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John Phillips · Citado em PreceptAustin
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Phillips - The nation of Israel had fallen on hard times. The majority of Jews lived in the Diaspora. The homeland had been invaded repeatedly, and now cruel Herod sat on David's throne. For four centuries, God had been silent. Now He was about to speak and act as never before. The divine treaty that God had signed with Israel was unconditional, never to be revoked despite Israel's constant apostasies (Gen. 12:1-3; 15:9-21; 17:1-27). Two women, an old one and a young one, blended their voices, and Zacharias sat there dumb! Probably never in all of the nine long months did his dumbness afflict him more. (Exploring Luke) Bruce Barton - The words “he has helped … Israel” are in the same verb tense as the previous verses—this is a future event so certain that it is mentioned in the past tense. This “help” for Israel is the Messiah, Who will come according to the promise [God] made to our ancestors. God kept his promise to Abraham to be merciful to God’s people forever (Genesis 22:16–18). Jesus’ birth fulfilled the promise, and Mary understood this as the Spirit revealed it to her. Some of God’s promises to Israel are found in 2 Sa 22:50–51; Ps 89:2–4; Ps 103:17–18; Micah 7:18–20+). (Life Application Bible Commentary) Here is a example of a prophecy (among many which could have been given) from Micah which fulfills Mary's prophecy that Messiah give help to Israel in remembrance of His mercy... Who is a God like You, who pardons iniquity (ANSWER? NO ONE!) and passes over the rebellious act of the remnant of His possession? He does not retain His anger forever, (HOW CAN WE BE SURE?) Because He delights in unchanging love (hesed/chesed/heced = Jehovah's love that is unchanging because His covenant with Abraham is unconditional, unchanging! He is a Covenant Keeping God! Hallelujah!). 19 He will again have compassion on us (racham = tender, heartfelt concern cf IN REMEMBRANCE OF HIS MERCY); He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. (COMPARE THE PROMISE QUOTED BY PAUL) 20 You will give truth to Jacob And unchanging love (hesed/chesed/heced) to Abraham, Which You swore to our forefathers From the days of old. (Micah 7:18–20+).
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Phillips - Paul had a stake in the Philippians and they had a stake in him. They were supporting him, helping to supply his financial needs, and ministering to him in prison. They were to rejoice in him just as he rejoiced in them. The only use of sugchairo in the Septuagint is Genesis 21:6 Sarah said, "God has made laughter for me; everyone who hears will laugh with me." Rod Mattoon - Our responsibility as Christians is to trust in the Lord, His Word, and to be patient in waiting for Him to fulfill His Word. Mary had to wait patiently for the child to be bom in God's time. Rushing God's plan would have been bad for the baby. She needed to carry the child full term. In the same manner, we need to learn to wait on God and His timing. Beloved, give God the opportunity to lead, guide, direct your life, answer your prayers, and provide for your needs. The promise of the Rapture and the Second Coming may seem incredible, but He is going to return one day soon and remove the Christians from this planet. We are to patiently wait for His coming and serve Him until He returns. If you are sick, single, stressed, or strained financially, give the Lord time to answer your prayers and work in your life. Don't rush the Lord. God is powerful enough to do that which seems absolutely impossible. Never underestimate His power and the power of His Word. (Ps 27:14). J C
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Phillips quips that "The old priest's last word had been one of doubt; his first word now was one of delight. Then he had wanted a sign; now he wanted to sing." (See context in Exploring the Gospel of Luke) He began to speak (laleo) in praise (eulogeo) of God - Began to speak is imperfect tense speaks of his praising God over and over, again and again, a good pattern for all of us! His first words were not to grumble or complain but to praise God! This was already undoubtedly a Spirit filled man as he was so identified in (Lk 1:67). He reminds me of David after he had sinned against God and in Psalm 51 asked "O Lord, open (Lxx = anoigo) my lips, that my mouth may declare Your praise."
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Phillips observes "God had broken His long silence! There could be no doubt about that." (See context in Exploring the Gospel of Luke) Fear (phobos) came on all those living around them - The NET Note says that "Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place." The reaction by the people is similar to the that of the crowds in Mt 9:33 "After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, “Nothing like this has ever been seen in Israel.” There was clearly a sense that this was the work of God in their midst and a personal encounter with holy God by unholy people is a fearful thing! God's presence caused them to tremble with a holy awe much like Isaiah responded to his divine encounter in Isaiah 6:1-4, 5+. Compare a similar reaction in Acts 19:17+ in the context of Acts 19:12-16+ where the sons of Sceva were assaulted by the demons. Luke records a similar reaction to the sense that God was present and active in the newly formed church in Acts 2 writing that "everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles." (Act 2:43+) When Jesus raised the dead man in Lk 7:16+ "Fear gripped them all, and they began glorifying God, saying, “A great prophet has arisen among us!” and, “God has visited His people!” And all these matters were being talked about in all the hill country of Judea - All these matters would surely be all the details of this miraculous conception announced by an angel to a priest whose wife Elizabeth was barren and of advanced age and how Zacharias' unbelief had resulted in him being struck mute, and then 9 months later instantly healed when he wrote John's name on a tablet. This miraculous news spread throughout Judea. It would also have included important news that John would be a forerunner of the Messiah (Lk 1:17+), which would in turn serve to heighten Messianic expectations among the Jews in Judea. And one has to believe this news found its way to the religious leaders in Jerusalem. The hill country of Judea - See location on map. The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. Fear (awe) (5401)(phobos from phebomai = flee, withdraw) is used in an active sense to describe that which causes fear or terror. It is usually an emotion of severe distress aroused by intense concern of some impending pain, danger, etc, and is usually accompanied by a desire to flee because feeling inadequate or without sufficient resources. Fundamentally phóbos involves separating from, removing oneself and hence avoiding because of dread or fright. Phobos is used positively in relation to God, of avoiding or fleeing from what displeases the Lord, and embracing what is truly good and in His will. Luke 1:66 All who heard them kept them in mind, saying, "What then will this child turn out to be?" For the hand of the Lord was certainly with him. kept them in mind. Luke 2:19, 51; 9:44. Ge. 37:11. Ps. 119:11. For the hand. Luke 1:80; Luke 2:40. Ge. 39:2. Jdg 13:24, 25. 1 Sa. 2:18; 16:18. 1 Ki. 18:46. Ps. 80:17; 89:21. Ac. 11:21. Verse-by-Verse - Multiple Commentaries - Luke 1:66 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries NET All who heard these things kept them in their hearts, saying, "What then will this child be?" For the Lord's hand was indeed with him. Related Passages: 1 Samuel 2:21, 26 The LORD visited Hannah; and she conceived and gave birth to three sons and two daughters. And the boy Samuel grew before the LORD...26 Now the boy Samuel was growing in stature and in favor both with the LORD and with men. TREASURING THESE THINGS IN THEIR HEARTS All who heard them kept them in mind (kardia) - Literally "in the heart." KJV has "laid them up in their hearts." Other translations have "the hearers treasured them in their heart, pondering" (Fenton), "No one who heard it could forget it" (Barclay). The point is that the supernatural events the people had witnessed and heard about made a deep impression. We see a similar description in Lk 2:19+ ("Mary treasured all these things, pondering them in her heart.") and Lk 3:15+ ("all were wondering in their hearts").
