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William Barclay · Citado em PreceptAustin
Lucas 1
Barclay - Luke's introduction is unique in the first three gospels because it is the only place where the author steps out upon the stage and uses the pronoun ‘I’. There are three things to note in this passage. (1) It is the best bit of Greek in the New Testament. Luke uses here the very form of introduction which the great Greek historians all used. Herodotus begins, ‘These are the researches of Herodotus of Halicarnassus.’ A much later historian, Dionysius of Halicarnassus, tells us at the beginning of his history, ‘Before beginning to write I gathered information, partly from the lips of the most learned men with whom I came into contact, and partly from histories written by Romans of whom they spoke with praise.’ So Luke, as he began his story in the most sonorous (Ed: full, loud, and deep) Greek, followed the highest models he could find. It is as if Luke said to himself, ‘I am writing the greatest story in the world and nothing but the best is good enough for it.’ Some of the ancient manuscripts are very beautiful productions, written in silver ink on purple vellum; and often the scribe, when he came to the name of God or of Jesus, wrote it in gold (ED: O that we too might handle the precious Word of God with such a sense of awe and reverence! May this lofty objective transform our daily reading from mundane to majestic by the power of the Spirit. Amen). (ILLUSTRATION)The story is told of an old workman who, every Friday night, took the newest and shiniest coins out of his pay packet for Sunday’s offering in church. The historian, the scribe and the workman were all filled with the same idea—only the best is good enough for Jesus. They always gave their utmost for the highest. (Ed: The title of Oswald Chambers famous devotional My Utmost for His Highest!) (2) It is most significant that Luke was not satisfied with anyone else’s story of Christ. He must have his own. Real religion is never a second-hand thing. It is a personal discovery. Professor Arthur Gossip of Trinity College, Glasgow, used to say that the four gospels were important, but beyond them all came the gospel of personal experience (ED: CORRECT BUT THIS EXPERIENCE MUST HAVE BE BASED ON THE FIRM FOUNDATION OF THE WRITTEN GOSPELS!). Luke had to rediscover Jesus Christ for himself (ED: But it is all based on careful, exacting scholarship, not speculation or hypotheses!) (3) There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of Scripture. No one would deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful historical research. God’s inspiration does not come to those who sit with folded hands and lazy minds and only wait, but to those who think and seek and search (ED: Beloved this same principle applies to our reading of the Word of God. We are unlikely to be led by our Teacher the Spirit into significant depth of understanding of the inspired Word if our only objective is to check off my daily "read through the Bible in a year" assignment! One verse paused over and pondered on, is of far more value to our soul than one chapter passes over quickly and mechanically!). True inspiration comes when the searching mind joins with the revealing Spirit of God. The word of God is given, but it is given to those who search for it. ‘Search and you will find’ (Matthew 7:7). (Luke 1 Commentary) A few Insights on the Gospel of Luke from H A Ironside Luke dwells much on the prayer-life of Jesus Christ, and prayer, of course, is connected with His Manhood. Jesus never makes a move but He looks first to His Father in heaven. We see Him praying, praying, praying, as every important occasion arises. In this Gospel we also see frequently the Lord Jesus Christ as a guest in the homes of various people. He sat with them and ate with them, and talked over their problems. No other Gospel presents Christ going out to dinner so often as Luke does. Jesus shares their joys and sorrows and partakes of the good things that are presented to Him. When you meet a man at the dinner-table you find out what he really is. I had read forty or fifty biographies of Martin Luther, but he always seemed to be a figure on a pedestal until I read "Luther's Table Talks." Then I felt that he and I were friends. I felt that I knew the man as I could not have known him otherwise. So these accounts of Christ at the dinner-table give us an understanding of His Manhood, which we would not get in any other way.... Luke gives us a great deal of information that is not found in the other Gospels. It is he alone who relates the stories of the visits of the angel Gabriel to Zacharias and to Mary. No one else tells us of the song of Mary, and the prophecy of Zacharias. The birth of Christ in a stable is recorded only here, as also the angel's announcement to the shepherds. The presentation of the Child Jesus in the temple at Jerusalem, and the welcome given by Anna and Simeon, also are mentioned only here. The first meeting in Nazareth, as recorded in chapter four; the great draught of fishes; the interview with the woman of the city in the house of Simon the Pharisee, as found in chapter seven; the beautiful incident of Mary at the feet of Jesus; and the mission of the seventy (Luke 10) are found only here. Much of the material of chapters eleven to eighteen inclusive is told only by Luke, as also the story of Zaccheus. It is he alone who mentions the coming of the angel to our Saviour to strengthen Him in His Gethsemane agony. And had it not been for Luke, we would never have known of the penitent thief, nor of the visit of our risen Lord with the two disciples on the way to and in their home at Emmaus. Then when we think of the parables, it is striking to note how many are only related in this Gospel. The story of the Good Samaritan, the rich fool, the barren fig-tree, the great supper (not to be confounded with the marriage of the king's son as given in Matthew) the lost coin, the prodigal son, the unjust steward, the story of Dives and Lazarus, the unjust judge and the widow, the Pharisee and the publican, and the parable of the pounds, are all given by Luke. The last-mentioned, while similar to the parable of the talents, is, nevertheless, quite a different story. How much then we would be bereaved of, if Luke had not been moved by the Spirit of God to search out so many things that no other inspired writer has recorded. There is nothing redundant here. All is of great importance and cannot be overestimated, so far as its value to the Church of God is concerned, and also its importance in presenting the gospel of the grace of God in its manifold aspects... (Luke 1) 1. Six miracles peculiar to Luke. (1) The draught of fishes, Lk 5:4-11. (2) The raising of the widow's son, Lk 7:11- 18. (3) The woman with the spirit of infirmity, Lk 13:11-17. (4) The man with the dropsy, Lk 14:1-6. (5) The ten lepers, Lk 17:11-19. (6) The healing of Malchus' ear. Lk 22:50-51. 2. Eleven parables, peculiar to Luke. (1) The two debtors, Lk 7:41-43. (2) The good Samaritan, Lk 10:25-37. (3) The importunate friend, Lk 11:5-8. (4) The rich fool, Lk 12:16-19. (5) The barren fig-tree, Lk 13:6-9. (6) The lost piece of silver, Lk 15:8-10. (7) The prodigal son, Lk 15:11-32. (8) The unjust steward, Lk 16:1-13. (9) The rich man and Lazarus, Lk 18:19-31. (10) The unjust judge, Lk 18:1-8. (11) The Pharisee and publican, Lk 18:9-14. 3. Some other passages mainly peculiar to Luke. (1) Luke 1:1-2:52 and Lk 9:51- 18:14 are mainly peculiar to Luke. (2) John the Baptist's answer to the people. Lk 3:10-14. (3) The conversation with Moses and Elijah, Lk 9:30- 31 (4) The weeping over Jerusalem, Lk 19:41-44. (5) The bloody sweat, Lk 22:44. (6) The sending of Jesus to Herod, Lk 23:7-12. (7) The address to the daughters of Jerusalem, 23:27-31. (8) "Father forgive them", Lk 23:34. (9) The penitent robber, Lk 23:40-43. (10) The disciples at Emmaus, Lk 24:13-31; (11) Particulars about the ascension. Lk 24:50-53. 4. The following words and phrases should be studied, making a list of the references where each occurs and a study of each passage in which they occur with a view of getting Luke's conception of the term. (1) The "son of man" (23 times). (2) The "son of God" (7 times). (3) The "kingdom of God" (32 times). (4) References to law, lawyer, lawful (18 times). (5) Publican (11 times). (6) Sinner and sinners (16 times). Mr. Stroud estimates that 59 percent of Luke is peculiar to himself and Mr. Weiss figures that 541 have no incidences in the other gospels. (H.A. Ironside Expository Commentary) Luke 1:2 just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, Amplified - Exactly as they were handed down to us by those who from the [official] beginning [of Jesus' ministry] were eyewitnesses and ministers of the Word [that is, of the doctrine concerning the attainment through Christ of salvation in the kingdom of God] GNT καθὼς παρέδοσαν ἡμῖν οἱ ἀπ᾽ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, Barclay telling the story just as those who were the original eye-witnesses and who became the servants of the word handed it down to us CSB just as the original eyewitnesses and servants of the word handed them down to us. ESV just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, GWN They received their information from those who had been eyewitnesses and servants of God's word from the beginning, and they passed it on to us. KJV Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; Lenski even as they who from the beginning were eyewitnesses and assistants of the Word delivered them to us, NET like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. NAB just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, NIV just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. NLT They used the eyewitness reports circulating among us from the early disciples. NJB as these were handed down to us by those who from the outset were eyewitnesses and ministers of the word,
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Barclay - so that you might have in your mind a full and reliable account of the things in which you have been instructed. CSB so that you may know the certainty of the things about which you have been instructed. ESV that you may have certainty concerning the things you have been taught. GWN In this way you will know that what you've been told is true. KJV That thou mightest know the certainty of those things, wherein thou hast been instructed. Lenski that thou mightest come to realize the certainty of the statements concerning which thou hast been informed. NET so that you may know for certain the things you were taught. NAB so that you may realize the certainty of the teachings you have received. NIV so that you may know the certainty of the things you have been taught. NKJV that you may know the certainty of those things in which you were instructed. NLT so you can be certain of the truth of everything you were taught.
