—found in Luke 1:67-80+ 3. Angels’ Song—called the Gloria in Excelsis—found in Luke 2:14+ 4. Simeon’s Song—called the Nunc Dimittis—found in Luke 2:29-32+ (MacArthur would add a fifth - Elizabeth's Song - Luke 1:42-45+). Luke 1:49 "For the Mighty One has done great things for me; And holy is His name. The Mighty One - Ge. 17:1. Ps. 24:8. Is. 1:24; Isa 63:1. Jer. 10:6; 20:11. has. Ps. 71:19–21; 126:2, 3. Mark 5:13. Ep. 3:20. and. Ex. 15:11. 1 Sa. 2:2. Ps. 99:3, 9; 111:9. Is. 6:3; 57:15. Re. 4:8; 15:4. Verse-by-Verse - Multiple Commentaries - Luke 1:49 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 15:11 “Who is like You among the gods, O LORD? Who is like You, majestic in holiness, Awesome in praises, working wonders? 1 Samuel 2:2 “There is no one holy like the LORD, Indeed, there is no one besides You, Nor is there any rock like our God. OUR GOD IS THE MIGHTY AND HOLY ONE For - always pause to ponder this term of explanation. In the immediate context this would seem to be explaining why will all generations count Mary blessed? MacArthur sees it slightly different as giving the first of 3 reasons for Mary's praise. (Mary's Praise) For the Mighty One has done great things for me - BDAG writes that "God's name is almost equivalent to God's being" which emphasizes how important it is that we understand the meaning of His names as best we can. In this passage the Name literally this reads "the Mighty." Mary's testimony here could/should be the testimony of every born again soul! In context Mary is alluding to fact that she now was bearing in her person the Messiah even though she was a virgin and is participating in what is surely one of the mightiest miracles in all eternity. Bob Utley feels that the Name Mighty One "reflects the Patriarchal name of God, El Shadday (see notes) (cf. Ex 6:3)." Jeremiah rightly says "There is none like You, O LORD; You are great, and great is Your Name in might." (Jer 10:6) Isaiah asks Who is this Who comes from Edom (REFERRING TO THE MESSIAH AT HIS SECOND COMING), With garments of glowing colors from Bozrah, This One who is majestic in His apparel, Marching in the greatness of His strength? (MESSIAH ANSWERS ISAIAH'S QUERY) “It is I who speak in righteousness, mighty to save.” (Isa 63:1+) Related Resources: Discussion of God Who is Mighty to Save. Simple chorus Mighty is our God. Why is the Virgin Birth so important? Mighty (strong) (1415)(dunatos from dunamai = to have power by virture of inherent ability) describes the inherent ability that God has by virtue of His omnipotence and infinite resources. God is powerful, able, strong. Luke alludes to God's mighty power in Luke 18:27+ recording "The things that are impossible with people are possible (dunatos) with God (SUCH AS THE VIRGIN BIRTH)." In Acts 18:24+ Luke describes Apollos as a man who "was mighty (dunatos) in the Scriptures." What a testimony, one we should all strive by the Spirit's power to attain to! And finally consider Paul's testimony regarding how he became "mighty" for as he said "Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong (dunatos)." (2 Cor 12:10+) Paul was dunatos because of Divine dunatos! In the Septuagint (Lxx) dunatos is used several times to describe God Psalm 24:8 "Who is the King of glory? The LORD strong (Lxx - kratos) and mighty (Lxx - dunatos), The LORD mighty (Lxx - dunatos) in battle." Psalm 45:3 "Gird Your sword on Your thigh, O Mighty (Lxx - dunatos) One, In Your splendor and Your majesty!" Psalm 89:8 O LORD God of hosts, who is like You, O mighty (Lxx - dunatos) LORD? Your faithfulness also surrounds You. Zephaniah 3:17+ The LORD your God is in your midst, A victorious warrior (a warrior who can deliver = Lxx = dunatos + sozo, = mighty to save). He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy. Has done (past tense = has been accomplished) (4160)(poieo) conveys the idea of undertaking to do something that brings about an event or condition. In this case of course Mary is referring to the "The Holy Spirit (coming) upon (her), and the power of the Most High" overshadowing her (Lk 1:35+), so that "the Child who has been conceived in her is of the Holy Spirit." (Mt 1:20). And holy is His name - The very Name of God is holy -- how tragic to watch modern television which repeatedly uses Jesus' holy Name as a curse word! There is no fear of the "thrice holy" God before their eyes! Woe! They will be repaid in due time, not just in this life but throughout eternity! (cf eternal punishment) Isaiah 6:3+ And one called out to another and said, “Holy, Holy, Holy, is the LORD of hosts, The whole earth is full of His glory.” Revelation 4:8+ And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY (pantokrator), WHO WAS AND WHO IS AND WHO IS TO COME.” Revelation 15:4+ “Who will not fear (ANSWER? FOOLS!), O Lord, and glorify (FINALLY AND FULLY GIVE A PROPER OPINION REGARDING) Your Name? For You alone are holy; For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU, FOR YOUR RIGHTEOUS ACTS HAVE BEEN REVEALED (FINALLY AND FULLY IN THE REVELATION OF JESUS).” Holy (40)(hagios) carries the fundamental idea of separation, of purity and of abstinence from defilement. It means utterly pure, separated from sin. Applied to God, holiness is that characteristic that sets Him apart from His creation. There are many verses that speak of God being "on high," "reigning," "in his holy temple," "sitting on the throne" and these all picture God as separate from His creation and reigning over it. In short, "Holiness is that which makes God God." Reginald Showers calls God's holiness "the foundational truth of revelation." God's holiness is the most difficult attribute to define because it deals with the essence of God's character. Defining holiness is like defining God! It can't be done completely. We can describe holiness and find ample illustrations of it, but we can't define it entirely. This is what makes God God! As an indication of how important this attribute of God it note that holiness is the only attribute of God mentioned in triplicate (see verses above). Holy is used throughout the New Testament to speak of anyone or anything that represents God’s holiness and thus Christ as the Holy One of God, the Holy Spirit, the Holy Father, holy Scriptures, holy angels, holy brethren, and so on. What a contrast with the sad secular concept of "holy" - The secular and pagan use of hagios pictured a person separated and dedicated to the idolatrous "gods" (who in fact were no gods) and conveyed absolutely no idea of moral or spiritual purity as holy does when associated with God's Name! Man-made gods of wood and stone were just as sinful and just as degraded as the men who made them! The worshipper of the pagan god acquired the character of that pagan god and the debauched, degrading religious ceremonies connected with its "worship." (For example, I think of Dionysus or Bacchus "the god of the grape-harvest, winemaking and wine, of fertility, ritual madness, religious ecstasy, and theatre in ancient Greek religion and myth.') The Greek temple at Corinth (Temple of Aphrodite) housed a large number of harlots who were connected with the so called "worship" of the Greek god (Contrast Our Body, His Temple). Thus, the set-apartness or holiness of the Greek worshipper was in character licentious, totally depraved, and sinful. Open the eyes of my heart, Lord Open the eyes of my heart I want to see You, I want to see You To see You high and lifted up Shining in the light of Your glory Pour out Your power and love As we sing holy, holy, holy (Play) Related Resources: Holy - God's great attribute Holiness-Quotes, Devotionals, Illustrations Name of the LORD is a Strong Tower: Summary Name of the LORD is a Strong Tower: Why Should You Study It? The Blessing Tree Read: Luke 1:46-55 He who is mighty has done great things for me. —Luke 1:49 I read about a young couple whose business had failed, and they had little money to spend at Christmas. They were going to have to move out of their house after the new year. But they didn’t want their holiday season to be spoiled because of it. So they decided to throw a party. When the guests arrived, they saw a cedar tree decorated with one string of lights and small rolled-up pieces of paper tied to the limbs with ribbon. “Welcome to our ‘blessing tree’!” they said, beaming. “In spite of hard times, God has blessed us in so many ways that we decided to dedicate our tree to Him. Each piece of paper describes a blessing He has given us this year.” This couple has faced more trials since then, but they have chosen to stay focused on the Lord. They often remark that the Christmas with the “blessing tree” was one of their most beautiful, because they could testify as Mary did: “My spirit has rejoiced in God my Savior. . . . He who is mighty has done great things for me” (Luke 1:47-49). Jesus came—and came for me! Simple words, and yet expressing Depths of holy mystery, Depths of wondrous love and blessing. —Havergal To give meaning to Christmas, give Christ first place. Luke 1:50 "AND HIS MERCY IS UPON GENERATION AFTER GENERATION TOWARD THOSE WHO FEAR HIM. Ge. 17:7. Ex. 20:6; 34:6, 7. Ps. 31:19; 85:9; 103:11, 17, 18; 115:13; 118:4; 145:19; 147:11. Mal. 3:16–18. Re. 19:5 Luke 1 Resources - Multiple Sermons and Commentaries. THE ADVANTAGE OF THE FEAR OF THE LORD AND HIS MERCY (eleos) IS UPON GENERATION AFTER GENERATION TOWARD THOSE WHO FEAR HIM - This is a great promise conditioned upon a reverential fear of the Lord. One of God's great attributes is His boundless mercy