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Kenneth Wuest · Citado em PreceptAustin
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Wuest - Since it is well known and a fact of importance that many have undertaken to draw up in its historical sequence a narrative of events concerning which there has been a wide diffusion of knowledge among us, (Eerdmans Publishing) of the things accomplished among us. John 20:31. Ac. 1:1–3. 1 Ti. 3:16. 2 Pe. 1:16–19. Luke 1 Resources - Multiple Sermons and Commentaries Source: Ryrie Study Bible (see also NT Timeline) Source: ESV Global Study Bible AN ACCOUNT OF WHAT JESUS ACCOMPLISHED In the Timeline above the date of writing of the Gospel of Luke is given as circa 62 A.D. but others say 60 A.D. Luke 1:1-4 is Luke's preface, but it is one long sentence and is the most complex Greek writing in the entire New Testament. The following discussion will attempt to break up Luke's preface into bite-sized segments, and is more detailed than usual because Luke chooses his words so carefully and we need to be careful to understand his meanings. It is clear that he wanted the reader to have no doubt that his gospel was accurate and trustworthy. Luke describes facts which should be the foundation of a sure faith in his writing! Like Luke, I am a medical doctor and a pathologist by specialty. My observations and reports had to be accurate and trustworthy for patient's lives were dependent on careful observation and accurate reporting. How much more are we all as those whose souls are sick and in need of the Great Physician dependent on Luke's trustworthy record of Jesus, so that we might find eternal life in His name. R C H Lenski makes an excellent prefatory comment on Luke's lengthy sentence in Luke 1:1-4 - The first sentence is periodic, packed with concise information, beautifully constructed in the manner of the best literary Koine, and not surpassed by any Greek writers (Herodotus, Thucydides, Polybius). The perfection of this sentence can be fully appreciated only by those who are able to read it in its Greek original. Even the best translation loses altogether too much, to say nothing of the specific terms used in the original which cannot be conveyed in translation with the desired exactness. (See context in The Interpretation of St. Luke's Gospel) Warren
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Wuest - even as they delivered them to us for safekeeping, those who from the beginning were personal witnesses of and ministered the Word, (Eerdmans Publishing) YLT as they did deliver to us, who from the beginning became eye-witnesses, and officers of the Word, -- who from the beginning. Luke 24:48. Mark 1:1. John 15:27. Ac. 1:3, 8, 21, 22; 4:20; 10:39–41. He. 2:3. 1 Pe. 5:1. 1 John 1:1–3. and servants of the word. Ac. 26:16. Ro. 15:16. Ep. 3:7, 8; 4:11, 12. Col. 1:23–25. Verse-by-Verse - Multiple Commentaries - Luke 1:2 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries SOURCE OF THE ACCOUNTS: EYEWITNESS TESTIMONIES I Howard Marshall notes that "Luke now provides the basis for the reliability of the information on which the narrative about Jesus rests. It has been ‘handed down’.... The verb is a technical term for the handing down of material, whether orally or in writing, as authoritative teaching." (Luke NIGTC - scroll down to page 48) Just as (kathos) they were handed down (paradidomi) to us - "Like the accounts passed on to us" (NET), "Exactly as they were handed down to us" (Amplified) "Even as they delivered them to us for safekeeping" (Wuest). Luke stresses the validity of the facts handed down to him. The verb paradidomi "is a technical term for the handing down of material, whether orally or in writing, as authoritative teaching" (I Howard Marshall) Luke's description reminds us of Paul's words in First Corinthians describing his handing down of the Gospel to the saints at Corinth - "For I delivered (paradidomi) to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, (1Cor 15:3+) Hindson and Kroll on just as they were handed down (paradidomi) to us by...eyewitnesses (autoptes) - Luke received information that was handed over to him from eyewitnesses who had seen the very beginnings of the gospel account he relates. James S. Stewart - Luke makes it perfectly clear that the inspired writers were not miraculously freed from the necessity of hard historical research … Inspiration was not God magically transcending human minds and faculties; it was God expressing His will through the dedication of human minds and faculties. It does not supersede the sacred writer’s own personality and make him God’s machine; it reinforces his personality and makes him God’s living witness. (Life and Teaching of Jesus Christ) (Quoted in Believer's Bible Commentary) John MacArthur makes an important point regarding inspiration of the Bible in light of Luke's not having been a personal eyewitness of Jesus or the events of Jesus' ministry - Luke’s acknowledgement of his use of source material must not be misconstrued as a disclaimer of divine inspiration for his gospel. The process of inspiration never bypassed or overrode the personalities, life experiences, vocabularies, or writing styles of the Bible’s human authors; their unique traits are indelibly stamped on all the books of Scripture. The Spirit used Luke’s knowledge, gave him additional information, guided his selection of material, and controlled every word so that he wrote exactly what God wanted written (cf. 1 Cor. 2:12–13; 2 Tim. 3:16; 2 Peter 1:20–21). (SEE BOCK'S RELATED COMMENT) Therefore, his original account is infallibly and inerrantly true. (Bold added. See context in Luke Commentary) J C