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Barclay on Zacharias - Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purposes there were far too many priests. They were therefore divided into twenty-four sections. Only at the Passover, at Pentecost and at the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives. A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias. There were as many as 20,000 priests altogether and so there were not far short of 1,000 in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation. A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest, that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being. (Luke 1) Of the division (ephemeria) of Abijah - There were 24 divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:6-19 MacArthur on the division (ephemeria) of Abijah - "Luke’s note that Zacharias was part of the division of Abijah does not necessarily indicate that he was a descendant of Abijah. David, Zadok, and Ahimelech had organized the priesthood into twenty-four divisions (cf. 1Chr 24:4-19), the eighth of which was that of Abijah (1Chr 24:10). But after the Babylonian captivity, only four of the twenty-four priestly divisions returned to Judah (Ezra 2:36-38). For the sake of tradition, however, the Jews wanted twenty-four divisions, so the leaders divided the remaining four divisions into twenty-four and restored the former names to them. So Zacharias, while probably not in the family line of Abijah (Abijah was not one of the divisions that returned after the exile), nevertheless served in the division that bore his name." (See context Luke Commentary) And he had a wife from the daughters of Aaron, and her name was Elizabeth - So both Zacharias and Elizabeth were from priestly lines. Elizabeth means “God is my oath.” (or "My God is an oath") This section really is not a Birth announcement, but a Conception announcement! A T
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Barclay on barrenness - The Jewish Rabbis said that seven people were excommunicated from God and the list began, "A Jew who has no wife, or a Jew who has a wife and who has no child." Childlessness was a valid ground for divorce. Not unnaturally Zacharias, even on his great day, was thinking of his personal and domestic tragedy and was praying about it. Then the wondrous vision came and the glad message that, even when hope was dead, a son would be born to him. (Luke 1) NET Note on Elizabeth's barrenness - With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9–15), the mother of Samson (Jdg 13:2–5), and Hannah, the mother of Samuel ( 1 Sam 1:1–20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God's blessing (cf. Gen 1:28; Lev 20:20–21; Ps 127 and Ps 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple's grief into great joy and grant them the one desire time had rendered impossible. THOUGHT - Beloved, are you walking blamelessly and yet you feel you are "barren" in regard to divine blessing? Then remember Zacharias and Elizabeth and don't give up. It's too soon to quit. Recall the words of William Cowper's great hymn God moves in a mysterious way His wonders to perform; He plants His footsteps in the sea, and rides upon the storm. Deep in unfathomable mines of never-failing skill, He treasures up His bright designs, and works His sovereign will. Ye fearful saints, fresh courage take, the clouds ye so much dread, are big with mercy, and shall break In blessings on your head. Judge not the Lord by feeble sense, but trust Him for His grace; Behind a frowning providence, He hides a smiling face. His purposes will ripen fast, unfolding every hour; The bud may have a bitter taste, but sweet will be the flower. Blind unbelief is sure to err, and scan his work in vain; God is His own interpreter, and He will make it plain. Because Elizabeth was barren (steiros), and they were both advanced (probaino) in years - Because is a term of explanation. Luke gives two reasons for no children. Note it was not due to any personal sin on their part but as we soon see is part of God’s sovereign and wise plan. Advanced in years in the KJV is "they were both stricken in years!" The Wycliffe translation is says they “Had gone far in their days.” This fact heightens the drama of the miracle to follow. Remember God is "Director" of this divine drama! In short, they were old and of an age at which child bearing was considered virtually impossible. Elizabeth's old age recalls Sarah's barrenness in old age making her very unlikely to ever become pregnant. God's power however always trumps what is impossible with men. Jehovah rhetorically asked Abraham "Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah shall have a son." (Ge 18:14) Luke affirms this same truth later in this chapter writing "nothing will be impossible with God." (Lk 1:37+) (Who was Elizabeth in the Bible? | GotQuestions.org) Allen Ross - they were now older, and still had not had a child. In biblical narratives it is important to note that when God provides a child of promise, someone who will be great, or who will be used greatly, it is frequently through an unexpected or supernatural birth. Here this couple re-lives the Abraham and Sarah story, not having a child until their old age. The stress of being barren, which was considerable, would be replaced by the joy of a child, a true gift from God. THOUGHT - J C
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Barclay - When Zacharias saw him he was deeply moved and awe fell upon him. A TROUBLING FEARFUL SIGHT Zacharias was troubled (tarasso) when he saw the angel - NLT paraphrases it "Zechariah was shaken and overwhelmed with fear when he saw him." As were other saints when they saw an angel - Daniel in Daniel 8:16-17+ and Da 10:7-9+ (cf Ex 15:16 Isa. 6:5). Gideon when he saw the ultimate Messenger, the Angel of the LORD (Jdg 6:22-23+). Zacharias inward parts were in commotion causing him to lose calmness of mind and ultimately to strike his spirit with fear, dread, and distress. Zacharias was "shook up" as we might say today!
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Barclay - The angel said to him, ‘Do not be afraid, Zacharias, because your request has been heard and your wife Elizabeth will bear you a son and you must call him by the name of John. Do not be afraid, Zacharias. Luke 24:36–40. Jdg 6:23. Da. 10:12. Mat. 28:5. Mark 16:6. for your petition has been heard Ge. 25:21. 1 Sa. 1:20–23. Ps. 118:21. Ac. 10:31. your wife Elizabeth. Ge. 17:10; 18:14. Jdg 13:3–5. 1 Sa. 2:21. 2 Ki. 4:16, 17. Ps. 113:9; 127:3–5. you will give him the name John Luke 1:60–63; Luke 2:21. Ge. 17:19. Is. 8:3. Ho. 1:4, 6, 9, 10. Mat. 1:21. Verse-by-Verse - Multiple Commentaries - Luke 1:13 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Malachi 4:5-6+ “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. 6 “He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.” Malachi 3:1+ “Behold, I am going to send My messenger (JOHN THE BAPTIST), and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. AN ANGELIC ENCOUNTER BREAKS 400 YEARS OF SILENCE! But the angel said to him, "Do not be afraid, Zacharias, for your petition (deesis) has been heard - And this is the first mention of the breaking of God's 400 years of silence since God had last spoken through His prophet Malachi. This is somewhat ironic for literally the last words in Malachi God predicted the coming of the forerunner John the Baptist (Malachi 4:5-6+, cf Malachi 3:1+), the very one God's messenger was now announcing to Zacharias! God went silent after a prediction and 400 years later first speaks by describing the fulfillment of His prediction and then the one who hears (Zacharias) goes silent (for about 9 months)! Interesting! Angelic visitations to announce births are rather common in the Old Testament (Ge 16:10-11; 17:15-19; 18:10-15; 25:23; Jdg 13:3-21). However, this visitation is unusual in that the father rather than the mother receives the message. As
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Barclay writes that agalliasis "is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered." (Daily Study Bible) Barclay's picture of jumping joy is great, as long as I'm "on top of the world". What about when I am in the valley? The word agalliasis teaches that believers do not have to be on a mountain top to experience this exceeding joy. In fact, believers, because of their new nature (partakers of the divine nature 2 Peter 1:4+), can experience this quality of joy even though they are walking through "the valley" of difficult circumstances! Will rejoice (5463)(chairo) means to be "cheer" full, calmly happy or well-off. Chairo implies and imparts joy. Chairo is used in a whole range of situations in which the emotion of joy is evoked. To be in a state of happiness and well being (often independent of what is happening when the Source is the Spirit!). Chairo means to enjoy a state of gladness, to be delighted. Luke's uses of chairo - Lk. 1:14; Lk. 1:28 = "Greetings"; Lk. 6:23 = "Be glad" (aorist imperative); Lk. 10:20; Lk. 13:17; Lk. 15:5; Lk. 15:32; Lk. 19:6; Lk. 19:37; Lk. 22:5; Lk. 23:8; Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26; Birth (1078)(genesis from gennao = to give birth to, beget). BDAG - lit. of ancestry as point of origin but also of one’s coming into being at a specific moment. In James 1:23+ it means natural and describes one's face literally reading "the face (prosopon) he was born with." It is his natural face, i.e. the way he has turned out to be, the way he really looks. It means life, human experience in Jas 3:6 was used in the Orphic mysteries with the meaning. ‘wheel of human origin’. In James 3:6 it seems to have lost its original meaning and to signify course of life, whole of life. In Mt 1:1 genesis means an account of someone’s life or their life history, the source, origin so that biblos geneseos tinos = a book of one's lineage, i.e. in which his ancestry or his progeny are enumerated. Genesis - birth(2), genealogy(1), life(1), natural(1). Matt. 1:1; Matt. 1:18; Lk. 1:14 - "many will rejoice at his (John the Baptist's) birth."; Jas. 1:23; Jas. 3:6 TECHNICAL NOTE - The Greek Textus Receptus has gennesis (1083) for birth (in KJV of Mt 1:18, Lk 1:14), whereas the modern manuscripts (N/A) have genesis (1078) which most authorities accept as the authentic reading. Luke 1:15 "For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother's womb. AMP For he will be great and distinguished in the sight of the Lord. And he must drink no wine nor strong drink, and he will be filled with and controlled by the Holy Spirit even in and from his mother's womb (Nu 6:3). NET for he will be great in the sight of the Lord. He must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. (Luk 1:15 NET) great. Luke 7:28. Ge. 12:2; 48:19. Jos. 3:7; 4:14. 1 Ch. 17:8; 29:12. Mt 11:9–19. John 5:35. and he will drink no wine Luke 7:33. Nu. 6:2–4. Jdg 13:4–6. Mat. 11:18. he will be filled with the Holy Spirit . Zec. 9:15. Ac. 2:4, 14–18. Ep. 5:18. while yet in his mother's womb. Ps. 22:9. Je. 1:5. Ga. 1:15. Verse-by-Verse - Multiple Commentaries - Luke 1:15 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages Lk 7:28+ Jesus comments "I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he.” Mt 11:11+ “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he." Ephesians 5:18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, Jeremiah 1:5 “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.” Galatians 1:15+ But when God, who had set me apart even from my mother’s womb (ESV = set me apart before I was born) and called me through His grace, was pleased JOHN THE BAPTIST GREAT BEFORE GOD For - Always pause to ponder and query this term of explanation. In this case the angel explains why this previously childless couple would have joy and gladness. He will be great in the sight (enopion) of the Lord - Great is the Greek word megas which gives us English mega meaning "Extremely large in size, scale, or degree." Note that the world has a standard of "greatness" but this is a heavenly standard, God's estimate of greatness and between them there is a vast gulf, the world's standard being faulty and temporary, the Lord's standard being true and eternal. Rod Mattoon observes that "God's standard for greatness is much different than man's. Greatness comes from having several attitudes. (1). Serving Others (Mt 20:26, Mt 23:11) (2). A Spirit of Humility (Mt 23:12, Mt 18:4, Luke 9:48) (3). Submission to the Scriptures (Mt 5:19) J C
