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Steven Cole · Citado em PreceptAustin
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Cole adds "Even though we who hold to the verbal inspiration of Scripture believe that Luke was inspired by the Holy Spirit, this does not mean that the Spirit dictated Luke’s message to him. Rather, the Spirit guided Luke as he carefully researched the history of Jesus’ life and ministry, and guided him as he wrote so that his words were exactly what God intended. Thus the inspiration of the Holy Spirit does not preclude the use of careful scholarship on Luke’s part." (Luke 1:1-4) As Bob
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Cole - If things seem spiritually dark in our day, and they certainly do, we should be encouraged to pray for true revival. As Isaiah reminds us, “the Lord’s hand is not so short that it cannot save; neither is His ear so dull that it cannot hear” (Is 59:1). What applies nationally to our need for revival also applies personally to you. If your situation seems spiritually hopeless, if your sins have overwhelmed you, cry out to God to save you. The theme of the Gospel of Luke is that the Son of Man has come to seek and to save that which was lost (Lu 19:10). If you feel lost and in despair, then you are a candidate for His gracious salvation.Thus God sovereignly takes the initiative in sending revival and often waits until things are hopeless so that no one will glory in himself, but only in the Lord. (Luke 1:5-17 When God Brings Revival) Order (5010)(taxis from tasso = to set or arrange in order) described the orderly array of soldiers with the line being unbroken and intact. It refers to an arrangement of things in sequence, fixed succession or fixed order (Lk 1:8 - describing the arrangement for Temple service, the fixed succession of the course of the priests) ("an arranging, arrangement, order" - Vine); Luke 1:9 according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. Barclay in accordance with the custom of priestly duty, it fell to him by lot to go into the Temple of the Lord to burn the incense. He was chosen by lot. Ex. 30:7-8; 37:25–29. Nu. 16:40. 1 Sa. 2:28. 1 Ch. 6:49; 23:13. 2 Ch. 26:16; 29:11. He. 9:6. Verse-by-Verse - Multiple Commentaries - Luke 1:9 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Herod's Temple - Click to Enlarge BURNING INCENSE: ONCE IN A LIFETIME OPPORTUNITY According to the custom (ethos) of the priestly office, he was chosen by lot (lagchano) - Beloved, you can stake you life on the truth that "God is behind the scenes and controls the scenes He is behind!" And so this was no accident but directed by the Providence of God. Proverb 16:33 says "The lot is cast into the lap, but its every decision is from the LORD." While we cannot be absolutely certain, it is said that there were as many as 20,000 priests in the time of Jesus. The odds of 20,000 to 1 are nothing for God! Beloved, we need to remember the truth that God is in 100% control, 100% of the time, even when our life seems 100% out of control!
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Cole - While the priest offered incense inside the holy place, outside the worshipers were praying. The most common prayer was that God would visit His people with salvation through the Messiah....There is debate about whether Zecharias would have been offering prayer for a son at this sacred moment in his priestly ministry. Most likely he was praying with everyone else for the deliverance of Israel, but in His grace, God answered his prayer for the Messiah to come and at the same time answered his prayers of many years for a son." (When God Brings Revival) Brian Bell - As the priest enters the holy place (see below) he sees only a few things in this room. The golden candlestick (menorah), the table of showbread, and the altar of incense.. On the altar is the sacred flame. Taking a censor full of incense he pours it on the perpetual altar-fire and says, “Lord, let my prayer come before you as incense; and the lifting of my hands as the evening sacrifice.” (Ps.141:2) Smelled great! (Ex.30:34-38). NOTE: lampstand is on south side as entrance faced to the east. The incense offering pictured the prayers of God’s people rising up to Him in a pleasing aroma. Psalm 141:2 "May my prayer be counted as incense before You; The lifting up of my hands as the evening offering." Rev 8:3-4+ Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might add it to the prayers of all the saints on the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. TECHNICAL NOTE - This verse helps substantiate that the ALTAR OF INCENSE was within the outer tabernacle, called the Holy Place. Why? because only the High Priest was allowed into the Holy of Holies and then only once/year. So it would have been impossible to fulfill God's requirement that there always be incense on this altar. Zacharias was not High Priest and would have been prohibited from entering the Holy of Holies. Heb 9:3-4 suggests the "golden altar of incense" is WITHIN the Holy of Holies. Yet we know that Scripture does not contradict Scripture, and from the passages in Ex 40:26, 40:1-5, 2Ki 6:22, we see that the ALTAR OF INCENSE was clearly in the outer tabernacle or the Holy Place. This apparent "discrepancy" is most reasonably resolved by the translation of the term in Heb 9:4 as "golden censer" or "censer of gold" as many of the versions (KJV, NKJV, DARBY, YOUNG'S, WEYMOUTH) have done. Thus once per year when the High Priest entered the Holy of Holies with blood not his own for performing atonement for himself and all the people, he also took a censer of incense. Alfred Edersheim's The Morning and Evening Sacrifice (Luke 1:8-10) in his classic “The Temple, its Ministry,”). Edersheim has this note related to the fourth lot - The Lot for Incense - After this the lot was cast for burning the incense. No one might take part in it who had ministered in that office before, unless in the very rare case that all present had previously so officiated. Hence, while the other three lots held good for the evening service, that for the incense required to be repeated. He on whom this lot fell chose from among his friends his two assistants. Finally, the third was succeeded by the fourth lot, which designated those who were to lay on the altar the sacrifice and the meat-offerings, and to pour out the drink-offering. The incensing priest and his assistance now approached first the altar of burnt-offering. One filled with incense a golden censer held in a silver vessel, while another placed in a golden bowl burning coals from the altar. As they passed from the court into the Holy Place, they struck a large instrument (called the ‘Magrephah’), at