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Wuest - it seemed good to me also, having traced the course of all things from the beginning in the minutest detail, to write to you in a consecutive order, Your Excellency, Theophilus, (Eerdmans Publishing) YLT it seemed good also to me, having followed from the first after all things exactly, to write to thee in order, most noble Theophilus, seemed. Ac. 15:19, 25, 28. 1 Co. 7:40; 16:12. in. Luke 1:1. Ps. 40:5; 50:21. Ec. 12:9. Ac. 11:4. most excellent Theophilus. Ac. 1:1; 23:26; 24:3; 26:25, Verse-by-Verse - Multiple Commentaries - Luke 1:3 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries LUKE LEAVES NO STONE UNTURNED Leaving no stone unturned means make every possible effort, use every possible source or resource. To look for something in every possible place. If you leave no stone unturned in your efforts to find something or achieve something, you consider or try every possible way of doing it. it seemed fitting (dokeo) for me as well, having investigated (parakoloutheo) everything carefully (akribos) from the beginning (anothen), to write (grapho) it out for you in consecutive order (kathexes), most excellent (kratistos)Theophilus - NET = "So it seemed good to me as well, because I have followed all things carefully from the beginning." In Luke 1:1-2 he had referred to writers and witnesses, but now he begins to describe his own writing by saying it seemed fitting (dokeo) which means that it was proper for him to write his account. The NET adds "because" which explains the reason that it seemed fitting to Dr Luke. Why was it fitting to now begin to write? Because he had investigated everything carefully. A T Robertson on it seemed fitting says this is "A natural conclusion and justification of Luke’s decision to write his narrative. They (ED: those previously described especially the many who had undertaken... in Lk 1:1) had ample reason to draw up their narratives. Luke has more reason to do so (TO WRITE THE GOSPEL) because of his fuller knowledge and wider scope." NET Note adds that when Luke said it seemed fitting (dokeo) for me as well, "he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts." For me as well - Who is "me?" Luke of course but he never mentions his name in this Gospel even though there is uniform agreement that the author was Luke the beloved physician (Col 4:14+). Acts 1:1 begins "The first account I composed, Theophilus, about all that Jesus began to do and teach," This linkage with Theophilus leaves little doubt that Luke authored both this Gospel and the book of Acts. Luke is mentioned only 3 times in the NT - Col 4:14+, 2Ti 4:11, and Philemon 1:24. The fact that Luke was a physician accounts for Luke's use of elegant Greek and his attention to detail and accuracy. Luke was probably a Gentile a fact determined by comparing the following passages Col 4:11 and [also] Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision (Jews), and they have proved to be an encouragement to me. Col 4:14+ Luke, the beloved physician, sends you his greetings, and [also] Demas. Having investigated (parakoloutheo) everything carefully (akribos) from the beginning (anothen) - Wuest - "having traced the course of all things from the beginning in the minutest detail." The Greek text emphasizes the extreme care with which his research was undertaken. Luke made himself thoroughly familiar with all the relevant details. So on one hand Luke thoroughly investigated all the facts, and on the other hand the Spirit inspired all of Luke's writing. God did not just "dictate" to Luke what to write down (See dictation theory). There were occasions where God spoke to a writer like Moses and he wrote it down as in Ex 20:1-17. The important point to grasp is that since all Scripture is inspired by God (2Ti 3:16), ultimately the words Luke penned were inspired by the Holy Spirit, and yet clearly Luke's extensive, detailed research was an integral component of the final product we know today as the "Gospel of Luke." He has made careful investigation and his work deserves serious consideration -- A T Robertson Having investigated (parakoloutheo) is in the perfect tense which emphasizes the permanence of the state reached after his thorough investigation. It stands investigated. Luke sounds like a physician in this opening. The verb parakoloutheo "means to follow closely, and hence to trace accurately. The point is that Luke became thoroughly familiar with the whole affair. Luke was a meticulous historian, often giving details that helped identify the historical context of the events he described (Lk 1:5; Lk 2:1+, 2; Lk 3:1, 2+; Lk 13:1–4+). Luke "had mentally