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Marvin Vincent · Citado em PreceptAustin
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Vincent - "Only here in New Testament. A compound conjunction: epei, since, de, as is well known, and per, giving the sense of certainty." In as much (NET = since) - NET NOTE - Grk "Since" or "Because." This begins a long sentence that extends through Lk 1:4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation. Undertaken ("have taken in hand" - KJV)( 2021)(epicheireo from epi = upon, in + cheir = hand) literally means to "put one's hand to," and so to take in hand, to set one's hand to some task, to endeavor to perform a task (in this case to write the Gospel account), to try, to undertake. To take in hand, undertake, attempt, whether effective or not. The only uses are by Luke (Lk 1:1, Acts 9:29+ = "attempting to put him to death," Acts 19:13+ = "attempted to name over those who had the evil spirits the name of the Lord Jesus.") Vincent on epicheireo - The word carries the sense of a difficult undertaking (see Acts 19:13), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. “As many as have taken in hand (ἐπεχείρησαν) to speak or to write concerning the healing art.” There are 4 uses of epicheireo in the non-apocryphal Septuagint (2Ch 20:11, Ezra 7:23, Esther 8:12, 9:25). Gilbrant adds that "This verb occurs 12 times in the Septuagint including 8 times in the Apocrypha. It generally means “to attack,” “to attempt,” or “to make an attempt on.” It was used with reference to attacking the Jewish people (2 Chronicles 20:11) and the temple (Ezra 7:23 [LXX 2 Esdras 7:23]), and the attempt to cause harm to the Jews in exile (Esther 9:25)." A T
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Vincent on diegesis - Only here in New Testament. From διά, through, and ἡγέομαι, to lead the way. Hence something which leads the reader through the mass of facts: a narrative, as A. V., with the accompanying idea of thoroughness. Note the singular number. Many took in hand to draw up, not narratives, but a narrative, embracing the whole of the evangelic matter. The word was particularly applied to a medical treatise. Galen (a prominent Greek physician) applies it at least seventy-three times to the writings of Hippocrates (also a Greek physician). A T
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Vincent adds that "The word is chosen to indicate that these events happened in accordance with a preconceived design." A T Robertson on plerophoreo in Luke 1:1 - Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N. T. the meaning is to be convinced, or fully persuaded (Ro 4:21; 14:5; Heb. 6:11; 10:22). When used of things it has the notion of completing or finishing (2Ti 4:5, 17). Luke is here speaking of “matters” ([pragmatōn]). Luke may refer to the matters connected with Christ’s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Col. 2:2 we have “fullness of understanding” (tēs plērophorias tēs suneseōs). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.
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Vincent on eyewitnesses - Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses (autoptai). Only here in New Testament. Peter uses another word, epoptai (2 Pet. 1:16-note). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Servants (5257)(huperetes from hupo = under, beneath + eretes = a rower) is literally and under oarsman and then a subordinate, a servant, an attendant (Lk 4:20), one who is in the service of another or an assistant in general. Huperetes describes a a helper who willingly submits himself to carrying out the will of the one over him. In John 7:32, 45, 46 it is used of the Temple "police" or guards. The subordinate official who waits to accomplish the commands of his superior. In Classic Greek huperetes was a common sailor, distinguished from a naútes (3492), a seaman, sailor. These were the men down in the ship's, doing one thing -- rowing and with their eyes on one man, the man standing at the front of the hull, shouting "Row,Row, Row."! Why? Because if anyone gets out of synch, the whole boat is thrown off course! What a picture -- There are no big "I's" or little "u's" in the ministry! Servants of Who? Of Christ! A God-called preacher marches to the beat of a different drummer and if he doesn't he's not worth being in the pulpit. Servants of the word describes these men as focused on the word, listening and acting according to the word. "They not only had personal knowledge of the facts but also practical experience of the facts." (Plummer). The word was also used of medical assistants or attendants Given that Luke is a physician, it is interesting that huperetes was the word was used of medical assistants or attendants. Vincent on huperetes used most commonly with the meaning of officer (Mt 5:25, etc) - Denoting a subordinate official, as a herald or an orderly, and in this sense applied to Mark as the “minister” or attendant of Paul and Barnabas (Acts 13:5). It furnishes an interesting instance of the expansion of a word from a limited and special meaning into a more general one; and also of the influence of the Gospel in lifting words into higher and purer associations. Formed with the verb eresso, to row, it originally signified a rower, as distinguished from a soldier, in a war-galley. This word for a galley-slave comes at last, in the hands of Luke and Paul, to stand for the noblest of all offices, that of a minister of the Lord Jesus (Luke 1:2; Acts 26:16; 1 Cor. 4:1). Huperetes - 20x in 20v - Usage: attendant(1), helper(1), minister(1), officer(1), officers(13), servants(3). - Matt. 5:25; Matt. 26:58; Mk. 14:54; Mk. 14:65; Lk. 1:2; Lk. 4:20; Jn. 7:32; Jn. 7:45; Jn. 7:46; Jn. 18:3; Jn. 18:12; Jn. 18:18; Jn. 18:22; Jn. 18:36; Jn. 19:6; Acts 5:22; Acts 5:26; Acts 13:5; Acts 26:16; 1 Co. 4:1. Huperetes is found 2x in the Septuagint - Pr 14:35 (servant), Isa 32:5 (rogue) Word (3055) (lógos/logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. In the present context the word speaks of the Gospel message. Luke repeatedly uses the phrase the word as a synonym for the Gospel - Luke 5:1; 8:11–13, 15; Acts 6:4; 8:4, 14, 25; 10:36; 11:1, 19; 13:5, 7, 44; 14:25; 15:7; 16:6, 32; 17:11; 18:5; 19:10). Luke documents the powerful effect of the good news of the Word several times in his writings - Luke 4:22; Acts 2:36–37; Acts 2:41, Acts 4:13–14 and the passages below... Acts 6:7+ The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith. Acts 12:24+ But the word of the Lord continued to grow and to be multiplied. Acts 19:20+ So the word of the Lord was growing mightily and prevailing (was exercising force and efficacy). Related Resources: Baker Evangelical Dictionary Inspiration of Scripture Holman Bible Dictionary Inspiration of Scripture What is verbal plenary inspiration? How does the translation process impact the inspiration, inerrancy, and infallibility of the Bible? Is there proof for the inspiration of the Bible? What does it mean that the Bible is inspired? Does the inerrancy of the Bible only apply to the original manuscripts? Darrell Bock gives a good summary of Luke's introduction - Luke tells us four things about his work before he tells us why he writes. He has “investigated” the story. That is, he has followed it closely. He has taken a long and careful look at what he is about to tell us. He went back to “the beginning.” This is why he starts his story with John the Baptist, the forerunner, who points to Jesus. Luke was thorough, having studied “everything.” This is undoubtedly why there is so much fresh material in his account. About thirty percent of this Gospel is not found elsewhere, including several of Jesus’ parables. Luke worked “carefully,” taking great care to develop his orderly account in a way that told the story clearly. (See context in Luke Commentary) The great archaeologist Sir William Ramsay was educated at Aberdeen and Oxford and spent long vacations in Asia Minor. He was trained in the German historical school of the mid-nineteenth century and taught that the Book of Acts was not historically accurate. He was firmly convinced of this and set out to prove it. But Ramsay researched the archaeological sites reported in the Book of Acts. Eventually the evidence he uncovered compelled him to reverse his beliefs. Ramsay's writings are in agreement with the historical accuracy as reported in Luke's gospel and the Book of Acts. Ramsay said, "Luke is a historian of the first rank; not merely are his statements of fact trustworthy; he is possessed of the true historic sense; he fixes his mind on the idea and plan that rules in the evolution of history, and proportions the scale of his treatment to the importance of each incident. He seizes the important and critical events and shows their true nature at greater length, while he touches lightly or omits entirely much that was valueless for his purpose. In short, this author should be placed along with the very greatest of historians." Luke and the other biblical authors were not trying to write best-sellers. They were reporting the truth about Jesus Christ. If a skeptic like Sir Ramsay was convinced of the accuracy of Luke's writing, shouldn't you likewise embrace the Bible? Today in prayer thank Christ that you can depend on His word. "How firm a foundation, ye saints of the Lord, is laid for your faith in his excellent Word! What more can he say than to you he hath said —to you, who for refuge to Jesus have fled?" —K in Rippon's Selection of Hymns, 1787 Luke 1:3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; GNT ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, Barclay I too made up my mind to carry out a careful investigation of all things from the beginning, and to write to you, Theophilus, your excellency, an orderly account of them CSB It also seemed good to me, since I have carefully investigated everything from the very first, to write to you in orderly sequence, most honorable Theophilus, ESV it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, GWN I, too, have followed everything closely from the beginning. So I thought it would be a good idea to write an orderly account for Your Excellency, Theophilus. KJV It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, Lenski I, too, resolved, after having accurately traced everything from the start, to write in an orderly way to thee, Your Excellency Theophilus NET So it seemed good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus, NAB I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, NEB And so I in my turn, your Excellency, as one who has gone over the whole course of these events in detail, have decided to write a connected narrative for you, NIV Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, NKJV it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, NLT Having carefully investigated everything from the beginning, I also have decided to write a careful account for you, most honorable Theophilus, NJB I in my turn, after carefully going over the whole story from the beginning, have decided to write an ordered account for you, Theophilus, The Living Bible However, it occurred to me that it would be well to recheck all these accounts from first to last and after thorough investigation to pass this summary on to you,
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Vincent - From ἀ, not, and σφάλλομαι, to fall ("not to fall"). Hence steadfastness, stability, security against error. Friberg - literally, a state of being secured from falling firmness, safety, security (1Th 5.3); as a legal technical term for keeping a prisoner securely guarded security (Acts 5.23); figuratively, of what qualified instruction affords = certainty, truth, reliability (Lk 1.4) (Borrow the Analytical Lexicon of the Greek New Testament) Darrell Bock adds this note on asphaleia - The word asphaleian, translated as certainty, can be misunderstood by modern readers. In our age, people often think “scientific proof” when they hear someone talk about a quest for certainty. Raise the temperature of tap water to 212º F on your stovetop, for instance, and if you are at sea level you can know with certainty that it will boil. We cannot demonstrate the Bible in so sure a fashion. Nevertheless, Bible readers can be assured when reading the NT accounts that the sources accurately describe Jesus, both his teachings and his actions. The term “certainty” refers to assurance, a kind of emotional confidence, not absolute proof. That assurance was rooted in the diligent way Luke pursued his sources for Jesus’ life. This reassurance was Luke’s purpose in writing. (The Holman Apologetics Commentary) There are two other uses in the NT to give a sense of the what this Gospel was to do for Theophilus' faith. Acts 5:23+ saying, "We found the prison house locked quite securely and the guards standing at the doors; but when we had opened up, we found no one inside." 1 Thessalonians 5:3+ While they are saying, "Peace and safety!" then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. Asphaleia - 9x in the Septuagint - Lev. 26:5 (live securely in your land); Deut. 12:10; Ps. 104:5; Prov. 8:14; Prov. 11:15; Prov. 28:17; Isa. 8:15; Isa. 18:4; Isa. 34:15 Deuteronomy 12:10 “When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around [you] so that you live in security, The things (logos) - These were the words that Theophilus would have already been taught. "Literally “words,” the details of the words in the instruction." (Robertson)
