Lucas 1

Charles Spurgeon · Citado em PreceptAustin

Lucas 1

Spurgeon comments - The song now contrasts the condition of the righteous with that of the graceless. The wicked "spring as the grass", but The righteous shall flourish like a palm tree, whose growth may not be so rapid, but whose endurance for centuries is in fine contrast with the transitory verdure of the meadow. When we see a noble palm standing erect, sending all its strength upward in one bold column, and growing amid the dearth and drought of the desert, we have a fine picture of the godly man, who in his uprightness aims alone at the glory of God; and, independent of outward circumstances, is made by divine grace to live and thrive where all things else perish. The text tells us not only what the righteous is, but what he shall be; come what may, the good man shall flourish, and flourish after the noblest manner. He shall grow like a cedar in Lebanon. This is another noble and long lived tree. "As the days of a tree are the days of my people", saith the Lord. On the summit of the mountain, unsheltered from the blast, the cedar waves its mighty branches in perpetual verdure, and so the truly godly man under all adversities retains the joy of his soul, and continues to make progress in the divine life. Grass, which makes hay for oxen, is a good enough emblem of the unregenerate; but cedars, which build the temple of the Lord, are none too excellent to set forth the heirs of heaven. Verse 13 - In the courtyards of Oriental houses trees were planted, and being thoroughly screened, they would be likely to bring forth their fruit to perfection in trying seasons; even so, those who by grace are brought into communion with the Lord, shall be likened to trees planted in the Lord's house, and shall find it good to their souls (cf Isa 61:3b). No heart has so much joy as that which abides in the Lord Jesus. Fellowship with the stem begets fertility in the branches. If a man abide in Christ he brings forth much fruit (Jn 15:5). Those professors who are rooted to the world do not flourish; those who send forth their roots into the marshes of frivolous pleasure cannot be in a vigorous condition; but those who dwell in habitual fellowship with God shall become men of full growth, rich in grace, happy in experience, mighty in influence, honoured and honourable. Much depends upon the soil in which a tree is planted; everything, in our case, depends upon our abiding in the Lord Jesus, and deriving all our supplies from him. If we ever really grow in the courts of the Lord's house we must be planted there, for no tree grows in God's garden self sown; once planted of the Lord, we shall never be rooted up, but in his courts we shall take root downward, and bring forth fruit upward to his glory for ever. Verse 14 - Nature decays but grace thrives. Fruit, as far as nature is concerned, belongs to days of vigour; but in the garden of grace, when plants are weak in themselves, they become strong in the Lord (SPIRITUALLY STRONG EVEN THOUGH PHYSICALLY WEAK), and abound in fruit acceptable with God. Happy they who can sing this Sabbath Psalm, enjoying the rest which breathes through every verse of it; no fear as to the future can distress them, for their evil days, when the strong man faileth (Isa 1:31, cf Isa 40:30), are the subject of a gracious promise, and therefore they await them with quiet expectancy. Aged believers possess a ripe experience, and by their mellow tempers and sweet testimonies they feed many. Even if bedridden, they bear the fruit of patience; if poor and obscure, their lowly and contented spirit becomes the admiration of those who know how to appreciate modest worth. Grace does not leave the saint when the keepers of the house do tremble; the promise is still sure though the eyes can no longer read it; the bread of heaven is fed upon when the grinders (teeth) fail; and the voice of the Spirit in the soul is still melodious when the daughters of music (hearing) are brought low. Blessed be the Lord for this! Because even to hoar hairs He is the I AM, Who made His people, He therefore bears and carries them. They shall full of sap and very green. They do not drag out a wretched, starveling existence, but are like trees full of sap, which bear luxuriant foliage. God does not pinch His poor servants, and diminish their consolations when their infirmities grow upon them; rather does He see to it that they shall renew their strength (cf Isaiah 40:31+), for their mouths shall be satisfied with his own good things. Such a one as Paul the aged would not ask our pity, but invite our sympathetic gratitude; however feeble his outward man may be, his inner man is so renewed day by day (2 Cor 4:16+) that we may well envy his perennial peace. Verse 15 - This mercy to the aged proves the faithfulness of their God, and leads them to shew that the Lord is upright, by their cheerful testimony to his ceaseless goodness. We do not serve a Master who will run back from his promise. Whoever else may defraud us, he never will. Every aged Christian is a letter of commendation to the immutable fidelity of Jehovah. Barren (4723) (steiros from stereos = firm, solid, immovable; Root ster- = firm hence English "sterile") means not bearing children, incapable of bearing a child. In the Septuagint use in Isa 54:1, steiros is used figuratively to speak of the nation of Israel which will be fruitful in the future (Millenium) Used here in Galatians to describe that in contrast to Sarah's former barrenness, the spiritual line (which would be the Church) coming from Sarah was abundantly fruitful (and the Church continues to grow). Steiros - barren(3), barren woman(1). - Lk. 1:7; Lk. 1:36; Lk. 23:29; Gal. 4:27 Steiros in the Septuagint - Ge 11:30 ("Sarai was barren; she had no child."); Ge 25:21; Ge 29:31; Ex 23:26; Dt. 7:14; Jdg. 13:2 ; Jdg. 13:3; 1 Sa 2:5; Job 24:21; Ps 113:9; Isa. 54:1; Isa. 66:9; Advanced (4260) (probaino from pro = before + baino = step) means literally to go forward, to advance (as used in Mt 4:21 = "Going on", Mk 1:19+ = "Going on"). Luke however uses probaino figuratively and idiomatically to describe old (advanced) age. Note that God did some amazing things in the lives of people who were advanced - Elizabeth and Zacharias had a baby name John! Abraham and Sarah had a baby named Isaac, the son of promise! Luke 1:7 But they had no child, because Elizabeth was barren, and they were both advanced in years. Luke 1:18 Zacharias said to the angel, “How will I know this for certain? For I am an old man and my wife is advanced in years.” Probaino - 5x in the NT - Matt. 4:21; Mk. 1:19; Lk. 1:7; Lk. 1:18; Lk. 2:36 Barren But Not Bitter Read: Luke 1:5-17 | Bible in a Year: Psalms 97-99; Romans 16 They were both righteous before God . . . . But they had no child. —Luke 1:6-7 Barrenness, whether physical or spiritual, can lead to bitterness in some of God’s people. It can develop in the heart of a disappointed couple who cannot have a child. It can also occur when people serve God and see no results. A missionary couple who served diligently for many years with no visible fruit asked in frustration, “Have we wasted our lives?” A young pastor and his wife labored 5 years for a thankless, unresponsive congregation, pouring out their lives for their people. “Do they even care?” the woman asked. Zacharias and Elizabeth, mentioned in Luke 1, are a model for anyone who is facing physical or spiritual barrenness. The aged couple had an impeccable reputation, having faithfully and obediently served the Lord for many years (Lk 1:6). They had prayed for children, but none came. Yet instead of becoming bitter, they kept serving and obeying the Lord. In His time, God honored Zacharias and Elizabeth with a son named John, the one who would prepare the way for the Messiah (Lk 1:13-17). Lord, keep me from being bitter When things don't go my way, And grant me Your grace and wisdom To do Your will today. —Fitzhugh Be faithful—and leave the results with God. David Holwick - Old age is about stripping away the lies in order to teach us the truth. 1) The lie says life is a bell-curve - up, then inevitably down. 2) Scripture teaches that life is meant to be up, all the way to heaven. There is a goal, and the goal determines the process we must go through to get there. Whatever is valued in heaven grows more and more valuable on earth. Whatever doesn't matter in heaven, matters less and less on earth. The longer you live, the more it is so. One older person said, "They say we are going downhill, but they have it wrong. It is uphill. That's why it is such hard work!" Robert Browning wrote the poem "Rabbi ben Ezra" back in 1864: Grow old along with me! The best is yet to be, The last of life, for which the first was made; Our times are in his hand Who saith, "A whole I planned, Youth shows but half; trust God; see all, nor be afraid!" Luke 1:8 Now it happened that while he was performing his priestly service before God in the appointed order of his division, NET Now while Zechariah was serving as priest before God when his division was on duty, GNT Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ, NLT One day Zechariah was serving God in the Temple, for his order was on duty that week. KJV And it came to pass, that while he executed the priest's office before God in the order of his course, ESV Now while he was serving as priest before God when his division was on duty, NIV Once when Zechariah's division was on duty and he was serving as priest before God, CSB When his division was on duty and he was serving as priest before God, Barclay When he was acting as priest before God, when his section was on duty, in accordance with the custom of priestly duty, YLT And it came to pass, in his acting as priest, in the order of his course before God, while he was performing his priestly service. Ex. 28:1, 41; 29:1, 9, 44; 30:30. Nu. 18:7. 1 Ch. 24:2. 2 Ch. 11:14. in the appointed order of his division. Luke 1:5. 1 Ch. 24:19. 2 Ch. 8:14; 2 Ch 31:2, 19. Ezr. 6:18. Verse-by-Verse - Multiple Commentaries - Luke 1:8 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries A PROVIDENTIAL HAPPENING Now it happened (it came to pass) - Things don't just happen by chance! This was not an accident, but was a providential act of God that occurred just when Zacharias happened to be on Temple duty! God is sovereign in history, because ultimately it is "His-Story" of providing a Redeemer for the sinful world. THOUGHT (ON DIVINE PROVIDENCE) - The word "providence" (pronoia) is found only once in the Bible, a usage which refers to human providence (Acts 24:2+), and yet Divine Providence permeates the pages of Holy Writ from Genesis to Revelation! This great truth ought to cause all of God's children to shout "Hallelujah! Our God Reigns!" R. C. Sproul said “God doesn’t roll dice.” Nothing happens by chance. Ever. Ray Pritchard adds that providence is “God’s gracious oversight of the universe.” Every one of those words is important. God’s providence is one aspect of his grace. Oversight means that he directs the course of affairs. The word universe tells us that God not only knows the big picture, he also concerns himself with the tiniest details. Here are five statements that unfold the meaning of God’s providence in more detail. He upholds all things. He governs all events. He directs everything to its appointed end. He does this all the time and in every circumstance. He does it always for his own glory. (The Invisible Hand -- Coming to Grips With God’s Providence - Genesis 50:20) While he was performing his priestly service before God in the appointed order (taxis) of his division (ephemeria) - Zacharias was of the Tribe of Levi and a descendant of Aaron. The genealogy records had not been destroyed as they were when the Romans burned the Temple in 70 AD). THOUGHT - It would easy to miss the fact that Zacharias' disappointment at not having a son did not keep him from serving the Lord. Think about this --- it would have been easy for him to "blame" the Lord since he knew children were a gift of the LORD (Ps 127:3) . He presents a powerful example of pressing on when it might be easy to be "derailed" by the variegated trials of life. Thanks Zecharias for the example of steadfast service to Jehovah. It recalls Paul's charge to all of us to "be (present imperative - keep on keeping on! see our continual need for the Holy Spirit to obey) steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord." (1 Cor 15:58+). Zecharias is illustration of this Pauline passage and calls for us to imitate his pattern (Heb 6:12+) Brian Bell adds "This is the blessedness of duty! We need to be faithful. We never know when God’s angel may arrive! Interesting, that Luke’s opening and closing scene in his Gospel takes place in the Temple. (See Lk 24:53+)(Sermon) In the appointed order of his division - The Temple service of an order was for one week (from Sabbath to Sabbath) twice a year and at certain Feasts. Steven

Lucas 1

Spurgeon - His faith was staggered by the apparent impossibility of the case, as ours too often is when outward providences appear to contradict the promise. (Luke 1) John Martin writes "A sign in the Old Testament was often associated with a confirming observable phenomenon which accompanied a word of prophecy. For the next nine months Zechariah’s attempts to speak would prove the reality of Gabriel’s message." (See context in Bible Knowledge Commentary) For (term of explanation) I am an old man and my wife is advanced in years - He explains his doubt to Gabriel, but Gabriel was not sympathetic. God promised him and that should have settled it whether it was difficult to believe or not! Zecharias' doubt concerning the prophecy that he would have a son was because he and his wife were too old. But as God told Abraham (whose wife was also "too old") "Is anything too difficult ("hard" in KJV, Hebrew word pala primarily means to be surpassing or extraordinary and is translated "wonderful" when used of Messiah in Isa 9:6+!) for the LORD? At the appointed time I will return to you, at this time next year, and Sarah shall have a son." (Ge 18:14, context Ge 18:10-15) J

Lucas 1

Spurgeon - Certain offices of the priest were considered to be more honourable than others; and so, to prevent any jealousy, they cast lots as to which they should take in turn. It fell to the lot of Zacharias to burn incense; this did not happen by chance. “The lot is cast into the lap; but the whole disposing thereof is of the Lord;” and there was a special reason why this good man should stand at the altar at this particular time. Vincent on chosen by lot - Four lots were drawn to determine the order of the ministry of the day: the first, before day-break, to designate the priests who were to cleanse the altar and prepare its fires; the second for the priest who was to offer the sacrifice and cleanse the candlestick and the altar of incense; the third for the priest who should burn incense; and the fourth appointing those who were to lay the sacrifice and meat-offering on the altar, and pour out the drink-offering. There are said to have been twenty thousand priests in Christ’s time, so that no priest would ever offer incense more than once. It is worth noting that many priests never enjoyed this privilege because the lot never fell to them. This is more evidence that God was providentially in control of the details.

