Lucas 1
J. Vernon McGee · Citado em PreceptAustin
Lucas 1
Vernon McGee notes that eyewitness (autoptes) "is a medical term which means to make an autopsy. In fact, what Dr. Luke is trying to say is, “We are eyewitnesses who made an autopsy, and I am writing to you about what we found....What Dr. Luke is telling us is that as a physician and a scholar, he made an "autopsy" of the records of those who had been eyewitnesses." (See context in Thru the Bible) Who were these early eyewitnesses (autoptes)? Hindson and Kroll suggest that "Luke may have talked with Mary, the mother of our Lord, and with James and Jude, two of Christ’s brothers who were prominent enough to have written New Testament books. James was also the leading elder in the church at Jerusalem (Acts 15:13, Ac 15:19; Ac 21:18; Gal 2:9). Naturally, Luke must have met some of the twelve original disciples. Luke even tells us that he spent some time with Mnason who was a disciple of longstanding, perhaps one who knew Christ personally (Acts 21:16+). Of course, there were probably hundreds if not thousands still alive who had personally heard Jesus teach and had seen Him perform miracles just thirty years previously. In addition, Paul recorded in A.D. 52 or 53 that a great number of the five hundred who all on one occasion saw Christ after His resurrection were still alive (1Cor 15:6+). They apparently joined the ranks shortly after Pentecost, and were some of the original deacons, such as Philip, who conveniently lived in Caesarea, and with whom Luke lodged for a while (Acts 21:8-10+)." (KJV Commentary) Darrell Bock makes an excellent point about the eyewitnesses (autoptes) - This text highlights the oral and personal roots of the testimony about Jesus. Those who knew Him shared what they knew through the network of the church. Though critics claim that the accounts of Jesus’ life reflect a legend decades in the making—the result of religious hype and revisionist history—the NT authors commonly emphasized that their sources for information about Jesus were eyewitnesses (e.g., John 1:14; Acts 1:1-3; 1 Cor 15:1-8; Heb 2:3-4; 1 Pet 5:1-4; 1 John 1:1-4+). Luke himself was not an eyewitness to Jesus’ life, but due to his affiliation with the apostle Paul (see the “we” passages in Acts 16:10-17+; Acts 20:5-21:18+; Acts 27:1-28:16+) he had easy access to those who were. For instance, Luke was with Paul in Caesarea for more than two years while they visited Philip the evangelist. As Leon Morris pointed out, “This period spent with such companions must have given opportunity for discovering much about Jesus and the early church” (See Luke: An Introduction and Commentary). Luke also knew Silas due to their mutual involvement in Paul’s missionary journeys (see Acts 15:40+ and the “we” of Acts 16:10+). Silas was a member of the Jerusalem church (Acts 15:22) and would have had detailed knowledge of eyewitness testimonies to the life of Christ. (The Gospels and Acts) Many think Luke was primarily referring to the apostles as his eyewitnesses (autoptes) . For example the apostle John repeatedly emphasizes his witness of Jesus Christ... What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life and the life was manifested (has become known ~ been shined forth), and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us– what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.(1 John 1:1-3+) In Acts Luke makes an allusion to witnesses "We (Peter speaking Acts 10:34) are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross. “God raised Him up on the third day and granted that He become visible, not to all the people, but to witnesses who were chosen beforehand by God, [that is,] to us who ate and drank with Him after He arose from the dead. “And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. (Acts 10:39-42+) Paul (about 52 or 53 AD) adds "After that He (RESURRECTED JESUS) appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep." (1 Cor 15:6+) GALLEY-SLAVES FOR JESUS! And servants (huperetes) of the word (logos) - The definitive article (the) before word speaks of a specific word, the Word of God. A T Robertson rightly says "Here “the word” means the Gospel message, as in "But we will devote ourselves to prayer and to the ministry of the word.” (Acts 6:4+) and "Therefore, those who had been scattered went about preaching the word." (Acts 8:4+) I like H A Ironside's suggestion on the meaning of the Word - The last term may be either the word of the gospel, or perhaps we should capitalize it and read "the Word," thus referring to Him Who, though the Eternal Word, became flesh for our redemption. Whether we think of Christ's servants as ministers of the written word (ED: WHICH IS ALSO LIVING! Heb 4:12) or of the living Word, it comes to one and the same thing, for Christ is the theme of all Scripture. He is the Gospel personified." (Luke 1 - Ironside's Note) J Vernon McGee on servants (under-rowers) - In a hospital the “under–rower” (huperetes) is the intern. Dr. Luke is saying that all of them were just "interns" under the Great Physician. (See context in Thru the Bible) Leon Morris on servants (ministers (huperetes)) of the word - This unusual expression (found nowhere else in the New Testament) appears to mean ‘men who preached the Christian gospel’. But we should not overlook the facts that John speaks of Jesus as ‘the Word’ (John 1:1) and that elsewhere Luke seems to regard preaching Jesus and preaching the word as much the same thing (Acts 8:4; 9:20; cf. also Acts 