followed along by the side of these events. Galen used this verb (parakoloutheo) for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject." (Robertson) Mark Moore - Luke uses a fascinating word for investigate (parakoloutheo). Etymologically, it means to follow alongside. It pictures the pesky reporter with his notepad and pen incessantly asking questions. (See context in The Chronological Life of Christ - Page 15 ) THOUGHT - I love Moore's comment depicting Luke as an "investigative reporter" intent on getting to the truth of the matter! This should be the goal of everyone who reads the Bible, which is why the discipline (and skill) of Inductive Bible Study is so important. As one learns to read the text inductively, he or she, comes to the text with their "notepad" (literal or figurative - their mind like a blank page ready to record the facts of the text), having been trained in the art of asking probing Who, What, Where, When, Why, How type questions. This interrogating mindset takes some time to develop but is worth the "investment," for the insights you can glean from prayerfully (pray before - e.g., Ps 119:18+) interrogating the Biblical text (enabled/illuminated by the Spirit) are often priceless. And since you discovered the truth yourself, you are much more likely to remember it and apply it. Hindson and Kroll - literally rendered “having traced or investigated accurately all things from the first.” Luke expresses several ideas: (1) The length of his search took him back to the beginning of things. Only Luke recounts the birth announcements of Gabriel to Zacharias [Zechariah] and to Mary. (2) The breadth of his research has included “all things.” He would naturally have to evaluate each piece of evidence in order to retain that which would be most useful. (3) The accuracy of his investigation is declared by his use of the Greek word akribos which speaks of precision and exactness. (See context in KJV Commentary) Steven
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Wuest - in order that you may come to have a full and accurate experiential knowledge concerning the undoubted truth of the matters in which you were instructed. (Eerdmans Publishing) YLT that thou mayest know the certainty of the things wherein thou wast instructed. LUKE'S PURPOSE FOR HIS GOSPEL So that (hina) introduces a purpose clause. Whenever you encounter a "so that" ask "so what?" and seek to determine the author's purpose (see discussion of the value of observing and interrogating terms of purpose or result). You may know (epiginosko) the exact truth (asphaleia) about the things you have been taught (katecheo) - NET "know for certain" is better than know the exact truth, for it emphasizes the psychological confidence that Theophilus could possess regarding the Gospel. Amplified "know the full truth and understand with certainty and security against error." Theophilus had some background teaching on Christianity, but Luke wants to amplify (so to speak) what he had been taught. Luke is going to great lengths to accentuate the complete accuracy of his historical record of the ministry of Jesus Christ. Plummer writes that “Theophilus shall know that the faith which he has embraced has an impregnable historical foundation” Luke wants to give Theophilus a bedrock certainty by supplying him with a historically verified and completely accurate account of the life of Jesus. He does not just want him to know about Jesus, but to truly and deeply and personally know Jesus (that is the sense of the verb epiginosko as explained below). Ultimately the truth of Luke's Gospel would serve to undergird the faith of Theophilus (and all of us) just as Paul explained writing that "faith comes from hearing, and hearing by the word of Christ (the word about Christ the Living Word!)". (Ro 10:17+) Theophilus would hold the Word recorded by Luke and that trustworthy Word would hold him when his faith was assaulted by error and/or persecution. John and Peter had a similar aim for their readers... John 20:31+ but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. 2 Peter 1:15; 16+ And I will also be diligent that (so that - ESV) at any time after my departure you will be able to call these things to mind. For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. You have been taught (katecheo ~ "catechized") - This indicates Theophilus had some knowledge of the truth about Jesus (whether a "God fearing" Gentile and not yet born again or a young convert we do not know) but Luke was writing "know the full truth and understand with certainty and security against error the accounts (histories) and doctrines of the faith." Luke's words in this passage remind me of Paul's words to Titus which speak of the stabilizing effect of the Word as he instructed Titus to select men who would hold "fast the faithful (trustworthy) word which is in accordance with the teaching (this is what Luke begins to propound to Theophilus), so that (term of purpose or result) he will be able (empowered) both to exhort in sound doctrine and to refute those who contradict." (Titus 1:9+) Marshall writes that Luke "had an apologetic and evangelistic purpose, to present Jesus in such a way that any reader might accept him as Messiah, Lord and Saviour." THOUGHT - "One’s faith is no more sure than the object upon which it rests. We can thank God that our faith rests firmly upon the unshakable historical facts recorded in His matchless Word." When the world begins to devolve into unspeakable depravity and moral darkness (I am writing in 2022 and it is transpiring literally as I write), we can be fully assured that "we have the prophetic word made more sure (bebaios), to which (we) do well to pay attention as to a lamp shining in a dark (auchmeros) place, until the day dawns and the morning star (phophoros) arises in your hearts." (2 Peter 1:19+, see 2Pe 1:19NET version) John