Lucas 1

Spurgeon - While he, in the inner shrine, was burning incense, the multitudes in the outer courts were engaging in prayer. I think that is a very beautiful symbol,-the priest unseen, like the Lord Jesus Christ in the Holy of Holies above, and the mass of the people engaged in prayer while the unseen priest is offering the sacred perfume before the altar of Jehovah. (Luke 1 - exposition) Holman New Testament Commentary – Outside, the pious Jewish worshipers and priests joined in prayer, the rising incense giving assurance that God was listening to them. Luke repeatedly emphasized the power of prayer and the need to learn to pray, and to pray together. A praying church finds God's power coming to work among them and accomplish the church's mission. (See Holman New Testament Commentary) At the hour of the incense offering - "The "hour of the incense offering" is another way to refer to the time of sacrifice." (NET) There was a morning and an evening sacrifice occurring at 9AM and 3PM (some sources say 3:30 PM) (CORRESPONDING TO 9TH HOUR IN JEWISH TIMING, THE VERY HOUR THE PASSOVER LAMB OF GOD WAS SACRIFICED! Mt 27:45) and the fact that there was such a multitude "makes it more likely that this incident took place in the afternoon" (HCSB Study Bible), but we cannot be dogmatic. Third Millennium has an interesting background note - And now profound silence ensues, for the most solemn action of the ritual is about to occur. A signal is given. The sacred moment has arrived for Zechariah to place the incense upon the coals, causing a cloud to arise, its fragrance rising and spreading. Together with the ascending aroma a fervent prayer, consisting of thanksgiving for blessings received and of supplication for peace upon Israel, now issues from the heart and lips of the priest. The people, gathered "outside" the sanctuary but "inside" its courts (Israel's Court, Women's Court, with priests and Levites in evidence especially in the Priests' Court . . . ) are also praying, in a prostrate position and with outstretched hands. Then they wait for Zechariah to return from the altar of incense and to proceed eastward to the steps in the front of the sanctuary (Holy Place and Holy of Holies). On these steps Zechariah, accompanied by other priests, is expected to pronounce the Aaronic blessing on the people. This benediction will be followed by songs of praise, public offerings, etc. J R Miller - The old priest was in his place in the temple that day, and his particular duty was to burn incense on the golden altar. Incense was a symbol of prayer. While the priest was offering it on the altar the people were standing outside, engaged in prayer. The prayers arose to God purified and sweetened by the holy offering. It is a beautiful thought that prayers rise up to God—as perfume; that true prayer is fragrant in heaven. This symbol of incense teaches the acceptableness of prayer as it goes up to God. There is another thing that we should remember, however, in this connection. The burnt offering was offered at the same time that the incense was burning, and the incense itself was kindled by fire brought from the altar of burnt offering. Prayer needs the efficacy of Christ's atonement to make it acceptable. We can pray only in Christ's name and in dependence on His sacrifice. Multitude (crowd, throng)(4128)(plethos from pletho = to fill - gives us English "plethora") means fullness or magnitude. is also used to express quantity, size, or number of something, e.g., an amount of money or length of time. In classic Greek it had the basic meaning of multitude. In the Gospels and Acts plethos usually means a quantity of people as in the present case. A bundle of sticks in Acts 28:3. Plethos describes the descendants of Abraham as like the stars of heaven in number. (Heb 11:12) Figurative used in James 5:20, 1 Peter 4:8 to describe a "multitude of sins." All of Luke's uses of plethos Lk. 1:10; Lk. 2:13; Lk. 5:6; Lk. 6:17; Lk. 8:37; Lk. 19:37; Lk. 23:1; Lk. 23:27; Acts 2:6; Acts 4:32; Acts 5:14; Acts 5:16; Acts 6:2; Acts 6:5; Acts 14:1; Acts 14:4; Acts 15:12; Acts 15:30; Acts 19:9; Acts 21:36; Acts 23:7; Acts 25:24; Acts 28:3; Were in prayer (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving. The verb were in prayer is in the "Periphrastic imperfect indicative picturing the posture of the people while the clouds of incense rose on the inside of the sanctuary." (A T Robertson) (ED Note: Other sources have proseuchomai in the present tense which is similar and pictures the multitude in continuous prayer.) Vine says that proseuchomai carries with it a notion of worship (but see the Greek word for worship = proskuneo) which is not present in the other words for prayer (eg, aiteo, deomai, both of which involve spoken supplication)

Lucas 1

Spurgeon on troubled - He was a good man, yet he was troubled at the sight of an angel. Consciousness of sin, even in an outwardly blameless man, makes us all tremble in the presence of anything heavenly. This bright spirit had come fresh from the courts of God; he was a courtier of the heavenly Temple, and he had come down on a sudden with a sweet and cheering message for the earthly priest; but the priest “was troubled, and fear fell upon him.” Brethren, we cannot know much of heaven here below, because it would cause us trembling; we are as yet unfit for all the glories of that upper state. Good John Berridge (Read John Berridge's incredible biography so you will know him when you get to Heaven!) wrote“ And now they range the heavenly plains, And sing their hymns in melting strains; And now their souls begin to prove The heights and depths of Jesus’ love. “Ah Lord, with tardy steps I creep, And sometimes sing, and sometimes weep; Yet strip me of this house of clay, And I will sing as loud as they.” Yes, and so will we; we will be as much at home as the happy saints, who dwell in light, when once we are delivered from this hampering flesh and blood. (Luke 1 - exposition) And fear (phobos) gripped (epipipto) him - Literally it reads that "fear fell upon him" which is a vivid description. We've all probably had somewhat similar experiences of the sudden onset of fear (however not because of angelic sightings!) Scripture records that Zacharias' reaction was not unusual as fear was the usual response when supernatural agents appeared - See Lk 1:29-30+, Lk 1:65+; Lk 2:9+; Lk 5:8–10+; Lk 9:34+; Lk 24:38+; Ex 15:16; Jdg 6:22-23+; Jdg 13:6, 22+; 2 Sa 6:9. Mattoon quips "Through the fog of the incense, Zacharias may have wondered if he was seeing things." (Ibid) THOUGHT BY MATTOON - There is a great truth here. The visit of Gabriel was a wonderful blessing, but it did not seem that way at first to Zacharias. He was troubled and distressed. Let me say there may be times in your life when circumstances may trouble and distress you, but turn out to be a blessing later on in time. Job's life was shaken and shattered, but it yielded great blessings for him and greater, deeper faith in God. When life is most desperate, we need to cling to the Lord by faith. Ed Comment: And I believe Job 23:12+ was the "SECRET" of Job's survival/patience - see commentary. Because of Job 23:12 Job could give the affirmation of Job 23:10+ ("But He knows the way I take; When He has tried me, I shall come forth as gold.") even though he had just stated he could not perceive, behold or see God! So how did come to such a profound understanding of God? Where did the faith come from enabling him to make the incredible statement in Job 23:10+? IN A WORD, HIS WORD (cf Ro 10:17+)! (Read Job 23:8-9) J C Ryle on Zecharias' fear - The experience of this righteous man here, tallies exactly with that of other saints under similar circumstances. Moses at the burning bush, and Daniel at the river of Hiddekel,—the women at the sepulchre, and John at the isle of Patmos,—all showed like fear to that of Zacharias. Like him, when they saw visions of things belonging to another world, they trembled and were afraid. How are we to account for this fear? To that question there is only one answer. It arises from our inward sense of weakness, guilt, and corruption. The vision of an inhabitant of heaven reminds us forcibly of our own imperfection, and of our natural unfitness to stand before God. If angels are so great and terrible, what must the Lord of angels be? Let us bless God, that we have a mighty Mediator between God and man, the man Christ Jesus. Believing on Him, we may draw near to God with boldness, and look forward to the day of judgment without fear. When the mighty angels shall go forth to gather together God’s elect, the elect will have no cause to be afraid. To them the angels are fellow-servants and friends. (Rev. 22:9+.) Let us tremble when we think of the terror of the wicked at the last day. If even the righteous are troubled by a sudden vision of friendly spirits, where will the ungodly appear, when the angels come forth to gather them like tares for the burning? The fears of the saints are groundless, and endure but for a little season. The fears of the lost, when once aroused, will prove well-grounded, and will endure for evermore. (Expository Thoughts Luke 1) Troubled (disturbed, stirred up) (5015)(tarasso) literally means to shake back and forth and therefore to agitate and stir up (like the pool in John 5:4,7+, Lxx = Ezek 32:2, 13, Isa 51:15). To shake together, stir up, disturb, unsettle, throw into disorder (Lxx = 2 Sa 22:8 = of earth shaking). Most of the NT uses of tarasso are figurative and describe the state of one's mind as stirred up, agitated or experiencing inward commotion. The passive voice is always used in the NT with a negative meaning, conveying the sense of emotional disturbance or inner turmoil, so that one is unsettled, thrown into confusion, or disturbed by various emotions, including excitement, perplexity, fear or trepidation. Tarasso describes Herod when heard of the birth of Jesus (Mt 2:3), Zacharias' fear when he saw the angel (Lk 1:12), the terror of the disciples when they witnessed Jesus walking on the water (Mt 14:26), Jesus' reaction to the lack of faith among the people before He raises Lazarus (Jn 11:33), in Jesus' command to not let their hearts be troubled (Jn 14:1) and of disturbing the faith of someone (Gal 5:10+). Tarasso emphasizes the intensity of the Lord's reaction to His impending death (Jn 12:27) and His response to Judas' imminent betrayal. Luke uses tarasso 5x (out of 18 NT uses) - Lk 1:12, 24:38, Acts 15:24, 17:8, 17:13. Fear (5401)(phobos gives us English phobia, etc) is used in an active sense to describe that which causes fear, dread, alarm or terror.

Lucas 1

Spurgeon says "The best quietus to fear is answered prayer. If God has heard thee, be not thou again afraid." (Luke 1) Steven

Lucas 1

Spurgeon on John - “The grace” or “the gift of God”, so the name John signifies; and it is a sweet name for anyone to bear. (Luke 1) Nelson's NKJV Study Bible has an interesting note that "When God names a child, greatness usually follows (see Ge 16:8, 11, Ge 17:19; 1 Ki 13:2; Isa 7:14+, Isa 49:1, Mt 1:21, Lk 1:31)." Prayer (1162) deesis from deomai = to lack, be in need of) generally refers to urgent requests or supplications to meet a need and are exclusively addressed to God. Deesis prayers arise from one's sense of need (which reflects a humble heart) and in knowing what is lacking. Such an individual makes a plea to God to supply for the need. Deesis in the New Testament always carries the idea of genuine entreaty and supplication before God. It implies a realization of need and a petition for its supply. In Classical Greek deesis (in contrast to the Biblical uses) was not restricted to sacred uses, but was employed of requests preferred to men. In Ephesians 6:18 (note Eph 6:18KJV has supplication) Paul uses deesis twice in his exhortation for saints to pray for one another (implying there is great need on all of our parts! Do we really understand this truth?) Deesis is used by Luke in Luke 2:37+ (of aged Anna!), Luke 5:33+ and Acts 1:14+ which describes the prayer meeting preceding the coming of the Holy Spirit!. Bear (1080)(gennao from genos = offspring, in turn from ginomai = to become) means to beget, to bring forth, to give birth, to procreate a descendant, to produce offspring, to generate. To beget Is spoken of men (Mt 1:2-16), whereas to bear is spoken of women. THOUGHT FROM MATTOON - We are reminded here that God answers prayer in His own way and in His own time. I'm sure that Zacharias had been praying for many years for a child, yet, his answer was delayed. Realize that delayed answers are not a denial to our prayers. Delays to our prayers test our earnestness and sincerity in praying and they reveal the wisdom of God. The Lord knew the best time to answer Zacharias' prayer. Beloved, our extremities and difficulties are God's opportunities to show Himself strong on our behalf. Are you going through the ringer right now? Are your trials overwhelming you? Realize that God can do the impossible. Pray! Read Lk 1:37+, Isaiah 65:24, Jeremiah 33:3+, Ps 91:15. God worked in an "impossible" situation to bring about the fulfillment of all the prophecies concerning the Messiah. Beloved, if we want to have our prayers answered, we must be open to what God can do in impossible situations, and we must wait for God to work in His own time and way. In his book An Unstoppable Force, Erwin McManus shares the story of how prayers resulted in what can only be called a miraculous recreation. Through prayer, an impossibility was changed to a fulfillment. While ministering in South Dallas, McManus's small congregation began to grow. Looking for a place to build a larger church building, the leadership spotted an acre of land for sale. Given its location near downtown Dallas, it seemed strange that the property was available. Excited at their good fortune, this small group of people, many on welfare, began to pray that the site would soon be theirs. Eventually, they were able to purchase the property after receiving financial help from an association of churches. As the congregation began the process of obtaining building permits, they discovered the property had been declared unacceptable for construction by the city of Dallas. The acre of land in a prime location was nothing more than a worthless landfill. McManus grieved over this waste of precious time and money. He writes: We had bought an acre of garbage. Several core samples were taken. From what I understood, they went at least twenty-five feet deep and found nothing but trash. All I could do was ask our congregation to pray with me and believe that God was with us, and that He would even use the worst of human mistakes to perform the greatest of miracles. After months of prayer, a woman from the congregation told McManus that since they had asked God to turn the land into something useful, surely it had been taken care of. Feeling God's confirmation of her words, McManus asked for more core samples to be taken. This time the researchers did their tests again and found soil. McManus writes: How did this happen? Was it because the core sample was in a different part of the land or could it be that God had actually performed a miracle and changed the landfill to good land? What I do know is that the same realtor who sold the property to me came back and offered me three times the amount he had sold it for once he heard the clearance to build had actually come through. What I do know is that the previous owners could not build on the property, but we could. What I do know is that we were told the property was worthless and unusable. What I cannot tell you is what happened beneath the ground at 2815 South Ervay Street. All I can tell you is what I know—and that is that God took my failure and performed a miracle. Today Cornerstone Church worships on that acre of land in a sanctuary built by our own hands. Beloved, with God all things are possible. (Mattoon's Treasures – Treasures from Luke, Volume 1) Luke 1:14 "You will have joy and gladness, and many will rejoice at his birth. Luke 1:58. Ge. 21:6. Pr. 15:20; 23:15, 24. Verse-by-Verse - Multiple Commentaries - Luke 1:14 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries A PROPHECY OF FUTURE JOY You will have joy (chara) and gladness (agalliasis) - Joy and gladness are hallmarks of the future Messianic Kingdom And it will be said in that day (THE DAY WHEN MESSIAH RETURNS), “Behold, this is our God for Whom we have waited that He might SAVE us. This is the LORD for whom we have waited; Let us rejoice and be glad in His salvation (Described in Ro 11:26-27+; Zech 12:10-14+, Zech 13:1+).” (Isaiah 25:9, cf Ps 14:7; 48:11). Comment - If this text is read literally and in its proper context, it is very clear that Isaiah is NOT giving a prophecy about the Church but about the nation of Israel. Isaiah is a Jewish prophet and the word "us" refers to Jews, so in context a literal rendering is that God will save the nation of Israel in the future (albeit only a remnant - see Zech 13:8-9+) The motif of joy runs through Luke’s gospel and rightly so for good news always bring joy and great news brings great joy! (Lk 1:44, 47, 58; Lk 2:10; Lk 6:23;Lk 8:13; Lk 10:17-21; Lk 13:17; Lk 15:5-10, 22-32; Lk 19:6, 37; Lk 24:52). Isaiah 35 is one of the great descriptions of the Messianic or Millennial kingdom that follows the judgments prophesied in Isaiah 34:1-17. Isaiah records that... 1 The wilderness and the desert will be glad, and the Arabah (desert areas) will rejoice and blossom; like the crocus 2 It will blossom profusely and rejoice with rejoicing and shout of joy. The glory of Lebanon will be given to it, the majesty of Carmel and Sharon. They will see the glory of the LORD, the majesty of our God (Israel is to recognize the earth’s newfound fruitfulness as coming from the Lord and attribute to Him the appropriate credit). 3 Encourage the exhausted, and strengthen the feeble. 4 Say to those with anxious heart, "Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you." 5 Then the eyes of the blind will be opened, And the ears of the deaf will be unstopped. 6 Then the lame will leap like a deer, and the tongue of the dumb will shout for joy. (God’s restoration in the millennial age is to include physical restoration to the afflicted. Jesus’ first coming gave a foretaste of that future day) For waters will break forth in the wilderness and streams in the Arabah. 7 And the scorched land will become a pool, and the thirsty ground springs of water. In the haunt of jackals, its resting place, grass becomes reeds and rushes. (Water is a precious commodity in Israel but in the Millennium, there will be no lack) 8 And a highway will be there, a roadway, And it will be called the Highway of Holiness. The unclean will not travel on it, But it will be for him who walks that way, And fools will not wander on it. 9 No lion will be there, Nor will any vicious beast go up on it; These will not be found there. But the redeemed will walk there, 10 And the ransomed of the LORD will return, and come with joyful shouting to Zion, with everlasting joy upon their heads. They will find gladness and joy, and sorrow and sighing will flee away. (Isaiah 35:1-10-see in depth commentary) Robert Stein says "This joy was not just personal feeling, but the eschatological joy brought by the arrival of the Messianic age." (New American Commentary) John Martin on joy - An illustration of this is in Luke 15:1-32, where three times joy and rejoicing came because something lost had been found, a picture of salvation. And John the Baptist's ministry brought joy to the Israelites who believed his message of repentance for the forgiveness of sins (Lk 3:3). (See Bible Knowledge Commentary) And many will rejoice (chairo) at his birth (genesis) - Many but not all. Many will not rejoice for to them the announcement of Good News is "bad news" to them for this light convicts them of their dark behavior. (cf John 3:19-20+) Joy (5479)(chara)(and rejoice) is a feeling of inner gladness, delight or rejoicing. Joy is a feeling of inner gladness, delight or rejoicing. Joy in the NT is virtually always used to signify a feeling of "happiness" that is based on spiritual realities (and independent of what "happens"). Joy is an inner gladness; a deep seated pleasure. It is a depth of assurance and confidence that ignites a cheerful heart. It is a cheerful heart that leads to cheerful behavior. Joy is not an experience that comes from favorable circumstances but is God’s gift to believers. Joy is a part of God’s very essence and as discussed below His Spirit manifests this supernatural joy in His children (Galatians 5:22+, Acts 13:52+, 1Th 1:6+). Joy is the deep-down sense of well-being that abides in the heart of the person who knows all is well between himself and the Lord. There is a chorus from an old spiritual song that is apropos "Happiness happens but joy abides." Luke's uses of chara - Lk. 1:14; Lk. 2:10; Lk. 8:13; Lk. 10:17; Lk. 15:7; Lk. 15:10; Lk. 24:41; Lk. 24:52; Acts 8:8; Acts 12:14; Acts 13:52; Acts 15:3; Gladness (20)(agalliasis related verb - agalliao from agan = much + hallomai = jump; gush, leap, spring up = literally to jump much, leap for joy) means gladness or extreme joy, often accompanied by words and/or bodily movements, such as jumping, smiling, etc. "Literally, “with exultation” as of those who leap for joy." (Jamieson) This quality of rejoicing refers to a demonstrative rejoicing (Arndt). It indicates the joy and happiness that arises from the experience of God’s saving action. Agalliasis speaks here of the joy at John's birth but it also has eschatological overtones denoting the the jubilation of God’s people when the Messiah returns at Second Coming. The idea is this person experiences excessive, ecstatic joy even with leaping and skipping. Gladness is manifest jubilant exultation, a quality of joy that remains unhindered and unchanged by what happens. Agalliasis describes an exceeding joy (independent of dire circumstances) which is enabled or energized by the Holy Spirit. Agalliasis - Luke has 3 of the 5 NT uses - Lk. 1:14; Lk. 1:44; Acts 2:46+; Heb. 1:9; Jude 1:24

