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A.T. Robertson · Citado em PreceptAustin
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Robertson on epicheireo - Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the NT, though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark’s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke’s book. That motive influences every author and thus progress is made. To compile ("taken in hand" = ASV; "to set forth in order" = KJV; "draw up" = NIV; "to set down" = NRSV)(392)(anatassomai from anti = + tasso = to put in order, to arrange) literally means to arrange in a row (or proper order), to draw up again in order, “to arrange in due order once more,” to compose, to arrange in a series "a narrative that the sequence of events may be evident." It is used by Plutarch in classic Greek to denote going regularly through a thing again and so to rehearse it. Here Luke uses it to to arrange in proper order, that is, to arrange afresh so as to show the sequence of events. See related note below on consecutive order (Lk 1:3). Anatassomai is used only used by Dr Luke in the NT - Lk 1:1, Acts 9:29, Acts 19:13. A T Robertson on anatassomai - This verb anataxasthai has been found only in Plutarch’s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of tassō, a common verb for arranging things in proper order and ana, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer)
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Robertson on diegesis - [Diēgēsis] means leading or carrying a thing through, not a mere incident. Gilbrant - In classical Greek literature (diegesis) was used in a speech by Aristotle, for example, where it means “the statement of a case” (Liddell-Scott). Similarly, Luke described the many who had undertaken to compile a “narrative” (RSV); “declaration” (KJV); “account” (NIV), of the things concerning Jesus. (Complete Biblical Library) Things (affairs, matters) (4229) pragma from prasso = to do, perform where suffix –ma = the result of; English = pragmatic [dealing with things in a way that is based on practical rather than theoretical considerations: practical as opposed to idealistic]; derivative words = pragmateia = affairs in 2 Timothy 2:4+, pragmateuomai = trade, do business, put capital to work, Lk 19:13) describes that which has been done or that which happens (a happening), and thus a deed, a thing, an event, an occurrence or an accomplished fact. In this meaning pragma speaks of something in the past. When speaking of something in the present or future, pragma means that which occurs as a result of activity -- the thing being done or to be done (in secular Greek in the phrase "great undertakings", "the tasks of everyday life"), matter, business, affair. Ralph Earle - The Greek has simply "the things" The noun comes from the verb prasso, which means "do." So it literally means "that which has been done." It could be translated "events". Norval Geldenhuys comments: "Luke here uses pragma instead of hrema, and in this way makes it clear that it is here not a question of mere narratives, but of actual historical facts, i.e., of things that have really taken place" (Commentary on the Gospel of Luke, p. 56). In this preface, Luke is strongly asserting the historical basis and accuracy of his Gospel. Accomplished (Fulfilled is a better translation)(4135)(plerophoreo from pleres = full + phero = to bear or bring) means literally to bring to a full measure, to fill completely or to fulfill (Paul's final command to Timothy "fulfill [aorist imperative] your ministry" - 2Ti 4:5+, "the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished" - 2 Ti 4:17+). It can also have the nuance of full assurance, of being absolutely certain (Ro 4:21+ speaking of Abraham's faith). The KJV translates plerophoreo with the nuance of full assurance - "surely believed," but most modern translations favor the nuance of fulfilled or accomplished. The NAS has a marginal note on accomplished which they state could be rendered "on which there is full conviction." This reflects the fact that one of the other meanings of plerophoreo is "fully assured" (Abraham in Ro 4:21). The Lk 1:1KJV translation reflects this alternate meaning of plerophoreo. However most writers favor the sense of fully accomplished over fully assured. Torrey adds that plerophoreo "is applied to a ship fully laden, to a tree in full bearing, etc. Hence it implies that fulness of evidence by which any fact is supported, and also that confidence, or feeling of assent, by which facts so supported are believed." Alfred Plummer gives the force of it: "Of the things which have been carried through to the end, of the matters which have been accomplished, fully established" (Luke, p. 3). Darrell L Bock adds that "fulfilled,” is the best (interpretation compared to the other possible interpretation of "full assurance") since Luke’s emphasis in his volumes is the fulfillment of God’s plan (Lk 1:20, 57; 2:6, 21–22; 4:21; 9:31; 21:22, 24; 24:44–47). The passive participle (that have been fulfilled) suggests God’s acts with its use of the “theological” passive (Marshall 1978: 41). These fulfilled events from the past continue to color how one should see the present. The effect of Jesus’ life, death, and resurrection lives on (ED: This comment reflects the use of the perfect tense which speaks of past completed action and ongoing effect). Luke will chronicle one of the immediate effects, the rise of the church, in his second volume."
