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Leon Morris · Citado em PreceptAustin
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Morris - This prophecy was fulfilled 700 years later when John the Baptist came to "prepare the way" for Christ (Matthew 3:1-3) Malachi 3:1+ (quoted by Luke 7:27+, Mt 11:10, Mk 1:2+) "Behold, I am going to send My messenger (John the Baptist), and he will clear the way before Me. And the Lord, Whom you seek, will suddenly come to His temple; and the Messenger of the covenant, in Whom you delight, behold, He is coming,” says the LORD of hosts. Henry Morris - This prophecy was fulfilled in John the Baptist, over 400 years later. John did, indeed, "prepare the way" for Christ with his preaching. In fact, some (possibly all) of Christ's disciples were first John's disciples. A similar prophecy had previously been given by Isaiah (Isa 40:3,4)
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Morris - John was the first--and perhaps greatest--gospel preacher. The Lord used him to lead multitudes to Christ (see Matthew 3:5,6+, noting that "all Jerusalem and Judea" came out to hear his message, repenting, confessing their sins, and being baptized). That his message focused on Christ as sin-bearing Savior is evident from John 1:7,8,29.+ (turn to the Lord)
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Morris says "We cannot comprehend the mechanics of such a miracle; we can only believe God's Word." (overshadow thee) Pate has an interesting note - “Technically speaking, however, the angel predicted a virginal conception, rather than a virginal birth. As far as anyone can tell, the actual birth of Jesus was normal; not so his conception.” (Quoted by
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Morris - Luke 1:17 is paraphrased from Malachi 4:6. John was not Elijah returned to earth, but his message of repentance and reconciliation of the people to the God whom they had largely forsaken was delivered in the same spirit and power shown in Elijah. His wilderness lifestyle was also reminiscent of the prophet whom God had taken to heaven in the flesh. In no way does the coming of John the Baptist negate the still-in-effect prophecy of Elijah's future return to the earth (see Matthew 17:11; Revelation 11:3-6) to complete his mission. (power of Elias prepared for the Lord) MacArthur on spirit and power of Elijah - That statement is significant because the Jews believed that God would send a messenger before the Day of the Lord judgment and the Messiah’s coming to set up His kingdom (Mal. 3:1+). “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. Comment: Malachi's names means "the Lord's Messenger" who himself prophesies that God would send "My messenger who would "clear the way before" Him in keeping with Isaiah's prophecy "A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God." (Isa 40:3) The NT clearly identifies the Lord's future messenger as John the Baptist (Mt 3:3+; Mt 11:10, 14; Mt 17:12-13.; Mk 1:2+; Lk 1:17; Lk 7:26, 27+; Jn 1:23+) John the Baptist in and of himself did not have power to preach "Repent!" (Mt 3:2+), but he did have the filling (cp Lk 1:15+) and thus the power of the Holy Spirit to accomplish supernaturally what he could not have accomplished naturally. THOUGHT - And beloved that same principle applies to you, but there is a caveat. Are you daily yielding to and allowing the Spirit to fill you and energize you? That is a daily question we ALL need to ask ourselves (yours truly included)! John the Baptist was not Elijah returned to earth, but his message to Israel to repent and be reconciled to God was proclaimed in the same spirit and power shown in Elijah's ministry and John's life in the wilderness was similar to Elijah's life. A T
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Morris explains that "Zechariah’s refusal to believe must be seen in the light of God’s condescension in sending such a messenger with such a message. To reject him was serious and it would have its consequences. Zechariah would get his sign all right, though not the kind of sign he wanted. He would be silent, quite unable to speak until such time as Gabriel’s words were fulfilled. Gabriel leaves no room for uncertainty. What God has said will come to pass.: (TNTC-Luke) J
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Morris - No one prophet is mentioned here, but rather "the prophets" in general (Ed: See also the allusion to the prophets in John 1:45). As far as known, the despised town of Nazareth did not even exist in the days of the prophets, so it may be that this is a generic summary of the teaching of the prophets that the Messiah would be "despised and rejected of men" (Isaiah 53:3). Some have suggested that this refers to Isaiah 11:1, where He is called a "rod" (Hebrew netzer) out of the "stem" (or, apparently dead stump) of Jesse's family tree. However, see the note on Zephaniah 1:14, which, slightly modified, would yield a reading very closely akin to Matthew's quote. Matthew 4:13 and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. Ryrie - According to Luke 4:16-30, He left