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{ "@context": "https://www.w3.org/ns/activitystreams", "type": "OrderedCollectionPage", "orderedItems": [ { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394879385751552", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/941394879385751552\" target=\"_blank\">https://www.minds.com/newsfeed/941394879385751552</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/941394879385751552", "published": "2019-02-10T18:07:09+00:00", "source": { "content": "https://www.minds.com/newsfeed/941394879385751552", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394879385751552/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394804539068416", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Sunday, February 10, 2019 – Luke 2:1-4<br />The Advent of Jesus Christ, Pt. 1<br />The Journey to Bethlehem a Picture of Faith & Divine Providence<br /><a href=\"https://www.youtube.com/watch?v=QkCVS8DY6qk\" target=\"_blank\">https://www.youtube.com/watch?v=QkCVS8DY6qk</a><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke, Chapter 2<br /><br />Outline of the Book, based on Charles Ryrie’s:<br />I. Preface: The Method and Purpose of Writing, Luke 1:1-4.<br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br />A.\tThe Announcement of the Birth of John the Baptist, Luke 1:5-25.<br />B.\tThe Announcement of the Birth of the Son of Man, Luke 1:26-56. <br />C.\tThe Advent of John the Baptist, Luke 1:57-80.<br />D.\tThe Advent of the Son of Man, Luke 2:1-20.<br />E.\tThe Adoration of the Baby, Luke 2:21-38.<br />F.\tThe Advancement of the Boy, Luke 2:39-52. <br />G.\tThe Baptism of the Son of Man, Luke 3:1-22. <br />H.\tThe Genealogy of the Son of Man, Luke 3:23-38. <br />I.\tThe Temptation of the Son of Man, Luke 4:1-13.<br /><br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13.<br /> D. The Advent of the Son of Man, Luke 2:1-20. <br />1. The birth narrative, vs. 1-7.<br />2. The announcement to and adoration from the shepherds, vs. 8-20.<br /> E. The Adoration of the Baby, vs. 21-38. <br /> 1. The circumcision, vs. 21-25.<br /> 2. The adoration from Simeon, vs. 25-35.<br /> 3. The adoration from Anna, vs. 36-38. <br /> F. The Advancement of the Boy, including the Temple incident at age 12, vs. 39-52.<br /><br />We begin with the first section of our Lord’s birth narrative by Luke.<br /><br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13.<br /> D. The Advent of the Son of Man, Luke 2:1-20. <br />1. The birth narrative, vs. 1-7.<br /><br />This chapter begins as Chapter 1 began, cf. Luke 1:5a, (“during the reign of king Herod,” 27-4 B.C.), with Luke giving a historical and chronological marker for the timeframe in which these events occur, vs. 1-2. Luke will do this again to begin Chapter 3, in vs. 1-2.<br /><br />Vs. 1<br /><br />Luke 2:1, “Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth.”<br /><br />A “decree,” (the noun DOGMA, δόγμα, “decree, edict, or ordinance,”) was sent out to all the people in the Roman Empire by “Caesar Augustus,” (Kaisar, Καῖσαρ, “Caesar or Emperor,” Augoustos, Αὐγοῦστος, “Augustus,” September 63 B.C. – August 14 A.D., who was born Gaius Octavius Thurinuswho), was the first Emperor of the Roman Empire who reigned from 27 B.C. to 14 A.D. He was the great-nephew and adopted son and heir of Julius Caesar. Our month August is named for him. <br /><br />“Census,” is the Present, Middle, Infinitive Verb APOGRAPHO, ἀπογράφω that means, “record, to enroll, or inscribe in a register.” It is used here and in vs. 3, 5; Heb 12:23. The Noun APOGRAPHE ἀπογραφή that means, “registration, a record, or enrollment,” is used in vs. 2, and Acts 5:37. Although, not directly mentioned, the typical reason for taking a census was to ensure proper taxation of the people or to ascertain the military strength of the various provinces. <br /><br />“Inhabited earth,” is the Greek OIKOUMENE, οἰκουμένη that means, “the inhabited earth, the world,” and used for the Roman Empire. This passage is noteworthy as defining the usual N.T. use of OIKOUMENE as the sphere of Roman rule at its greatest extent. It was one of the great Gentile world-monarchies, Dan 2:7f., which is peculiarly the sphere of prophecy. Romans regarded their great empire as the Orbis Terrarum, or “orb of the earth.” All lands beyond its boundaries were considered outer barbarism.