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Robertson says "From the beginning apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37–43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2 (Ed: Describing the birth of Jesus)." Vincent on from the beginning says it refers to "The official beginning, the commencement of Jesus’ ministry. Compare.... Acts 1:1+ The first account I composed, Theophilus, about all that Jesus began to do and teach, Acts 1:21-22+ “Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us–beginning with the baptism of John until the day that He was taken up from us–one of these [must] become a witness with us of His resurrection.” Comment: This time then deals primarily with His 3+ years of active ministry, beginning with His ministry's "inauguration" when He was baptized until the day of His ascension to the Father. John 15:27 and you [will] testify also, because you have been with Me from the beginning. Eyewitnesses (autoptes) gives us our word autopsy, which is dissection and careful examination of a dead body (I performed many such exams in 30 years as a pathologist, making careful examination as to the exact cause of death). The irony is that here Dr Luke uses this same root word to describe an inspired "autopsy" on a live Person, Jesus Christ, Who came so that dead persons might live forever with Him. O the sweetness of this double irony. Thank You Jesus. Amen. The Gospel of Luke is like a carefully performed "autopsy" of Jesus' life, death, burial and resurrection. -- Bruce Hurt, MD Were eyewitnesses (autoptes) - The primary sources of Luke's information were the apostles who had been with Jesus. Luke, under the inspiration of the Spirit, recorded this information, but not without supporting the facts with careful research (see Lk 1:3). Were eyewitnesses is more literally became (ginomai) eyewitnesses. Luke himself makes no claim to be an eyewitness of Jesus and thus he is not an apostle, for personal witness of Jesus was a necessary requirement to be an apostle (see apostolos). "Witnesses are important to Luke. While the concept of "witness" is not as prominent in Luke as in John (see esp. John 5:31-47), it is integral to Luke's historical and theological purposes."(Liefeld) J
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Robertson adds that akribos "means going into minute details, from [akron], the topmost point." In classic Greek akribos was used by Galen to describe his accurate investigation before writing one of his works. Akribos was also used to indicate the accurate information gained by a doctor questioning the patient ("taking a medical history"). This would be a typical pattern for a man trained as a physician to observe and record details as when taking a history of the patient's symptoms and performing a physical examination in order to arrive at an accurate diagnosis. From the beginning (509)(anothen from ano = above, upward, up + suffix "-then" = from) literally means from above with a secondary meaning of again. Anothen can speak of place or time. Of place = from higher (Mt 27:51, Jn 19:23), referring to heaven from God (Jn 19:11, James 1:17, Jn 3:31 = "he who comes from above is above all", Lxx of Job 3:4). In John 3:3, 7 means to be born "from above" (but see following). Of wisdom from above (Jas 3:15, 17). Of the veil of the Temple torn from above (top to bottom - Mt 27:51, Mk 15:38). Of time - Lk 1:3 (cp Acts 26:5 = "they have known about me for a long time"). In addition to meaning "born from above" John 3:3, 7 can mean born another time and this latter sense is how Nicodemus interprets it from his question in John 3:4. Many consider this an example of John's use of words that can have a double meaning (double entendre). BDAG summary of anothen - (1). in extension fr. a source that is above, (Mk 15:38) (2). from a point of time marking the beginning of something (Lk 1:3), (3) for a relatively long period in the past = for a long time (Acts 26:5) (4). at a subsequent point of time involving repetition = again, anew (Gal 4:9) (See A Greek-English lexicon of the New Testament) Gilbrant - In classical Greek anōthen indicates that which is “above.” Temporally it could indicate something from an earlier time and could mean “again.” Anōthen occurs over 21 times in the Septuagint. The Hebrew behind it is always a form of ‛al (or ma‛al), “height.” It is used of the “top” of the ark Noah built (Genesis 6:16). Anōthen is the direction of heaven (Genesis 27:39; 49:25; Jeremiah 4:28) and God (Job 3:4). It can also be used of putting something “over” something else (Numbers 4:6,25). (Complete Biblical Library) Friberg on anothen - adverb; (1) of place from above (Jn 3.31; perhaps Jn 3.3, 7); a;.from top to bottom (Mt 27.51); (2) of past time from an earlier period, from the beginning, from the first (Acts 26.5); (3) of future time, indicating repetition anew, again (Gal 4.9; probably Jn 3.3, 7) (See Analytical Lexicon of the Greek New Testament) Anothen - 12x in 12v - Usage: above(5), again(2), all over(1), beginning(1), long time(1), top(2). Matthew 27:51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. Mark 15:38 And the veil of the temple was torn in two from top to bottom. 