10:36ff.). He is approaching John’s thought, for these men were servants of the Word as well as of the word. He is also implying that his authorities were not so much academic historians as men who knew and lived by the word they preached. (See Luke: An Introduction and Commentary) THOUGHT - Would it be true that this appellation could be made of every one of the Lord's children, "Servants of the Word!" Does this description describe you dear follower of the Living Word, the Lord Jesus Christ? Servants of the written Word are usually servants of the Living Word. Just as 2531)(kathos from kata = down and os = as) means according to, according as, to the degree that. Louw Nida (1) In accordance with a degree specified by the context (1 Pe 4:13, Acts 11:29). (2) a marker of cause or reason, often with the implication of some implied comparison (Jn 17:2, Ro 1:28) (3) markers of similarity in events and states, with the possible implication of something being in accordance with something else - 'just as, in comparison to (Mt 27:10, Lk 11:30, Ro 8:26) Friberg summarizes kathos - (1) a comparative often with outos) (so, in this way) following according as, just as (Lk 11.30); (2) as expressing manner as, in proportion as, to the degree that (Acts 11.29); (3) as a causal because, since, in as much as (Jn 17.2; Rn 1.28); (4) temporally as, when (Acts 7.17); (5) to introduce indirect discourse in the sense of pw/j how (AC 15.14) In the context of Luke 1 the idea is exactly as. Kathos speaks of equivalence, the idea here being what Luke received (by inspiration from the Spirit) he passed on with perfect precision! (See verbal plenary inspiration). Kathos can convey the idea that just as it was written down in the past it is now being fulfilled as in Mark 1:2 (see comment). In other words what happens or happened is in perfect accord or perfect agreement with what was predicted to happen. For example, Mark 14:21 says "the Son of Man is to go JUST AS it is written of Him." The NLT paraphrase has "JUST AS the prophet Isaiah had written" speaking in context of His death which had been prophesied in the Old Testament (esp Isaiah 53:1-12+). So JUST AS it was written, so it is now fulfilled. NET Note on kathos - "even as" compares the recorded tradition of Luke 1:1 with the original eyewitness tradition of Luke 1:2. (In other words they are as we would say today "a perfect match.") Gilbrant - Kathōs has the kind of flexibility in usage that “as” exhibits in English. It is used for straightforward comparisons and contrasts: “as Moses lifted up the serpent” (John 3:14); “not as (ou kathōs) your fathers did eat manna” (John 6:58). Kathōs sometimes has the sense of “to the degree that.” For example, in Mark 4:33 Jesus was speaking the word in parables “as they were able to hear.” At times it can be translated “because” or “since,” as in Ephesians 4:32: “Forgiving one another, even as (because) God for Christ’s sake hath forgiven.” This causal sense is not easily separated, however, from the sense of “to the degree,” or “in the same way,” “just as,” or simply “as.” (See John 13:34; 15:12; Romans 1:28; 1 Corinthians 1:6.) Even the sense of “when” seems appropriate in one instance (Acts 7:17; compare 2 Maccabees 1:31 in the Septuagint).A frequent and important expression in the New Testament is kathōs gegraptai, “as it is written.” This phrase often introduces authoritative quotations of the Old Testament. (See Romans 1:17 for one example among many; cf. Mayer, “Scripture,” Colin Brown, 3:488.) (Complete Biblical Library Greek-English Dictionary) ENGLISH Definition of JUST AS. (1) to an equal degree as; In precisely the same way as - Examples = "He's signing his name just as he's always done it." Our house is just as nice as theirs. This one is just as good as that one. She performs just as well as he does. (2) in the same way as, to the same degree as. Examples = Just as we hope to be forgiven, so we should forgive others. JUST AS is used for emphasizing that something is equally large, good, bad, etc. Kathos - 113 verses - according(1), even(13), even so(1), how(2), just(92), only(1), proportion(1), so(2), what(1).Matt. 21:6; Matt. 26:24; Matt. 28:6; Mk. 4:33; Mk. 9:13; Mk. 11:6; Mk. 14:16; Mk. 14:21; Mk. 16:7; Lk. 1:2; Lk. 2:20; Lk. 5:14; Lk. 6:36; Lk. 11:1; Lk. 11:30; Lk. 17:26; Lk. 19:32; Lk. 22:13; Lk. 22:29; Lk. 24:24; Jn. 5:23; Jn. 10:15; Jn. 12:50; Jn. 13:34; Jn. 15:9; Jn. 15:10; Jn. 15:12; Jn. 17:2; Jn. 17:11; Jn. 17:14; Jn. 17:16; Jn. 17:21; Jn. 17:22; Jn. 17:23; Acts 2:22; Acts 7:44; Acts 11:29; Acts 15:8; Acts 15:14; Acts 15:15; Acts 22:3; Rom. 1:13; Rom. 1:28; Rom. 2:24; Rom. 8:36; Rom. 9:29; Rom. 9:33; Rom. 11:26; Rom. 15:7; 1 Co. 1:6; 1 Co. 1:31; 1 Co. 2:9; 1 Co. 4:17; 1 Co. 5:7; 1 Co. 10:33; 1 Co. 11:1; 1 Co. 11:2; 1 Co. 12:11; 1 Co. 12:18; 1 Co. 13:12; 1 Co. 14:34; 1 Co. 15:38; 1 Co. 15:49; 2 Co. 1:5; 2 Co. 1:14; 2 Co. 6:16; 2 Co. 9:7; 2 Co. 10:7; 2 Co. 11:12; Gal. 2:7; Gal. 3:6; Gal. 5:21; Eph. 1:4; Eph. 4:4; Eph. 4:17; Eph. 4:21; Eph. 4:32; Eph. 5:2; Eph. 5:25; Eph. 5:29; Phil. 1:7; Phil. 2:12; Phil. 3:17; Col. 1:6; Col. 1:7; Col. 2:7; Col. 3:13; 1 Thess. 1:5; 1 Thess. 2:4; 1 Thess. 2:13; 1 Thess. 2:14; 1 Thess. 3:4; 1 Thess. 4:1; 1 Thess. 4:6; 1 Thess. 4:11; 1 Thess. 5:11; 2 Thess. 