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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe - If ever a man wrote a book filled with good news for everybody, Dr. Luke is that man. His key message is, “For the Son of man is come to seek and to save that which was lost” (Luke 19:10+). He presents Jesus Christ as the compassionate Son of man, who came to live among sinners, love them, help them, and die for them. In this Gospel you meet individuals as well as crowds, women and children as well as men, poor people as well as rich people, and sinners along with saints. It’s a book with a message for everybody, because Luke’s emphasis is on the universality of Jesus Christ and His salvation: “good tidings of great joy, which shall be to all people” (Luke 2:10+). (See context in Be Compassionate) .(Bible Exposition Commentary) Hindson and Kroll introduce Luke 1:1-4 with a helpful comment - The first eighty-two words of the text compose just one sentence, Luke’s preface. It was customary in the first century to write a formal literary prologue for most works. The purpose of such a preface was to announce the reasons for writing, the methods followed, and the dedication of the work, often to the one paying for its production. Josephus, for example, a first-century Jewish historian, follows this same pattern in his Antiquities of the Jews. Luke’s style and vocabulary in these opening four verses comprise perhaps the best example of classical Greek in the New Testament. It is also an indication of Luke’s extraordinary education and his fitness for the task God gave to him of writing such a complete biography of Christ. Ralph Earle observes "that the preface to Luke's Gospel (Lk 1:1-4) is written in the purest classical Greek of any part of the NT. Luke was probably the only non-Jewish NT writer. He wrote as a Greek for Greeks. His preface is in the conventional style of the introductory sentences of the books of the great Greek historians such as Herodotus and Thucydides (ED: as well as scientific manuals and treatises of the Hellenistic world.)." (Borrow Word meanings in the New Testament ) In as much as (epeideper) - Amp = "Since [as is well known]"; Wuest = "Since it is well known and a fact of importance" Luke is saying in essence "since many did it, I, too, am doing it." He is not impugning their writings or saying that their imperfections (something he does not accuse them of) impelled him to do a "better job." Many have undertaken (epicheireo) to compile (anatassomai) an account (diegesis) - NLT - "Many people have set out to write accounts" Many refers to previous written testimonies, of which there are no traces extant. Note also that Luke is not referring to the later apocryphal gospels, none of which are inspired and all of which are "non-historical inventions." (Lenski) (for more on this topic see Fabricating Jesus How Modern Scholars Distort The Gospels) Luke's point is that when he wrote his Gospel, there were other accounts of Jesus' ministry. He did not specifically the name or number of any of these sources. Gilbrant notes that "The mention of "many others" (polloi) either shows that his work was an improvement on previous attempts, or demonstrates the importance of the work by citing the numerous times it has been treated." The idea of to compile (anatassomai) an account (diegesis) is “to recount a detailed narrative.” (Lenski) I Howard Marshall explains many have undertaken - Luke is using the work of previous writers positively to justify his own venture rather than stating that he is writing despite their efforts which were, after all, the indispensable sources for his own work....This word (MANY) was used frequently at the beginning of speeches and documents in a formal manner and need not be taken too literally (Acts 24:2; Heb. 1:1; in Acts 24:10 it refers to a few years). Luke’s stress was not on the number of his predecessors but on the legitimacy of his claims to be associated with them (See page 47 Luke - NIGTC) Hindson and Kroll on many have undertaken - Apparently there were a number of early attempts to record parts of Christ’s life and work, and also the beginnings of the New Testament church after His death and resurrection. These early narratives were probably written by other believers, with whom Luke seems to classify himself (Lk 1:3 me as well). They may have been truthful, authentic, and genuine accounts, but they were not God-breathed (2Ti 3:16+), and thus passed off the scene as they were replaced by the inspired documents penned by Matthew, Mark, Luke, and John. Luke is not referring here to the accounts drawn up by the other Gospel writers. (KJV Commentary) John
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Wiersbe notes that from the beginning can be translated “from above,” as it is in John 3:31 ("He Who comes from above") explaining that this meaning "speaks of the inspiration of the Spirit of God on the message that Luke wrote." (See The Bible Exposition Commentary) James Smith agrees writing that "The Greek word (anothen) is rendered in other places "from above." Luke had derived much knowledge from eye-witnesses. And that knowledge had been confirmed by revelation. Yet Luke here claims a Heavenly origin for his Gospel. Luke's Gospel was not traditional, but by revelation as well as inspiration. (Handfuls of Purpose) To write (grapho) it out for you in consecutive order (kathexes) - Consecutive order is better rendered Orderly account (as in ESV, NET, NIV, NRSV) because consecutive (following one after another without interruption) tends to suggest precise chronological order (cf "orderly sequence" Acts 11:4+) but that is not an accurate assessment (See MacArthur's comment). A T Robertson favors chronological order noting that "Chronological order in the main following Mark’s general outline. But in Lk 9:51 to Lk 18:10 the order is often topical." Darrell Bock thinks it less