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Barclay - To be chosen by God (as was Mary) so often means at one and the same time a crown of joy and cross of sorrow (see Luke 2:35-note). The piercing truth is that God does not choose a person for ease and comfort and selfish joy but for a task that will take all that head and heart and hand can bring to it. God chooses a man in order to use him. When Joan of Arc knew that her time was short she prayed, “I shall only last a year; use me as you can.” When that is realized, the sorrows and hardships that serving God may bring are not matters for lamentation; they are our glory, for all is suffered for God. When Richard Cameron, the Covenanter, was caught by the dragoons they killed him. He had very beautiful hands and they cut them off and sent them to his father with a message asking if he recognized them. “They are my son’s,” he said, “my own dear son’s. Good is the will of the Lord who can never wrong me or mine.” The shadows of life were lit by the sense that they, too, were in the plan of God. A great Spanish saint prayed for his people, “May God deny you peace and give you glory.” A great modern preacher said, “Jesus Christ came not to make life easy but to make men great.” It is the paradox of blessedness that it confers on a person at one and the same time the greatest joy and the greatest task in all the world. Found (2147)(heurisko) means to learn location of something, either by intentional searching or by unexpected discovery learn whereabouts of something. The idea is to learn something previously not known, frequently involving an element of surprise, which was certainly the case with Mary's angelic encounter. Found favor - Luke 1:28 records a similar address "Greetings, favored one! The Lord is with you.” Luke's uses of heurisko in Gospel and Acts - Lk. 1:30; Lk. 2:12; Lk. 2:45; Lk. 2:46; Lk. 4:17; Lk. 5:19; Lk. 6:7; Lk. 7:9; Lk. 7:10; Lk. 8:35; Lk. 9:12; Lk. 9:36; Lk. 11:9; Lk. 11:10; Lk. 11:24; Lk. 11:25; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 13:6; Lk. 13:7; Lk. 15:4; Lk. 15:5; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:24; Lk. 15:32; Lk. 17:18; Lk. 18:8; Lk. 19:30; Lk. 19:32; Lk. 19:48; Lk. 22:13; Lk. 22:45; Lk. 23:2; Lk. 23:4; Lk. 23:14; Lk. 23:22; Lk. 24:2; Lk. 24:3; Lk. 24:23; Lk. 24:24; Lk. 24:33; Acts 4:21; Acts 5:10; Acts 5:22; Acts 5:23; Acts 5:39; Acts 7:11; Acts 7:46; Acts 8:40; Acts 9:2; Acts 9:33; Acts 10:27; Acts 11:26; Acts 12:19; Acts 13:6; Acts 13:22; Acts 13:28; Acts 17:6; Acts 17:23; Acts 17:27; Acts 18:2; Acts 19:1; Acts 19:19; Acts 21:2; Acts 23:9; Acts 23:29; Acts 24:5; Acts 24:12; Acts 24:18; Acts 24:20; Acts 27:6; Acts 27:28; Acts 28:14; Found favor -This exact phrase occurs 32x in the Bible - Gen. 6:8; 18:3; 19:19; 33:10; 39:4; 47:29; 50:4; Exod. 33:12f, 16f; 34:9; Num. 11:11, 15; 32:5; Jdg. 6:17; Ruth 2:10, 13; 1 Sam. 16:22; 20:3, 29; 27:5; 2 Sam. 14:22; Neh. 2:5; Est. 2:9, 15, 17; 5:8; 7:3; 8:5; Lk. 1:30; Acts 7:46 Find favor - 12x - Gen. 32:5; 33:8, 15; 34:11; 47:25; Exod. 33:13; Ruth 2:2; 1 Sam. 1:18; 25:8; 2 Sam. 15:25; 16:4; Prov. 3:4 Favor (grace) (5485)(charis from from chairo = to rejoice) is an act of gracious kindness, an advantage to the benefit of the recipient, bestowal of a privilege upon. Favor is friendly regard shown toward another especially by a superior, in this case THE Superior Being. Charis is not found in the other 2 synoptic Gospels. Charis in Luke and Acts - Lk. 1:30; Lk. 2:40; Lk. 2:52; Lk. 4:22; Lk. 6:32; Lk. 6:33; Lk. 6:34; Lk. 17:9; ; Acts 2:47; Acts 4:33; Acts 6:8; Acts 7:10; Acts 7:46; Acts 11:23; Acts 13:43; Acts 14:3; Acts 14:26; Acts 15:11; Acts 15:40; Acts 18:27; Acts 20:24; Acts 20:32; Acts 24:27; Acts 25:3; Acts 25:9; James Smith - JESUS AS SAVIOUR AND KING Luke 1:30–33 “Great disaster of the world, When Adam from his throne was hurled; When the tempter seem’d to win Through unfathomable sin. Ah! but it was only seeming; Lo! the Christ has come redeeming.” Jesus the Lowly Child, yet the “Mighty God,” stripped of His glory, and still glorious in His weakness. Great is the mystery of godliness. 1. His saving Name. “Thou shalt call His Name JESUS.” Jesus means Saviour. God in measuring the depth of man’s need could only meet that need by the gift of His only Son. As a Saviour He saves from— 1. SIN (Matt. 1:21). From its defiling and condemning power, from the love of it, and from the wrath that is to come because of it (1 Thess. 1:10). He saves from sin by putting Himself between the sinner and his guilt (Isa. 53). 2. SELF (Gal. 2:20). The I is to be crucified with Christ that the body of sin might be destroyed (Rom. 6:6). Self-wisdom, self-effort, and self-righteousness are all enemies from which we need to be delivered, and from which we are saved when Jesus reigns within. 3. THIS PRESENT EVIL WORLD (Gal. 1:4). By being crucified with Christ we are crucified to the world and the world to us (Gal. 6:14). The Cross of Christ comes between us and our sins, between us and the flesh, and between us and the world. Did not our Lord pray that we should be kept from the evil? (John 17:15). He is mighty to save. 2. His wonderful character. “He shall be great” (v. 32). 1. GREAT IN HIS ORIGIN. “Called the Son of the Highest.” As a Child He was born, as a Son He was given (Isa. 9:6). Being the Son of the Highest, He is higher than angels, or than any created one. Yet He who belonged to the Highest descended to the lowest for us, becoming obedient unto death. 2. GREAT IN HIS LOVE. He so loved us that He gave Himself for us. Being the Son of the Highest His love was of the highest possible order. Behold what love! Herein is love (1 John 4:10). His love was consistent with the greatness of His character, and was stronger than death. 3. GREAT IN HIS POWER. The power of Christ was the power of faith. He believed, and therefore spake, and it was done. There is nothing impossible with Him (v. 37). All power, He says, is given unto Me. He is able to save to the uttermost. As many as touched Him were made perfectly whole. 3. His glorious prospect. “Who for the joy that was set before Him endured the Cross, despising the shame.” 1. HE SHALL HAVE A THRONE. “The Lord God shall give Him the throne of His father David” (v. 32). He shall do it. He has not yet received this throne, for the house of Jacob (v. 33) still despise and reject Him as their Messiah King. Jesus Christ is God’s appointed heir to David’s throne (Jer. 23:5; compare Psa. 132:11 with Rev. 22:16; see also Isa. 9:6, 7). 2. HE SHALL REIGN OVER THE HOUSE OF JACOB (v. 33). Would Mary remember this while she stood by and saw Him crucified? Is His promise to come to naught? He as King has been rejected, and His reign over them as a people delayed, but the Word of God cannot be broken. The gifts and callings of God are without repentance. That foretold by Daniel must be fulfilled (chap. 7:13, 14). He was born King of the Jews. God hath given Him the throne of David, and He shall reign over the house of Jacob. To spiritualise this at the sacrifice of its literal meaning is to wrest the Scriptures. Render to God the things that are God’s. 3. HIS KINGDOM SHALL HAVE NO END (v. 33). The Kingdom of God that is within us shall certainly have no end. We shall never cease to be under the rule of Him who is our exalted Redeemer. But the kingdom of this world has not yet become the kingdom of our Lord and of His Christ (Rev. 11:15). The time has not yet come when the blessed and only Potentate, the King of kings and Lord of lords, shall reign over all, blessed for ever. These times cannot come “until the appearing of our Lord Jesus Christ” (1 Tim. 6:14–16). James Smith- MARY’S PRAYER Luke 1:30–38 “Thou stooped’st over Thy bruised child, O Lord, And ’mid the dark didst breathe the healing word: Thou knowest all, and with mild mightiness Granted’st a mother’s kiss in my distress.” When the power of the Highest stooped to overshadow the lowly Mary, it was to her indeed a manifestation of mild mightiness. She could truly say, “Thy gentleness hath made me great” (2 Sam. 22:36). 1. The promise. “Fear not, thou hast found favour with God, and shalt bring forth a Son, and call His Name Jesus” (vs. 30, 31). She found favour, not as one who deserved it or bought it. The grace of God, which is favour, is never found by those who seek it as wages. The gift of God is eternal life. 2. The question. “How shall this be, seeing I know not a man?” (v. 34). To have Christ formed within us is to be blessed above all. But how can this be? Hear, O heavens, and give answer, O earth. How shall this be? It is not in man to reason, and in all mere human experience impossible. Who can bring a clean thing out of an unclean? Ye must be born again. How shall this be? 3. The answer. “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee” (v. 35). To Mary’s question, How shall this be? God’s answer is “The Holy Ghost.” How is His Son to be revealed in me? (Gal. 1:16). The Holy Ghost shall come upon thee. It is not of man, not of the flesh, not of works, not by might or by power, but by My Spirit, saith the Lord. He who brooded over the creation of old must overshadow thee. It is the Spirit that quickeneth. Let us apply this great thought to— 1. GOD’S WAY OF SALVATION. How shall this be? Well, it must just come to you as this honour came to Mary. As the favour of God. You cannot purchase it, and you never shall deserve it. God’s answer to your question as to how it is to come into your heart and life is, “The Holy Ghost” (John 3:5). Like Mary, believe God’s Word and rest. 2. GOD’S WAY OF SANCTIFICATION. This, like salvation, and the forming of the new nature within us, is all of Grace. It is the favour of God. It is God who worketh in us, both to will and to do of His good pleasure. How shall this be? The Divine answer again is the same: “The Holy Ghost shall come unto thee.” The storms and trials of life may blow off many withered leaves from an outward character, but there is nothing like the rising of the new life for putting off the old. Be filled with the Spirit. 3. GOD’S WAY OF SERVICE. To all our questions as to how we shall be made fruitful in the work of the Lord He has but one answer: “The Holy Ghost.” From Me, saith the Lord, is thy fruit found. How shall I glorify God in my body and spirit? The power of the Highest shall overshadow thee. As vessels, we are to be filled with the Spirit and the knowledge of His will. As instruments, we are to be polished, and entirely yielded to His will. As agents, we act in His Name and for His sake. “Go ye therefore, and teach all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19, 20). “Now then we are ambassadors for Christ” (2 Cor. 5:20). 4. The prayer. Mary said, “Be it unto me according to Thy word” (v. 38). This is very precious. Mary could not understand how the Son of God was to be formed in her, but she believed that it was His gracious will that it should be so. And she immediately yielded herself, spirit, soul, and body, that the will of God might be done in her and through her. “Be it unto me according to Thy word.” This brief, deep, self-surrendering, God-glorifying prayer breathes the secret of salvation, sanctification, and successful service. Not My will, but Thine be done. Take this as an example of how His gracious words may be received and fulfilled in us. Be ye holy, for I am holy. How shall this be? The Holy Ghost shall come upon thee. Be it unto me according to Thy word. Luke 1:31 "And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. AMP And listen! You will become pregnant and will give birth to a Son, and you shall call His name Jesus. NET Listen: You will become pregnant and give birth to a son, and you will name him Jesus. GNT καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. NLT You will conceive and give birth to a son, and you will name him Jesus. KJV And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. ESV And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. NIV You will be with child and give birth to a son, and you are to give him the name Jesus. Wuest And behold: you shall conceive in your womb and you shall give birth to a son, and you shall call His name Jesus. (Eerdmans Publishing) You Luke 1:27. Is. 7:14. Mat. 1:23. Ga. 4:4. will conceive Luke 1:13; Luke 2:21. Mat. 1:21, 25. Verse-by-Verse - Multiple Commentaries - Luke 1:31 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries JESUS THE NAME ABOVE ALL NAMES! Behold (2400) see note on idou - This has to be one of the more dramatic "beholds" in all the Bible! You will conceive (sullambano) in your womb (gaster) and bear a son - A T