3:1; Heb. 3:7; Heb. 4:3; Heb. 4:7; Heb. 5:6; Heb. 8:5; 2 Pet. 3:15; 1 Jn. 2:18; 1 Jn. 2:27; 1 Jn. 3:2; 1 Jn. 3:3; 1 Jn. 3:7; 1 Jn. 3:23; 2 Jn. 1:4; 2 Jn. 1:6; 3 Jn. 1:2; 3 Jn. 1:3 Kathos in the Septuagint (almost 300x so only a portion is listed below) Gen. 8:21; Gen. 18:5; Gen. 41:13; Gen. 44:2; Exod. 34:1; Num. 8:22; Num. 21:34; Num. 26:54; Deut. 2:29; Deut. 4:38; Deut. 11:21; Deut. 26:19; Jdg. 1:7; Jdg. 1:20; Jdg. 2:15; Jdg. 5:27; Jdg. 5:31; Jdg. 6:5; Jdg. 6:36; Jdg. 6:37; Jdg. 7:17; Jdg. 8:2; Jdg. 8:3; Jdg. 8:33; Jdg. 13:23; Jdg. 15:11; Jdg. 16:20; Jdg. 16:22; Jdg. 20:30; Jdg. 20:31; Jdg. 20:32; Jdg. 20:39; Ruth 1:8 Handed down (3860)(paradidomi from para = alongside, beside + didomi = give) conveys the basic meaning of to give over from one's hand to someone or something. Paradidomi was a technical term for the handing down of material, whether orally or in writing, as authoritative teaching (see Mk. 7:13; Acts 6:14; 1 Cor. 11:2, 23; 15:3; 2 Pet. 2:21; Jude 1:3). Indeed, in the present context paradidomi refers to the passing on of a tradition which is based on the testimonies of those who saw and heard Jesus which substantiates the truth and trustworthiness of the message. The use of paradidomi in Paul's discussion of the the Gospel in 1 Corinthians 15:3+ refers to the transmitting of or passing on of his traditional instruction concerning the Gospel to the saints at Corinth. Paul like Luke is saying that he brought authoritative teaching, not something of his own origination. He did not design it, he only delivered what God had authored. All believers should be eternally grateful to God for assigning and enabling Paul and Luke to record these traditions and preserve them for the spiritual benefit of all future generations of God's children. A T Robertson on handed down - [paredōsan hēmin]). Second aorist active indicative of paradidōmi. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the “eyewitnesses.” He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives’ fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. Vincent on handed down - Not necessarily excluding written traditions, but referring mainly to oral tradition. Note the distinction between the many who attempted to draw up a narrative and the eye-witnesses and ministers who handed down the facts. Eyewitnesses (only here in NT)(845)(autoptes from autós = himself, self + óptomai = see) is literally "self seeing" and thus one who has seen with his own eyes, an eyewitness, seeing something for oneself, one who has personal experience, those who know the facts at first hand. Luke abbreviates eyewitnesses to witnesses later in this writings (Lk 24:44-48+, Acts 1:8+). The medical term autopsy is derived from this Greek word with is an interesting association given that Luke was a physician (I am a pathologist who has performed autopsies!) The Gospel of Luke is like a carefully performed "autopsy" of Jesus' life, death, burial and resurrection. The point is that we can trust Luke's record. I know as a pathologist that if I issued an incorrect diagnosis on a tissue I was examining, there could be great harm done to the patient (even death). Luke is a physician but he knows that here he is dealing with the health of souls, not bodies, and thus he gives utmost attention to the details, even as he likely did as a physician. Peter uses a related but different word for eyewitnesses = epoptes. (see 2 Peter 1:16+) Cleon L Rogers on the use of autoptes - This reflects the conviction that the Christian faith is rooted not in speculative creation but in hist. reality (Ellis). The eyewitnesses are Luke’s guarantee of a true report (Du Plessis, 265). Used in medical language of a personal examination of disease or of the parts of the body. (Borrow a copy of The New Linguistic and Exegetical Key to the Greek New Testament - original work by Rienecker - IT IS AN EXCELLENT RESOURCE)
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Vernon McGee - Zacharias was praying for a son. Elisabeth was praying for a son. I think that many people were praying that they would have a son. How do I know he is praying for a son? Because the angel said, “Your prayer is heard.” THOUGHT: And remember they were old and yet they had not given up praying! Is there some prayer you have been praying for years and God seems silent? For many parents it is a "prodigal child" like my wife and I had been praying for 20 years. He was in and out of drug rehab units over most of that time. And toward the end of 20 years, he was seriously contemplating suicide. And yet God intervened 3 years ago and saved him and he has been saved and sober since then and God has blessed him with a wife, a newborn son and a new business! Dear parent, don't stop praying for your prodigal! It is always too soon to quit. When I was saved at age 39, I called my father and he related how he had been praying for me daily literally for 20 years! Don't give up beloved!) J C
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Vernon McGee - I cannot help but laugh at a verse like this. A great many people do not find humor in the Bible, but there is—and this verse gives us a taste of it. Here is a man, a priest, who has gone to God in prayer. At the altar of incense he says, “Oh, God, give me a son.” Now when God says through the angel Gabriel, “I am going to give you a son,” Zacharias replies, “How do I know?” He says, “My wife is old and I am old, and I do not think we can have a child.” Yet he was praying for a son! Have you ever prayed like that? You ask God for something, but you really do not believe He is going to give it to you. This is one reason we do not receive answers to our prayers. We have no faith at all. This man Zacharias is quite human, and I cannot help but laugh at him because that’s the way I pray sometimes. (See context in Thru the Bible) J. C. Ryle on Zecharias' unbelief - We must beware of hastily concluding that our supplications are useless, and specially in the matter of intercessory prayer in behalf of others. It is not for us to prescribe either the time or the way in which our requests are to be answered. THE PROBLEM OF DOUBT Steven