but as with all of His attributes even His mercy can be "missed" by those who do not fear Him. This principle is repeatedly described in the Psalms, where is clear that "His mercy" is associated with salvation. MacArthur adds "Mary’s praise went beyond herself to embrace all that God would do for others in the future. Once again demonstrating her familiarity with the Old Testament, she quoted Psalm 103:17" (Mary's Praise) (Ps 25:14-commentary) The secret of the LORD is for those who fear Him, And He will make them know His covenant. (Ps 31:19) How great is Your goodness, Which You have stored up for those who fear You, Which You have wrought for those who take refuge in You, Before the sons of men! (Ps 85:9) Surely His salvation is near to those who fear Him, That glory may dwell in our land. (Ps 103:11) For as high as the heavens are above the earth, So great is His lovingkindness toward those who fear Him. Comment: See study of the Hebrew equivalent Lovingkindness (Steadfast Love) (02617) hesed/chesed/heced (Ps 103:17) But the lovingkindness of the LORD is from everlasting to everlasting (FOREVER SOMETHING ONLY BELIEVERS CAN EXPERIENCE) on those who fear Him, And His righteousness to children’s children, 18 To those who keep His covenant And remember His precepts to do them. (Ps 115:13) He will bless those who fear the LORD, The small together with the great. (Ps 118:4) Oh let those who fear the LORD say, “His lovingkindness is everlasting.” (Ps 145:19) He will fulfill the desire of those who fear Him; He will also hear their cry and will save them. (Ps 147:11) The LORD favors those who fear Him, Those who wait for His lovingkindness. In essence when a person genuinely has a reverential awe of God it is because they are saved by His grace. Unbelievers do not reverentially fear God even as Paul says in Romans 3:18 quoting Psalm 36:1 which says '“THERE IS NO FEAR OF GOD BEFORE THEIR EYES.” The basic sinful condition of men and of their spiritual deadness is evidenced by the fact that, for the unsaved, there is no fear of God before their eyes. So one definition of a lost man is NO FEAR OF GOD. If you are truly born from above by the Spirit you fear God to some degree. You know that He is mighty to save and mighty to judge. You realize that the Lord is a great King, sitting high and lifted up on a throne, ruling the universe. But to those who do not know the Lord personally, they have no fear of God. If they were honest, they would say, “No, I do not fear God. To fear God never enters my mind. Since God is all loving, what is there to fear? If I want to steal something, I steal it. If I want to say something, I say it because I do not fear God.” When men no longer fear God, there is no restraint upon their evil desires. Peter describes this "restraining" power of a healthy fear of God in giving this commandment to believers "If you address as Father the One who impartially judges according to each one’s work, conduct (aorist imperative) yourselves in fear (See discussion of the Need for the Holy Spirit to obey this command) during the time of your stay on earth" (1 Peter 1:17+) We are commanded to continually pursue (present imperative)...holiness (Heb 12:14NET+) and Paul links our pursuit of holiness with the fear of God... "Therefore, having these promises (2 Cor 6:16-18), beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness (HOW?) in the fear of God." (2 Cor 7:1+) Mercy (compassion) (1656)(eleos) is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy (WHICH APPLIES TO EVERY BELIEVER, EVERY DAY FOR WE SIN EVERY DAY!) and sufficient resources to meet the need (WHICH ONLY GOD HAS) on the part of those who show it. The idea of God's mercy is that He shows kindness and concern for one who is in serious need, giving help to the wretched (Ro 7:24+) and relieve to the miserable (cf David in Ps 32:3-4,10) because of their sin. Here the essential thought is that mercy gives attention to those in misery. God’s mercy refers to his “loyal love” or “steadfast love,” (Hebrew - hesed) expressed in His faithful actions.
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MacArthur commenting on kardia writes that "While we often relate heart to the emotions (e.g., “He has a broken heart”), the Bible relates it primarily to the intellect (e.g., “Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders,” Matt 15:19). That’s why you must “watch over your heart with all diligence” (Proverbs 4:23-note). In a secondary way, however, heart relates to the will and emotions because they are influenced by the intellect. If you are committed to something, it will affect your will, which in turn will affect your emotions." (Drawing Near. Crossway Books) MacArthur adds that "In most modern cultures, the heart is thought of as the seat of emotions and feelings. But most ancients—Hebrews, Greeks, and many others—considered the heart to be the center of knowledge, understanding, thinking, and wisdom. The New Testament also uses it in that way. The heart was considered to be the seat of the mind and will, and it could be taught what the brain could never know. Emotions and feelings were associated with the intestines, or bowels." (MacArthur, J: Ephesians. 1986. Chicago: Moody Press) Luke 1:52 "He has brought down rulers from their thrones, And has exalted those who were humble. Brought down...exalted - Luke 18:14. 1 Sa. 2:4, 6–8. Job 5:11–13; Job 34:24–28. Ps. 107:40, 41; Ps 113:6–8. Ec. 4:14. Eze. 17:24. Am. 9:11. Mark 6:3. Ja. 1:9, 10; 4:10. Exalted those who were humble - Lk 14:11; 18:14; Gen. 45:26; 1Sa. 2:6–8; Job 5:11; Ps 78:70–71; 113:7–8 Verse-by-Verse - Multiple Commentaries - Luke 1:52 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries TWO STRIKING CONTRASTS The high are made low and the low are made high! He has brought down (kathaireo) rulers (dunastes/dynastes) from their thrones - Remember Mary is speaking in past tense as if these things have already transpired because they are so sure to transpire! One could read it Jesus as "will bring down rulers from their thrones." Ultimately this will be fulfilled at His Second Coming (read Rev 19:11-21+) God lowers the high (1 Sa 2:4) and raises the low (1 Sa 2:7-8)! We see this pattern frequently in the NT (Mt 5:3, Mt 23:12, James 1:9, 10, 11+, James 4:6+, James 4:10+, 1 Pet 5:5+, 1 Pet 5:6+) and later in his Gospel Luke writes "For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." (Lk 14:11+, context = Lk 14:10) and "everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” (Lk 18:14+). See Ray Pritchard's advent devotional "Get Off Your High Horse" NET Note comments that "The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (see Luke 4:18–19+)." Ray Pritchard - Some of you may have seen a movie last year called “Reversal of Fortune.” That’s what Mary is talking about here: The coming of Christ brings about a great reversal of fortune in society. The proud are brought low and the humble are lifted up. What men call luck, Mary calls the work of God. When someone loses it all, we talk about bad luck. When someone hits the jackpot, we say he had good luck. Not Mary. She understands that behind the faceless mystery called luck stands God himself. He lifts up, and no one can bring down. He brings down, and no one can lift up again. As John
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MacArthur comments on Micah 7:20 specifically the phrase which you swore to our forefathers (clearly an allusion to the covenant promises to Abraham, Isaac and Jacob) - In spite of Israel's unfaithfulness to God, the Lord intends to fulfill His unconditional promises in the Abrahamic Covenant made with Abraham and confirmed with Isaac and Jacob (cf. Ge 12, 15, 17, 22, 26, 28, 35). When enacted in conjunction with the Davidic Covenant, Israel will again be restored as a people and a nation to the land originally promised to Abraham. Jesus Christ, the ultimate descendant of David, will rule from Jerusalem over the world as King of kings and Lord of lords (cf. Rev 17:14; Rev 19:16). (The MacArthur Study Bible) (Bolding added for emphasis) In remembrance (mimnesko) of His mercy - "God is and has been faithful to Israel because of His unchanging character (cf. Mal. 3:6+) of mercy and covenant love (Hebrew hesed)." Here is another promise that clearly demonstrates Jehovah's remembrance in mercy... “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. 