sound of which the priests hastened from all parts to worship, and the Levites to occupy their places in the service of song; while the chief of the ‘stationary men’ ranged at the Gate of Nicanor such of the people as were to be purified that day. Slowly the incensing priest and his assistants ascended the steps to the Holy Place, preceded by the two priests who had formerly dressed the altar and the candlestick, and who now removed the vessels they had left behind, and, worshiping, withdrew. Next, one of the assistants reverently spread the coals on the golden altar; the other arranged the incense; and then the chief officiating priest was left alone within the Holy Place, to await the signal of the president before burning the incense. It was probably while thus expectant that the angel Gabriel appeared to Zacharias. As the president gave the word of command, which marked that ‘the time of incense had come,’ ‘the whole multitude of the people without’ withdrew from the inner court, and fell down before the Lord, spreading their hands (The practice of folding the hands together in prayer dates from the fifth century of our era, and is of purely Saxon origin. See Holemann, Bibel St. i. p. 150, quoted by Delitzsch, u.s.) in silent prayer. (The Morning and Evening Sacrifice) (Entire volume of The Temple) Chosen by lots (2975)(lagchano) means to obtain by lot (as used by Homer in Greek writings; eg, to obtain by fate by the will of the gods) and so to obtain something as a portion (to receive, to obtain. It describes what comes to someone always apart from their own efforts. Lagchano speaks of what is obtained is not result of personal merit but an allotment as a free gift of God's grace (Acts 1:17, 15:8-11, 2 Pe 1:1 "received a faith of the same kind" - note) Casting lots was a method often used to reveal God’s purposes in a matter (cf. Jos 14:1, 2; 1Sa 14:38–43; 1Ch 25:8–31; Jon 1:7; Ac 1:26) and Pr 16:33 says "The lot is cast into the lap, But its every decision is from the LORD." Custom (1485)(ethos from etho = to be used, to be accustomed) refers to a usual or customary manner of behavior, habit, pattern of behavior which is more or less fixed by tradition or the usual practice. It may be established by law or otherwise generally sanctioned by the society. Gilbrant on the uses of ethos - Ethos carries two basic meanings: (1) an informal sense of “custom,” i.e., “habit”; and (2) a formal “custom” or “law.” For example, Jesus’ “habit” (ethos) was to go to the Mount of Olives (Luke 22:39; cf. NIV “as usual”). Here the informal sense is plain. The formal idea of “custom” is reflected in 4 Maccabees. Its writer recalls Antiochus’ unsuccessful efforts to make the Israelites “abandon their ancestral customs” (4 Maccabees 18:5RSV). The informal sense dominated classical literature, whereas the formal sense predominates in religious literature. This phenomenon may in large measure be explained by the role of tradition (paradosis) in the religion of Israel. The New Testament picture mirrors the two senses of ethos as well. Luke, who uses ethos more than any other writer (of its 12 uses 10 are Luke’s), utilizes both meanings, although he favors the formal sense (only Acts 22:39 seems to be informal, cf. Hebrews 10:25). The customs of Moses and the “fathers” (Acts 6:14; 28:17; cf. John 19:40) are the heartbeat of the Jewish religion. If one were a Jew, one’s life revolved around the ethos of the religion (Acts 16:21; 21:21; 26:3; cf. Josephus Antiquities 15.8.4). Even Roman “customs” were understood as binding (Acts 25:16; cf. Sherwin-White, Roman Society and Roman Law, pp.48f.).(Complete Biblical Library Greek-English Dictionary) Ethos - 12x in 12v - Usage: custom(6), customs(5), habit(1). Luke 1:9 according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. Luke 2:42 And when He became twelve, they went up there according to the custom of the Feast; Luke 22:39 And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. John 19:40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. Acts 6:14 for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us." Acts 15:1 Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." Acts 16:21 and are proclaiming customs which it is not lawful for us to accept or to observe, being Romans." Acts 21:21 and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs. Acts 25:16 "I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. Acts 26:3 especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently. Acts 28:17 After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. Hebrews 10:25 not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near. Temple (sanctuary) (3485)(naos) describes the holy place in which the golden altar of incense stood. The people were outside in the fore-courts. Burn incense (only used here) (2370) (thumiao from thuo = to offer, to sacrifice) means make the incense offering, to burn aromatic substances as an offering to God. The word refers to rising smoke rather than the actual burning of a fire. Liddell-Scott - to burn so as to produce smoke. Burn incense - Hobart finds (this verb) used by medical writers for fumigating herbs. (Robertson) Vincent on burn incense - Only here in New Testament. The incensing priest and his assistants went first to the altar of burnt-offering, and filled a golden censer with incense, and placed burning coals from the altar in a golden bowl. As they passed into the court from the Holy Place they struck a large instrument called the Magrephah, which summoned all the ministers to their places. Ascending the steps to the holy place, the priests spread the coals on the golden altar, and arranged the incense, and the chief officiating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias. When the signal was given, the whole multitude withdrew from the inner court, and fell down before the Lord. Silence pervaded the temple, while within, the clouds of incense rose up before Jehovah. THOUGHT - Beloved, it is that a beautiful picture of how believers today (who are His temple) should fall down before the Lord morning and evening offering the incense of prayers before Jehovah? Are you burning incense daily? The priest could do it only once in their life, but we have the opportunity of a lifetime every day! O my, how I am convicted that too often I lose sight of the high and holy privilege we as priests of the Most High God (1 Peter 2:9) now have under grace and not law. Not only can we continually offer "incense" John records the incredible fact that this incense is stored away in heaven... And another angel came and stood at the altar, holding a golden censer; and much incense was given to him, that he might add it to the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. (Rev 