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Spurgeon - In the third chapter of this Gospel, you will find the record of John beginning to fulfill this prophecy concerning himself. (Luke 3:1-17, 18+)(Luke 1) J C Ryle on turn back - He is one who will “turn hearts,”—turn them from ignorance to knowledge, from carelessness to thoughtfulness, from sin to God Henry

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Spurgeon - Happy is the father of such a child! Happy is that man whose office it is to be the herald of Christ! Brethren, many of us are called to that office in a certain sense as we come in our Master’s Name, and preach concerning Him “’Tis all my business here below To cry, ‘Behold the Lamb.’” And in this way we may be partakers of John the Baptist’s joy. (Luke 1) Luke is quoting in part from the prophecy of Malachi, the last words of the OT in which a promise was given of the return of Elijah before the Day of the Lord. (cp Mt 3:4+, Mt 11:14; Mk 9:11, 12). Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD.And he will restore (Hebrew shub/sub = movement back to point of departure; Lxx = apokathistano = restore to a previous condition) the hearts of the fathers to their children, and the hearts of the children to their fathers, lest I come and smite the land with a curse (note the OT ends with a "curse!" but the NT opens with Jesus Who became a curse for all who will believe in Him - Gal 3:13+). (Mal 4:5-6+) In the spirit (pneuma) and power (dunamis) of Elijah - Elijah took a bold, uncompromising stand for the Word of God in the face of strong opposition from King Ahab (Read 1Ki 18:17-24). John would also take a bold stand for the Word of God but unlike Elijah would not perform miracles. John's ministry was a purely spiritual ministry (John 10:41). There were similarities between John and Elijah, including their strange physical appearance (cf 2Ki 1:8 with Mk 1:6+) and their powerful, uncompromising preaching.

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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider THOUGHT - Dear reader, have you experienced this "Behold" in your life? If not, then read Acts 4:12, 16:31, Romans 10:9, 10, John 1:12, 13, Ephesians 2:8,9,10 so that you too might "Behold" the glory of the risen Son in your life (see the following comment) and experience a brand new life in Christ. Unbelief produces silence (Ps. 116:10; 2 Cor. 4:13); faith opens your mouth in praise to God. (Wiersbe) You shall be silent (siopao) and unable to speak - In a sense this was a sign, but also was a rebuke. So for nine long months Zechariah was reminded every time he tried to speak and no sound came forth that by his unbelief he had offended God. Leon

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Spurgeon - Many a child of God is dumb, because of unbelief. Mary believed, and therefore she sang a holy, joyous song, — a sweet canticle of delight: “My soul doth magnify the Lord.” But Zacharias, because of his unbelief, was unable to speak. I wonder whether there is a man here who might have spoken for his God with power, but whose mouth is closed because of his unbelief. If so, may the Lord hasten the time when his dumbness shall be ended! (Luke 1) Until the day when these things take place - Do we not see God's mercy in this time phrase until the day? Zacharias' unbelief would result in transient muteness which would be relieved when God brought about the miraculous birth of their son.

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Spurgeon - Unbelief is very displeasing to God, and cannot be indulged in, even by the best of men, without involving them in chastisement. If we will not believe a promise, we shall not be permitted the comfort of it, and its fulfilment will be attended with some humiliating circumstance which will mark the Lord’s displeasure at our unbelief. (Luke 1) Which will be fulfilled (pleroo) in their proper time (kairos) - God said it and that settled it whether Zacharias believed it or not! I am reminded of some the last (wise) words from Joshua to Israel - "Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed." (Josh 23:14+) THOUGHT - It was true for Israel, true for Zacharias and for you dearly beloved child of God! Be silent (4623)(siopao from siope = silence, a hush, properly, muteness, i.e. involuntary stillness, or inability to speak) means to be silent, hold one's peace, say nothing (Mt 26:63; Mk 3:4; 9:34; 14:61; Acts 18:9). To stop speaking or become quiet (Mt 20:31; Mk 10:48; Lk 18:39, 19:40) and here in Luke 1:20 meaning to lose the ability to speak. In one use Jesus commands the wind (and waves) to "Hush!" or quieten down, becoming calm (Mk 4:39). In classic Greek it was a command to “be silent” (Iliad 23.568; Odyssey 17.513) Socrates before a jury. (Cf Plato before the popular assembly on Aegina, on trial for his life "did not say a single word.") Siopao - 10x in 10v - become silent(1), hush(1), kept silent(4), quiet(2), silent(2). Matthew 20:31 The crowd sternly told them to be quiet, but they cried out all the more, "Lord, Son of David, have mercy on us!" Matthew 26:63 But Jesus kept silent. And the high priest said to Him, "I adjure You by the living God, that You tell us whether You are the Christ, the Son of God." Mark 3:4 And He said to them, "Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?" But they kept silent. Mark 4:39 And He got up and rebuked the wind and said to the sea, "Hush, be still." And the wind died down and it became perfectly calm. Mark 9:34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. Mark 10:48 Many were sternly telling him to be quiet, but he kept crying out all the more, "Son of David, have mercy on me!" Mark 14:61 But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" Luke 1:20 "And behold, you shall be silent and unable to speak until the day when these things take place, because you did not believe my words, which will be fulfilled in their proper time." Luke 19:40 But Jesus answered, "I tell you, if these become silent, the stones will cry out!" Acts 18:9 And the Lord said to Paul in the night by a vision, "Do not be afraid any longer, but go on speaking and do not be silent; Siopao - 28x in 26v in the Septuagint - Nu. 30:14; Deut. 27:9 (= "“Be silent and listen, O Israel! This day you have become a people for the LORD your God."); Jdg. 3:19; 1 Ki. 22:3; 2 Ki. 2:3; 2 Ki. 2:5; 2 Ki. 7:9; 2 Chr. 25:16; Neh. 8:11; Job 16:6; Job 18:3; Job 29:21; Job 30:27; Job 41:12; Isa. 36:21; Isa. 42:14; Isa. 62:1 (= "For Zion’s sake I will not keep silent, And for Jerusalem’s sake I will not keep quiet, Until her righteousness goes forth like brightness, And her salvation like a torch that is burning."); Isa. 62:6; Isa. 64:12; Isa. 65:6; Jer. 4:19; Lam. 2:10; Lam. 2:18; Lam. 3:28; Dan. 10:15; Amos 5:13 NIDNTTE - siopao - Concept: Peace, Quiet GL This vb., found 3× in Homer, is prob. related to the more common term σιγάω G4967 (see Frisk 2:713) and functions as its close synonym. The usage is straightforward. We read that on a certain occasion Cyaxares, when challenged by Cyrus, said nothing in response (πρὸς τοῦτο ἐσίγα), and Cyrus commented, “you prefer to keep silence about this [πρὸς τοῦτο σιωπᾶν] rather than answer” (Xen. Cyr. 5.5.20). JL In the LXX σιωπάω occurs c. 35× (incl. 7× in Isaiah and 5× each in Job and Sirach). Among various Heb. terms it renders, the most common are חָשָׁה H3120 (9×), חָרֵשׁ II H3087 (6×), and דָּמָה II H1949 (6×). The vb. is used in a variety of contexts. A husband whose wife has made a vow and who, when he learns of it, says nothing cannot later annul the vow, for he was silent about it (Num 30:10–15). The Israelites did not answer the field commander of the Assyrians because the king had told them to be quiet (Isa 36:21). The four lepers knew that they should not keep silent about the fact that the enemy camp of the Arameans had been deserted (2 Kgs 7:9). Sometimes silence is referred to in situations that involve pain and distress. Even if Job remains silent, that does not mean his pain has gone away (Job 16:6). In fact, the churning inside him never grows quiet (30:27). But he also recalls former days when people used to sit silent before him and listen to his wise counsel (29:21). The elders of Israel sit on the ground in silence after the destruction of Jerusalem (Lam 2:10), and the eyes of the people are given no respite from tears (2:18). Amos points out that those who grieve at injustice in Israel keep quiet, for if they were to speak, they too would become liable to some form of oppression (Amos 5:13). The prophet Jeremiah writhes in pain and cannot keep silent (Jer 4:19). The Gk. vb. is used of the call to the Israelites to be silent before the Lord so that they can listen to his word (Deut 27:9). In a sim. vein, when Nehemiah commanded the people after the reading of God’s law to rejoice and not to mourn or weep, “the Levites calmed [κατεσιώπων, for the hiph. ptc. of חָשָׁה] all the people, saying, ‘Be still [σιωπᾶτε, for the particle הַסּוּ H2187], for this is a holy day’ ” (Neh 8:11). In addition, σιωπάω is used for the silence of God. While the enemies of his people were destroying the nation, he had kept silent for a time, but now, for the sake of Zion, he will no longer stay quiet but will inflict judgment (Isa 42:14; 62:1; 64:12; 65:6). NT The vb. σιωπάω occurs 10× in the NT, but half of the occurrences are in Mark, and the others in Matthew and Luke-Acts. Gabriel told Zechariah that, because of his unbelief, he would be silent until the birth of his son (Luke 1:20). The crowd told the two blind men to be quiet and stop shouting out for Jesus to have mercy on them (Matt 20:31). The disciples kept quiet before Jesus out of embarrassment of what they had been discussing (Mark 9:34). At his triumphal entry into Jerusalem, some of the Pharisees, upset with the shouting of the crowds, told Jesus to rebuke his followers, but he responded, “if they keep quiet, the stones will cry out” (Luke 19:40). Jesus’ enemies remained silent when he asked them whether it was appropriate to do good or to do evil (Mark 3:4), and Jesus himself remained silent before his accusers (Matt 26:63 par. Mark 14:61). While ministering in Corinth, and in the face of opposition, Paul was told in a vision not to fear and not to be silent, for no one would harm him (Acts 18:9–10). Special interest attaches to the use of the vb. in the command Jesus gave to the storm on the sea of Galilee: σιώπα, πεφίμωσο, “Quiet! Be still” (Mark 4:39; see φιμόω G5821). Note that only Mark gives the direct words of Jesus (the par. in Matt 8:26 and Luke 8:24 simply say that Jesus rebuked the elements). The language here alludes to a similar divine work mentioned in Ps 107:29 (LXX 106:29, which however uses σιγάω G4967). Bibliography EDNT 3:247–48; TDOT 3:260–65; NIDOTTE 1:972–73; 2:296–97, 311. T. Krischer, “Σιγᾶν und σιωπᾶν,” Glotta 59 (1981): 93–107; G.-J. Pinault, “Les deux formes du silence homérique et l’origine du verbe σιωπάω,” in Mélanges François Kerlouégan, ed. D. Conso et al. (1994), 501–26. Fulfilled (completed) (4137)(pleroo) means to make complete in every detail, which is a description of every prophecy of our non-lying God. Matthew frequently uses this verb to describe OT prophecy as fulfilled (Mt 1:22+ Mt 2:15+, Mt 2:17+, Mt 2:23+) What promises from God are you finding it difficult to believe (like Zacharias)? As Titus 1:2+ literally says God is "the non-lying God." Luke's uses of pleroo - Lk. 1:20; Lk. 2:40; Lk. 3:5; Lk. 4:21; Lk. 7:1; Lk. 9:31; Lk. 21:24; Lk. 22:16; Lk. 24:44 Proper time (due season) (2540)(kairos) means a point of time or period of time, time, period, frequently with the implication of being especially fit for something. Kairos is a season, an opportune time, an opportunity ("window of opportunity"). It is a fixed & definite time. It is a period possessed of certain characteristics. For example, a "season" is a time characterized by a particular circumstance or feature. Thus the time for bringing forth fruit [karpophoros (G2593)] is the season (kairos) in which the tree bears fruit, in contrast to late autumn, when there is no more fruit. Kairos does not emphasize a point of time but rather a time space filled with all kinds of possibilities. Luke uses Kairos 21x (almost 1/4 of all NT uses) - Lk. 1:20; Lk. 4:13; Lk. 8:13; Lk. 12:42; Lk. 12:56; Lk. 13:1; Lk. 18:30; Lk. 19:44; Lk. 20:10; Lk. 21:8; Lk. 21:24; Lk. 21:36; Acts 1:7; Acts 3:19; Acts 7:20; Acts 12:1; Acts 13:11; Acts 14:17; Acts 17:26; Acts 19:23; Acts 24:25 Luke 1:21 And the people were waiting for Zacharias, and were wondering at his delay in the temple. Nu. 6:23–27 Verse-by-Verse - Multiple Commentaries - Luke 1:21 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries WAITING AND WONDERING Zacharias was to offer incense in the Holy place and then come out and pronounce the Aaronic blessing on the multitudes in the court... Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: The LORD bless you, and keep you; The LORD make His face shine on you, And be gracious to you; The LORD lift up His countenance on you, And give you peace.’ So they shall invoke My name on the sons of Israel, and I [then] will bless them. (Nu 6:23-27+) And the people were waiting for Zacharias - "The service of sprinkling the frankincense on the golden altar took but a short time, and the Talmud reports that the officiating priest remained in the Sanctuary only a brief time. He would then come out and dismiss the people with a benediction." (Lenski) Apparently when the priest would come out he would pronounce the customary blessing upon them such as the one in Numbers 6:24-26+. The LORD bless you, and keep you; LORD make His face shine on you, And be gracious to you; LORD lift up His countenance on you, And give you peace.’