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; John 3:3+ Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." William Barclay on anothen in this verse - When Jesus said that a man must be born anew Nicodemus misunderstood him, and the misunderstanding came from the fact that the word which the Revised Standard Version translates anew, the Greek word anothen, has three different meanings. (i) It can mean from the beginning, completely radically. (ii) It can mean again, in the sense of for the second time. (iii) It can mean from above, and, therefore, from God. It is not possible for us to get all these meanings into any English word; and yet all three of them are in the phrase born anew. To be born anew is to undergo such a radical change that it is like a new birth; it is to have something happen to the soul which can only be described as being born all over again; and the whole process is not a human achievement, because it comes from the grace and power of God. (John 3 Commentary) John 3:7+ "Do not be amazed that I said to you, 'You must be born again.' John 3:31+ "He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all. John 19:11 Jesus answered, "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin." Acts 26:5+ since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. Galatians 4:9+ But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? James 1:17+ Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. James 3:15+ This wisdom is not that which comes down from above, but is earthly, natural, demonic. James 3:17+ But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. Anothen - 21x in the Septuagint - Gen. 6:16; 27:39; 49:25; Exod. 25:21f; 36:34; 37:20; 39:20, 31; 40:19; Num. 4:6, 25; 7:89; Jos. 3:16; 1 Ki. 7:3; Job 3:4; Isa. 45:8; Jer. 4:28; Ezek. 1:11, 26; 41:7 Exodus 25:20 “The cherubim shall have [their] wings spread upward, (Heb - ma'al) covering the mercy seat with their wings and facing one another; the faces of the cherubim are to be [turned] toward the mercy seat. Numbers 7:89 Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him. Ezekiel 1:11 Such were their faces. Their wings were spread out above; each had two touching another [being,] and two covering their bodies. Write (1125) grapho from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. Grapho in Luke - Lk. 1:3; Lk. 1:63; Lk. 2:23; Lk. 3:4; Lk. 4:4; Lk. 4:8; Lk. 4:10; Lk. 4:17; Lk. 7:27; Lk. 10:26; Lk. 16:6; Lk. 16:7; Lk. 18:31; Lk. 19:46; Lk. 20:17; Lk. 20:28; Lk. 21:22; Lk. 22:37; Lk. 24:44; Lk. 24:46 Consecutive order ("an orderly account" = NKJV) (2517)(kathexes from katá = according to + hexḗs = following) means in order, one after the other, successively; in an orderly fashion; successively, consecutively in connected order. Kathexes stresses orderly arrangement and sequence. It indicates one thing following after another in order. The word does not occur in the Septuagint. In Luke 1:3 kathexes could refer to topical order or chronological order (but see note above) BDAG says kathexes pertains "to being in sequence in time, space, or logic -- in order, one after the other." Friberg summarizes kathexes - adverb; (1) denoting sequence in time, space, or logic in order, one after the other, point by point (Lk 1.3); (2) substantivally, with the article oi` kathexes the successors, those since (Acts 3.24); (3) idiomatically en to kathexes = literally in the next, i.e. afterward, later (Lk 8.1) (See Analytical Lexicon of the Greek New Testament) Kathexes - 5x in 5v - Usage: afterwards*(1), consecutive order(1), orderly sequence(1), successively(1), successors onward(1). 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; Luke 8:1+ Soon afterwards, He began going around from one city and village to another, proclaiming and preaching the kingdom of God. The twelve were with Him, Acts 3:24+ "And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. Acts 11:4+ But Peter began speaking and proceeded to explain to them in orderly sequence, saying, Acts 18:23+ And having spent some time there, he left and passed successively (in order of sequence - from place to place) through the Galatian region and Phrygia, strengthening all the disciples. Most excellent (2903)(kratistos superlative from kratus = strong) is an honorary way to address high officials, being reserved fro the highest dignitaries. Most noble. The title “Most excellent” was often given to those of the equestrian order, (i.e., the cavalry) or to governors. BDAG - "strongly affirmative honorary form of address." This word is used only 4x all by Luke to address Theophilus, Claudius (Acts 23:26+), Felix (Acts 24:3+) and Festus (Acts 26:25+). Related Resources: Who was Theophilus at the beginning of Luke and Acts? What is the dictation theory? What are the different theories of biblical inspiration? Luke 1:4 so that you may know the exact truth about the things you have been taught. may know. Mt 11:27. Jn 20:31 the exact truth. 1 Pe 3:15. 2 Pe 1:15, 16. have been taught - Ac 18:25. 21:21, 24. Ro 2:18. 1 Co 14:19. Ga 6:6 Verse-by-Verse - Multiple Commentaries - Luke 1:4 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Amplified - [My purpose is] that you may know the full truth and understand with certainty and security against error the accounts (histories) and doctrines of the faith of which you have been informed and in which you have been orally instructed. GNT ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. (Luk 1:4 GNT)
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Robertson adds that "Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. Related Resources: Luke 1 - The Historical Reliability of the Bible - The Case for Design Beyond Reasonable Doubt: The Truth About the Bible Questions Skeptics Ask About The God Of The Old Testament Can I Really Trust The Bible? - Evidence for the Bible's inspiration Is the Bible true? gotquestions.org Is the Bible reliable? gotquestions.org Why should I trust the Bible? gotquestions.org Has the Bible been corrupted, altered, edited, revised, or tampered with? gotquestions.org James Smith - A FAITH CONFIRMING PROLOGUE Luke 1:1–4 “Amid the Babel of men’s clam’rous speech, Lord Jesus, what a ‘still small voice’ is Thine, And yet where are there words that men’s hearts reach Like those of Thee, the human and divine? How have Thy words, Lord, quicken’d human thought? How have they penetrated human lives? How have they into grandest deeds been wrought, And how on their deep lines all progress drives?” The voice of Jesus in His Gospel is a very “small voice” compared with the clamorous speech of political partyism and the strife of modern ungodly tongues, but like a spring silently making its way through the rocks it comes to the surface and refreshes many a thirsty soul. What Luke says about the things of the Gospel in this brief introduction is worthy of our closest attention. We learn that these things— 1. Were the chief topic in the days of Luke. This we infer from the fact that “Many had taken in hand to set them forth in order” (v. 1). The words and deeds of Christ were in everybody’s mouth. These things were not done in a corner, many were anxious to have them in a connected form, and many had attempted so to put them. But any spiritual man, such as Luke, could easily detect distorted representations of the life and character of Jesus Christ. 