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Vincent explains that "If the word can mean thing at all, it is only in the sense of the thing spoken of; the subject or matter of discourse, in which sense it occurs often in classical Greek. Some render it accounts, histories; others, doctrines of the faith. Godet translates instruction, and claims that not only the facts of the Gospel, but the exposition of the facts with a view to show their evangelical meaning and to their appropriation by faith, are included in the word. There is force in this idea; and if we hold to the meaning histories, or even words, this sense will be implied in the context. Luke has drawn up his account in order that Theophilus may have fuller knowledge concerning the accounts which he has heard by word of mouth. That his knowledge may go on from the facts, to embrace their doctrinal and evangelical import; that he may see the facts of Jesus’ life and ministry as the true basis of the Gospel of salvation. Have been taught (2727)(katecheo from katá = down or intensive + echeo = sound - English catechism) means to literally to resound, to sound down on or into the ears. From this the derived meaning is “to inform” or “to instruct orally (to the ears).” (Cf. 1 Cor. 14:9; Acts 21:21, 24; 18:25; Gal. 6:6) The idea is to re-sound, to re-echo, to teach by by insistent repetition into the ears as the Arabs do when learning the Koran (learning aloud). This word speaks of systematic teaching which is the basis of the critical discrimination and discernment. Katecheo was used to describe basic Christian instruction for new converts (Early Church Fathers writings - 2 Clement 17:1). The use of this word suggest that one of Luke's goals was to establish Theophilus in the faith and certainly this is one of the benefits for all believers of reading and meditating on this Gospel. NET Note on have been taught, katecho - This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke's Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer. A B Bruce on Katecho - The word used here in a technical sense = formally and systematically instructed, or in the general sense of "have been informed more or less correctly"? (So Kypke.) The former is more probable. (Expositor's Greek Testament) A T
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Vincent explains that the word for division (ephemeria) was literally "daily service. The college of priests was divided into twenty-four courses (divisions). Each of these did duty for eight days, from one Sabbath to another, once every six months (Ed: In other words served only two one-week periods each year). The service of the week was subdivided among the various families which constituted a course (division). On Sabbaths the whole course (division) was on duty. On feast-days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty-four courses (divisions) were bound to be present and officiate. The course (division) of Abijah was the eighth of the twenty-four. See 1 Chr 24:10." James Smith - ZACHARIAS MADE DUMB THROUGH UNBELIEF Luke 1:5–22 “O Father, God, to Thee I come! Rather in mercy hold me dumb Than that, unto Thee drawing near, I think of mortal men that hear. O may I reverence more and more, And in every deed adore.” Nothing fetters the hand of God from working like unbelief; nothing grieves the Spirit more readily. But although he was smitten dumb he did not flee from the presence of the holy Smiter. He did not give up his work for the Lord although this sore affliction came upon him. Zacharias would teach us not to be so engrossed with our trials even if they should be most sudden and severe as to neglect our work for Christ. After reflecting on this incident we desire to point out that— 1. Visions may come while doing our ordinary work. “While he executed the priest’s office, there appeared unto him an angel of the Lord” (vs. 8, 11). Moses kept the flock of Jethro when the call came through the burning bush (Exod. 3:1). Gideon was threshing wheat (Judges 6:11). Elisha was ploughing when the prophetic mantle fell upon him (1 Kings 19:19). David was in the sheepfolds (Psa. 78:70). Matthew in his toll-booth. Thy God is sufficient for thee, wait on Him and look up. 2. Our prayers may be answered very unexpectedly (v. 13). When the angel said to him, “Fear not, for thy prayer is heard,” it was to him staggering news, although he had been praying many long years that a son might be given them. They were both now “well stricken in years” (v. 7), suggesting that he had continued this prayer long after the expectation had died away. If the Lord lays it on the heart to continue in prayer for any definite thing, is this not in itself an evidence that He desires so to bless us? Believe, and thou shalt see the glory of God. “Ye shall reap if ye faint not” (Gal. 6:9). 3. The Lord is able to do far above what we ask. He not only would have a son born to him, but that son “would be great in the sight of the Lord, and filled with the Holy Ghost” (vs. 14, 15). A son worthy of the God who gave him. The good old man and his humble, blameless wife were now abundantly rewarded for their many years of praying and waiting. God is not unfaithful. Wait on the Lord. Though the vision tarry, wait. You long for a revival, let not thy faith fail (Ps. 126:6). 4. The promises of God test our faith. “Zacharias said, Whereby shall I know this?” (v. 18). It was a big order he received that day from the Lord (read carefully vs. 14–17). It was as if the fountains of the great deep of God’s infinite grace had just opened up and poured their unspeakable riches at his feet. Is it not the very greatness of His grace that staggers our weak faith? If you wish to find out the measure of your faith, just try some one of His great and precious promises. “In My Name ye shall cast out devils” (Mark 16:17). Try that one. 5. Unbelief fetters the tongue of testimony. “Behold, thou shalt be dumb, because thou believest not My words” (v. 20). What a God-dishonouring thing unbelief is! How many tongues among the children of God are under the condemnation of dumbness because of their unbelief? How many of us are dumb with regard to the Lord’s coming, the filling of the Spirit, the consecration of the life, answered prayer, and the deeper experiences of the things of God, all because of unbelief? “Because thou believest not My words.” According to Grosart he became a D.D. through unbelief—deaf and dumb. 6. Real contact with the Lord makes men to marvel. “The people marvelled that he tarried so long in the temple” (v. 21). As for Zacharias, he did not feel the time long. Who does when they are in real communion with God? A man is sure to get out of the old rut and to do unprecedented things when his ministry becomes a living and solemn reality before God. Zacharias, during the hours of public service, forgot all about the clock that day. He was late in getting through, but the people, when they did see him, were convinced that he had seen a vision (v. 22). Short services are not always the best. Where a preacher’s soul is filled with the vision of God, both time and men have to stand back. There is more blessing through one day with God than twenty years without Him. Have faith in God. Luke 1:6 They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. Greek - esan (3PIAI) de dikaioi amphoteroi (both) enantion (in the sight of) tou theou poreuomenoi (PAP) en pasais tais entolais kai dikaiomasin tou kuriou amemptoi GNT Luke 1:6 ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. ESV And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. KJV And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. NET They were both righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly. NLT Zechariah and Elizabeth were righteous in God's eyes, careful to obey all of the Lord's commandments and regulations. YLT and they were both righteous before God, going on in all the commands and righteousnesses of the Lord blameless NET Luke 1:6 They were both righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly. NLT Luke 1:6 Zechariah and Elizabeth were righteous in God's eyes, careful to obey all of the Lord's commandments and regulations. KJV Luke 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. NIV Luke 1:6 Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. righteous: Lu 16:15 Ge 6:9 7:1 17:1 Job 1:1,8 9:2 Ro 3:9-25 Php 3:6-9 Titus 3:3-7 walking: 1Ki 9:4 2Ki 20:3 Ps 119:6 Ac 23:1 24:16 1Co 11:2 2Co 1:12 Php 3:6 Tit 2:11-14 1Jn 2:3,29 3:7 blamelessly: Php 2:15 Col 1:22 1Th 3:13 2Pe 3:14 Verse-by-Verse - Multiple Commentaries - Luke 1:6 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 15:6+ Then he believed in the LORD; and He reckoned it to him as righteousness. RIGHTEOUS OLD TESTAMENT SAINTS Luke's description of this godly couple reminds me of Job in the OT, Scripture testifying that "There was a man in the land of Uz whose name was Job; and that man was blameless, upright (Lxx = dikaios), fearing God and turning away from evil (WHY DID HE TURN AWAY FROM EVIL? HE FEARED GOD, FEAR OFFENDING GOD)." (Job 1:1) They were both righteous (dikaios) in the sight of God (enopion) - Zechariah (Zacharias) and Elizabeth were wonderful examples of the godly remnant found throughout the Old Testament. They are an example of how a person was saved before Jesus inaugurated the New Covenant in His blood. Even though most of the nation of Israel was unsaved, God had a saved, godly remnant in every generation, those who were living righteously because they had been declared righteous by grace through faith (cf Abraham in Ge 15:6+). So it is clear that even in the Old Testament or old dispensation God provided grace to be saved. Notice also that Zacharias and Elizabeth were described not as righteous in the sight of men but in the sight of God which is the only righteous standing that counts in time and eternity! (Contrast the parable picturing two classes of righteousness - Luke 18:9-14+ one righteous in his own eyes and the other humble before the Lord.) Now how were they righteous? Christ had not yet been crucified as a payment for sin. Justification is by faith not works, so clearly they were declared righteous because of their faith. But in Who was their faith, considering that Jesus had not yet been crucified as an atonement for their sins? As Paul instructs us in Galatians these two saints who lived prior to the crucifixion of Jesus were saved (justified, declared righteous) the same way Abraham was justified (Gal 3:6+). In some way the Scriptures had preached the Gospel to Zacharias and Elizabeth, just as the Scripture had preached the Gospel to Abraham (Gal 3:8+)! They were looking with eyes of faith (cp 2 Cor 5:7+) forward to the Cross, whereas believers today look back in faith to the same rugged Cross, both attaining justification by faith in Jesus. In Romans Paul expands on the Old Testament way of salvation writing of Jesus "Whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed." (Ro 3:25+) The NLT paraphrases it "This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past, 26 for he was looking ahead and including them in what he would do in this present time. (Ro 3:25-26NLT) Comment - God has passed over sins (e.g., sins of Abraham, Moses, David, Zechariah, Elizabeth, etc) during the former times in His divine forbearance until the perfect substitutionary Sacrifice would be offered by His Son Jesus Christ. You might say the OT saints were "saved on credit and Jesus paid the bill!" This concept of God’s forbearance is also found in [Neh 9:30]. His passing over sin is seen in various times and places (Ge 15:12-16+; Ge 18:22-33; Acts 14:16+; Acts 17:30+). J R Miller on both righteous - We have a picture here, of the godly home—yet the times were not favorable to this. It is not hard to live a beautiful life amid kindly and favoring circumstances. If a child has a sweet home with only gentle influences about it—an atmosphere of love and prayer—it is not strange that the child's life grows up into beauty. On the other hand, if the home is cold and unkindly, without love and prayer and godliness, it seems to us almost a miracle if a child grows up in it loving God and with a true and beautiful character. The "time of Herod" were not times when it was easy to be godly. The times were ungodly and the prevailing spirit was unrighteous. The holy lives which we find here in this story—are like lamps shining in the darkness (Mt 5:14-16, Phil 2:15). Amid the almost universal corruption of the priesthood, and the hypocrisy of the Pharisees; this old priest and his wife lived in piety and godly simplicity. The lesson is, that we may be holy and may live saintly lives—though everyone around us is evil. We need not be like those among whom we live. No matter how corrupt the times, or how unholy the influences, we ought always to strive to be holy and pure (IT IS 2022 AND THE DAYS QUICKLY BECOMING INCREASINGLY EVIL IN AMERICA - SIN ABOUNDS, BUT GRACE ABOUNDS ALL THE MORE FOR THOSE WHO WILL RECEIVE IT). (Devotional Hours with the Bible) It is worth noting that (1) God had been silent for 400 years and (2) this was a time of godlessness and great hypocrisy among the religious leadership. And yet in spite of these facts, this couple choose to faithfully obey the Word of the God and to live blamelessly. Beloved it is possible to live righteously and blamelessly in midst of a godless culture that hates Jesus! This godly couple reminds me of Paul's exhortation to the saints at Philippi and to us who live in a time of incredible spiritual darkness and moral anarchy... Do (present imperative = command to make this their habitual practice, something only possible by daily dying to self and relying wholly on the Holy Spirit) all things without grumbling or disputing (ED: How easy it is to stumble over the hurdles of grumbling or disputing! It is "impossible" but praise God it is "Him-possible!" - the enabling power of the indwelling Spirit - outlined in the previous passage - Phil 2:13NLT+); so that (term of purpose or result) you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world (Zacharias and Elizabeth were supernaturally radiant lights!), holding fast the Word of life, so that (term of purpose or result - the result of holding the Word is that it will hold you when the going becomes difficult) in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. (Phil 2:14-16+) Comment - From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen. 15:6+). But how could God do this righteously? A sinless Substitute had not been slain. The blood of a perfect Sacrifice had not been shed. In a word, Christ had not died. The debt had not been paid. God’s righteous claims had not been met. How then could God save believing sinners in the OT period (Zechariah and Elizabeth would still be considered in the "OT period")? The answer is that although Christ had not yet died, the omniscient God knew that He would die, and therefore He saved men on the basis of the still-future work of Christ. Even if OT saints didn’t know about Calvary, God knew about it, and He put all the value of Christ’s work to their account (logizomai = "reckoned" as in Gal 3:6+) when they believed God. In a very real sense, OT believers were saved on credit. They were saved on the basis of a price of redemption which was yet to be paid in full at Calvary (cp Jn 19:30+ "It is finished" = "Paid it Full" = tetelestai). The OT saints looked forward to Calvary whereas we look back to it. So the OT period was a time of the forbearance of God. For at least 4000 years He held back His judgment on sin. Then in the fullness of time He sent His Son to be the Sin-bearer (Gal 4:4+). When the Lord Jesus took our sins upon Himself (1Pe 2:24+), God unleashed the full fury of His righteous, holy wrath on the Son of His love. The whole OT is a testimony to the truth that God is "slow to anger and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin" (Ex 34:6-7+). Herbert Lockyer - To Old Testament saints the promised blessing of redemption was future—they obtained it, but not within the limits of this present life. They had it "on credit." (All the Promises of the Bible) MacArthur on passed over the sins previously committed in Romans 3:25 - This means neither indifference nor remission. God’s justice demands that every sin and sinner be punished. God would have been just, when Adam and Eve sinned, to destroy them, and with them, the entire human race. But in His goodness and forbearance (see Ro 2:4), He withheld His judgment for a certain period of time (cf. Ps 78:38, 39; Acts 17:30, 31; 2Pe 3:9). (See MacArthur Study Bible) William MacDonald on Romans 3:24-25 - He is not speaking, as some wrongly think, of sins which an individual person has committed before his conversion. This might suggest that the work of Christ took care of sins before the new birth, but that a man is on his own after that. No, he is dealing with the seeming leniency of God in apparently overlooking the sins of those who were saved before the cross. It might seem that God excused those sins or pretended not to see them. Not so, says Paul. The Lord knew that Christ would make full expiation, and so He saved men on that basis. (See Believer's Bible Commentary) WALKING THE TALK WALKING IN TRUTH Walking (poreuo) blamelessly (amemptos) in all the commandments (entole) and requirements (dikaioma) of the Lord (kurios) - This passage explains how we know they were righteous. They walked righteously. Their walk was the result of the righteousness God had credited to their account. It is important to not misinterpret this passage. They were not righteous because they were walking blamelessly for that would be righteousness based on their works, the type the Pharisees boasted in (cf Mt 5:20+, Lk 18:9-14+)! The were righteous in the sight of God because He had declared them righteous. He had reckoned or credited Christ's righteousness to their "spiritual bank account" when they believed and they were now righteous in His eyes. Luke says all the commandments and requirements which does not indicate perfection but does describe the general "direction" of their walk. You may wonder why we spend so much time on what seems obvious. An example of how this verse could be misinterpreted is discussed below (see Scofield) In all the commandments (entole) and requirements (dikaioma) of the Lord - John MacArthur rightly says that "Zacharias and Elizabeth were shining examples of the godly remnant of believing Jews in the midst of an apostate nation. They were declared righteous by grace through faith according to the new covenant promise to be ratified in the death of Christ." (Ibid) Barton adds that they did not "merely go through the motions in following God's laws; they backed up their outward compliance with inward obedience. Unlike the religious leaders whom Jesus called hypocrites, Zechariah and Elizabeth did not stop with the letter of the law. Their obedience was from the heart, and that is why God viewed them as righteous. Does your life reflect careful obedience and high regard for God's will? As your life shows your love for God, others will be drawn to him. (Life Application Bible Commentary – Luke) J C Ryle on the righteousness of Elizabeth and Zacharias - It matters little whether we interpret this “righteousness” as that which is imputed to all believers for their justification, or that which is wrought inwardly in believers by the operation of the Holy Ghost, for their sanctification. The two sorts of righteousness are never disjoined. There are none justified who are not sanctified, and there are none sanctified who are not justified. Suffice it for us to know that Zacharias and Elisabeth had grace when grace was very rare (ED: AT LEAST VERY RARELY RECEIVED OR APPROPRIATED!), and kept all the burdensome observances of the ceremonial law with devout conscientiousness, when few Israelites cared for them excepting in name and form (cf 2Ti 3:5). The main thing that concerns us all, is the example which this holy pair hold up to Christians. Let us all strive to serve God faithfully, and live fully up to our light, even as they did (AND WE NOW HAVE A LOT OF LIGHT IN THE FULL REVELATION OF GOD'S WORD!). Let us not forget the plain words of Scripture, “He that doeth righteousness is righteous.” (1 John 3:7+.) Happy are those Christian families in which it can be reported that both husband and wife are “righteous,” and exercise themselves to have a conscience void of offence toward God and toward men. (Acts 24:16.) (Expository Thoughts Luke 1) Zacharias and Elizabeth are in good company Moses recording that "Noah was a righteous man, blameless in his time; Noah walked with God." (Ge 6:9, cp God's charge to Abram - "“I am God Almighty; Walk before Me, and be blameless." Ge 17:1). Psalm 101 describes God's promise which applies to Zacharias "My eyes shall be upon the faithful of the land, that they may dwell with me; He who walks in a blameless way is the one who will minister to me. (Ps 101:6) Comment - The Hebrew verb for "minister" is sharath which means to serve and is translated in the Septuagint with the verb leitourgeo which was used of a Christian's service to God through prayer, teaching, good works, etc (as in Acts 13:2). Are you being used by God? If not among the reasons could be the fact that you are not walking blamelessly, walking by the Spirit (Gal 5:16-note), which is the only way that is a blameless walk is even possible! Compare similar thoughts regarding walking blamelessly in the following passages... How blessed (fully spiritually satisfied independent of one's circumstances) are those whose way is blameless, Who walk in the law of the LORD. (See Spurgeon's comment Psalm 119:1) The perverse in heart are an abomination to the LORD, But the blameless in their walk are His delight. (Proverbs 11:20) Matthew
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Vincent notes that the phrase"Before God" is a Hebrew expression. Compare the following passages... Genesis 7:1 Then the LORD said to Noah, “Enter the ark, you and all your household, for you [alone] I have seen [to be] righteous before (Heb = panim = face; Lxx = enantios - opposite, before) Me in this time. Acts 8:21+ “You have no part or portion in this matter, for your heart is not right before God. THOUGHT - What difference would it make in your thoughts, words and deeds today if you walked about full cognizant of the fact that you were in essence "face to face" with God all through the day? God grant us all Your grace and Your Spirit's enabling power to walk today with a sense that we are continually face to face with Your Holy Presence. Amen C I Scofield in his comment on righteousness (See Scofield's note on Luke 2:25) has a sentence which could easily be misinterpreted - "In these words but one idea inheres: the righteous or just man is so called because he is right with God (ED: THAT IS CERTAINLY CORRECT); and he is right with God because he has observed "all the Lord's commandments and regulations blamelessly" (Luke 1:6) (Italics and bold added for emphasis) Notice that Scofield said they were "right with God" and then says "BECAUSE" which is usually a term of explanation, which in context would suggest they were "right with God" BECAUSE of their meritorious behavior. That is NOT what Dr Luke writes. There is no "BECAUSE" in the English or Greek of Luke 1:6! A better statement is the one by the old Puritan Matthew Henry who rightly says "The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others (by grace through faith); but they were eminent for piety and integrity." QUESTION - What was the Old Testament way of salvation? ANSWER - How people were saved during the time of the Old Testament is a confusing question to some. We know that, in the New Testament era, salvation comes by grace through faith in Jesus Christ (John 1:12; Ephesians 2:8-9). Jesus is the Way (John 14:6). But, before Christ, what was the way? A common misconception about the Old Testament way of salvation is that Jews were saved by keeping the Law. But we know from Scripture that that is not true. Galatians 3:11 says, “Now it is evident that no one is justified before God by the law, for ‘The righteous shall live by faith.’” Some might want to dismiss this passage as only applying to the New Testament, but Paul is quoting Habakkuk 2:4—salvation by faith, apart from the Law was an Old Testament principle. Paul taught that the purpose of the Law was to serve as a “tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24). Also, in Romans 3:20 Paul makes the point that keeping the Law did not save either Old or New Testament Jews because “no one will be declared righteous in his sight by observing the law.” The Law was never intended to save anyone; the purpose of the Law was to make us “conscious of sin.” If the Old Testament way of salvation was not keeping the Law, then how were people saved? Fortunately, the answer to that question is easily found in Scripture, so there can be no doubt as to what was the Old Testament way of salvation. In Romans 4 the apostle Paul makes it very clear that the Old Testament way of salvation was the same as the New Testament way, which is by grace alone, through faith alone, in Christ alone. To prove this, Paul points us to Abraham, who was saved by faith: “Abraham believed God, and it was credited to him as righteousness” (Romans 4:3). Again, Paul quotes the Old Testament to prove his point—Genesis 15:6, this time. Abraham could not have been saved by keeping the Law, because he lived over 400 years before the Law was given! Paul then shows that David was also saved by faith (Romans 4:6-8, quoting Psalm 32:1-2). Paul continues to establish that the Old Testament way of salvation was through faith alone. In Romans 4:23-24 he writes, “The words ‘it was credited to him’ were written not for him alone, but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.” In other words, righteousness is “credited” or given to those who have faith in God—Abraham, David, and we all share the same way of salvation. Much of Romans and Galatians addresses the fact that there is only one way of salvation and only one gospel message. Throughout history people have tried to pervert the gospel by adding human works to it, requiring certain things to be done to “earn” salvation. But the Bible’s clear message is that the way of salvation has always been through faith. In the Old Testament, it was faith in the promise that God would send a Savior someday. Those who lived in the time of the Old Testament looked forward to the Messiah and believed God’s promise of the coming Servant of the Lord (Isaiah 53). Those who exercised such faith were saved. Today we look back on the life, death, and resurrection of the Savior and are saved by faith in Jesus Christ’s atonement for our sins (Romans 10:9-10). The gospel is not an exclusively New Testament message. The Old Testament contained it as well: “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’ So those who have faith are blessed along with Abraham, the man of faith” (Galatians 3:8-9, quoting Genesis 12:3). As early as Genesis 3:15, we see the promise of a coming Savior, and throughout the Old Testament there are hundreds of promises that the Messiah would “save His people from their sins” (Matthew 1:21; cf. Isaiah 53:5-6). Job’s faith was in the fact that he knew that his “Redeemer lives, and that in the end he will stand upon the earth” (Job 19:25). Clearly, Old Testament saints were aware of the promised Redeemer, and they were saved by faith in that Savior, the same way people are saved today. There is no other way. Jesus is “‘the stone you builders rejected, which has become the capstone.’ Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:11-12, quoting Psalm 118:22). GotQuestions.org Righteous (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude of which the perfect righteousness of God is the "gold" (God) standard. Their son John would be used to stimulate a turn to righteousness for “It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (Lk 1:17) Dikaios is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Luke uses this same adjective in the next chapter to describe Simon And behold, there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for (prosdechomai in the present tense = he was continually looking with a sense of expectancy and anticipation for) the consolation (paraklesis - encouragement - ultimately a Person, Christ Jesus) of Israel; and the Holy Spirit was upon him. (Luke 2:25+) Comment: Like Zacharias and Elizabeth, Simeon was saved by grace through faith and having undergone a "spiritual circumcision" of his heart, his eyes were no longer "horizontally focused" (on the things which are temporal and a world which is passing away and even its lusts - 2 Cor 4:18+, 1 John 2:17+) but "vertically focused" (see discussion of "Vertical Vision"), looking for the consolation of Israel for he loved His appearing (2 Ti 4:8+). What (Who) you are looking for will determine what (Who) you are living for! Luke's 17 uses of dikaios - Lk. 1:6; Lk. 1:17; Lk. 2:25; Lk. 5:32; Lk. 12:57; Lk. 14:14; Lk. 15:7; Lk. 18:9; Lk. 20:20; Lk. 23:47; Lk. 23:50; Acts 3:14; Acts 4:19; Acts 7:52; Acts 10:22; Acts 22:14; Acts 24:15. Walking (4198) poreuo Vine says it is derived from poros, a passage, a ford, Eng., pore) means primarily to go, journey, travel, proceed. To move from one place to another. Literally Poreuomai means to go from one place to another and thus to travel or journey (Lk 13:33). Poreuomai is also used to speak of the point of origin which conveys the sense of to depart (from). (Mt 25:41, Lk 13:31). Poreuomai can also be used with the sense of indicating a destination which conveys the sense of to go (to the destination), to proceed (toward the destination) (Acts 1:25, Acts 18:6).Figuratively - Poreuomai is a euphemism for going to one's death (Lk 22:22, 33). Poreuomai can speak of how one conducts himself (live or behave) (Lk 1:6). Poreuomai can mean to go on a mission (Mt 2:20, Mt 8:9). "Won't he leave the 99 on the hillside and go and search for the stray (Mt 18:12). Poreuo in Luke - Lk. 1:6; Lk. 1:39; Lk. 2:3; Lk. 2:41; Lk. 4:30; Lk. 4:42; Lk. 5:24; Lk. 7:6; Lk. 7:8; Lk. 7:11; Lk. 7:22; Lk. 7:50; Lk. 8:14; Lk. 8:48; Lk. 9:12; Lk. 9:13; Lk. 9:51; Lk. 9:52; Lk. 9:53; Lk. 9:56; Lk. 9:57; Lk. 10:37; Lk. 10:38; Lk. 11:5; Lk. 11:26; Lk. 13:31; Lk. 13:32; Lk. 13:33; Lk. 14:10; Lk. 14:19; Lk. 14:31; Lk. 15:4; Lk. 15:15; Lk. 15:18; Lk. 16:30; Lk. 17:11; Lk. 17:14; Lk. 17:19; Lk. 19:12; Lk. 19:28; Lk. 19:36; Lk. 21:8; Lk. 22:8; Lk. 22:22; Lk. 22:33; Lk. 22:39; Lk. 24:13; Lk. 24:28; Blamelessly (faultless) ( 273)(amemptos from a = neg + mémphomai = find fault) means irreproachable, blameless, faultless, unblamable, without defect. (All 5 NT uses -Lk. 1:6; Phil. 2:15; Phil 3:6; 1 Th 3:13; Heb. 8:7) Paul prays for a blameless walk for the saints in Thessalonica and this is a good prayer for us to pray for each other (God will answer this prayer in His will - see 1 Jn 5:14-15+). I wonder why we don't pray these prayers for each other at the end of our worship services? What might God be pleased to show us? (cf James 4:2+) Just asking... Now may our God and Father Himself and Jesus our Lord direct our way to you; 12 and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; 13 so that He may establish your hearts without blame in holiness before our God and Father at the coming (parousia) of our Lord Jesus with all His saints. (1 Th 3:11-13+) In the sight of (1799)(enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. It conveys the picture of before the face and thus the idea of face to face! As Thomas à Kempis said "What thou art in the sight of God, that thou truly art." Enopion - 13v in NT - Mt 14:24; Mk 6:48; Mk 15:39; Lk 1:6; Lk 20:26; Lk 24:19; Acts 7:10; Acts 8:32; Acts 26:9; Acts 27:4; Acts 28:17; 1Th 2:15; Titus 2:8 Commandments (1785)(entole from en = in, upon + téllo = accomplish, charge, command) refers to some type of demand or requirement. A general injunction, charge, precept of moral and religious nature. Of the 67 uses, all but three (Lk 15:29; Col 4:10; Titus 1:14) refer specifically to divine commandments. The OT had 613 laws. Entole in Luke - Lk. 1:6; Lk. 15:29; Lk. 18:20; Lk. 23:56 Requirements (1345)(dikaioma from dikaióo = to justify <> díkaios = just, righteous <> dike = right) has 3 distinct meanings but in the present context it refers to what God has declared to be right. (Used this way also in Ro 1:32-note, Ro 2:26-note). Dikaioma - 10v in NT - Lk. 1:6; Rom. 1:32; Rom. 2:26; Rom. 5:16; Rom. 5:18; Rom. 8:4; Heb. 9:1; Heb. 9:10; Rev. 15:4; Rev. 19:8 Lord (master, owner)(2962)(kurios from kuros = might or power) means the supreme one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, about which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) In classical Greek, kurios was used of the false gods, such as Hermes, Zeus, etc. Wayne Detzler writes that kurios - In the earliest Greek this word meant "to have power or authority." Later it came to describe one who is in control. As classical Greek developed, it became a title for men of importance. Since the gods of ancient Greece were neither creators nor lords of their fate, pagan deities were not called "lord" until much later. By the time of Christ, kings had come to be called "lord." This was true of the Roman Emperor Caligula (A.D. 37-41). It was also true of Candace, the fabled queen of upper Egypt (Ac 8:27+). So too Herod the Great, Herod Agrippa I, and Herod Agrippa II were called "lord." (Borrow this interesting resource New Testament words in today's language) Luke 1:7 But they had no child, because Elizabeth was barren, and they were both advanced in years. NET But they did not have a child, because Elizabeth was barren, and they were both very old. GNT καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ Ἐλισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. NLT They had no children because Elizabeth was unable to conceive, and they were both very old. KJV And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. ESV But they had no child, because Elizabeth was barren, and both were advanced in years. NIV But they had no children, because Elizabeth was barren; and they were both well along in years. they had no child. Ge. 15:2, 3; 16:1, 2; 25:21; 30:1. Jdg 13:2, 3. 1 Sa. 1:2, 5–8. they were both advanced in years. Ge. 17:17; Ge 18:11. 1 Ki. 1:1. 2 Ki. 4:14. Ro. 4:19. He. 11:11. Verse-by-Verse - Multiple Commentaries - Luke 1:7 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 25:21 Isaac prayed to the LORD on behalf of his wife, because she was barren; and the LORD answered him and Rebekah his wife conceived. (cf ZECHARIAH'S PETITION in Lk 1:13). ZACHARIAS AND ELIZABETH BARREN AND OLD But they had no child - But is a term of contrast and here is a striking and somewhat unexpected contrast! Walking blamelessly (Lk 1:6) and yet being barren suggests they were not blessed by God, as barrenness was held to be a sign of divine disfavor. In their case the lack of a child was clearly not a sign of judgment, even though that was how barrenness was commonly viewed in that time (cp Lev 20:20-21+; Jer 22:30). The final act of this divine drama was about to be played out for God would soon turn Elizabeth's barrenness into blessing. Darrell Bock on barren - Yet despite their righteousness, they have suffered the disappointment of barrenness, a condition Elizabeth will later refer to as a disgrace (Lk 1:25+). Elizabeth's feelings are perfectly understandable, but to be barren is not an indication of the presence of sin or of condemnation; it may be an opportunity for blessing, whether God grants a child late in life or allows a couple to pursue other opportunities of service. In Scripture, when God allows a woman to be barren, he often has something special in mind for her (Sarah, Ge 18:11; Rebekah, Ge 25:21; Rachel, Ge 29:31; Samson's mother, Jug 13:2, 5; Hannah, 1 Sa 1:1--2:36). Aware of this pattern, the rabbis of Judaism argued that when Scripture says, "She has not," God gave a child (Genesis Rabbah 38). So in the case of Elizabeth and Zechariah, God's action parallels the way he often worked among the fathers and mothers of Jewish faith. His word and plan are coming to pass again. (Luke Commentary) Surgeon on barrenness - We do not, at the present time, understand the anguish which filled the heart of an Eastern woman who had no child. It was considered to be a disgrace, and many suffered very bitterly on that account; as did Hannah, and Rachel, and others besides. (Luke 1 - exposition)
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Vincent on phronesis - This is a lower word than sophia, wisdom (see on Jas. 3:13). It is an attribute or result of wisdom, and not necessarily in a good sense, though mostly so in the New Testament. Compare, however, the use of the kindred word φρόνιμος in Rom. 11:25; 12:16: wise in your own conceits; and the adverb φρονίμως, wisely, of the unjust steward, Luke 16:8. It is practical intelligence, which may or may not be applied to good ends. Appropriate here as a practical term corresponding to disobedient. Make ready (2090)(hetoimazo from heteos = fitness - see related hetoimasia) means to make ready, specifically to make ready beforehand for some purpose, use, or activity. This verb also carries idea of willingness and eagerness as well as of readiness -- willing, eager and ready to welcome the Messiah and His message. Make ready is in the perfect tense indicating that John's preaching would produce a state of readiness for Christ. Prepared ( built)(2680) kataskeuazo from kata = intensifies the meaning of + skeuazo = prepare, make ready) means to prepare, make ready, put in a state of readiness (Mk 1:2+). It is used of persons who are mentally and spiritually prepared - "make ready a people prepared for the Lord." (Lk 1:17+). To build, construct, erect, create (Heb 3:3-4+, Heb 11:7+, 1 Pe 3:20+). To furnish or equip (Heb 9:2, 6+). Kataskeuazo means to make, construct or erect with idea of adorning and equipping with all things necessary. Kataskeuazo was used in the papyri with reference to the visit of a Roman senator to the Fayum. Directions are given for his welcome; “take care that at the proper places the guest-chambers be got ready." (Moulton and Milligan) Kataskeuazo is used 10x - builder(2), built(1), construction(1), prepare(3), prepared(4). Mt. 11:10; Mk. 1:2; Lk. 1:17; Lk. 7:27; Heb. 3:3; Heb. 3:4; Heb. 9:2; Heb. 9:6; Heb. 11:7; 1 Pet. 3:20 Comparing Elijah to John the Baptist Elijah was a prophet of the Old Testament (1 Kgs. 17-21). John was a prophet of the New Testament (early chapters of the Gospels). Elijah means "My God is Yahweh." John means "Yahweh is merciful." Elijah judged Israel when the nation was in idolatry—he told the people to choose either Baal or the Lord God (1 Kgs. 18:25). John judged Israel and called the nation to repentance—he called for the people to confess their sins (Matt. 3:6). Elijah performed miracles such as raising of the dead (1 Kgs. 17:17-24). It is not recorded that John performed miracles. Elijah went up to heaven in a whirlwind and a chariot (2 Kgs. 2:11). John was murdered by Herod (Matt. 14:8). Elijah was not a reincarnated John the Baptist (John 1:21, 25). John came in the spirit and power of Elijah (Luke 1:17) Elijah appeared, along with Moses, at the Transfiguration of the Lord (Matt. 17:3). John heard from heaven the voice of God say, "This is My beloved Son" (Matt. 3:16-17). Elijah came to herald the second coming of Christ (Mal. 4:5-6). John came to herald the first coming of Christ (John 1:29). Elijah would come to turn the hearts of the fathers back to the children (Mal. 4:5-6). John came to do the same thing (Luke 1:17). Related Resource: See additional explanatory notes below on Elijah the Prophet and John the Baptist QUESTION - Was John the Baptist really Elijah reincarnated? ANSWER - Matthew 11:7–14 declares, “Jesus began to speak to the crowd about John: ‘What did you go out into the desert to see? A reed swayed by the wind? If not, what did you go out to see? A man dressed in fine clothes? No, those who wear fine clothes are in kings’ palaces. Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: “I will send my messenger ahead of you, who will prepare your way before you.” I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it. For all the Prophets and the Law prophesied until John. And if you are willing to accept it, he is the Elijah who was to come.’” Here Jesus quotes from Malachi 3:1, where the messenger appears to be a prophetic figure who is going to appear. According to Malachi 4:5, this messenger is “the prophet Elijah,” whom Jesus identifies as John the Baptist. Does this mean that John the Baptist was Elijah reincarnated? Not at all. First, Jesus’ original hearers (and Matthew’s original readers) would never have assumed Jesus’ words to refer to reincarnation. Besides, Elijah did not die; he was taken to heaven in a whirlwind as he rode in a chariot of fire (2 Kings 2:11). Arguing for a reincarnation (or a resurrection) of Elijah misses that point. If anything, the prophecy of the Elijah “to come” would have been viewed as Elijah’s physical return to earth from heaven. Second, the Bible is quite clear that John the Baptist is called “Elijah” because he came in the “spirit and power of Elijah” (Luke 1:17), not because he was Elijah in a literal sense. John the Baptist is the New Testament forerunner who points the way to the arrival of the Lord, just as Elijah filled that role in the Old Testament (and might again in the future—see Revelation 11) (ED: SEE NOTES ON Rev 11:3 INCLUDING TABLES ) Third, Elijah himself appears with Moses at Jesus’ transfiguration after John the Baptist’s death. This would not have happened if Elijah had changed his identity into that of John (Matthew 17:11–13). Fourth, Mark 6:14–16 and Mk 8:28 show that both the people and Herod distinguished between John the Baptist and Elijah. Finally, proof that this John the Baptist was not Elijah reincarnated comes from John himself. In the first chapter of John the Apostle’s gospel, John the Baptist identifies himself as the messenger of Isaiah 40:3, not as the Elijah of Malachi 3:1. John the Baptist even goes so far as to specifically deny that he was Elijah (John 1:19–23). John did for Jesus what Elijah was to have done for the coming of the Lord, but he was not Elijah reincarnated. Jesus identified John the Baptist as Elijah, while John the Baptist rejected that identification. How do we reconcile these two teachings? There is a key phrase in Jesus’ identification of John the Baptist that must not be overlooked. He says, “If you are willing to accept it, he is Elijah.” In other words, John the Baptist’s identification as Elijah was not predicated upon his being the actual Elijah, but upon people’s response to his role. To those who were willing to believe in Jesus, John the Baptist functioned as Elijah, for they believed in Jesus as Lord. To the religious leaders who rejected Jesus, John the Baptist did not perform this function. GotQuestions.org (Bolding added) Luke 1:18 Zacharias said to the angel, "How will I know this for certain? For I am an old man and my wife is advanced in years." Amplified - And Zachariah said to the angel, By what shall I know and be sure of this? For I am an old man, and my wife is well advanced in years. NET Zechariah said to the angel, "How can I be sure of this? For I am an old man, and my wife is old as well." GNT Καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον, Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. NLT Zechariah said to the angel, "How can I be sure this will happen? I'm an old man now, and my wife is also well along in years." KJV And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. ESV And Zechariah said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in years." NIV Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years." How will I know this . Luke 1:34. Ge. 15:8; 17:17; 18:12. Jdg 6:36–40. Is. 38:22. For I am an old man . Luke 1:7. Nu. 11:21–23. 2 Ki. 7:2. Ro. 4:19. Verse-by-Verse - Multiple Commentaries - Luke 1:18 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ASKING FOR A SIGN A good subtitle for this section would be "How not to talk to an angel." How will I know - Expressing a degree of doubt, Zacharias asked for a sign for which he is rebuked in Lk 1:20 (cp Lk 11:29). Abraham also asked for a sign under similar circumstances "He said, “O Lord GOD, how may I know that I will possess it?” (Ge 15:8). Ray Pritchard paraphrases, “Do you expect me to believe this?” which captures the note of doubt and skeptical unbelief. Though it was quite true that both Zechariah and Elizabeth were old and past child-bearing years, the angel clearly expected Zechariah to believe what God had said. (Pritchard) Mary's question in Lk 1:34 does not express doubt that she could give birth. She simply did not understand how it would happen since she had never been with a man and that was the only way she knew that one could become pregnant. Elizabeth testified that Mary did not doubt the promise. “And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord.” (Lk 1:45) Zechariah wanted proof. Mary wanted understanding --Ray Pritchard Ray Pritchard explains "Even though the promises made to Mary were much greater (and therefore should have been harder to believe), her response is different than Zechariah’s. When the angel finished his announcement, Mary simply replied, “How will this be, since I am a virgin?” (Lk 1:34) Later she said, “I am the Lord’s slave. May it be done to me according to your word” (Lk 1:38). There is a subtle but important difference at work here. Zechariah wanted proof. Mary wanted understanding....Zechariah’s question really is, “Why should I believe something preposterous like this?” If we compare Zechariah to Mary, we are left with a question like this. Which is harder to believe, that an older couple, well past childbearing years, should have a child or that a virgin would conceive and give birth to a son? While both challenge the mind and both are humanly impossible, surely the virginal conception of Jesus is a miracle of a different order than Elizabeth getting pregnant. Yet she believed, and Zechariah didn’t. What are we to learn from this? (1) Even very strong believers will sometimes stumble through unbelief....Zechariah’s unbelief sprang not from any particular moral weakness but from something more basic. He simply couldn’t conceive of how his wife could conceive. To put it in modern terms, he didn’t have a category for a couple on Medicare having children. Because it didn’t fit his preconceptions, he simply could not and would not allow himself to think differently, not even when Gabriel showed up with a word from the Lord. (2) Sometimes long delays may cause us to doubt that our prayers will ever be answered. The very first thing the angel says is, “Do not be afraid, Zechariah; your prayer has been heard” (Lk 1:14)...There will be times for all of us when it seems as if God has pressed the Mute button so that we do not hear from heaven for a long time. In those periods, let us not grow weary (Gal 6:9-10+, Heb 12:3+) but continue to seek the Lord and to pray (Lk 18:1-8+). (3) Man’s unbelief will not cancel God’s plans. If God is God, this must be true. The angel’s message contradicted everything Zechariah knew so he simply refused to believe it. (Good News for Poor Performers and Splendid Sinners)
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Vincent writes "Her pregnancy was God’s work, and she would leave it to him also to announce it and openly to take away her reproach." Became pregnant (conceived) (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. Sullambano has several meanings depending on the context, the most common meaning being to arrest someone (7/16 uses) or take them into custody. To apprehend someone by virtue of a warrant from authority. The next most frequent use is to conceive (become pregnant) (5/16 uses) picking up on the basic meaning of clasping in a sexual sense. Luke uses sullambano 11/16 times - Lk. 1:24; Lk. 1:31; Lk. 1:36; Lk. 2:21; Lk. 5:7; Lk. 5:9; Lk. 22:54; Acts 1:16; Acts 12:3; Acts 23:27; Acts 26:21; Phil. 4:3; Jas. 1:15 Kept herself (4032)(perikrupto from perí = about, and krúpto =, to hide) means to conceal all around, i.e. entirely. To hide completely or carefully. Only use in the NT. The imperfect tense tense pictures her repeatedly hiding herself. Luke 1:25 "This is the way the Lord has dealt with me in the days when He looked [with favor] upon me, to take away my disgrace among men." This is the way the Lord has dealtLuke 1:13. Ge. 21:1, 2; 25:21; 30:22. 1 Sa. 1:19, 20; 2:21, 22. He. 11:11. to take away my disgrace among men. Ge. 30:23. 1 Sa. 1:6. Is. 4:1; 54:1–4. Verse-by-Verse - Multiple Commentaries - Luke 1:25 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries THE LORD LOOKED WITH FAVOR This is the way the Lord has dealt with me in the days when He looked [with favor] upon me - NLT says "How kind the Lord is!" Notice the words with favor are added, but the phrase looked upon me is an idiom which means to take favorable notice of someone. As Jeremiah said "‘Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You," (Jer. 32:17). Looked with favor upon ("with favor" added by translators)(1896)(epeidon or ephorao from epi = upon + horao = to look upon) means to fix one's gaze upon, to look at with concern, to regard. To look upon with favor (as Mary testified here in Lk 1:25). The first us in the Septuagint is Ge 4:4 where "the LORD had regard (Heb = shaah - gaze; Lxx = epeidon) for Abel and his offering." Hagar in desperate straits testified "You are the God Who sees (Heb = raah ; Lxx = eidon) me." (Ge 16:13NET). And again in the context of adversity/affliction, in Ex 2:25 "God saw (Heb = raah ; Lxx = eidon) the sons of Israel, and God took notice of them." In Ps 138:6 Jehovah "regards (Heb = raah ; Lxx = eidon) the lowly." And so you can see that this word is often associated with God's awareness of the state of those who are destitute or humble. To take away - remove) my disgrace among men - For take away see notes on aphaireo. Barrenness was often seen as a disgrace (Lev 20:20–21; Jer 22:30), but at her late age (exact age never given), God had miraculously removed her barrenness (see Lk 1:7+). This is an allusion to Rachel's declaration in Genesis, Moses recording "So she conceived and bore a son and said, “God has taken away my reproach (Lxx = oneidos, same noun used here in Lk 1:25).” (Ge. 30:23) Disgrace (reproach) (3681)(oneidos) means notoriety, i.e. a taunt (disgrace), a reproach. BDAG has "loss of standing connected with disparaging speech." Oneidos is used only here in the NT but there are 39 uses in the Septuagint - The first use is found in Rachel's statement recorded above. In 1 Sa 17:36 David said Goliath "has taunted the armies of the living God.” Robertson on disgrace in Lk 1:25 -" Keenly felt by a Jewish wife because the husband wanted an heir and because of the hope of the Messiah, and because of the mother’s longing for a child." Oneidos - 39x in the Septuagint - Gen. 30:23; 34:14; Lev. 20:17; 1 Sam. 11:2; 17:36; 2 Sa 13:13; Neh. 2:17; Job 19:5, 7; Ps. 22:6; 31:11; 39:8; 44:13; 57:3; 78:66; 79:4; 89:41; 109:25; 119:22; 123:4; Prov. 3:31; 6:33; 18:3, 13; 19:6; 26:6; Isa. 25:8; 30:3, 5, 6; 54:4; 59:18; Ezek. 16:57; 22:4; Joel 2:17; Mic. 2:6; 6:16 This noun is used in a Messianic psalm - (Ps 22:6) "But I am a worm and not a man, A reproach of men and despised by the people." See discussion of Psalm 22:6-I Am a Worm
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Vincent has a lengthy note - Grace (charis) is from the same root as chairo, to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Ps. 45:3, “grace is poured into thy lips.” See also Prov. 1:9; 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Eph. 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Cor. 8:6, 7, 9; 9:8; Luke 1:30; 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, 33, 34; 17:9; but mostly in the formula thanks to God; Rom. 6:17; 1 Cor. 15:57; 2 Cor. 2:14; 2 Tim. 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Rom. 5:15, where the distinction is made between χάρις, grace, and δωρεὰ ἐν χάριτι a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. William
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Vincent has a long note related to rhema - With God nothing shall be impossible (οὐκ ἀδυνατήσει παρὰ τοῦ Θεοῦ πᾶν ῥῆμα). Rhema, word, as distinguished from logos, word, in classical Greek, signifies a constituent part of a speech or writing, as distinguished from the contents as a whole. Thus it may be either a word or a saying. Sometimes a phrase, as opposed to onoma, a single word. The distinction in the New Testament is not sharp throughout. It is maintained that rhema in the New Testament, like the Hebrew gabar, stands sometimes for the subject-matter of the word; the thing, as in this passage. But there are only two other passages in the New Testament where this meaning is at all admissible, though the word occurs seventy times. These are Luke 2:15; Acts 5:32. “Kept all these things” (Luke 2:19), should clearly be sayings, as the A. V. itself has rendered it in the almost identical passage, Lk 2:51. In Acts 5:32, Rev. gives sayings in margin. In Luke 2:15, though A. V. and Rev. render thing, the sense is evidently saying, as appears both from the connection with the angelic message and from the following words, which has come to pass: the saying which has become a fact. The Revised Version of the NT rendering of this passage is, therefore, right, though a little stilted: No word of God shall be void of power; for the Authorized Version errs in joining οὐκ and πᾶν, not every, and translating nothing. The two do not belong together. The statement is, Every (πᾶν) word of God shall not (οὐκ) be powerless. The A. V. also follows the reading, παρὰ τῷ Θεῷ, with God; but all the later texts read παρὰ τοῦ Θεοῦ, from God, which fixes the meaning beyond question. Will be impossible (101)(adunateo from a = negates thus without + dunatos = possible, able, powerful) means to be powerless, be unable, be disabled. [LS] = of persons, to want strength, to be unable to do. II. of things, to be impossible,. Only used 2x in NT -Mt. 17:20; Lk. 1:37 but 10x in Septuagint = Ge 18:14 "“Is anything too difficult [adunateo - impossible] for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.”"; Lev. 25:35; Dt. 17:8 = "If any case is too difficult for you to decide,"; 2 Chr. 14:11; Job 4:4; Job 10:13; Job 42:2 = " “I know that You can do all things, And that no purpose of Yours can be thwarted [ nothing is impossible with You]" ; Isa. 8:15; Dan. 4:9; Zech. 8:6; Gilbrant - In the Septuagint adunateō is used to translate pālâ’ which means “beyond one’s capabilities or power.” In Genesis 18:14 the question is asked, “Is any thing too hard for the Lord?” The command in Deuteronomy 17:8,9 reads, “If any case is too difficult for you to decide, . . . then . . . you shall come to the Levitical priest or the judge . . . and they will declare to you the verdict in the case” (NASB). In the New Testament