<br /><br />“I am thrilled when I read this simple, historically accurate passage with tremendous spiritual truth behind it. Caesar Augustus attempted to make himself a god. He wanted to be worshiped. He signed a tax bill which caused a woman and man, peasants, living in Nazareth, to journey to Bethlehem to enroll. That woman was carrying in her womb the Son of God! This is tremendous! This Caesar Augustus tried to make himself God, but nobody today reverences him or pays taxes to him. But that little baby in Mary's womb -- many of us worship Him today and call Him our Savior.” (Thru The Bible with J. Vernon McGee.)<br /><br />Therefore, in vs. 1, the birth of Jesus Christ took place during the reign of “Caesar August.” He was merely the tool in God’s hand to bring to pass the prophecy. <br /><br />Vs. 2<br /><br />Luke 2:2, “This was the first census taken while Quirinius was governor of Syria.”<br /><br />Now, in vs. 2, the birth also took place, “while Quirinius was governor of Syria.”<br /><br />“Quirinius,” (KURENIOS, Κυρήνιος, “Kyrenios,” 51 B.C. – 21 A.D.), was apparently the “governor,” (HEGEMONEUO, ἡγεμονεύω a verb that means, “be leader, rule, or to govern”), of “Syria,” (Συρία) twice: from 4 B.C. to 1 A.D., when this census was taken, and again from 6-11 A.D., as confirmed archaeologically. His full name is Publius Sulpicius Quirinius. The province of Syria included Judaea as a political subdivision. <br /><br />“The Greek word HEGEMON, which Luke uses for governor, would be used for either of the Roman titles, viz.: Proprætor, or senatorial governor; or Quæstor, or imperial commissioner. Quirinius may have commenced the enrollment as Quæstor and finished it ten years later as Proprætor. He was a well-known character in that age. Harsh and avaricious as a governor, but an able and loyal soldier, earning a Roman triumph for successes in Cilicia, and being honored by a public funeral in A.D. 21.” (A Harmony of the Four Gospels.)<br /><br />The Jews hated their pagan conquerors and censuses were forbidden under Jewish law. The resultant taxation assessment was greatly resented by the Jews, and open revolt was prevented only by the efforts of the high priest Joazar, according to the Jewish Encyclopedia. Despite efforts to prevent revolt, the census did trigger the revolt of Judas of Galilee and the formation of the party of the Zealots, according to Josephus.<br /><br />Though neither knew it, God used Caesar and Quirinius to fulfill what He promised long ago in Micah 5:2, seven hundred years before the birth of Christ.<br /><br />Because of the death of King Herod in 4 B.C., and the beginning of Quirinius’ Governorship in the same year, most place the birth of Jesus Christ at around 4 B.C.<br /><br />Vs. 3<br /><br />Luke 2:3, “And everyone was on his way to register for the census (APOGRAPHO), each to his own city.”<br /><br />In vs. 3, “everyone to his own city,” The Romans enrolled each person at the place where he was then residing; but the Jews were to return to their ancestral or tribal cities and enroll themselves as citizens of these cities. This was the city where Joseph’s ancestors had been settled by Joshua when he divided the land, Joshua 13, and was the home town of David, the ancestor of Joseph and Jesus.<br /><br />Vs. 4 <br /><br />Luke 2:4, “Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David.”<br /><br />Although Joseph and Mary lived in Nazareth and Mary was possibly in her last trimester of pregnancy, they journeyed about 100 miles from Nazareth to Bethlehem. <br /><br />Regardless of the demands of the Roman census and tax law, Luke includes this narrative to once again focus our attention on the establishment of Davidic ancestry for Jesus through His legal father Joseph. Cf. 1 Sam 17:12.<br /><br />1 Sam 17:12, “Now David was the son of the Ephrathite of Bethlehem in Judah, whose name was Jesse, and he had eight sons. And Jesse was old in the days of Saul, advanced in years among men.”<br /><br />In addition, Joseph and Mary may have been well aware of the prophecy of the birthplace of the Messiah from Micah 5:2-3, that the Christ was to be born in Bethlehem, providing them with an even greater motivation for going to the city of David, cf. Mat 2:1, 5-6, 8, 16; Luke 2:15; John 7:42.