2. Were delivered by eye-witnesses. “They delivered them unto us, which from the beginning were eye-witnesses” (v. 2). John could say, “That which we have heard, which we have seen with our eyes” &c. (1 John 1:1, 2). “He was seen by five hundred brethren at once.” Men of old spake as they were moved by the Holy Ghost, and so the men of the new dispensation spake as they were moved by the living personal Christ among them. The great salvation which at first began to be spoken by the Lord was confirmed unto us by them that heard Him (Heb. 2:3). 3. Were most surely believed in Luke’s days (v. 1). If they were accepted without doubt by multitudes in the time of Christ and in the days immediately following, where is the ground for questioning them now? They did not follow cunningly devised fables in making known the Gospel of Christ (2 Peter 1:16). These things were tested in the seven times hotter furnace of the days in which they were spoken and wrought. The power and truth of them is being yet proven in the experience of them that believe and do the will of God (John 7:17). 4. Have been recorded by one who had a perfect knowledge of them (v. 3). Although Luke’s name does not occur among the twelve apostles, yet he was familiar with all that had been done, being intimate with the chosen twelve and a close companion of Paul the great apostle of the Gentiles. The Gospel according to Luke is confessedly the fullest record of all that Jesus began to do. 5. Are here written in order (v. 3). Luke professes to give us the order in which the events of Christ’s life took place. This, to the simple Bible student, is a great blessing, as the very connection between the recorded deeds of our Lord is full of deep significance. If not in their mutual relationship, yet in point of contrast. 6. Were written that we might have certainty (v. 4). Luke evidently wrote that the honourable Theophilus might be confirmed in his faith. “These are written that ye might believe that Jesus is the Christ, the Son of God” (John 20:31). In the written Gospel we have a sure Word, wherein we do well to take heed as unto a light that shineth in a dark place. The Gospel offers both Salvation and the certainty of it. Yet how many Gospel hearers there are who have not yet known the certainty of those things wherein they have been instructed. Make your calling and election sure. Luke 1:5 In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. NET During the reign of Herod king of Judea, there lived a priest named Zechariah who belonged to the priestly division of Abijah, and he had a wife named Elizabeth, who was a descendant of Aaron. GNT Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρὼν καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ. NLT When Herod was king of Judea, there was a Jewish priest named Zechariah. He was a member of the priestly order of Abijah, and his wife, Elizabeth, was also from the priestly line of Aaron. KJV There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. ESV In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. NIV In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Herod: Mt 2:1 Judea. Lk 4:44. Zacharias. Lk 1:5, 12, 13, 18, 21, 40, 59, 67. 3:2. 11:51. Mt 23:35 of the course: 1Ch 24:10,19 Ne 12:4,17 Elizabeth. Lk 1:5, 7, 13, 24, 36, 40, 41, 41, 57. Verse-by-Verse - Multiple Commentaries - Luke 1:5 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries IN THE DAYS OF HEROD: DARK DAYS SPIRITUALLY John Hannah outlines this next section: The annunciations (Luke 1:5-56) The announcement of the birth of John (Luke 1:5-25) The parents of John (Luke 1:5-7) The promise of John (Luke 1:8-23) The prospect of John (Luke 1:24-25) The announcement of the birth of the Son of Man (Luke 1:26-38) The appearance of the angel (Luke 1:26-29) The message of the angel (Luke 1:30-33) The reassurance of the angel (Luke 1:34-38) The assurance of the promised births (Luke 1:39-56) The arrival and salutation of Mary (Luke 1:39-40) The song of Elizabeth (Luke 1:41-45) The song of Mary (Luke 1:46-55) The return of Mary (Luke 1:56) (Source: Lorgos.com) THE HISTORICAL SETTING: DAYS OF HEROD The days of Herod (Herod's rule 37–4 BC) king of Judea (locate on map) - With this statement Luke is saying these events happened at a definite time! The time phrase in essence also explains the repeated phrase in Lk 1:2-3 "from the beginning" because the reign of Herod marks the beginning of the events related to the births of John the Baptist and Jesus. After Luke's prologue, he begins with two birth announcements that changed the world forever. Herod gives us the historical context and is a reference to Herod I also known as Herod the Great (great in evil would be apropos! A better name would be "Herod the Heinous!"), who played a major role in several events in the early life of Christ. These days of Herod would be toward the end of his rule. Easton's Bible Dictionary notes that "After a troubled reign of thirty-seven years, he died at Jericho amid great agonies both of body and mind, B.C. 4, i.e., according to the common chronology, in the year in which Jesus was born." It is interesting that Herod was not a Jew but an Idumean (Edomite). See Map of the Kingdom of Herod the Great - note that Idumea is south of Jerusalem. Related Resource: Watch this interesting video on Herod the Great's Building a Legacy - if you like archaeology, you will enjoy this video Warren
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Robertson - "To be a priest and married to a priest’s daughter was a double distinction” (Plummer). Like a preacher married to a preacher’s daughter."