likely a reference to chronological order and more topical = "more likely Luke intends a reference to the orderliness of the story and its persuasive, divinely wrought character." John MacArthur's comment on the NAS rendering of in consecutive order - A good theologian is analytical, logical, and systematic. His goal is to persuade people to understand and accept doctrinal truth by means of a thoughtful, logical, progressive, consistent, persuasive explanation. Luke revealed himself to be a master theologian by writing his account in consecutive order. The New American Standard’s rendering implies that Luke’s gospel will be strictly chronological from beginning to end. Certainly it is generally chronological, starting with the birth of Christ, His circumcision and boyhood, moving on to His baptism and public ministry, and culminating with the cross and resurrection. (See the outline of Luke in the introduction) There were instances, however, in which Luke arranged his material thematically to illustrate or expound a particular theological point (e.g., Luke’s record of John the Baptist’s arrest, Lk 3:15–20). So Luke’s narrative exhibits a basic chronological flow, but not to the exclusion of thematic, doctrinal discussion, in which he uses material out of chronological sequence. So the phrase in consecutive order is better understood as a reference to the logical, systematic nature of Luke’s writing. The New King James Version’s translation of this phrase, “an orderly account,” captures the essence of Luke’s purpose in writing. His goal was to persuade; to lead his readers to believe the gospel by means of his carefully researched, logical, systematic presentation of the truth concerning God’s saving purpose in Christ. (See context in Luke Commentary) NET Note adds "An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order." Hendriksen "According to the sense of the word orderly used in the original, an orderly account is one in which one says next what should be said next. It is an account which is not confused or haphazard. By no means is it true that the evangelist here promises to write a Gospel in which every event will be related in precisely chronological sequence." (BNTC-Luke) "FRIEND OF GOD" Most excellent (kratistos) Theophilus - Theophilus (theos - God + philos - beloved, friendly) means friend of God, God-lover or God-beloved. This is an honorary or respectful form of address used to persons who had wealth and a higher official or social standing than the speaker and thus was used by Luke in Acts to describe Claudius (Acts 23:26+), Felix (Acts 24:3+) and Festus (Acts 26:25+). This suggests Theophilus was a real person and was in the upper class of society. This is great news for those who are wealthy in this world but poor in regard to the next world! Jesus said "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." (Mk 10:25+). But Luke seems to imply in this passage and Jesus thankfully declared "With men it is impossible, but not with God; for all things are possible with God." (Mk 10:27+) A T Robertson on most excellent Theophilus - He may have been a believer already. He was probably a Gentile (ED: BUT THIS IS CONJECTURE). Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1+. John MacArthur in his introduction to Luke - Luke dedicated his works to “most excellent Theophilus” (lit. “lover of God”—1:3; cf. Acts 1:1). This designation, which may be a nickname or a pseudonym, is accompanied by a formal address (“most excellent”)—possibly signifying that “Theophilus” was a well known Roman dignitary, perhaps one of those who had turned to Christ in “Caesar’s household” (Phil. 4:22). Seemed fitting (1380) dokeo "primarily, to be of opinion, think, imagine, suppose. To hold an opinion based upon appearances which may be significantly different from reality. It also signifies "to seem, be accounted, reputed." (Vine) Dokeo is a verb with the general meaning "to think" in a variety of contexts. The underlying sense is that of "making a rational assessment," or "giving consideration to." It means to regard something as presumably true, without particular certainty. BDAG - (1) to consider as probable, think, believe, suppose, consider, trans., of subjective opinion (2) to appear to one's understanding, seem, be recognized as. Investigated (3877)(parakoloutheo from para = near + akolouthéo = to follow) means literally to follow beside, to attend closely or to accompany side by side. It means to follow along a thing in mind, to trace carefully resulting in one arriving at a knowledge of the matter so that one is thoroughly familiar with the whole affair. Parakoloutheo indicates the mental tracing, investigating, whereby one arrives at a knowledge of the matter. In Luke uses parakoloutheo to mean to follow closely in mind and so to investigate so as to attain knowledge. Luke "tracked down" these things. He traced them in his mind and arrived at a knowledge of the matter. The perfect tense emphasizes the permanence of the state reached after the investigation. It stands investigated. Used only 4x in the NT - Mk. 16:17; Lk. 1:3; 1 Ti 4:6; 2 Ti 3:10 Vincent on use of parakoloutheo in 1 Ti 4:6 - To attend to or follow up, as a disease. So Plato, Rep. 406 B, παρακολουθῶν τῷ νοσήματι θανασίμῳ perpetually tending a mortal disease. To follow up a history or a succession of incidents, as Luke 1:3. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction (cp similar use in 2 Ti 3:10). Carefully (accurately) (199)(akribos) is an adjective which describes that which is characterized by exactness, thoroughness, precision, accuracy in addition to the associated idea of looking, examining, and investigating something with great care and alertness. Akribos pertains to strict conformity to standard, involving both detail and completeness, with focus on careful attention. Luke sought to record the life of Jesus with meticulous attention to detail.