5 “The LORD your God will bring you into THE LAND which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers. 6 “Moreover the LORD your God will circumcise your heart (NEW COVENANT - cf Ezek 36:26-27+) and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. (Dt 30:4-6+) He has given help (482)(antilambano from antí = mutually or against + lambáno = to take, to hold) in the middle voice it means to take hold of another as by the hand and figuratively means to support them from falling. In middle voice it means come to the aid of, to help, to support, to assist. This verb is used only 3x in the NT - Lk 1:54, Acts 20:35 and 1 Ti 6:2. Mary could be alluding to a prophecy in Isaiah 41:9 which uses this same verb antilambano in the Septuagint (Lxx) and reads "You (Israel - see context Isa 41:8) whom I have taken (Lxx = antilambano in middle voice = taken hold of to help) from the ends of the earth, and called from its remotest parts and said to you, ‘You are My servant, I have chosen you and not rejected you." Comment - God has not rejected Israel as a nation contrary to what many teach today! God has plans to give Israel help and bring them from the ends of the earth for in Ezekiel God promises "After many days you will be summoned; in the latter years you will come into the land that is restored from the sword, whose inhabitants have been gathered from many nations to the mountains of Israel which had been a continual waste; but its people were brought out from the nations (cf Isaiah's "from the ends of the earth"), and they are living securely, all of them." (Ezek 38:8+) Israel is not living securely now, but in the Messianic Kingdom she will be restored and will be absolutely secure! Antilambano - Used 54x in 53 verses in Septuagint (Lxx) - Gen. 48:17; Lev. 25:35; 1 Ki. 9:9; 1 Ki. 9:11; 1 Chr. 22:17; 2 Chr. 7:22; 2 Chr. 28:15; 2 Chr. 28:23; 2 Chr. 29:34; Ps. 3:5; Ps. 18:35; Ps. 20:2; Ps. 40:11; Ps. 41:12; Ps. 48:3; Ps. 63:8; Ps. 69:29; Ps. 89:43; Ps. 107:17; Ps. 118:13; Ps. 119:116; Ps. 139:13; Prov. 11:28; Isa. 9:7; Isa. 26:3; Isa. 41:9; Isa. 42:1; Isa. 49:26; Isa. 51:18; Isa. 59:16; Isa. 63:5; Isa. 64:7; Jer. 23:14; Ezek. 12:14; Ezek. 16:49; Ezek. 20:5; Ezek. 20:6; Dan. 6:27; Mic. 6:6 Servant (child, boy, girl)(3816) pais English - pedo- as in pediatrics, pedobaptism) is translated most often as servant but can also refer to young children. Regarding the uses of pais for servant or slave BDAG writes this describes "one who is committed in total obedience to another." It is surprising that there are no other NT uses outside of the Gospels and Acts. Nevertheless, the concept of a slave as totally committed to the obedience of another, especially God, is portrayed in the noun doulos, which is first used by these new believers in Acts 4:29 to describe their relationship of God. I wonder how many modern believers see themselves as a doulos of God? What difference would it make in our lives if we really understood what this meant? (See comments on Acts 4:29). Pais -24v - Matt. 2:16; Matt. 8:6; Matt. 8:8; Matt. 8:13; Matt. 12:18; Matt. 14:2; Matt. 17:18; Matt. 21:15; Lk. 1:54; Lk. 1:69; Lk. 2:43; Lk. 7:7; Lk. 8:51; Lk. 8:54; Lk. 9:42; Lk. 12:45; Lk. 15:26; Jn. 4:51; Acts 3:13; Acts 3:26; Acts 4:25; Acts 4:27; Acts 4:30; Acts 20:12 Remembrance (3403)(mimnesko) means to bring to mind or think of again. It means to keep in mind for attention or consideration. Most of the NT uses convey this sense of recalling information from memory. In Acts 10:31+ (Rev 16:19+) the idea of mimnesko is to think of and call attention to someone or something and to make mention of. The dying thief asked Jesus to keep him in mind when He came into His Kingdom (So what did the thief believe? That Jesus would die but would rise again and live to rule. He believed Jesus was the King!). (Lk 23:42+) He was asking Jesus to be concerned about him or to think of him. The verb mimnesko is used in the Septuagint (Lxx) of Habakkuk 3:2 "O LORD, revive Your work in the midst of the years, In the midst of the years make it known; In wrath remember (mimnesko) mercy." In Habakkuk this is a prayer for God to "remember mercy" and in Luke 1:54 it is His answer via Mary's prophecy "in remembrance of His mercy!" Mercy (1656)(eleos) is an attitude and emotion roused by the affliction of another - pity, compassion. Eleos speaks especially of gracious action demonstrating God's compassion. Eleos us used over 300 times in the Septuagint and frequently translates hesed or God's lovingkindness, His unchanging, steadfast covenant love for Israel. Eleos in Luke - Lk. 1:50; Lk. 1:54; Lk. 1:58; Lk. 1:72; Lk. 1:78; Lk. 10:37 Eleos (His remembrance of mercy) is used in Isaiah where we read of Yahweh's great promise of help to the nation of Israel who even now is dispersed throughout the world... “For a brief moment I forsook you, But with great compassion (Lxx = eleos) I will gather you (cf Isa 26:20 - after the indignation of Jacob's Trouble Messiah will return and gather the believing remnant of Israel). “In an outburst of anger I hid My face from you for a moment, But with everlasting lovingkindness (Hebrew = hesed; Lxx = eleos) I will have compassion on you,” Says the LORD your Redeemer." (Isaiah 54:7-8) Comment - How could one read a promise like this and think that God is finished with the nation of Israel? The only way to misinterpret the clear promise of God to Israel is to fail to read the passage literally and instead to spiritualize or allegorize it like sadly so many do today!
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MacArthur observes that "Luke’s matter of fact statement that the time had come marks the beginning of the apex of redemptive history. The birth of Messiah’s forerunner would be followed by the birth of the Messiah, the Lord Jesus Christ, Who would accomplish the work of redemption and ratify the New covenant, providing the sacrifice that brought forgiveness of sins and eternal life to all believers from Adam on." (See context Luke Commentary) Now the time had come (pimplemi) for Elizabeth to give birth (gennao) - Now the time had come is similar to expressions in (Lk 1:23, Lk 2:6, 21, 22). This phrase "combines two ideas: (1) that a certain time must elapse before something can happen, as shown by the fact that hēmerai ‘days’, and chronos ‘time’, always denote a period, never a moment; (2) that the time has come for something to happen, as intimated by eplēsthē ‘was fulfilled’." (UBS Handbook) John's birth was 6 months before Jesus (cf Lk 1:26+). The angel Gabriel had predicted John's birth (Luke 1:13+, Luke 1:19+) and now God keeps His promise. As someone has said God tests our faith so that we may trust His faithfulness. (cf 1 Pe 4:19+) Had come (pimplemi) means to cause to be completely full, to come to the end of a period of time and in this case means the 266 days of gestation have been fulfilled and it was now time for parturition. Happy the man whose hopes rely On Israel’s God; He made the sky, And earth and seas, with all their train; His truth forever stands secure; He saves the oppressed, He feeds the poor, And none shall find His promises vain. Isaac Watts She gave birth to a son - God had not forgotten His promise. Recall that Zacharias' name means "Jah has remembered!" THOUGHT - Beloved, we have a promise keeping God and we have been granted (manifold) "precious and magnificent promises" which are like blank checks which are accessed by faith and obedience, just like the old hymn wisely says "Trust and obey for there's no other way to be happy in Jesus, then to trust and obey!" Are you yourself being faithful to God and thereby laying hold of the faithfulness of His precious promises "in order that by them you might become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2 Peter 1:4+) This is the way you will "grow in the grace and knowledge of our Lord Jesus Christ." (2 Pe 3:18+). This is the way you will experience progressive sanctification. As Puritan William Gurnall asked "What more powerful consideration can be thought on to make us true to God, than the faithfulness and truth of God to us?" And remember that our faithfulness in little things is a big thing. Scripture repeatedly asserts that we can trust God's promises of He Who Alone is worthy of the title "the God of truth" (Ps 31:5, Isa 65:16) Whose every Word is truth (Jn 17:17)... Joshua 21:45 Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass. 1 Kings 8:56 “Blessed be the LORD, who has given rest to His people Israel, according to all that He promised; not one word has failed of all His good promise, which He promised through Moses His servant. 2 Corinthians 1:20 For as many as are the promises of God, in Him (JESUS CHRIST) they are yes; therefore also through Him is our Amen to the glory of God through us. (I like the old KJV rendering - "For all the promises of God in Him are yea, and in him Amen" 2Co 1:20KJV) Since that is the truth about God's promises "Let us hold fast the confession of our hope without wavering, for He who promised is faithful." (Heb. 10:23+) Because God is faithful, His promises are infallibly reliable! As Calvin said "God is always like Himself." Moses centuries affirms God's faithfulness writing that "God is not a man, that He should lie, Nor a son of man, that He should repent (change his mind); Has He said, and will He not do it? Or has He spoken, and will He not make it good? (Numbers 23:19) As Matthew Henry said "Though men are false, God is faithful." Paul gives us the the NT version affirming God's faithfulness writing "Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, in the hope of eternal life, which God, who cannot lie (apseudes = "the non-lying God!"), promised long ages ago, (Titus 1:1-2+) Trusting God's faithfulness dispels our fearfulness. Play the great old hymn Great is Thy Faithfulness as you think about the times in your own life when God has shown you His faithfulness... Great is Thy faithfulness O God my Father There is no shadow of turning with Thee Thou changest not Thy compassions they fail not As Thou hast been Thou forever will be Great is Thy faithfulness Great is Thy faithfulness Morning by morning new mercies I see And all I have needed Thy hand hath provided Great is Thy faithfulness Lord unto me Pardon for sin And a peace that endureth Thine own dear presence to cheer And to guide Strength for today and bright hope for tomorrow Blessings all mine, with ten thousand beside Great is Thy faithfulness Great is Thy faithfulness Lord every morning new mercies I see And all I have needed Thy hands hath provided Great is Thy faithfulness Great is Thy faithfulness Great is Thy faithfulness