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Robertson - John will deny that he is actually Elijah in person, as they expected (John 1:21+ "Are you Elijah?”), but Jesus will call him Elijah in spirit (Mark 9:12 = Matt. 17:12) Elijah was to precede the Messiah, but as Jesus teaches John the Baptist although not the literal Elijah did fulfill the role of a "spiritual Elijah." Study the following passages and comments to help understand Luke's statement that John the Baptist would be in the spirit and power of Elijah: Mark 9:11-13+ They asked Him, saying, “Why is it that the scribes say that Elijah must come first?” And He said to them, “Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? BUT I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him.”
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Robertson on leitourgia - It is common in the papyri for the service of the Egyptian priesthood as we see it in the LXX of Hebrew priests (see also Heb. 8:6; 9:21; 2 Cor. 9:12; Phil. 2:17, 30). Luke 1:24 After these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months, saying, Verse-by-Verse - Multiple Commentaries - Luke 1:24 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries THE GREAT INITIAL MIRACLE After these days Elizabeth his wife became pregnant (sullambano) - How long is not specified but presumably soon after he returned home. God kept His promise and Elizabeth conceived a son in her old age. “There is nothing too hard for the Lord” (Jer. 32:17-note) And in Jer 32:27-note “Behold, I am the LORD, the God of all flesh; is anything too difficult for Me?” Beloved, what is there in your life that you think is too difficult for God? She kept herself in seclusion (perikrupto) for five months - Why? I am not sure, but she certainly would have been the talk of the town if they knew she was pregnant. MacArthur on She kept herself in seclusion for five months - "Why? Well, they knew she was barren, everybody knew she was barren, and had not had any children. If she started announcing that she was pregnant, who’s going to believe her? They’re going to say that not only is she barren, but she’s lost her mind! And in those days they wore a loose-fitting robe, but five months pregnant? Then the message becomes believable. Rather than go out and get more disgrace, more shame, and try not to say you’re pregnant when you are and not to want to tell everybody about this astounding, amazing, supernatural miracle, all I know is my husband went to work down at the temple, he came back a week later and I’m pregnant. He’s telling me with signs and writing down that an angel came and promised him a son and said the son would be the announcer of the Messiah....people would say … You know, this is bizarre, we knew this woman, she seemed normal, this is outrageous. She’s(A Faithful Promise to a Faithless Priest)
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Robertson notes that "Betrothal usually lasted a year and unfaithfulness on the part of the bride was punished with death (Deut. 23:24f.)." Note that Luke tells Mary’s story throughout in this section and Joseph is quite secondary. John
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Robertson on favor - Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Eph. 4:29, with grace, Col. 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favorite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Ro. 6:17). Henry
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Robertson says the "Same idiom in Isa. 7:14 of Immanuel." Matthew 1:18 gives the detail "Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together (i.e., before they were intimate) she was found to be with child by the Holy Spirit."
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Robertson says "The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report."
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Robertson explains the "Perfect passive participle (is) a Hebraistic equivalent for the superlative." This is a different word than makarios in Luke 1:47. Luke's uses of eulogeo - Lk. 1:42; Lk. 1:64; Lk. 2:28; Lk. 2:34; Lk. 6:28; Lk. 9:16; Lk. 13:35; Lk. 19:38; Lk. 24:30; Lk. 24:50; Lk. 24:51; Lk. 24:53; Jn. 12:13; Acts 3:26 Fruit (2590) karpos is used in its literal sense to refer to fruit, produce or offspring, which describes that which is produced by the inherent energy of a living organism. Karpos is what something naturally produces.Figuratively, karpos is used of the consequence of physical, mental, or spiritual action. In the NT the figurative (metaphorical) uses predominate and this is particularly true in the Gospels, where human actions and words are viewed as fruit growing out of a person's essential being or character. Karpos refers to that which originates or comes from something producing an effect or result (benefit, advantage, profit, utility). Womb (2836)(koilia from koilos = hollow) refers literally to a hollow space or cavity (although not used with this sense in Scripture) and then to (1) the belly (stomach), (2) Koilia frequently refers to the womb (Mt 19:12; Lk 1:15, 41-42, 44; 2:21; Jn 3:4; Acts 3:2; 14:8; Gal 1:15). Koilia is also to personify a woman (Lk 11:27; 23:29; Ge 25:23, 24; Ru 1:11; Isa 44:2). and (3) (figuratively) the inner man or innermost being, which is almost synonymous with way the NT usually uses heart (kardia). Norman Geisler - When Cultists Ask LUKE 1:42—Does the fact that Mary was called “Blessed” show that she was immaculately conceived? MISINTERPRETATION: Luke 1:42 is offered by Catholics in defense of