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Phillips has an interesting thought on the hand of the Lord with John - "The Hand of the Lord was with him!" Or, as we would say, they held hands. If a couple is going to hold hands, one thing is necessary-closeness! It is very difficult to hold hands if two or three people manage to get in between. If John and the Lord were going to hold hands, nobody and nothing must come between. (See context in Exploring the Gospel of Luke) It is notable the hand of the Lord was also on the prophet Elijah (1 Ki 18:46 = "The Hand of the Lord was on Elijah, and he girded up his loins and outran Ahab to Jezreel.") for the angel had declared to Zacharias that John "will go as a forerunner before Him (MESSIAH) in the spirit and power of Elijah." (Lk 1:17+) Related Resource: See study on The Hand of the Lord - The hand of the Lord is primarily an OT phrase. Study this great phrase which occurs 38x in 37 verses (NAS) - Ex. 9:3; Deut. 2:15; Jos. 4:24; Jos. 22:31; Jdg. 2:15; Ruth 1:13; 1 Sam. 5:6; 1 Sam. 5:9; 1 Sam. 7:13; 1 Sam. 12:15; 2 Sam. 24:14; 1 Ki. 18:46; 2 Ki. 3:15; 1 Chr. 21:13; Ezr. 7:6; Ezr. 7:28; Job 12:9; Ps. 75:8; Ps. 118:15; Ps. 118:16; Prov. 21:1; Isa. 19:16; Isa. 25:10; Isa. 41:20; (cf Isa 51:17) Isa. 62:3; Isa. 66:14; Jer. 51:7; Ezek. 1:3; Ezek. 3:14; Ezek. 3:22; Ezek. 8:1; Ezek. 33:22; Ezek. 37:1; Ezek. 40:1; Lk. 1:66; Acts 11:21; Acts 13:11 Luke 1:67 And his father Zacharias was filled with the Holy Spirit, and prophesied, saying: filled. Luke 1:15, 41. Nu. 11:25. 2 Sa. 23:2. Joel 2:28. 2 Pe. 1:21. Verse-by-Verse - Multiple Commentaries - Luke 1:67 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ZACHARIAS' PROPHETIC SONG THE BENEDICTUS Benedictus is from first word in the Latin Vulgate for Blessed (eulogētos = “blessed”; Latin = benedictus). As you read Zacharias' prophetic song notice the frequent allusions to other prophecies from the Old Testament. Here's the point -- this man was walking blamelessly before the Lord and one reason undoubtedly is because he was a Word Saturated man (THUS ABLE TO DRAW DEFTLY FROM THE OLD TESTAMENT SCRIPTURES), and this also relates to his being a Spirit Saturated man because filling with the Word is clearly linked with filling with the Spirit THOUGHT - Zacharias' example begs the question - Are you in the Word of God daily? Better yet is the Word sinking down into your heart? If not, this might be part of the reason you are not Filled with the Spirit and as John
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Phillips - Suddenly filled with the Spirit, this obscure priest took his place among the prophets. His long enforced silence had thrown Zacharias in upon himself, to meditate no doubt on some of the great passages of Scripture that he had known since boyhood but that now came home to him with new depths of meaning. For three months, he had been Mary's host. No doubt his writing tablet had been busy with questions. Elizabeth was soon to give birth to the Messenger; Mary would soon give birth to the Messiah. Now, his tongue untied, he recorded his musings (See Exploring the Gospel of Luke) It is notable that filling with the Spirit was often connected to speaking a message from God. In 2 Samuel 23:2, David declared, “The Spirit of the Lord spoke by me, and His word was on my tongue.” In Luke 2 we read of Simeon And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28 then he took Him into his arms, and blessed God, and said, 29 “Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word; 30 For my eyes have seen Your salvation, 31 Which You have prepared in the presence of all peoples, 32 A LIGHT OF REVELATION TO THE GENTILES, And the glory of Your people Israel.” (Lk 2:27-32+) We see a similar pattern of Spirit controlled saints at Pentecost after being filled with the Spirit (Acts 2:4+) "began to speak with other tongues, as the Spirit was giving them utterance" and they spoke "of the mighty deeds of God.” (Acts 2:11+) In Acts 2 clearly Peter was filled with the Spirit as he preached a sermon with about 3000 being saved. And then again in Acts 4:8-12+ Luke records Then Peter, filled with the Holy Spirit, said to them, “Rulers and elders of the people, 9 if we are on trial today for a benefit done to a sick man, as to how this man has been made well, 10 let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead–by this name this man stands here before you in good health. 11 “He is the STONE WHICH WAS REJECTED by you, THE BUILDERS, but WHICH BECAME THE CHIEF CORNER stone. 12 “And 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.” John
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Phillips says that "At last! God was coming to visit His people and coming as a Redeemer and a Ruler. Zacharias, like so many of the Old Testament prophets, telescoped together the two advents of Christ (ED: SEE SCHEMATIC BELOW DEPICTING HOW THE PROPHETS "TELESCOPED" THE TWO COMINGS OF CHRIST. THEY COULD NOT SEE INTERVENING DELAY, THE CHURCH AGE.)." In other words Zacharias' praise for redemption accomplished did not distinguish between Christ's First Coming (as Redeemer = NEAR FULFILLMENT) and His Second Coming (as Redeemer and Ruler, cf Rev 19:16+, Rev 20:4, 6+ = FAR FULFILLMENT), but both would accomplish redemption for His people just not on their timetable. So as alluded to above in His First Coming John records that "He came to His own (ISRAEL, THE JEWS), and those who were His own did not receive Him." (Jn 1:11+) "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." (Jn 1:12-13+) Of course, some Jews did receive Messiah as Redeemer, but it was only a remnant of the nation. Most rejected their Redeemer and still do, although in recent years there have been an increasing number of Jews who recognize and receive Jesus as their Messiah. On the other hand Israel's rejection opened the door of redemption for the Gentiles, Paul writing "I say then, they (JEWS/ISRAEL) did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous (DOES YOUR NEW SPIRIT EMPOWERED LIFE IN CHRIST MAKE YOUR JEWISH FRIENDS JEALOUS? IT SHOULD!). Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be!" (Ro 11:11-12+, see also Ro 11:17+ where "branches" = Israel and "you" = Gentiles) So the question is this -- when will Israel's "fulfillment" be? This promised redemption of His people (Israel) will not be fully accomplished until Messiah returns a second time. At that time Paul explains "ALL ISRAEL WILL BE SAVED (That is, "ALL" that believe in Jesus); just as it is written, “THE DELIVERER (Messiah = rhuomai) WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Ro 11:26-27-see in depth note explaining this incredible harvest of Jews at the end of this age! For more discussion of this harvest of Jewish souls by Jesus at the end of this present age see the discussion of the incredible prophecy in Zechariah 12-14, specifically Zechariah 12:10-14+, Zechariah 13:1+ and Zechariah 13:8-9+. (See also discussion below on TIME GAP.) Visited (concerned about) (1980)(episkeptomai from epí = upon or intensifying verb + skopeo = regard, give attention to, look at, contemplate; cf episkope) literally means to look upon, to examine closely, to inspect, to examine the state of affairs, to look after or to oversee. The idea is to go to see with the goal of relieving distress, sickness or bondage. "An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining." (Robertson) In the Septuagint episkeptomai speaks of a visitation from God, most often a visitation for good and that is the sense in Luke 1:68. One's destiny is changed when Jehovah visits! (or at least it should be unless you fail to open the door! cf Rev 3:20) Episkeptomai is used in the Septuagint of Jehovah "visiting" Sarah to give her the promised child Isaac (Ge 21:1 = "The LORD took note of Sarah..."). Note that 7/11 NT uses of episkeptomai are by luke - Luke 1:68, Lk 1:78, Lk 7:16+ Acts 6:3+, Acts 7:23+, Acts 15:14, 36+. In Acts 15:14+ the verb describes God's concern for Gentiles - “Simeon has related how God first concerned (episkeptomai) Himself about taking from among the Gentiles a people for His name." Luke uses episkeptomai to describe the Jew's reaction to Jesus' raising a man from the dead - "And the dead man sat up, and began to speak. And Jesus gave him back to his mother. And fear gripped them all, and they began glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" (Luke 7:15-16+) They were partially correct for Jesus was not only a great Prophet (fulfilling Dt 18:15), but He was the great Savior and His restoration of the man's life should have been like a "giant finger" pointing to the fact that Jesus was the long awaited Jewish Messiah! As noted above sadly most of the nation missed the first visitation of the Redeemer. The theme of God visiting His people is described by Joseph who uttered these words before death - "I am about to die, but God will surely take care of you (Lxx = episkeptomai) and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob (WHAT IS BASIS FOR GOD'S GRACIOUS ACTION? HIS OATH TO THE PATRIARCHS - THE ABRAHAMIC COVENANT!)