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Wiersbe comments on these days of Herod - "It was indeed a dark day for the nation of Israel. The people had heard no prophetic Word from God for 400 years, not since Malachi had promised the coming of Elijah (Mal. 4:5–6+). The spiritual leaders were shackled by tradition and, in some instances, corruption; and their king, Herod the Great, was a tyrant. He had nine (some say ten) wives, one of whom he had executed for no apparent reason. But no matter how dark the day, God always has His devoted and obedient people." (See context The Bible Exposition Commentary) .(Bible Exposition Commentary) Barton on Herod the Great (what a sad misuse of the word "great"!) - Herod had expanded and beautified the Jerusalem temple, but he had placed a Roman eagle (picture) over the entrance and also had built pagan temples. When he helped the Jews, it was for political purposes and not because he cared about them or their God. Evil and ruthless, Herod the Great later ordered a massacre of infants (Mt 1:16-18) in a futile attempt to kill the infant Jesus, whom some were calling the new "king of the Jews" (Mt 2:1-2). Herod the Great ruled from 37 to 4 b.c. (See context Life Application New Testament Commentary) Holman Bible Dictionary - Herod the Great. Herod the Great was born about the year 73 B.C. and was a son of the desert, well adapted to the political intrigues of ambition, lust for power, and efficiency at warfare. He made a trip to Rome and was confirmed by the Senate as “king of Judea” in the year 40 B.C. He routed some persistently threatening robber bands in Galilee and gained the esteem of the Romans and even the support of some of the Jews by his decisive action. He finally brought Jerusalem under his control in the year 37 B.C. His rule of Judea is usually divided into three periods: (a) The Period of Consolidation (37-25 B.C.), (b) The Period of Prosperity (25-13 B.C.), and (c) The Period of Domestic Troubles (13-4 B.C.). During the period of consolidation, he had many adversaries, coming from at least four fronts. Jewish people refused to support him because he was not a full-blooded Jew, but a descendant of Esau. Herod also had difficulties with the Hasmonean family. See Hasmoneans. Chief among them was Alexandra, the evil and vicious daughter of Hyrcanus II. She interceded with Cleopatra, the queen of Egypt, who brought pressure on Mark Antony in an effort to put Herod under her control. This constant intrigue multiplied as time progressed. Charges were brought against various members of the family. Within a short time Herod had executed Hyrcanus II, the son of Alexandra Salome who had returned from exile, Hyrcanus' daughter Alexandra, and her daughter Mariamne I, who was also Herod's favorite wife, the one whom he deeply and passionately loved. Mariamne had Maccabean blood flowing through her veins, was most beautiful, and Herod's hopes for establishing a dynasty rested with her and their two sons, Alexander and Aristobulus. Suspicious that Miriamne committed adultery and that her sons would use their Maccabean lineage for political advantage, Herod had them put to death. Herod also had executed Aristobulus III, son of Alexandra and brother of Mariamne soon after he was appointed by Herod to be high priest. Herod had him drowned at a celebration in Jericho soon after his inauguration. Herod also faced an adversary in the person of Cleopatra, the famous queen of Egypt, but his craftiness enabled him to maintain his independence from her. Herod was successful in ingratiating himself to the Romans. By sheer force of personality and lack of hesitancy in executing even the close members of his own family, he strengthened his position as undisputed ruler of Palestine under the permission of Roman authority. The second period of Herod's life involved the prosperity of his vast building programs. With the aid of the Romans the territory was extended to what had been unparalleled since the reign of Solomon (died 931 B.C.). His taxation of the people to support his building activity was extensive, but he virtually rebuilt every city in the land, even constructing entire cities from the ground up. He also built many palaces for himself. Soon the now nearly four hundred-year-old Temple of Zerubbabel was pale in contrast to the magnificence of his new palaces and structures in Jerusalem. In the year 19 B.C. he embarked on an extensive remodeling of the Temple, which captured the imagination of the world of that day. It was frequently said that if one