because they tried to kill him. Capernaum. A flourishing city on the western shore of the Sea of Galilee and the base of His ministry in Galilee. Matthew 21:11 And the crowds were saying, "This is the prophet Jesus, from Nazareth in Galilee." Matthew 26:71 When he had gone out to the gateway, another servant-girl saw him and said to those who were there, "This man was with Jesus of Nazareth." Mark 1:9+ In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 24 saying, "What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are-- the Holy One of God!" Henry Morris - It is interesting to note that the demons, like their master Satan, knew who Jesus was, even though His countrymen--and even His own human family--did not (Mark 1:34+). Luke 1:26 Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, Luke 2:4+ Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, 39 When they had performed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth. 51 And He went down with them and came to Nazareth, and He continued in subjection to them; and His mother treasured all these things in her heart. Luke 4:16+ And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. 34 "Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are-- the Holy One of God!" Luke 18:37+ They told him that Jesus of Nazareth was passing by. John 1:45 Philip found Nathanael and said to him, "We have found Him of whom Moses in the Law and also the Prophets wrote-- Jesus of Nazareth, the son of Joseph." 46 Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "Come and see." Acts 10:38+ "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. Acts 26:9+ "So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. Nazareth - “branch.” (Ed: From the suggestion by some that "Nazarene" is a reference tot he Hebrew word for branch in Isaiah 11:1-note) Nazareth did not enjoy a place of prominence until its association with Jesus. It does not appear in the Old Testament. As He became known as “Jesus of Nazareth” (Matthew 26:71 ; Luke 18:37 ; Luke 24:19 ; John 1:45 ; Acts 2:22 ; Acts 3:6 ;Acts 10:38 ), His hometown became fixed in Christian memory. Nazareth was located in lower Galilee about halfway between the Sea of Galilee and the Mediterranean Sea. It lay in the hill country north of the Plain of Esdraelon. The hills formed a natural basin with three sides, but open toward the south. The city was on the slopes of the basin, facing east and southeast. Cana was about five miles to the northeast. A Roman road from Capernaum westward to the coast passed near Nazareth. Was a small village in Jesus' day, having only one spring to supply fresh water to its inhabitants. Today, the spring is referred to as “Mary's well.” The modern city has about 20,000 citizens, mainly Moslems and Christians. The angel went to Nazareth to announce to Mary and Joseph the coming birth of Jesus (Luke 1:26-28 ). Following Jesus' birth in Bethlehem and the sojourn in Egypt, Joseph and Mary returned with Jesus to Nazareth (Matthew 2:19-23 ), where Jesus grew from boyhood to manhood (Luke 2:39-40 ; Luke 4:16 ), being stamped as a Nazarene (Matthew 2:23 ), apparently a midrashic play on the Hebrew term netser , “shoot” in Isaiah 11:1. Nazareth did not possess a good reputation, as reflected in the question of Nathanael, himself a Galilean (John 1:46 ). The early church received similar scorn as the Nazarene sect (Acts 24:5 ). Such lack of respect was likely due to an unpolished dialect, a lack of culture, and quite possibly a measure of irreligion and moral laxity. Jesus was rejected by His townspeople near the beginning of His public ministry, being cast out of the synagogue at Nazareth (Luke 4:16-30 ; see also Matthew 13:54-58 ; Mark 6:1-6 ). (Holman Bible Dictionary) Related Resources: Bridgeway Bible Dictionary Nazareth Easton's Bible Dictionary Nazareth Fausset Bible Dictionary Nazareth Hitchcock Bible Names Nazareth Hastings' Dictionary of the Bible Nazareth Hastings' Dictionary of the NT Nazareth Nazareth Morrish Bible Dictionary Nazareth 1911 Encyclopedia Britannica Nazareth Condensed Biblical Cyclopedia Jesus of Nazareth International Standard Bible Encyclopedia Nazareth Kitto Biblical Cyclopedia Nazareth McClintock and Strong's Bible Encyclopedia Nazareth (2) Nazareth The Nuttall Encyclopedia Nazareth The Jewish Encyclopedia Nazareth Wikipedia Norman Geisler - When Critics Ask - LUKE 1:26ff—Was the announcement of the birth of Christ made to Mary or to Joseph? PROBLEM: Matthew says the announcement of Jesus’ birth was made to Joseph (Matt. 1:20), but Luke asserts that it was made to Mary (Luke 1:26ff). Who is correct? SOLUTION: The announcement was made to Mary first and then to Joseph. Mary had to know first, since she would have been the first to know she was going to have the baby. Joseph needed to know next, since his wife was going to have a baby that was not his! This kind of pairing of visions on important matters is found elsewhere in Scripture. Compare Peter and Cornelius (Acts 10:3, 15) and Saul and Ananias (Acts 9:6, 10–16). THE PUZZLING PROBLEM OF NAZARETH You might be surprised to discover that Nazareth is not