8:3-4+) Thumiao - 66v in the Septuagint - Exod. 30:7; Exod. 30:8; Exod. 40:5; Exod. 40:27; 1 Sam. 2:15; 1 Sam. 2:16; 1 Sam. 2:28; 1 Ki. 2:35; 1 Ki. 3:2; 1 Ki. 3:3; 1 Ki. 11:8; 1 Ki. 16:28; 1 Ki. 22:43; 2 Ki. 12:3; 2 Ki. 14:4; 2 Ki. 15:4; 2 Ki. 15:35; 2 Ki. 16:4; 2 Ki. 16:13; 2 Ki. 17:11; 2 Ki. 18:4; 2 Ki. 22:17; 2 Ki. 23:5; 2 Ki. 23:8; 1 Chr. 6:49; 1 Chr. 23:13; 2 Chr. 2:4; 2 Chr. 2:6; 2 Chr. 13:11; 2 Chr. 26:16; 2 Chr. 26:18; 2 Chr. 26:19; 2 Chr. 28:4; 2 Chr. 28:25; 2 Chr. 29:7; 2 Chr. 29:11; 2 Chr. 30:14; 2 Chr. 32:12; 2 Chr. 34:25; Song. 3:6; Isa. 65:3; Isa. 65:7; Jer. 7:9; Jer. 11:12; Jer. 11:13; Jer. 11:17; Jer. 18:15; Jer. 19:4; Jer. 19:13; Jer. 32:29; Jer. 44:3; Jer. 44:5; Jer. 44:8; Jer. 44:15; Jer. 44:17; Jer. 44:18; Jer. 44:19; Jer. 44:21; Jer. 44:23; Jer. 44:25; Jer. 48:35; Hos. 11:2; Hab. 1:16 THOUGHT FROM SPURGEON - If the disposal of the lot is the Lord’s whose is the arrangement of our whole life? If the simple casting of a lot is guided by Him, how much more the events of our entire life—especially when we are told by our blessed Saviour: “The very hairs of your head are all numbered: not a sparrow falls to the ground without your Father.” (Mt 10:29, cf Lk 12:6,7) It would bring a holy calm over your mind, dear friend, if you were always to remember this. It would so relieve your mind from anxiety, that you would be the better able to walk in patience, quiet, and cheerfulness as a Christian should. When a man is anxious he cannot pray with faith; when he is troubled about the world, he cannot serve his Master, his thoughts are serving himself. If you would “seek first the kingdom of God and his righteousness,” all things would then be added unto you. You are meddling with Christ’s business, and neglecting your own when you fret about your lot and circumstances. You have been trying “providing” work and forgetting that it is yours to obey. Be wise and attend to the obeying, and let Christ manage the providing. Come and survey your Father’s storehouse, and ask whether he will let you starve while he has laid up so great an abundance in his garner? Look at his heart of mercy; see if that can ever prove unkind! Look at his inscrutable wisdom; see if that will ever be at fault. Above all, look up to Jesus Christ your Intercessor, and ask yourself, while he pleads, can your Father deal ungraciously with you? If he remembers even sparrows, will he forget one of the least of his poor children? “Cast thy burden upon the Lord, and he will sustain thee. He will never suffer the righteous to be moved.” (Morning and Evening) Things don't just happen to those who love God, They're planned by His own dear hand, Then molded and shaped, and timed by His clock; Things don't just happen--they're planned. --Fields Luke 1:10 And the whole multitude of the people were in prayer outside at the hour of the incense offering. Barclay The whole congregation of the people was praying outside at the hour when incense was offered. NET Now the whole crowd of people were praying outside at the hour of the incense offering. GNT καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος. NLT While the incense was being burned, a great crowd stood outside, praying. KJV And the whole multitude of the people were praying without at the time of incense. ESV And the whole multitude of the people were praying outside at the hour of incense. NIV And when the time for the burning of incense came, all the assembled worshipers were praying outside. the people were in prayer outside Le. 16:17. He. 4:14; 9:24. Re. 8:3. incense. Nu 16:44-46. Ps 141:2. Rev 5:8. 8:3, 4. Verse-by-Verse - Multiple Commentaries - Luke 1:10 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries INCENSE AND CORPORATE PRAYER ASCENDING And the whole multitude (plethos) of the people were in prayer (proseuchomai) outside - The crowd is described first in a state of prayerfulness and then again in Lk 1:21 in a state of expectancy. J C Ryle quotes Lightfoot who says that “When the priest came in unto the holy place to offer incense, notice was given to all, by the sound of a little bell, that the time of prayers was now.” (Lightfoot. Vol 12, p16)." (Luke 1)
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Cole adds that "It had been 400 years since God’s people had heard a word from God. As in the days just before Samuel’s ministry, “word from the Lord was rare in those days, visions were infrequent” (1Sa 3:1). All this while, a faithful remnant among God’s people was praying that He would fulfill His longstanding promise of sending salvation through His Messiah. Then, suddenly, without advance notice, God broke into history and announced what He was about to do in the birth of John the Baptist. Although Luke does not explain the meaning of any of the Hebrew names for his Gentile readers, I cannot help but think that there is a divine significance to each of them. John means “God has been gracious,” and that was certainly fitting. Liefeld states, “That the child was named before his birth stresses God’s sovereignty in choosing him to be his servant” (ibid.). Commenting on Lk 1:15, Howard Marshall states, “The language expresses divine choice and care of a person from his very birth, but here in connection with Lk 1:41-44 a pre-natal sanctification of John is implied; even before he was born, the hand of God was on him to prepare him for his work. Thus in the strongest possible way the divine choice of John for his crucial task is stressed” (p. 58)." (Luke 1:5-17 When God Brings Revival) J C Ryle links Gabriel's message with Daniel's incredible prophecy of 70 weeks in Daniel 9:24-27 which predicted the coming of the Messiah and His crucifixion. This is not an unreasonable consideration in light of the fact that the devout Jews were likely praying for the coming of the Messiah - "(Gabriel) told the believing Israelite that the prophetic weeks of Daniel were at length fulfilled, (Da 9:25+)—that God’s choicest promise was at length going to be accomplished,—and that “the Seed” (Ge 3:15+, cp Gal 3:16+, Gal 4:4+) was about to appear in Whom all the nations of the earth should be blessed. (Ge 22:18) We must place ourselves in imagination in the position of Zacharias, in order to give the verses before us their due weight." ( Expository Thoughts - Luke 1) (Note that Ryle's comments were written in about 1870 and not by a dispensationalist but a literalist) Do not be afraid (me phobou) is a present imperative with a negative meaning cease being afraid. Gabriel gave the same command to Mary (Lk 1:30+). An unnamed angel told the shepherds "do not be afraid." (Lk 2:9-10+). Jesus commanded Simon (Peter) "Do not fear" (Lk 5:10+). Jesus told the synagogue official whose daughter had died "Do not be afraid" (Lk 8:50+) Compare Lk 12:4-5+, Luke 12:7+, Luke 12:32+. Clearly Jesus did not want His disciples to be fearful. For (term of explanation = why he did not need to fear) your petition has been heard - What petition? The immediate context ("and your wife Elizabeth will bear you a son") supports that this was a specific answer of their prayers for children, even though they were older. (See another possible petition below) Perhaps they recalled God's miraculous gift of Isaac to Abraham and Sarah despite the fact that "Abraham and Sarah were old, advanced in age and Sarah was past childbearing" (Ge 18:11). THOUGHT- How apropos is Zecharias name for it means "God remembers," and this is a good reminder to all of us that our prayers have not been forgotten by God. I prayed for two of my children to be saved for 20 years and God heard the petition (on day one) but he waited 20 years to answer affirmatively. Beloved, God is faithful! J