had not seen Herod's Temple, he had never seen a truly beautiful building (compare John 2:19-20 ). The periods of Herod's life overlapped to some degree, but it was from the years 13-4 B.C. that his domestic troubles intensified and preoccupied him. Antipater, his firstborn son, and Salome, his sister, continually agitated the household and brought accusations against Alexander and Aristobulus, the sons of Herod and Mariamne. Finally, the charges of sedition could not be ignored. Herod brought charges against them before the Emperor in the year 12 B.C. Herod finally gave the order, and in 7 B.C. they were carried to Sebaste (Samaria) and strangled. Antipater continued to be an ambitious thorn in Herod's side. On his deathbed Herod gave the orders to execute Antipater, fearing that he would take the throne even before Herod himself died. Antipater was executed immediately. Herod himself died five days later (4 B.C.). He was seventy years old, a man racked with ill health and mental deterioration, now thought by some to be a form of progressive arteriosclerosis. He had reigned for 37 years since his confirmation by the Senate and 34 years since his capture of Jerusalem. Herod, of course, was king of Judea under the Roman authority when Jesus was born in Bethlehem (Matthew 2:1 ). He received the Wise Men and sent them on to the Christ child with orders to return to him and let him know where he could find the newly born “King of the Jews” (Matthew 2:2-8 ). He gave the orders to kill the babies of Bethlehem two years old and under, in hopes of getting this One whom he saw as a successor to his throne (Matthew 2:16 ). Herod had several wills. His final one designated Archelaus to succeed him as king of Judea (Matthew 2:22 ), another son Antipas to be tetrarch (governor) of Galilee and Perea, and another son Philip as tetrarch of the Northeastern Districts. The Romans banished Archelaus after a ten-year rule, and the kingdom was then transformed into an Imperial Province of the Roman Empire with Coponius as the first procurator (governor). Antipas continued to rule Galilee and Perea and was the one who had John the Baptist put to death (Matthew 14:1-12 ; Mark 6:16-29 ; Luke 9:9 ). Also, Jesus appeared before him during his trial, as Pilate the procurator sent Jesus to him for a possible decision (Luke 23:6-12 ). (Herod) There was a priest named Zacharias - Zacharias' name means “Yahweh has remembered” and considering they were barren in their old age one might have posited that Yahweh had forgotten them (children were considered a blessing). But Luke's record of God's providential working in the life of the godly Zacharias and Elizabeth emphasizes that indeed Yahweh remembered! Luke immediately gives us a striking contrast from one of the most evil men in Judea to one of the most godly couples in Judea! Zacharias 11v - Matt. 23:35; Lk. 1:5; Lk. 1:12; Lk. 1:13; Lk. 1:18; Lk. 1:21; Lk. 1:40; Lk. 1:59; Lk. 1:67; Lk. 3:2; Lk. 11:51
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Wiersbe - You would think that the presence of an angel and the announcement of God’s Word would encourage Zacharias’ faith, but they did not. Instead of looking to God by faith, the priest looked at himself and his wife and decided that the birth of a son was impossible. He wanted some assurance beyond the plain word of Gabriel, God’s messenger, perhaps a sign from God. This, of course, was unbelief, and unbelief is something God does not accept. Zacharias was really questioning God’s ability to fulfill His own Word! Had he forgotten what God did for Abraham and Sarah? (Gen. 18:9–15; Rom. 4:18–25) Did he think that his physical limitations would hinder Almighty God? But before we criticize Zacharias too much, we should examine ourselves and see how strong our own faith is.Faith is blessed, but unbelief is judged; and Zacharias was struck dumb (and possibly deaf, Luke 1:62) until the Word was fulfilled. “I believed, and therefore have I spoken” (2 Cor. 4:13). Zacharias did not believe; therefore he could not speak. When he left the holy place, he was unable to give the priestly benediction to the people (Num. 6:22–27) or even tell them what he had seen. Indeed, God had given him a very personal “sign” that he would have to live with for the next nine months.(Bible Exposition Commentary) J C