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Spurgeon says "By the signs he made, he impressed them with the fact that something extraordinary had happened." (Luke 1) Kept making signs (1269)(dianeuo) means he was signifying by a nod of his head, beckon, or making signs by gesturing with some part of the body. Thayer - to express one's meaning by a sign, nod to, beckon to, wink at, (dia [which means "through" is used] because the sign is conceived of as passing through the intervening space to him to whom it is made) BDAG adds that dianeuo means " to express an idea through motion of a part of the body, such as head (‘nod’), eye, or hand (‘gesture’)." Dianeuo is used only in Luke 1:22 and once in the Septuagint in Ps 35:19 of a "wink" with one's eye = "Nor let those who hate me without cause wink maliciously." Luke uses the present tense which gives a pictures Zacharias conitinually making signs in an attempt to get the crowd to understand what had happened in the Holy Place. Remained (1265) (diameno from dia = intensifies meaning + meno = to remain or abide) means to remain permanently or to continue in the same place or condition, in this case "mute." Mute (2974)(kophos from kopto = to cut down) literally means blunted or dull (as a weapon), but in the NT meaning unable to speak, speechless. (Mt. 9:32, 33; 12:22; 15:30, 31; Lk 1:22; 11:14; Septuagint = Hab. 2:18) Kophos in other contexts meant unable to hear, deaf (Mt. 11:5; Mk 7:32, 37; 9:25; Lk 7:22; Septuagint = Lev 19:14, Ps. 38:14, 58:4; Isa. 35:5; 43:8). Kophos is used figuratively to refer to spiritual deafness that would be healled - Isa. 29:18; Isa. 35:5; Isa. 42:18. Gilbrant adds that kophos "came to mean one who was dull or lacking in ability to speak or to hear. Jesus healed many who were unable to speak (Matthew 15:30), including one who was demon possessed (Matthew 12:22). The Septuagint uses kōphos of “dumb idols” which could not speak (Habakkuk 2:18). Jesus also healed those who were deaf (Matthew 11:5) and one who “was deaf, and had an impediment in his speech” (Mark 7:32). The Septuagint also uses kōphos to speak of the deaf when translating God’s words to Moses saying: “Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?” (Exodus 4:11)." (Complete Biblical Library Greek-English Dictionary) Kophos - 15x in 12v - deaf(4), mute(6), mute man(3), one who(1), one who was deaf(1). Matt. 9:32; Matt. 9:33; Matt. 11:5; Matt. 12:22; Matt. 15:30; Matt. 15:31; Mk. 7:32; Mk. 7:37; Mk. 9:25; Lk. 1:22; Lk. 7:22; Lk. 11:14 Kophos in the Septuagint - Ex 4:11; Lev. 19:14; Ps. 38:13; Ps. 58:4; Isa. 29:18; Isa. 35:5; Isa. 42:18; Isa. 42:19; Isa. 43:8; Isa. 44:11; Hab. 2:18; Luke 1:23 When the days of his priestly service were ended, he went back home. the days. 2 Ki. 11:5–7. 1 Ch. 9:25. Verse-by-Verse - Multiple Commentaries - Luke 1:23 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries When the days of his priestly service (leitourgia) were ended (pimplemi) - His seven days of service. Imagine him carrying out his priestly service unable to speak. Of course he could still "speak" to God and no doubt even though mute he would have been offering gratitude to God Who had heard his petition. He went back home - “to the hill country” (Luke 1:39) to tell (or better to write to) Elizabeth the good (miraculous) news. Can you imagine their joy! Spurgeon - He did not make his infirmity an excuse for leaving his office, as many would have done. We must work on for the Lord as long as we have any ability left. (Luke 1) Priestly service (3009)(leitourgia from leitourgeo = to be a public servant, to perform religious or charitable function, to minister; English = liturgy - body of rites prescribed for public worship) generally used of a servant of a superior and suggests a function to be discharged or a necessary service to be rendered. The word was used in secular Greek to refer to a public service or office, such as in Athens and elsewhere, administered by the citizens at their own expense as a part of the system of finance. In the NT, leitourgia referred to service or ministry as of the public ministrations of the Jewish priesthood.

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Spurgeon - I do not wonder that, in her solemn joy, she shunned the gossips of the neighborhood and kept herself in seclusion. I do believe that there is many a soul which, when it has found Christ, feels itself much too full of joy to speak, and asks not for a crowded temple, but for a quiet chamber where the heart may pour itself out before God. (Luke 1)

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Spurgeon observes that by Elizabeth's words in this verse we learn that "The mother of John had more faith than her husband, but both were excellent persons. We may reasonably expect the best preachers to be born of pious parents. Would to God that in our household might be raised up those who will cry, “Behold the Lamb of God, which taketh away the sin of the world.” (Luke 1) Removal of Elizabeth's barrenness reminds one of these OT passages Genesis 30:23 So she conceived and bore a son and said, “God has taken away my reproach.” Psalms 113:9 He makes the barren woman abide in the house As a joyful mother of children. Praise the LORD! Vance Havner - Reflections on the Gospel of Luke "Thy Prayer Is Heard" Luke 1:5-25 ZACHARIAS had prayed through long, lean years for a son. He and Elizabeth had many qualifications for a life of blessing: good ancestry, they "were righteous before the Lord," not merely before men, they walked in all the commandments of the Lord blameless—not faultless, but living up to their light. But there follows the sad statement: "And they had no child." Have you sought to live the blameless life, yet your piety seems to have borne no progeny—you are barren? Remember Zacharias. It was now too late, from the natural viewpoint, to have a son, but Zacharias had not forgotten his altar and his duty. He kept offering incense, a symbol of thanksgiving, when there seemed so little to be thankful for. Do not forsake your incense, and the angel will yet appear! The herald from heaven announces a son. God often waits until it is too late with us; it is never too late with Him. Poor Zacharias is doubtful. And doubt leads to dumbness—it always does. When we do not trust, we have no testimony. But God fails not, though Zacharias does. The baby is born, and when neighbors would name him for his father, Zacharias puts God first and names him by the Divine direction. Do not name things after yourself; give God the glory. Then dumbness gives way to delight: Zacharias speaks and so will you! John was to drink neither wine nor strong drink, but was to be filled with the Spirit. Three times the New Testament sets wine and the Spirit in contrast (Luke 1:15; Acts 2:13; Eph. 5:18). Wine changes face, walk, talk—stimulates; so does the Spirit. God was fulfilling here the prophecy made in Malachi 4:5-6. How marvelously His plans work out exactly on schedule! Zacharias, filled with the Holy Ghost, breaks into prophecy of a Jewish cast setting forth the glory of the coming Christ: "God has visited His people to redeem them." We must bear in mind here that Christ came first to Israel. Zacharias knows the Messiah is to be of the house of David, a testimony to His royal lineage. Prophecy is fulfilled, promises performed, the holy covenant remembered. Notice how complete is this redemption: freedom, "being delivered out of the hand of our enemies"; purpose, "that we might serve Him"; nature of this service, "without fear in holiness and righteousness before Him"; the duration, "all the days of our life." Then Zacharias turns to his own son who is to be called the prophet of the Highest, to go before the face of the Lord to prepare His ways, to give knowledge of salvation, light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace. This salvation is through God's tender mercy, whereby the "dayspring from on high"—probably the Branch of Isaiah 11:1 and Zechariah 3:8—hath visited us. John grows and waxes strong in the spirit in the desert solitude till the day of his appearing to Israel. There is some obvious difference between this and the closing verse of the next chapter, where Jesus, living a more social life, increases also in favor with man. Luke 1:26 Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, the sixth. Luke 1:24. the angel. Luke 1:19. a city. Luke 2:4. Mat. 2:23. John 1:45, 46; 7:41. Verse-by-Verse - Multiple Commentaries - Luke 1:26 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GABRIEL'S SECOND "MISSION IMPOSSIBLE" This mission was impossible with men but not with God! (Lk 18:27+). Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth (Nazara) - The sixth month is a reference to Elizabeth's pregnancy (Lk 1:36). Gabriel was undertaking his second mission (mission #1 in Lk 1:19) to deliver a second message of a miraculous birth. See location of Nazareth on Map - this map also shows Galilee. Galilee was located about seventy-five to one hundred miles north of Jerusalem and was a region held in low esteem by the city dwellers, in part because it was known as "Galilee of the Gentiles" (it had a high percent of Gentiles) (see Mt 4:15+). And Nazareth was even lower, never even mentioned in the OT and prompting Nathaniel's question “Can any good thing come out of Nazareth?” (Jn 1:46+) Of course the answer is a resounding "YES" as this would be the hometown of Jesus for 30 years before He began His ministry. Isn't it just like the grace of God to choose a poor girl from a despised town to raise the Greatest Man in one of the least esteemed towns in Israel. This recalls Isaiah's words For My thoughts are not your thoughts, Nor are your ways My ways,” declares the LORD. For as the heavens are higher than the earth, So are My ways higher than your ways And My thoughts than your thoughts. (Isa 55:8-9) Nazareth (3478) (see Nazara or Nazaret or Nazareth) is the name of the home town of Jesus fulfilling OT prophecies (not a single prophecy) that Jesus "shall be called a Nazarene." It was so obscure that Nathaniel asked "Can any good thing come out of Nazareth?" Yes, not just any "good thing" but the greatest Person in time and eternity, the God-Man, Christ Jesus. Our Lord was called "Jesus of Nazareth" seven times in the NT (Matt. 26:71; Mk. 1:24; Lk. 4:34; 18:37; Jn. 1:45; Acts 10:38; 26:9) Although Nazareth was small, it did have a Jewish synagogue and was the site of Jesus "inauguration message" in Lk 4:16. There are no uses in the Septuagint (see The Puzzling Problem of Nazareth) Note that the adjective form of Nazareth is Nazarene (nazarenos) which is a different Strong's Number (3479). Nazarene is found 6 times in the NT all in the phrase "Jesus the Nazarene" (Mk. 1:24; 10:47; 14:67; 16:6; Lk. 4:34; 24:19) and once in the phrase "Jesus of Nazareth (Lk 4:34). There are no uses in the Septuagint. At this time in history Nazareth was not a spot that religious pilgrims visited! In fact it could hardly be called a city for it was only a small rural village estimated to have a population at that time of no more than 400. In short, like Jesus Himself (Php 2:5-11) and His mother Mary, Nazareth was a humble, obscure village, hardly the place one would expect the King of kings to be born! Mark it down, beloved, this is the way God works, through the meek and humble. You may be "obscure" and little known in your church, but rest assured that God desires to use you in His good work because you are His masterpiece (see Eph 2:10-note and related article "Believers Are God's Masterpiece, His Poiema"). And remember! You may not see all of the effects of your work in His will in this short life, but such works will endure for eternity! (see John 15:8, 16) ESV Study Bible - Excavations at Nazareth have located tombs, olive presses, wells, and vaulted cells for wine and oil storage, indicating that the village was a small agricultural settlement. However, Nazareth was located on a road leading from nearby Sepphoris into Samaria. The current Church of the Annunciation lies atop previous early Byzantine church structures and caves (from the 4th century or possibly earlier); these commemorated the early life of Jesus and his family. John