<br /><br />Micah 5:2, “But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity.” <br /><br />Micah 5:3, “Therefore He will give them up until the time when she who is in labor has borne a child. Then the remainder of His brethren will return to the sons of Israel.” This prophecy was written well after David had perished.<br /><br />“Bethlehem,” (Βηθλέεμ BETHLEEM), located 5 miles south of Jerusalem means, “house of bread.” It was the later or Jewish name for the old Canaanitish village of Ephrath, the Ephrath near where Rachel, the wife of Jacob, died while giving birth to Benjamin, Gen 35:19. It sat 2,350 feet above sea level, surrounded by fertile farmland and grass-covered hillsides.<br /><br />Gen 35:19, “So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).”<br /><br />Gal 4:4, “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law.”<br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/941394804539068416", "published": "2019-02-10T18:06:51+00:00", "source": { "content": "Sunday, February 10, 2019 – Luke 2:1-4\nThe Advent of Jesus Christ, Pt. 1\nThe Journey to Bethlehem a Picture of Faith & Divine Providence\nhttps://www.youtube.com/watch?v=QkCVS8DY6qk\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke, Chapter 2\n\nOutline of the Book, based on Charles Ryrie’s:\nI. Preface: The Method and Purpose of Writing, Luke 1:1-4.\nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \nA.\tThe Announcement of the Birth of John the Baptist, Luke 1:5-25.\nB.\tThe Announcement of the Birth of the Son of Man, Luke 1:26-56. \nC.\tThe Advent of John the Baptist, Luke 1:57-80.\nD.\tThe Advent of the Son of Man, Luke 2:1-20.\nE.\tThe Adoration of the Baby, Luke 2:21-38.\nF.\tThe Advancement of the Boy, Luke 2:39-52. \nG.\tThe Baptism of the Son of Man, Luke 3:1-22. \nH.\tThe Genealogy of the Son of Man, Luke 3:23-38. \nI.\tThe Temptation of the Son of Man, Luke 4:1-13.\n\nII. The Identification of the Son of Man with Men, Luke 1:5-4:13.\n D. The Advent of the Son of Man, Luke 2:1-20. \n1. The birth narrative, vs. 1-7.\n2. The announcement to and adoration from the shepherds, vs. 8-20.\n E. The Adoration of the Baby, vs. 21-38. \n 1. The circumcision, vs. 21-25.\n 2. The adoration from Simeon, vs. 25-35.\n 3. The adoration from Anna, vs. 36-38. \n F. The Advancement of the Boy, including the Temple incident at age 12, vs. 39-52.\n\nWe begin with the first section of our Lord’s birth narrative by Luke.\n\nII. The Identification of the Son of Man with Men, Luke 1:5-4:13.\n D. The Advent of the Son of Man, Luke 2:1-20. \n1. The birth narrative, vs. 1-7.\n\nThis chapter begins as Chapter 1 began, cf. Luke 1:5a, (“during the reign of king Herod,” 27-4 B.C.), with Luke giving a historical and chronological marker for the timeframe in which these events occur, vs. 1-2. Luke will do this again to begin Chapter 3, in vs. 1-2.\n\nVs. 1\n\nLuke 2:1, “Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth.”\n\nA “decree,” (the noun DOGMA, δόγμα, “decree, edict, or ordinance,”) was sent out to all the people in the Roman Empire by “Caesar Augustus,” (Kaisar, Καῖσαρ, “Caesar or Emperor,” Augoustos, Αὐγοῦστος, “Augustus,” September 63 B.C. – August 14 A.D., who was born Gaius Octavius Thurinuswho), was the first Emperor of the Roman Empire who reigned from 27 B.C. to 14 A.D. He was the great-nephew and adopted son and heir of Julius Caesar. Our month August is named for him. \n\n“Census,” is the Present, Middle, Infinitive Verb APOGRAPHO, ἀπογράφω that means, “record, to enroll, or inscribe in a register.” It is used here and in vs. 3, 5; Heb 12:23. The Noun APOGRAPHE ἀπογραφή that means, “registration, a record, or enrollment,” is used in vs. 2, and Acts 5:37. Although, not directly mentioned, the typical reason for taking a census was to ensure proper taxation of the people or to ascertain the military strength of the various provinces. \n\n“Inhabited earth,” is the Greek OIKOUMENE, οἰκουμένη that means, “the inhabited earth, the world,” and used for the Roman Empire. This passage is noteworthy as defining the usual N.T. use of OIKOUMENE as the sphere of Roman rule at its greatest extent. It was one of the great Gentile world-monarchies, Dan 2:7f., which is peculiarly the sphere of prophecy. Romans regarded their great empire as the Orbis Terrarum, or “orb of the earth.” All lands beyond its boundaries were considered outer barbarism.