Lord unto me So faithful too me Worship Him today by singing this hymn from John Newton Come My Soul, Thy Suit Prepare Thou art coming to a King, Large petitions with thee bring; For His grace and power are such, None can ever ask too much; None can ever ask too much. God's faithfulness applies to His… Temporal blessings (1Ti 4:8+; Ps 84:11; Isa 33:16, Spurgeon) Spiritual blessings (1Co 1:9) Support in temptation (1Cor 10:13+) Support in persecution (1Pe 4:12, 13+; Isa 41:10 Spurgeon) Sanctifying discipline (He 12:4-12+) Direction in difficulties (2Chr 32:22; Ps 32:8) Enabling of His own to persevere (Jer 32:40) Bringing to glory (1Jn 2:25+). In the Old Testament, God’s faithfulness and covenant love are closely related (Deut 7:9) Related Resources: Faithfulness - God's wonderful attribute The Faithfulness of God by A. W. Pink How can I learn to trust in the faithfulness of God? | GotQuestions.org The Fruit of the Holy Spirit – What is faithfulness? The Father’s Faithfulness (Lamentations 3:22-23) - Hudson Taylor, the humble servant of God to China, demonstrated extraordinary trust in God’s faithfulness. In his journal he wrote: “Our heavenly Father is a very experienced One. He knows very well that His children wake up with a good appetite every morning… He sustained 3 million Israelites in the wilderness for 40 years. We do not expect He will send 3 million missionaries to China; but if He did, He would have ample means to sustain them all… Depend on it, God’s work done in God’s way will never lack God’s supply.” We may be faint and weary, but our heavenly Father is all-powerful. Our feelings may fluctuate, but He is unchangeable. Even creation itself is a record of His steadfastness. That’s why we can sing these words from a hymn by Thomas Chisholm: “Summer and winter, and springtime and harvest, sun, moon, and stars in their courses above join with all nature in manifold witness to Thy great faithfulness, mercy, and love.” What an encouragement to live for Him! Our strength for the present and hope for the future are not based on the stability of our own perseverance but on the fidelity of God. No matter what our need, we can count on the Father’s faithfulness. He who abandons himself to God will never be abandoned by God. Luke 1:58 Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her. her neighbours. Luke 1:25. Ru. 4:14–17. Ps. 113:9. they were rejoicing. Luke 1:14. Ge. 21:6. Is. 66:9, 10. Ro. 12:15. 1 Co. 12:26. Verse-by-Verse - Multiple Commentaries - Luke 1:58 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries DIVINE MERCY ON DISPLAY Her neighbors and her relatives heard that the Lord had displayed His great (megaluno) mercy (eleos) toward her - This does not suggest that the neighbors did not know she was pregnant (as some writers propose) because Luke 1:24 says "she kept herself in seclusion for five months." But that possibility cannot be completely excluded. It is important to note that God received the glory for His display of mercy. Elizabeth alluded to the Lord's display of great mercy earlier testifying “This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men.” (Luke 1:25+) Displayed...great (megaluno) (Weymouth = had lavished His mercy upon) means to declare great and was used earlier by Mary in Lk 1:46 (exalts). Megaluno is used in a similar way in the Septuagint in several passages that give glory to God... 1 Sa 12:24 “Only fear the LORD and serve Him in truth with all your heart; for consider what great things He has done for you. Ps 126:2 Then our mouth was filled with laughter And our tongue with joyful shouting; Then they said among the nations, “The LORD has done great things for them.” Ryle on God's mercy - WE have in this passage the history of a birth, the birth of a burning and shining light in the Church, the forerunner of Christ Himself,—John the Baptist. The language in which the Holy Ghost describes the event is well worthy of remark. It is written that “The Lord showed great mercy on Elisabeth.” There was mercy in bringing her safely through her time of trial. There was mercy in making her the mother of a living child. Happy are those family circles, whose births are viewed in this light—as especial instances of “the mercy” of the Lord.
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MacArthur observes that "For a group to participate in the naming of a child was not unusual; according to Ruth 4:17+, “The neighbor women gave him [the son of Boaz and Ruth] a name, saying, ‘A son [i.e., descendant] has been born to Naomi!’ So they named him Obed. He is the father of Jesse, the father of David.”...In Jewish culture, names were meant to be descriptive. Sometimes they reflected a person’s physical characteristics; for example, Esau means, “hairy,” and Jacob, “one who grabs the heel”—an obvious reference to what he did at his birth (Ge 25:26). Other names expressed the parents’ joy over their child’s birth, such as Saul and Samuel, both of which mean “asked for.” Other names, such as Elijah (“Yahweh is God”), reflected the parents’ faith. (Luke Commentary) And they said to her, "There is no one among your relatives who is called by that name." - Leifield suggests that "The objection from Elizabeth (Lk 1:60) was against custom and was apparently discounted, probably because she was only a woman." (Expositor's Bible Commentary) In any event, while Luke does not state it, clearly Elizabeth stood firm despite attempts by relatives to name him something besides John. In short her obedience was not only immediate but persistent! Her actions remind me of a well-known Christian book entitled "A Long Obedience in the Same Direction: Discipleship in an Instant Society" Kent
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MacArthur wrote "Being filled with the Spirit is the constant goal and lifelong pursuit of all believers (Eph 5:18+)." See the chart which clearly demonstrates the vital relationship between being Filled with the Holy Spirit and being richly indwelt by His Holy Word. Paul commands us to continually imitate Jesus 1 Cor 11:1+. Paul also commands us to commands us to continually be filled with the Spirit (Eph 5:18+) and to continually be filled with the Word (Col 3:16+) - this is the way Jesus was enabled to resist the temptations of the devil. He DID NOT rely on His divine power, but on the divine provision, so that me might be able to imitate His pattern! Had He relied on His power, we could never have imitated Him! So we see that the filling (controlling) of the Spirit and the wielding of the sword of the Spirit (the Word of God - Eph 6:17+) is the "Jesus way" of defeating temptation in our lives! (See the commentary on Mark 1:12-13+ and the related commentary on Luke 4:1-14+) (See also The Holy Spirit-Walking Like Jesus Walked!) THOUGHT - Walter Liefeld draws an excellent application - Observe that Zechariah’s previous doubt and his discipline through loss of speech did not mean the end of his spiritual ministry. So when a believer today has submitted to God’s discipline, he or she may go on in Christ’s service. The emphasis on Zechariah’s act of prophesying is explained by the quotation of Joel in Acts 2, where it is noted that in the last days even “old men” will experience the Spirit of prophecy (Acts 2:17–18). (Expositor's Bible Commentary) And his father Zacharias was filled (pimplemi) with the Holy Spirit, and prophesied (propheteuo), saying ("controlled by the Holy Spirit" - Amplified) - Zacharias was Spirit filled/controlled (like Elizabeth Lk 1:41 as she began the first major "song") and the Spirit gave him utterance so that he prophesied. One of the first "marks" of a man or woman who is filled with or controlled by the Holy Spirit is "holy speech" often delivered with boldness and without fear of possible reprisals! This entire family was Spirit filled - John in Lk 1:15+, Elizabeth in Lk 1:41+ and here Zacharias! Prophesied can mean simply to speak forth (FORTHTELL) or to speak before (some event occurs), predicting something would happen before it happened (FORETELL). While much of Zacharias' "song" is a speaking forth, it is interspersed with eschatological overtones. The important point of this verb is that the prophet serves as a conduit so that the words he speaks are God's words, "for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God!" (2 Peter 1:21+) John
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MacArthur adds that here in Luke 1 regarding filled with the Spirit "In every case where someone was Spirit-filled in Luke’s nativity account, the result was Spirit-directed worship." Cf. Eph 5:18–20. (See MacArthur Study Bible) Steven