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Vernon McGee - The Word of God has the seal of God upon it. The Word of God carries authority. What Vernon McGee says is not important, but what the Word of God says is important. God speaks to us through His Word. Gabriel (1043) is a transliteration of the Hebrew Gabriy'el which means "man of God," "warrior of God," "(mighty) man of God" or "strong man of God.” Gabriel's ministry involves making special announcements concerning God's plans, plans that impact not only Israel but the entire world. In Daniel 9:21 he conveyed one of the most incredible prophecies in the Bible, outlining the end time events in Daniel 9:24-note, Da 9:25-note, Da 9:26-note, Da 9:27-note, the last verse dealing with the Seventieth Week of Daniel which revealed the coming of the Antichrist which would inaugurate a 3.5 year Great Tribulation (cp Mt 24:15-note, Mt 24:21-note). Holman Bible Dictionary - The heavenly messenger who interpreted to Daniel the meaning of the vision of the ram and the goat. He appears four times in the Bible, each time bringing to human beings a message from the Lord. Twice he appeared to Daniel (John 8:15-27 ; John 9:20-27 ). In the New Testament he appeared to announce the births of John the Baptist (Luke 1:8-20 ) and Jesus (Luke 1:26-38). Gabriel - Mentioned 4 times in Scripture: Daniel 8:16 And I heard the voice of a man between the banks of Ulai, and he called out and said, "Gabriel, give this man an understanding of the vision." Daniel 9:21-note while I was still speaking in prayer, then the man Gabriel, whom I had seen in the vision previously, came to me in my extreme weariness about the time of the evening offering. Luke 1:19 The angel answered and said to him, "I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. Luke 1:26 Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, Related Resources on Gabriel: International Standard Bible Encyclopedia Gabriel Kitto Biblical Cyclopedia Gabriel Luke 1:19 What does the Bible say about the angel Gabriel? American Tract Society Gabriel Bridgeway Bible Dictionary Gabriel Easton's Bible Dictionary Gabriel Fausset Bible Dictionary Gabriel Hitchcock Bible Names Gabriel Hastings' Dictionary of the Bible Gabriel Morrish Bible Dictionary Gabriel Hawker's Poor Man's Dictionary Gabriel People's Dictionary of the Bible Gabriel Watson's Theological Dictionary Gabriel I have been sent (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. Gabriel was God's representative, sent with a commission to give God's message to Zacharias. Uses of apostello by Luke - Lk. 1:19; Lk. 1:26; Lk. 4:18; Lk. 4:43; Lk. 7:3; Lk. 7:20; Lk. 7:27; Lk. 9:2; Lk. 9:48; Lk. 9:52; Lk. 10:1; Lk. 10:3; Lk. 10:16; Lk. 11:49; Lk. 13:34; Lk. 14:17; Lk. 14:32; Lk. 19:14; Lk. 19:29; Lk. 19:32; Lk. 20:10; Lk. 20:20; Lk. 22:8; Lk. 22:35; Acts 3:20; Acts 3:26; Acts 5:21; Acts 7:14; Acts 7:34; Acts 7:35; Acts 8:14; Acts 9:17; Acts 9:38; Acts 10:8; Acts 10:17; Acts 10:20; Acts 10:36; Acts 11:11; Acts 11:13; Acts 11:30; Acts 13:15; Acts 15:27; Acts 15:33; Acts 16:35; Acts 16:36; Acts 19:22; Acts 26:17; Acts 28:28 Bring...good news (2097)(euaggelizo/euangelizo) from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something, most NT uses referring to preaching the Gospel (Lk 4:43; Ac 13:32; Ro 15:20; 1 Cor 15:1; 2 Cor 10:16; Gal 1:11, 23; 1 Pt 1:12). The present use shows how it was used to describe the proclamation of any kind of good news. Luke uses euaggelizo in 25 of the 52 verses - Lk. 1:19; Lk. 2:10; Lk. 3:18; Lk. 4:18; Lk. 4:43; Lk. 7:22; Lk. 8:1; Lk. 9:6; Lk. 16:16; Lk. 20:1; Acts 5:42; Acts 8:4; Acts 8:12; Acts 8:25; Acts 8:35; Acts 8:40; Acts 10:36; Acts 11:20; Acts 13:32; Acts 14:7; Acts 14:15; Acts 14:21; Acts 15:35; Acts 16:10; Acts 17:18; 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." thou shalt. Luke 1:22, 62, 63. Ex. 4:11. Eze. 3:26; 24:27. because. Luke 1:45. Ge. 18:10–15. Nu. 20:12. 2 Ki. 7:2, 19. Is. 7:9. Mark 9:19; 16:14. Re. 3:19. which. Ro. 3:3. 2 Ti. 2:13. Titus 1:2. He. 6:18. Verse-by-Verse - Multiple Commentaries - Luke 1:20 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries A SIGN AND A REBUKE FOR UNBELIEF Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Luke frequently uses Behold (idou) six times in Luke 1 and 4 times in Luke 2 (He wants to grab out attention!) - Lk. 1:20, 31, 36, 38, 44, 48; 2:10, 25, 34, 48; 5:12, 18; 6:23; 7:12, 25, 27, 34, 37; 8:41; 9:30, 38f; 10:3, 19, 25; 11:31, 32, 41; 13:7, 11, 16, 30, 32, 35; 14:2; 15:29; 17:21, 23; 18:28, 31; 19:2, 8, 20; 22:10, 21, 31, 38, 47; 23:14f, 29, 50; 24:4, 13, 49; Acts 1:10; 2:7; 5:9, 25, 28; 7:56; 8:27, 36; 9:10,11; 10:17, 19, 21, 30; 11:11; 12:7; 13:11, 25, 46; 16:1; 20:22, 25; 27:24;