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Wuest adds that the prefixed preposition pros "gives it the idea of definiteness and directness in prayer, with the consciousness on the part of the one praying that he is talking face to face with God...(thus proseuchomai) speaks also of the consciousness on the part of the one who prays, of the fact of God’s presence and His listening ear." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Luke 1:11 And an angel of the Lord appeared to him, standing to the right of the altar of incense. appeared. Luke 1:19, 28; Luke 2:10. Jdg 13:3, 9. Ac. 10:3, 4. He. 1:14. the altar. Ex. 30:1–6; 37:25–29; 40:26, 27. Le. 16:13. Re. 8:3, 4; 9:13. Verse-by-Verse - Multiple Commentaries - Luke 1:11 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Barclay The angel of the Lord appeared to him, standing at the right side of the altar of incense. AN ANGELIC ENCOUNTER And an angel (aggelos/angelos) of the Lord appeared to him standing to the right of the altar (thusiasterion) of incense - We learn in Luke 1:19 this is Gabriel for "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." This is interesting because what do most of us do when we pray in church? We close our eyes. Zacharias' eyes were probably closed as he prayed passionately. Imagine his shock on opening his eyes and seeing an angel standing just to his right! Appeared is the same verb (horao) used by Paul to describe four separate supernatural post-resurrection appearances of Jesus (1 Cor 15:5, 6, 7, 8+) Right of the altar is probably the south side and from the depiction above (click) Gabriel would have been standing between between the altar of incense and the golden lampstand. An angel (aggelos/angelos) of the Lord - The word angel as noted below is literally a messenger and this angel had a "conception announcement" for Zacharias! And note that this is not Zacharias inhaling the incense and having a hallucination but is a literal angel. Plummer adds that "There is no use in trying to explain away the reality of the angel. We must choose between admitting an objective appearance and a myth." Note that the phrase Angel of the LORD is used several times in the Old Testament (e.g., Ge 16:7-11; Gen. 22:11-12; Ge 22:15-16; Ex. 3:2, etc >50x) to describe the pre-incarnate appearance of Christ, the Creator of the angel Gabriel who had appeared 500 years earlier to Daniel (Da 9:21-23+ = giving Daniel the great prophecy that predicted the time of coming of the Messiah - Da 9:24+, Da 9:25+, Da 9:26+, Da 9:27+)! .
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Wuest - But what they thought in their hearts, was expressed in their faces, actions, and very personalities. There was a hostile atmosphere in the room, and our Lord sensed it. (Eerdmans Publishing) Mark 2:8 Immediately Jesus, aware in His spirit that they were reasoning that way within themselves, said to them, "Why are you reasoning about these things in your hearts? Mark 8:16 They began to discuss with one another the fact that they had no bread. 17 And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? Comment: The imperfect tense in Mk 8:16 show that they kept it up! Mark 9:33 They came to Capernaum; and when He was in the house, He began to question them, "What were you discussing on the way?" Comment: The idea of dialogizomai here suggests that sidea have been taken and the issue has been discussed in detail. Mark 11:31 They began reasoning among themselves, saying, "If we say, 'From heaven,' He will say, 'Then why did you not believe him?' Luke 1:29 But she was very perplexed at this statement, and kept pondering what kind of salutation this was. Luke 3:15 Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, Luke 5:21 The scribes and the Pharisees began to reason, saying, "Who is this man who speaks blasphemies? Who can forgive sins, but God alone?" 