mentioned in the OT or even in the religious writings of the Talmud or the historical writings of Josephus. For this reason those skeptical of the Bible have attacked this as a point of proof that the Bible is not true. Lee Strobel addresses this in his book "The Case for Christ" Many Christians are unaware that skeptics have been asserting for a long time that Nazareth never existed during the time when the New Testament says Jesus spent his childhood there. In an article called "Where Jesus Never Walked," atheist Frank Zindler noted that Nazareth is not mentioned in the Old Testament, by the apostle Paul, by the Talmud (although sixtythree other Galilean towns are cited), or by Josephus (who listed forty-five other villages and cities of Galilee, including Japha, which was located just over a mile from present-day Nazareth). No ancient historians or geographers mention Nazareth before the beginning of the fourth century. (Frank Zindler, "Where Jesus Never Walked," American Atheist Winter 1996-1997, 34) The name first appears in Jewish literature in a poem written about the seventh century A.D. This absence of evidence paints a suspicious picture. So I put the issue directly to McRay: "Is there any archaeological confirmation that Nazareth was in existence during the first century?" This issue wasn't new to McRay. "Dr. James Strange of the University of South Florida is an expert on this area, and he describes Nazareth as being a very small place, about sixty acres, with a maximum population of about four hundred and eighty at the beginning of the first century," McRay replied. However, that was a conclusion; I wanted the evidence. "How does he know that?" I asked. Well, Strange notes that when Jerusalem fell in A.D. 70, priests were no longer needed in the temple because it had been destroyed, so they were sent out to various other locations, even up into Galilee. Archaeologists have found a list in Aramaic describing the twenty-four 'courses,' (divisions) or families, of priests who were relocated, and one of them was registered as having been moved to Nazareth. That shows that this tiny village must have been there at the time." In addition, he said there have been archaeological digs that have uncovered first-century tombs in the vicinity of Nazareth, which would establish the village's limits because by Jewish law burials had to take place outside the town proper. Two tombs contained objects such as pottery lamps, glass vessels, and vases from the first, third, or fourth centuries. McRay picked up a copy of a book by renowned archaeologist Jack Finegan, published by Princeton University Press. He leafed through it, then read Finegan's analysis: "From the tombs ... it can be concluded that Nazareth was a strongly Jewish settlement in the Roman period." McRay looked up at me. "There has been discussion about the location of some sites from the first century, such as exactly where Jesus' tomb is situated, but among archaeologists there has never really been a big doubt about the location of Nazareth. The burden of proof ought to be on those who dispute its existence." That seemed reasonable. Even the usually skeptical Ian Wilson, citing pre-Christian remains found in 1955 under the Church of the Annunciation in present-day Nazareth, has managed to concede, "Such findings suggest that Nazareth may have existed in Jesus' time, but there is no doubt that it must have been a very small and insignificant place." So insignificant that Nathanael's musings in John 1:46 now make more sense: "Nazareth!" he said. "Can anything good come from there?' (The Case for Christ) 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. Luke 2:4, 5. Ge. 3:15. Is. 7:14. Je. 31:22. Mat. 1:18, 21, 23. Verse-by-Verse - Multiple Commentaries - Luke 1:27 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GABRIEL APPEARS TO THE VIRGIN MARY To a virgin (parthenos) engaged (mnesteuo) to a man whose name was Joseph - Note the first thing emphasized is that Gabriel came to a virgin! And note that virgin is mentioned twice in sentience! The importance of the virgin birth cannot be over estimated (See 3 reasons below). We must have a right view of the virgin birth to begin to understand the importance of incarnation of Jesus. J D Watson asks "Why is this doctrine important? Because the sin nature is transmitted through the earthly father through Adam, not by the mother through Eve. Adam was the representative of the race and was responsible for the Fall. If Jesus had been born of a man, he would have inherited sin, but as Paul makes clear, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2 Cor. 5:21+)." John
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Morris on favor - The Greek word for "favor" is the word normally translated as "grace," and this is actually the first mention of grace in the New Testament. The first mention of grace in the Old Testament is Genesis 6:8: "Noah found grace in the eyes of the LORD." In both cases, a human believer was selected by God's grace to bring a new beginning into the world--Noah brought the post-Flood economy that would follow the judgment of the Flood on the sin of the world, Mary brought forth the Savior who, through the judgment of the cross, would carry away the sin of the world (John 1:29). Note also how these first two mentions of grace define the very word itself. Grace is not a reward that is earned from God, but a gift from God that is found. And it is found, not by working or searching but "through faith" (Ephesians 2:8). Both Mary and Noah believed, and therefore obeyed, the word of God. Marvin