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Vernon McGee - The son of Elisabeth and Zacharias was to be a Nazarite (ED: MCGEE IS NOT ACTUALLY CORRECT - JOHN WAS NEVER TOLD NOT TO CUT HIS HAIR. HE MAY HAVE BEEN "NAZIRITE-LIKE" BUT HE IS STRICTLY SPEAKING NOT A NAZIRITE). One of the things the Nazarite vowed was that he would not drink strong drink or wine. He was to find his joy in the Holy Spirit and in God. That is the reason Paul, in Ephesians 5:18+, says, “And be not drunk with wine, wherein is excess; but be filled with the Spirit.” Get your joy from God, not from a bottle (GOOD ADVICE!). There are a lot of bottle-babies today. I am not speaking of crib babies but of adult babies hanging over a bar. And there are some Christians today who have to be pepped up and hepped up in order to face life. We need to recognize that the Holy Spirit of God can give us the strength to face life. (E.g., read Ro 15:13+) (See context in Thru the Bible) And he will drink no wine (oinos) or liquor (sikera) - Remember this description is evidence of and explanation of John's greatness. This attribute deals with with the physical and external aspect of his character. The next attribute, filled with the Spirit deals with the spiritual and internal aspect of his character. So one way John would be "great" would be that he was a "separated" man. Luke's point of mentioning "separation" from drink or liquor is that John would be a man consecrated or dedicated to the Lord. Since there is no mention that John should not cut his hair this does description not fit the full definition of a classic Nazarite vow (Nu 6:1-21+) as described in the announcement of another "miracle baby" (cf Jdg 13:2+ = "wife was barren") named Samson. Regarding the call of Samson we read “Now therefore, (1) be careful not to drink wine or strong drink, (2) nor eat any unclean thing. 5 “For behold, you shall conceive and give birth to a son, and (3) no razor shall come upon his head, for the boy shall be a Nazirite to God from the womb; and he shall begin to deliver Israel from the hands of the Philistines.”(Jdg 13:4-5+) THOUGHT - In a similar sense Paul describes the relationship between separation and service to God writing "Therefore, if anyone cleanses himself from (AKA "SEPARATES") these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work." (2 Ti 2:21+) As D. L. Moody said "God doesn't seek for golden vessels, and does not ask for silver ones, but He must have clean ones." Would you call yourself a "clean vessel?" If not, perhaps that is why you are not being used by the Lord to the degree you might desire (and that God desires to use you)! So, you must choose the type of vessel you will be. Cleansing yourself to become a vessel of honor like John the Baptist is your responsibility, enabled by the Spirit Who will give you the desire and the power to cleanse yourself! (Php 2:13NLT+) Don't say you do not desire to cleanse yourself, adding the excuse "You don't know the depth of my addiction(s)!" You are correct! But God does, so listen to His promise - "Behold (A WORD CALCULATED TO GET YOUR ATTENTION, SLEEPY SAINT!), I am the LORD, the God of all flesh; is anything too difficult for Me?” (Jer 32:27+) That is rhetorical of course and Jeremiah knew it because he had just declared "‘Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You." (Jer 32:17+, see Lk 1:37+!) MARK IT DOWN = Only separation will lead to significant service! (See His prophet Jeremiah in Jer 15:19, Malachi 3:3+, Eph 5:11+, 2 Cor 6:14-18 > 2 Cor 7:1+) SPIRIT FILLED AND CONTROLLED FROM BIRTH! And he will be (divine passive) filled (pimplemi) with the Holy Spirit while yet in his mother's womb - This is the main reason John would be great! He had a supernatural source to rely on for spiritual power. To be filled with the Spirit was to under the influencing control and power of the Spirit. He would have the power of God in his life the prophet Elijah (Lk 1:17). This is Luke's first mention of the Holy Spirit, and he refers to the Holy Spirit about 16x, more than Matthew (~13x), Mark (~7x), and John (~13x). It is worth noting that this was a "Spirit filled family" for both of John's parents were filled with the Spirit (Lk 1:41, Lk 1:67). Yet in his mother's womb reminds us of Jeremiah 1:5 where Jehovah tells his prophet "Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you a prophet to the nations." As an aside what does this verse teach about when God recognizes a fetus as a human being? (That's rhetorical of course)! "The Bible teaches life begins at conception and here is a life capable of being controlled and dominated by the Holy Spirit before its ever coming into this world, before birth." (Greatness of John the Baptist) Note God's omniscience and His sovereignty over salvation. Luke 1:41, 44 says "the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit....“For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy." This would support the premise that John was filled with the Spirit even before he was born. Filled with the Holy Spirit = a KEY WORD (mark them and interrogate with 5W's/H) in Luke 1 - only Luke uses this exact phrase (8x/8v in NASB) in all the Bible - Lk. 1:15; Lk. 1:41; Lk. 1:67; Acts 2:4; Acts 4:8; Acts 4:31; Acts 9:17; Acts 13:9 (DOES THIS LIST IN ACTS GIVE US ANY CLUE AS TO WHY THE EARLY CHURCH WAS ENABLED TO "TURN THE WORLD UPSIDE DOWN?" THAT'S A LARGELY RHETORICAL QUESTION. See A Spirit Filled Church) Filled with the Spirit is used only two times - Deut 34:9+ describing Joshua and Eph 5:18+ describing God's will for EVERY saint! John
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Vernon McGee points out "Let us understand clearly that although John the Baptist went forth in the spirit and power of Elijah, he was not Elijah." The association of the word spirit (pneuma) and power (dunamis) is common in Luke's writing - Luke 1:35; Lk 4:14; cf. Luke 24:49; Acts 1:8; Acts 10:38.