22 But Jesus, aware of their reasonings (dialogismos), answered and said to them, "Why are you reasoning in your hearts? Luke 12:17 "And he began reasoning to himself, saying, 'What shall I do, since I have no place to store my crops?' Luke 20:14 "But when the vine-growers saw him, they reasoned with one another, saying, 'This is the heir; let us kill him so that the inheritance will be ours.' Dialogizomai - 9x in the Septuagint -2 Sam. 19:19; Ps. 10:2; 21:11; 35:20; 36:4; 77:5; 119:59; 140:8; Prov. 17:12 Psalm 10:2 In pride the wicked hotly pursue the afflicted; Let them be caught in the plots (dialogismos) which they have devised (dialogizomai). Psalm 21:11 Though they intended evil against You And devised a plot, They will not succeed. Psalm 36:4 He plans wickedness upon his bed; He sets himself on a path that is not good; He does not despise evil. Psalm 77:5 I (Asaph) have considered the days of old, The years of long ago. (Look at where Asaph was in Ps 77:4) Psalm 119:59 I considered my ways and turned my feet to Your testimonies. (O, how all God's children need to consider our ways that these thoughts might drive us to God's testimonies!) Luke 1:30 The angel said to her, "Do not be afraid, Mary; for you have found favor with God. Amplified And the angel said to her, Do not be afraid, Mary, for you have found grace (free, spontaneous, absolute favor and loving-kindness) with God. NET So the angel said to her, "Do not be afraid, Mary, for you have found favor with God! GNT καὶ εἶπεν ὁ ἄγγελος αὐτῇ, Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ. NLT "Don't be afraid, Mary," the angel told her, "for you have found favor with God! KJV And the angel said unto her, Fear not, Mary: for thou hast found favour with God. ESV And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. NIV But the angel said to her, "Do not be afraid, Mary, you have found favor with God. Wuest And the angel said to her, Stop fearing, Mary, for you found favor in the presence of God. (Eerdmans Publishing) Do not be afraid Luke 1:13; Luke 12:32. Is. 41:10, 14; 43:1–4; 44:2. Mat. 28:5. Ac. 18, 9, 10; 27:24. Ro. 8:31. He. 13:6. found favor. Ge 6:8. Ge 6:8. Ac 7:46. Heb 4:16. Verse-by-Verse - Multiple Commentaries - Luke 1:30 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries FOUND FAVOR NOT FEAR The angel said to her, Do not be afraid Mary - Same thing the angel said to Zacharias (Lk 1:13). Angels are awesome creatures when they are seen by mortal men and women and the most common reaction is fear. There is something fearful about the unseen world. It is one thing to read about it but quite another to see it up close and personal! But beloved, we will see not only the created angels someday, but best of all the Creator of all things Christ Jesus. If you are a believer the application of this passage is "Do not fear for you have found grace with God." Indeed, for us the best is yet to come so do not fear for "it is written, "THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND which HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM." (1 Cor 2:9) Do not be afraid is a repeated phrase in Luke's writings...all except Lk 12:4 are present imperative with a negative and passive voice - idea is either "Stop fearing" or "Don't start being afraid". The verb is phobeo which gives us English phobia, phobic, etc. Luke 1:13 But the angel said to him, "Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John. Luke 1:30 The angel said to her, "Do not be afraid, Mary; for you have found favor with God. Luke 2:10 But the angel said to them, "Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; Luke 8:50 But when Jesus heard this, He answered him, "Do not be afraid any longer; only believe, and she will be made well." Luke 12:4 "I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. Luke 12:32 "Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom. 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; Acts 27:24 saying, 'Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.' For you have found (heurisko) favor (charis) with God - For (gar) is a term of explanation, explaining why she need not fear. Literally it reads "find grace" and Find favor is a common Hebrew expression (Semitism see over 40 uses below) as in Ge 6:8 where "Noah found favor in the eyes of the LORD" and 2 Sa 14:22 where God says "“Let David now stand before me, for he has found favor in my sight.” Favor (charis) with God - This is more literally "favor beside God," which is even better. Beloved believer, like His grace was beside Mary because He was beside her, so too He has promised you ""I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU," so that we confidently say, "THE LORD IS MY HELPER, I WILL NOT BE AFRAID. WHAT SHALL MAN DO TO ME?" (Heb 13:5-6-note) In the Greek sentence actually has five negatives making God's promise very emphatic, "I will never, never, never leave thee." The promise to never leave was made to Joshua when he succeeded Moses [Dt 1:7-8, Jos 1:5,9] and is fulfilled in Jesus [Mt 28:20, Acts 18:9-10 1Ch 28:20]. Luke emphasized the grace of God throughout this chapter. Notice especially Luke 1:50,54,58,72,78. Favor (charis) - The Greek word charis gives us our English charity which is apropos for beggars need "charity" even as sinners need grace, (and Mary was very poor by worldly standards) for we are all spiritual paupers outside of Christ. As Augustine said "God gives where he finds empty hands." Mary so to speak had "empty hands." THOUGHT - Would you describe yourself as having "empty hands?" If so you are in a wonderful position to receive favor from God, for He is opposed to the proud but gives grace to the humble. (James 4:6+, 1 Peter 5:5+) If you are meek and weak, you are "in a good way" in God's economy for as Jesus told Paul in this state me, "My grace is sufficient for you, for power is perfected in weakness." (2 Cor 12:9+)