the doctrine of the immaculate conception of Mary. They claim that when Elizabeth said, “Blessed are you among women,” the “blessing of God which rests upon Mary is made parallel to the blessing of God which rests upon Christ in His humanity. This parallelism suggests that Mary, just like Christ, was from the beginning of her existence, free from all sin” (Ott, 1960, 201). CORRECTING THE MISINTERPRETATION: Ott’s reasoning that this blessing is parallel to the one on Christ is farfetched. It grasps for straws in the lack of biblical evidence for a Catholic dogma proclaimed so many years after the events themselves. The passage nowhere sets a parallel between Mary and Christ. It simply says that Mary, the bearer of our Lord, was given grace for her task. Even if the parallel could somehow be made, an immaculate conception would not necessarily follow from it. Jesus was conceived of a virgin. Mary was not so conceived; she had two natural parents. By Ott’s illogic, one could make Mary a redeemer for our sins, something that some Catholics have sought to do and others approach in their extreme veneration of Mary. The church, however, has not officially proclaimed such a heresy. Thomas Aquinas, one of the greatest Catholic theologians of all time, declared that the doctrine of the immaculate conception of Mary is impossible (Aquinas, Summa Theologica 3, 27, 2), since Mary, like all other humans except Christ, inherited a sin nature from Adam (cf. Rom. 5:12). LUKE 1:42, 48—Do these verses show that Mary should be venerated above all creatures, as Roman Catholics claim? MISINTERPRETATION: According to the teaching of the Catholic church, “Mary, the Mother of God, is entitled to the Cult of Hyperdulia” (Ott, 1960, 215). This means that Mary may be venerated and honored on a level higher than that of other creatures, whether angels or saints. However, “this [veneration due to Mary] is substantially less than the cultus latriae (or adoration) which is due to God alone, but is higher than the cultus duliae (or veneration) due to angels and to the other saints. The Scriptural source of the special veneration due to the Mother of God is to be found in Luke 1. Verse 28 says: “Hail, full of grace, the Lord is with thee,” in the praise of Elizabeth, filled with the Holy Ghost. Verse 42 adds: “Blessed are thou amongst women, and blessed is the fruit of thy womb.” The prophetic words of the Mother of God are found in verse 48: “For behold, from henceforth all generations shall call me blessed” (Ibid., 215). CORRECTING THE MISINTERPRETATION: Nothing in these verses supports the conclusion that Mary should be venerated above all creatures and below God. The texts say nothing about veneration or prayers to Mary. They simply call Mary “blessed” of God, which she truly was. However, contrary to Catholic practice, Mary was not blessed above all women but simply was the most blessed among all women. Even in the Catholic Bible it reads, “Most blessed are you among [not above] women” (Luke 1:42). This is not a distinction without a difference. It is a strange logic to argue that being the most blessed among women makes her worthy of more honor than any other women. Eve was the mother of all humanity (Gen. 3:20), a distinctive honor held by no other person including Mary, and yet she is not venerated by Catholics in accord with her blessed status. Further, even great sinners that are forgiven are highly blessed but need not be most highly esteemed because of that fact (see, for example, 1 Cor. 15:9; 1 Tim. 1:15). Abraham was called the Father of the faithful, yet he lied about his wife (Gen. 20:1–18). It was said of David that his heart was fully devoted to the LORD his God (1 Kings 11:4), yet he committed adultery and murder (2 Sam. 11). There is not a single instance in the New Testament where any veneration was given to Mary. When the Magi came to the manger at the Nativity to visit the Christ child, the Bible declares that they worshiped him, not her (Matt. 2:11). In addition, bowing down in veneration before any creature, even angels (cf. Col. 2:18; Rev. 22:8–9), is forbidden in Scripture. The Bible makes it clear that we are not to make any “images” of any creature or even to “bow down” to them in an act of religious devotion (Exod. 20:4–5). To call Mary “Queen of Heaven,” knowing that this phrase was borrowed directly from an old pagan idolatrous cult condemned in the Bible (cf. Jer. 7:18), only invites the charge of mariolatry. And mariolatry is idolatry. In addition, despite theological distinctions to the contrary, in practice many Catholics do not distinguish between the veneration given to Mary and that given to Christ. There is clearly a difference, both in theory and in practice, in the way Catholics honor other human beings and the way they venerate Mary. Consider the following book, Novena Prayers in Honor of Our Mother of Perpetual Help, with the Catholic imprimatur (and nihil obstat declaration) on it, which guarantees that there is nothing heretical in it (published by Sisters of St. Basil, 1968, 16, 19): Come to my aid, dearest Mother, for I recommend myself to thee. In thy hands I place my eternal salvation, and to thee I entrust my soul. Count me among thy most devoted servants; take me under thy protection, and it is enough for me. For, if thou protect me, dear Mother, I fear nothing: not from my sins, because thou wilt obtain for me the pardon of them; nor from the devils, because thou art more powerful than all hell together; not even from Jesus, my judge, because by one prayer from thee, He