\n\n“I am thrilled when I read this simple, historically accurate passage with tremendous spiritual truth behind it. Caesar Augustus attempted to make himself a god. He wanted to be worshiped. He signed a tax bill which caused a woman and man, peasants, living in Nazareth, to journey to Bethlehem to enroll. That woman was carrying in her womb the Son of God! This is tremendous! This Caesar Augustus tried to make himself God, but nobody today reverences him or pays taxes to him. But that little baby in Mary's womb -- many of us worship Him today and call Him our Savior.” (Thru The Bible with J. Vernon McGee.)\n\nTherefore, in vs. 1, the birth of Jesus Christ took place during the reign of “Caesar August.” He was merely the tool in God’s hand to bring to pass the prophecy. \n\nVs. 2\n\nLuke 2:2, “This was the first census taken while Quirinius was governor of Syria.”\n\nNow, in vs. 2, the birth also took place, “while Quirinius was governor of Syria.”\n\n“Quirinius,” (KURENIOS, Κυρήνιος, “Kyrenios,” 51 B.C. – 21 A.D.), was apparently the “governor,” (HEGEMONEUO, ἡγεμονεύω a verb that means, “be leader, rule, or to govern”), of “Syria,” (Συρία) twice: from 4 B.C. to 1 A.D., when this census was taken, and again from 6-11 A.D., as confirmed archaeologically. His full name is Publius Sulpicius Quirinius. The province of Syria included Judaea as a political subdivision. \n\n“The Greek word HEGEMON, which Luke uses for governor, would be used for either of the Roman titles, viz.: Proprætor, or senatorial governor; or Quæstor, or imperial commissioner. Quirinius may have commenced the enrollment as Quæstor and finished it ten years later as Proprætor. He was a well-known character in that age. Harsh and avaricious as a governor, but an able and loyal soldier, earning a Roman triumph for successes in Cilicia, and being honored by a public funeral in A.D. 21.” (A Harmony of the Four Gospels.)\n\nThe Jews hated their pagan conquerors and censuses were forbidden under Jewish law. The resultant taxation assessment was greatly resented by the Jews, and open revolt was prevented only by the efforts of the high priest Joazar, according to the Jewish Encyclopedia. Despite efforts to prevent revolt, the census did trigger the revolt of Judas of Galilee and the formation of the party of the Zealots, according to Josephus.\n\nThough neither knew it, God used Caesar and Quirinius to fulfill what He promised long ago in Micah 5:2, seven hundred years before the birth of Christ.\n\nBecause of the death of King Herod in 4 B.C., and the beginning of Quirinius’ Governorship in the same year, most place the birth of Jesus Christ at around 4 B.C.\n\nVs. 3\n\nLuke 2:3, “And everyone was on his way to register for the census (APOGRAPHO), each to his own city.”\n\nIn vs. 3, “everyone to his own city,” The Romans enrolled each person at the place where he was then residing; but the Jews were to return to their ancestral or tribal cities and enroll themselves as citizens of these cities. This was the city where Joseph’s ancestors had been settled by Joshua when he divided the land, Joshua 13, and was the home town of David, the ancestor of Joseph and Jesus.\n\nVs. 4 \n\nLuke 2:4, “Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David.”\n\nAlthough Joseph and Mary lived in Nazareth and Mary was possibly in her last trimester of pregnancy, they journeyed about 100 miles from Nazareth to Bethlehem. \n\nRegardless of the demands of the Roman census and tax law, Luke includes this narrative to once again focus our attention on the establishment of Davidic ancestry for Jesus through His legal father Joseph. Cf. 1 Sam 17:12.\n\n1 Sam 17:12, “Now David was the son of the Ephrathite of Bethlehem in Judah, whose name was Jesse, and he had eight sons. And Jesse was old in the days of Saul, advanced in years among men.”\n\nIn addition, Joseph and Mary may have been well aware of the prophecy of the birthplace of the Messiah from Micah 5:2-3, that the Christ was to be born in Bethlehem, providing them with an even greater motivation for going to the city of David, cf. Mat 2:1, 5-6, 8, 16; Luke 2:15; John 7:42.\n\nMicah 5:2, “But as for you, Bethlehem Ephrathah, too little to be among the clans of Judah, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, from the days of eternity.” \n\nMicah 5:3, “Therefore He will give them up until the time when she who is in labor has borne a child. Then the remainder of His brethren will return to the sons of Israel.” This prophecy was written well after David had perished.