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Cole - Every thinking person has struggled with the problem of doubt. C. S. Lewis, who was an atheist before he was converted to Christianity, acknowledged that just as the Christian has his moments of doubt, so does the atheist. He wrote, “Believe in God, and you will have to face hours when it seems obvious that this material world is the only reality; disbelieve in Him, and you must face hours when this material world seems to shout at you that it is not all. No conviction religious or irreligious will, of itself, end once and for all this fifth-columnist in the soul. Only the practice of faith resulting in the habit of faith will gradually do that.” (Cited in “Focal Point,” July-September, 1989.) Doubt comes in varying degrees. There is the doubt of the proud skeptic, who delights in his own intellect. He pits himself against God as if he is a match for the Almighty. He delights in upsetting the faith of weak believers. He sets forth his arguments against God’s existence or the Christian faith as if he is the first brilliant thinker in history to come up with such insights. Such doubters often find jobs teaching at American universities! The Bible dismisses such scoffers with the word, “The fool has said in his heart, ‘There is no God’” (Ps. 14:1). Another level of doubt is that of the person who wants to believe, but he’s struggling with difficult questions and he has not yet come to see the glory and excellency of the Lord Jesus Christ as the all-sufficient Savior of sinners. While this person’s questions are often sincere, invariably they are mixed up with sin, especially the sin of wanting to run his own life apart from the lordship of Christ. In dealing with this type of person, I often use John 7:17, where Jesus said, “If any man is willing to do His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself.” I’ll point out that while there are some tough questions, the core issue is one of the heart, of being willing to obey God. I encourage such people to read the gospel accounts with an open heart and ask the question, “Who is Jesus Christ?” If He is God in human flesh, who offered Himself as the sacrifice for sinners, then we must trust Him and submit ourselves to Him. Once our hearts are subject to Him, He will give us satisfactory answers to most of the tough questions. Another type of doubt is that of the believer who has gotten his eyes off the Lord in the midst of a difficult situation. The disciples were there when they were being swamped by the storm at sea and they shouted, “Save us, Lord; we are perishing!” He first rebuked the disciples, “Why are you timid, you men of little faith?” Then He rebuked the wind and the sea (Matt. 8:25-26). The distraught father was there when the disciples could not cast the demon out of his son. He entreated Jesus, “But if You can do anything, take pity on us and help us!” Jesus responded, “If You can! All things are possible to him who believes.” The father cried out, “I do believe; help my unbelief” (Mark 9:22-24). All of us who believe in Jesus Christ as Savior have been there, too. We believe, but we get our eyes off the Lord and onto the trial that looms before us. If you put a penny close to your eye, it will block out the brilliance of the sun. If you let a trial consume your vision, it will block the glorious power of the Almighty God. Zacharias was there that day in the temple when Gabriel, the angel who stands in God’s very presence, appeared to him and promised to give Zacharias and his wife, Elizabeth, a son. He should have been ecstatic with joy. Every day for years this devout couple had prayed, “Lord, if it would be Your will, give us a son.” But that had been years ago. Now it was too late. They were both long past the time when even couples who had children were able to conceive. Zacharias had reconciled himself to reality-they were not going to have a son. He had come to terms with God over the matter: “God is sovereign. He is free to bestow His blessings on whom He wishes. For some inscrutable reason, He has withheld that blessing from us.” And now, Zacharias was not willing to open himself to the roller coaster of hopes and fears that he had long left behind. And so he doubted the word of the angel. What can Zacharias teach us about the problem of doubt? 1. We all struggle with the problem of doubt. A. Doubt is a problem, even for the righteous. Zacharias was “righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord” (Lk 1:6). Being righteous in the sight of the Lord means that his godliness was not an outward show, like the “righteousness” of the Pharisees, but a matter of the heart. The man walked with God and he had done so for many years. The fact that such a godly man doubted shows us that none are exempt from the problem. Other great men and women of faith in the Bible also had their moments of doubt. Sarah stumbled over a similar situation. When the Lord announced to Abraham that his wife would give birth to a son, Sarah, listening on the other side of the tent wall, laughed in doubt (Gen. 18:10-15). The son of Zacharias, John the Baptist, had a time of doubt. He was languishing in prison and he began to wonder, “If Jesus is truly the Messiah, why am I, His messenger, here in prison?” So he sent his disciples to ask Jesus, “Are You the Expected One, or do we look for someone else?” Jesus replied, “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them.” Then He gently rebuked John’s doubt by adding, “And blessed is he who keeps from stumbling over Me” (Luke 7:22, 23). Jesus went on to tell the crowd that among those born of women, there is no one greater than John. He was a godly man, but he had his time of doubt. So doubt is a problem, even for those who are