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Morris - The miraculous conception was unusual in that it took place directly in the womb rather than in the tubes, but it was uniquely miraculous in that no man was involved. "That holy thing" was placed directly in Mary's womb by God "the Holy Ghost" (Luke 1:35) and thus was uniquely "the seed of the woman" (Genesis 3:15). Just as the body of "the first Adam" was directly formed by God (Genesis 2:7), with no genetic connection to either father or mother, so the body of "the second Adam" (1 Corinthians 15:45) was directly formed by God (Hebrews 10:5) with no genetic connection to either parent. Since the very ground was brought under God's curse because of sin (Genesis 3:17), all the elements of the ground ("the dust of the earth") out of which the bodies of Adam and Eve and all their descendants had been formed were contaminated with the "bondage of corruption" (or decay--Romans 8:21,22). This was just as true of Mary's body as of Joseph's, so there could have been no natural genetic connection of Jesus' body to Mary's, any more than to Joseph's. The "holy thing" placed in Mary's womb by the Holy Spirit could have been nothing less than a special creation, just as was the body of Adam. Otherwise, like all men born of women, Jesus would have inherited both physical defects and the sin-nature of Adam and Eve. This could only have been prevented by a miraculous cleansing of the conceptus, and this, of course, would be a special creation. Jesus was the only begotten Son of God, as well as the son of Mary, but He was not the Son Several hundred years prior the prophet Isaiah had written Therefore the Lord Himself will give you a sign: Behold, a virgin (Heb = 'almah; Gk = parthenos) will be with child (Lxx = en gaster echo - have in belly/womb) and bear a son, and she will call His name Immanuel. (Isaiah 7:14 Commentary) Spurgeon on Isaiah 7:14 - And, first, we see here, in speaking of this birth of Christ, a miraculous conception. The text says expressly, “Behold, a virgin shall conceive, and bear a son.” This expression is unparalleled even in Sacred Writ; of no other woman could it be said beside the Virgin Mary, and of no other man could it be written that his mother was a virgin. The Greek word and the Hebrew are both very expressive of the true and real virginity of the mother, to show us that Jesus Christ was born of woman, and not of man. We shall not enlarge upon the thought, but still it is an important one, and ought not to be passed over without mentioning. Just as the woman, by her venturous spirit, stepped first into transgression,—lest she should be despised and trampled on, God in his wisdom devised that the woman, and the woman alone, should be the author of the body of the God-man who should redeem mankind. Albeit that she herself first tasted the accursed fruit, and tempted her husband (it may be that Adam out of love to her tasted that fruit), lest she should be degraded, lest she should not stand on an equality with him, God hath ordained that so it should be, that his Son should be sent forth “born of a woman,” and the first promise was that the seed of the woman, not the seed of the man, should bruise the serpent’s head (See Ge 3:15 - commentary) . (From Birth of Christ - sermon on Isaiah 7:14) And you shall name Him Jesus (Iesous) - As with John earlier (Lk 1:13), the angel tells Mary the Name of the child. In Mt 1:21 an angel appears to Joseph in a dream and declared "Joseph, son of David, do not be afraid to take Mary as your wife; for that which has been conceived in her is of the Holy Spirit. And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people from their sins." (Mt 1:20, 21+) So here we see His Name and as is so frequent in the Bible, the verse goes on to explain the significance or meaning of His Name. In obedience to the angel’s command, Mary and Joseph named their newborn Son Jesus (Luke 2:21) Jesus (“Joshua”) means "Jehovah is salvation" and had been a common name in OT times and continued to be a popular name through the first century AD. You will conceive (become pregnant) (4815)(sullambano from sun/syn = together with + lambáno = to take, to seize) means literally to seize or take together and conveys the picture of clasping. To bring together. Luke uses sullambano more than any other NT writer with a variety of meanings including conceiving (Luke 1:24, 31, 36, 2:21), to help (in sense of take hold of together) or come to the aid of (Luke 5:7), to catch or capture an animal (Luke 5:9), of the arrest of Jesus (Lk 22:54, Acts 1:16), of the arrest of Peter (Acts 12:3), of the arrest of Paul (Acts 23:27), of seizing of Paul in the Temple (Acts 26:21). Womb (1064)(gaster) refers to the internal organs of in the abdominal cavity considered collectively (independent of gender). Louw-Nida - "the inward parts of the body, either the digestive system or the womb." Used figuratively in Titus 1:12 of "lazy gluttons", those who live only to satisfy his appetite for food. Gaster - 9x - child*(4), gluttons(1), pregnant(3), womb(1). Matt. 1:18; Matt. 1:23; Matt. 24:19; Mk. 13:17; Lk. 1:31; Lk. 21:23; 1 Thess. 