Lucas 1
Barclay - Mary's submission is a very lovely thing. "Whatever God says, I accept." Mary had learned to forget the world's commonest prayer -- "Thy will be changed" -- and to pray the world's greatest prayer -- "Thy will be done." Father, give me the faith to believe Your Word even as Mary believed the promised Word of the birth of the Word, knowing that nothing is too difficult for You. Mary had never heard Paul's words in First Corinthians but she was an illustration for she saw body as not her own but belonging to the Lord: Do you not know that your body is a temple of the Holy Spirit Who is in you, Whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body. (1 Cor 6:19-20+) May it be done to me according to your word - The phrase may it be done is aorist optative, which is expresses either Mary's prayer or her desire. In other words "Thy will be done on earth as it is in heaven!" (Mt 6:10+) Notice once again the mysterious balance of God's sovereignty and man's (Mary's) response (cooperation). This is an amazing expression of Mary's profound faith. Not even a "What if...?" What will Joseph say when he found out the baby was not his (that she did not ask this is incredible!)? And Mary would have undoubtedly been aware of the punishment of death by stoning as decreed in the OT for a woman who appeared to have committed adultery (Dt. 22:13–21; Lev 20:10; cf. Jn 8:3–7). But NO questions. Simply humble obedience and wholehearted acceptance of the Word of God. Mary is an example of one who was totally surrendered to God's will, an exemplary example for all saints of all ages! David Jeremiah - This is the glory and wonder of Christmas, that God could plant not only into the womb of this woman the Son of God, but He could plant in her heart the faith to believe the message that she received from the angel. Her response has always overwhelmed me with a sense of absolute submission that ought to be in the heart of every child of God. Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” (See full devotional - David Jeremiah Morning and Evening Devotions) And the angel (aggelos/angelos) departed from her - "Mission impossible" accomplished! Gabriel's mission of bringing the message of divine revelation of a supernatural conception to Mary was finished, so he went away. Bondslave (maidservant) (1399)(doule from deo = to bind) descrobes a female servant. It could refer to a voluntarily or involuntarily slave. This word conveys the idea of the slave's close, binding ties with the master, belonging to him, obligated (desirous) to do his will. Her will is ideally all together subsumed in the will of the master. This word used of Mary speaks of her humble station and also emphasizes serving another, and being in subjection. There are only 3 NT uses all by Luke - Lk 1:38, Lk 1:48+, Acts 2:18, Luke recording that "EVEN ON MY BONDSLAVES, BOTH MEN AND WOMEN (more literally "upon my servants and my handmaids"), I WILL IN THOSE DAYS ("Last days" = Acts 2:17+) POUR FORTH OF MY SPIRIT And they shall prophesy. (Acts 2:18+) NET Note on doule - Traditionally, "handmaid"; Greek "slave woman." Though doule is normally translated "woman servant," the word does not bear the connotation of a free woman serving another. BDAG notes that "servant' for 'slave' is largely confined to Biblical translations and early American times… in normal usage at the present time the two words are carefully distinguished" (BDAG). The most accurate translation is "bondservant," sometimes found in the ASV for doulos, in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force. Ralph Earle adds that the Greek doule signifies that "Mary placed herself completely at God's disposal, even though she knew the outcome would bring shame and disgrace on her in the eyes of her neighbors." (Word Meanings) Doule - 50x in 44v in the Septuagint (Lxx) - Ex 21:7; Lev. 25:44; Jdg. 19:19; Ruth 2:13; Ruth 3:9; 1 Sam. 1:11; 1 Sam. 1:16; 1 Sam. 1:18; 1 Sam. 8:16; 1 Sam. 25:24; 1 Sam. 25:25; 1 Sam. 25:27; 1 Sam. 25:28; 1 Sam. 25:31; 1 Sam. 25:41; 1 Sam. 28:21; 1 Sam. 28:22; 2 Sam. 14:6; 2 Sam. 14:7; 2 Sam. 14:12; 2 Sam. 14:15; 2 Sam. 14:16; 2 Sam. 14:19; 2 Sam. 20:17; 1 Ki. 1:13; 1 Ki. 1:17; 2 Ki. 4:2; 2 Ki. 4:16; 2 Chr. 28:10; Est. 4:17; Isa. 14:2; Isa. 56:6; Joel 2:29; Nah. 2:7; Doule is used in the Septuagint (Lxx) of another woman in the OT - Hannah used the title maidservant 3x in one verse and all are doule! "She made a vow and said, “O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a son, then I will give him to the LORD all the days of his life, and a razor shall never come on his head.” (1 Sa 1:11) Doule is used in the Septuagint (Lxx) in another context of the birth of a son... Elisha said to her, “What shall I do for you? Tell me, what do you have in the house?” And she said, “Your maidservant has nothing in the house except a jar of oil.....Then he said, “At this season next year you will embrace a son.” And she said, “No, my lord, O man of God, do not lie to your maidservant.” (2 Ki 4:2, 16) John MacArthur on Mary "Queen of Heaven" - One of the Roman Catholic Church’s most egregious errors is its turning of this self-proclaimed humble slave of God into the exalted queen of heaven. Such worship of Mary, which would have appalled and horrified her, is nothing less than idolatry. There is no queen of heaven, only the true and eternal King (Pss. 29:10; 47:8; Dan. 4:37; cf. Matt. 11:25; Acts 17:24), the triune God. Catholicism’s elevation of Mary finds no support in Scripture; the concept of the “queen of heaven” does appear in the Old Testament in connection with ancient pagan religion. The idea derives from Assyrian and Babylonian beliefs and practices prevalent during Jeremiah’s time in apostate Judah. Their idolatry caused God through the prophet to pronounce judgment on His people: “As for you [Jeremiah], do not pray for this people, and do not lift up cry or prayer for them, and do not intercede with Me; for I do not hear you. Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead dough to make cakes for the queen of heaven; and they pour out drink offerings to other gods in order to spite Me. Do they spite Me?” declares the Lord. “Is it not themselves they spite, to their own shame?” Therefore thus says the Lord God, “Behold, My anger and My wrath will be poured out on this place, on man and on beast and on the trees of the field and on the fruit of the ground; and it will burn and not be quenched.” (Jer 7:16–20) The “queen of heaven” (v. 18) was the pagan goddess Ishtar (also called Ashtoreth and Astarte), the wife of Baal or Molech. Because those false deities symbolized fertility, worship of them also involved prostitution. Later, God once again used Jeremiah to confront His rebellious people over this issue. Defiantly, they replied, “As for the message that you have spoken to us in the name of the Lord, we are not going to listen to you! But rather we will certainly carry out every word that has proceeded from our mouths, by burning sacrifices to the queen of heaven and pouring out drink offerings to her, just as we ourselves, our forefathers, our kings and our princes did in the cities of Judah and in the streets of Jerusalem; for then we had plenty of food and were well off and saw no misfortune. But since we stopped burning sacrifices to the queen of heaven and pouring out drink offerings to her, we have lacked everything and have met our end by the sword and by famine.” “And,” said the women, “when we were burning sacrifices to the queen of heaven and were pouring out drink offerings to her, was it without our husbands that we made for her sacrificial cakes in her image and poured out drink offerings to her?” (44:16–19) In response, the prophet solemnly warned them of God’s impending judgment: Then Jeremiah said to all the people, including all the women, “Hear the word of the Lord, all Judah who are in the land of Egypt, thus says the Lord of hosts, the God of Israel, as follows: ‘As for you and your wives, you have spoken with your mouths and fulfilled it with your hands, saying, “We will certainly perform our vows that we have vowed, to burn sacrifices to the queen of heaven and pour out drink offerings to her.” Go ahead and confirm your vows, and certainly perform your vows!’ Nevertheless hear the word of the Lord, all Judah who are living in the land of Egypt, ‘Behold, I have sworn by My great name,’ says the Lord, ‘never shall My name be invoked again by the mouth of any man of Judah in all the land of Egypt, saying, “As the Lord God lives.” Behold, I am watching over them for harm and not for good, and all the men of Judah who are in the land of Egypt will meet their end by the sword and by famine until they are completely gone. Those who escape the sword will return out of the land of Egypt to the land of Judah few in number. Then all the remnant of Judah who have gone to the land of Egypt to reside there will know whose word will stand, Mine or theirs.’ ” (Jer 44:24–28) To worship Mary as if she were the queen of heaven is to mix paganism with biblical truth and to blaspheme the true King of heaven. To proclaim that Mary is co-redemptrix and mediatrix of saving grace (cf. the discussion of Catholicism’s unbiblical view of Mary in chapter 4 of this volume), only compounds its false, syncretistic view of her. (Luke Commentary - See also MacArthur's messages - Exposing the Idolatry of Mary Worship: An Overview; Exposing the Heresies of the Catholic Church: Mary Worship; Exposing the Idolatry of Mary Worship: Catholic Dogma, Part 1) Related Resource: Who is the Queen of Heaven? | GotQuestions.org GOD'S WAY IS BEST! And Mary said . . . be it unto me according to thy word . . . . Luke 1:38 When I was a fourth grader, one of my classmates suddenly died due to a ruptured appendix. All of us were shocked when we heard the news. We knew that adults died, and that some-times children also were taken, but the death of Donald, a boy our own age whom we knew so well, had a sobering effect upon us all. Naturally, the question was in everybody's mind why God had permitted him to die. The day came for the funeral, and the whole class was to attend. Before leaving the school, however, our teacher, a fine Christian, told us a true story designed to help each of us ad-just to the tragedy. She knew that we were deeply concerned about why the Lord had allowed this thing to happen. She related an incident concerning a young woman whose husband had died many years before, leaving her alone with her precious little boy. One day this child became extremely ill, and it appeared that he too would pass away. The mother pleaded with the Lord for healing, and then, when about to close her prayer with the familiar words, "Not my will, but Thine be done," found herself exclaiming instead, "Lord, I can't say that. I want my little boy! I won't give him up!" God listened to her pleadings, and her son was spared. However, she lived to see him become an outlaw, and finally he was sentenced to the execution chamber. Her son broke her heart with his wicked life, and she often regretted the day she refused to say, "Not my will, but Thine be done." May we ever be able to say with Mary of old, "Be it unto me according to thy word!" Have Thy way, Lord, have Thy way, This with all my heart I say: I'll obey Thee, come what may, Dear Lord, have Thy way! —G. Bennard Don't ever put a question mark where God puts a period! Significant Surrender Read: Luke 1:26-38 Humble yourselves under the mighty hand of God, that He may exalt you in due time. —1 Peter 5:6 Throughout history, Mary the mother of Jesus has been held in high esteem. And rightly so! She was singled out by God to deliver the long-awaited Messiah. But before we get lost in the significance of her life, let’s take a look at what it meant for her to surrender to the assignment. Living in a