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Wiersbe - The thing that Elizabeth emphasized was Mary’s faith: “Blessed is she that believed” (Luke 1:45). We are saved “by grace … through faith” (Eph. 2:8–9). Because Mary believed the Word of God, she experienced the power of God. (See context in The Bible Exposition Commentary or here Bible Exposition Commentary) THOUGHT - Mary gets a blessing because when God told her she would do something so unbelievable, something never done before, SHE BELIEVED GOD. We need to be like Mary: If God says it we need to believe. If you want to be blessed, believe God's word. If you say you believe God's word it will translate into obedience for God's Word. Don't delude yourself (James 1:22+) Jesus associates blessing with obedience. While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, “Blessed is the womb that bore You and the breasts at which You nursed.” But He said, “On the contrary, blessed are those who hear the word of God and observe it.” (Luke 11:27-28+) Play Trust and Obey J C
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Wiersbe - These words were spoken to Mary by Elizabeth, who in spite of her great age was pregnant with John the Baptist. God was doing great things for both of these women. God had announced great things to Mary and would do great things for her, not because she herself was great but because she put her faith in the true and living God who alone is great. How wonderful it would be if every Christian today would surrender to the Lord as Mary did (Luke 1:38). Then the Lord would do the “greater works” Jesus promised his church (John 14:12–14), and the unbelieving world would sit up and take notice. If we truly want to see “greater works” in our lives we must follow the example of Mary. .(Bible Exposition Commentary) There is grace to receive. Whenever God wants to do something great in and through one of his children, he always begins with grace. He called the aged Abraham and Sarah to found the Jewish nation and in his grace gave them a son. He chose Moses to lead his people from Egypt to the Promised Land and graciously equipped him to do the job. He called Joshua to claim the Promised Land for Israel and gave him the grace he needed to defeat every enemy. God’s calling always includes his equipping and enabling, if we surrender to him and walk by faith. “He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6). If you are chosen by God to serve in some way, and you feel inadequate, that is a good sign! Just say with Paul, “For when I am weak, then I am strong” (2 Cor. 12:10). The servant who feels adequate will fail; the servant who feels inadequate will glorify God. “My grace is sufficient for you, for My strength is made perfect in weakness” (v. 9). There is a promise to believe. We do not live on explanations; we live on promises. Dr. Bob Cook used to remind us, “If you can explain what’s going on, God didn’t do it.” Elizabeth’s husband, Zacharias, did not believe God’s promise and was mute until his son was born (Luke 1:18–20). Mary’s song of praise reveals that she knew the Old Testament Scriptures, especially Hannah’s praise song in 1 Samuel 2:1–11, for “faith comes by hearing, and hearing by the word of God” (Rom. 10:17). “I used to think that I should close my Bible and pray for faith,” said evangelist D. L. Moody, “but I came to see that it was from studying the Word that I was to get faith.” So let’s pray for faith and then open the Bible! When the Lord wants us to do something, he always gives us a promise from Scripture that will carry us through. There is a purpose to achieve. Elizabeth said there would be a fulfillment of all God said he would do—and there was! The Lord told Mary that her Son would be the Savior (Jesus means “savior”) and the King (Luke 1:31–33), and God kept his word. “There has not failed one word of all His good promise,” said King Solomon (1 Kings 8:56). It has often been said that the Lord is not looking for better methods but for better men and women of faith. In Christian living and serving, it is faith that makes the difference, for “the just shall live by his faith” (Hab. 2:4). What God calls us to do may look impossible, but as the angel Gabriel told Mary, “For with God nothing will be impossible” (Luke 1:37). First Mary surrendered to the Lord (v. 38), experienced God’s grace, and claimed God’s promise. Then she rejoiced in the Lord, and so may we. “Then they believed His words; they sang His praise” (Ps. 106:12). Blessed are those who believe! (New Testament Words for Today: 100 Devotional Reflections) No one is holy like the LORD, For there is none besides You, Nor is there any rock like our God. Luke 1:46 And Mary said: "My soul exalts the Lord, CSB Luke 1:46 And Mary said: My soul proclaims the greatness of the Lord, ESV Luke 1:46 And Mary said, "My soul magnifies the Lord, GWN Luke 1:46 Mary said, "My soul praises the Lord's greatness! KJV Luke 1:46 And Mary said, My soul doth magnify the Lord, NET Luke 1:46 And Mary said, "My soul exalts the Lord, NAB Luke 1:46 And Mary said: "My soul proclaims the greatness of the Lord; NIV Luke 1:46 And Mary said: "My soul glorifies the Lord NLT Luke 1:46 Mary responded, "Oh, how my soul praises the Lord. NJB Luke 1:46 And Mary said: My soul proclaims the greatness of the Lord YLT Luke 1:46 And Mary said, 'My soul doth magnify the Lord, 1 Sa. 2:1. Ps. 34:2, 3; 35:9; 103:1, 2. Is. 24:15, 16; 45:25; 61:10. Hab. 3:17, 18. Ro. 5:11. 