5:3; Tit. 1:12; Rev. 12:2 Septuagint - Gen. 16:4; Gen. 16:5; Gen. 16:11; Gen. 25:21; Gen. 25:23; Gen. 30:41; Gen. 38:18; Gen. 38:24; Gen. 38:25; Gen. 38:27; Exod. 2:2; Exod. 2:22; Exod. 21:22; Num. 5:22; Num. 11:12; Jdg. 13:3; Jdg. 13:5; Jdg. 13:7; 2 Sam. 11:5; 2 Ki. 4:17; 2 Ki. 8:12; 2 Ki. 15:16; 1 Chr. 7:23; Job 3:10; Job 3:11; Job 10:19; Job 15:2; Job 15:35; Job 16:16; Job 20:14; Job 20:23; Job 21:10; Job 31:15; Job 31:18; Job 32:18; Job 32:19; Job 38:29; Job 40:16; Ps. 17:14; Ps. 22:9; Ps. 31:9; Ps. 44:25; Ps. 58:3; Ps. 71:6; Ps. 110:3; Ps. 127:3; Ps. 139:13; Eccl. 5:15; Eccl. 11:5; Isa. 7:14; Isa. 8:3; Isa. 26:18; Isa. 40:11; Hos. 13:16; Amos 1:3; Amos 1:13; Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua(Yeshua). Most of the NT uses of Iesous refer to our Lord Jesus. In the Gospels the single Name Jesus (Iesous) is used as His personal Name and is found 538 times. In the Epistles Jesus is usually (but not always - e.g., Ro 3:26; 4:24; 1Cor 12:3; 2Cor 11:4; Phil 2:10; 1Th 4:14; Heb 7:22; 10:19, etc) used in combination with Christ or Lord. Jesus is known by Christ alone some 44 times in the Gospels. NET Note on Jesus - The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “LORD” in the OT). Related Resources: Jesus Christ - Baker's Evangelical Dictionary of Biblical Theology Why is Jesus often called "Jesus of Nazareth"? (Mt 26:71, Mk 1:24, Lk 4:34, 18:37, Jn 1:45) The Spirit Of Christmas — by David C. McCasland The acts of generosity and good will that flourish in December often fade quickly, causing many to say, “I wish we could keep the Christmas spirit all year long.” Why does it seem that kindness and compassion are chained to the calendar? Is there an ever-flowing fountain of compassion deeper than warm holiday feelings that pass with the season? In the first two chapters of Luke, it is striking that the Holy Spirit is mentioned seven times. His work is cited in the lives of the unborn John the Baptist (1:15), Mary (1:35), Elizabeth (1:41), Zacharias (1:67), and Simeon (2:25-27). Here, in what we often call “the Christmas story,” there is no mention of people having something just come to mind or of feeling strangely moved. Instead, the Holy Spirit is identified as the One who guided Simeon, filled Zacharias and Elizabeth, and created the baby in Mary’s womb. Do we, like them, recognize the Spirit’s voice in the midst of all others? Are we alert to His promptings and eager to obey? Will we allow His warmth and love to fill our hearts and flow through our hands? Let the fullness of Thy Spirit Fall upon us here this hour. How we need a new anointing Of the Holy Ghost and power. —Jarvis Jesus went away so the Spirit could come to stay. Hiding In Plain Sight Read: Luke 1:26-35 You will conceive in your womb and bring forth a Son, and shall call His name Jesus. —Luke 1:31 A Baltimore congregation found the answer to its financial troubles on a church wall. And it had been “hiding” there for more than 25 years! Someone finally recognized a piece of art hanging in the chapel as a valuable woodblock print by Albrecht Dürer, dated 1493. The work shows the angel telling Mary she would give birth to God’s Son. Some members just couldn’t believe they had underestimated the value of the old masterpiece, saying in effect, “If it were real, why would it be here?” What about us? Are we underestimating the value of the event depicted on that woodblock print? Jesus isn’t hiding. The truth that God came to earth in human form is plainly announced in His Word. It is reflected in our art and in our hymnbooks. But the significance of Christ’s birth is still neglected. We get so wrapped up in activities and programs that we miss the immeasurable worth of knowing who that Baby was. What’s missing is our worship. Think about the meaning of His birth. Jesus is God! He came to save His people from their sins (Mt. 1:21) and give them eternal life (Jn. 3:14-18). He left His Father's throne above, So free, so infinite His grace! Emptied Himself of all but love And bled for Adam's helpless race. —Wesley Christ's birth brought the infinite God to finite man. The Main Event Read: Luke 1:26-38 You will conceive in your womb and bring forth a Son, and shall call His name Jesus. —Luke 1:31 During the Great Depression that hit the United States in the 1930s, a family in the Midwest struggled to put food on their table. They had no money for luxuries. One day posters all over town announced that a circus was coming. Admission would be $1. A boy in the family wanted to see the show, but his father told him that he would have to earn the money on his own. The youngster