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MacArthur has an in depth sermon series on Zacharias' Song Luke 1:67-80 Zachariah's Song of Salvation: Introduction Luke 1:67-80 Zachariah's Song of Salvation: The Davidic Covenant Luke 1:67-80 Zachariah's Song of Salvation: The Abrahamic Covenant Luke 1:67-80 Zachariah's Song of Salvation: The New Covenant, Part 1 Luke 1:67-80 Zachariah's Song of Salvation: The New Covenant, Part 2 Luke 1:67-80 Zachariah's Song of Salvation: The New Covenant, Part 3 Luke 1:68 "Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people, NET Blessed be the Lord God of Israel, because he has come to help and has redeemed his people. GNT Εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, NLT Praise the Lord, the God of Israel, because he has visited and redeemed his people. KJV Blessed be the Lord God of Israel; for he hath visited and redeemed his people, ESV Blessed be the Lord God of Israel, for he has visited and redeemed his people ASV Blessed be the Lord, the God of Israel; For he hath visited and wrought redemption for his people, CSB Praise the Lord, the God of Israel, because He has visited and provided redemption for His people. NIV Praise be to the Lord, the God of Israel, because he has come and has redeemed his people. NKJ Blessed is the Lord God of Israel, For He has visited and redeemed His people, NRS Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. YLT Blessed is the Lord, the God of Israel, Because He did look upon, And wrought redemption for His people, NAB Blessed be the Lord, the God of Israel, for he has visited and brought redemption to his people. NJB Blessed be the Lord, the God of Israel, for he has visited his people, he has set them free, GWN Praise the Lord God of Israel! He has come to take care of his people and to set them free. BBE Praise be to the Lord, the God of Israel, for he has come to his people and made them free, Blessed. Ge. 9:26; 14:20. 1 Ki. 1:48. 1 Ch. 29:10, 20. Ps. 41:13; 72:17–19; 106:48. Ep. 1:3. 1 Pe. 1:3. He. Luke 7:16; 19:44. Ex. 3:16, 17; 4:31. Ps. 111:9. Ep. 1:7. Verse-by-Verse - Multiple Commentaries - Luke 1:67 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ZACHARIUS' PROPHETIC BENEDICTUS BEGINS Blessed be the Lord God of Israel - NIV, NLT, GWN = "Praise the Lord, the God of Israel." Zacharias begins his "eulogy" (blessed is eulogetos) for God, not because as Nietzsche said "God is dead" but because God is alive and well and active in history! As noted above the Latin Vulgate begins with Benedictus the name commonly given to Zacharias' prophecy. What better way to begin prophecy, speaking forth, than by praising the Lord God! It reminds me of David in Psalm 103:1-2 "Bless (begins with same word - verb form - eulogeo) the LORD, O my soul, And all that is within me, bless His holy name. Bless the LORD, O my soul, And forget none of His benefits." Indeed Zacharias was filled with the Spirit which naturally (supernaturally) led to praise of God. It is as if the Holy Spirit spoke through this surrendered saint, which is the ideal way all praise should be offered to the Lord God. Blessed (2128)(eulogetos from eulogeo = to bless <> eú = good, well + logos = word. English = eulogize) means to be well spoken of or inherently worthy of praise. As in this passage, all the NT uses of eulogetos refer to God as the One "well spoken of". Eulogetos, used of God indicates praise and adoration on the part of the creature, in recognition of the power and prerogatives of the Creator, and the privileges enjoyed as the result of His gracious gifts. Eulogetos - 8v - Mk. 14:61; Lk. 1:68; Ro. 1:25; Rom. 9:5; 2 Co. 1:3; 2 Co. 11:31; Eph. 1:3 = "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ" 1 Peter. 1:3 = "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead," Lord God of Israel - This exact Name appears 54x in the Bible all in the Old Testament except for Zacharias' use - surprisingly there are no uses in the Psalms - Jos. 14:14; Jdg. 21:3; 1 Sam. 2:30; 1 Sam. 23:10; 1 Sam. 23:11; 1 Sam. 25:32; 1 Sam. 25:34; 2 Sam. 12:7; 1 Ki. 14:7; 1 Ki. 14:13; 1 Ki. 15:30; 1 Ki. 16:13; 1 Ki. 16:26; 1 Ki. 16:33; 1 Ki. 17:14; 1 Ki. 22:53; 2 Ki. 22:15; 2 Ki. 22:18; 1 Chr. 15:12; 1 Chr. 15:14; 1 Chr. 16:4; 1 Chr. 22:6; 1 Chr. 23:25; 1 Chr. 24:19; 1 Chr. 29:10; 2 Chr. 11:16; 2 Chr. 13:5; 2 Chr. 15:4; 2 Chr. 15:13; 2 Chr. 20:19; 2 Chr. 29:10; 2 Chr. 30:1; 2 Chr. 30:5; 2 Chr. 32:17; 2 Chr. 33:16; 2 Chr. 33:18; 2 Chr. 34:26; 2 Chr. 36:13; Ezr. 4:1; Ezr. 4:3; Ezr. 6:21; Ezr. 7:6; Ezr. 9:15; Isa. 21:17; Jer. 21:4; Jer. 23:2; Jer. 24:5; Jer. 32:36; Jer. 33:4; Jer. 34:2; Jer. 34:13; Jer. 37:7; Ezek. 44:2; Lk. 1:68 THOUGHT - Why did Zacharias address God as the Lord God of Israel? Why did he limit God to Israel? Why did he not address God as the Lord God of the earth? "Zacharias was thinking of God’s promise to Israel, of the glorious fact that the promise of the Messiah was now being fulfilled. He knew nothing of Israel’s rejection of the Messiah, of God’s turning to the Gentiles, of the birth of a new people (the church). Therefore, he did the natural thing: he praised the Lord God of Israel." (POSB) For (because) - The preposition "for" (term of explanation) which is the preposition hoti which can have a causal sense (for or because, eg. used by Jesus in every Beatitude - Mt 5:3, 4, 5, 6, 7, 8, 9, 20) and in the present context explains why Zacharias praises the Lord God of Israel. Zacharias under the illuminating ministry of the Holy Spirit had come to understand that God was doing a work that had in effect already been accomplished (redemption for His people). He spoke in the past tense because he was certain that this redemption would take place. He has visited (episkeptomai) us - Notice has visited is past tense which describes this future event as so certain that speaks of it as having already occurred. He in context is referring to be God the Son, the long expected Messiah, Who would soon "visit" planet earth as the God-Man. In fact in Lk 1:78+ Zacharias uses the same verb changing it from has visited to will visit. The phrase visited us which reminds us of Jesus' great Name in Matthew 1:23 Immanuel which means God with us. The pronoun "us" signifies that Zecharias includes himself as a recipient of this divine visitation. And being a Jew, in context the us speaks primarily of His people, Israel. Obviously, Jesus has "visited" the Gentiles (such as yours truly) but the Bible is clear that we " once were NOT A PEOPLE, but now (we) are THE PEOPLE OF GOD; (we) had NOT RECEIVED MERCY, but now (we) have RECEIVED MERCY."(1 Pe 2:10+) And so Zacharias rejoices in the context of the miraculous birth of his son who would announce the miraculous birth of the Son of God, the long prophesied about Messiah, the Redeemer Who was to visit His people Israel. THOUGHT - Have you ever thought about the Lord God of Israel visiting you, a Gentile? He has if you are a believer! Just as His visit here in Luke was to announce the birth of the Messiah, the Savior, the Spirit has visited our hearts and caused us to be born again (and that miraculously!) And every morning you meet with Him and all during the day in those divine appointments of what I like to call "providential serendipity." Praise the Lord God of Israel Who has graced us with His blessed visitation, the first time and thousands of times thereafter! Amen And accomplished (poieo) redemption (lutrosis) for His people - Now in order to accurately interpret this prophecy we need to establish who are His people? In context, this Jewish prophet utters a prophecy directed at the nation of Israel (notice the repeated phrases with "Jewish flavor" that clearly refer directly or indirectly to Israel - "Lord God of Israel," "house of David," "holy prophets of old," "mercy toward our fathers"). His people does not refer to the Church. The verb accomplished like the verb has visited describes this future redemption in the past tense as if it had already been accomplished. Zacharias had complete assurance that the redemption of his people Israel would be performed by God. However as discussed below this redemption of Israel would be accomplished at the two comings of Christ. In the first century Israel was looking for a Messiah Who would deliver them from Roman oppression (political redemption) and most of the Jews in first century Israel missed (cf Jn 1:11+) the fact that at His First Coming the Messiah would accomplish a spiritual redemption, not a political redemption. The redemption of His people by the Messiah would only be fully accomplished at His Second Coming, at which time He would bring both spiritual and political redemption to the nation of Israel. The NET Note agrees stating that the phrase accomplished redemption (lutrosis) "anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually." MacArthur adds that "Zacharias rightly viewed God’s plan of redemption as the unfolding of His promises to Israel." (Ibid). John
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MacArthur - A reference to the dynasty of David (cf. Introduction: Interpretive Challenges). God will “raise up” and “rebuild” this tabernacle on earth for Christ to rule in His millennial kingdom (cf. Zec 14:9–11+). The apostles used this passage to illustrate that Gentiles could thus be a part of God’s redemption. See notes on Acts 15:13–18+. Mark 11:10 Blessed is the coming kingdom of our father David; Hosanna in the highest!" MacArthur - This tribute, recorded only by Mark, acknowledges Jesus as bringing in the messianic kingdom promised to David’s Son. The crowd paraphrased the quote from Ps 118:26 (Mk 11:9) in anticipation that Jesus was fulfilling prophecy by bringing in the kingdom. NET Bible - The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4–5, 10; 148:14; 2 Sa 22:3). Thus the meaning of the figure is "a powerful savior." Here are two OT prophecies that clearly speak of the Messiah as a THE HORN... Those who contend with the LORD will be shattered; Against them He will thunder in the heavens, The LORD will judge the ends of the earth; And He will give strength to His king, And will exalt the HORN OF HIS ANOINTED (Hebrew = mashiach/masiyah = gives us our Name "Messiah"! The Lxx translates with Christos the Name from which we get "Christ" in the NT) .” (1 Sa 2:10) (David's Affirmation) My God, my rock, in whom I take refuge, My shield and the HORN OF MY SALVATION, my stronghold and my refuge; My savior (yasha'- related to Yeshua from which we get the Greek name Jesus!), You save me from violence. (2 Sa 22:3, also Ps 18:2) “There I will cause the horn of David (MESSIAH) to spring forth; I have prepared a lamp for Mine anointed (Referring to Jesus = Heb = mashiach/masiyah; Lxx = Christos). (Psalm 132:17) Salvation (4991)(soteria from soter = Savior in turn from sozo = save, rescue, deliver) describes the rescue or deliverance from danger, destruction and peril. Salvation is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. See study of Sozo/Soteria by Gerald Cowen. Luke uses soteria 4x - Lk 1:69, Lk 1:71, Lk 1:77, Lk 19:9. William