righteous in God’s sight. If godly men like Zacharias and John fell into doubt, we should be on guard, so that we do not fall. Since even the godly have fallen, we may wonder, “What is the source of doubt?” B. Doubt does not stem from a lack of evidence, but from our sinful hearts. Have you ever talked to someone who said, “If I just saw a miracle or had a direct word from God, I would believe”? It doesn’t work that way. Here, Zacharias had an angel suddenly appear and speak a direct revelation from God, but he did not believe. Later in Luke, the rich man in Hades pleaded with Abraham to send someone to warn his brothers, so that they would not also come to that awful place of torment. Abraham replied that his brothers had Moses and the prophets. But the rich man said, “No, Father Abraham, but if someone goes to them from the dead, they will repent!” But Abraham replied, “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead” (Luke 16:27-31). Doubt is not a problem of evidence, but of the sinfulness of the human heart. Even those who are righteous struggle with the sinful nature. You may wonder, “How does Zacharias’ question differ from Mary’s question (Lk 1:34)?” When the angel told her that she would become pregnant with Jesus, she asked, “How can this be, since I am a virgin?” The angel did not confront her for doubting. Abraham laughed and brought up the matter of his and Sarah’s old age when he was promised a son, but he was not corrected for doubting, while Sarah was (Gen. 17:17). Gideon twice asked God for a sign, and he was not rebuked. But Zacharias asked the angel for a sign, and was rebuked for his doubting. Why these differences? I think John Calvin (Calvin’s Commentaries [Baker], 1:23) is correct when he brings up these varying cases and points out that the difference was not in the words spoken, but in the hearts of each person. He acknowledges that while God is free to punish one person and pardon another, as He sees fit, that is not the explanation here. Rather, God, who sees the hidden secrets of each person’s heart, knew that Zacharias was different than Abraham, Gideon, or Mary. Zacharias was limiting God by the normal course of human nature. He and Elizabeth were too old to have children. Case closed! But he should have acknowledged, as Gabriel says to Mary, “Nothing will be impossible with God” (Lk 1:37). Our sinful hearts make us all prone to limit God by human potential. The disciples fell into this error when they were faced with the crowd of 5,000 hungry men, plus women and children. Jesus asked Philip, “Where are we to buy bread, that these may eat?” John explains that Jesus asked this to test Philip, since He knew what He was about to do. Philip did a quick calculation and concluded, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little" (John 6:5-7). Philip may have thought that he was giving a faith-stretching answer, because the disciples clearly did not have 200 denarii to buy bread. But he was limiting God to work through normal human means. But God had a completely different solution, namely, miraculously multiplying the few loaves and fishes they had on hand. So even if we’ve walked with God for years, when we are faced with a seemingly impossible situation, we need to look to our hearts, which are prone to limit the Almighty by human possibilities. God has given us abundant evidence in Scripture that He is the God of the impossible. Nothing is too difficult for Him. The source of our doubts is not a lack of evidence. It is rather our, sinful hearts. C. Doubt is often connected with disappointments or long term trials. We don’t know how long Zacharias and Elizabeth had been married, but it easily could have been 30 or 40 years. In that society, being childless was a matter of reproach (Lk 1:25). For many of those years, they had entreated God to give them a child and take away their reproach, but God did not answer. Now that they were physically too old to have children, they had come to terms with their disappointment. They had concluded that it must not be God’s will. So when the angel suddenly announced that they would have a child, Zacharias doubted. You’ve been there, haven’t you? You prayed for something so long and your request was denied for so long that you concluded, “It isn’t going to happen.” Then, maybe even after you stopped praying, suddenly there was a glimmer of hope that your prayers were about to be answered. But you didn’t want to get your hopes up, only to have them dashed again. So you protected yourself by saying, “Let’s wait and see.” But in your heart, you were doubting God. A humorous story in the Book of Acts shows the early Christians falling into this same error. Herod Agrippa had executed the apostle James and then had arrested Peter, planning to put him to death just after the Passover. No doubt the church had prayed for James to be delivered, but their prayers had not been answered. They were disappointed, but when Peter was imprisoned, they called another prayer meeting. While they were praying, an angel miraculously delivered Peter from his prison cell. He went to where he surmised the church would be gathered, and stood outside knocking on the door. The servant girl recognized Peter’s voice and got so excited that she forgot to let Peter in. She ran in and announced that Peter was at the door. But everyone in the prayer meeting said, “You’re crazy! It must be Peter’s angel.” But Peter continued knocking. When they opened the door, they were amazed (Acts 12:1-17). Thankfully, God in His grace often pours out His blessings in spite of our doubts! That was the case with Zacharias. God lovingly disciplined His servant, but Zacharias’ doubts could not thwart the sovereign plan of God. Part of the solution to our doubts is to understand the source of them, as I have been explaining. We’re all prone to doubts because of our sinful hearts, often coupled with disappointments and trials. But Luke also wants us to see that ... 