had never seen a circus before, so he worked feverishly and was able to buy a ticket. On the day the circus arrived, he went to see the performers and the animals parade through town. As he watched, a clown came dancing over to him, and the boy put his ticket in the clown’s hand. Then he stood on the curb and cheered as the rest of the parade moved by. The youngster rushed home to tell his parents what he had seen and how exciting the circus was. His father listened, then took his son in his arms and said, “Son, you didn’t see the circus. All you saw was the parade.” There's colorful wrapping and tinsel and greening, Stores crowded with shoppers, so much to be done! But how many sense a real spiritual meaning, Or feel sincere worship for God's precious Son? —Donovan Christ is the reason for the Season. Celebrate Beginnings Read: Luke 1:26-38 You will conceive in your womb and bring forth a Son, and shall call His name Jesus. —Luke 1:31 Many churches observe March 25 as Annunciation Day. It commemorates the angel’s announcement to Mary that she would be the mother of Jesus, the Messiah. In our success-oriented society, this festival is a needed reminder to recognize and rejoice at the beginning of God’s work in a person’s life rather than holding our applause for the accomplishments. Because we often read Luke’s gospel at Christmas, we may forget that 9 months of trust and waiting separated Mary’s response to Gabriel from the birth of Jesus. When we read her words of surrender in light of this timespan, they take on added meaning: “Behold the maidservant of the Lord! Let it be to me according to your word” (Luke 1:38). Mary must have received great encouragement when her cousin Elizabeth told her, “Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord” (v.45). We can celebrate beginnings by giving a hug or handshake to a new believer who professes faith in Christ. We can write a note of encouragement to a friend who has chosen to obey God’s Word. It takes but a moment of time And minimal energy spent To pass an encouraging word To one who'll be glad it was sent. —Hess The human spirit soars with hope when lifted by an encouraging word. 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; Amplified He will be great (eminent) and will be called the Son of the Most High; and the Lord God will give to Him the throne of His forefather David, NET 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. GNT οὗτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, NLT He will be very great and will be called the Son of the Most High. The Lord God will give him the throne of his ancestor David. KJV He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: ESV He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, NIV He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, Wuest This One shall be great, and Son of the Most High shall He be called, and God, the Lord, shall give to Him the throne of David His father, (Eerdmans Publishing) be great. Luke 1:15; Luke 3:16. Mat. 3:11; 12:42. Phi. 2:9–11. the Son. Luke 1:35. Mark 5:7; 14:61. John 6:69. Ac. 16:17. Ro. 1:4. He. 1:2–8. give. 2 Sa 7:11–13. Ps. 132:11. Is. 9:6, 7; 16:5. Je. 23:5, 6; 33:15–17. Eze. 17:22–24; 34:23, 24; 37:24, 25. Am. 9:11, 12. Mat. 28:18. John 3:35, 36; 5:21–29; 12:34. Acts 2:30, 36. Ep. 1:20–23. Re. 3:7. Verse-by-Verse - Multiple Commentaries - Luke 1:32 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JESUS - SON OF GOD AND KING OF KINGS He will be great - Only a four word description but even eternity shall not exhaust the depth and profundity of the greatness of Jesus. Interestingly, John the Baptist was described in a similar way "he will be great in the sight of the Lord" (Lk 1:15), but clearly the greatness of John pales in comparison to the infinite greatness of Jesus. As Spurgeon said "“Is it not proven that he is great? Conquerors are great, and he is the greatest of them. Deliverers are great, and he is the greatest of them. Liberators are great, and he is the greatest of them. Saviours are great, and he is the greatest of them.” "Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point." (NET Note) Great (megas) is a common adjective in Luke's writings - Lk. 1:15, 32, 42, 49; 2:9f; 4:25, 33, 38; 5:29; 6:49; 7:16, 28; 8:28, 37; 9:46, 48; 12:18; 14:16; 16:26; 17:15; 19:37; 21:11, 23; 22:12, 24, 26f; 23:23, 46; 24:52; Acts 2:20; 4:33; 5:5, 11; 6:8; 7:11, 57, 60; 8:1f, 7, 9f, 13; 10:11; 11:5, 28; 14:10; 15:3; 16:26, 28; 19:27f, 34f; 23:9; 26:22, 24, 29; And will be called the Son of the Most High (hupsistos) - The Most High (cf Lk 1:76+) in the OT this is the Name El Elyon: Most High God - Sovereign Over All. And so the angel tells Mary her Son will be the Son of God. In Lk 1:76 John the Baptist is "called the prophet of the Most High." One can only imagine what went through her mind! Jesus is the Son of God but by lineage He is the "son of David" which was the most common Messianic title in the usage of Jesus’ day. (see also Mt 1:1, 12:23, 21:9, 15)