\n\n“Bethlehem,” (Βηθλέεμ BETHLEEM), located 5 miles south of Jerusalem means, “house of bread.” It was the later or Jewish name for the old Canaanitish village of Ephrath, the Ephrath near where Rachel, the wife of Jacob, died while giving birth to Benjamin, Gen 35:19. It sat 2,350 feet above sea level, surrounded by fertile farmland and grass-covered hillsides.\n\nGen 35:19, “So Rachel died and was buried on the way to Ephrath (that is, Bethlehem).”\n\nGal 4:4, “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law.”\n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394804539068416/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394624440963072", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/941394624440963072\" target=\"_blank\">https://www.minds.com/newsfeed/941394624440963072</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/941394624440963072", "published": "2019-02-10T18:06:08+00:00", "source": { "content": "https://www.minds.com/newsfeed/941394624440963072", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394624440963072/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394533540892672", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Thursday, February 7, 2019 – Luke 1:79-80<br />The Advent of John the Baptist, Pt. 10<br />Zachariah's Great Praise, Pt. 8<br />Another Purpose for the Sunrise: To Guide Us in the Way of Peace!<br /><a href=\"https://www.youtube.com/watch?v=oE2S5brNbdg\" target=\"_blank\">https://www.youtube.com/watch?v=oE2S5brNbdg</a><br /><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke, <br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br /> C. The Advent of John the Baptist, vs. 57-80.<br /> 1. The Birth of John and rejoicing, vs. 57-58.<br /> 2. The Circumcision and Naming of John, vs. 59-66.<br /> 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /> d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.<br /><br />Vs. 79<br />Luke 1:79, “To shine upon those who sit in darkness and the shadow of death, to guide our feet into the way of peace.”<br /><br />The second purpose of the Sunrise is “to guide our feet into the way of peace.” <br /><br />This is an allusion from Psa 5:8, “O LORD, lead me in Your righteousness because of my foes; make Your way straight before me.” <br /><br />“To guide our feet” is HO KATEUTHUNO HO POUS HEMIES, which uses the Aorist, Active, Infinitive of Purpose for the Verb KATEUTHUNO, κατευθύνω that means, “direct, guide, lead.” In classical Greek it meant, “keep straight or make straight,” and as a noun it was used for a “carpenter’s line.” Interestingly, Jesus was the son of a carpenter, Mat 13:55; Mark 6:3; and reminds us of Psa 19:4-5. <br /><br />Psa 19:4-5, “Their line has gone out through all the earth, and their utterances to the end of the world. In them He has placed a tent for the sun, 5which is as a bridegroom coming out of his chamber; It rejoices as a strong man to run his course.”<br /><br />Gradually, the idea of “making something straight” shifted to the idea of “directing someone to something,” and included a sense of “success” or “prospering” in the process. It is only used here and in 1 Thes 3:11; 2 Thes 3:5.<br /><br />1 Thes 3:11, “Now may our God and Father Himself and Jesus our Lord direct our way to you.”<br /><br />2 Thes 3:5, “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.”<br /><br />This analogy of “being in darkness and directed to peace,” is taken from travelers, who being overtaken by night do not know what to do, and therefore wait patiently for the morning light, that they may know which way to go. Then, when the sun rises in their heart, they know the way, as light shines brightly their way, and the road is open to the promised land of rest, to heaven itself.<br /><br />This guidance leads, “into the way of peace,” EIS HODOS EIRENE. EIRENE means, “peace, harmony, tranquility, or health.” <br /><br />“The way of peace,” is to be seen in the Old Testament concept of SHALOM, i.e., “the cosmic harmony that exists where the world and all its inhabitants are reconciled with God. Israel described this state with its concept of covenant.... The qualities... are variously described as prosperity, peace, and righteousness, which taken together begin to describe SHALOM,” (Hanson, p. 3, note 2).” (Complete Biblical Library Commentary)<br /><br />Here, “peace” is peace with God, who we were at enmity with prior to our salvation because of our sin. Because of sin, (i.e., sitting in darkness and shadow of death,) Jesus Christ, the Sunrise / Morning Light, came into the world to shine upon us, (i.e., redeem our sins and give those who would believe in Him salvation with its eternal inheritance), thereby abolishing the enmity / sin, Eph 2:14-16, and giving us a new life in Christ with God the Father.