2. The solution for doubt is to see that God will do what He says He will do. Darrell Bock comments, “Zechariah, righteous as he is, needs to learn that God will fulfill his promises when he sovereignly chooses to act.... The major lesson ... is that God will do what he promises in his own way” (Luke [IVP], p. 37). This is a tricky matter where it’s easy to fall off the horse both ways. On the one hand, some Christians deny God’s sovereignty by making their supposed faith sovereign. They command God around by faith, as if God is under obligation to obey because they barked the orders. Not so! God is sovereign, not the prayers of puny man. On the other hand, it’s easy to yield to disappointment if God has not answered as we thought He should have, and our disappointment quickly leads us into doubt. The biblical balance is not to waver in unbelief if God doesn’t do something the way we thought He should have. We allow God to be sovereign, but we believe that if He said He would do something, He will do it, even if it takes a different form than we had expected. Remember, Luke addressed his gospel to a man who was probably a young believer who needed assurance in his faith. The opposite of doubt is not a leap in the dark. The Christian faith is founded on solid historical evidence. Luke wrote to convince Theophilus and his other readers that God was in fact at work in this amazing history of Jesus’ birth and life. He structured these early narratives with this purpose in mind. There are two strands that come together to dispel our doubts by showing that God does what He says He will do. A. We know through His prophetic word that God does what He says. Luke underscores this point in several ways. First, there is the structure of the first two chapters of his gospel. There is a parallel pattern here of two birth announcements (John the Baptist, 1:5-25; Jesus the Messiah, 1:26-38); a meeting between the two mothers, Mary and Elizabeth, which serves as the link (1:39-56); and, two birth stories (John, 1:57-80; Jesus, 2:1-40). Through this structure, Luke wants us to see that God is clearly at work in the births of these two men. He sovereignly broke into history and announced what He was about to do. Then He proceeded to do it. This theme is further underscored in the angel’s announcement to Zacharias, where he cites the prophet Malachi’s prediction of the return of Elijah the prophet and says that John will fulfill that prediction. He also predicts a number of other features of John’s life and ministry which did, in fact, later happen. Luke is driving home the point that what God says He will do, He will do. This is emphasized in one other way that is a bit more obvious in the Greek text than in the English. In verse 18, Zacharias expresses the reason for his doubt by saying, “I am an old man.” It is an emphatic expression, ego eimi in Greek. In verse 19, the angel responds by using the same emphatic expression, “I am Gabriel, who stands in the presence of God; and I have been sent to speak to you ...” It’s a deliberate contrast between the feebleness of man’s word and the power of God’s Word. It’s as if Gabriel said, “You may be an old man, unable to father a child, but I am no less than the angel who stands in God’s very presence and comes to speak His word at His command.” Thus, clearly, the word of God overcomes the word of man. Thus one way we can know that God will do what He says He will do is by observing His prophetic word. There are many prophecies in Scripture that were fulfilled later in Scripture. God spoke, and later God did what He said He would do. That should strengthen our faith. Scripture also contains many prophecies yet to be fulfilled. While some of the details may be fuzzy, the overall scheme is pretty clear, and it’s also clear that in our day it is all lining up just as God has said. The world is set up for a powerful leader to bring the nations together under a one-world government, as Revelation predicts. Through the computer revolution, the mechanism is in place to control all buying and selling by giving each person a mark, as the Bible also predicts. The move toward religious unity and tolerance will culminate in the one-world religion, the whore of Revelation 17. So as we see God’s “prophetic word made more sure” (2 Pet. 1:19), we should put our doubts to rest and trust in the Word of God. B. We know through His loving discipline that God does what He says. Although our doubts do not keep God from graciously blessing us according to His promise, He does lovingly discipline us in our doubts, that we may share His holiness. So the angel struck Zacharias dumb and, apparently, deaf (see Lk 1:62). By doubting God’s ambassador, he was doubting God Himself. God took that seriously. As a loving Father, He taught His erring child a lesson he would never forget. The angel specifically states Zacharias’ sin: “because you did not believe my words” (Lk 1:20). This is further underscored later in the narrative, when Elizabeth exclaims of Mary, “Blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord” (Lk 1:45). That’s Luke’s point: Since God will fulfill His word, we should be believing, like Mary, not unbelieving, like Zacharias. Zacharias’ chastisement was appropriate for his sin. He shut his mouth in silence when he should have praised God, so he would be silent until the day when his lips were loosed to praise God in front of others (Lk 1:67). Doubt has nothing to say; faith opens the heart and lips in praise to God. Thankfully, doubt need never be fatal. We can recover if we will submit to God’s gracious discipline. During his months of silence, Zacharias submitted to God by meditating on His Word and being thankful for His faithfulness in fulfilling His gracious promises. This is evident from the stream of praise that gushes forth when he finally has his speech restored (1:68-79). It is loaded with references to Scripture and how God has fulfilled His promises. If Zacharias had spent those silent months grumbling about how unfair God was to strike him deaf and dumb, he wouldn’t have erupted in praise as he did. We should learn from this godly man. When God graciously disciplines us for our doubting hearts, we can either grumble and chafe under it, or we can thankfully submit to His chastening. If, like Zacharias, we submit, we will grow stronger in faith and be filled with joyful, thankful hearts. Thus, We can overcome the problem of doubt if we will see that God does what He says He will do. Conclusion In the matter of faith and doubt, the crucial thing is not our feelings and not even our faith. The crucial thing is the object of our faith. You can have great faith in a faulty airplane, but it will crash in spite of your great faith because it’s not a trustworthy plane. You can have little faith in a sound airplane, just enough to get you on board, and that’s all it takes to get you where you’re going. It’s not your faith, but the object of it, that matters most. Luke wants us to see that God is faithful to His promises, especially in the matter of sending the Lord Jesus Christ to be the promised Savior. We can trust such a God and such a Savior. He has a proven track record of keeping His word. The doubts that we all have show us that we need a Savior because we are sinners. Only sinners would doubt the all-powerful, faithful, gracious, sovereign God who has given so many evidences of His trustworthy nature. And the good news of Luke is that it is precisely for sinners