....God will surely take care of you (Lxx = episkeptomai), and you shall carry my bones up from here.”(Ge 50:24-25) In fact in the Septuagint of these passages in Genesis 50, the Greek uses an emphatic Hebraism, “in visiting, God will visit you,” (episkope and episkeptomai) which means, “God will surely visit you.” It is a sure thing! After an interval of 400 years of slavery in Egypt, we read of God telling Moses "I am indeed concerned about (again the Hebraism of doubling similar words - episkope and episkeptomai to emphasize the certainty of this coming to pass = “Visiting, I have visited”) you and what has been done to you in Egypt" (Ex. 3:16) And then in Exodus 4:31. "So the people believed; and when they heard that the LORD was concerned about (Lxx = episkeptomai) the sons of Israel and that He had seen their affliction, then they bowed low and worshiped." Even so, in Zacharias’ time, Israel had not heard a word from the Lord in 400 years. The nation was now under the Roman yoke of oppression. It seemed as if God had forgotten His people. But then, after the birth of the forerunner of Messiah, and knowing the angel’s promise to Mary that she would bear the Son of God, Zacharias prophesies, “Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people.” FIRST VISITATION - Later in his Gospel Luke uses the related noun episkope which generally describes the presence of divine power to save. In Luke 19:43-44+ Jesus issued a prophetic warning that was fulfilled about 40 years later with the destruction of the city of Jerusalem and the Temple. "For the days shall come upon you when your enemies will throw up a bank before you, and surround you, and hem you in on every side (ROMANS UNDER TITUS LAID SIEGE AND SURROUNDED JERUSALEM), and will level you to the ground and your children within you, and they will not leave in you one stone upon another (EXACTLY WHAT THE ROMANS DID TO THE TEMPLE IN 70AD), because (WHY WOULD THIS OCCUR?) you did not recognize the time (kairos = OPPORTUNITY) of your visitation (episkope)." Comment: Note that Jesus says this tragic fate would come upon the nation of Israel because they did not recognize the time of their visitation. The clear implication is that the Jews had been given sufficient prophetic truth so that they should have known this was the time of the Messiah's arrival. And yet their eyes were blinded, their ears were shut and their heart was hard (cf Acts 28:27+) and they failed to recognize that passages like Daniel 9:24, 25+ if interpreted literally would have told them to the very day (according to many conservative commentators) when Jesus would enter the city of Jerusalem in the last week of His life. (See story of one Jewish rabbinical student who did recognize that God has visited His people!) Accomplished (4160)(poieo) means He (Messiah) would provide for redemption by dying on the Cross, as "the Lamb of God Who takes away the sin of the world!" (Jn 1:29+) Salvation is God's doing from start to finish! Steven
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Phillips comments that John the Baptist "thought about the Old Testament prophecies, great prophecies "that we should be saved from our enemies, and from the hand of all that hate us" (Lk 1:71). In Zacharias's day, the Jews were crushed under the iron heel of Rome. In the end times, the Antichrist will have the Jews by the throat (Ed: Read Da 7:21-note, especially Da 7:25-note. "Saints" in context = the Jews not the church). Zacharias saw an end to all of that kind of thing." (See context in Exploring the Gospel of Luke) And FROM THE HAND OF ALL WHO HATE (miseo) US - The hand speaks of power (a hand holds someone in its grip) and in historical context as Zacharias spoke Israel was in the hand of Rome. God promises to deliver the nation of Israel, not just from the hand or power of Rome, but of everyone (all = pas = all without exception) who hates them (and this is much, even most of the world today, but especially the Arab nations and this intense hated will persist and even intensify as we approach the end of this age when the hatred will culminate in Great Tribulation, the Time of Jacob's Distress or Trouble - Jer 30:7+). This promise is repeated as if to make sure Israel really understands that deliverance is God's heart and His sure promise to the nation. Hate (miseo) is in the present tense signifying continual hatred. Luke 1:74 To grant us that we, being rescued (rhuomai) from the hand of our enemies, Might serve Him without fear, Ps 106:10 So He saved them from the hand of the one who hated them, And redeemed them from the hand of the enemy. Dt 33:29 "Blessed are you, O Israel; Who is like you, a people saved by the LORD, Who is the shield of your help, And the sword of your majesty! So your enemies shall cringe before you, And you shall tread upon their high places." The phrase from the hand is used 82x in 70v and speaks often of being under the power of another - Gen. 32:11; Gen. 33:19; Gen. 48:22; Exod. 2:19; Exod. 14:30; Exod. 18:9; Exod. 18:10; Lev. 22:25; Num. 35:25; Deut. 3:8; Deut. 7:8; Deut. 25:11; Jos. 22:31; Jdg. 2:18; Jdg. 6:14; Jdg. 8:22; Jdg. 9:17; Ruth 4:5; Ruth 4:9; 1 Sam. 4:8; 1 Sam. 7:3; 1 Sam. 7:8; 1 Sam. 7:14; 1 Sam. 9:16; 1 Sam. 10:18; 1 Sam. 17:37; 1 Sam. 25:39; 2 Sam. 3:18; 2 Sam. 8:1; 2 Sam. 12:7; 2 Sam. 14:16; 2 Sam. 18:19; 2 Sam. 18:31; 2 Sam. 19:9; 2 Sam. 22:1; 2 Ki. 13:25; 2 Ki. 16:7; 2 Ki. 17:39; 2 Ki. 18:33; 2 Ki. 19:14; 2 Ki. 20:6; 1 Chr. 18:1; 2 Chr. 30:6; 2 Chr. 30:16; 2 Chr. 32:11; 2 Chr. 32:15; 2 Chr. 32:22; Ezr. 8:31; Neh. 9:27; Job 5:15; Job 6:23; Ps. 18:1; Ps. 31:15; Ps. 97:10; Ps. 106:10; Ps. 107:2; Prov. 6:5; Eccl. 2:24; Isa. 36:18; Isa. 37:14; Isa. 38:6; Jer. 15:21; Jer. 20:13; Jer. 31:11; Ezek. 34:27; Mic. 4:10; Hab. 2:9; Lk. 1:71; Lk. 1:74; Acts 12:11 John MacArthur is one of the few commentators I have been able to find who interprets Zacharias' prophecy with both a present and future fulfillment (which is what I favor) so here is his entire comment on Luke 1:71 Like many Old Testament predictions, the Lord’s promise to David in 2 Samuel 7:12–14 has both a near and a distant fulfillment. In the short term, David’s descendant, whose kingdom God promised to establish (2 Sa 7:12) was his son Solomon. He was granted the privilege of building the temple that was denied to David (2 Sa 7:13a). But neither Solomon’s kingdom nor the temple he built were to last. As Solomon grew old, he sank deeper and deeper into sin. As a result, after his death the kingdom split into two kingdoms: the northern kingdom of Israel, and the southern kingdom of Judah. Eventually, after centuries of rebellion and disobedience, Israel was destroyed by the Assyrians (722 B.C.). Little more than a century later Judah fell to the Babylonians, who in 586 B.C. destroyed Solomon’s magnificent temple. God’s covenant promise, however, did not fail. It extends to the One greater than Solomon (Luke 11:31+)—the Lord Jesus Christ. It is His kingdom that God promised to establish forever (2 Sa 7:13, 16). He will one day return to establish His earthly kingdom in fulfillment of the promise made to David, and “there will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore” (Isa. 9:7+). It was that Messianic Kingdom, with its hope and expectation of salvation from Israel’s enemies, and from the hand of all who hate the Jewish people (cf. Ps. 106:10), that elicited Zacharias’s praise. As noted above, he believed the kingdom’s arrival was imminent (as indeed did Jesus’ own disciples, even after His resurrection [Acts 1:6-see commentary]); he knew that his son was the forerunner of the Messiah, and that Mary was pregnant with the Messiah. Zacharias did not foresee that the unthinkable would happen—that Israel would reject and execute her King. But Israel’s disobedience cannot nullify the promises of God (Ro 3:1–3). The King will one day return to establish His earthly kingdom, just as God promised David. In that day the remnant of Israel will come to repentance and faith and, says the Lord, “will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn” (Zech. 12:10+). They will cry out joyously, “Blessed is He who comes in the name of the Lord!” (Mt 23:39). “In that day,” Zechariah prophesied, “His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east” (Zech. 14:4+). The most detailed description of the triumphant return of Jesus Christ to judge His enemies and establish His earthly kingdom is found in Revelation 19:11–21+...The hope of Zacharias and the future remnant of Jews, as well as all true believers, is sure and will certainly come to pass. God will not forget His covenant with David (ED: NOR HIS COVENANT WITH ABRAHAM - Lk 1:73). The redeemed will experience the blessed joy of serving and worshiping the King during the Millennial Kingdom and the eternal kingdom that will follow it. Only then will the fervent longing of the children of Israel for salvation from their enemies, and from the hand of all who hate them be realized. (See context in Luke Commentary) 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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Phillips - The Abrahamic covenant was personal, spiritual, and territorial. And it was wholly unconditional (Ge 12:1-3; 15:1-21; 17:1-21). Related Resources: Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Robert Hawker - The mercy promised.