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Spurgeon - A wonderful expression! Had it been invented by an uninspired man it would have verged upon blasphemy, for who should dare to apply such words to the Infinite Jehovah? But as he himself authorised, yea, dictated the language, we have here a transcendent condescension, such as it becomes us to admire and adore. Doth the Lord speak of his feathers, as though he likened himself to a bird? Who will not see herein a matchless love, a divine tenderness, which should both woo and win our confidence? Even as a hen covereth her chickens so doth the Lord protect the souls which dwell in him (cp Mt 23:37); let us cower down beneath him for comfort and for safety. Hawks in the sky and snares in the field are equally harmless when we nestle so near the Lord. His truth—his true promise, and his faithfulness to his promise, shall be thy shield and buckler. Double armour has he who relies upon the Lord. He bears a shield and wears an all surrounding coat of mail—such is the force of the word "buckler." To quench fiery darts the truth is a most effectual shield, and to blunt all swords it is an equally effectual coat of mail. Let us go forth to battle thus harnessed for the war, and we shall be safe in the thickest of the fight. It has been so, and so shall it be till we reach the land of peace, and there among the "helmed cherubim and sworded seraphim, " we will wear no other ornament, his truth shall still be our shield and buckler. Psalm 140:7 "O GOD the Lord, the strength of my salvation, You have covered (episkiazo - here the idea seems to be to shield) my head in the day of battle. Holy (40) hagios = set apart ones, separated ones, sanctified ones, holy ones) is literally a holy one and properly means different, set apart, distinct, holy. It describes one who is set apart for or by God and can be brought near or into God's holy presence. "Its fundamental idea is separation, consecration, devotion to the service of Deity, sharing in God's purity and abstaining from earth's defilement." (Zodhiates) Hagios in Luke and Acts - Lk. 1:15; Lk. 1:35; Lk. 1:41; Lk. 1:49; Lk. 1:67; Lk. 1:70; Lk. 1:72; Lk. 2:23; Lk. 2:25; Lk. 2:26; Lk. 3:16; Lk. 3:22; Lk. 4:1; Lk. 4:34; Lk. 9:26; Lk. 10:21; Lk. 11:13; Lk. 12:10; Lk. 12:12; Acts 1:2; Acts 1:5; Acts 1:8; Acts 1:16; Acts 2:4; Acts 2:33; Acts 2:38; Acts 3:14; Acts 3:21; Acts 4:8; Acts 4:25; Acts 4:27; Acts 4:30; Acts 4:31; Acts 5:3; Acts 5:32; Acts 6:5; Acts 6:13; Acts 7:33; Acts 7:51; Acts 7:55; Acts 8:15; Acts 8:17; Acts 8:19; Acts 9:13; Acts 9:17; Acts 9:31; Acts 9:32; Acts 9:41; Acts 10:22; Acts 10:38; Acts 10:44; Acts 10:45; Acts 10:47; Acts 11:15; Acts 11:16; Acts 11:24; Acts 13:2; Acts 13:4; Acts 13:9; Acts 13:52; Acts 15:8; Acts 15:28; Acts 16:6; Acts 19:2; Acts 19:6; Acts 20:23; Acts 20:28; Acts 21:11; Acts 21:28; Acts 26:10; Acts 28:25 QUESTION - What is the Immaculate Conception? ANSWER - Many people mistakenly believe that the Immaculate Conception refers to the conception of Jesus Christ. Jesus’ conception was most assuredly immaculate—that is, without the stain of sin—but the Immaculate Conception does not refer to Jesus at all. The Immaculate Conception is a doctrine of the Roman Catholic Church in regards to Mary, Jesus’ mother. The official statement of the doctrine reads, “The blessed Virgin Mary to have been, from the first instant of her conception, by a singular grace and privilege of Almighty God, in view of the merits of Christ Jesus the Savior of Mankind, preserved free from all stain of original sin” (Pope Pius IX, Ineffabilis Deus, December 1854). Essentially, the Immaculate Conception is the belief that Mary was protected from original sin, that Mary did not have a sin nature and was, in fact, sinless. Catholics celebrate the Feast of the Immaculate Conception of the Blessed Virgin Mary on December 8. Within Eastern Orthodoxy, December 9 is the date of the Feast of the Conception by St. Anne of the Most Holy Theotokos. (Anne is Mary’s mother, according to tradition.) The Eastern Church does not hold to the doctrine of the Immaculate Conception, although they do consider Mary “all-holy,” that is, she never committed a sin. The Immaculate Conception is not a virgin birth. Catholics believe Mary was conceived the normal way, but God made her immune from imputed or inherited sin. For as long as she’s been in existence, Mary has been free of sin. This allowed her to be the “second Eve” to give birth to the “second Adam” (see 1 Corinthians 15:45). Overshadowed by the Holy Spirit (Luke 1:35), Mary was a pure and holy “ark,” fit to carry the Son of God. As the ark of the Lord in Moses’ day carried the elements of the Old Covenant within it, so Mary carried the Author of the New Covenant within her. The Roman Catholic Church bases its teaching of the Immaculate Conception on tradition along with a couple passages of Scripture. One is Genesis 3:15, the protoevangelium. There, God speaks to the serpent: “I will put enmity between you and the woman, and between your offspring and hers.” Catholics point to the fact that the conflict between the serpent and the woman is equal to the conflict between the serpent and the woman’s Offspring, and they explain this by saying the woman (Mary) must be as equally sinless as her Offspring (Christ). The other passage cited by Catholics in support of the Immaculate Conception is Luke 1:28, “The angel went to her and said, ‘Greetings, you who are highly favored! The Lord is with you.’” The Greek word translated “highly favored” can be rendered “favored with grace”; thus, according to Catholic dogma, Mary had a superabundance of grace, rendering her sinless, and that’s why God chose her to bear His Son. The Roman Catholic Church argues that the Immaculate Conception is necessary because, without it, Jesus would have received His flesh from one who was herself a slave to the devil, whose works Jesus came to destroy (1 John 3:8). Mary, as the mother of the Redeemer, needed for her flesh to be free from the power of sin, and God gave her that privilege. From her time in the womb, Mary was sanctified because of her special role in bringing the Son of God incarnate into the world. One problem with the doctrine of the Immaculate Conception is that it is not taught in the Bible. Even Catholics admit that Scripture does not directly teach the Immaculate Conception. The Bible nowhere describes Mary as anything but an ordinary human female whom God chose to be the mother of the Lord Jesus Christ. Mary was undoubtedly a godly woman (Luke 1:28). Mary was surely a wonderful wife and mother. Jesus definitely loved and cherished His mother (John 19:27). But the Bible gives us no reason to believe that Mary was sinless. In fact, the Bible gives us every reason to believe that Jesus Christ is the only Person who was not “infected” by sin and never committed a sin (see Ecclesiastes 7:20; Romans 3:23; 2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5). The doctrine of the Immaculate Conception is neither biblical nor necessary. Jesus was miraculously conceived inside Mary, who was a virgin at the time. That is the biblical doctrine of the virgin birth. The Bible never hints that there was anything significant about Mary’s conception. Mary is not an exception to the Bible’s statement that “all have sinned” (Romans 3:23). Mary needed a Savior just like the rest of us (Luke 1:47). GotQuestions.org (Bolding added) See also Was Mary sinless? Was Mary without sin? Two Bethlehems Read: Luke 1:26-35 The power of the Highest will overshadow you. —Luke 1:35 The birth of Jesus Christ was unlike any other. Mary’s was an “other world” conception. The angel told her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you” (Luke 1:35). The child conceived in her was from outside our world. And it had to be so, because the boy born to Mary was Immanuel, “God with us” (Isaiah 7:14; Matthew 1:23). The baby born in Bethlehem was of heavenly origin. God had entered the earth in the form and nature of Mary’s little son. He came into the world from above, and His incarnation made possible our redemption. Now think about it. Our own new birth-our regeneration-comes from outside the world. Jesus said that we are born again “of the Spirit” (John 3:3,7-8). Our salvation is not from an earthly source, but from God Himself through Jesus by means of His Spirit. In a sense, then, our heart becomes a “Bethlehem stable,” a place where Jesus comes into the world. We open the door to Him by faith, and He is born in us by the blessed Holy Spirit. Blessed assurance, Jesus is mine! O what a foretaste of glory divine! Heir of salvation, purchase of God, Born of His Spirit, washed in His blood. -Crosby Christ was born here below that we might be born from above. Overshadowed Read: Luke 1:26-38 The Holy Spirit will come upon you, and the power of the Highest will overshadow you. —Luke 1:35 The assassination of US President John F. Kennedy stunned people around the globe 50 years ago today. The day after the shooting, an article in The Times (London) spoke of the reverberations being felt throughout world financial markets. It carried the headline, “All Other Events Overshadowed by US Tragedy.” There are times in our lives when a death, a tragedy, or a sudden turn of events eclipses everything else. It happened to an unmarried young woman who was told that she would become the mother of the promised Messiah, God’s Son (Luke 1:26-33). When she asked how this could happen, the angel Gabriel said, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you” (v.35). The impossibility in Mary’s life was overshadowed not by darkness but by the brightness of God’s glory and power. Her response continues to leave us in awe: “Let it be to me according to your word” (v.38). I’m overshadowed by His mighty love, Love eternal, changeless, pure, Overshadowed by His mighty love, Rest is mine, serene, secure. —Ironside In every situation, we are overshadowed by God’s mighty love and power. Luke 1:36 "And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month. AMP And listen! Your relative Elizabeth in her old age has also conceived a son, and this is now the sixth month with her who was called barren. Luke 1:24–26. Verse-by-Verse - Multiple Commentaries - Luke 1:36 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GABRIEL TELLS MARY OF ELIZABETH'S MIRACLE BABY And behold, (idou) even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month - Notice how Gabriel emphasizes the miraculous aspect of Elizabeth's pregnancy with two descriptions - in her old age and was called barren. Old women who were barren remained barren unless there was a miraculous intervention! Also the phrase called barren suggests that Elizabeth had endured derisive comments regarding her infertility (Elizabeth alludes to her disgrace before she conceived in Lk 1:25+)! It reminds me of the old (ugly) saying to "kick 'em when they're down!" (cf Hannah's rival in 1 Sa 1:6). MacArthur on your relative Elizabeth "Sungenis (relative) is a non-specific term for a kinswoman or female relative, and the exact relationship between Mary and Elizabeth is not spelled out. Luke’s record of her genealogy (Lk 3:23–38), Mary was a descendant of David (Lk 3:31) and through him of Judah (Lk 3:33). Elizabeth, on the other hand, was a descendant of Aaron (Luke 1:5), and through him of Levi (Num. 26:59). Hence Mary must have been related to Elizabeth through her mother." (See context in Luke Commentary) Now in her sixth month - At 6 months, Elizabeth would be "showing" (obviously pregnant). Seeing Elizabeth would be tantamount to witnessing a true miracle! What would this truth do to Mary's faith? Surely it would undergird it and/or increase it (cf Ro 10:17), because if God could miraculously give barren Elizabeth a son in her old age, nothing was too difficult for Him (which is what the angel actually says in the next verse)! (cf . Jer. 32:17+, Jer 32:27+; Matt. 19:26). Spurgeon - So was she (Mary) thus visited, and thus she believed with a wonderful faith, much too wonderful for me to describe in this place. But now let us see what Mary said when she went to visit her cousin Elisabeth. (Luke 1) Behold (2400) idou is an interjection calculated to arrest the reader's attention! It's as if the Holy Spirit is saying to Mary "Look at this!" "Don't miss this!" Behold is used 6 times by Luke in chapter 1 - Lk 1:20, 31, 36, 38, 44, 48. Mary would have been shocked, for she undoubtedly thought Elizabeth was still barren and past childbearing age! Two miraculous conceptions - one in old age, the other in a virgin! Conceived (4815) see note above on sullambano Lu 1:24, 31,36 2:21 5:7,v9 22:54 Barren (4723)(steira from stereos = firm, solid. It gives us English sterile) means on incapable of bearing a child. Infertile. Not having borne children or not capable of doing do, and often attributed to divine action. The most famous OT use is "Sarai was barren; she had no child." (Ge 11:30) Used 5x - barren(3), barren woman(1) .Lk. 1:7; Lk. 1:36; Lk. 23:29; Gal. 4:27. Septuagint uses - Gen. 11:30; Gen. 25:21; Gen. 29:31; Exod. 23:26; Deut. 7:14; Jdg. 13:2; Jdg. 13:3; 1 Sam. 2:5; Job 24:21; Ps. 113:9; Isa. 54:1; Isa. 66:9 Luke 1:37 "For nothing will be impossible with God." Greek hoti ouk (absolutely nothing) adunatesei (3SFAI) para tou theou pan rhema AMP For with God nothing is ever impossible and no word from God shall be without power or impossible of fulfillment. CSB For nothing will be impossible with God." ESV For nothing will be impossible with God." KJV For with God nothing shall be impossible. NET For nothing will be impossible with God." NIV For nothing is impossible with God." NLT For nothing is impossible with God. " YLT because nothing shall be impossible with God.' with. Luke 18:27. Ge. 18:14. Nu. 11:23. Job 13:2. Je. 32:17, 27. Zec. 8:6. Mat. 19:26. Mark 10:27. Phi. 3:21. Verse-by-Verse - Multiple Commentaries - Luke 1:37 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries THE GOD OF THE IMPOSSIBLE! Beloved, whatever you are dealing with, this is still the immutable character of our great God! Mary knew full well that her becoming pregnant without human relations was unheard of and in fact impossible. Gabriel jumps in immediately to help allay any doubts that may have been rising up in her heart and mind. For (hoti) is a term of explanation? Who made this statement? Gabriel who stands in the presence of the Lord! He should be able to make this bold statement. What is Gabriel explaining? He has just revealed to Mary she "will conceive in (her) womb, and bear a son, and (she) shall name Him Jesus," described His character and explained how this would transpire. (Lk 1:31-35). One of the greatest miracles in eternity has just been relayed from God to Mary. And Gabriel adds that another birth miracle had already occurred in Mary's relative Elizabeth. Now Gabriel explains why these miracles will occur. Nothing will be impossible with God - Nothing (ouk = absolutely nothing) means "no exceptions" (including 2 miraculous births). In other words these miracles are not a problem for God. Mary can be confident that what God promised through Gabriel would definitely transpire. This divine/angelic assurance would have strengthened her faith. And we can see from her response in Lk 1:38 she received this assurance. More literally the Greek text reads "No word (rhema) of God can fail." I love the old ASV translation "For no word (rhema) from God shall be void of power (adunateo) ." Amen or oh my! This is great news and should motivate us to read, memorize and claim by faith the manifold "precious and magnificent promises" of God (2 Pe 1:4+) which He has granted to us as His beloved children!

Lucas 1

Spurgeon has a sermon on genuine belief - John 8:30-32 Believing On Jesus, And Its Counterfeits Matthew