<br /><br />Eph 2:14-16, “For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15By abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16and might reconcile them both in one body to God through the cross, by it having put to death the enmity.”<br /><br />So, this “peace” means that the barrier of sin that kept us in darkness and the shadow of death has been removed by the finished work of Jesus Christ upon the Cross, especially for those who believe. <br /><br />This “way of peace” is not known or found in the world or in worldly things, Isa 59:8, but in the person and work of Jesus Christ.<br /><br />Isa 59:8, “They do not know the way of peace, and there is no justice in their tracks; they have made their paths crooked, whoever treads on them does not know peace.”<br /><br />And, after our salvation, “the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus,” Phil 4:7.<br /><br />Therefore, the peace into which He guides the feet of His own includes all the rich blessings that come to those whose sins are forgiven. The former enmity on our part is removed; thus there is peace with God, Rom 5:1. <br /><br />Rom 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”<br /><br />Yet, there is also the sense of Phil 4:6-9, for He guides our feet into the way of peace, so that we not only enjoy peace with God, but now, knowing the God of peace, the peace of God guards our hearts in our daily walk with Him.<br /><br />In addition, though Zachariah was using political terms and the prophecies in the OT of eternal peace, this is first speaking of peace with God overcoming sin and then peace in government relationships that will have their total fulfillment in the Millennial Reign of Jesus Christ and the New Earth where righteousness lives, 2 Peter 3:13-14.<br /><br />2 Peter 3:13-14, “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. 14Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless.” <br /><br />Thus, this peace corresponds to the language of the OT; as peace is also the consummation of the eschatological salvation, Isa 60:19-20. <br /><br />Isa 60:19, “No longer will you have the sun for light by day, nor for brightness will the moon give you light; but you will have the LORD for an everlasting light, and your God for your glory. 20Your sun will no longer set, nor will your moon wane; for you will have the LORD for an everlasting light, and the days of your mourning will be over.”<br /><br />Therefore, Zachariah highlighted the ministry of the coming One in terms of salvation, forgiveness, mercy, guidance, and eternal peace.<br /><br />John the Baptist was to go before the Lord to proclaim the testimony God had given, in order to guide the feet of the people into the way of peace, which is the knowledge of salvation found in the Sunrise. This metaphor implies more than that, as it speaks to us of the special guidance the Light of Christ is to each individual soul to guide our feet and illumine our path in special manifestations of our duty and life’s pilgrimage. <br /><br />Only those who walk in Christ’s footsteps have quiet hearts and are at amity with God; in harmony and peace with ourselves, our friends, and the circumstances of life. That means there is no strife within, no strained relations or hostile alienation to God, no gnawing unrest of unsatisfied desires, and no injuries of accusing conscience, because the man who puts his hand into Christ’s hand and says, “Order my footsteps by Your Word,” “Where You go, I will go,” and “What You command I will do,” has this peace.<br /><br />The mission of the Messiah is about giving people peace before God, as He leads them from death to life. The servant of God who lives that and knows that, points others who are residing in darkness and the shadow of death to Christ by showing them the way of peace.