—Luke 1:72. THE mercy promised! Why, God graciously promised many mercies, and most faithfully and fully performed them. Yes! every thing out of hell may well be called a mercy. Every child of Adam beareth about with him, day by day, tokens of God’s mercy. The air we breathe, the garments we put on, the food we eat; all the comforts, conveniences, enjoyments of life; these are all mercies. But none of these are what the sweet portion of the morning points at. It is here a particular, a special, one specific mercy. And who can this mean, my soul, but Jesus, thy Jesus? He is indeed the mercy promised; the first mercy, the first promise; the first, best, and comprehensive gift of God in the Bible. He is indeed the mercy of mercies, the first-born, the sum and substance of every other. He is essential to make all other mercies really and truly mercies; for, without him, they ultimately prove injurious. He is essential to put a sweetness, to give a relish, a value, an importance, to every other. Where Jesus is, there is mercy; where Jesus is not, what can profit? My soul! hast thou considered this? Dost thou know it? Is Jesus thine? Is this mercy promised, really, truly given to thee? Hast thou taken him home to thine house, to thine heart? Pause! If it be so, how dost thou value him, know him, use him, live to him, walk with him, hope in him, rejoice in him, and make him thine all? Hast thou received him as a free mercy, an undeserved mercy? Hast thou accepted him as so seasonable a mercy, that, without him, thou wouldest have been undone for ever? Is he now so truly satisfying to thee in all thy desires, for time and for eternity, that thou canst bid adieu to every enjoyment if needful; and, looking up to Jesus, canst truly say, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee!” Oh! my soul! if this be thy portion, then hast thou a Benjamin’s portion indeed! God thy Father hath given thee indeed the mercy promised; and Jesus is, and will be, thy mercy, and the mercy of all mercies, to all eternity. Amen. Luke 1:73 The oath which He swore to Abraham our father, NET the oath that he swore to our ancestor Abraham. This oath grants GNT ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν, τοῦ δοῦναι ἡμῖν NLT the covenant he swore with an oath to our ancestor Abraham. KJV The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, ESV the oath that he swore to our father Abraham, to grant us NIV the oath he swore to our father Abraham: 74 to rescue us from the hand of our enemies, and to enable us to serve him without fear Ge. 22:16, 17; Ge 24:7; Ge 26:3. De. 7:8, 12. Ps. 105:9. Je. 11:5. He. 6:16, 17. Verse-by-Verse - Multiple Commentaries - Luke 1:73 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GOD'S OATH TO ABRAHAM The oath which He swore to Abraham our father - This oath is repeated several times. God will not go back on what he has sworn. In the context that follows the oppression of the Gentiles is on the mind of Zacharias. Israel might be oppressed, but the oath God made will endure! Even when there was no literal nation of Israel for almost 1900 years, God's oath to Abraham the father of the Jews was still valid. God had not forgotten His covenant promises (cf Lk 1:72), including the promise of land to Abraham. And then along comes World War II, the horrible extermination of 6 million Jews which stirred global sympathy and resulted in the establishment of the sovereign nation of Israel in May, 1948. This was in a sense, a partial fulfillment of the oath God swore to Abraham their father, but the best is yet to come at the end of this age, when Messiah returns and fulfills the promises to the nation of Israel (and Gentile believers will be beneficiaries of this fulfillment!). By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed shall possess the gate of their enemies." (Ge 22:16-17) Oath (3727) (horkos from herkos = a fence, an enclosure, that which restrains a person) (See more in depth dictionary discussion of Oath) in simple terms is a solemn statement attesting to the truth or inviolability of one’s words. It was used to validate a promise or affirm something said as absolutely true. An oath is a solemn promise, often invoking a divine witness, regarding one's future acts or behavior and often included penalties (and stated in the oath) for failure to keep the oath. An oath is a definitive and binding confirmation of the spoken word and invalidates any contradiction of the statement made. Vine adds that Oath refers to "the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes “the oath is final for confirmation.” This is referred to in order to illustrate the greater subject of God’s “oath” to Abraham, confirming His promise." Louw-Nida - an affirmation the truth of a statement by calling on a divine being to execute sanctions against a person if the statement in question is not true (in the case of a deity taking an oath, his divine being is regarded as validating the statement) In the OT oath was prescribed that oaths should be taken in Yahweh’s name (Deuteronomy 6:13; 10:20), and lying under oath was condemned as a violation of the Third Commandment (Exodus 20:7; Deuteronomy 5:11; Zechariah 5:3,4) Noah Webster's 1828 dictionary defines oath as "A solemn affirmation or declaration, made with an appeal to God for the truth of what is affirmed. The appeal to God in an oath, implies that the person imprecates his vengeance and renounces his favor if the declaration is false, or if the declaration is a promise, the person invokes the vengeance of God if he should fail to fulfill it. A false oath is called perjury." Horkos in the NT - oath(7), oaths(2), vows(1). Matt. 5:33; Matt. 14:7; Matt. 14:9; Matt. 26:72; Mk. 6:26; Lk. 1:73; Acts 2:30; Heb. 6:16; Heb. 6:17; Jas. 5:12 Horkos in the Septuagint - Gen. 21:14; Gen. 21:32; Gen. 21:33; Gen. 22:19; Gen. 24:8; Gen. 26:3; Gen. 26:23; Gen. 26:33; Gen. 28:10; Gen. 46:1; Gen. 46:5; Exod. 13:19; Exod. 22:11; Lev. 5:4; Num. 5:21; Num. 30:2; Num. 30:10; Num. 30:13; Deut. 7:8; Jos. 2:17; Jos. 2:19; Jos. 9:20; Jdg. 21:5; 1 Sam. 14:26; 2 Sam. 21:7; 1 Ki. 2:43; 1 Chr. 16:16; 2 Chr. 15:15; Neh. 10:29; Ps. 105:9; Prov. 29:24; Eccl. 8:2; Eccl. 9:2; Jer. 11:5; Dan. 9:11; Dan. 11:18; Amos 5:5; Zech. 8:17 Swore (3660) (omnuo) derives from a basic meaning to grasp a sacred object (Friberg). The verb omnuo thus means to swear, confirm or affirm the truth of a statement by calling on a divine being (heaven, altar, temple, throne of God) to execute sanctions against a person if the statement in question is not true. To put one's self under oath. To threaten with an oath as in Heb 3:11,18, 4:3. BDAG phrases it this way "to affirm the veracity of one’s statement by invoking a transcendent entity, freq. w. implied invitation of punishment if one is untruthful." As the writer of Hebrews says "when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself saying, “I WILL SURELY BLESS YOU AND I WILL SURELY MULTIPLY YOU.” (Heb 6:13-14+) Related Resources: If you have never seen this documentary, you need to watch it as you will see the hand of God moving in the background to sovereignly bring about the establishment of the nation of Israel. Your faith in the absolute sovereignty of our Great God will be encouraged! Israel: A Nation is Born - Part 1 Israel: A Nation is Born - Part 2 Israel: A Nation is Born - Part 3 Israel: A Nation is Born - Part 4 Israel: A Nation is Born - Part 5 Israel: A Nation is Born - Part 6 Luke 1:74 To grant us that we, being rescued from the hand of our enemies, might serve Him without fear, NET the oath that he swore to our ancestor Abraham. This oath grants 74 that we, being rescued from the hand of our enemies, may serve him without fear, GNT ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν, τοῦ δοῦναι ἡμῖν 74 ἀφόβως ἐκ χειρὸς ἐχθρῶν ῥυσθέντας λατρεύειν αὐτῷ NLT the covenant he swore with an oath to our ancestor Abraham. 74 We have been rescued from our enemies so we can serve God without fear, KJV he oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, ESV the oath that he swore to our father Abraham, to grant us 74 that we, being delivered from the hand of our enemies, might serve him without fear, NIV the oath he swore to our father Abraham: 74 to rescue us from the hand of our enemies, and to enable us to serve him without fear that we. Luke 1:71. Is. 35:9, 10; Isa 45:17; Isa 54:13, 14; Isa 65:21–25. Eze. 34:25–28; Ezek 39:28, 29. Zep. 3:15–17. Zec. 9:8–10. Ro. 6:22; 8:15. 