adunateō is only used to refer to the ability of God or the power of faith in God. In Matthew 17:20, for example, Jesus was speaking to the disciples and said, “If you have faith as a mustard seed, . . . nothing shall be impossible to you” (NASB). (Complete Biblical Library Greek-English Dictionary) Bob Gass - For with God nothing shall be impossible. (Luke 1:37) Your age is no problem to God. Elizabeth was too old, Mary was barely a teenager, but when God moved, they both became pregnant with a promise. Never forget, God will bless you in His own time and on His own terms! For six months Elizabeth had been a recluse. But one day she answered the door, and it was Mary. Suddenly everything changed. In that moment, the child leaped in her womb, and she was filled with the Holy Spirit. (See Luke 1:41.) That’s still how God works. When the Holy Spirit comes upon you, God’s plan and purpose will begin to rise up within you. First, you’ll receive the seed, then it will begin to grow, and finally, after the pain and the stretching, you’ll give birth to your destiny. In that moment you’ll rejoice, because you’ll know why you were born. Your situation may look impossible today, but God says in effect, “You’re about to have visitation! Don’t just sit in your chair and die! Get up and answer the door!” Look at Mary’s response: “Be it unto me according to thy word” (Luke 1:38). That’s it! Not according to your marital status, your age, your job, the color of your skin, even what you deserve, but according to His Word. When God speaks, the opinions of others simply don’t matter anymore. His verdict settles the issues and determines the future. ALL YOU HAVE TO DO IS BELIEVE HIM AND DO WHAT HE TELLS YOU TO DO. Streams in the Desert - For with God nothing shall be impossible.” (Luke 1:37.) - FAR up in the Alpine hollows, year by year God works one of His marvels. The snow-patches lie there, frozen with ice at their edge from the strife of sunny days and frosty nights; and through that ice-crust come, unscathed, flowers that bloom. Back in the days of the by-gone summer, the little soldanelle plant spread its leaves wide and flat on the ground, to drink in the sun-rays, and it kept them stored in the root through the winter. Then spring came, and stirred the pulses even below the snow-shroud, and as it sprouted, warmth was given out in such strange measure that it thawed a little dome in the snow above its head. Higher and higher it grew and always above it rose the bell of air, till the flower-bud formed safely within it: and at last the icy covering of the air-bell gave way and let the blossom through into the sunshine, the crystalline texture of its mauve petals sparkling like snow itself as if it bore the traces of the flight through which it had come. And the fragile thing rings an echo in our hearts that none of the jewel-like flowers nestled in the warm turf on the slopes below could waken. We love to see the impossible done. And so does God. Face it out to the end, cast away every shadow of hope on the human side as an absolute hindrance to the Divine, heap up all the difficulties together recklessly, and pile as many more on as you can find; you cannot get beyond the blessed climax of impossibility. Let faith swing out to Him. He is the God of the impossible.—Selected. L B E Cowman - With God nothing shall be impossible. (Luke 1:37) Those who have had the joy of climbing the Swiss mountains in springtime will have learned to love the Soldanella, with its delicate little mauve bells. Many years ago there appeared a booklet by Lilias Trotter, “The Glory of the Impossible,” with a sketch of this little plant just above the snow. We have never forgotten her exquisite application of the lesson, as she traced the power of this fragile plant to melt its way through the icy covering into the sunshine overhead. We love to see the impossible done and so does God! “Canst thou prevail To pierce the snow? Thou art so frail, And icy winds do blow!” “I will lift up my head And trusting, onward go.” “Now hard as rock Frozen and dry, Thy strength to mock, What profits it to try? The snow will bar thy way.” “On God I will rely.” “Thou art so weak, Tender and fair, Why not go, seek A balmier softer air?” “God chose my lot for me, And will sustain me there.” “Wilt thou keep on? Alas! the fight Is stern from dawn Till eve.” “Tis not by might The victory is won; God puts my foes to flight.” And now above In blaze of day, Wonder of love, We see the flower and say, “Naught is impossible To him who trusts alway.” JUST TRUSTING, BY J. B. L. The incense buds of the kiku (chrysanthemum) will open even in the frost. JAPANESE PROVERB Stewart Custer - NOTHING God “stretcheth out the north over the empty place, and hangeth the earth upon nothing” (Job 26:7b). “For with God nothing shall be impossible” (Luke 1:37). “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). Paul wrote, “But in all things approving ourselves as the ministers of God… . As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (II Cor. 6:4a, 10). “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1:6). A W Tozer - He’ll Hold You Up For with God nothing shall be impossible. —Luke 1:37 I cannot for the life of me see any reason in the world why anyone should be fearful and timid, saying, “I’m afraid I can’t make it; I’m afraid God can’t keep me.” God can keep the stars in their courses and the planets in their orbits; God can keep all His vast display of might everywhere throughout His universe. Surely God can keep you! It’s like a fly perched on a seat in an airplane, moaning and trembling for fear that the plane can’t carry its weight. That plane weighs several tons and it has several tons of people and baggage on it. That fly is so light that it’s impossible, outside of a laboratory, to even weigh the little guy. And yet we can imagine him sitting there, flapping his little wings and saying, “I’m just afraid this plane won’t hold me up!” The great God Almighty stretches forth His broad wings and moves upon the wind. God will hold you up. He’ll keep you if you turn yourself over to Him! He’ll hold you when nothing else can; nothing will be able to destroy you.
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Vincent: "The verb means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion" Relationship of believing & obedience: FAITH is of the heart, invisible to men. OBEDIENCE is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. Faith ALONE saves, but the faith that truly saves is NOT ALONE! Pisteuo in Luke and Acts - Lk. 1:20; Lk. 1:45; Lk. 8:12; Lk. 8:13; Lk. 8:50; Lk. 16:11; Lk. 20:5; Lk. 22:67; Lk. 24:25; Acts 2:44; Acts 4:4; Acts 4:32; Acts 5:14; Acts 8:12; Acts 8:13; Acts 8:37; Acts 9:26; Acts 9:42; Acts 10:43; Acts 11:17; Acts 11:21; Acts 13:12; Acts 13:39; Acts 13:41; Acts 13:48; Acts 14:1; Acts 14:23; Acts 15:5; Acts 15:7; Acts 15:11; Acts 16:31; Acts 16:34; Acts 17:12; Acts 17:34; Acts 18:8; Acts 18:27; Acts 19:2; Acts 19:4; Acts 19:18; Acts 21:20; Acts 21:25; Acts 22:19; Acts 24:14; Acts 26:27; Acts 27:25 A fulfillment (5050)(teleiosis) (from verb teleioo = to bring to completion, to perfect, to finish, to accomplish) with the suffix -sis (σις) indicates the result or state of an action. Therefore teleíōsis signifies “the state of being brought to completion” or “the result of perfection/consummation.” When speaking of an action refers to the "actualization of a promise" (fulfillment, accomplishment; achievement; completing of) as in Lk 1:45+ (speaks of Mary believing God for the fulfillment of the promise of a Child). The only other NT uses of teleiosis refers to a completion of spiritual preparation ("perfection" in Heb 7:11+) Teleiosis is not found in the Septuagint. Core Sense of teleosis is the act or state of completion, fulfillment, consummation. Indicates the result, that the goal has been reached, the purpose achieved. In Hebrews 7:11 the idea is the state that grants true access to God, something that the Levitical order could not achieve but could only be achieved by Jesus priesthood in the order of Melchizedek. The old covenant priesthood could not bring teleíōsis (full access and consummation). Christ’s Melchizedekian priesthood achieves the goal: real, lasting access to God. Only Christ secures the believer’s full access to God (Heb 7:11). Rituals, rules, or self-effort cannot supply the “completion” that Christ alone gives. This necessitates a change of priesthood and law (Heb 7:11–12). Friberg on teleiosis - as designating an action; (1) as actualization of a promise = fulfillment, accomplishment (Lk 1.45+); (2) as a completion of spiritual preparation = perfection (Heb 7.11+) Gilbrant - In classical Greek the word teleiōsis carries the idea of actualization or execution of a resolve or an oath. This is the way Aristotle and Philo used the term. Thayer notes other usages in classical Greek that have the connotation of conclusion or the processes of maturation (Greek-English Lexicon). In the Septuagint the word is used in other ways including execution of a plan or completion of a plan (e.g., Exodus 29:22; cf. Delling, “teleiōsis,” Kittel, 8:84). The usage of the word in Luke 1:45+ suggests that Mary was blessed because the things she hoped for would certainly come to pass; through an angel God said they would. The emphasis here is on the substance of her faith that was so crucial to the fulfillment (teleiosis) of the promise given to her (Nicholl, Expositor’s New Testament, 1:446). Warren
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Vincent adds that mercy is God’s “kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them” (Vincent). Whereas grace meets man’s need in respect to his guilt and lost condition; God mercy meets man's need with reference to his suffering as a result of his sin. How grateful all of us saved sinners are for His infinite mercy! Guy King has suggested that grace is needed for every service, mercy for every failure, and peace for every circumstance. Someone else has said, “Grace to the worthless, mercy to the helpless, and peace to the restless.” Hiebert defines mercy as “the self-moved, spontaneous loving kindness of God which causes Him to deal in compassion and tender affection with the miserable and distressed.” Generation (1074)(genea gives us our English genealogy) literally means birth or the circumstances related to one's origin and so it refers to those descended from a common ancestor. In the present context generation refers to the time span of one generation, which as a rule of thumb, is the time between birth of parents and the birth of their children. (cf Mt 1.17). Fear of God takes two forms, a healthy, reverential awe of the creature before the Creator including the idea of fear of offending (Ro 11:20) or the terror and dread of the unregenerate sinner in the presence of the just and holy God (cf first reaction of fear in Ge 3:10+, cf Lk 12:5+). Puritan Charles Bridges defines fear of God - It is that affectionate reverence by which the child of God bends himself humbly and carefully to his Father's law. His wrath is so bitter, and His love so sweet; that hence springs an earnest desire to please Him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, 'that he might not sin against Him. Fear (5399)(phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. (Mt 10:31). Phobeo can be a fear of man (Lk 20:19, Mt 2:22, Mt 21:26, 46) as when Peter feared "the party of the circumcision" (Gal 2:12+) which motivated him "to withdraw and hold himself aloof." Pilate experienced fear when he was about to sentence Jesus to death (Jn 19:8). Fear of people kept religious leaders from laying hands on Jesus (Luke 20:19+) On the other hand Moses did not fear man (pharaoh - Heb 11:27) Robert Haldane wrote, It is astonishing that men, while they acknowledge that there is a God, should act without any fear of His displeasure. Yet this is their character. They fear a worm of the dust like themselves, but disregard the Most High. ... They are more afraid of man than of God-of his anger, his contempt, or ridicule. The fear of man (Pr29:25) prevents them from doing many things from which they are not restrained by the fear of God. ... They love not His character, not rendering to it that veneration which is due; they respect not His authority. Such is the state of human nature while the heart is unchanged. (Exposition of Romans, p. 121) But that is not the type of fear about which this passage speaks. The fear in this passage represents reverential awe, not cringing fright. It expresses the feeling of the person who is in the presence of One Who is infinitely superior (cf Peter's reaction to Jesus in Lk 5:8-9, 10+). Reverential fear of God is a component of the one who is truly repentant (2Cor. 7:10–11) Godly fear motivates godly living as Paul says in (Phil. 2:12+) exhorting the believers at Philippi "So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling." And then Paul explains how it is even humanly possible (IT'S NOT HUMANLY POSSIBLE BUT ONLY DIVINELY POSSIBLE) live godly teaching that "it is God Who is at work (energeo - present tense = CONTINUALLY "ENERGIZING") in you (THE INDWELLING HOLY SPIRIT), both to will (SPIRIT GIVES US THE DESIRE) and to work (SPIRIT PROVIDES THE POWER) for His good pleasure." (Php 2:13+) Related Resources: The Fear of the Lord How To Handle Fear Part 1 How To Handle Fear Part 2 How To Handle Fear Part 3 How To Handle Fear Part 4 Max Lucado - Spiritual Bankruptcy Luke 1:50 God does not save us because of what we’ve done. Only a puny god could be bought with tithes. Only an egotistical god would be impressed with our pain. Only a temperamental god could be satisfied by sacrifices. Only a heartless god would sell salvation to the highest bidders. And only a great God does for his children what they can’t do for themselves. God’s delight is received upon surrender, not awarded upon conquest. The first step to joy is a plea for help, an acknowledgment of moral destitution, an admission of inward paucity. Those who taste God’s presence have declared spiritual bankruptcy and are aware of their spiritual crisis.