<br /><br />“The question remains before us: How do we define life? Is it in power and in the ability to \"take control,\" or is it in following the one who is in control? The text leaves no doubt that we should follow the one who is the source of light. The only road to righteousness and peace, even for a righteous man like Zachariah, is to be prepared to see the light and follow it. The text raises the question and answers it with notes of praise. See the morning star, Jesus, and follow the light in the way of peace. What precisely that pathway involves is the rest of this Gospel's story, for which this hymn serves as a guiding introduction. In a real sense, the application of this text is found in the entirety of this Gospel's message.” (NIV Application Commentary.)<br /><br />Summary<br />Zachariah, the old priest, had not said anything for nine plus months, but when he regained his speech at the birth of his son, he certainly compensated for his silence when he sang this song of praise to God! How joyful he was that his son was chosen by God to prepare the way for the Messiah. In reviewing Zachariah’s prophecy, many key notes of Luke’s theology are seen:<br />1. The focus on the praise of God.<br />2. The importance of the Christ event, (God “has sent us a mighty Savior from the royal line of His servant David,” vs. 69).<br />3. The fulfillment of God’s promises given through the holy prophets.<br />4. The realization of the covenant made with Abraham being fulfilled.<br />5. The deliverance from enemies, (sin being the #1 enemy), by the gracious intervention of God.<br />6. The special role of his son, John the Baptist, in announcing the coming of the Messiah.<br />7. The new opportunity to serve God forever in peace, without fear, in holiness and righteousness.<br /><br />As such, the “way of peace” refers to an entire life of peace. Salvation brings peace: peace with God, peace with man, and peace within ourselves. Do you have this peace? Has the Sunrise dawned in your soul yet?<br /><br />John 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life’.”<br /><br />Vs. 80<br />Luke 1:80, “And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.”<br /><br />This first chapter of Luke ends with a summary statement about John that will later be matched by a summary statement about Jesus, cf. Luke 2:52.<br /><br />“Continued to grow,” is the Imperfect, for ongoing action, Active, Indicative, of the Verb AUXANO αὐξάνω that means, “grow, increase, or become greater.” It is also used for Jesus in Luke 2:40, after His circumcision account.<br /><br />“Becoming strong in spirit,” is the Imperfect, Passive, Indicative of the Verb KRATAIOO, κραταιόω that means, “to strengthen, become strong, empower,” with the Dative Noun PNEUMA, “spirit.” KRATAIOO is only used here and in Luke 2:40, for Jesus, and 1 Cor 16:13; Eph 3:16, regarding our spiritual growth.<br /><br />Eph 3:16, “That He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man.”<br /><br />Combined, they mean John the Baptist took in the Word of God, Bible Doctrine, and grew to spiritual adulthood, while he grew physically to human adulthood. This phrase may also allude to the fulfillment of the promise made to Zechariah in vs. 15.<br /><br />“He lived in the deserts,” uses the Pronominal Adjective EREMOS that means, “desolate, abandoned, desert, or solitary (place).” Though it literally means desert or wilderness, it is mostly used in the NT for a solitary place. It is predominately used in the synoptic gospels and in Acts 1:20; 8:26; Gal 4:27. So, for John, we could take this literally, but more importantly understanding it as, “being alone with God, to teach and train him.” This was in fulfillment of the prophecy found in Isa 40:3, as noted in Luke 3:4.<br /><br />Isa 40:3, “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God’.” <br /><br />Luke 3:4, “As it is written in the book of the words of Isaiah the prophet, ‘The voice of one crying in the wilderness, 'make ready the way of the Lord, make His paths straight'’.” <br /><br />In Luke 3:4, “straight” comes from EUTHUS that we noted above in vs. 79, that means, “straight, right, upright, or straight way,” cf. Mat 3:3; Mark 1:3, for John’s ministry paving the way as forerunner for the Lord. <br /><br />Taking EREMOS literally, based on John’s parents being old when he was born, it is likely that they died before he was an adult. Therefore, he apparently grew up in the wilderness of Judea, cf. Mat 3:1, located between the Dead Sea and Jerusalem, probably in the general vicinity of the discovery of the Dead Sea Scrolls in 1947.