2 Ti. 1:7. He. 2:15; 9:14. Re. 2:10. Verse-by-Verse - Multiple Commentaries - Luke 1:74 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries DIVINE DELIVERANCE PROMISED To grant us that we - To grant is the verb didomi which means to give based on decision of will of giver (in this case God) based on no merit of the recipient (Israel). Note the pronoun we, which refers to Israel. This is a gift of amazing grace and reflects the Deliverer's faithfulness to keep His promises to Abraham, Isaac and Jacob. Praise God! If He is rebellious to Israel, beloved rest assured He will be faithful to all those who are now of Abraham's seed (Gal 3:29+). Being rescued - What does this prophecy by Zacharias mean? Keep in mind that "rescued" (rhuomai) conveys the meanings of rescued from danger and thus saved or delivered. In context Zacharias is primarily describing an event which will occur in the future, when Messiah returns and all Israel is saved - see Ro 11:25-27+; Zechariah 12:10-14+, Zech 13:1+ and Zech 13:8-9+). That is the ultimate fulfillment, the final "national rescue" (so to speak) of Israel. But we can apply this truth even now in the church age to any Jewish person (and any Gentile) who becomes a believer in Messiah for they in effect have been "rescued (same verb rhuomai) from the domain of darkness (THE RIGHT AND MIGHT OF GOD'S ENEMY SATAN), and transferred to the kingdom of His beloved Son." (Col 1:13+) Rescued (delivered) (4506)(rhuomai is derived from rhúo = to draw, drag along the ground) means to draw or snatch to oneself and invariably refers to a snatching from danger, evil or an enemy. This basic idea is that of bringing someone out of severe and acute danger, and so to save, rescue, deliver, preserve. Rhuomai emphasizes greatness of peril from which deliverance is given by a mighty act of power. In the NT rhuomai is always associated with Jesus as the Deliverer and with a person (in this context the nation of Israel) as the object of His deliverance. (And for every believer we can claim Jesus as our Deliverer! Play Rich Mullins "My Deliverer") All 15 uses of rhuomai - Mt. 6:13; Mt. 27:43; Lk. 1:74; Ro 7:24; Ro 11:26; Ro 15:31; 2 Co. 1:10; Col. 1:13; 1 Th. 1:10; 2 Th 3:2; 2 Tim. 3:11; 2 Ti 4:17; 2 Ti 4:18; 2 Pe 2:7; 2 Pe 2:9 From the hand of our enemies from the hand of our enemies -To be in someone's hand is to be under their power or rule. In context Zacharias is speaking primarily of national enemies of Israel. And so Zacharias foresees that the nation of Israel will one day in the future be free from the tyrannical rule of her enemies (note the use of the plural - even as I write 70 nations have recently met in Paris to draft an agreement to "force" Israel to accept a two-state solution - 1/19/17). From this oppressive hand Israel will be delivered by the omnipotent Hand of God which knows no equal! Even in the book of Exodus we see a foreshadowing of Jehovah's power and desire to set His people Israel free, Moses recording these words just after the children of God had crossed the Red Sea in which their enemies were annihilated... Thus the LORD saved (Hebrew = yasha' = root of Joshua = abbreviation of Jehoshua = Jehovah saves. Joshua = Hebrew of Jesus) Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. (Ex 14:30) Comment: And guess which Greek verb the Septuagint chose to translate "saved"? You guessed it - rhuomai, the same word Zacharias uses to speak of the deliverance/rescue from the hand of Israel's enemies! Might serve Him without fear - This ideal, idyllic description refers to the future Messianic Kingdom after Messiah has returned to "rescue" Israel and destroy all of her enemies. It is not a coincidence (in my opinion) that the same word for being rescued, rhuomai, is used to describe Jesus as the "DELIVERER" in Paul's prophetic promise that "all Israel will be saved; just as it is written, “THE DELIVERER (rhuomai) WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” (Ro 11:26+). And once rescued or delivered, these born again Jews will be able to serve Him without fear! And only at that time when Messiah returns to establish His Messianic Kingdom will the nation of Israel be without fear of invasion, terrorist attacks, suicide bombers, etc. Ezekiel prophesies of this day promising that Israel "will no longer be a prey to the (Gentile) nations, and the beasts of the earth will not devour them; but they will live securely, and no one will make them afraid." (Ezekiel 34:28). Beloved, if you do not accept a Messianic Kingdom, verses like this are veritable "theological quicksand!" (assuming they are interpreted literally!) Might serve (3000)(latreuo from latris = one hired or latron = reward, wages) means to work for reward, for hire or for pay, to be in servitude, render cultic service. Latreuo was used literally for bodily service (e.g., workers on the land, or slaves), and figuratively for “to cherish.” In the NT the idea is to render service to God, to worship, to perform sacred services or to minister to God in a spirit of worship. This is the same verb Luke used in Luke 2:37+ to describe the 84 yo widow Anna (Lk 2:36, 38) who never left the temple, serving (latreuo) night and day with fastings and prayers. Without fear (870)(aphobos from a = without + phobos = fear) has a positive sense meaning without cause to be afraid, without fear of what might happen (Lk 1:74, Php 1:14+ = "courage to speak the word of God without fear."). In Jude 1:12+ aphobos describes those men who live shamelessly, without a sense of reverence, "men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves." The last use is in 1 Cor 16:10+ "Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord’s work, as I also am." The idea there is do not intimidate him you Corinthians! In the one use in the Septuagint Solomon writes "But he who listens to me (ultimately he who listens to God) shall live securely and will be at ease from the dread (Lxx = aphobos) of evil.” (Pr 1:33) These men failed to heed Paul's warning "But let a man examine (dokimazo) himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly." (1Cor 11:28-29) These apostates also remind us of Ananias and Sapphira (Acts 5:1-10), who pretended to be generous givers but were really secretly selfish, so God exposed their hypocrisy and "took them out." Observe the impact on the Church "great fear came upon the whole church, and upon all who heard of these things." These apostates either had never heard this story or simply chose to ignore it. "Lacking a functioning conscience or sense of conviction, and being adept hypocrites, the apostates were able to feast with believers without fear." (MacArthur) THOUGHT - O to be like ancient Anna, especially in light of the truth that today His Temple is our body! Lord, by Thy Spirit, work out a "spirit of Anna" in our hearts that we might serve you continuously in these temporal temples. Amen PROMISES TO BE FULFILLED IN THE MILLENNIUM This promise reflects a number of Old Testament passages and it ultimately will be fulfilled to Israel at the end of this age during the Messianic Age also known has the Millennium (See - [1] Millennium 1 - overview of Rev 19:11-21:3, history of interpretation, [2] Millennium 2 - events leading up to and [3] Millennium 3 - description of this glorious time of holiness and righteousness [Lk 1:75] and peace [Lk 1:79]). Isaiah 35:9; 10+ No lion will be there, Nor will any vicious beast go up on it; These will not be found there. But the redeemed will walk there, And the ransomed of the LORD will return And come with joyful shouting to Zion, With everlasting joy upon their heads. They will find gladness and joy, And sorrow and sighing will flee away. Isaiah 45:17 Israel has been saved by the LORD With an everlasting salvation; You will not be put to shame or humiliated To all eternity. Isaiah 54:13; 14 “All your sons will be taught of the LORD; And the well-being of your sons will be great. “In righteousness you will be established; You will be far from oppression, for you will not fear; And from terror, for it will not come near you. Isaiah 65:21-25 They will build houses and inhabit them; They will also plant vineyards and eat their fruit. 22“They will not build and another inhabit, They will not plant and another eat; For as the lifetime of a tree, so will be the days of My people, And My chosen ones will wear out the work of their hands. 23“They will not labor in vain, Or bear children for calamity; For they are the offspring of those blessed by the LORD, And their descendants with them. 24“It will also come to pass that before they call, I will answer; and while they are still speaking, I will hear. 25“The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm in all My holy mountain,” says the LORD. Ezekiel 34:25-28+ “I will make a covenant of peace with them and eliminate harmful beasts from the land so that they may live securely in the wilderness and sleep in the woods. 26“I will make them and the places around My hill a blessing. And I will cause showers to come down in their season; they will be showers of blessing. 