… Their pockets are empty. Their options are gone. They have long since stopped demanding justice; they are pleading for mercy. (The Applause of Heaven) Luke 1:51 "He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. He has done - Ex. 15:6, 7, 12, 13. Dt. 4:34. Ps. 52:9; 63:5; 89:13; 98:1; 118:15. Is. 40:10; 51:9; 52:10; 63:12. Re. 18:8. He has scattered. Ex. 15:9–11; 18:11. 1 Sa. 2:3, 4, 9, 10. Job 40:9–12. Ps. 2:1–6; 33:10; 89:10. Is. 10:12–19. Je. 48:29, 30. Da. 4:37; 5:25, etc. 1 Pe. 5:5. the thoughts. Ge. 6:5; 8:21. De. 29:19, 20. Ro. 1:21. 2 Co. 10:5. Verse-by-Verse - Multiple Commentaries - Luke 1:51 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries MARY'S PROPHECY: OUR GOD IS STRONGER He has done mighty deeds (kratos) with His arm (brachion) - Mary is speaking of her Son Jesus Christ Who was not yet born and describes these things as if He has already accomplished them. Of course the idea is that the things Mary prophetically describes are so certain to come to pass that she can speak of them as if they had in fact already been fulfilled (past tense) THOUGHT - Perhaps your faith is on a bit of a low ebb. We've all been there. But there is nothing like the reminder of the "mighty deeds" of our God in the past to remind us He is able to accomplish mighty deeds in the present (and in our life). Take a moment asking the Spirit to speak to your heart as you read meditatively and prayerfully the following truths about our mighty God (don't rush! Instead ruminate!) - Ex. 15:6, 7, 12, 13. Dt. 4:34. Ps. 52:9; Ps 63:5; Ps 89:13; Ps 98:1; Ps 118:15. Isaiah 40:10; Isaiah 51:9; Isaiah 52:10; Isaiah 63:12. Rev 18:8. Pritchard observes "As you read Luke 1:51-55, you not only notice a change in focus, but you also notice a change in tenses. When Mary talks about herself, she uses the present tense; but when she talks about the world, she uses the past tense—"He has performed, He has scattered, He has brought down, he has filled.” What’s going on here? When she says “He,” Mary is talking about Jesus Christ. When she says “has,” she is talking about what Christ will do. But at this point, the Lord Jesus is still growing inside her body. How can she speak in the past about what Christ will do in the future? The answer is that Mary is using what the grammarians call the “prophetic aorist.” Sometimes the prophets would look into the future and be so certain of what they saw that they would use the past tense to describe what was for them an absolutely certain future event. She is so utterly convinced about what her Son, the Lord Jesus, will do when he comes, that she speaks of it as if it had already happened. In time, it is yet future; in Mary’s mind, it is an accomplished fact because God has willed it to happen..(from his sermon "Jesus The Revolutionary: Mary's Song" - Luke 1:48-55) Utley on mighty deeds (kratos) with His arm (brachion) - This is an anthropomorphic phrase. God does not have a physical body. It is used in the Bible to describe God’s power to act (cf. Ps. 98:1; 118:15–16; Isa. 51:9; 52:10). He has scattered (diaskorpizo) those who were proud (huperephanos) in the thoughts of their heart (kardia) - This prophecy has been fulfilled countless times since it was uttered but one day it will be finally and fully finished. In that day Mary's Son will destroy all those rulers and nations who are opposed to the rule of God. Daniel describes it as occurring when the Stone (Jesus Christ) returns writing You (KING NEBUCHADNEZZAR'S DREAM) continued looking until a Stone was cut out without hands, and it struck the statue (SYMBOLIZING ALL THE GODLESS KINGDOMS OF THE WORLD) on its feet of iron and clay and crushed them. 35 “Then the iron, the clay, the bronze, the silver and the gold were crushed all at the same time and became like chaff from the summer threshing floors (THIS PICTURE FITS PERFECTLY WITH MARY'S PROPHECY "HE HAS SCATTERED" FOR CHAFF SCATTERS IN THE WIND AND THAT IS WHAT WILL OCCUR TO THE GODLESS PROUD NATIONS); and the wind carried them away so that not a trace of them was found. But the Stone that struck the statue became a great mountain and filled the whole earth (THIS REFERS TO THE STONE, THE MESSIAH, ESTABLISHING HIS EARTHLY MESSIANIC KINGDOM)." .(Da 2:34-35+) Ultimately this "scattering" will be fulfilled at Second Coming of the Lord Jesus Christ as described by John in the Revelation: And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12 His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13 He is clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses (THE ARMIES IS US BELOVED! IT IS THE SAINTS IN HEAVEN! WE RETURN WITH HIM TO WITNESS HIS VICTORY! THIS IS ABSOLUTELY MIND-BOGGLING! MAY GOD'S SPIRIT USE THIS INCREDIBLE TRUTH TO STIMULATE IN US A DEEP DESIRE TO LIVE FOR HIS GLORY NOW AND FOREVER! AMEN! ). 15 From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. (pantokrator) 16 And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.” (Rev 19:11-16+) Pantokrator is from pás = all + kratos = strength or might, especially manifested power, the power to rule or control) is literally the ruler over all or the One Who controls all things and Who has power over everything. The One in total control! Pantokrator thus describes God’s sovereign, omnipotent, irresistible power in the Person of His Son the Lord Jesus Christ as He returns to vanquish all resistance to the Kingdom of God. To reiterate, this certainty is what Mary is inspired by the Spirit to use the past tense of her prophetic announcements regarding Jesus Christ. As Ray Pritchard says "The Coming of Christ means the end of all human boasting. It’s the end of vanity and outrageous ambition. His Coming means an end to insatiable greed and uncontrolled lust for power. The mighty are brought down by the strong arm of the Lord. So it has happened across the centuries. Proud and daring men lift their heads to challenge the Almighty (Pantokrator), but he swats them down like flies. What happened to Saddam Hussein? What happened to Erich Honecker? What about Idi Amin? What about Vladimir Lenin? When was the last time you thought about Juan Peron? Or Pinochet? Or Ho Chi Minh? Or Mao Tse Tung? They come, they rise to power, and sooner or later, they disappear. In the words of Dr. Martin Luther King, Jr., “The arm of the universe is long, but it bends toward justice.” (Ibid) The heart of man's problem is man's depraved heart "For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. "All these evil things proceed from within and defile the man." (Mk 7:21-23+) Play Chris Tomlin's song in the background as you read Mary's magnificat... Our God Our God is greater, Our God is stronger God You are higher than any other Our God is Healer, Awesome in power. Our God, Our God. Mighty deeds (2904)(kratos) means strength or might, especially manifested power, the power to rule or control or dominion (power to rule, supreme authority, sovereignty, the right to govern or rule or determine). Krátos denotes the presence and significance of force or strength rather than its exercise. It is the ability to exhibit or express resident strength. There is surely a play on words here as the word kratos is the root of the word pantokrator (pas = all + kratos = "all power") the very word that the apostle John uses to describe the Lord Jesus Christ as He returns to "scatter" the proud that have arrayed against Him. (See note) Arm (1023)(brachion comparative of brachús 1024 = short) is literally the shorter part of the arm from the shoulder to the elbow. in the NT figuratively expresses God's powerful activity in analogy to human activity. The arm of man is the principal organ or instrument with which he exerts his strength. Brachion is used in only 3 verses in the NT and 100 in the Septuagint (Lxx) - Lu 1:51 Jn 12:38 Acts 13:17 Brachion in Septuagint - Gen. 24:18; Gen. 27:16; Gen. 49:24; Exod. 6:1; Exod. 6:6; Exod. 15:16; Exod. 29:22; Exod. 29:27; Exod. 32:11; Lev. 7:32; Lev. 7:33; Lev. 7:34; Lev. 8:25; Lev. 8:26; Lev. 9:21; Lev. 10:14; Lev. 10:15; Num. 6:19; Num. 6:20; Num. 18:18; Deut. 3:24; Deut. 4:34; Deut. 5:15; Deut. 6:21; Deut. 7:8; Deut. 7:19; Deut. 9:26; Deut. 9:29; Deut. 11:2; Deut. 18:3; Deut. 26:8; Deut. 33:20; Deut. 33:27; Jdg. 15:14; Jdg. 16:12; 2 Sam. 1:10; 2 Sam. 22:35; 2 Ki. 9:24; 2 Ki. 17:36; 2 Chr. 6:32; 2 Chr. 32:8; Job 26:2; Job 31:22; Job 35:9; Job 38:15; Job 40:9; Ps. 10:15; Ps. 18:34; Ps. 37:17; Ps. 44:3; Ps. 71:18; Ps. 77:15; Ps. 79:11; Ps. 89:10; Ps. 89:13; Ps. 89:21; Ps. 98:1; Ps. 136:12; Prov. 31:17; Cant. 8:6; Isa. 9:20; Isa. 15:2; Isa. 17:5; Isa. 26:11; Isa. 30:30; Isa. 40:10; Isa. 40:11; Isa. 44:12; Isa. 51:5; Isa. 51:9; Isa. 52:10; Isa. 53:1; Isa. 59:16; Isa. 62:8; Isa. 63:5; Isa. 63:12; Jer. 17:5; Jer. 21:5; Jer. 32:17; Jer. 32:21; Jer. 51:14; Ezek. 4:7; Ezek. 13:20; Ezek. 17:9; Ezek. 20:33; Ezek. 20:34; Ezek. 30:21; Ezek. 30:22; Ezek. 30:24; Ezek. 30:25; Dan. 2:32; Dan. 9:15; Dan. 10:6; Dan. 11:6; Dan. 11:15; Dan. 11:22; Dan. 11:31; Hos. 7:15; Hos. 11:3; Zech. 11:17 Representative uses in the Septuagint (Lxx) - note His fearful power, His power to deliver (redeem from bondage), His ability to judge figuratively depicted in the following passages that allude to His arm. Exodus 6:6 “Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm (Heb = zeroa; Lxx = brachion) and with great judgments. Exodus 15:16 “Terror and dread fall upon them; By the greatness of Your arm (Heb = zeroa; Lxx = brachion) they are motionless as stone; Until Your people pass over, O LORD, Until the people pass over whom You have purchased. Deuteronomy 5:15 ‘You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out of there by a mighty hand and by an outstretched arm; (Heb = zeroa; Lxx = brachion) therefore the LORD your God commanded you to observe the sabbath day. Psalm 71:18 And even when I am old and gray, O God, do not forsake me, Until I declare Your strength (Hebrew = zeroa = arm, shoulder, strength, power - translated with brachion in the Lxx) to this generation, Your power to all who are to come. (Same thing in Ps 77:15 and Ps 79:11 where "power" = zeroa; Lxx - brachion) Psalms 89:10 You Yourself crushed Rahab like one who is slain; You scattered Your enemies with Your mighty arm. (Heb = zeroa; Lxx = brachion) Psalm 98:1 A Psalm. O sing to the LORD a new song, For He has done wonderful things, His right hand and His holy arm (Heb = zeroa; Lxx = brachion) have gained the victory for Him. Isaiah 51:5 “My righteousness is near, My salvation has gone forth, And My arms will judge the peoples; The coastlands will wait for Me, And for My arm they will wait expectantly. Scattered (1287)(diaskorpizo from dia = an intensifies or denotes separation + skorpízō = to dissipate) means to scatter abroad or disperse. It is used of chaff being scattered to the wind on the threshing floor, meaning to winnow (Mt 25:24, 26). Metaphorically it means to squander (money, riches) which is what the prodigal son did in (Luke 15:13+) as id the rich man in (Lk 16:1+). Mattoon says the idea of the verb is "to winnow, like a person that separates the grain from the chaff by throwing it up high into the air and letting the wind blow away the chaff." Jesus will one day in the future "winnow" the nations and their chaff will be carried away (scattered) without a trace as described above by Daniel (Da 2:35+) Proud (arrogant) (5244)(huperephanos from huper = over, above, + phaíno = shine) is the haughty person pictured with his head held high above others. The man who is huperephanos is the one who shows himself above. This is one who because of his feeling of personal superiority, regards others with haughtiness. He is puffed up with a high opinion of himself, and thus regards others with contempt, as if they were unworthy of any social interactions. The noun huperephania is usually translated pride which is one of those sins which Jesus says proceeds out of a man's heart (Mark 7.22 = only NT use of huperephania). Huperephanos is used in a similar sense (of scattered the proud) Ps 18:27 which says "You save an afflicted (Lxx = tapeinos = a humble) people, but haughty (Lxx = huperephanos) eyes You abase (Lxx = tapeinoo = bring low, make humble)." In Isaiah 2:12+ (and similar uses in Isa 13:11, Isa 29:20) we read "the LORD of hosts will have a day of reckoning against everyone who is proud (Lxx = huperephanos) and lofty And against everyone who is lifted up, That he may be abased (Lxx = tapeinoo = bring low, make humble)." Thoughts (1271)(dianoia from dianoéomai = to agitate in mind in turn from dia = separation + noeo = to think over, nous = mind, intellect, thought, reason) means thinking through something, meditating, reflecting. It refers to the intellect, moral understanding or the way of thinking. It is the faculty of thinking, comprehending, and reasoning. Dianoia is the seat of perception and thinking, the faculty of understanding, feeling, desiring. TDNT adds that dianoia is the "common word for “thought” has such varied senses as (1) thought as a function, (2) the power of thought, the thinking consciousness, (3) the way of thought, (4) the result of thought, e.g., thought, idea, opinion, or judgment, (5) resolve of intention, and (6) the meaning of words or statements. The LXX uses it as an equivalent of kardia (HEART), and the usage is much the same in other Jewish works. (Theological Dictionary of the New Testament) Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God.