Lucas 1

Spurgeon adds this note on praise continually in my mouth - His praise shall continually be in my mouth, not in my heart merely, but in my mouth too. Our thankfulness is not to be a dumb thing; it should be one of the daughters of music. Our tongue is our glory, and it ought to reveal the glory of God. What a blessed mouthful is God's praise! How sweet, how purifying, how perfuming! If men's mouths were always thus filled, there would be no repining against God, or slander of neighbours. If we continually rolled this dainty morsel under our tongue, the bitterness of daily affliction would be swallowed up in joy. God deserves blessing with the heart, and extolling with the mouth--good thoughts in the closet, and good words in the world. As Ralph Earle explains "Mary's song is called the Magnificat because the first word of it in Latin is magnificat, "magnifies" (the verb is usually first in a Latin sentence). In the Greek also the verb comes first here: megalunei, "makes great." Constable has some interesting introductory comments - This “Magnificat” has strong connections with Hannah’s prayer of thanksgiving in 1 Samuel 2:1–10. However it also alludes to at least 12 other Old Testament passages. Mary’s familiarity with the Old Testament shows her love for God and His Word. A striking feature of this poem is the fact that Mary viewed God as overthrowing established authorities (v. 52). This would have been of special interest to Luke’s original readers. She viewed herself as occupying an important role in the history of salvation (v. 48). Ray Pritchard outlines Mary's "Psalm of Praise" in Luke 1:46-55 as follows: Luke 1:46-50 - Mary gives here personal reasons for her praise - "Mary is reflecting on what it means to her to be chosen to bear the Messiah. She is praising God for his great mercy to her personally. Her words are personal and her point of view is turned inward." (Ray Pritchard) Luke 1:51-55 - Mary gives Israel's reasons for her praise - "Mary seems to fade from view; she is praising God for the effects the coming of Christ will have on the world. Her point of view is outward and her words are global in their scope. Finally, we can observe the two stanzas by noting that each one ends with a reference to God’s mercy (Lk 1:50, 54)." There is similarity to Hannah's song of praise HANNAH'S SONG (It is a beautiful, powerful song worth taking the time to read) - Then Hannah prayed and said, “My heart exults in the LORD; My horn is exalted in the LORD, My mouth speaks boldly against my enemies, Because I rejoice in Your salvation. (Lxx = soteria) 2 “There is no one holy like the LORD, Indeed, there is no one besides You, Nor is there any rock like our God. 3 “Boast no more so very proudly, Do not let arrogance come out of your mouth; For the LORD is a God of knowledge, And with Him actions are weighed. 4 “The bows of the mighty are shattered, But the feeble gird on strength. 5 “Those who were full hire themselves out for bread, But those who were hungry cease to hunger. Even the barren gives birth to seven, But she who has many children languishes. 6 “The LORD kills and makes alive; He brings down to Sheol and raises up. 7 “The LORD makes poor and rich; He brings low, He also exalts. 8 “He raises the poor from the dust, He lifts the needy from the ash heap To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world on them. 9 “He keeps the feet of His godly ones, But the wicked ones are silenced in darkness; For not by might shall a man prevail. 10 “Those who contend with the LORD will be shattered; Against them He will thunder in the heavens, The LORD will judge the ends of the earth; And He will give strength to His king, And will exalt the horn of His anointed *(HEBREW = mashiach; LXX = Christos = CLEARLY A MESSIANIC PROPHECY).” (1 Sa 2:1-10) Soul (5590)(psuche) or psyche from psucho = to breathe, blow, English = psychology, "study of the soul") is the breath, then that which breathes, the individual, animated creature. Richard Watson says the soul is "that immortal, immaterial, active substance or principle in man, whereby he perceives, remembers, reasons, and wills" and in Mary's case sings praise to the Lord! Gotquestions summarizes Soul - "Simply stated, the human soul is the part of a person that is not physical. It is the part of every human being that lasts eternally after the body experiences death. Ge 35:18 describes the death of Rachel, Jacob’s wife, saying she named her son “as her soul was departing.” From this we know that the soul is different from the body and that it continues to live after physical death. The human soul is central to the personhood of a human being. As George MacDonald said, “You don’t have a soul. You are a Soul. You have a body.” In other words, personhood is not based on having a body. (See the full article What is the human soul?) Baker Evangelical Dictionary Soul Holman Bible Dictionary Soul Hastings' Dictionary of the Bible Soul Hastings' Dictionary of the NT Soul Soul Vines' Expository Dictionary Soul International Standard Bible Encyclopedia Soul Kitto Biblical Cyclopedia Soul McClintock and Strong's Bible Encyclopedia Human Soul Exalts (3170)(megaluno from megas - great) to make or declare great. Of course we don't make God great, but declare that He is great! In the literal sense it means to physically enlarge (as the tassels of one's garment - Mt 23:5) It can mean to show great mercy to someone or to do him great kindness as below in Lk 1:58+. Most commonly in the NT megaluno means to magnify or praise (Luke 1:46; Acts 5:13; Acts 10:46; 19:17; 2 Cor. 10:15; Phil. 1:20; Sept.: 2 Sam. 7:26; Ps. 34:3; 69:31).To cause something or someone in this case to be held in great esteem. Megaluno - 8x in 8v- Usage: displayed...great(1), enlarged(1), exalted(1), exalting(1), exalts(1), held...in high esteem(1), high esteem(1), lengthen(1), magnified(1). Matthew 23:5 “But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels [of their garments. Luke 1:46 And Mary said: “My soul exalts the Lord, 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. Acts 5:13+ But none of the rest dared to associate with them; however, the people held them in high esteem. Acts 10:46+ For they were hearing them speaking with tongues and exalting God. Then Peter answered, Acts 19:17+ This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified. 2 Corinthians 10:15 not boasting beyond [our] measure, [that is,] in other men’s labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you, Philippians 1:20+ according to my earnest expectation and hope, that I will not be put to shame in anything, but [that] with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. Megaluno - 70x in the Septuagint (Lxx) - Note prominence of in the Psalms which is fitting for here in Luke 1:46 it introduces Mary's "Psalm of Praise." - Gen. 12:2; Gen. 19:19; Gen. 43:34; Num. 15:3; Num. 15:8; 1 Sam. 2:21; 1 Sam. 2:26; 1 Sam. 3:19; 1 Sam. 12:24; 1 Sam. 26:24; 2 Sam. 5:10; 2 Sam. 7:22; 2 Sam. 7:26; 2 Sam. 22:51; 1 Ki. 1:37; 1 Ki. 1:47; 1 Ki. 10:23; 1 Chr. 11:9; 1 Chr. 29:12; 1 Chr. 29:25; 2 Chr. 1:1; 2 Chr. 9:22; Ezr. 9:6; Job 7:17; Job 19:5; Ps. 12:4; Ps. 18:50; Ps. 20:5; Ps. 20:7; Ps. 34:3; Ps. 35:27; Ps. 40:16; Ps. 41:9; Ps. 57:10; Ps. 69:30; Ps. 70:4; Ps. 92:5; Ps. 104:1; Ps. 104:24; Ps. 126:2; Ps. 126:3; Ps. 138:2; Prov. 8:16; Eccl. 1:16; Eccl. 2:4; Eccl. 2:9; Isa. 42:21; Jer. 5:27; Jer. 31:13; Jer. 48:26; Jer. 48:42; Lam. 1:9; Lam. 2:13; Lam. 4:6; Ezek. 9:9; Ezek. 16:7; Ezek. 24:9; Ezek. 38:23; Dan. 2:48; Joel 2:20; Joel 2:21; Amos 8:5; Mic. 1:10; Mic. 5:4; Zeph. 2:8; Zeph. 2:10; Zech. 12:7; Zech. 12:11; Mal. 1:5; Representative uses of megaluno in the Septuagint (Lxx) - Genesis 12:2 And I will make you a great nation, And I will bless you, And make your name great; (Lxx = megaluno) And so you shall be a blessing; Psalm 20:7 Some boast in chariots and some in horses, But we will boast (Lxx = megaluno - we will glory in, exalt in) in the name of the LORD, our God. (Psa 20:7 NAU) Psalms 34:3 O magnify (Lxx = megaluno - aorist imperative - command to magnify Jehovah) the LORD with me, And let us exalt His name together. Psalm 35:27 Let them shout for joy and rejoice, who favor my vindication; And let them say continually, "The LORD be magnified (Lxx = megaluno - aorist imperative - command to magnify Jehovah), Who delights in the prosperity of His servant." Lord (master, owner)(2962)(kurios from kuros = might or power) means that God is the supreme One, the One Who is sovereign over everything and everyone and Who therefore possesses absolute authority, absolute ownership and uncontested power. In short there is no equal to Kurios! This truth should either encourage you (believer) or frighten you (unbeliever)! There is no middle ground with His Lordship! We do not make Jesus Lord as I sometimes hear! No, He is Lord and His Lordship is inseparable from His role as Savior and Redeemer. Now even though I equate Lord here with Jesus, there is clearly some ambiguity in the use and it could justifiably be seen as identifying the Father or the Son. Certainly the Father is described elsewhere as Savior (cf. Titus 1:4; 2:13; 3:6). Norman Geisler - When Critics Ask - LUKE 1:46—Was Mary born sinless as Roman Catholics claim? PROBLEM: Roman Catholics claim that Mary the mother of Jesus was immaculately conceived (i.e., conceived without sin). However, with the exception of Christ, the Bible asserts that every human being is born in sin (Ps. 51:5; Rom. 5:12). Was Mary immaculately conceived? SOLUTION: Mary the mother of Jesus was the most blessed among women (see comments on Luke 1:28ff). However, she was not sinless, and the Bible makes this clear in many ways. First, David declared for all human beings, “Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Ps. 51:5). Second, Paul affirmed that every human born of natural parents since Adam’s time sinned in Adam, for “through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned [in Adam]” (Rom. 5:12). Third, there is absolutely no trace anywhere in the Bible that Mary was an exception to the rule that “all have sinned and fall short of the glory of God” (Rom. 3:23). In Christ’s case, however, it points out repeatedly that He was human, yet without sin (2 Cor. 5:21; Heb. 4:15; 1 Peter 3:18; 1 John 3:3). Finally, Mary proclaimed her own sinfulness when she confessed, “my spirit has rejoiced in God my Savior” (Luke 1:46). Like everyone else, Mary too needed a Savior. Spurgeon's comment on Psalm 103:1 - Bless the Lord o my soul - Soul music is the very soul of music. The Psalmist strikes the best keynote when he begins with stirring up his inmost self to magnify the Lord. He soliloquizes, holds self-communion and exhorts himself, as though he felt that dullness would all too soon steal over his faculties, as, indeed, it will over us all, unless we are diligently on the watch. Jehovah is worthy to be praised by us in that highest style of adoration which is intended by the term bless "All thy works praise thee, O God, but thy saints shall bless thee." Our very life and essential self should be engrossed with this delightful service, and each one of us should arouse his own heart to the engagement. Let others forbear if they can: "Bless the Lord, O MY soul." Let others murmur, but do thou bless. Let others bless themselves and their idols, but do thou bless the LORD. Let others use only their tongues, but as for me I will cry, "Bless the Lord, O my soul." And all that is within me, bless his holy name. Many are our faculties, emotions, and capacities, but God has given them all to us, and they ought all to join in chorus to his praise. Half-hearted, ill-conceived, unintelligent praises are not such as we should render to our loving Lord. If the law of justice demanded all our heart and soul and mind for the Creator, much more may the law of gratitude put in a comprehensive claim for the homage of our whole being to the God of grace. It is instructive to note how the Psalmist dwells upon the holy name of God, as if his holiness were dearest to him; or, perhaps, because the holiness or wholeness of God was to his mind the grandest motive for rendering to him the homage of his nature in its wholeness. Babes may praise the divine goodness, but fathers in grace magnify his holiness. By the name we understand the revealed character of God, and assuredly those songs which are suggested, not by our fallible reasoning and imperfect observation, but by unerring inspiration, should more than any others arouse all our consecrated powers. William

Lucas 1

Spurgeon - the hungry soul He has filled with what is good. As for thirst he gives satisfaction, so for hunger he supplies filling. In both cases the need is more than met, there is an abundance in the supply which is well worthy of notice: the Lord does nothing in a niggardly fashion; satisfying and filling are his peculiar modes of treating his guests; none who come under the Lord's providing ever complain of short commons. Nor does he fill the hungry with common fare, but with goodness itself. It is not so much good, as the essence of goodness which he bestows on needy suppliants. Shall man be thus royally supplied and return no praise for the largeness of love? It must not be so. We will even now give thanks with all the redeemed church, and pray for the time when the whole earth shall be filled with his glory. HE HAS FILLED (empiplemi) THE HUNGRY (peinao) WITH GOOD THINGS (agathos) - Jesus will fill the hungry with a sufficient quantity and this applies literally but more important figuratively. Yes, Jesus provides literal bread (I think of the story of George Muller's orphan's who had no food for breakfast until Muller prayed and God immediately answered - see illustration below). But ultimately Jesus provides for man's greatest need which is spiritual "bread" for He Himself is the "manna" that came down from Heaven (Jn 6:35+) and His Word is the daily bread we must take in in order to live spiritually (Mt 4:4, Lk 4:4+). Indeed, ultimately is the only "bread" that will satisfy our soul is the "Bread of Life" (cf Ps 42:1-2+)! Jesus promised "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (chortazo)." (Mt 5:6+, cf Lk 6:21+) Are you hungry? ILLUSTRATION OF JESUS FILLING THE HUNGRY - George Muller records the following in his journal - "One morning, all the plates and cups and bowls on the table were empty. There was no food in the larder and no money to buy food. The children (IN THE ORPHANAGE) were standing, waiting for their morning meal, when Müller said, “Children, you know we must be in time for school.” Then lifting up his hands he prayed, “Dear Father, we thank Thee for what Thou art going to give us to eat.” There was a knock at the door. The baker stood there, and said, “Mr. Müller, I couldn’t sleep last night. Somehow I felt you didn’t have bread for breakfast, and the Lord wanted me to send you some. So I got up at 2 a.m. and baked some fresh bread, and have brought it.” Mr. Müller thanked the baker, and no sooner had he left, when there was a second knock at the door. It was the milkman. He announced that his milk cart had broken down right in front of the orphanage, and he would like to give the children his cans of fresh milk so he could empty his wagon and repair it." He has filled (empiplemi) the hungry looks forward to later events in Luke's Gospel such as Jesus feeding the five thousand (Luke 9:10–17+) and the breaking of bread at the Lord’s Supper (Lk 22:14–20+ especially Lk 22:19+; Lk 24:13–35+; Acts 2:42, 46+; Acts 20:7, 11+). Here in Luke 1:53 empiplemi is used metaphorically meaning that Jesus (and He Alone) satisfies the deepest needs of our hungry souls. Jesus satisfies all who come to Him with hungry hearts because He is the "Bread of Life" (Jn 6:35+). There is no better "soul food" than Jesus! God please grant that Jesus would be the sole satisfaction of our souls now and forever! Amen. An amazing passage that seems to describe the Lord Jesus serving us in the future is found in Luke 12 “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. (Lk 12:37+) Spurgeon - This is a wonderful passage. Christ has already had one turn as a servitor. He was Master and Lord, yet he washed his disciples’ feet; but he says that, if we are watchful and faithful, if we truly serve him, the day shall come when, in all his robes of glory, he shall gird himself, and serve us. I never read this verse without wondering at the marvelous condescension of our Lord. Even in the day of his appearing in glory, his thoughts will be more about his people than about himself: “He shall gird himself, and make them to sit down to meat, and will come forth and serve them.” In a partial fulfillment to Mary's prophecy Jesus declared “Blessed are you who hunger (peinao) now, for you shall be satisfied....(25) “Woe to you who are well-fed now, for you shall be hungry (peinao) (COMPARE "sent away the rich empty-handed")." (Luke 6:21; 25+) And in John 6:35+ "Jesus said to them, “I am the bread of life; he who comes to Me will not hunger (peinao), and he who believes in Me will never thirst." Mary's prophecy is ultimately consummated in the Revelation of Jesus Christ where John records the wonderful description of our future state of full satisfaction... For this reason, they (Saints from Great Tribulation [Rev 7:14+] but ultimately all the redeemed of Christ) are before the throne of God; and they serve Him day and night in His temple; and He Who sits on the throne will spread His tabernacle over them. They will hunger (peinao) no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; 17 (WHY NO MORE HUNGER OR THIRST?) for the Lamb in the center of the throne will be their Shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.” (Rev 7:15-17+) AND ALL GOD'S CHILDREN SHOUT "HALLELUJAH! THANK YOU JESUS OUR LORD! AMEN! And sent away (exapostello) the rich (plouteo) empty-handed (kenos) - Why? Because the rich did not want the "bread" that Jesus offered (cf Jn 6:61, 66, John 4:32+). They trusted in their wealth, and were like the church at Laodicea Jesus declaring... ‘So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth (THAT IS CERTAINLY A FORM OF SENDING AWAY THE RICH "EMPTY-HANDED"!. 17 ‘Because you say, “I am rich (plouteo = EARTHLY "RICHES" - SAME WORD USED HERE IN Lk 1:53), and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich (plouteo - HERE SPEAKING OF SPIRITUAL RICHES FOUND ONLY IN JESUS!), and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.(Rev 3:16-18+) In Luke's Gospel we see a number of allusions to "sending away" the rich empty-handed... But woe to you who are rich, for you are receiving your comfort in full. 25 “Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. (Lk 6:24-25+) Someone in the crowd said to Him, “Teacher, tell my brother to divide the family inheritance with me.” 14 But He said to him, “Man, who appointed Me a judge or arbitrator over you?” 15 Then He said to them, “Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” 16 And He told them a parable, saying, “The land of a rich man was very productive. 17 “And he began reasoning to himself, saying, ‘What shall I do, since I have no place to store my crops?’ 18 “Then he said, ‘This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 ‘And I will say to my soul, “Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry.”’ 20 “But God said to him, ‘You fool! This very night your soul is required of you (SENDING AWAY THE RICH EMPTY-HANDED!); and now who will own what you have prepared?’ 21 “So is the man who stores up treasure for himself, and is not rich toward God.” (Lk 12:13–21+) “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. 20 “And a poor man named Lazarus was laid at his gate, covered with sores, 21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. 22 “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried (EMPTY-HANDED). 23 “In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. 24 “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ 25 “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. (Lk 16:19-25+) And He looked up and saw the rich putting their gifts into the treasury. 2 And He saw a poor widow putting in two small copper coins. 3 And He said, “Truly I say to you, this poor widow put in more than all of them; 4 for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on.” (Lk 21:1–4+) He has filled (present tense)(1705)(empiplemi from en = in + pímplemi = to fill) means to fill in (or up) and so to make full and was used literally after they ate of the loaves and fishes in John 6:12+. At Lystra after healing a lame man and being acclaimed a god, Paul sought to draw attention to God declaring that God "did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying (empiplemi) your hearts with food and gladness.” (Acts 14:17+). Here are 2 uses of empiplemi in the Septuagint (Lxx). Note especially in Jeremiah 31:14 what truly satisfies the hungry soul! Ps 107:9 For He has satisfied (Lxx = empiplemi) the thirsty soul, And the hungry soul He has filled with what is good. Jeremiah 31:14+ “I will fill the soul of the priests with abundance, and My people (Israel) will be satisfied (Lxx = empiplemi) with My goodness,” declares the LORD. Comment - When will Jeremiah's prophecy be fulfilled for Israel? When Jesus returns to bring an end to the Time of Jacob's distress! The hungry (a verb in present tense = continually hungry) (3983)(peinao from peín = hunger) means to feel the pangs of lack of food. The majority of the NT uses speak of literal hunger. Jesus elevated feeding the hungry to high level in His teaching in Mt 25:35, 37, 42, 44. The figurative use as in Mt 5:6+ signifies to have strong desire to attain some goal with the implication of an existing lack. In summary, peinao may refer to hunger for earthly produce (eg. Lazarus hungering for crumbs - Lk 16:19-31+) or to an intense desire for spiritual nourishment which is also necessary for the continuance of life. Peinao in Luke - Lk. 1:53; Lk. 4:2; Lk. 6:3; Lk. 6:21; Lk. 6:25; Good (18) agathos means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Agathos in Luke and Acts - Lk. 1:53; Lk. 6:45; Lk. 8:8; Lk. 8:15; Lk. 10:42; Lk. 11:13; Lk. 12:18; Lk. 12:19; Lk. 16:25; Lk. 18:18; Lk. 18:19; Lk. 19:17; Lk. 23:50 Acts 9:36; Acts 11:24; Acts 23:1 Sent away (1821)(exapostello from ek = out, forth + apostéllo = send away or forth) means to send away or forth out of the place where one is. In some contexts as here in Lk 1:53 it means to remove someone or dismiss them. It is used this way in a parable by Jesus and gives us an interesting paradoxical parallel in that sent away and empty-handed are paired in that passage as they are here in Luke 1:53. The paradox is that the owners (the Jews) threw out the prophets and then threw out the heir (Jesus) and ultimately killed Him, so that the vineyard was taken away from them (Romans destroyed Temple in 70AD), and they ended up empty-handed just as described in Luke 1:53! At the harvest time he sent a slave to the vine-growers, so that they would give him some of the produce of the vineyard; but the vine-growers beat him and sent him away (exapostello) empty-handed (same word kenos). 11 “And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away (exapostello) empty-handed (same word kenos). (Lk 20:10, 11+ Read the complete parable Lk 20:9-16+) Exapostello - 13 uses - Lk. 1:53; Lk. 20:10; Lk. 20:11; Lk. 24:49; Acts 7:12; Acts 9:30; Acts 11:22; Acts 12:11; Acts 13:26; Acts 17:14; Acts 22:21; Gal. 4:4; Gal. 4:6 The rich (4147)(plouteo from ploutos = wealth) means to be or to become wealthy, to be increased with goods. Jesus uses this same word warning of the fleeting value of earthly riches versus eternal riches in Luke 12:21+ “So is the man who stores up treasure for himself, and is not rich toward God.” Paul warned that "those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction." (1 Ti 6:9+) Bock wrote that "Luke wrote more on the topic of wealth than any other New Testament writer." Plouteo is used 12x in 12v: Lk. 1:53; Lk. 12:21; Ro 10:12; 1 Co. 4:8; 2 Co. 8:9; 1 Ti 6:9; 1 Tim. 6:18; Rev. 3:17; Rev. 3:18; Rev. 18:3; Rev. 18:15; Rev. 18:19 Empty-handed (2756)(kenos) means literally to be without something material and thus means empty or without content. It was used with this literal meaning (as in Mk 12:3 "they took him and beat him and sent him away empty handed" - see Luke's version above). More often kenos is used figuratively referring to things that lack effectiveness and thus are futile, useless, of no purpose or without result. Kenos is used to refer to endeavors, labors, acts, which result in nothing and thus are vain, fruitless, without effect and will not succeed as described. In Acts 4:25+ the companions of the apostles who had just been released by the Jewish religious leaders asked ‘WHY DID THE GENTILES RAGE, AND THE PEOPLES DEVISE FUTILE (kenos) THINGS?" Kenos can refer to being devoid of intellectual, moral, or spiritual value. For example Paul speaking of the value of God's grace declares "But by the grace of God I am what I am, and His grace toward me did not prove vain (kenos); but I labored even more than all of them, yet not I, but the grace of God with me." (1 Cor 15:10+) Kenos - all 16 uses - Mk. 12:3; Lk. 1:53; Lk. 20:10; Lk. 20:11; Acts 4:25; 1 Co. 15:10; 1 Co. 15:14; 1 Co. 15:58; 2 Co. 6:1; Gal. 2:2; Eph. 5:6; Phil. 2:16; Col. 2:8; 1 Thess. 2:1; 1 Thess. 3:5; Jas. 2:20 Poor Rich People - Martin Luther once observed, "Riches are the least worthy gifts which God can give a man. What are they to God's Word, to bodily gifts: such as beauty and health; or to the gifts of the mind, such as understanding, skill, and wisdom? Or what are they compared to spiritual treasures? Yet men toil for wealth day and night, and take no rest. Therefore God commonly gives riches to foolish people, to whom He gives nothing else!" The children of a certain family, during a period of prosperity, were constantly left in the nursery in the care of servants. At length a depression came, the servants had to be discharged, and the parents once again cared for their little ones. One evening when the father returned home after a day filled with business worries, his little girl climbed up on his lap and, twining her soft, childish arms around his neck, said, "Papa, don't get rich again. You didn't come into the nursery when you were rich; but now we can be around you and get on your knee and kiss you. Please, please, don't get rich again, Papa!" The father suddenly realized how empty his life had been when he was busy making money but neglecting his family. He saw how he had actually been squandering his God-given time which should have been devoted to higher goals, and abiding values. Carve your name high above shifting sands, On rocks that defy decay; All that you'll hold in your poor, dead hand Is that which you've given away! —Anon. The real measure of our wealth is how much we would be worth if we lost our money! Don’t Pray for a Life of Convenience - Thanking God for the good things He has given us comes pretty easy. But thanking Him for an enduring “inconvenience” can be difficult. Moira MacLachlan (a pen name) experienced a shattering, life-altering event when she was raped and became pregnant. Because of her decision to raise the child, there would be a daily reminder of this violent disruption of life. Luke 1:54 "He has given help to Israel His servant, In remembrance of His mercy, Luke 1:70–75. Ps. 98:3. Is. 44:21; 46:3, 4; 49:14–16; 54:6–10; 63:7–16. Je. 31:3, 20; 33:24–26. Mi. 7:20. Zep. 3:14–20. Zec. 9:9–11. Verse-by-Verse - Multiple Commentaries - Luke 1:54 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GOD GIVES HELP TO ISRAEL He has given help (antilambano) to Israel His servant (pais) - What does this mean? Again He refers to the unborn Jesus, and the past tense of has given indicates the help He will give to Israel in the future is so sure that it can be spoken of as a completed act. But how does Jesus give help to Israel? He gives help because His coming as Redeemer is fulfillment of the Abrahamic Covenant made with Abraham ("the promises were spoken to Abraham and to his Seed....and to your seed," that is, Christ." Gal 3:16+), then with Isaac and then reaffirmed with Jacob (Israel). He gives help to Israel today for the faithful remnant of Israel, those Jews who believe in Jesus and receive the ultimate help of salvation. And finally Jesus will give help to Israel in the future as Paul describes in Romans 11 declaring For I do not want you, brethren, to be uninformed of this mystery–so that you will not be wise in your own estimation–that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26 and so all Israel will be saved; (See notes on Zechariah 12:10-14+, Zech 13:1+ and Zech 13:8-9+) just as it is written, “THE DELIVERER (JESUS) WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” (See Isaiah 63:1-3+) 27 THIS IS MY COVENANT (see Jer 31:31-34+) WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Ro 11:25-27+)