1 Co. 1:31. 2 Co. 2:14. Phi. 3:3; 4:4. 1 Pe. 1:8. Verse-by-Verse - Multiple Commentaries - Luke 1:46 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries MARY'S SONG THE MAGNIFICAT And Mary said: "My soul (psuche) exalts (megaluno) the Lord (kurios) - Having seen the confirmation of the miraculous birth in Elizabeth, and full of faith that her miraculous birth would soon come to pass, she breaks out in praise and worship of the Lord. Notice where her worship originates - from her soul. Real worship, the heart worship that pleases Yahweh comes with within, from the soul, in distinction from external worship as God described in Isaiah 29:13 Then the Lord said, “Because this people draw near with their words And honor Me with their lip service, But they remove their hearts far from Me, And their reverence for Me consists of tradition learned by rote See related passages - Mt 15:7-9, Isaiah 48:1, Jeremiah 12:2, Ezekiel 33:31, Amos 5:21-24 And Mary said: "My soul (psuche) exalts (megaluno) the Lord" (kurios) - ESV has "My soul magnifies the Lord." Here Mary uses soul and in the next verse uses spirit which is difficult to interpret dogmatically but, setting aside detailed theological discussion and approaching this simplistically, this combination of soul and spirit supports the premise that Mary is singing these words with all of her being! I am reminded of the words of David who cries out "Bless the LORD, O my soul, and all that is within me, bless His holy name. (Ps 103:1-see Spurgeon). Notice that the verb exalts or magnifies is in the present tense signifying that the Lord's praise was continually in her mouth (cf Ps 34:1)! O blessed state for all to attain! "Her heart filled to overflowing with thanksgiving for that which God had done for her" (Hendriksen) and considering what God has done for us, should we do any less? THOUGHT - Let me suggest you take a few moments from your busy day and sing praise to your Lord from the depths of your soul as you watch Shane and Shane's incredible version of "Is He Worthy?" This song will cause you to dig deep into your soul as you sing to Him and likely your eyes won't be dry when you finish singing this great anthem of praise! You won't regret it and for the rest of your day may God grant that you continue to recall the refrain "He is worthy!" Amen! (Rev 4:11+, Rev 5:2, 9, 12+) Your perspective on everything changes when you sing from the depths of your soul "He is Worthy!" Luke 1:46-55 - "Magnificat anima mea Dominum" which means "My soul magnifies the Lord!" It is interesting that Mary's Song (Psalm) is one of the few praise psalms in the NT. Her opening words remind us of the words of David... 1 I will bless the LORD at all times; His praise shall continually be in my mouth. 2 My soul will make its boast in the LORD; The humble will hear it and rejoice. 3 O magnify the LORD with me, And let us exalt His name together. (Psalm 34:1-3) THOUGHT - Praise is a good pattern for all of us! Like David, Mary's great desire was to magnify the Lord…NOT herself! She does this with some 20 references to God in her song.She praises God eight times for what He has done (“He has”)
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Wiersbe - The vision is brief and to the point; it focuses on the coming Messiah of Israel and His conquests “in the latter days” (Nu 24:14). The images of the star and scepter speak of Messiah’s kingship and reign (Gen. 49:10; Rev. 22:16), and “out of Jacob shall he come who shall have dominion” certainly refers to Messiah (Num. 24:19; Ps. 72:8; Zech. 9:10; Rev. 1:6). While a part of this vision may have been fulfilled in a lesser way in the conquests of David, Jesus the Son of David will fulfill them completely when He returns to conquer His enemies and establish His kingdom on the earth (Rev. 19:11–20:6). (See context in The Wiersbe Bible Commentary - OT) C H