Lucas 1
Vincent adds that eleos is God’s “kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them." One could almost call Luke 1 the "Mercy Filled Chapter" for eleos is found 26 times in the NT and is used five times in this chapter (and only one other time in all of Luke's writings!) - Lk. 1:50; Lk. 1:54; Lk. 1:58; Lk. 1:72; Lk. 1:78. God’s “mercy is upon generation after generation toward those who fear Him” (Luke 1:50+) “He has given help to Israel His servant, in remembrance of His mercy” (Lk 1:54+). Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her. (Lk. 1:58+) To show mercy toward our fathers, And to remember His holy covenant, (Lk. 1:72+) Related Resources: God's great attribute - Mercy Tender mercy of our God - Spurgeon's note Mercy - notes by C H Spurgeon The Mercy of God by A. W. Tozer The Mercy of God by Thomas Watson (scroll down) Rich In Mercy by Richard L. Strauss The Unfailing Mercy of God - notes by D. H. Kuiper The Lord, a God Merciful and Gracious (Ex 34:1-10) by John Piper Thank God for the Mercies of Christ by John Piper I Will Be Gracious to Whom I Will Be Gracious (Ex 33:12-19) by John Piper The Mercy of God by A. W. Pink Mercy of God by Barry Horner The Mercy Of God by David Legge Girdlestone's Synonyms of the Old Testament Mercy; Pity Sunrise (Dayspring, Dawn)(395)(anatole from ana = up, again + tello = to make to rise) means rising (as of a star or the sun). In some context anatole refest to the rising of the sun or "breaking of the dawn" which means East or Orient (used with this meaning especially in the Lxx - Ge 2:8, 10:30, 11:2, 12:8; used of the Magi from the east who saw the star in the east - Mt 2:1, 2, 9+, those who come into God's kingdom will be from "east and west" = Mt 8:11, Lk 13:29+, "lightning comes from the east" = Mt 24:27). Here Luke is using anatole to refer to the coming of Christ. John uses anatole to describe the "angel ascending from the rising of the sun." (Rev 7:2+), to describe "kings from the east" as they assemble at Armageddon (Rev 16:12+), and lastly to describe the "three gates on the east" of the holy city of Jerusalem that will come down out of heaven from God (Rev 21:13+). Anatole - 11x in 11v - Mt. 2:1; Mt. 2:2; Mt. 2:9; Mt. 8:11; Mt. 24:27; Mk. 16:8; Lk. 1:78; Lk. 13:29; Rev. 7:2; Rev. 16:12; Rev. 21:13 Anatole - 170x in 156v in the Septuagint - Ge 2:8; Ge 10:30; Ge 11:2; Ge 12:8; Ge 13:11; Ge 13:14; Ge 25:6; Ge 28:14; Ge 29:1; Exod. 38:13; Lev. 1:16; Lev. 16:14; Nu 2:3; Nu 3:38; Nu 10:5; Nu 21:11; Nu 23:7; Nu 32:19; Nu 34:3; Nu 34:10; Nu 34:11; Nu 34:15; Nu 35:5; Deut. 3:17; Deut. 3:27; Deut. 4:41; Deut. 4:47; Deut. 4:49; Jos. 1:15; Jos. 4:19; Jos. 8:11; Jos. 11:3; Jos. 11:8; Jos. 12:1; Jos. 12:3; Jos. 13:5; Jos. 13:8; Jos. 13:27; Jos. 13:32; Jos. 15:5; Jos. 16:1; Jos. 16:5; Jos. 16:6; Jos. 17:10; Jos. 18:7; Jos. 18:20; Jos. 19:12; Jos. 19:13; Jos. 19:27; Jos. 19:34; Jdg. 5:31; Jdg. 6:3; Jdg. 6:33; Jdg. 7:12; Jdg. 8:10; Jdg. 8:11; Jdg. 11:18; Jdg. 20:43; Jdg. 21:19; 1 Ki. 7:25; 1 Ki. 7:39; 1 Ki. 17:3; 2 Ki. 10:33; 2 Ki. 13:17; 1 Chr. 4:39; 1 Chr. 5:9; 1 Chr. 5:10; 1 Chr. 7:28; 1 Chr. 9:18; 1 Chr. 9:24; 1 Chr. 12:15; 1 Chr. 26:14; 1 Chr. 26:17; 2 Chr. 4:4; 2 Chr. 4:10; 2 Chr. 29:4; 2 Chr. 31:14; Neh. 3:26; Neh. 3:29; Neh. 12:37; Job 1:3; Ps. 50:1; Ps. 68:33; Ps. 103:12; Ps. 107:3; Ps. 113:3; Isa. 9:12; Isa. 11:11; Isa. 11:14; Isa. 41:2; Isa. 41:25; Isa. 43:5; Isa. 45:6; Isa. 46:11; Isa. 59:19; Isa. 60:19; Jer. 23:5; Jer. 31:40; Ezek. 8:5; Ezek. 11:1; Ezek. 16:7; Ezek. 17:10; Ezek. 40:6; Ezek. 40:19; Ezek. 40:21; Ezek. 40:22; Ezek. 40:23; Ezek. 40:32; Ezek. 40:40; Ezek. 42:1; Ezek. 42:9; Ezek. 42:12; Ezek. 42:15; Ezek. 42:16; Ezek. 42:20; Ezek. 43:1; Ezek. 43:2; Ezek. 43:4; Ezek. 43:17; Ezek. 44:1; Ezek. 45:7; Ezek. 46:1; Ezek. 46:12; Ezek. 47:1; Ezek. 47:2; Ezek. 47:8; Ezek. 47:18; Ezek. 48:1; Ezek. 48:2; Ezek. 48:3; Ezek. 48:4; Ezek. 48:5; Ezek. 48:6; Ezek. 48:7; Ezek. 48:8; Ezek. 48:10; Ezek. 48:16; Ezek. 48:17; Ezek. 48:18; Ezek. 48:21; Ezek. 48:23; Ezek. 48:24; Ezek. 48:25; Ezek. 48:26; Ezek. 48:27; Ezek. 48:32; Dan. 4:31; Dan. 8:4; Dan. 8:9; Dan. 11:44; Amos 8:12; Zech. 3:8; Zech. 6:12; Zech. 8:7; Zech. 14:4; Mal. 1:11 Mattoon on anatole writes that "Jesus Christ is the breaking of the dawn, the Sunrise for mankind. He is the Rising One that brought light into the world. The world has never been the same since the birth of the Dayspring in Bethlehem two-thousand years ago....The eclipse in men's hearts tried to cap and conceal His radiance by mutilating His body and draining Him of crimson drops of blood that puddled at the foot of the cross, but to no avail. His glory could not be nailed, jailed, derailed or curtailed. The Son of God, the Dayspring, arose from the grave and His glory was not concealed, cloaked, covered, curtained, camouflaged, or contained at all in any way, not in the least one bit. The brilliance of His power was not veiled, but magnified by the atrocities of a mob. They could not hinder or hamper the rising Son. The worst that was in men brought out the best that was in Him for all of us to see. Jesus is the Dayspring of the believer. Like golden beams of the morning light that cause the blackness of night to scatter, Christ's message and life shatter the shadows in the hearts of sinners who have put their faith and trust in Him for Heaven. The ebony of evil no longer reigns in the life of those who have been touched by the radiance of our righteous Redeemer and are yielded to Him....Beloved, when Jesus Christ, the Dayspring, enters the heart of a man who puts his faith in Him, the Son-rise in His heart will shatter the darkness of depravity. He will no longer walk in darkness, but have the light of life to live for God." (Names of Jesus) Will visit (will be concerned about) (1980)(episkeptomai) means to visit with a desire to help. As stated earlier the purpose of His visit was to bring salvation to Israel (and ultimately to the entire world). See more discussion of the eschatological implications of this visit in notes on Luke 1:68 under episkeptomai). All uses of episkeptomai - Matt. 25:36; Matt. 25:43; Lk. 1:68; Lk. 1:78; Lk. 7:16; Acts 6:3; Acts 7:23; Acts 15:14; Acts 15:36; Heb. 2:6; Jas. 1:27. As discussed in previous notes on Luke 1:68 Jesus uses the related noun episkope in Luke 19:44+ to describe His visitation and the consequences to Israel for having failed to recognize His visitation, His first coming! When Zacharias after months of silence received again the gift of speech, he immediately praised the Lord in a glorious song of praise, that witnessed of a deep and clear insight in the redemption by Jesus Christ, before whose countenance his own child would proceed as the forerunner and the preparer of the way. That redemption would not consist of the breaking of the Roman dominion over the world, as men then almost universally taught, but in the forgiveness of sin, that would be given to mankind, oh, not because they could lay claim to it, but solely and only through the tender mercy of our God. He only could grant her this mercy. However, from this bursting vein of mercy she would surely proceed. It was because of this mercy, that the Lord had visited them in Jesus with, that Zacharias called Him here the Dayspring from on high. The Dayspring from on high,—behold the comforting name, by which he indicated Jesus Christ, as if he wanted to say that in Him a new day would break forth, a day, of which this grey-headed man greeted the morning rays, but that would become more and more clear till the very noon time; behold the name by which Christ was already mentioned by Malachi, when he prophesied: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings;” it is the name, that more than any other speaks to the sinner’s heart, the heart of them, who know that they sit in darkness and in the shadow of death. It be admitted that the appearance of the Son of God in the flesh does not make upon the unannointed eye the impression of a sunrise, that breaks gloriously out in creation. Everything is humble and insignificant in the beginning and it remains humble and insignificant in the progression. When He languished on the cursed tree of the cross, this resembled so little the triumphant light of the sun! However, whoever knows and has experienced, that this way of suffering opened the way of peace for the sinner, that the curse, which was upon Him, assures us the blessing of eternal life,—yes, for such He is the Dayspring from on high, who makes the night of sin to recede before the day of grace. From on high came that marvellous light. It must also come from on high in our heart. At first it shall be little more than a glimmer, but that is not the dusk of the evening that predicts the coming night, but the dawn that predicts the arrival of the full day. Soon the full light of grace shall shine forth in the life of our soul, and the song of praise shall arise spontaneously from our innermost: “Blessed be the Lord God of Israel; for he hath visited and redeemed his people!” - The Loins Girded - Ds. J.J. Knap, De Lendenen Omgord. Henry