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Morris adds that "This delicate expression rules out crude ideas of a ‘mating’ of the Holy Spirit with Mary.” Bengel adds "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful." A T Robertson describes this as "A figure of a cloud coming upon her. Here it is like the Shekinah glory which suggests it (Ex. 40:38) where the cloud of glory represents the presence and power of God. Compare Ex 33:22; Mark 9:7. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in all the terrors of the thunderer, and was consumed by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (Ex 40:34; 1 Ki 8:10)" The Dictionary of Biblical Imagery - On the basis of the LXX use of episkiazō (cf. Ex 40:35 and esp. Ps 91:4), the NT uses the image of “overshadowing” to depict not so much divine protection as a divine presence or power, such as that of the Holy Spirit at the conception of Jesus (Lk 1:35) or the cloud at the transfiguration (Mt 17:5). The popular power of such an image is seen in the effort to find healing power in the shadow of Peter (Acts 5:15). Episkiazo - 5x in 5v - Usage: fall(1), overshadow(2), overshadowed(1), overshadowing(1). Here are the other 4 uses... Matthew 17:5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" Mark 9:7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" Luke 9:34+ While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. Acts 5:15+ to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow (skia ) might fall on (episkiazo) any one of them. Episkiazo is used 4x in the Septuagint (Lxx) - Ex. 40:35; Ps. 90:4; 139:8; Pr. 18:11; Exodus 40:35 Moses was not able to enter the tent of meeting because the cloud (Shekinah glory cloud) had settled on (Hebrew = shakan; Lxx = episkiazo = overshadowed) it, and the glory of the LORD filled the tabernacle. Comment: Note the strong parallel between the cloud at Mt Sinai and the transfiguration on the mount (cp Lk 9:28) which is further linked by the use of the same rare verb episkiazo! Psalm 91:4 He will cover (episkiazo) you with His pinions, And under His wings you may seek refuge; His faithfulness is a shield and bulwark.
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Morris - The Dayspring From On High "Through the tender mercy of our God; whereby the day spring from on high hath visited us" (Luke 1:78). This is an unusual but beautiful name for the coming Savior given Him by Zacharias when he was "filled with the Holy Ghost, and prophesied" (Luke 1:67). In that same prophecy, Zacharias also called that coming one "the Highest" and "the Lord" who would "give knowledge of salvation unto his people by the remission of their sins" (verses 76-77). Just six months later, Jesus was born. The Greek word here translated "dayspring" is so translated only this one time. It refers to the metaphorical spring from which the sun springs forth each day, and so is usually translated simply as "the east." It is interesting that it is used three times in connection with the story of the wise men "from the east" who saw "his star in the east" and then, when they reached Bethlehem once again, "the star, which they saw in the east," led them to the one who was himself "the dayspring" (Matt. 2:1, 2, 9). There is one other sunrise appropriately presaged here. Many years later, the women who had tearfully watched the Lord being crucified and buried came to His sepulcher to anoint Him with sweet spices "at the rising of the sun" (Mark 16:2) immediately after He had risen from the dead. Here a closely related word is the word translated "rising." There is another great sunrise coming, as promised in the last chapter of the Old Testament. "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings" (Mal. 4:2). He who is himself "the light of the world" (John 8:12) will someday even replace the sun in the new Jerusalem. There will never be another sunrise after that, for "there shall be no night there... neither light of the sun; for the Lord God giveth them light" (Rev. 22:5). (Days to Remember) J C Philpot - By “day-spring” is meant the day-dawn, the herald of the rising sun, the change from darkness to light, the first approach of morn, in a word, the spring of the day. But what is this “day-spring” spiritually? It is the intimation of the rising of the Sun of righteousness. It is not the same thing as the Sun of righteousness; but it is the herald of His approach; the beams which the rising sun casts upon the benighted world, announcing the coming of Jesus, “the King in His beauty.” This expression was singularly applicable in the mouth of Zacharias. The Lord of life and glory had not then appeared; He was still in the womb of the Virgin Mary. But His forerunner, John, had appeared as the precursor, the herald of His approach, and was sent to announce that the Sun of righteousness was about to arise. “There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light.” All nations at that time lay in darkness. “Darkness covered the earth, and gross darkness the people.” But when the Lord of life and glory was about to appear upon earth, when He had already taken the body which was prepared for Him, the very flesh and blood of the children, which He was to offer as a propitiation