that Jesus came to this earth: “The Son of Man is come to seek and to save that which was lost” (Luke 19:10). In your confusion and doubt, call out to Him to save you from your sin. He is mighty to save all who cry out, “God, be merciful to me, the sinner” (Luke 18:13). Discussion Questions 1. How can you discern whether a person’s doubts are honest questions or a smokescreen for his sin? 2. What issues or questions cause you the most doubt? Why? 3. Is it doubting to pray, “If it be Your will”? Why/why not? 4. Faith is not a leap in the dark; it is based on solid evidence. How can we know when we’re demanding too much evidence? (Luke 1:18-25 The Problem of Doubt) Luke 1:19 The angel answered and said to him, "I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. I am Gabriel. Luke 1:26. Da. 8, 16; 9:21–23. Mat. 18:10. He. 4:14. and I have been sent to speak to you. Luke 2:10. Verse-by-Verse - Multiple Commentaries - Luke 1:19 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries A FAITHFUL PROMISE TO A FAITHLESS PRIEST The angel answered and said to him, "I am Gabriel, who stands in the presence of God - For angel see notes on aggelos, a divine messenger from God. The fact that he stands in the presence of God says something about his high rank, office, and position. For in the presence see notes on enopion which pictures Gabriel literally in sight, in front of God, face to face! The are only two good angels named in Scripture, Gabriel and Michael (“Who is like God?”) (Da 10:13, 21, Da 12:1; Rev 12:7). There is one other angel named in the Bible, the fallen angel Satan. And I have been sent (apostello) to speak to you and to bring you this good news (euaggelizo/euangelizo) - After telling Zacharias who he was, he tells him why he was sent. This use is not the proclamation of the "Gospel" as most of the other uses by Luke are (see below), but of the birth of a son to an "infertile" couple. One is reminded of the rhetorical question regarding one function of angels in the lives of believers "Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?" (ANSWER: YES!) (Hebrews 1:14+) (Click for Scriptures that depict angels rendering service to saints) As Thomas Aquinas said "Angels mean messengers and ministers. Their function is to execute the plan of divine providence, even in earthly things." J
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Cole observes that "Salvation is the theme of Zacharias' prophecy: He mentions "redemption" (Lk 1:68); "salvation" (Lk 1:69, 71, 77); and, "being delivered" (Lk 1:74). (The Tender Mercy of Our God) NET Note - The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God's will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised. Prophesied (4395) (propheteuo from próphemi = tell beforehand <> pró = before or forth + phemí = tell) means to speak under inspiration of God's Spirit (Lu 1:67; Acts 2:17, 18; 19:6; 21:9), foretell things to come, tell forth God’s message. Zechariah prophesied the coming of a Savior who would redeem his people and predicted that his son, John, would prepare the Messiah's way. Liefeld adds that "The description of the song as prophecy points to the various functions of prophecy in the OT. Prophecy is not only concerned with the prediction of the future; it also functions as exhortation for God’s people. At its heart is the assumption that God is the one who reveals himself through his mighty acts... It is not surprising, therefore, to find Zechariah’s prophecy focusing on the mighty acts of God." (EBC) Related Resources: Association of Filled with Spirit and Filled with Word See another chart Association of Filled with Spirit and Filled with Word See more detailed chart Association of Filled with Spirit and Filled with Word John
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Cole adds that "There are many other evidences in our text that salvation is God’s doing, not our doing. He accomplished it (Lk 1:68). “He raised up a horn of salvation for us” (Lk 1:69). The horn is a symbol of the strength of an animal, such as a bull (Ps. 132:17; 18:2). Here it points to the fact that salvation required God’s mighty power because our enemy is so strong. But God did it--He raised it up. He did it in fulfillment of many prophecies that He had given centuries before (Lk 1:70–71). Alfred Edersheim found more than 400 Messianic prophecies in the Old Testament, but even apart from these specific prophecies, the whole of the Old Testament points to Christ....In addition to all of these proofs that salvation is God’s doing, not ours, there is also the theme of God’s great mercy that permeates Luke 1 (see Lk 1:50, 54, 58, 72, 78)." (The Tender Mercy of Our God Lk 1:57-80) Redemption (3085)(lutrosis from lutroo [Lk 24:21+, Titus 2:14+, 1 Pe 1:18+] = to release on receipt of a ransom <> Lutroo from root luo = loosen that which is bound, release from prison, opening what is closed, putting off fetters) describes a ransoming, a liberation, or a deliverance by paying the price of redemption. The price of redemption would not be "perishable things like silver or gold...but... the precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1 Peter 1:18, 19+). While lutrosis is used only 3 times in the NT (here, Lk 2:38 see below and Heb 9:12+), it is used 11x in 8 verses in the Septuagint. For example Psalm 49:8 says "For the redemption (Lxx - lutrosis) of his soul is costly (IT COST THE LIFE OF CHRIST), and he should cease trying forever." PROPHETIC USE OF LUTROSIS IN THE SEPTUAGINT - Lutrosis is used in Isaiah 63:1-6 (see in depth commentary) which is clearly a prophecy of Messiah's Second Coming to defeat His enemies (and Israel's enemies and all who hate them, cf Lk 1:71). In this context Messiah says that "the day of vengeance was in My heart, and My year of redemption (Lxx - lutrosis) has come." (Isaiah 63:4+, see similar prophecies in Isaiah 34:8+ and Isaiah 35:4+ = "Behold, your God will come with vengeance; The recompense of God will come, But He will save you [Israel]."). When is "My year"? Again, allowing the context to guide the interpretation, it is clear that this is when Messiah returns and finally fulfills Zacharias' prophecy of accomplished redemption for His people. The "year of redemption" is therefore the time when Messiah will ransom (lutrosis) captive Israel and one-third of the nation of Israel will be saved as discussed above (Ro 11:26-27+, Zech 12:10-14+, Zech 13:1+ and Zech 13:8-9+) John MacArthur agrees commenting on Isaiah 63:4 "The Messiah's future reckoning with the wicked will coincide with His redemption of Israel (Isa 61:2+t)." (MacArthur Study Bible) Now compare Isaiah 61:2 (see commentary) where "To proclaim the favorable year of the LORD" was quoted by Jesus in Lk 4:19+ and stated by Him to be a fulfilled prophecy in Lk 4:20+. Jesus did not say "the day of vengeance of our God" was fulfilled at His first coming, but it will be fulfilled at His Second Coming as Isaiah 63:4+ describes! J