27“Also the tree of the field will yield its fruit and the earth will yield its increase, and they will be secure on their land. Then they will know that I am the LORD, when I have broken the bars of their yoke and have delivered them from the hand of those who enslaved them. 28“They will no longer be a prey to the nations, and the beasts of the earth will not devour them; but they will live securely, and no one will make them afraid. Ezekiel 39:28; 29+ “Then (When? read Ezek 39:25-27) they will know that I am the LORD their God because I made them go into exile among the nations, and then gathered them again to their own land; and I will leave none of them there any longer. 29 “I will not hide My face from them any longer, for I will have poured out My Spirit on the house of Israel,” declares the Lord GOD. SERVING HIM WITHOUT FEAR - Years ago a Salvation Army officer, Captain Shaw, went to India as a medical missionary to a leper colony. His eyes welled with tears as he saw three lepers who were prisoners, their hands and feet bound by chains that cut into their diseased flesh. Shaw turned to the guard and said, “Please unfasten these chains.” “But it isn’t safe,” the guard replied. “These men are not just lepers; they’re dangerous criminals.” “I’ll be responsible; they’re suffering enough,” Shaw said, as he took the keys, and tenderly removed the shackles and treated their bleeding ankles and wrists. About two weeks later Captain Shaw had his first misgivings about freeing these criminals. He had to make an overnight trip and feared leaving his wife and child alone. His wife insisted that she wasn’t afraid; God would protect her. So the doctor left. The next morning when Mrs. Shaw went to her door, she was startled to see the three criminals lying on her steps. One explained, “We know the doctor go. We stay here all night so no harm come to you.” That was their response to the doctor’s act of love for them—to serve him freely out of gratitude. That should be our response to God’s freeing us from bondage to sin—to give our lives in holy service to Him. J C Philpot - LUKE 1:74 Holiness consists mainly of two points: 1. being made a partaker of the spirit of holiness whereby, as born of God, we are made meet to be partakers of the inheritance of the saints in light; set our affections on things above, where Christ sitteth on the right hand of God; have our conversation in heaven; put on the new man which is renewed in knowledge after the image of Him which created him; live a life of faith in the Son of God, and beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. To be thus spiritually-minded, to be thus brought near unto God through His dear Son, to walk before Him in the light of His countenance, and to know something of spiritual communion with the Lord of life and glory as sitting on His mercy-seat in the fulness of His risen power, and in the heights, depths, lengths, and breadths of His dying love—this to taste, to handle, to experience, and to enjoy is to be made a partaker of true holiness, and to enjoy is to be made a partaker of true holiness, and to be sanctified by the Spirit of God as an indwelling Teacher, Guide, Advocate, and Comforter. And if we know nothing of these things, at least in some small measure, or are not looking after and longing for them to be brought into our heart by divine power, we give but little evidence that the grace of God has reached our heart and renewed us in the spirit of our mind. 2. The second branch of holiness is a life, conduct, and conversation agreeable to the precepts of the gospel; and the one springs out of the other. “Make the tree good,” said our blessed Lord, “and his fruit good, for the tree is known by his fruit.” Gospel fruit must grow upon a gospel tree, and thus the fruits of a holy and godly life must spring out of those divine operations of the Holy Ghost upon the heart of which we have just spoken. Thus to speak, live, and act is to be “holy in all manner of conversation,” that is in our daily walk; and is a fulfilling of the precept which God gave of old to His typical Israel, and quoted in the New Testament to shew that it is spiritually fulfilled in that peculiar people whom He calls by His distinguishing grace under the gospel. (Ears from harvested Sheaves) James Smith- DELIVERED TO SERVE Luke 1:74, 75 “Lord, keep alive my sense of wonder, Cent’ring in the living Christ, Oft placing me, His great throne under, To hold with Him a gracious tryst; The ‘old, old story’ every new, And ever proving itself true.” It is a great and cruel fallacy toward God and man to believe that we are saved merely to be satisfied. Such a debased thought is not worthy of the grace of God. The man who eats only to be satisfied is a selfish glutton and a worshipper of his stomach. We eat to live, and love, and labour. The provision of God made for us in Christ is to enable us to live before God, to love our fellowmen, and labour for Christ and His cause. 1. The great deliverance. “We being delivered out of the hand of our enemies.” We are here reminded that this deliverance is— 1. ALL OF GRACE. “That He would grant us.” It is in reality a Divine grant. It is because of His mercy that we are not consumed. When any board or society allows a grant to any one, the idea of merit and desert is often present, but with God’s grants there can be no plea of merit, else grace is not grace. 2. FROM THE ENEMY, SIN. Sin is one of the enemies out of whose hand we need deliverance. In giving us His Son, God has also given us a grant of freedom from sin (Rom. 6:18). “Sin shall not have dominion over you, for ye are not under law, but under grace” (Rom. 6:14). Claim this grant. 3. FROM THE ENEMY, SELF. If sin is not to be allowed to lord it over us, the self-seeking I must be put in the place of death. As long as the carnal I lives it will be the servant of sin. By the atoning Blood the victory is won. 4. FROM THE ENEMY, SATAN. The great ACCUSER is always ready to bring some railing accusation against the Lord, against His Gospel, or against ourselves. We are not ignorant of His devices. “Put on the whole armour of God, that ye may be able to stand” (Eph. 6:11). 2. The purpose of it. “He hath delivered us that we might serve Him.” We are saved to serve. We have been freed from sin that we might become servants to God (Rom. 6:18). It is good to be able to say “Thank God, I am saved,” but it is better to be able to say “Thank God, I am the bondslave of Jesus Christ.” That we might— 1. SERVE HIM. One is your Master, even Christ. Lord, what wilt Thou have me to do? Speak, Lord, for Thy servant heareth. Serve Him, God first, not the Church, not a cause, not the good principle, but the living Christ, our ever present gracious Lord, whose we are. 2. SERVE HIM WITHOUT FEAR. If we love the Lord with all our heart this will be the character of our service, for there is no fear in love; perfect love casteth out fear. Having received the Spirit of adoption we are saved from slavish fear and serve in the love of a son (Rom. 8:15). 3. SERVE HIM IN HOLINESS. As saved ones we are “called with a holy calling” (2 Tim. 1:9). Called into the holy priesthood, having been washed and clothed with holy robes that we might minister in holy things as we eat the holy meat. They must be clean who bear the vessels of the Lord. He which hath called you is holy, so be ye holy (1 Peter 1:15). 4. SERVE HIM IN RIGHTEOUSNESS. Our new man is created after God in righteousness and true holiness (Eph. 4:24). So the new man is expected to serve God in righteousness as well as in holiness. “In holiness” may refer to the nature of God within us; “in righteousness,” to the Word of God before us. His holy nature imparted to us gives us fitness for service. His Holy Word gives us righteous principles for guidance in service. 5. SERVE BEFORE HIM. Sweet is the service that is rendered in the consciousness of His presence and done as standing before Him. Elijah could speak of “the Lord God of Israel before whom I stand” (1 Kings 17:1). Abraham walked before God. Serving before Him is the remedy for the fear of man, and the secret of deliverance from dishonouring God by presenting eloquent prayers to great audiences. 6. SERVE HIM ALL THE DAYS OF OUR LIFE. There is no discharge in this holy war. The Levite might retire after a limited number of years’ service, but those delivered from sin and wrath by the agony and blood of God’s beloved Son are to serve Him all the days of their life. All the days of that life which is Divine and eternal. In the days of bodily infirmity and weakness, when we can do nothing but look, may that look be the look of blessed submission and holy trust. Yes, Lord, all the days of my life and of Thy life. Luke 1:75 In holiness and righteousness before Him all our days. De. 6:2. Ps. 105:44, 45. Je. 31:33, 34; 32:39, 40. Eze. 36:24–27. Mat. 1:21. Ep. 1:4; 2:10; 4:24. 1 Th. 4:1, 7. 2 Th. 2:13. 2 Ti. 1:9. Titus 2:11–14. 1 Pe. 1:14–16. 