for sin, “the day-spring from on high” had begun to dawn. God’s mercy, in the face of His dear Son, was just visiting the benighted world. But there is another, an experimental meaning, connected with these words. “The day-spring from on high” is not to be confined to the appraoch of the Son of God in the flesh; but it may be extended to signify the appearance of the Son of God in the heart. I cannot be benefitted by the appearing of Jesus in the flesh eighteen hundred years ago, unless He come and dwell in my soul. “The day-spring from on high” which visited the benighted Jewish Church will not profit us except that same day-spring visits our benighted heart. “The day-spring from on high” is the manifestation of God’s mercy in the face of the Saviour. And when this “day-spring from on high” visits the soul, it is the first intimation, the dawning rays of the Sun of righteousness in the heart. (Ears from Harvested Sheaves) Malachi 4:2 Songbird In The Dark (Luke 1:78-79) Just before the sunrise, we often hear songbirds welcoming the dawn. Despite the darkness, we know that the radiant light of the sun will soon appear. Fanny Crosby has been called “The Songbird in the Dark.” Though blinded in infancy, she wrote hymns that inspirationally envision our future reunion with Christ. Early in her life, Fanny had a dream in which she saw the panorama of a glorious heaven, and many of her songs reflect that theme. By the time of her death, she had penned at least 8,000 hymns. Songs such as “Tell Me the Story of Jesus” and “To God Be the Glory” are still popular today. When Zacharias praised God in anticipation of the Messiah, he also looked forward to a spiritual sunrise. Citing Malachi 4:2, he proclaimed: “The Dayspring [sunrise] from on high has visited us; to give light to those who sit in darkness” (Luke 1:78-79). That Messiah came to earth, died for our sins, rose again, ascended, and promised to return for us. Blessed assurance, Jesus is mine! O what a foretaste of glory divine! Heir of salvation, purchase of God, Born of His Spirit, washed in His blood. —Crosby For the Christian, the dark sorrows of earth will one day be changed into the bright songs of heaven. The Gift and the Giver Read: Luke 1:67–79 Because of God’s tender mercy, the morning light from heaven is about to break upon us. Luke 1:78 nlt It's only a keychain. Five little blocks held together by a shoelace. My daughter gave it to me years ago when she was seven. Today the lace is frayed and the blocks are chipped, but they spell a message that never grows old: “I ♥ DAD.” The most precious gifts are determined not by what went into them, but by who they are from. Ask any parent who ever received a bouquet of dandelions from a chubby hand. The best gifts are valued not in money but in love. Jesus, thank You for Your gift of forgiveness and life through You. Zechariah understood that. We hear it in his prophetic song as he praised God for giving him and his wife Elizabeth their son John when they were well past their childbearing years (Luke 1:67–79). Zechariah rejoiced because John was to be a prophet who would proclaim God’s greatest gift to all people—the coming Messiah: “Because of God’s tender mercy, the morning light from heaven is about to break upon us” (Luke 1:78 nlt). Those words point to a gift given with so much love that it will even “shine on those living in darkness and in the shadow of death” (1:79). The sweetest gift we can receive is God's tender mercy—the forgiveness of our sins through Jesus. That gift cost Him dearly at the cross, but He offers it freely out of His deep love for us. Jesus, thank You for Your gift of forgiveness and life through You. I receive Your gift with joy. Jesus is both the Gift and the Giver. Luke 1:79 TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace." ESV to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." KJV To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. NET to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." NIV to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace." NLT to give light to those who sit in darkness and in the shadow of death, and to guide us to the path of peace." YLT To give light to those sitting in darkness and death-shade, To guide our feet to a way of peace.' to shine (give light) - Luke 2:32. Is. 9:2; 42:7, 16; 49:6, 9; 60:1–3. Mt 4:16. John 1:9; 8:12; 9:5; 12:46. Ac. 26:18. Ep. 5:8. 1 Th. 5:4, 5. 1 John 1:5–7. and the shadow of death. Job 3:5; 10:22. Ps. 23:4; 44:19; 107:10, 14. Je. 2:6. to guide. Ps. 25:8–10, 12; 85:10–13. Pr. 3:17; 8:20. Is. 48:17, 22; 57:19–21; 59:8. Je. 6:16. Mat. 11:28, 29. Ro. 3:17. Luke 1 Resources - Multiple Sermons and Commentaries MESSIAH'S EPIPHANY BRINGS SALVATION Continuing from the previous verse "the Sunrise from on high will visit us" is now said to shine." So this passage refers not to John the Baptist but to the Sunrise, the Messiah. As
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Morris - Despite his priestly station, John (like Elijah) stayed in the desert in preparation for his brief, but fruitful, ministry just before Christ was to begin His.