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Cole observes that "the theme of God’s great mercy that permeates Luke 1 (see Lk 1:50, 54, 58, 72, 78)...God’s mercy and His grace are somewhat synonymous, meaning His undeserved favor, but His mercy has the added connotation of His compassion on those who are in great misery. God’s mercy is an overwhelming concept, but when the Holy Spirit speaking through Zacharias adds, “the tender mercy of our God” (Lk 1:78), it sounds almost too good to be true! We’ve just seen that His salvation is not for people who have it pretty much together. They are in bondage to sin, oppressed by Satan, sitting in darkness and the shadow of death. It would seem reasonable for God to say, “Make some efforts at self-improvement, and maybe then we can talk about salvation.” But, no, the tender mercy of our God means, as Paul puts it, “For while we were still helpless, at the right time Christ died for the ungodly…. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Ro 5:6, 8). This runs counter to the commonly held notion that we can save ourselves by our own effort or ability. It goes against the idea that we are worthy to be saved. No! Salvation is from God, apart from human merit, that no one can boast. If you think you can do something to save yourself or to provide for your own salvation, you have too high a view of yourself. Salvation is for those who know that they are in desperate straits. It is God’s doing, not ours. (The Tender Mercy of Our God Luke 1:57-80) The tender (splagchnon) mercy (eleos) of our God - This is God's compassion to lost, helpless, even God hating sinners! Amazing mercy indeed! Zacharias uses two similar but not identical Greek words (splagchnon and eleos) that both speak of God's great compassion. Zacharias had used eleos earlier in his praise of God raising up "a horn of salvation" (Lk 1:69+) "To show mercy toward our fathers" (Lk 1:72+). This "divine double" description is a powerful way to verbally depict the deep degree of God’s compassionate concern for sinners. It is as if words almost fail Zacharias as he attempts to describe the depth and greatness of God's mercy for us otherwise hopeless sinners! The God of hope demonstrates "maximum mercy" to those in greatest need for mercy (which is all of us)! This profound thought should cause us who have been redeemd by the blood of the Lamb to pause and "offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name." (Heb 13:15+). Take a moment to praise Him in song (watch on full screen).... Oh the deep, deep love of Jesus Vast, unmeasured, boundless, free! Rolling as a mighty ocean In its fullness over me! Underneath me, all around me, Is the current of Thy love Leading onward, leading homeward To Thy glorious rest above! O the deep, deep love of Jesus, Spread His praise from shore to shore! How He loveth, ever loveth, Changeth never, nevermore! How He watches oer His loved ones, Died to call them all His own; How for them He intercedeth, Watcheth oer them from the throne! O the deep, deep love of Jesus, Love of every love the best! Tis an ocean vast of blessing, Tis a haven sweet of rest! O the deep, deep love of Jesus, Tis a heaven of heavens to me; And it lifts me up to glory, For it lifts me up to Thee! With which the Sunrise (anatole) from on high will visit us (episkeptomai) - KJV - "Dayspring from on high." Sunrise is literally the rising and in context refers to the first light of dawn. As alluded to above, Mary was familiar with the OT passages that predicted the coming of the Messiah (Greek - Christos; see also article on Messiah - Anointed One) from the line of David (cf Mt 1:1+ "The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.") See also her allusion of OT Messianic prophecies in Luke 1:78-79. See related discussion of Messianic Prophecy Sunrise on high is more literally "out of" or "from the height" and in context clearly refers to heaven. Thus the Sunrise on high refers to Jesus sent from heaven as a great Light to shine in the sin darkened world and bringing spiritual light which ends the dark night of the soul in many people, those who believe in Him. NET Note adds that "The Greek term translated dawn (anatole) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving Light who shows the way out of the spiritual darkness of this world. The Greek term was also used to translate the Hebrew word for "branch" or "sprout," so some see a double entendre here with Messianic overtones (see Isa 11:1–10; Jer 23:5; 33:15; Zech 3:8; 6:12). Will visit us - "Us" is the people of Israel. This prophecy would soon be fulfilled in Jesus first "visit" to earth as the God-Man! "Visit Number Two" will be fulfilled at His Second Coming. Malachi describes Messiah with a similar beautiful metaphor But for you who fear My name (TANTAMOUNT TO BELIEVING IN HIM), the SUN OF RIGHTEOUSNESS will rise with healing in His wings; and you will go forth and skip about like calves from the stall.(Malachi 4:2+) In the Revelation Jesus described Himself with a similar metaphor “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the BRIGHT MORNING STAR.” (Rev 22:16+) In the hour of gloom it shines before us, Like that welcome star that gilds the mom; Vanish'd hope and joy it will restore us, Till their sudden rays our soul adorn.. Some writers see the Sunrise on high as a fulfillment of Balaam's Prophecy in Numbers 24:17+ "I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth. (Nu 24:17+) Comment - "A Star shall come forth" in the Septuagint uses the verb anatello which is the verb from which Sunrise (anatole) is derived. W A Criswell - The "Star" (kokav, Heb.; astron, Gk., also used of constellations, meteors, and comets) and "Scepter" both refer to the coming Messiah and His reign. It was common among the star-gazing people of Mesopotamia to use "star" as a reference to a king (Lit. Day Star, cf. Isa. 14:12; Matt. 2:2). One type of scepter used by kings in the Near East was like a mace and could bash the skull of an enemy. The word "destroy" (qarqar, Heb.) is taken by some to be a scribal error for an original "skull" (qodqod, Heb.; cf. Isa. 3:17; Jer. 48:45). The term "tumult" may be the name "Sheth" (alt. for batter the brow (NKJV) = Shatter the forehead, Heb. for tumult = Sheth, Jer 48:45). Since the Shutu people are known from ancient tablets to have inhabited Syro-Palestine, "Sheth" may be a parallel name for the land or people of Moab, like "Edom" and "Seir" in v. 18. (The Believer's Study Bible) Warren