2 Pe. 1:4–8. Verse-by-Verse - Multiple Commentaries - Luke 1:75 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries SERVING GOD IN HOLINESS AND RIGHTEOUSNESS In holiness (hosiotes) and righteousness (dikaiosune) before (enopion) Him all our days - This verse continues the description Luke 1:74 of how the Jews who are rescued from the hand of their enemies might serve Him without fear. As noted in Luke 1:75 this passage will ultimately be fulfilled for Israel in the Millennial Age because all the Jews who enter the Messianic Kingdom are "saved" and will have the inner power (the Holy Spirit) to truly walk in holiness and righteousness. Earle suggests in Luke 1:75 "that holiness may relate more to the inner life and righteousness to our outward walk." NET Note applies this truth not just to rescued (redeemed, regnerated) Israel but to all people who have been rescued from bondage to sin writing that "The phrases that we…might serve him…in holiness and righteousness from Luke 1:74–75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity." I like that last phrase "a life full of ethical integrity" (but I might change it slightly to a "heart full of integrity") for the word for holiness (hosiotes) is used in God's declaration to Solomon (actually a condition for God blessing him) to walk "before (Him) as your father David walked, in integrity (hosiotes) of heart and uprightness." Notice from this last verse that holiness is a heart issue. We can know what constitutes "holiness" in our head but if we do not have it governing our heart, our holiness is questionable at best and a "spiritual charade" at the worst (aka "hypocritical holiness" so to speak!) Before Him - before the face and thus the idea of face to face or Coram Deo! Practically speaking when sinners are rescued from sin and death by the coming of Christ into their life the ideal result should be that it brings about an attitude of renewed faith and obedience before God in the lives of the people of God. Holiness (3742)(hosiotes from hósios = devout, used for the careful discharge of one’s duties to God) is a noun that describes holiness of life, "a disposition that acts out of regard for the moral law of God" (Friberg), the "state of proper attitude toward God as exhibited in action" (BDAG), "piety toward God, fidelity in observing the obligations of piety." (Thayer), "Holiness manifesting itself in the discharge of pious duties in religious and social life. Hosiótēs is related more to the keeping of the ordinances than the character of life." (Zodhiates) Ralph Earle on hosiotes - Olshausen writes: "Dikaiosune denotes the right relation inwardly between the powers of the soul, outwardly to men and circumstances." He further states: "On the other hand, hosiotes denotes ... integrity of the spiritual life, and the piety towards God which it sup-poses" (5:118-19). The word hosiotes occurs in only one other passage in the NT, Luke 1:75. There it is also connected with dikaiosune, only in the opposite order. The basic meaning of the word is "piety." (Word Meanings in the NT) Cremer describes hosiotes as "holiness manifesting itself in the discharge of pious duties...it denotes the spirit and conduct of one who is joined in fellowship with God." The only other NT use of hosiotes is by Paul in Ephesians 4:24+ "and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth." This passage describes the new nature of all believers in Christ who have been re-created in righteousness and holiness for the same purpose - that they might walk daily (enabled by the Spirit) in a manner which is in keeping with holiness and righteousness. Stated another way, what we have be created to be on the inside (new character) should show itself on the outside (new conduct), something that is only possible as we are daily filled with and empowered by the Holy Spirit. Hosiotes is used 4x in the Septuagint - Dt 9:5 ("uprightness of your heart), 1 Sa 14:41, 1 Ki 9:4 (describing Solomon - " if you will walk before Me as your father David walked, in integrity [Lxx = hosiotes] of heart and uprightness") Righteousness (1343)(dikaiosune from díkaios = just, righteous = root idea of conforming to a standard or norm) is derived from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard or norm and so is in keeping with what God is in His holy character. In other words, God’s character is the definition and source of all righteousness. God is totally righteous because He is totally as He should be. The righteousness of human beings is defined in terms of God’s. . In short, the righteousness of God is all that God is, all that He commands, all that He demands, all that He approves and all that He provides (through faith iin the gospel of Jesus Christ, the perfectly Righteous One.). This is the only use of dikaiosune in Luke. Luke 1:76 "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; Will be called. Luke 7:28. Mat. 14:5; 21:26. Mark 11:32. Most High. Luke 1:32, 35; Luke 6:35. Ps. 87:5. Ac. 16:17. You will go on. Luke 1:16, 17; Luke 3:4–6. Is. 40:3–5. Mal. 3:1; 4:5. Mat. 3:3, 11; 11:10. Mark 1:2, 3. John 1:23, 27; 3:28. Ac. 13:24, 25. Verse-by-Verse - Multiple Commentaries - Luke 1:76 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JOHN THE BAPTIST TO PREPARE THE WAY See map of ministry of John the Baptist And you, child, will be called the prophet of the Most High - The Most High stresses God’s absolute sovereignty. Zacharias now shifts his attention from exultation of Jesus to an explanation of his son John. The order of Zacharias speech is in keeping with his son's later declaration "He must increase, but I must decrease." (John 3:30+). John's life was not his own but belonged to his Master Christ Jesus. The same is true of all believers. The question is does my life show in my daily walk?
Lucas 1
Phillips - How thrilling it was for the old man to gaze into the cradle where lay the child who would call the nation back to God. We can see the priest as he stooped down to the cradle to raise the precious bundle in his arms. He spoke directly to the infant. And thou, child, shalt be called the prophet of the Highest" (Luke 1:76a). A prophet! Not a priest! Israel had too many priests. Although John had been born into the tribe of Levi and the family of Aaron, his destiny lay elsewhere than the priesthood. It had already been written in heaven that he would be a prophet-"and more than a prophet" (Matt. 11:9). For you will go on BEFORE THE LORD TO PREPARE HIS WAYS - Earlier the angel had explained to Zacharias that John would "turn many of the sons of Israel back to the Lord their 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 1:16-17+) This explanation is a fulfillment of God’s promise through Malachi, “Behold, I am going to send My messenger (JOHN THE BAPTIST), and he will clear the way before Me (MESSIAH). And the Lord, Whom you seek, will suddenly come to His temple; and the messenger of the covenant (MESSIAH), in whom you delight, behold, He is coming,” says the LORD of hosts.....4:5 “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD." (Malachi 3:1+, Malachi 4:5+) cf Mt 11:14 = "“And if you are willing to accept it, John himself is Elijah who was to come." Comment - ELIJAH THE PROPHET: John the Baptist was a type of Elijah at Christ’s first advent (cf. Lu 1:17 "in the spirit and power of Elijah"). Moses and Elijah appeared together at the Mt. of Transfiguration (cf. Mt 17:14). Elijah was taken into heaven without dying (2Ki 2:11) and is apparently one of "the two anointed ones, that stand by the LORD of the whole earth" (Zec 4:14), who will return to the earth as one of God's two witnesses in the first half of the seven-year tribulation period of the end-times (Rev 11:3,4+). However, while he freely admitted that he was the one who prepared the way for the Lord (Isa 40:3; Mal 3:1), John expressly denied that he was Elijah (Jn 1:21-23). Even when Jesus called John ”the Elijah who was to come,“ He conditioned that designation with the phrase, ”if you are willing to accept it“ (Mt 11:14). A solution to the problem seems to be offered in Mt 17. After Elijah appeared with Christ in His transfiguration, the disciples asked about Elijah’s future coming. Jesus, speaking apparently after John’s death (cf. Matt. 14:1-2), affirmed that ”Elijah comes and will restore all things“ (Matt. 17:11). This future expectation indicates that Malachi 4:5-6 was not fulfilled in the ministry of John (nor in Elijah's appearance at Mt of Transfiguration). Israel did not accept John the Baptist as the Elijah-like restorer of all things, so another Elijah-like forerunner is yet to come before the day of the Lord. Prophet (4396)(prophetes) describes John who functions in a sense as one who foretells Jesus but primarily is one who forth tells (proclaims the truth) about Jesus (Mt 3:11, 12+, Mark 1:7+, Lk 3:16, 17+). Jesus described John as prophet declaring "But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. 