small backwater Galilean village where everyone knew everyone else’s business, she would have to live with the perceived shame of her premarital pregnancy. Explaining to her mother the visits of the angel and the Holy Spirit probably didn’t calm things down. To say nothing of the devastating interruption that her pregnancy would bring to her plans to marry Joseph. And while we are thinking about Joseph, what would she tell him? Would he believe her? In light of these personal ramifications, her response to the angel who told her the news about her role as Jesus’ mother is amazing: “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38 ESV). Her words remind us that a life of significance is most often preceded by a heart eager to surrender to God’s will regardless of the cost. What significant experience does God have in store for you? It starts with surrender to Him. What shall I give You, Master? You have redeemed my soul; My gift is small but it is my all— Surrendered to Your control. —Grimes Surrender to God precedes His significant work in your life. In The Safe Hands Of God Read: Luke 1:26-38 | Bible in a Year: Genesis 13-15; Matthew 5:1-26 Mary said, "Behold the maidservant of the Lord! Let it be to me according to your word." —Luke 1:38 At age 16, Madame Jeanne Guyon (1648-1717) was forced into an arranged marriage with an invalid 22 years older. She found her marriage to be one of utter humiliation. Her husband was often angry and melancholy. Her mother-in-law was a merciless critic. Even the maid despised her. In spite of her best attempts at devotion to her husband and family, she was subjected to relentless criticism. Forbidden by her husband to attend church, she sought God in His Word and worshiped Him in secret. She learned that even in the midst of her dreary circumstances she was “perfectly fine—within the safe hands of God.” In her book Experiencing The Depths Of Jesus Christ, she wrote, “Abandonment [to Christ] is the key to the fathomless depths. Abandonment is the key to the spiritual life.” How can we respond to difficult circumstances with acceptance and abandonment? Mary’s response to the angel in Luke 1:38 shows us. The only way to have that same attitude is to believe that God’s will is “good and acceptable and perfect” (Romans 12:2), and to lay down our will and patiently submit to Him day by day. When we're abandoned to God's will, We need not doubt nor fear; We'll know that He is in control, That He is always near. —Sper He who abandons himself to God will never be abandoned by God. The Call Of The Present Read: Luke 1:26-38 Let it be to me according to your word. —Luke 1:38 The life of the mother of Jesus was simple and plain. She did the tasks that others did at her age, learning how to be a good homemaker for her future husband. There was nothing out of the ordinary about her external life-at least not revealed in Scripture. Yet what treasures of grace lie concealed in Mary’s attitude! When the angel announced that her child would be called “the Son of God,” she responded, “Let it be to me according to your word” (Luke 1:38). Her answer contained all that our Lord requires-the pure, simple submission of the soul to His will. This was the secret of Mary’s deep spirituality: She abandoned herself to God’s will in the present and received the grace to do what God asked of her. What is God asking you to do? It may be something magnificent, or something ordinary. It may be to respond actively to a command of Scripture, or to submit patiently to present suffering. “What God arranges for us to experience at each moment is the holiest thing that could happen to us,” commented the 18th-century writer Jean-Pierre de Caussade. May we learn the blessed secret Of delighting in Your will, Welcoming whate'er You send us, Joy or sorrow, good or ill. -Anon. To know God's will is a treasure; to do God's will is a privilege. The Facts Of Life Read: Luke 1:24-38 Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” —Luke 1:38 It seems that most of our struggles revolve around wanting something we don’t have or having something we don’t want. Our deepest longings and our greatest challenges are deeply rooted in trying to see the hand of God in these two facts of life. This is where Luke’s account of the birth of Jesus begins. The aging Elizabeth longed for a baby. For the young and engaged Mary, however, pregnancy should have been a disgrace. But when both learned they would have a child, they accepted the news with faith in the God whose timing is perfect and for whom nothing is impossible (Luke 1:24-25,37-38). As we read the Christmas story, we may be struck by the real-life context of the people whose names have become so familiar. Even while Zechariah and Elizabeth suffered their culture’s stigma of childlessness, they were described as “righteous before God, walking in all the commandments and ordinances of the Lord” (v.6). And the angel told Mary she had found favor with God (v.30). Though you cannot see the outcome, Trust the Lord—He knows what’s best; Be assured He sees your trial, And He’s with you in your test. —Hess For the Christian, testing cannot be separated from trusting. Luke 1:39 Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, AMP And at that time Mary arose and went with haste into the hill country to a town of Judah, CSB In those days Mary set out and hurried to a town in the hill country of Judah ESV In those days Mary arose and went with haste into the hill country, to a town in Judah, KJV And Mary arose in those days, and went into the hill country with haste, into a city of Juda; NET In those days Mary got up and went hurriedly into the hill country, to a town of Judah, NIV At that time Mary got ready and hurried to a town in the hill country of Judea, NLT A few days later Mary hurried to the hill country of Judea, to the town YLT And Mary having arisen in those days, went to the hill-country, with haste, to a city of Judea, to a city of Judah. Jos. 10:40; 15:48–59; 21:9–11. Verse-by-Verse - Multiple Commentaries - Luke 1:39 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries From Nazareth to Hill Country of Judea MARY RUSHES TO VISIT ELIZABETH Now at this time - More literally "in those days." This phrase links directly to the preceding narrative, referring to the immediate aftermath of Gabriel’s announcement to Mary (Luke 1:26–38). It marks not a vague period, but the very days following the angel’s departure, when Mary—still awed by the divine message and overshadowed by the Spirit’s work—made her decisive journey south. “In those days” is a Semitic expression often used in Scripture (cf. Ge 6:4; Ex 2:11; Jdg 17:6; Lk 2:1) to denote a specific, significant period in God’s unfolding plan rather than a random point in time. Here it serves as a narrative hinge: the miraculous conception just announced now moves from promise to confirmation. Chronologically, this would have been early in Mary’s pregnancy and about the sixth month of Elizabeth’s (Luke 1:36, 39). The angel had told Mary that Elizabeth—once barren—was already six months along. This revelation likely prompted Mary’s immediate response. Driven by both faith and wonder, she set out to see the sign God had graciously provided: the visible evidence of His power already at work in Elizabeth’s womb. Thus, “in those days” captures more than a time marker—it conveys the immediacy of obedience and the continuity of divine action. God was moving mightily in two women’s lives at once, and Mary’s prompt journey was the first step in the unfolding fulfillment of the angel’s words. IN THOSE DAYS - 52X/51V - Gen. 6:4; Exod. 2:11; Deut. 17:9; Deut. 19:17; Jos. 20:6; Jdg. 17:6; Jdg. 18:1; Jdg. 19:1; Jdg. 20:27; Jdg. 20:28; Jdg. 21:25; 1 Sam. 3:1; 1 Sam. 28:1; 2 Sam. 16:23; 2 Ki. 10:32; 2 Ki. 15:37; 2 Ki. 20:1; 2 Chr. 32:24; Neh. 6:17; Neh. 13:15; Neh. 13:23; Est. 1:2; Est. 2:21; Isa. 38:1; Jer. 3:16; Jer. 3:18; Jer. 5:18; Jer. 31:29; Jer. 33:15; Jer. 33:16; Jer. 50:4; Jer. 50:20; Ezek. 38:17; Dan. 10:2; Joel 2:29; Joel 3:1; Zech. 8:6; Zech. 8:23; Matt. 3:1; Matt. 24:19; Matt. 24:38; Mk. 1:9; Mk. 8:1; Mk. 13:17; Mk. 13:24; Lk. 2:1; Lk. 5:35; Lk. 9:36; Lk. 21:23; Acts 2:18; Rev. 9:6 Faith Moves Quickly to Obey - Mary’s response models a faith that does not delay. When God speaks, genuine belief expresses itself in prompt obedience. She didn’t wait for further confirmation, approval from others, or more comfortable circumstances. Faith acts upon God’s word immediately, trusting that obedience will always lead to deeper understanding and encouragement. Mary’s quick journey to Elizabeth reminds us that when God stirs our hearts, hesitation can quench the very joy and strengthening He intends to give. Those who walk by faith find that every step of obedience brings new assurance that “nothing will be impossible with God” (Luke 1:37). NET Note - The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus. (ED: WE DO NOT KNOW EXACTLY WHEN ELIZABETH MIRACULOUSLY CONCEIVED, BUT SHE CLEARLY WAS PREGNANT BY THE TIME MARY GOT TO HER HOME -- WE CAN DISCERN THIS TRUTH FROM THE REACTION OF JOHN THE BAPTIST IN ELIZABETH'S WOMB [Lk 1:41] AND ELIZABETH'S SUBSEQUENT SPIRIT FILLED PRONOUNCEMENT OF BLESSING INCLUDING "the fruit of your womb." [Mary had not yet told her anything - Lk 1:41, 42+] Mary arose (anistemi) and went in a hurry (spoude) to the hill country - She lost no time. She dropped everything so to speak, and hurried to Judea! Why such urgency? As explained more in the next passage note, seeing a previously barren old woman pregnant (6 months would be visible), would be confirmation to Mary and would surely undergird her faith (not that Mary disbelieved, but given the incredible nature of the miracle, the substantiation of the miracle in Elizabeth would strengthen and steady her faith all the more) To a city in Judah - Judah south of Nazareth about 65+ miles (estimated because we do not know the city in the hill country) and if a person on foot could cover about 26 miles in a day, this would have been a journey of 3-4 days. And keep in mind she was probably pregnant as she began the trip, although Scripture never tells us specifically when she became impregnated by the Holy Spirit. It is doubtful that Joseph was aware that Mary was pregnant and there is no statement that he accompanied Mary. Mary must have had plenty of time on the trip to ponder what Gabriel had just revealed to her!. This could have been Hebron (the largest city of this region of Judea) but we do not know with certainty. Click to enlarge the following map to see Mary's presumptive route to Elizabeth's house. She may have traveled on the King's Highway which paralleled the Jordan River down the Jordan Valley. Arose (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect (Acts 9:41). To rise from a lying or reclined position. To stand straight up from a prostrate position (Acts 14:10). Most uses of anistemi denote the act of getting up from a seated or reclined position especially in the preparation for a journey as in Lk 1:39, Lk 15.18, 20; 17.19. The most important use is of Jesus' resurrection - Jn. 11:23; 24; 20:9, etc. Went in a hurry(4710)(spoude from speudo = move quickly, hasten, make haste) refers to eagerness, earnestness, willingness, zeal. Spoude implies more than mere earnest desire, but includes action as well as desire. Spoude "never takes 20 minutes to do a 10 minute job." (William Hill) It denotes Mary's quick movement accompanied by her eager interest in Elizabeth's receipt of divine providence. Luke 1:40 and entered the house of Zacharias and greeted Elizabeth. Amplified - And she went to the house of Zachariah and, entering it, saluted Elizabeth.. Verse-by-Verse - Multiple Commentaries - Luke 1:40 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries ELIZABETH'S PREGNANCY FURNISHES CONFIRMATION TO MARY And entered the house of Zacharias and greeted (aspazomai) Elizabeth - Now we can understand the significance of the time phrase 6 months (Lk 1:36+), for by now Elizabeth's pregnancy would be obvious to all, but most importantly to Mary. Mary's first glance at Elizabeth would confirm the the truth of Gabriel’s message “And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month." (Lk 1:36+) Notice how Gabriel emphasizes the miraculous aspect of Elizabeth's pregnancy with two descriptions - in her old age and was called barren. Old women who were barren remained barren unless there was a miraculous intervention! John