will be appeased. QUESTION - Is Mary the co-redemptrix / mediatrix? ANSWER - Some Catholics view Mary as a co-redemptrix or a mediatrix who plays a key role in the salvation of mankind. (The suffix -trix is a feminine word ending in Latin, so a redemptrix is a female redeemer, and a mediatrix is a female mediator.) Within Catholicism, there is a drive to define a new Marian dogma in which Catholics, as a matter of faith, would be obliged to accept these three doctrines: (1) Mary participates in redemption with Jesus Christ, (2) grace is granted by Jesus only through the intercession of Mary, and (3) all prayers from the faithful must flow through Mary, who brings them to the attention of her Son. This movement would, in practice, redefine the Trinity as a kind of Quartet. The belief in Mary as a co-redemptrix would be in addition to current Catholic teaching on Mary, which states that Mary was a virgin perpetually, that she never had intercourse with her husband, Joseph; that she never had children other than Jesus; and that she was sinless and ascended into heaven. These teachings are more than unscriptural; Scripture directly refutes them. The idea that Mary is a co-redemptrix or mediatrix contradicts 1 Timothy 2:5, which says, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Jesus is the Mediator. There is no mediator between man and Jesus. Jesus Himself dwells in believers; thus, none is required (Colossians 1:27). Jesus is the perfect and sole Mediator between man and God because He is the sinless Son of God. Mary was not sinless. There is no Scripture whatsoever to back the claim of Mary’s sinlessness or of her assumption into heaven. This dogma was accepted as a result of papal proclamation. In the biblical narratives, Mary is pictured as a humble and submissive young woman, faithful to God, grasping the implications of what is about to happen to her, and uttering praises and doxologies (Luke 1:46–55). In fact, in her Magnificat, Mary says, “My spirit rejoices in God my Savior” (verse 47). The clear implication of Mary’s calling God her “Savior” is that she recognized her need of salvation. Just like the rest of us, Mary needed a Savior, a Redeemer. Jesus Himself indicated that Mary holds no special place relative to redemption or mediation. In Matthew 12:47–50, Mary and her other sons were trying to see Jesus while He was teaching. “Someone told him, ‘Your mother and brothers are standing outside, wanting to speak to you.’ He replied to him, ‘Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, ‘Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.’” Later, at the foot of the cross, Mary is a grief-stricken mother. She did not suffer for mankind as a whole; she clearly suffered her own pain and mourning. She is one of the people receiving salvation from Jesus, not a contributor to His work. She is anguished and must be cared for by the apostle John. After Jesus’ death and resurrection, Mary was part of the community of believers continuing in prayer and supplication prior to Pentecost (Acts 1:14). Mary is “most blessed among women” (Luke 1:42) because she was the mother of the Messiah. But she is not divine and cannot be seen as part of the Trinity. She did not redeem us from sin and cannot be made part of the redemptive process.GotQuestions.org Related Resources: (All from Gotquestions.org) Is prayer to saints / Mary biblical? Is the perpetual virginity of Mary biblical? What is Mariolatry? What is the immaculate conception?What does the Bible say about the virgin Mary? Luke 1:43 "And how has it happened to me, that the mother of my Lord would come to me? How has it happened. Luke 7:7. Ru. 2:10. 1 Sa. 25:41. Mat. 3:14. John 13:5–8. Phi. 2:3. my. Luke 20:42–44. Ps. 110:1. John 13:13; 20:28. Phi. 3:8. Verse-by-Verse - Multiple Commentaries - Luke 1:43 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JESUS IS LORD OF ALL! And how has it happened to me - Notice Elizabeth's humility which is in concord with Luke's description that she was "righteous in the sight of God." O, how we all need to learn from this woman "righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord." (Lk 1:6+) Notice her humility leads her to declare "my Lord" as discussed below. How easy it would have been for Elizabeth to be "green with envy" that Mary had been chosen to bear the desire of every Jewish woman, the Messiah, but to the contrary she sees Mary's visit as a wonderful thing. That (hina) - This serves to explain what "it" is in the first clause. The mother of my Lord (kurios) would come to me - Note not "mother of God" but of my Lord. Mary gave birth to a human being, Jesus. Yes he was fully God and fully Man, but His divinity was not the result of Mary but the attribute He had for all eternity. Elizabeth is not only filled with the Spirit but here she is inspired by the Spirit Who has revealed to her that the baby in Mary's womb is Jesus, the long expected Messiah Whom she appropriately recognizes as "my Lord." (cp Jn 20:28, 13:13, Lk 20:42) So even though Jesus was but a baby in Mary's womb, to Elizabeth He was her Lord. Elizabeth instead of saying "My Lady" correctly focused on "My Lord." Bengel adds "she does not, however, call her, My Lady [i.e. as if she had lordship, like Christ, over all." Note that A T Robertson agrees that "Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah." This shows us that she was not only filled with the Spirit, she was sensitive to His voice! Humble, not jealous, filled, sensitive! O that we all could have the demeanor of this godly woman Elizabeth!