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Wuest - When the saint counts upon the fact that the power of the sinful nature over him is broken, he obeys the exhortation of Paul, “Let not sin therefore reign in your mortal body.” “Reign” is basileuō , “to exercise kingly power.” The verb is present imperative with the negative mē, which construction forbids the continuance of an action already going on. It is, “Stop allowing the sinful nature to reign as king in your mortal body.” The sinful nature is a dethroned monarch. The believer has the responsibility of keeping it from mounting into the throne of his heart, the place which the Lord Jesus should occupy. The believer is well able to do this. His will is free (Ed: Yes, but as discussed below he must still learn to depend on the Spirit to give him the desire and the power! cp Php 2:13NLT-note). He has the divine nature and the Holy Spirit to urge him on, and give him the desire and the power to refuse the sinful nature and obey the Word. Paul says, “Order your behavior in the sphere of, by means of, the Spirit, and you will positively not fulfill the desires of the flesh” (Gal. 5:16-note). Paul says, “Stop allowing the sinful nature to reign as king in your mortal body with a view to obeying it in the sphere of its passionate cravings.” Now, to what does the word “it” refer, to the sinful nature or the body? Logic would lead us to relate the pronoun to the sinful nature, but Greek grammar refers it back to the body, since the pronoun is neuter, the word “sin” is feminine, and the word “body,” neuter. The pronoun in Greek agrees with its antecedent in gender. It is true that the sinful desires originate with the evil nature, not with the physical body. But why does Paul in this instance relate them to the body? The answer is found in the fact that the sinful nature is an intangible, invisible entity, and cannot be watched. It is an unseen enemy whose tactics cannot be observed and therefore cannot be guarded against. But the saint is able to keep watch over the members of his body, what his eyes look at, his ears listen to, his mind thinks about, his hands do, and where his feet carry him. But not only will the saint who counts upon the fact that the power of the sinful nature is broken (Ro 6:11-note), stop allowing it to reign as king over him, but he will obey Paul’s exhortation, “neither yield ye your members as instruments of unrighteousness unto sin.” The verb is again present imperative with mē, “Stop yielding.” (Ed: As an aside remember that the ONLY WAY to obey these commands is by learning to lean on the power of the indwelling Spirit - cp Ro 8:13-note). The verb is paristēmi, “to place beside or near, to present, to proffer, to put at one’s disposal.” We are to stop putting the members of our body at the disposal of, at the service of the sinful nature. The word “instruments” is hopla. In classical Greek the word referred to the weapons of the Greek soldier. Paul thinks of the members of the Christian’s body as weapons to be used in the Christian warfare against evil. The saint, counting upon the fact that he has been disengaged from the evil nature, does two things, he refuses to allow it to reign as king in his life, and he stops putting his members at its disposal to be used as weapons of unrighteousness. Now, the saint who counts upon the fact that the divine nature has been implanted (cp 2 Peter 1:4-note), will obey Paul’s exhortation, “Yield yourselves to God, and your members as instruments of righteousness to God.” The word “yield” is again paristēmi, but in the aorist imperative, which commands a once for all action to be done at once. Paul says, “Put yourselves at once, and once for all, at the disposal of God, as those who are actively alive out from among those who are dead, and your members as weapons of righteousness, at the disposal of God.” This is a once for all act of the saint dedicating himself to God and His service, an act to be lived by, and upon the basis of its implications, moment by moment. The saint should live his life every day with the consciousness of that fact in his mind. When the saint obeys the instructions laid down in these verses relative to his adjustment to the evil nature and the divine nature, Paul says, “The sinful nature will not exercise lordship over you,” and he gives the reason (Ed: "for" a term of explanation in Ro 6:14), “You are not under law but under grace.” To be under law refers to an unsaved person who attempts to live in obedience to the law of God. To be under grace is to be a saved person who has been the subject of the surgical operation in which the power of the sinful nature has been broken and the divine nature implanted. The poet says, “Do this and live, the law commands, but gives me neither feet nor hands. A better word the gospel brings. It bids me fly and gives me wings.” Wings in Scripture, speak of supernatural power (Ed: Distributed by the indwelling Holy Spirit!) 1 Corinthians 4:8 You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. 