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Barclay writes that agalliasis "is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered." (DSB) Barclay's picture of jumping joy is great, as long as I'm "on top of the world". What about when I am in the valley? The word agalliasis teaches that believers do not have to be on a mountain top to experience this exceeding joy. In fact, believers, because of their new nature (partakers of the divine nature 2 Peter 1:4), can experience this quality of joy even though they are walking through "the valley" of difficult circumstances! Note that in Lk 1:41 and Lk 1:44, Luke repeats the fact that the baby leaped in Elizabeth's womb. What does this repetition signify? (1) Fulfillment of the prophecy in Lk 1:15 (because jumping for joy was clear evidence that John had been filled with the Spirit Who gives joy), (2) Indicates 6 month old John recognized and acknowledge the presence of the Messiah in Mary's womb and (3) Related to #2, John began to fulfill his role as Messiah's forerunner, this first time by jumping for joy! When reading Scripture always pay attention to repeated words or phrases as you can often discern a deeper meaning to the passages. For joy (20)(agalliasis related verb - agalliao from agan = much + hallomai = jump; gush, leap, spring up = literally to jump much, leap for joy) means gladness or extreme joy, often accompanied by words and/or bodily movements, such as jumping, smiling, etc. "Literally, “with exultation” as of those who leap for joy." (Jamieson) This quality of rejoicing refers to a demonstrative rejoicing (Arndt). It indicates the joy and happiness that arises from the experience of God’s saving action. Agalliasis - Luke has 3 of the 5 NT uses - Lk. 1:14-note; Lk. 1:44; Acts 2:46; Heb. 1:9; Jude 1:24. A Bad Christmas? Read: Luke 1:26-45 As soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. —Luke 1:44 Just about the time Americans have devoured the last Thanksgiving turkey leftovers, sad-faced TV newscasters tell them that it “looks like a bad Christmas” this year. What they mean is that sales in retail stores may be down during the upcoming shopping season. And that makes for a “bad” Christmas. We understand why this is news. Many companies need a year-end consumer spending frenzy to stay afloat financially. Yet there’s something in me that doesn’t like people talking about a “bad” Christmas, even when it refers to poor retail sales. How can the celebration of the birth of the Messiah, the Savior of the world, ever be bad? Let’s look at that familiar story again. In the months before Jesus was born, Mary ventured to a nearby town to visit her relative Elizabeth, who also was expecting a child. As soon as Mary spoke, the baby in Elizabeth’s womb leaped for joy (Luke 1:44). There was excitement in the air for those who knew the true identity of Mary’s baby. Beyond all else the day should be A day of holiest memory When all the world should joyfully See Christ, the Lord, in Christmas. —Anon. Every Christmas is good when we focus on the good news of Jesus. Luke 1:45 "And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord." GWT - You are blessed for believing that the Lord would keep His promise to you." NET And blessed is she who believed that what was spoken to her by the Lord would be fulfilled." CSB She who has believed is blessed because what was spoken to her by the Lord will be fulfilled!" ERV And blessed is she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord. ESV And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord." NIV Blessed is she who has believed that what the Lord has said to her will be accomplished!" NLT You are blessed because you believed that the Lord would do what he said." ICB You are blessed because you believed what the Lord said to you would really happen." blessed. Luke 1:20; Luke 11:27, 28. 2 Ch. 20:20. John 11:40; 20:29. Verse-by-Verse - Multiple Commentaries - Luke 1:45 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries Related Passages: Luke 1:20+ (THE ANTITHESIS OF MARY'S RESPONSE TO GABRIEL'S MESSAGE) “And behold, you (ZACHARIAS) shall be silent and unable to speak until the day when these things take place, because you did not (ouk = absolutely did not) believe (pisteuo) my words, which will be fulfilled in their proper time.” THE BLESSEDNESS OF BELIEF OF THE PROMISE OF MESSIAH And blessed (makarios) is she who believed (pisteuo) that there would be a fulfillment (teleiosis) of what had been spoken to her by the Lord - This is the last mention of Elizabeth, who is not mentioned in any other chapter in the Bible. Elizabeth bestows this blessing on Mary because of her faith which issued in her unquestioning obedience. Mary knew by faith that what had been promised by Gabriel would be fulfilled. O, to have such a great faith! Note the phrase what had been spoken to her by the Lord is affirmation that the words Gabriel spoke were really words from the Lord. The verb had been spoken is perfect tense indicating past completed action with ongoing effect. God's promise was an enduring promise. Rob
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Barclay - HERE we have a passage which has become one of the great hymns of the church-the Magnificat. It is saturated in the Old Testament; and is specially kin to Hannah’s song of praise in 1 Samuel 2:1–10. It has been said that religion is the opiate of the people; but, as Stanley Jones said, “the Magnificat is the most revolutionary document in the world.” It speaks of three of the revolutions of God. (i) He scatters the proud in the plans of their hearts. That is a moral revolution. Christianity is the death of pride. Why? Because if a man sets his life beside that of Christ it tears the last vestiges of pride from him. Sometimes something happens to a man which with a vivid, revealing light shames him. O.
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Barclay adds that agalliao "is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered." Savior (4990)(soter from sozo = rescue from peril > from saos = safe; delivered) refers to the agent of salvation or deliverance, the one who rescues, delivers, saves and preserves. Anyone who saves or delivers can be called a deliverer or rescuer (a soter). Greeks used soter as a title of divinities such as Asclepius, the god of healing. Soter was used by the mystery religions to refer to their divinities. At an early date soter was used as a title of honor for deserving men, e.g., Epicurus (300BC) was called "soter" by his followers. Soter was used as a designation of the "deified" ruler, e.g., Ptolemy I Soter (323-285BC). In Jude 1:25+ and Titus 3:4+ (cp Titus 1:3+; Titus 2:10+, 1 Ti 1:1, 2:3, 4:10) soter refers to the Father indicating the participation of the Trinity in salvation and placing Jesus on a par with the Father clearly. Thus the term Soter is another testimony to the fact that Jesus is God (cp 2 Pe 1:1+, Titus 2:13+). Soter used frequently in the Septuagint (Lxx) to translate the word "salvation" in reference to God (Ps. 24:5; Ps. 25:5; Ps. 27:1; Ps. 27:9; Ps. 62:2; Ps. 62:6; Ps. 65:5; Ps. 79:9; Ps. 95:1; Isa. 12:2; Isa. 17:10; Isa. 45:15; Isa. 45:21; Isa. 62:11; Mic. 7:7; Hab. 3:18) Mary's words are very similar to those of the prophet Habakkuk (in fact "the God of my salvation" in the Lxx is identical to Luke's Greek suggesting that this is actually an OT quotation of Hab 3:18 by Mary) Yet I will exult in the LORD, I will rejoice (Lxx - agalliao and chairo) in the God of my salvation (HEBREW = yesha‛ LXX = soter). (Hab 3:18+) In Luke 2:10-11+ the angel recognizes Jesus as the soter... 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 (Jews and Gentiles); for today in the city of David (Bethlehem) there has been born for you a Savior (soter), Who is Christ the Lord. Luke's two other uses of Soter referring to Jesus as Savior are in Acts - Acts 5:31+ “He is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. Acts 13:23+ “From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, THOUGHT - Consider taking a moment to lift your hands and heart in praise to Our great Deliverer...below is Rich Mullins' song I had never heard until this morning...I began to weep and praise and lift my hands as I pondered Mary's words in Luke 1:47 with Mullins' words of praise in the song...MY DELIVERER. Praise our Deliverer, Jesus, Who saves us, Who "rescues us from the wrath to come." (1 Th 1:10+) Related Resource: What is the Immaculate Conception? Luke 1:48 "For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. CSB because He has looked with favor on the humble condition of His slave. Surely, from now on all generations will call me blessed, ESV looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; GWN because he has looked favorably on me, his humble servant. "From now on, all people will call me blessed KJV For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. NET because he has looked upon the humble state of his servant. For from now on all generations will call me blessed, NAB For he has looked upon his handmaid's lowliness; behold, from now on will all ages call me blessed. NIV for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, NLT For he took notice of his lowly servant girl, and from now on all generations will call me blessed. NJB because he has looked upon the humiliation of his servant. Yes, from now onwards all generations will call me blessed, YLT Because He looked on the lowliness of His maid-servant, For, lo, henceforth call me happy shall all the generations, He has had regard. 1 Sa. 1:11; 2:8. 2 Sa. 7:8, 18, 19. Ps. 102:17; 113:7, 8; 136:23; 138:6. Is. 66:2. 1 Co. 1:26–28. Ja. 2:5, 6. all generations. Luke 1:28, 42; Luke 11:27. Ge. 30:13. Mal. 3:12. Verse-by-Verse - Multiple Commentaries - Luke 1:48 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries For - always pause to ponder this term of explanation. Luke explains that Mary is rejoicing because in spite of her “humble state” (Lk 1:48) she has been blessed by the Lord. Ray Pritchard - Dr. E. Stanley Jones, the great Methodist scholar, author and evangelist, said that the Magnificat was “the most revolutionary document in the history of the world.” That’s quite a statement to make, isn’t it? But consider this. Years before Dr. Jones made that statement, William Temple, the Archbishop of Canterbury, instructed his missionaries to India never to read the Magnificat in public when unbelievers were present. Why? Because in a country like India with all its poverty, this portion of Scripture, if taken out of context, would cause nothing but trouble.(from his sermon "Jesus The Revolutionary: Mary's Song" - Luke 1:48-55) Brian Bell comments "A pregnant teen from Nazareth, engaged to marry a poor carpenter. What did Mary have to sing about? She sang about her Lord! It is both a song of present joy and a prophecy of future days. Mary knew the Scriptures for Mary’s song contains at least 15 OT quotations from or allusions in her song, especially from the Psalms and Hannah’s song that she’s known from infancy (1 Samuel 2) Mary hid God’s Word in her heart! And turned it into a song! He has had regard (epiblepo) for the humble state (tapeinosis) of His bondslave (doule) - He had regard ("He has looked with favor" - CSB) pictures God as gazing at Mary attentively with concern regarding her humble state, her low status in Jewish society, a status which would soon be changed forever! Notice the phrase His bondslave (doule), indicating that Mary was God's possession (cf 1 Cor 6:19-20+); she was a doule (bondslave) belonging to God (Second time she acknowledges her state as a bondslave of the Lord - see Lk 1:38+). The word doule conveyed the idea of the slave's close, binding ties with their Master, not only belonging to Him but obligated to and desiring to do His will because of love for Him. In sum, the will of Mary the doule was consumed in the will of Her loving Master. She had no will of her own except to do His will! (A good pattern for all God's bondslaves to imitate). The mercy of the Lord which she experienced was so overwhelming and undeserved (read Lk 1:49–50) that she erupts in praise because of it.