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Vernon McGee adds that "Zacharias, who has been so vocal, will be dumb for a period of time. Unbelief is always dumb. That is, it never has a message. I agree with Elizabeth Barrett Browning who said that one without faith should be silent. There are many babblers around who are everlastingly spouting off about their unbelief. If they haven’t anything to say, they should keep quiet. Let the man speak who believes in God and has something to say."
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Vernon McGee - What we are dealing with here is miraculous, and there is no use trying to offer a natural explanation. You either believe what happened in these verses or you do not. I am so weary of people today, especially preachers, who try to appear intellectual by attempting to explain away the miracles in the Bible. You either accept the miracles of the Bible or you do not, and what took place in these verses was a miracle. This woman is filled with the Holy Spirit, and the babe leaps in her womb. (See context in Thru the Bible) SPIRITED FILLED BELIEVERS And Elizabeth was filled (pimplemi) with the Holy Spirit - Elizabeth was filled and what was the "fruit of her filling"? She erupts in a loud proclamation of blessing to Mary and the fruit of her womb (Lk 1:42). Her husband was filled and began to prophesy (Lk 1:67+). Elizabeth and Zacharias were filled and spoke divine revelation. In short, this was a Spirit filled family! The mother Elizabeth. The father Zacharias (Lk 1:67+), The baby John (Luke 1:15+). Filling with the Spirit prior to Pentecost was not permanent as it was after the coming of the Spirit in Acts 2. THOUGHT - Remember that what fills you controls you! If you are filled with wine your emotions and actions are affected! The same applies if you are filled with the Holy Spirit! (cf Eph 5:18+) But if you are filled with rage or anger or jealousy or fear, etc, then you can mark it down that (1) the Spirit of God is quenched/grieved (Eph 4:30+, 1Th 5:19+) and (2) your words and actions will be under the control of those emotions! (see Lk 4:28+, Lk 5:26+, Lk 6:11+, Acts 5:17+, Acts 13:10+, Acts 13:45+). Luke gives more attention to the Holy Spirit than do Matthew and Mark. THOUGHT - Luke mentions Spirit filling a number of times so it must be a very important truth (and it is!) - Lk 1:15+, 1:41, Lk 1:67+, Acts 2:4+, Acts 4:8, 31+, Acts 6:3, 6:5+, Acts 7:55+, Acts 9:17+, Acts 11:24+, Acts 13:9+). In Luke 4:1+ Jesus is described as "full of the Holy Spirit" and as such He gives us the perfect example of how we are to imitate Him and walk in the same manner (and with the same supernatural power Source, read Peter's summary of Jesus' ministry Acts 10:36-38+) (cp Paul's command in 1Cor 11:1+ and Peter's exhortation in 1 Peter 2:21+). Are you a believer? Then John is addressing this exhortation to you = " the one who says he abides in Him ought himself to walk in the same manner as He walked. (1 Jn 2:6-see discussion) We often hear the phrase "WWJD?" for "What Would Jesus Do?" This is the wrong question! A better question is How did Jesus walk? He emptied Himself of His divine prerogatives and functioned in dependence on prayer to His Father and power from the Spirit. That is the (only) pattern for a victorious Christian life! Too many believers are trying hard to live the Christ life in their own natural power, not realizing that they have access to the supernatural power of the indwelling Spirit. Activating that power depends first on being continually filled with (controlled by) the Spirit (Eph 5:18+). This begs the question -- Are you Spirit filled? If not, why not? And if not do not be surprised that you are having a difficult time living the supernatural life in your natural power! A proper understanding and practice of this truth about Spirit filling will revolutionize your Christian life! It's a guarantee that the non-lying God Himself stands behind! Related Resources The Holy Spirit-Walking Like Jesus Walked! Ephesians 5:18 Commentary 1 Corinthians 2:10-16 Commentary 1 John 4:4 Commentary A Spirit Filled Church Acts 1:8 Commentary Illumination of the Bible Loving Obedience-Obedient Love Our Anointing - The Holy Spirit Praying in the Spirit Spirit-Filled Believers Are Like Artesian Wells The Holy Spirit-2 Association of Filled with Spirit and Filled with Word See another chart Association of Filled with Spirit and Filled with Word See more detailed chart Association of Filled with Spirit and Filled with Word Greeting (salutation)(783)(aspasmos from aspazomai = welcome, greet, to salute) describes the use of set words or phrases to express a welcome or farewell -- salutation, greeting, either orally or by letter. Acknowledgement or expression of goodwill on meeting. Louw-Nida = "employ certain set phrases as a part of the process of greeting, whether communicated directly or indirectly." Liddell-Scott adds an embrace. Aspasmos the noun form is extremely rare in antiquity, both in literary documents and nonliterary papyri. "There is later Jewish material in the Talmud that spells out such greetings in detail." (NET NOTE) TDNT - To offer rabbis the aspasmos coveted by them was the impulse of all pious Jews. Only once (Mk. 9:15) do we read that the multitude respectfully greeted Jesus: ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. But there is frequent mention of → προσκυνεῖν before Jesus, and this is a particularly respectful form of aspasmos. The caricature of such greeting is the mocking of Jesus as the King of the Jews in Mk. 15:18 f.: καὶ Aspasmos - 10v - Matt. 23:7; Mk. 12:38; Lk. 1:29; Lk. 1:41; Lk. 1:44; Lk. 11:43; Lk. 20:46; 1 Co. 16:21; Col. 4:18; 2 Thess. 