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MacArthur writes that "The Abrahamic covenant is preeminently a covenant of mercy, revealing that God is gracious and compassionate to undeserving people. The stream of mercy that began with God’s blessing of Abraham flows down through the centuries to provide forgiveness, redemption, and eternal blessing to all who have faith in the Messiah, the Lord Jesus Christ." (Ibid) Our fathers in context refers especially to the patriarchs, Abraham, Isaac and Jacob, who each received assurance of the promises of the Abrahamic Covenant Mercy (1656)(eleos) is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery. To remember His holy covenant - God never forgets a promise! As noted above this is a reference to His covenant with Abraham (Luke 1:73) which was immutable and unconditional. The Abrahamic Covenant began in Genesis 12:1-3+ and was ratified in Genesis 15:1-21, 18+. Zacharias took literally God’s covenant promises with Israel and expected God to fulfill them. Remember (3403)(mimnesko) means to bring to mind or think of again. It means to keep in mind for attention or consideration. Most of the NT uses convey this sense of recalling information from memory. You can mark it down that God never suffers from amnesia! Holy (40)(hagios) properly means set apart, and in this context means set apart by God and for His children. Covenant (1242)(diatheke from diatithemi = set out in order, dispose in a certain order <> from dia = two + tithemi = to place pictures that which is placed between two Thus, a covenant is something placed between two = thus an arrangement between two parties) literally conveys the idea of a testament, as in one's last will and testament. Remember that there were 3 unconditional covenants in the Old Testament, the Abrahamic (which is the basis on which we are saved today), the Palestinian and the Davidic covenants. The question might arise as to how or on what grounds will God fulfill the Abrahamic and Davidic covenant? Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New John
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MacArthur - He was “the one referred to by Isaiah the prophet when he said, ‘The voice of one crying in the wilderness, “make ready the way of the Lord, make His paths straight!” ’ ” (Matt. 3:3). John’s mission was to prepare the people for Messiah’s arrival. To that end he “preach[ed] a baptism of repentance for the forgiveness of sins” (Luke 3:3), and his uncompromising message was that the people should “repent, for the kingdom of heaven is at hand” (Matt. 3:2). John also challenged the legitimacy of some of his hearers’ repentance (Mt 3:7-10+). John’s message ran counter to the popular conception of the Messiah. The people were looking for a conquering hero, who would defeat their enemies, establish his throne, and usher in the promised blessings of the Abrahamic and Davidic covenants. That is why the crowd wanted to make Jesus king after He miraculously fed the five thousand (John 6:14–15). But before realizing the blessings of those covenants they needed to face the reality of their sin, repent, and seek the forgiveness provided only in the New covenant, already in operation, though ratified by our Lord on the cross. In God’s timeless, eternal view He applied the death of the Savior through all redemptive history to those who repented and sought His salvation by grace. (Ibid) John
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MacArthur - The coming of the Messiah is synonymous with the coming of light to remove the darkness of captivity (Isa 42:16; 49:6; 58:8; 60:1, 19, 20). (See context The MacArthur Bible Commentary) Isaiah 42:6 "I am the LORD, I have called you in righteousness, I will also hold you by the hand and watch over you, And I will appoint you as a covenant to the people, As a light to the nations, 7 To open blind eyes, To bring out prisoners from the dungeon, And those who dwell in darkness from the prison. MacArthur on light to the nations - Simeon saw the beginning of this fulfillment at Christ’s first coming (Lk 2:32-note). He came as the Messiah of Israel, yet the Savior of the world, who revealed Himself to a non-Jewish immoral woman by the well in Samaria (cf. Jn 4:25, 26) and commanded His followers to preach the gospel of salvation to everyone in the world (Mt 28:19, 20). Certainly the church, made up mostly of Gentiles grafted into the trunk of blessing (cf. Ro 9:24–30; 11:11–24), fulfills this promise, as does the future kingdom on earth when the Servant will use Israel to shine and enlighten all the nations of the earth (Isa 49:6; cf. Isa 19:24). (See context in MacArthur Study Bible) Isaiah 49:6 He says, "It is too small a thing that You should be My Servant To raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You a light of the nations (Gentiles) So that My salvation may reach to the end of the earth." MacArthur has an interesting note - The Servant’s goal is the salvation and restoration of Israel for the fulfillment of the covenant promise. But not limited to Israel, He is to function as a light bringing salvation to the Gentiles. Israel’s mission had always been to bring the nations to God (19:24; 42:6). This she will finally do very effectively in the tribulation after the conversion of the 144,000 witnesses (Rev 7:1–10; 14:1–5) and when she is restored to her Land at the Servant’s return to earth. Cf. 9:2; 11:10; 42:6; 45:22; Lk 2:32. Paul applied this verse to his ministry to the Gentiles on his first missionary journey (Ac 13:47). (See context in MacArthur Study Bible) Isaiah 60:2 “For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. Hosea 6:3 "So let us know, let us press on to know the LORD. His going forth is as certain as the dawn; And He will come to us like the rain, Like the spring rain watering the earth." Malachi 4:2+ “But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. Mt 24:27 “For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. John 3:19+ "And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their deeds were evil. John 9:5 "While I am in the world, I am the light of the world." John 8:12 Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” John 12:35 Jesus therefore said to them, "For a little while longer the light is among you. Walk while you have the light, that darkness may not overtake you; he who walks in the darkness does not know where he goes.36 While you have the light, believe in the light, in order that you may become sons of light." 2 Pe 1:19+ So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. Rev 22:16+ “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star.” The whole world was lost in the darkness of sin (piano version) The whole world was lost in the darkness of sin; The light of the world is Jesus; Like sunshine at noonday His glory shone in, The light of the world is Jesus. Come to the light, ’tis shining for thee; Sweetly the light has dawned upon me; Once I was blind, but now I can see; The light of the world is Jesus. No darkness have we who in Jesus abide, The light of the world is Jesus; We walk in the light when we follow our Guide, The light of the world is Jesus. Ye dwellers in darkness with sin-blinded eyes, The light of the world is Jesus; Go, wash, at His bidding, and light will arise; The light of the world is Jesus. (Story behind this hymn by Philip Bliss) THE PRINCE OF PEACE MAKES THE WAY OF PEACE To guide (kateuthuno) our feet into the way of peace (eirene) - The sitters in the previous section are now standing! He is speaking metaphorically of course, speaking of spiritually guiding the people of Israel ("our feet" = Israel, although by application He has guided the feet of every sinner who believers to the Light Who brings peace or we never would have arrived there!). Lost sinners, stumble around in the spiritual darkness, and sadly know nothing of God's peace. And we all were blind and could not see where we were going, for we were "like sheep (who had) gone astray, each of of (having) turned to his own way" (Isa 53:6+) and we did "not know the way of peace" (Isa 59:8, 9), but praise God He sent us someone who had shod their FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE (Eph 6:15+) and on declaring the Gospel to us the Spirit birthed the bright rays of the rising of the Sun (Son) on our path and guided our wandering feet onto the way of salvation and the path of eternal peace with God! Hallelujah! Thank You Jesus! This is partially fulfilled for Israel any time a Jewish person's spiritually blinded eyes are opened by the Gospel to the Messiah, the Light of the World (cp 2 Cor 4:6+), but the complete fulfillment will not occur until Messiah returns the Second Time as their Deliverer and "all Israel will be saved" (Ro 11:26+) To reiterate, the problem with mankind according to Paul was "THE