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Barclay - In classical Greek soteria means 'deliverance' or 'preservation'. It can be used for a man's safe return to his own home or his own country after an absence and a journey. It can mean a 'guarantee of safety' or a 'security against danger'. In the papyri by far the commonest meaning of soteria is 'bodily health'. For instance, a member of the family writes home, 'Write me a letter about your soteria,' or, as we would say, 'Let me know how you are.' (New Testament Words) See short study - Our Deliverer is Coming referring to Messiah's Second Coming. For us - For the nation of Israel. As discussed above this national salvation would not be completely fulfilled until Messiah's Second Coming (cp Ro 11:26-27+) In the house of David His servant - This phrase refers to the fact that Messiah would descend from the line of David as in Mt 1:1 "The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham." See discussion of Messianic Prophecy. This promise echoes many OT prophecies that Messiah would come from the line of David, the man after God’s own heart (1 Sa 13:14), the “sweet psalmist of Israel” (2 Sa 23:1). (Isaiah 11:1, 10) Then a shoot will spring from the stem of Jesse (David's father so in the line of David), And a branch from his roots will bear fruit. (11:10) Then in that day The nations will resort to the root of Jesse, Who will stand as a signal for the peoples; And His resting place will be glorious. (Jer 23:5) “Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch (MESSIAH = Branch - Isaiah 4:2, Isaiah 53:2, Zech 3:8, 6:12); And He will reign as king and act wisely And do justice and righteousness in the land. (Jer 33:15) ‘In those days and at that time I will cause a righteous Branch of David (MESSIAH) to spring forth; and He shall execute justice and righteousness on the earth. Servant (3816)(pais English - pedo- as in pediatrics, pedobaptism) is translated most often as servant but can also refer to young children. Regarding the uses of pais for servant or slave BDAG writes this describes "one who is committed in total obedience to another." Pais is used to refer to "David (God's) servant" (Acts 4:25+) and the Jesus - "His Servant Jesus" (Acts 3:13+), "God raised up His Servant," (Acts 3:26+), "Your holy Servant Jesus," (Acts 4:27+, Acts 4:30+). All uses - Matt. 2:16; Matt. 8:6; Matt. 8:8; Matt. 8:13; Matt. 12:18; Matt. 14:2; Matt. 17:18; Matt. 21:15; Lk. 1:54; Lk. 1:69; Lk. 2:43; Lk. 7:7; Lk. 8:51; Lk. 8:54; Lk. 9:42; Lk. 12:45; Lk. 15:26; Jn. 4:51; Acts 3:13; Acts 3:26; Acts 4:25; Acts 4:27; Acts 4:30; Acts 20:12 David is repeatedly called the servant of Jehovah - 2 Sa 3:18; 2 Sa 7:5; 2 Sa 7:8; 2 Sa 7:26; 1 Ki. 3:6; 1 Ki. 8:25; 1 Ki. 11:13; 1 Ki. 11:32; 1 Ki. 11:34; 1 Ki. 11:36; 1 Ki. 11:38; 1 Ki. 14:8; 1 Chr. 17:7; 2 Chr. 6:15; 2 Chr. 6:16; 2 Chr. 6:17; 2 Chr. 6:42; Ezek. 34:23; Ezek. 34:24; Ezek. 37:24 Ezekiel 34:23 “Then I will set over them one shepherd, My servant David, and he will feed them; he will feed them himself and be their shepherd. 24 “And I, the LORD, will be their God, and My servant David will be prince among them; I the LORD have spoken. Ezekiel 37:24+ “My servant David will be king over them, and they will all have one shepherd; and they will walk in My ordinances and keep My statutes and observe them. Comment - Many interpret these passages in Ezekiel as reference to Messiah, but if one adheres to literal interpretation, they refer to David who will be resurrected and rule over Israel in the Millennium under Jesus the King of kings. Herbert Lockyer - Horn of Salvation (Luke 1:69) Are we not truly amazed at the great variety of symbols chosen to set forth all that Christ is in Himself? It would seem as if every realm is ransacked for fitting designations of Him whom no man can fully describe. All the names and titles given Him in Scripture are but broken arcs and cannot fully reveal Him who is beyond all human comparison. "To whom will ye liken God?" (Isaiah 40:18). Zacharias in his song at the birth of John the Baptist, chose a common object familiar to people in Old Testament times to describe Him whose way John was to prepare—it was a horn. "The Lord God... hath raised up a horn of salvation for us in the house of his servant David." Zacharias also used other symbols to portray Him who was to be born in Bethlehem as the Saviour of the world. The figure of the Horn is taken from those animals whose strength is in their horns (Psalms 18:2; 75:10; 132:17), and so "Horn of Salvation" implies "Strength of Salvation," or "Mighty Salvation" meaning Jesus Himself, whom Simeon called "Thy Salvation" (Luke 2:30). Because the "horn" was once the instrument of the oxen's strength, it became the symbol of power (1 Kings 22:11), On Egyptian and Roman coins, and. in Assyrian sculptures, are figures of gods with horns symbolic of their prowess, and our God and Saviour came as a Horn, or mighty instrument of salvation. Daniel represents Darius and Alexander as a goat and ram running violently at each other with their powerful horns (Daniel 8:3-6). Mighty nations were styled in prophecy as horns (Zechariah 1:18). It may be that Zacharias, conversant with Old Testament claims and promises, had verses like— "Mine horn is exalted in the LORD" (1 Samuel 2:1); "The LORD... shall exalt the horn of his anointed" (1 Samuel 2:10) in mind when he described Jesus as "The Horn of Salvation." When God exalts the horn of a man it is a sign of favor and manifested power (Psalm 89:24). When a man exalts his own horn, it is a sign of arrogance. In modern jargon, "He likes to blow his own trumpet" (See Psalm 75:4, 5). An old proverb has it, "He had better put his horns in his pocket than blow them." When horns were fixed to an altar they became projections to which sacrifices were bound and to which those who needed protection could cling (1 Kings 2:28; Psalm 18:2; 118:27; Amos 3:14). Pursued by the enemy of souls we can cling to Him who is our "Horn of Salvation and who will protect us. If Jesus is your "Horn of Salvation" then all strength is His to keep you saved and safe. A modern writer says that, "Most Chinese believe that if you save someone's life, you are forever responsible for that person." Whether this is true we cannot say, but we do know that if we have laid hold on Him who came as the "Horn of Salvation," then He will be eternally responsible for us. None can ever sever us from Him who is God's anointed Horn (John 10:28-30). He is not like the Grecian king described as "the great horn that was broken" (Daniel 8:8, 21, 22). Nothing or no one can break our indestructible Horn. I hide beneath my Horn of strength, For I am weak and frail, And rest in Thee until, at length, (Thy might can never fail)— I reach the land of light and love, And sing to Thee with saints above. SEVEN ASPECTS OF SALVATION. - James Smith - Handfuls of Purpose 1. Horn of Salvation—the Power of Salvation, Luke 1:69 2. Rock of Salvation—the Stability of our Salvation, Psalm 95:1 3. Tower of Salvation—the Security of our Salvation, 2 Sam. 22:51 4. Helmet of Salvation—Preservation of our Salvation, 1 Thess. 5:8 5. Cup of Salvation—the Joy of our Salvation, Psa. 116:13 6. Wells of Salvation—the Refreshment in our Salvation, Isaiah 12:3 Luke 1:70 As He spoke by the mouth of His holy prophets from of old-- spoke: 2 Sa. 23:2. Je. 30:10. Mark 12:36. Ac. 28:25. He. 3:7. 2 Pe. 1:21. Re. 19:10. from of old. Luke 24:26, 27, 44. Ge. 3:15; 12:3; 49:10. Da. 9:24–27. Acts 3:21–24. 1 Pe. 1:12. Verse-by-Verse - Multiple Commentaries - Luke 1:70 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GOD'S PROMISE: MESSIANIC PROPHECY As He spoke - In context this refers to God's promises of sending a Deliverer, the Messiah, this promise going all the way back to Genesis - Ge. 3:15+; Ge 12:3+; Ge 49:10. He refers to the inspiration of the Holy Spirit for David affirms the Spirit was speaking to and through him when he wrote "The Spirit of the LORD spoke by me, and His word (WHOSE WORD? GOD'S) was on my tongue." (2 Sa 23:2) He spoke by the mouth of His holy prophets from of old (according to the promise which he made by the lips of holy men, Knox.) - It is interesting that here is Zacharias is a prophet in the present speaking of prophets from of old. And what Zacharias says is a clear statement of God's inspiration of the words of that the Old Testament prophets spoke and recorded for us to read. These surrendered men were "vessels of honor, sanctified (hagiazo = "holy"), useful to the Master, prepared for every good work" (2 Ti 2:21+), who merely opened their mouth and spoke every good Word the Spirit gave them to utter (cf Acts 2:4b+). As for example, Jesus testifies that His ancestor "David himself said in the Holy Spirit, "The Lord said to my LORD, "Sit at My right hand, Until I put Thine enemies beneath Thy feet." (Mk 12:36+; Ps 110:1) The prophets spoke as the Spirit spoke through them even as Paul testified to the Jews who rejected the Gospel declaring "the Holy Spirit rightly spoke through Isaiah the prophet to your fathers." (Acts 28:25+). Peter affirms the basic truth regarding divine inspiration of the Bible writing that "no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God." (2 Peter 1:21+) THOUGHT - When we read the word of God from Genesis to Revelation, we should read it reverentially and with a sense of awe cognizant of the truth that what we are reading ultimately is what "He spoke!" When the Bible speaks, God speaks! Do you want to hear a word from God today? Then read the Word of God every day! Ask the Spirit to open your ears to understand what God is saying (cf Lk 24:45+), and at the same time ask His Spirit to apply it practically to your life giving you by His grace and power a heart to obey! He will! Holy (40)(hagios) describes the OT prophets as separated ones, sanctified ones, men set apart by God and for God (even as you are dear saint, dear "holy one"!) The fundamental idea of hagios is separation, consecration, devotion to God, sharing in God's purity and keeping "oneself unstained by the world." (James 1:27+). Holy prophets bring a message from the Holy One! Prophets (4396)(prophetes from próphemi = literally to tell beforehand in turn from pró = before, in front of, forth, on behalf of + phemí = speak, tell) is primarily a forth-teller or one who speaks out God’s