3:17 Leaped (4640)(skirtao) means to leap, spring, and was used especially of animals (Septuagint - "skip about like calves" - Mal 4:2 = those who fear God, who are saved will one day "skip" about). Leaping is often associated with joy and is an expression of it. Twice (Lk 1:41, 44) this verb describes the baby John leaping in Elizabeth's womb. In the only other NT use in Lk 6:23 skirtao describes the future promise for those who are persecuted on earth that - "You will leap [for joy,] for behold, your reward is great in heaven." Skirtao - 5x in the Septuagint (Lxx) - Gen. 25:22; Ps. 114:4; Ps. 114:6; Jer. 50:11; Joel 1:17; Mal. 4:2; Genesis 25:22 But the children struggled together within her; and she said, "If it is so, why then am I this way?" So she went to inquire of the LORD. Comment: Here skirtao is not associated with joy but with a struggle! Psalms 114:4 The mountains skipped like rams, The hills, like lambs. Psalms 114:6 ) O mountains, that you skip like rams? O hills, like lambs? Jeremiah 50:11 “Because you are glad, because you are jubilant, O you who pillage My heritage, Because you skip about like a threshing heifer And neigh like stallions, Womb (2836) koilia from koilos = hollow) refers literally to a hollow space or cavity (although not used with this sense in Scripture) and then to (1) the belly (stomach), (2) the womb (uterus) and (3) (figuratively) the inner man or innermost being, which is almost synonymous with way the NT usually uses heart (kardia). Koila - 22v appetite(1), appetites(1), belly(1), innermost being(1), stomach(7), womb(11), wombs(1). Matt. 12:40; Matt. 15:17; Matt. 19:12; Mk. 7:19; Lk. 1:15; Lk. 1:41; Lk. 1:42; Lk. 1:44; Lk. 2:21; Lk. 11:27; Lk. 15:16; Lk. 23:29; Jn. 3:4; Jn. 7:38; Acts 3:2; Acts 14:8; Rom. 16:18; 1 Co. 6:13; Gal. 1:15; Phil. 3:19; Rev. 10:9; Rev. 10:10 Jim Cymbala on joy - Happiness ebbs and flows based on our changing circumstances. A new baby or grandchild is born, and we’re all smiles. We win a free vacation, and we’re ecstatic! The boss gives a big raise just when we need the extra money, and we’re elated. But the euphoria is only temporary. Inevitably something changes and takes our happiness with it. The baby gets sick; our vacation gets rained on; our job is eliminated by a corporate merger. The positive feeling is fleeting. At best we’re left feeling empty, and at worst, even angry. So how do we get our happiness back when the situation changes? We can’t wish happiness back. We can’t chase it. Trying harder to regain it only produces frustration. If circumstances alone make us happy, then our situation has to change for us to be happy again. Yet that’s precisely the reason we’re unhappy. We don’t, and never will, have control over the things that make for “don’t worry, be happy.” Happiness is circumstantial and elusive, but joy is not circumstantial. We can have joy even when we’re not happy. Some may hear Christians talking about joy and think that joy is just a religious word for happiness. But joy differs from happiness. If the situation is right, anyone can experience happiness. Even people who don’t know God or who curse God can be happy. But they don’t have joy, for that blessing in life has a totally different source. According to Scripture, the Holy Spirit produces joy. “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control” (Gal. 5:22–23). Isn’t it interesting that joy is mentioned immediately after love? Obviously God doesn’t want us to live depressed, cranky, and bitter lives. He knows that happiness is fleeting, so through the Spirit, he gives us supernatural joy that transcends our circumstances. Joy is a beautiful gift that accompanies salvation through faith in Jesus Christ. It is a gift imparted by the Holy Spirit to our innermost being. Inexpressible and Glorious Joy - If joy is a gift, we should expect to see more of it in the church, yet we’re often surprised when we do. However, when we recognize that true joy doesn’t come from our circumstances but rather from God, we begin to see joy as a blessing for everyday life. And that joy from the Spirit will make us distinctive to the culture around us.....Peter wrote: “Though you have not seen [Jesus], you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the end result of your faith, the salvation of your souls” (1 Peter 1:8–9, emphasis added). Does an “inexpressible and glorious joy” describe your church or mine? It should. The epistle to Rome is Paul’s great theological document