PATH (way) OF PEACE THEY HAVE NOT KNOWN." (Ro 3:17+, cp Isa 59:8). Sinful mankind is at enmity with God, an enemy of God (Ro 5:10+), "alienated and hostile in mind" (Col 1:21+). Paul explains that God through Jesus could now reconcile "all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven." (Col 1:20+) Jesus the Prince of peace (Isa 9:6+) as a result of His first coming shined light in the form of the Gospel of peace (2 Cor 4:6+, Eph 6:15+) and thereby made possible peace between God and men who were justified by grace through faith (Ro 5:1+) John MacArthur adds that "peace is one of the elements of the New covenant. In Isaiah 54:10, God said, “‘For the mountains may be removed and the hills may shake, but My lovingkindness will not be removed from you, and My covenant of peace will not be shaken,’ says the Lord who has compassion on you.” “Peace I leave with you;” Jesus promised, “My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful” (John 14:27). Peace, Paul wrote, begins with salvation: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Ro 5:1+ Ed: This is the peace with God - the war is over! Positional Peace). The kingdom of God is characterized by “righteousness and peace and joy in the Holy Spirit” (Ro 14:17+). Peace is one of the fruits of the Spirit (Gal. 5:22+), and the “peace of God, which surpasses all comprehension, will guard [believers’] hearts and [their] minds in Christ Jesus” (Phil. 4:7+ - Ed: This is the peace of God daily. Experiential Peace)." (See context in The MacArthur Commentary) In Isaiah God says I will lead the (spiritually) blind by a way they do not know, In paths they do not know I will guide them. I will make darkness into light before them and rugged places into plains. (Isaiah 42:16, cf Eph 5:8+) They (Israel) will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water. (Isa 49:10) MacArthur writes "At the Messiah’s second advent, Israel’s condition will change from captivity and oppression to contentment and prosperity such as that enjoyed by a well-fed, protected, and watered flock of sheep. These ideal conditions will be enjoyed by the faithful remnant returning for their kingdom in Israel. John reveals that this condition is a foretaste of heaven (Rev 7:16, 17). (See The MacArthur Bible Commentary) To shine (appeared) (2014)(epiphaino from epí = over, upon + phaíno = to shine) literally means to shine upon and is used literally in Acts 27:20+. The essential meaning of epiphaino is to appear suddenly upon the scene and as such is used especially of divine interposition, especially to aid. Here Luke refers to the dawning of light of Jesus upon the spiritual darkness of the world. Here it is used figuratively meaning to become clearly known or to show oneself as did God's kindness and His love for mankind in Titus 3:4+. God our Savior's kindness and love "has shined upon" us in the incarnation of the Messiah, Christ Jesus. Paul used epiphaino in a similar way writing that "the grace of God has appeared (which is another way to describe Jesus' first coming), bringing salvation to all men." (Titus 2:11+) In a similar use Paul said "when the kindness of God our Savior and His love for mankind appeared" and "He saved us." (Titus 3:4-5) Darkness (4655)(skotos from skia = shadow thrown by an object) is literally that sphere in which light is absent and here is used figuratively to describe the sphere of those alienated from God. Skotos in Luke and Acts - Lk. 1:79; Lk. 11:35; Lk. 22:53; Lk. 23:44; Acts 2:20; Acts 13:11; Acts 26:18; Shadow (4639) skia refers to a pale shadow, as contrasted with a sharp, distinct one. Skia is used of a literal shadow (the shape cast by an object as it blocks rays of light) in Acts 5:15 and of literal shade in Mark 4:32 (Here skia refers to the shelter from light and any heat associated with it), but the other 5 NT uses are figurative. Two uses describe the "shadow" of death, that sphere of existence which of men in which they are alienated from God (Mt 4:16, Lk 1:79) and into which Messiah comes as the Light of the world. Poetically the OT Septuagint (see below) speaks of the sheltering shadow of God's wings. Other OT uses speak of human transitoriness (see examples below from Job and the Psalms). The Jewish historian Josephus uses skia to in his description of a besieged city in Jewish War 6.194 where only the shadow of food seemed to be available. Skia - 5v - Matt. 4:16; Mk. 4:32; Lk. 1:79; Acts 5:15; Col. 2:17; Heb. 8:5; Heb. 10:1 Guide (2720)(kateuthuno from kata = down, intensifies meaning + euthunô = straighten from euthus = straight) means to make straight, to straighten fully, to guide or lead directly straight towards or upon something, to guide one's way or journey to a place. The idea is that of conducting one straight to a place, and not by a round-about course. Kateuthuno gives a picture of opening up the way by removal of obstacles so that the desired goal may be reached. Jesus is the Way, the Truth and the Life and no one comes to the Father but through Him. (John 14:6). It is interesting that even in the OT it was God (probably the pre-incarnate Christ) Who inhabited the pillar of cloud (Ex 13:21) which serve to guide Israel - "Thou, in Thy great compassion, Didst not forsake them in the wilderness; The pillar of cloud did not leave them by day, To guide them on their way, Nor the pillar of fire by night, to light for them the way in which they were to go." (Neh 9:19) Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Eirene can convey the sense of an inner rest, well being and harmony. The ultimate peace is the state of reconciliation with God, effected by placing one's faith in the gospel. In eschatology, peace is prophesied to be an essential characteristic of the Messianic kingdom (Acts 10:36). Peace is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies or inwardly, as in the current context, within the soul. Peace implies health, well-being, and prosperity. Rod Mattoon - Have you ever walked in a dark house or cave? You don't know where you are going or what is around you. It is not a very peaceful, restful circumstance, is it? This is a perfect description of a person before he is saved. He is walking in darkness, and thus, has no peace. T W Hunt - The Light Names of Jesus - John says that Jesus is the True Light (John 1:9). Jesus Himself claimed to be the Light of the World (John 8:12). The Bible talks about the people of this world as Jews and Gentiles. For the Jews, Jesus is the Star out of Jacob (Num. 24:17 KJV); for the Gentiles, He is the Light of Revelation to the Gentiles (Luke 2:32). Small wonder then that John says He is the Light of Men (John 1:4). But He is also the Light of Heaven. Zechariah's song called Him the Sunrise from on High, or the Dawn who will "shine upon those who sit in darkness and the shadow of death" (Luke 1:79). Significantly, in Jesus' last word in the New Testament, He called Himself the Bright Morning Star (Rev. 22:16). This name—His last word to us—signifies hope. In the Day of the Lord, He will be the Sun of Righteousness (Mal. 4:2). In the New Jerusalem, "the city has no need of the sun or of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb" (Rev. 21:23). Note that you have to look up in the sky to see all these manifestations of light. These are celestial, or heavenly, light names. Paul wrote Timothy that God dwells in "unapproachable light" (1 Tim. 6:16). Yet Jesus Himself is the Radiance of God's Glory (Heb. 1:3), and He is our access to God. Whether we need enlightenment or illumination for our path, Jesus is the True Light. (The Mind of Christ) James Smith - God's Way. "Expounded unto him the way of God more perfectly" (Acts 18:26), was the mission of Aquila and Priscilla, so far as Apollos was concerned. 1. IT IS THE WAY OF SALVATION (Acts 16:17). 2. IT IS THE WAY OF RIGHTEOUSNESS (Matt. 21:32). "He leadeth me in the paths of righteousness" (Psa. 23). 3. IT IS THE WAY OF PEACE (Luke 1:79). "My foot hath held his steps." Guided by the Light - Bob Mumford, in Take Another Look at Guidance, compares discovering God's will with a sea captain's docking procedure: A certain harbor in Italy can be reached only by sailing up a narrow channel between dangerous rocks and shoals. Over the years, many ships have been wrecked, and navigation is hazardous. To guide the ships safely into port, three lights have been mounted on three huge poles in the harbor. When the three lights are perfectly lined up and seen as one, the ship can safely proceed up the narrow channel. If the pilot sees two or three lights, he knows he's off course and in danger. God has also provided three beacons to guide us. The same rules of navigation apply—the three lights must be lined up before it is safe for us to proceed. The three harbor lights of guidance are: 1. The Word of God (objective standard) 2. The Holy Spirit (subjective witness) 3. Circumstances (divine providence). Together they assure us that the directions we've received are from God and will lead us safely along his way. —Gregory Asimakoupoulos, Concord, California. Leadership, Vol. 6, no. 4. See: Psalms 73:24; Psalms 119:105; Luke 1:79 (Today's Best Devotionals) Mark Water - A mini Bible study on guidance. Have this promise from the prophet Isaiah in the forefront of your mind: "The Lord will guide you always" Isaiah 58:11. 1. How does God guide us? a. with his voice: John 10:27 b. with his eye: Psalm 32:8 c. with his counsel: Psalm 73:24 d. by his presence: John 10:4. 