Lucas 1

Spurgeon - The Interpreter's Bible - The person chosen to be the mother of the Lord Jesus was a lowly maid, but she was also a godly woman of no mean ability of mind, for her song is written in the highest style of poetry. To the humble and devout the visitations of the Holy Spirit are granted. The manner in which the angel saluted Mary was highly honourable to her, but affords no ground for the superstitious reverence of the Papists, for “he saluted her as a saint, and did not pray to her as a goddess.” Mary confessed herself a sinner needing salvation, for she rejoiced in God her Saviour; it never entered into her mind to claim the homage of mankind. It is a great blessing that in answer to earnest prayer the Holy Spirit will come into our hearts, and make us sing as joyfully as Mary did. Christ will dwell in our hearts by faith, and we shall be numbered with those favoured ones of whom Jesus said, “The same is my brother, and sister, and mother.” My soul doth magnify the Lord, My spirit doth rejoice; To thee my Saviour and my God I lift my joyful voice. Down from above the blessèd dove Is come into my breast, To witness thine eternal love, And give my spirit rest. Hark, the glad sound, the Saviour comes, The Saviour promised long! Let every heart prepare a throne, And every voice a song. Our glad hosannas, Prince of Peace, Thy welcome shall proclaim; And heaven’s eternal arches ring With thy beloved name. Luke 1:55 As He spoke to our fathers, To Abraham and his descendants forever." Ge. 12:3; 17:19; 22:18; 26:4; 28:14. Ps. 105:6–10; 132:11–17. Ro. 11:28, 29. Ga. 3:16, 17. Verse-by-Verse - Multiple Commentaries - Luke 1:55 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries AN EVERLASTING COVENANT As He spoke to our fathers Abraham and his descendants forever (aion) - God literally spoke to Abraham, Isaac and Jacob. These are the "fathers" or the patriarchs of Israel. And this is a reference to the everlasting, unconditional covenant God cut with Abraham and his seed. God's covenant promise to Abraham: Gen 12:3+ And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth shall be blessed." Gen 15:17-20+ It came about when the sun had set, that it was very dark, and behold, there appeared a smoking oven and a flaming torch which passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates: 19 the Kenite and the Kenizzite and the Kadmonite 20and the Hittite and the Perizzite and the Rephaim 21 and the Amorite and the Canaanite and the Girgashite and the Jebusite.” (cf similar promise of land in Ge 17:8) Comment - This is a literal promise of literal land to the literal nation of Israel and will not be fulfilled until the Messianic Kingdom. This promise is not made to the Church, but clearly the church will enjoy and share in the benefits and blessings of this promise throughout the 1000 year Millennial reign of Christ. For example, in a prophecy in Ezekiel, Jehovah promises the nation of Israel "You will live in THE LAND that I gave to your forefathers (WHEN? Ge 15:17-20. WHO? ABRAHAM, ISAAC, JACOB); so you will be My people, and I will be your God." (Ezekiel 36:28+) Gen 17:19 But God said, "No, but Sarah your wife shall bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him. Gen 22:18 "And in your Seed (= CHRIST - Gal 3:16+) all the nations of the earth shall be blessed, because you have obeyed My voice." And his descendants = God's covenant promise to Abraham's son Isaac: Gen 26:4 "And I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; (Note Isaac's blessing on Jacob in Ge 28:4 that he might "possess THE LAND of your sojournings, which God gave to Abraham.”) And his descendants = God's covenant promise to Isaac's son Jacob Gen 28:13-14 And behold, the LORD stood above it and said, “I am the LORD, the God of your father Abraham and the God of Isaac; THE LAND on which you lie, I will give it to you and to your descendants (THE CHURCH IS NEVER SAID TO BE A DESCENDANT OF JACOB!). "Your descendants shall also be like the dust of the earth, and you shall spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. Gen 35:10-12 God said to him, “Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name.” Thus He called him Israel. 11 God also said to him, “I am God Almighty; Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall come forth from you. 12 “THE LAND which I gave to Abraham and Isaac, I will give it to you, And I will give the land to your descendants after you (WHO ARE JACOB'S DESCENDANTS? JEWS BUT ULTIMATELY ONLY THOSE WHO BELIEVE IN MESSIAH WILL INHERIT THESE PROMISES! THIS LAND PROMISE IS NOT GIVEN TO THE CHURCH IF THIS PASSAGE IS READ LITERALLY! cf Dt 1:8).” Comment - Beloved could God have been any clearer? To whom did He give THE LAND? To a man whose name He changed from Jacob to Israel (NAME CHANGES WERE CHARACTERISTIC OF MAKING COVENANTS) Related Resources: Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New Forever (165)(aion) is the idiom "eis ton aiona" is more literally "to the age" meaning to the end of the age or forever. The promises God made to the nation of Israel will endure unto the end of this present age and forever and ever. Amen! (So be it!) Luke 1:56 And Mary stayed with her about three months, and then returned to her home. Verse-by-Verse - Multiple Commentaries - Luke 1:56 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries MARY SOJOURNS THREE MONTHS And Mary stayed (meno) with her about three months - Why did Mary stay 3 months? We know that travel was not easy so that long visits were common in the ancient world. Luke's timing is often given as an approximation as in this case. My wife (we had 4 children) used to complain that the baby was moving around a lot. Well, imagine Elizabeth filled with a Spirit filled baby! One has to wonder if John was jumping around filled with the Spirit for 3 months because he was in the presence of the Messiah in Mary? Recall that in Lk 1:36 (cf Lk 1:26) Elizabeth had apparently been pregnant 6 months and now with 3 months this would have been very near the time of John’s birth. Jamieson comments "What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women—the one but the honored pioneer of the other—have made the world new." (Luke 1) Then returned to her home - It is difficult to state with certainty, but Mary probably stayed with Elizabeth until John was born (but we cannot be dogmatic). To her hometown Nazareth (Luke 1:26+), not to Joseph's house because they apparently were still betrothed and not formally married. Certainly Mary's tummy would have begun to show signs of baby Jesus' growth, and you can imagine the shock of Joseph. So shocked was he that God had to send an angel to avert a divorce disaster! Matthew records the sequence of events which took place after Mary returned to Nazareth... Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed (mnesteuo - cf Lk 1:27+) to Joseph, before they came together she was found to be with child by the Holy Spirit. 19 And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly (divorce her privately). 20 But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21 “She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” 22 Now all this took place to fulfill what was spoken by the Lord through the prophet: 23 “BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” which translated means, “GOD WITH US.” 24 And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife (I.E., HE TOOK HER INTO HIS HOME), 25 but (HE DID NOT CONSUMMATE THE MARRIAGE BUT INSTEAD) kept her a virgin until she gave birth to a Son; and he called His name Jesus.(Mt 1:18-25).

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Spurgeon - This is a very beautiful way of stating the case, “The Lord had shewed great mercy upon her.” Family events should be looked at in this light, and made the occasion of pious thanksgiving.) (Luke 1)

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Spurgeon - The dumb man in a moment not only spake, but sang for very joy. The Lord is a God of wonders. (Luke 1) Opened (455)(anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. In this passage it is used literally open Zacharias' mouth that he might begin to speak (cf Jesus in Mt 5:2). Figuratively it means to open one's eyes spiritually causing them to see into the unseen world (Acts 26:18+, 2 Cor 4:18+). The next two uses of anoigo by Luke are interesting - "heaven was opened" (Lk. 3:21), "He opened the book " (Lk. 4:17). There is an interesting parallel in Acts when the Spirit came, filled the believers, and they began to praise God - "they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance...speaking of the mighty deeds of God." (Acts 2:4, 11+) This would suggest that even now Zacharias praise to God was the fruit of his being filled with the Spirit which he clearly is in Lk 1:67+. All of Luke's uses of anoigo - Lk. 1:64; Lk. 3:21; Lk. 4:17; Lk. 11:9; Lk. 11:10; Lk. 12:36; Lk. 13:25; Jn. 1:51; Acts 5:19; Acts 5:23; Acts 8:32; Acts 8:35; Acts 9:8; Acts 9:40; Acts 10:11; Acts 10:34; Acts 12:10; Acts 12:14; Acts 12:16; Acts 14:27; Acts 16:26; Acts 16:27; Acts 18:14; Acts 26:18. At once (3916)(parachrema from pará = at, and chrḗma = something useful or needed) means suddenly, immediately, at the very moment, on the spot, forthwith, directly after something else has taken place. It sometimes has the implication of unexpectedness in certain context as the withering of the fig tree (Mt 21:19, 20). Note how most of the uses are in the context of a miraculous event and emphasize the absence of delay in the performance of the miracle (Lk 4:39+; Lk 5:25+; Lk 8:44, 47, 55+; Lk 13:13+; Lk 18:43+). Parachrema is used to describe Peter's mother in law "immediately" getting up after Jesus rebuked the fever (Lk 4:39+), the paralyzed man "immediately got up" after Jesus healed him (Lk 5:25+), the woman's hemorrhage stopping "immediately" after she touched the fringe of Jesus' cloak (Lk 8:44, 8:55+), of the woman bent double "Immediately" standing erect after Jesus laid His hands on her (Lk 13:13+), of the blind man "immediately" receiving his sight at the command of Jesus (Lk 18:43, 42+), of Jesus' disciples misconception that "the kingdom of God was going to appear immediately (Lk 19:11+), before a cock crowed a second time Peter denied Jesus and immediately he crowed (Lk 22:60+), of the man lame from birth who Peter seized by the right "and immediately his feet and his ankles were strengthened (Acts 3:7+), of Sapphira lying to Peter and "immediately" falling dead at his feet (Acts 5:10), of Herod's being struck "immediately" by an angel because he did not give God the glory (Acts 12:23+), of Saul (Paul) made blind "immediately" (Acts 13:11+), of the sudden earthquake that liberated Paul and Silas from prison (Acts 16:25, 26+), and lastly of the immediate baptism of the jailer at Philippi (Acts 19:33+). Parachrema - 18x in 18v - note most uses are by Dr Luke for this was one of his medical words and occurs most of in connection with disease or healing. Matt. 21:19; Matt. 21:20; Lk. 1:64; Lk. 4:39; Lk. 5:25; Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Parachrema - 8x in 8v in the Septuagint - Nu 6:9; Nu 12:4; 2 Sa 3:12; Job 39:30; Job 40:12; Ps. 40:15; Isa. 29:5; Isa. 30:13; Luke 1:65 Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea. fear. Luke 7:16. Ac. 2:43; 5:5, 11; 19:17. Re. 11:11. sayings. or, things. all the. Luke 1:39. Jos. 10:6, 40. Verse-by-Verse - Multiple Commentaries - Luke 1:65 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ZACHARIAS AND HIS FAMILY BECOME THE "TALK OF THE TOWN" As