regarding justification by faith and other weighty doctrinal matters. Yet toward the end of his letter, the apostle declares that the kingdom of God isn’t essentially about doctrinal positions such as Calvinism or Arminianism. The kingdom isn’t about who is right in the pretribulation or posttribulation rapture debate. Paul said that the kingdom of God is a matter of “righteousness, peace and joy in the Holy Spirit” (Rom. 14:17, emphasis added). That is how important joy is; it makes us distinctive as followers of Jesus Christ. I’m not talking about emotionalism, however, not worked up frenzies or singing choruses endlessly until we create a certain vibe. I don’t want that, and neither do you. What the apostle Paul described was a life of joy that comes from the Spirit. He wrote to the Thessalonian believers, “You welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit” (1 Thess. 1:6, emphasis added). (Spirit Rising: Tapping into the Power of the Holy Spirit - a convicting book. See my related article - A Spirit Filled Church) Luke 1:42 And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! CSB Then she exclaimed with a loud cry: You are the most blessed of women, and your child will be blessed! ESV and she exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb! GWN She said in a loud voice, "You are the most blessed of all women, and blessed is the child that you will have. KJV And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. NET She exclaimed with a loud voice, "Blessed are you among women, and blessed is the child in your womb! NAB cried out in a loud voice and said, "Most blessed are you among women, and blessed is the fruit of your womb. NIV In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! NLT Elizabeth gave a glad cry and exclaimed to Mary, "God has blessed you above all women, and your child is blessed. NJB She gave a loud cry and said, 'Of all women you are the most blessed, and blessed is the fruit of your womb. YLT and spake out with a loud voice, and said, 'Blessed art thou among women, and blessed is the fruit of thy womb; Blessed are Luke 1:28, 48. Jdg 5:24. blessed is. Luke 19:38. Ge. 22:18. Ps. 21:6; 45:2; 72:17–19. Ac. 2:26–28. Ro. 9:5. He. 12:2. Verse-by-Verse - Multiple Commentaries - Luke 1:42 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ELIZABETH'S BENEDICTION ON MARY And she cried out (anaphoneo) with a loud voice (krauge) - "and she exclaimed with a great cry." This was not just a casual "hello" but a Spirit enabled loud cry! Spirit filling was often connected which proclamation of a message from God here in the Gospels and then in Acts. In 2 Samuel 23:2, David declared, “The Spirit of the Lord spoke by me, and His word was on my tongue.” After John’s birth “Zacharias was filled with the Holy Spirit, and prophesied” (Lk 1:67, 68–79) Simeon "came in the Spirit into the temple" and prophesied in (Lk 2:27–32+). Peter filled with the Spirit proclaimed the Gospel at Pentecost (Acts 2:4, 14ff+) Peter filled with the Holy Spirit and spoke out boldly after the Sanhedrin threatened them and released them. (Acts 4:8-12+, cf Acts 4:31+) Vincent on cried out is the verb anaphoneo (400) which used only here in NT (5x in Lxx - all in context of praise to God! - 1 Chr. 15:28; 1 Chr. 16:4; 1 Chr. 16:5; 1 Chr. 16:42; 2 Chr. 5:13) - She lifted up her voice with a loud cry; thus rendering in the verb the force of ana, up ( (anaphoneo), besides picturing the fact more naturally. Elizabeth’s sudden and violent emotion at the appearance of Mary, and the movement of the child, prompted an exclamation which was followed by words ( said). It was a medical term for a certain exercise of the voice.
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Vernon McGee commenting on Isaiah 63:4 says "He (MESSIAH) has come to save forever His redeemed ones from their vicious oppressors. This (Second Coming) is His judgment upon the earth, and it is defined as the day of vengeance." (Thru the Bible) John Martin also agrees writing "Though that day (Second Coming) will bring doom to the Lord's enemies, it will mean deliverance (redemption and salvation, Isa 63:4-5+) for those of His covenant people who turn to Him (ED: 1/3 of Israel = Zech 13:8-9+). (Bible Knowledge Commentary) LUKE'S SECOND USE OF LUTROSIS - As noted above Luke uses lutrosis a second time in Luke 2:38+ writing "at that very moment she (Anna the prophetess, Luke 2:36-38+) came up and began giving thanks to God, and continued to speak of Him (the newborn Messiah) to all those who were looking for (see prosdechomai) the redemption of Jerusalem." "Those who were looking for the redemption of Israel" is a beautiful phrase describing the Jews who believed in the Messiah (before He came) and thus were part of the Jewish remnant. THOUGHT - Are you looking for your glorious future redemption by your Redeemer (see Ro 8:23+)? Are you loving His appearing as shown by the way you are living? (see 2 Ti 4:8+) If not it may be because you are spiritually cross-eyed and have one eye on Jesus and one eye on the world! If so read Jesus' warning in Mt 6:24+! J C