1 Corinthians 15:25 For He must reign until He has put all His enemies under His feet. 1 Timothy 6:15 which He will bring about at the proper time-- He who is the blessed and only Sovereign, the King of kings and Lord of lords, Revelation 5:10 "You have made them to be a kingdom and priests to our God; and they will reign upon the earth." Revelation 11:15 Then the seventh angel sounded; and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever." 17 saying, "We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign. Revelation 19:6 Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, "Hallelujah! For the Lord our God, the Almighty, reigns. Revelation 20:4 Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. Revelation 20:6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. Revelation 22:5 And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. Kingdom (932) (basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia can also refer to the territory or people over whom a king rules. Kingdom of Heaven/God is both simple and c omplex and has been the subject of many non-Biblical interpretations (this summary makes no attempt to review these interpretations). It is as simple as the truth that wherever the King (God/Jesus) rules and reigns, there the kingdom is present! It is complex in that a number of references to Kingdom of God/Heaven have prophetic (eschatological) overtones, so it has a present and future aspect. It is also complex in the sense that the Kingdom of God/Heaven is described in both testaments from Genesis to Revelation (See Tony Garland's interesting related summary of Genesis and Revelation as Bookends). It follows that any attempt to give a Biblical definition of kingdom will be woefully lacking --indeed, it will take all eternity to comprehend God's Kingdom, a Kingdom which will endure forever and ever! Amen! The Messiah’s throne will be eternal (Psalm 45:6–7a; Luke 1:31–33; Hebrews 1:8–9). Basileia in Luke and Acts - Lk. 1:33; Lk. 4:5; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:2; Lk. 11:17; Lk. 11:18; Lk. 11:20; Lk. 12:31; Lk. 12:32; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 19:12; Lk. 19:15; Lk. 21:10; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 22:29; Lk. 22:30; Lk. 23:42; Lk. 23:51; Acts 1:3; Acts 1:6; Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31; Related Resources: What does it mean that Jesus is the King of the Jews? | GotQuestions.org Which psalms predict the coming of Jesus Christ? GotQuestions.org Luke 1:34 Mary said to the angel, "How can this be, since I am a virgin?" Amplified And Mary said to the angel, How can this be, since I have no [intimacy with any man as a] husband? CSB Mary asked the angel, "How can this be, since I have not been intimate with a man?" ESV And Mary said to the angel, "How will this be, since I am a virgin?" KJV Then said Mary unto the angel, How shall this be, seeing I know not a man? NET Mary said to the angel, "How will this be, since I have not had sexual relations with a man?" GNT εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον, Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; NIV "How will this be," Mary asked the angel, "since I am a virgin?" NLT Mary asked the angel, "But how can this happen? I am a virgin." YLT And Mary said unto the messenger, 'How shall this be, seeing a husband I do not know?' Jdg 13:8–12+ (Angel of the LORD, a Christophany announced Samson's birth Verse-by-Verse - Multiple Commentaries - Luke 1:35 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries A HUSBAND I DO NOT KNOW Mary said to the angel (aggelos/angelos), "How can this be, since I am a virgin?" - The Greek word for virgin (parthenos) is not used by Mary, but she still makes a strong affirmation of her virginity! It is notable that several of the newer translation are interpretative paraphrases stating "since I am a virgin." The old KJV is more accurate with "seeing I know not a man." In Greek Mary literally says "seeing a husband I do not know (ginosko)" She says since a man I absolutely do not (ou = strongest negative) know. In effect Mary is making a strong declaration regarding her virginity. The literal phrase "seeing a husband I do not know (ginosko)," is a euphemism for her not having had sexual relations. This more literal reading is Mary's testimony that she is a virgin, regardless of what the so-called "higher critics" have to say. Perhaps they should come down to the lowly position of humble, honest Mary and then they would have their eyes opened by the Spirit to see and know truth. Notice the contrast between Zacharias and Mary - Mary, unlike Zacharias, did not ask for a sign that what the angel had predicted would happen. Zacharias asked "How will I know for certain?" (Lk 1:18+) Mary asked "How can this be since I am a virgin?" The former question expressed skepticism, the latter expressed simple logic "in wonder filled faith." The idea that the Messiah would appear soon did not surprise Mary, for she is asking how this would be possible? She was perplexed, but her faith was not weak and thus Gabriel did not rebuke her as he had Zacharias. Mary is inquiring as to how God might bring about such a "new thing in the earth" (Jeremiah 31:22+). John