2. In which direction does God guide us? a. along paths of peace: Luke 1:79 b. into all truth: John 16:13. 3. For how long will God guide us? a. all the time: Isaiah 58:11 b. until we die: Psalm 48:14. 4. What conditions need to be fulfilled if I am to be guided? a. Acknowledge God in all you do: Proverbs 3:5, 6. b. Commit your way to the Lord: Psalm 37:5. One footnote concerning guidance. After you have been guided by God, don't forget to be grateful, as the psalmist was: "You guide me with your counsel" Psalm 73:24 (Christian Living) James Smith on The Way of Peace God's Way. "Expounded unto him the way of God more perfectly" (Acts 18:26), was the mission of Aquila and Priscilla, so far as Apollos was concerned. 1. IT IS THE WAY OF SALVATION (Acts 16:17). 2. IT IS THE WAY OF RIGHTEOUSNESS (Matt. 21:32). "He leadeth me in the paths of righteousness" (Psa. 23). 3. IT IS THE WAY OF PEACE (Luke 1:79). "My foot hath held his steps." Application. Can you say with Job, "His way have I kept and not declined" (Job 23:11)? If not, will you say Isaiah 2:3: "Come. . . and He will teach us of His ways." To walk in "His way" we must "Come to Him." The reason they "went their ways" was because they left Him. Cling to Him at all costs. J.C. Philpot - What was it that moved the divine Father to send His own Son into the world? Was it not the free mercy of God flowing forth from His bosom to His family? Then, what merit, what claim can His family ever have? Their misery is their claim. Their worthlessness, their sunken state, the depth of their fall—these things call forth God’s compassion. It is not what I have done for the glory of God; not what I am doing, or trying to do; not my wisdom, my strength, my resolutions, my piety, my holiness. No; my misery, my helplessness, my worthlessness, my deeply sunken state, my fallen condition; which I feel only because of interest in the blood and love of the Lamb—this it is that makes me need God’s mercy; and this it is that qualifies me to go to God through Jesus to receive mercy: for “He is able to save unto the uttermost all that come unto God by Him.” Are you sitting in darkness and the shadow of death—far from the way of peace, troubled, perplexed, confused? You are the very characters for whom Jesus came. Are not unutterable mercies locked up in the bosom of God for you? What is to exclude you? Your sins? No; God has pardoned them. Your worthlessness? No; there is a robe of righteousness prepared for you. You demerits? No; the merits of Jesus are upon your side. Your unholinesss? No; “He of God is made to you sanctification.” Your ignorance? No; “He of God is made to you wisdom.” These are no barriers. I will tell you what is a barrier—self-righteousness, self-esteem, self-exaltation, pride, hypocrisy, presumption; a name to live, a form of godliness, being settled upon your lees, and at ease in Zion—these are barriers. But helplessness, hopelessness, worthlessness, misery—these are not barriers; they are qualifications; they shew, when felt, that your name is in the book of life, that the Lord of life and glory appeared in this world for you; and sooner or later, you will have the sweet enjoyment of it in your heart; and then be enabled to adore Him for His grace, and admire and bless His name for glorifying His love and mercy in your free and full salvation. (Ears from Harvested Sheaves) James Smith - In Darkness. Sitting in Darkness, Luke 1:78-79 Hanging in Darkness, Matt. 27:45-46 Called Out of Darkness, 1 Peter 2:9 Turned from Darkness, Acts 26:18 Four Scriptures which have a close connection with each other, as we shall see in the course of our meditation. I. Sitting in Darkness (Luke 1:78, 79). With glee some Bible critics have pointed out here a supposed inaccuracy. "See," say they, "how Zacharias, filled with the Holy Ghost, misquotes Scripture!" This they say on the supposition that he was quoting Isaiah 9:2. But Zacharias did not say so. He was so saturated with Scripture that, on examining his utterance, we find that he was quoting from Genesis, Exodus, Leviticus, Psalms, Isaiah, Jeremiah, Ezekiel, and Malachi. As a matter of fact there are in Isaiah two special Scriptures on darkness—1st, one on Walking in Darkness (9:2). But 29 years later, the prophet spake on Sitting in Darkness (42:7). It is a picture of deterioration and degeneration, and in our Lord's day it had come true. Once, though in darkness, they exercised an element of freedom and unsettlement and dissatisfaction, for they walked in darkness; now, in fast and fatal bondage, they sit in a dark and loathsome dungeon. Allow this picture language to grip you. The late Dr. Jowett has so graphically drawn attention to it. "Sitting in darkness!" Try to realise it. You sit by the fireside on a winter's night, with a bright fire making the room genial and warm. You sit on, until the fire burns low, and eventually dies out, and the warmth gives place to a searching chill. Then the lamp goes out, and darkness is added to coldness. But you still sit on, and terrible bondage becomes yours. And there are people whose soul-life is just like that. There is no fire in the grate, and their light is gone out, and they abide in cold and dreary desolation, and hard bondage. It was not ever thus. Once there was a fire in the grate, and a bright light showing and shining. The soul of man was lighted by the presence of the Holy Spirit, and wanned by the fact and presence of Divine love. But sin changed all this. Sometimes a darkened room helps an invalid to recover health, but a darkened soul is the result of a spiritual catastrophe, and betokens the presence of a dead spirit, a lifeless soul. Job speaks of "a land where the light is as darkness." SITTING IN DARKNESS. This is either a picture of enjoyment, contentment, or enslavement and despondency, or all. II. Hanging in Darkness (Matt. 27:45, 46). Have you ever connected Sitting in Darkness with Hanging in Darkness? There is a very close connection. If we had never walked or sat in the darkness of sin, He would never had found it necessary to have hung in darkness. He hung in darkness to atone for our sin, and to make it possible for us to sit in light—the light of His presence and love. The solar darkness He experienced, was an emblem of soul-darkness He endured on our account. III. Called Out of Darkness (1 Peter 2:9). This declares that for those sitting in darkness God has a tender regard. That, for them, "a Day-spring from on High hath visited us." That also a voice is heard, calling out of the darkness. IV. Turned from Darkness (Acts 26:18). Do you say: "I hear the voice calling me out of darkness, but I am chained fast, and cannot respond." Well, for you there is hope, for there is One Who will turn you out of darkness, for He can liberate you from the fetters of sin, and lead you right out into liberty. Sing A New Song Read: Luke 1:67-80 [Jesus will] give light to those who sit in darkness . . . , to guide our feet into the way of peace. —Luke 1:79 Two passages in Luke related to the birth of Jesus are often called “songs” because of their similarity to Hebrew psalms of the Old Testament. The early church set them to music and used them in worship. One of them, the Magnificat of Mary (1:46-55), is well known. But the second “song” is a less familiar poem of praise, which was spoken by Zacharias, the father of John the Baptist (vv.67-79). After 9 months of divinely imposed silence, Zacharias was finally able to speak. He announced that the miracle baby born to him and Elizabeth would be named John. Then, filled with the Holy Spirit, Zacharias spoke of God’s faithfulness and the salvation He would bring through Messiah. Zacharias said Jesus, “through the tender mercy of our God, with which the Dayspring from on high has visited us,” would come “to give light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace” (vv.78-79). For a fresh look at the birth of Jesus this Christmas, consider Zacharias’ words of prophecy and exultation. Read them aloud. Ponder their meaning. Let God use them to write a new song of praise deep in your heart. This Christmas sing a new song That comes from deep within; A song that honors Christ the Lord, Who saves us from our sin. —Hess Seeing God's work in our life puts a new song in our heart. Luke 1:80 And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel. NET And the child kept growing and becoming strong in spirit, and he was in the wilderness until the day he was revealed to Israel. GNT Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ. NLT John grew up and became strong in spirit. And he lived in the wilderness until he began his public ministry to Israel. KJV And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. ESV And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel. NIV And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel. the child: Lu 1:15 Luke 2:40,52 Judges 13:24,25 1Sa 3:19,20 he lived in the deserts: Mt 3:1+ Mt 11:7 Mk 1:3,4 his public appearance to Israel.: John 1:31 Verse-by-Verse - Multiple Commentaries - Luke 1:80 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries SUMMARY OF THE LIFE OF JOHN THE BAPTIST And the child (paidion) continued to grow (auxano) and to become strong (krataioo) in spirit, and he lived in the deserts (eremos) until the day of his public appearance to Israel - Luke summarizes the childhood of John the Baptist in one sentence. In spirit picks up on Luke's earlier description of John (means "Grace of God") "It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (Lk 1:17+, cf Mal 4:5, 6+) Henry