10 “This is the one about whom it is written, ‘BEHOLD, I SEND MY MESSENGER AHEAD OF YOU, WHO WILL PREPARE YOUR WAY BEFORE YOU.’ 11 “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he." (Mt 11:9-11) The Most High - see above for discussion of Most High (Luke 1:32) Luke 1:77 To give to His people the knowledge of salvation by the forgiveness of their sins, give. Luke 3:3, 6. Mark 1:3, 4. John 1:7–9, 15–17, 29, 34; 3:27–36. Ac. 19:4. by the. Luke 7:47–50. Acts 2:38; 3:19; 5:31; 10:43; 13:38, 39. Ro. 3:25; 4:6–8. Ep. 1:7. Verse-by-Verse - Multiple Commentaries - Luke 1:77 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JOHN'S PRIMARY PROCLAMATION To give His people - His People refers to God's Chosen People, the Jews. In Exodus God refers to them as "My people" prior to His saving them out of Egypt (Ex 3:7, 10, cp Ex 6:7, read especially Dt 7:6, 7, 14:2). God in His sovereignty will give them not what they deserve but as He explains in Luke 1:78 what His tender mercy dictates - the knowledge of salvation. This promise in a sense is partially fulfilled every time a Jewish person believes in the Messiah for salvation, but the complete fulfillment awaits the Second Coming of the Messiah when the Deliverer will bring about a national repentance by one-third of the Jews at that time (see Romans 11:26,27+ where "all Israel" = all who believe = 1/3 will believe after suffering through the 3.5 year Great Tribulation which will "refine" [cf Da 12:10+] this believing remnant of Israel - see Zech 12:10-14+, Zech 13:1+, Zech 13:8-9+ = "I will bring the third part through the fire, refine them as silver is refined...they will call on My Name..."). They will receive the knowledge of salvation by the forgiveness of their sins, and by faith will enter into the New Covenant (described below). Knowledge (gnosis) of salvation - Knowledge of Jesus the Savior Who makes possible forgiveness of sins. In His last Passover with His apostles, Jesus gave them the cup after giving thanks saying "Drink from it, all of you; for this is My blood of the (new) covenant, which is poured out for many for forgiveness of sins." (Mt 26:27, 28) Forgiveness of their sins (remission of their sins) - This is the knowledge every person born needs to hear and receive! There is no salvation apart from forgiveness of our sins. This is the message proclaimed by John the Baptist, the Savior's forerunner - "And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins." (Lk 3:3+) Notice the terms associated with forgiveness - salvation, redemption, repentance. Paul writes of this forgiveness in his letter to the Ephesians "In Him (Christ) we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace." (Ephesians 1:7+) As Warren Wiersbe said "All of us are spiritually bankrupt, unable to pay our debt. But Jesus came and paid the debt for us (Ps. 103:12; John 1:29)." .(Bible Exposition Commentary) We owed a debt we could never repay. Jesus paid a debt He did not owe! "But drops of grief can ne'er repay The debt of love I owe: Here, Lord, I give myself away, 'Tis all that I can do! " -Isaac Watts God gave this promise of forgiveness of sins to the literal nation of Israel in the New Covenant in Jeremiah 31 and amplified this promise in Ezekiel 36. Note that both of these prophets were in exile in Babylon and the nation of Israel seemed to be finished as an entity. In the context of this darkness, God inspired two prophets to encourage the downcast Jews with Jehovah's words "I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity to give you a future and a hope." (Jer 29:11). “Behold, days are coming,” declares the LORD, “when I will make a NEW COVENANT with the house of Israel and with the house of Judah (NOTE ISRAEL AND JUDAH!) not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt (THE OLD COVENANT - THE LAW), My covenant which they broke, although I was a husband to them (GOD IS ISRAEL'S HUSBAND EVEN AS CHRIST IS THE CHURCH'S BRIDEGROOM),” declares the LORD. “But this is the covenant which I will make with the house of Israel after those days (TIME PHRASE - NOT TO BE FULFILLED UNTIL AFTER THE DAYS OF THE GREAT TRIBULATION!),” declares the LORD, “I will (NOTE THE "I WILL" STATEMENTS - THIS IS GOD'S DOING BY GRACE!) put My law within them and on their heart I will write it; and I will be their God, and they shall be My people (NOTE THE ONENESS OF COVENANT). “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” (cf Ezek 36:25+) (Jeremiah 31:31-34+) Moreover, I will (AGAIN NOTE THAT GOD INITIATES THIS UNCONDITIONAL COVENANT - THE ONLY "CONDITION" IS THAT IT BE BELIEVED!) give you a new heart and put a new spirit within you (PROMISE OF THE NEW COVENANT); and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you (THE PRECIOUS GIFT OF THE NEW COVENANT) and cause you to walk in My statutes (GOD'S PART), and you will be careful to observe My ordinances (OUR RESPONSIBILITY - ENABLED BY GOD'S GIFT THE SPIRIT).(Ezekiel 36:26-27+) Related Resources: Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Knowledge (1108)(gnosis root word gnos - see below) in simple terms is the possession of information of what is known. Gnosis describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Gnosis is an “experiential knowledge,” and not a mere passing acquaintance. Certainly the Messiah being born a Jew in Israel would have or should have given them "experiential" knowledge. But sadly for the majority, they did not have ears to hear or eyes to recognize Jesus as their Messiah. This spiritual deafness and blindness persists to this very day -- I just heard a Rabbi from Jerusalem speaking today (1/18/17) about their expectation of the Messiah's coming (but tragically they are looking for the first not the Second Coming!) Salvation - see note Luke 1:69. Notice that in context Luke gives us a beautiful "descriptive definition" of salvation as "the forgiveness of their sins." Redemption linked to forgiveness of sins Paul writing that in Christ "we have redemption, the forgiveness of sins." (Col 1:14+) Forgiveness (859)(aphesis from aphiemi = action which causes separation and is in turn derived from apo = from + hiemi = send) literally means to send away, to dismiss (as a debt). Aphesis is most often translated remission as when one remits (pardons, cancels) a debt (see definition of English word below). To release from captivity (contrast Ro 6:20 and Ro 6:22). It includes the act of releasing someone from an obligation (we owed a debt but received a gift- Ro 6:23). Remission of sins means once and for all taking them away, removing the guilt, punishment and power of sin. And so to release one’s sins, is not just release from the ("legal" or forensic) charge and the just penalty of sin but also release from the power and dominion of sin (and when we arrive in Heaven the final release from even the presence of sin and the pleasure of sin). And so we see that Wuest translates forgiveness in Col 1:14 as "the putting away of our sins" (Wuest) Aphesis - 9/16 uses of aphesis are by Luke, clearly a major theme of his writings - Matt. 26:28; Mk. 1:4; Mk. 3:29; Lk. 1:77; Lk. 3:3; Lk. 4:18; Lk. 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18; Eph. 1:7; Col. 1:14; Heb. 9:22; Heb. 10:18 At the "Last Supper" Jesus explained to His disciples as they drank from the cup that this is My blood of the (new) covenant, which is poured out for many for forgiveness (aphesis) of sins. (Mt 26:28) Mark used aphesis in his description of John's opening message "John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness (aphesis) of sins. (Mark 1:4+, Luke 3:3+) In Jesus' opening words in the synagogue He declared “THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE (aphesis) TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, (Luke 4:18+) Have you personally experienced the tender mercy of God by receiving the forgiveness of sins He offers in the Lord Jesus Christ? Has the Holy Spirit opened your eyes to your desperate situation outside of Christ? You sit in darkness and the shadow of death (Isa 9:1-3), awaiting God’s awful judgment (2 Th 1:8-9, Mt 8:12+, Mt 25:41, 46, contrast 1 Th 1:10+). You can do nothing to save yourself. But God has done it all. In His tender mercy, He offers you a full pardon if you will receive Jesus Christ. ILLUSTRATION - Years ago, a man named Dr. Barnardo, who ran a London orphanage, was approached by a dirty, ragged little boy who asked for admission. The doctor looked at him and said, “But my boy, I don’t know you. What do you have to recommend you?” The boy was both needy and bright. He quickly held up before Dr. Barnardo his ragged coat and with a confident voice said, “If you please, sir, I thought these here would be all I needed to recommend me.” Dr. Barnardo caught him up in his arms and took him in, because that truly was all he needed to recommend him—his rags. Do you need forgiveness? Then bring all your sins and apply to Jesus. Because of His tender mercy, God will pardon all who seek His forgiveness. Salvation means the forgiveness of our sins by God’s mercy. There’s no such thing as sin that is greater than the tender mercy of our God!