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Wuest adds that tapeinos "is found in an early secular document where it speaks of the Nile River in its low stage in the words, “It runs LOW.” And so tapeinos means “not rising far from the ground.” Tapeinos describes the Christian who walks in Jesus' steps (1 Pe 2:21+) for declared " I am gentle and humble (tapeinos) in heart" (Mt 11:29+). Indeed, is not the best place for us as Christ followers at the foot of Jesus' Cross, for that is when grace can best "flow down!" (Read 2 Cor 12:9+, 2 Cor 12:10+, cf James 4:6+ = "gives grace to the humble [tapeinos]) Gotquestions has an excellent discussion on humbling ourselves - John Bunyan, in the second part of his book The Pilgrim’s Progress, describes the time when Christiana and her companions must descend into the Valley of Humiliation. Bunyan describes that place as “a steep hill, and the way was slippery.” In other words, it’s never easy to humble oneself, and when our path demands humility of us, we can easily slip up. Humility can be defined as the absence of pride, just as darkness is the absence of light. We cannot become more humble by focusing on humility, as it becomes a source of pride when we believe we have achieved it. C.S. Lewis describes humility not as thinking less of ourselves, but as thinking of ourselves less. With that definition in mind, the Bible has much to say about seeing ourselves in proper perspective. Holding the biblical perspective humbles us. Humility increases when we are willing to be humbled by God, circumstances, and others. Our sinful natures do not want to be humbled. We tend to protect our pride as though it were our best friend, but pride gets in the way of our relationship with God. He resists the prideful but gives grace to the humble (James 4:6+). He will work with us when we desire humility, but the development of humility will be painful. Despite the discomfort, we find an added measure of grace to sustain us as we suffer through the refining process (see The Refiner's Fire). (Read the full article - What does the Bible say about how to humble yourself?) (Bolding added) Spurgeon exhorts believers to gladly accept a prone position (which is the root meaning of humility - see tapeinos above) in order that grace might flow down most efficaciously… Humble hearts seek grace, and therefore they receive grace. Humble hearts yield to the sweet influences of grace, and so grace is bestowed on them more and more largely. Humble hearts lie in the valleys where streams of grace are flowing, and hence they drink of them. Humble hearts are grateful for grace and give the LORD (Jehovah) the glory of it, and hence it is consistent with His honor to give it to them. Come, dear reader, take a lowly place. Be little in thine own esteem, that the LORD may make much of thee. Perhaps the sigh breaks out, "I fear I am not humble." It may be that this is the language of true humility. Some are proud of being humble, and this is one of the very worst sorts of pride. We are needy, helpless, undeserving, hell-deserving creatures, and if we are not humble we ought to be. Let us humble ourselves because of our sins against humility, and then the LORD will give us to taste of His favor. It is grace which makes us humble, and grace which finds in this humility an opportunity for pouring in more grace. (Ed: Read that profound truth again!) Let us go down that we may rise. Let us be poor in spirit that God may make us rich. Let us be humble that we may not need to be humbled but may be exalted by the grace of God (Jas 4:10+, 1Pe 5:6+). (Faith's Checkbook) Related Resources: Spiritual Paradoxes in the Christian Life What does the Bible say about humility? What does the Bible say about how to humble yourself? What does the Bible say about ego? What was the significance of Jesus washing the feet of the disciples? What does the Bible say about conceit / being conceited? What does the Bible say about being self-centered? What does the Bible say about pride? Luke 1:53 "HE HAS FILLED THE HUNGRY WITH GOOD THINGS; And sent away the rich empty-handed. Greek of Luke 1:53 πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. Greek of Ps 107:9 ὅτι ἐχόρτασεν ψυχὴν κενὴν καὶ ψυχὴν πεινῶσαν ἐνέπλησεν ἀγαθῶν filled. Luke 6:21. 1 Sa. 2:5. Ps. 34:10; 107:8, 9; 146:7. Eze. 34:29. Mat. 5:6. John 6:11–13, 35. Ja. 2:5. Re. 7:16, 17. and sent away. Luke 6:24; 12:16–21; 16:19–25; 18:11–14, 24, 25. 1 Co. 1:26; 4:8. Ja. 2:6; 5:1–6. Re. 3:17, 18. Verse-by-Verse - Multiple Commentaries - Luke 1:53 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JESUS THE BREAD OF LIFE FILLS THE HUNGRY Mary continues to show that she is a woman of the Book by quoting from Psalm 107:9 (See above for the Greek words in Lk 1:53 which are in common with the Greek words in the Septuagint (Lxx) of Ps 107:9). For He has satisfied the thirsty soul, and the hungry soul He has filled with what is good.
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Wuest says "Grace meets man’s need in respect to his guilt and lost condition; mercy, with reference to his suffering as a result of that sin."