message, primarily to their own generation, usually always calling the people to God's truth for them at that moment, often using the phrase "Thus saith the Lord." (415x in KJV!, e.g, Isa 28:16KJV) Prophetes is "one who speaks out" and always conveys the idea of speaking forth. In short "The prophet was someone who gave God a voice in the world." (MacArthur) I like the old 1828 Webster's definition of a prophet "In Scripture, a person illuminated, inspired or instructed by God to announce future events; as Moses, Elijah, David, Isaiah, etc. An interpreter; one that explains." That's a Biblically accurate definition! From of old - From old is aionos (ap aionos) which means "from the age" and so "from eternity." KJV has "since the world began". Complete Jewish Bible has "from the very beginning." See some of the precious promises of these OT prophets Ge. 3:15+; Ge 12:3+; Ge 49:10. Da. 9:24–27+. Acts 3:19–24+ Below is a quote from one of holy prophets from of old who predicted even as the nation of Israel was about to be taken into exile in Babylon and their Temple destroyed (some have spoken of Jeremiah 30-33+ as "The Book of Consolation" which is filled with God's prophetic promises like the one below clearly promising the rebellious nation of Israel that God " I know the plans that I have for you,' declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope." Jeremiah 29:11 - which many Christians love to quote but sadly often forget the original context was primarily to Israel - of course the priniciples are still applicable to believers today.) Jeremiah 30:10+ And fear not, O Jacob My servant (GOD IS SPEAKING TO THE NATION OF ISRAEL), declares the LORD, And do not be dismayed, O Israel; For behold, I will save you from afar, (Ro 11:26-27+) and your offspring from the land of their captivity (cf Jer 3:18, Jer 30:3+). And Jacob shall return, and shall be quiet and at ease, and no one shall make him afraid. Related Resources: Baker Evangelical Dictionary Inspiration of Scripture Holman Bible Dictionary Inspiration of Scripture What is verbal plenary inspiration? How does the translation process impact the inspiration, inerrancy, and infallibility of the Bible? Is there proof for the inspiration of the Bible? What does it mean that the Bible is inspired? Does the inerrancy of the Bible only apply to the original manuscripts? Messianic Prophecies - on site discussion Messianic Prophecy Messianic Prophecies - Bible.org - J. Hampton Keathley, III Prophecies Concerning Christ - Michael Finlay Prophecies of the Birth of Christ - J. Hampton Keathley, III The Story of the "Seed" - The Coming of the Promised Messiah - Bob Deffinbaugh Prophecies of Jesus Christ as Messiah Chris Tomlin's song Jesus Messiah Messianic Prophecies in Isaiah - 20 part Series by S Lewis Johnson The Messianic Hope of Israel - Series - Max Reich Messianic Prophecy in the Old Testament - Wil Pounds Messianic Prophecies, Types & Applications in the Old Testament - Wil Pounds Luke 1:71 Salvation FROM OUR ENEMIES, And FROM THE HAND OF ALL WHO HATE US; NET that we should be saved from our enemies, and from the hand of all who hate us. GNT σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς, NLT Now we will be saved from our enemies and from all who hate us. KJV That we should be saved from our enemies, and from the hand of all that hate us; ESV that we should be saved from our enemies and from the hand of all who hate us; Salvation FROM OUR ENEMIES. Luke 1:74. De. 33:29. Ps. 106:10, 47. Is. 14:1–3; 44:24–26; 54:7–17. Je. 23:6; 30:9–11; 32:37. Eze. 28:26; Ezek 34:25, 28; Ezek 38:8. Zep. 3:15–20. Zech. 9:9, 10. 1 John 3:8. Verse-by-Verse - Multiple Commentaries - Luke 1:71 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries SALVATION FROM ENEMIES AND ANTI-SEMITES Salvation (soteria) FROM OUR ENEMIES (echthros) - Salvation is a promise from God that Israel will be delivered or rescued, but as a nation this will not happen until the end of the the 3.5 year Great Tribulation. (Jeremiah 30:7+, Romans 11:26-27+ Zechariah 12:10-14+, Zechariah 13:1+, Zechariah 13:8-9+). As discussed earlier, at His first coming Jesus' came not to conquer nations, but to conquer even the more dreadful enemies of Sin, Satan and Death. Sadly, most of Israel did not recognize that these spiritual enemies were far more deadly than their temporal mortal enemies, for the latter bring only short term adversity, but the the former bring eternal defeat, doom and destruction. As John said Jesus "came to His own, and those who were His own did not receive Him." (John 1:11+) Israel was looking not for a "Spiritual Savior" but for a "Military Savior" Who would in fact eventually come but not until His Second Coming! Recall even the 11 disciples were still confused after Jesus' resurrection asking Him “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6+, even after spending 40 days discussing the things concerning the Kingdom of God! Acts 1:3+). To state this another way, Israel failed to recognize the TIME GAP between His first and second comings, a TIME GAP which the Old Testament prophets had clearly described (but not fully understood as best I can discern, even as Zacharias did not fully grasp the full significance of his prophecy). For example... Zechariah 9:9 (FULFILLED AT JESUS FIRST COMING - Read at Jesus "Triumphal Entry" Mt 21:4-5, Jn 12:12-16 which should have been a clear sign to Israel that Jesus was in fact their long expected Messiah! But even His disciples did not fully comprehend at first - Jn 12:16) Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your King (cf Mt 2:2, 6+) is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. TIME GAP NOW ALMOST 2000 YEARS Zechariah 9:10 (TO BE FULFILLED AT HIS SECOND COMING) I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth. Comment - Even the ESV study Bible (borrow) (which often minimizes literal fulfillment of future prophecies related to Israel) makes this comment on Zechariah 9:10 - "The Lord will bring to an end Israel’s need (ED: THIS SURE SOUNDS LIKE THE WRITER IS DESCRIBING A LITERAL NATION OF ISRAEL!) for the traditional instruments of war: chariot, war horse, and battle bow (ED: HAS THIS HAPPENED YET? CLEARLY IT IS YET FUTURE!). The coming ruler will rule the whole earth, from sea to sea and from the Euphrates River to the ends of the earth (ED: THIS SOUND LIKE HE WILL RULE ON A LITERAL EARTH!), just as Ps. 72:8 anticipated. The result of his rule will be universal peace." That comment I shout "HALLELUJAH! AMEN!" John MacArthur (who is clearly a "literalist" on prophecies related to Israel) writes "Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom (Zech 9:9, 10; 11:15, 16). Not characterized by bloodshed, Messiah's rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (cf. Isa 2:4; Isaiah 9:5-7; 11:1-10; Micah 5:2, 10-15), and peace spreads from the Euphrates River (the terminus of civilization) to the world. (See context MacArthur Study Bible) Note for more OT "time gaps" click here (Isaiah 61:1-2, Isaiah 9:6-7, et al) See also the diagram of NEAR and FAR fulfillment. John
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Barclay - In classical Greek soteria means 'deliverance' or 'preservation'. It can be used for a man's safe return to his own home or his own country after an absence and a journey. It can mean a 'guarantee of safety' or a 'security against danger'. In the papyri by far the commonest meaning of soteria is 'bodily health'. For instance, a member of the family writes home, 'Write me a letter about your soteria,' or, as we would say, 'Let me know how you are.' (New Testament Words) Enemies (2190)(echthros from échthos = hatred, enmity; noun = echthra = enmity, hostility) is an adjective which pertains to manifesting hostility, a "deep-rooted hatred" or being at enmity with another, where enmity is a deep seated animosity or hatred which may be open or concealed and in regard to Israel is known as ANTI-SEMITISM. In the active sense echthros means to be hateful, hostile toward, at enmity with or adversary of someone. In the passive sense echthros pertains to being subjected to hostility, to be hated or to be regarded as an enemy. Luke uses echthros 10x (out of a total of 32) - Lk. 1:71; Lk. 1:74; Lk. 6:27; Lk. 6:35; Lk. 10:19; Lk. 19:27; Lk. 19:43; Lk. 20:43; Acts 2:35; Acts 13:10 Hate (verb) (3404) miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest, all of these representing expressions of hostility of one person (or group) toward another (Mt 5:43, Lk 6:27, et al). Specifically the hatred can be directed toward God (Lk 1:71). Good hatred in Heb 1:9 (cf use of miseo in Lxx of Ps 101:3, Ps 119:104, 113, 128, 163, Ps 139:21-22). The majority of the NT uses of miseo convey the literal meaning of animosity towards God, people or particular attitudes. It is notable that except for Lk 1:71, miseo is always used by Jesus in the Gospels. The literal meaning of bearing ill will towards another person or persons is found in the majority of texts (e.g., Mt 5:43, 44; 6:24; Lk 1:71; Jn 7: 7; 17:14; Titus 3: 3; 1Jo. 2: 9 ff.; Rev. 17:16). The world’s hatred for the people of God is expressed in Lk 1:71; Jn 7: 7; 15:18; 17:14; 1Jo. 3:13. Mt 10:22; 24:9; Mk 13:13; Lk 21:17 describe suffering hatred for the cause of the Gospel. Miseo uses in Luke - Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17; Luke 1:72 To show mercy toward our fathers, And to remember His holy covenant, NET He has done this to show mercy to our ancestors, and to remember his holy covenant– GNT ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ, NLT He has been merciful to our ancestors by remembering his sacred covenant-- KJV To perform the mercy promised to our fathers, and to remember his holy covenant; ESV to show the mercy promised to our fathers and to remember his holy covenant, NIV to show mercy to our fathers and to remember his holy covenant, show mercy. Luke 1:54, 55. Ge. 12:3; 22:18; 26:4; 28:14. Ps. 98:3. Ac. 3:25, 26. Ro. 11:28. He. 6:13–18. And to remember. Ge. 17:4–9. Le. 26:42. Ps. 105:8–10; 106:45; 111:5. Eze. 16:8, 60. Ga. 3:15–17. Verse-by-Verse - Multiple Commentaries - Luke 1:72 Commentaries Luke 1 Resources - Multiple Sermons and Commentaries GOD'S COVENANT MERCY To show mercy toward our fathers (pater) - In context God has demonstrated His mercy through His bestowal of the unconditional Abrahamic covenant.