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Robertson on spirit - One need not press unduly the difference between “soul” in verse 46 and “spirit” here. Bruce calls them synonyms in parallel clauses. In God my Savior - My Savior in Greek is Soter which is has several meanings which could be translated - My Rescuer, My Deliverer, My Preserver, My Protector, My Healer! Mary acknowledges her need for a Savior, which signifies she recognizes she is a sinner! A non-Biblically based teaching proposes that Mary was free from original sin, but she herself proclaims her need for a Savior and her Son is named "Jesus (Jehovah Saves), for He will save His people from their sins.” (Mt 1:21+). And Paul makes it very clear that all human flesh is born with Adam's "sin virus" writing "Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to ALL men (AND WOMEN INCLUDING MARY), because ALL (HOW MANY?) sinned" (DID PAUL MEAN MARY ALSO SINNED? YES HE DID!) (Ro 5:12+). So if you have been taught that Mary was sinless, you have been taught a false doctrine based on the imperfect words of men and that doctrine is clearly and dogmatically refuted by the perfect Word of God. It is a dangerous thing to argue with God and His holy Word, because there can be eternal consequences! Ralph Earle on Luke 1:46, 47 - In these two lines (Lk 1:46-47) we have a good example of poetic parallelism, the main feature of Hebrew poetry in the OT. Both lines say essentially the same thing, Luke majors on joy and praise throughout his Gospel. (Incidentally, it is obvious that these two lines should have been put in the same verse!) (Adding on God my Savior) This phrase is a familiar one in the Septuagint (Lxx), where it represents the Hebrew expression "God of my salvation" (ED: THE EXACT GREEK PHRASE IS FOUND IN THE SEPTUAGINT OF Micah 7:7 and Hab 3:18 SO ONE COULD SAY MARY IS QUOTING OT SCRIPTURE HERE!). In the NT it is primarily Christ who is Savior. (Word Meanings) John Phillips on Mary's exclamation of my Savior - So much for the so-called "Immaculate Conception of the blessed virgin Mary." Mary owned herself to be in need of a Savior (Lk 1:47)." Liefeld - "Note that in beginning the Magnificat by praising ‘God my Savior,’ Mary answered the Roman Catholic dogma of the Immaculate Conception, which holds that from the moment of her conception Mary was by God’s grace ‘kept free from all taint of Original Sin.’ Only sinners need a Savior.” (See Luke-Acts - Expositor's Bible Commentary) Rejoiced (Exulted, Jumped for joy) (21)(agalliao from agan = much + hallomai = jump; gush, leap, spring up) means literally to "jump much", "leap for joy", skip and jump with happy excitement and so to be exceedingly joyful, overjoyed or exuberantly happy. The idea is Mary demonstrated her excessive, ecstatic joy by leaping and skipping (if not literally certainly feeling like it!).
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Robertson quips that "Joy demands fellowship" and certainly it is more pleasing to be around those who are rejoicing as it becomes "infectious." This joy is a partial fulfillment of Luke 1:14+. Later in the description of Jesus’ birth, Luke would describe the shepherds’ joy (Lk 2:10+). THOUGHT - Are you (am I) a joy for the saints to be around? Or is my affect and attitude a joy killer to others. Barclay relates the custom of the time (cannot find this anywhere else so keep that in mind if you quote it) - “When the time of the birth was near at hand, friends and local musicians gathered near the house. When the birth was announced and it was a boy, the musicians broke into song, and there was universal congratulation and rejoicing. If it was a girl, the musicians went silently and regretfully away!” Rod Mattoon adds - The birth of a baby boy in Israel was a very joyous occasion. As the time approached for the baby to be born, friends of the family and musicians would congregate near the home. When the baby was born, everyone would be informed of whether it was a boy or a girl. If it was a boy, the musicians would start playing their instruments and the people would sing. There was great rejoicing. On the other hand, if it was a girl, the musicians would leave in silence. There was a saying, "The birth of a male child causes universal joy, but the birth of a female child causes universal sorrow." Those same sentiments continue today as mothers are aborting their babies if they find out they are carrying a girl, especially in countries like China, India, and even in the United States. Let me say right here that I am the father of two sons and five daughters. Mercy (1656)(eleos) is the outward manifestation of pity and assumes need (Elizabeth's barrenness and old age) on the part of those who are recipients (Elizabeth and Zacharias) of the mercy and sufficient resources to meet the need (Ps 127:3). And it is amazing that almost 20% of all the NT uses of eleos are found in Luke 1 (Lk 1:50, 54, 58, 72, 78) We do well to remember that God's Mercy is also when that which is deserved is withheld to the benefit of the object of the mercy. Related Resource: Mercy - God's Attribute Mercy - notes by C H Spurgeon Rejoicing with (4796)(sugchairo from sun/syn = with, speaks of an intimate union + chairo = to rejoice, be glad) means literally to rejoice with, to take part in joy, to feel (and express) joy with, to share joy with (Lk 1:58, Php 2:17 What a great thing to share!) Sugchairo describes a deep mutuality of purpose and feeling. In 1 Cor 12:26 sugchairo reflects the ideal unity of the Body of Christ to rejoice with one another. "To express pleasure over another’s good fortune, congratulate." (BDAG) Sugchairo is used twice in the form of commands in Jesus' stories of the man who rejoiced over finding his lost sheep (Luke 15:6) and of the woman who, rejoiced over finding her lost coin, both of these individual desiring that others share in their joy (Luke 15:9). Sugchairo - 7x in 7v - Usage: rejoice(3), rejoices(1), rejoicing(1), share...joy(2). Luke 1:58 Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her. Luke 15:6+ “And when he comes home, he calls together his friends and his neighbors, saying to them, ‘‘Rejoice with (command - see Need for the Holy Spirit to obey NT commands) me, for I have found my sheep which was lost!’ Comment: Note the context of the previous and following uses of shared joy - "I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance." (Lk 15:5) Luke 15:9+ “When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with (command) me, for I have found the coin which I had lost!’ 1 Corinthians 12:26 And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. 1 Corinthians 13:6+ does not rejoice in unrighteousness, but rejoices with the truth; Comment: Rejoices in the truth” refers to a joy that harmonizes with the facts. Philippians 2:17+ But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. Philippians 2:18+ You too, I urge you, rejoice in the same way and share your joy with me. A T Robertson - Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood. John