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Spurgeon - OBSERVE how Zacharias, in this his joyful song, extolled the remission of sins (Luke 1:77), as one of the most extraordinary proofs of the tender mercy of our God (Luke 1:78). He had been dumb for a season, as a chastisement for his unbelief; and therefore he used his recovered speech to sing of pardoning mercy. No salvation is possible without forgiveness, and so Zacharias says, “To give knowledge of salvation unto his people by the remission of their sins.” The Lord could not forgive them on the ground of justice, and therefore he did so because of his tender mercy—the tender mercy of our God, Who has made Himself “our God “by the covenant of grace. He passes by the transgression of his people because he delighteth in mercy." (Micah 7:18-note) At the very outset, I want any soul here that is burdened with sin to believe in the forgiveness of sins, and to believe in it because God is love, and has a great tenderness towards the work of His hands. He is, so merciful that He loves not to condemn the guilty, but looks with anxious care upon them to see how He can turn away his wrath and restore them to favor. For this reason alone there is remission of sins. Forgiveness comes not to us through any merit of ours, present or foreseen; but only through the tender mercy of our God, and the marvelous visit of love which came of it. If He be gracious enough to forgive our sins, it can be done; for every arrangement is already made to accomplish it. The Lord is gracious enough for this—for anything. Behold Him in Christ Jesus, and there we see Him as full of compassion. We sang just now, and sang most truly— “His heart is made of tenderness, His bowels melt with love.” The main point of this morning’s sermon will be to bring out into prominence those few words, “the tender mercy of our God.” To me they gleam with kindly light: I see in them a soft radiance, as of those matchless pearls whereof the gates of heaven are made. There is an exceeding melody to my ear as well as to my heart in that word “tender.” “Mercy” is music, and “tender mercy” is the most exquisite form of it, especially to a broken heart. To one who is despondent and despairing, this word is life from the dead. A great sinner, much bruised by the lashes of conscience, will bend his ear this way, and cry, “Let me hear again the dulcet sound of these words, tender mercy.” If you think of this tenderness in connection with God, it will strike you with wonder, for an instant, that one so great should be so tender; for we are apt to impute to Omnipotence a crushing energy, which can scarcely take account of little, and feeble, and suffering things. Yet if we think again, the surprise will disappear, and we shall see, with a new wonder of admiration, that it must be so. He that is truly great among men is tender because He is great in heart as well as in brain and hand. The truly great spirit is always gentle; and because God is so infinitely great, he is, therefore, tender. We read of His gentleness and of His tenderness towards the children of men; and we see them displayed to their full in the Gospel of our salvation. Very conspicuous is this “tender mercy of our God.” Now, the original word is, “The mercy of the heart of our God.” The evangelists, though they wrote in Greek, carried with them into that language the idioms of the Hebrew tongue; so that they do not use an adjective, as it would seem from our translation—“tender mercy”; but they say, mercy of the bowels, or of the inwards, or of the heart of God. “The mercy of the heart of God “is to be seen in the remission of sin, and in the visitation of His love when he comes to us as “the Dayspring from on high.” Great is the tenderness of divine mercy. But I call your attention to the original reading because it seems to me not only to mean tenderness, but much more. The mercy of the heart of God is, of course, the mercy of his great tenderness, the mercy of his infinite gentleness and consideration; but other thoughts also come forth from the expression, like bees from a hive. It means the mercy of God’s very soul. The heart is the seat and centre of life, and mercy is to God as his own life. “I have no pleasure in the death of him that dieth, saith the Lord God.” (Ezekiel 18:32) God is love: not only is He loving, but He is love itself. Mercy is of the divine essence: there is no God apart from His heart, and mercy lies in the heart of God. He has bound up his mercy with his existence: as surely as God lives, he will grant remission of sins to those who turn unto him. Nor is this all—the mercy of God’s heart means His hearty mercy, His cordial delight in mercy. Remission of sins is a business into which the Lord throws His heart. He forgives with an intensity of will, and readiness of soul. God made heaven and earth with His fingers, but He gave His Son with His heart in order that He might save sinners. The Eternal God has thrown his whole soul into the business of redeeming men. If you desire to see God most Godlike, it is in the pardon of sin, and the saving of men. If you desire to read the character of God written out in capital letters, you must study the visitation of his love in the person of his dear Son, and all the wonderful works of infinite grace which spring therefrom. It is a grand sight to behold God in earnest when he says, “Now will I arise.” With awe we watch him as he lays bare his arm: but this full energy of power is best seen when his work is grace. When he stirs up his strength to come and save us, and brings the essence of his being into intense action to bless us, we are favoured indeed. It is this watching to do us good, this eagerness to bless us, which is meant by the mercy of his heart. It is not only tenderness, but intensity, heartiness, eagerness, delight, and concentration of power. All this is to be seen in the dealing of God with guilty men when he visits them to grant them the remission of their sins. (Read full sermon The Tender Mercy of Our God.) Luke 1:78 Because of the tender mercy of our God, with which the Sunrise from on high will visit us, CSB Because of our God's merciful compassion, the Dawn from on high will visit us ESV because of the tender mercy of our God, whereby the sunrise shall visit us from on high KJV Through the tender mercy of our God; whereby the Dayspring from on high hath visited us, NET Because of our God's tender mercy the dawn will break upon us from on high NIV because of the tender mercy of our God, by which the rising sun will come to us from heaven NLT Because of God's tender mercy, the morning light from heaven is about to break upon us, YLT Through the tender mercies of our God, In which the rising from on high did look upon us, NAB Luke 1:78 because of the tender mercy of our God by which the daybreak from on high will visit us tender mercy of our God. Ps. 25:6. Is. 63:7, 15. John 3:16. Ep. 2:4, 5. Phi. 1:8; 2:1. Col. 3:12. 1 John 3:17; 4:9, 10. Sunrise from on high will visit us. Nu. 24:17. Is. 11:1. Zec. 3:8; 6:12. Mal. 4:2. Re. 22:16. Verse-by-Verse - Multiple Commentaries - Luke 1:78 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries DIVINE DOUBLE COMPASSION Because of - Don't miss this term of explanation pausing to ask what the writer is explaining. He is explaining that the forgiveness offered by John the Baptist (Luke 1:77) when "came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins;" (Lk 3:3+) was based on the tender mercy of God, "God's merciful compassion." (HCSB). God's forgiveness is always "gratis" (albeit it cost God the life of His only Son), always motivated by His tender mercy and always based on the finished work of His Son on the Cross (Jn 19:30). Steven

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Spurgeon - This prophecy may have some reference to David; but we feel persuaded that the true design of the Holy Spirit is to set forth an emblem of our Lord Jesus Christ. John Newton - It is Christ called a Star—not a conducting star as Matthew 2, but the bright morning star whose approach brings on the day. The Day Star, the Sun, the Light of the Gentiles, the Glory of Israel—He shall arise and shine. Jesus is the Sun, the source of life, light and comfort, the light and life of the world. Matthew records “THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED (anatello - verb form of "Sunrise").” (Mt 4:16+, quoting from Isaiah 9:1+) Comment: Matthew interprets the coming of Jesus to Galilee as the fulfillment of Isaiah 9:1, 2, identifying the Galileans (who were a mixture of Jews and Gentiles) as the people sitting in (spiritual) darkness upon whom the light (Jesus the "Light of the world" Jn 8:12) shines In the OT God repeatedly speaks of God's great mercy on His rebellious chosen people: In all their affliction He was afflicted, and the angel of His presence (Angel of the LORD) saved them; in His love and in His mercy He redeemed them” (Isa. 63:9). Just before Babylon defeated Judah and sacked Jerusalem and the Temple God gave a prophetic promise “I will restore their fortunes and will have mercy on them” (Jeremiah 33:26+) (This describes Future Mercy conusmmated at the Return of Messiah) Therefore thus says the Lord GOD, “Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel; and I will be jealous for My holy name. (Ezekiel 39:25+). (This describes Future Mercy consumated at the Return of Messiah) Tender (4698)(splagchnon) in the NT is only plural form (tá splágchna), the viscera (this literal use by Luke in Acts 1:18) which is the oriental metaphor for what we speak of as the heart, the seat of the tender affections, the seat of human emotions (2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon 1:7, 12, 20; 1 John 3:17). Splagchnon is the strongest word in Greek for the feeling of compassion and serves to intensify the next word mercy! Mercy (1656)(eleos) is the outward manifestation of pity and assumes need (our countless sins against God) on the part of those who are recipients of the mercy (believers in Jesus) and sufficient resources (the precious blood of Christ - 1 Pe 1:18-19+) to meet the need. Eleos is God's attitude and emotion roused by the affliction of sinful men and His of gracious action demonstrating His boundless compassion.

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Spurgeon says "Delightful is the object of the Savior’s coming; no longer need any believer be in bondage through fear of death. Light has sprung up in the vale of death shade, and peace smooths our pathway even there."(Luke 1) To shine upon (epiphaino) those who sit in darkness (skotos) and the shadow (skia) of death - Jesus is depicted metaphorically as the Sunrise or Dayspring in Lk 1:78 and in Luke 1:79 his purpose is to shine. Matthew gives a similar prophecy declaring "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED.” (Mt 4:16+) William Hendriksen on sit in darkness (skotos) - Sitting in darkness and death’s shadow indicates a condition of danger, fear, and hopelessness, a pining away, with no human help in sight. In Scripture the designation darkness, when used figuratively, refers to one or more of the following features: delusion (blindness of mind and heart; cf. 2 Cor. 4:4, 6; Eph. 4:18); depravity (Acts 26:18); and despondency (Isa. 9:2; see its context, verse 3). Though all three qualities are probably in the picture here, yet the emphasis may well be on the last of the three (despondency, hopelessness). (Luke Baker Exegetical Commentary) This metaphorical description of Jesus as LIGHT is used several times in both the OT and the NT. Isaiah 9:2+ (cp Ps 107:10, 14) The people who walk in darkness Will see a great light; Those who live in a dark land, The light will shine on them.

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Spurgeon - Great minds are reared in solitude. Lone places are fit nurses for God’s heroes. We should be all the better if we were oftener alone; in the solemn silence of nature sanctified spirits find a congenial atmosphere. (Luke 1) And he lived in the deserts (eremos) until the day of his public appearance to Israel - God had been silent to Israel for 400 years, but the day of John's public appearance would dramatically, radically break God's silence! Public appearance is anadeixis (only NT use) which literally means a "showing forth" which in essence describes a public and formal entry into a position, in this case marking John's "installation" or commissioning (if you will) as the "Forerunner" of the Messiah, the work for which he had been consecrated (Lk 1:17+). Mark describes this appearance -"John the Baptist appeared in the wilderness (see map of Judean Wilderness) preaching a baptism of repentance for the forgiveness of sins." (Mk 1:4+) Matthew adds " Now in those days John the Baptist came^, preaching in the wilderness of Judea, saying, "Repent, for the kingdom of heaven is at hand." (Mt 3:1-2+) Beitzel observes that "It is difficult to describe adequately the foreboding desolation and howling barrenness along the shores of the Dead Sea...If there could be fixed in one’s mind the image of the almost-painful sterility of the Sahara or of Death Valley, and then multiply that by a factor of four or more, one might come close to capturing the geographical reality to which he is exposed along the shores of the Dead Sea." (The Moody Atlas of Bible Lands) THOUGHT - Do you feel like you are in the wilderness beloved? Then take heart for God can still speak to you even though you feel like you are in a wilderness (see Lk 3:2+)! Today of course He does not speak to us exactly as He did to John, but He still speaks to us through His Word of Truth. So when you are in the wilderness don't throw up your hands but "throw yourself" into His hands and His Book and beseech Him to speak by His Spirit (see Illumination). He is ready and willing to speak to you through His Word and prayer. Make sure you first confess (1 Jn 1:9, Pr 28:13) any known sins in order to clear the "static" from the "Heavenly walkie talkie!" Several groups of ascetics inhabited the wilderness regions east of Jerusalem. One was the famous Qumran community, source of the Dead Sea Scrolls. John’s parents, already old when he was born, might have given him over to the care of someone with ties to such a community. In a similar way, Hannah consecrated Samuel to the Lord by entrusting him to Eli (1 Sa 1:22-28). However, there is nothing concrete in Scripture to suggest that John was part of any such group. On the contrary, he is painted as a solitary figure, in the spirit of Elijah as described in Luke 1:17. Child (3813)(paidion diminutive of pais = child) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21+). The child continued to grow and to become strong - A similar description is given of Jesus " The Child continued to grow and become strong (same verb used for John - krataioo - see below), increasing in wisdom; and the grace of God was upon Him." (Luke 2:40+) Another child in the OT named Samson had a similar beginning but a radically different finish "Then the woman gave birth to a son and named him Samson; and the child grew up and the LORD blessed him. (Judges 13:24+) Continued to grow (837)(auxano means to cause to grow or cause to become greater in extent, size, state, or quality. The imperfect tense pictures his continual growth (kept growing). Become strong (imperfect tense = kept growing strong) (2901)(krataioo from krataios = strong <> see root kratos) means to be empowered, to be increased in vigor, to strengthen or in the passive voice (as in this verse) to be strengthened. From where was He strengthened? While it is difficult to fully comprehend, this strengthening is surely the effect of the Holy Spirit. And of course this strength was not primarily physical as spiritual strength. Luke again uses the imperfect tense thus saying the child kept growing in strength of body and spirit. Believers now in Christ and enabled by His Spirit are commanded to "Be on the alert, stand firm in the faith, act like men, be strong (krataioo)." (1 Cor 16:13 - all four commands in the present imperative and all four call for reliance on the Holy Spirit to obey) Krataioo is used in a good prayer to pray for one another is (Eph 3:16+) asking God to "grant you, according to the riches of His glory, to be strengthened (krataioo) with power (dunamis) through His Spirit in the inner man." Deserts (wilderness)(2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. Eremos "is an adjectival form used primarily in the nominal sense of "wilderness," "desert"' (Renn) A desolate place (Mt 14:15, Mk 6:35). Eremos is used several times by Luke - Lk. 1:80; Lk. 3:2 = " the word of God came to John, the son of Zacharias, in the wilderness"; Lk. 3:4 = " “THE VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT"; Lk. 4:1 = "Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness"; Lk. 4:42; Lk. 5:16; Lk. 7:24; Lk. 8:29; Lk. 9:12; Lk. 15:4. In a way eremos as related to John's ministry is a double entendre because while John was himself in a literal wilderness crying, he was telling Israel of the way out (THE WAY - Jn 14:6) of the spiritual wilderness and darkness which had enshrouded the nation of Israel for centuries.