<br /><br />Mat 3:1, “Now in those days John the Baptist came, preaching in the wilderness of Judea, saying…”<br /><br />“Some scholars have attempted to establish that John was a member of the ascetic Jewish sect called the Essenes who lived in the same hill country of Judea. While certain aspects of John's message are similar to those of the Essenes (e.g., eschatological emphasis and practice of ritual washings), and while it is possible John grew up near the area of Qumran, it is doubtful that he was a member of the Essenes, though he may have known of them and may even have been influenced by their teaching.” (Complete Biblical Library Commentary.)<br /><br />In vs. 80, “until the day of his public appearance to Israel,” uses a hapaxlegomena for “public appearance,” which is the Noun ANADEIXIS, ἀνάδειξις that means, “a public announcing or installation.” Though we could render this literally as a “public appearance,” it is better to think of it as his commissioning, appointment, or installation as a prophet when he began his visible and public ministry as forerunner of the Christ. The emphasis would fall upon John’s being officially “appointed” by God as the Messianic forerunner. In any case, it represents the time frame from John’s circumcision to the beginning of his ministry, some 25-28 years. <br /><br />“To Israel,” indicates the scope of John’s ministry, to God’s chosen people primarily, even though he might have influenced other gentiles.<br /><br />So, Luke ends his narrative of the early life of John in a way similar to the way he concludes the narrative of Jesus’ early life, Luke 2:52, “And Jesus kept increasing in wisdom and stature, and in favor with God and men.” This should be the narrative of our lives too!<br /><br />“Our minds are naturally curious and there are a great many things of which we have no record in the Gospels concerning which we would like information. We would like to know something of the training of this child. We would like to be permitted to look behind the scenes and see something of the home-life of John the Baptist as a little child and as a youth growing up. We would like to know what led him, eventually, into the wilderness, and how God spoke to him. But the Lord has not been pleased to gratify our curiosity in regard to these things. He tells us all that is important for us to know, and the rest He leaves. We shall find them out by-and-by when we get home to heaven.” (H.A. Ironside Expository Commentary.)<br /><a href=\"https://www.youtube.com/watch?v=oE2S5brNbdg\" target=\"_blank\">https://www.youtube.com/watch?v=oE2S5brNbdg</a><br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/941394533540892672", "published": "2019-02-10T18:05:47+00:00", "source": { "content": "Thursday, February 7, 2019 – Luke 1:79-80\nThe Advent of John the Baptist, Pt. 10\nZachariah's Great Praise, Pt. 8\nAnother Purpose for the Sunrise: To Guide Us in the Way of Peace!\nhttps://www.youtube.com/watch?v=oE2S5brNbdg\n\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke, \nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \n C. The Advent of John the Baptist, vs. 57-80.\n 1. The Birth of John and rejoicing, vs. 57-58.\n 2. The Circumcision and Naming of John, vs. 59-66.\n 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.\n\nVs. 79\nLuke 1:79, “To shine upon those who sit in darkness and the shadow of death, to guide our feet into the way of peace.”\n\nThe second purpose of the Sunrise is “to guide our feet into the way of peace.” \n\nThis is an allusion from Psa 5:8, “O LORD, lead me in Your righteousness because of my foes; make Your way straight before me.” \n\n“To guide our feet” is HO KATEUTHUNO HO POUS HEMIES, which uses the Aorist, Active, Infinitive of Purpose for the Verb KATEUTHUNO, κατευθύνω that means, “direct, guide, lead.” In classical Greek it meant, “keep straight or make straight,” and as a noun it was used for a “carpenter’s line.” Interestingly, Jesus was the son of a carpenter, Mat 13:55; Mark 6:3; and reminds us of Psa 19:4-5. \n\nPsa 19:4-5, “Their line has gone out through all the earth, and their utterances to the end of the world. In them He has placed a tent for the sun, 5which is as a bridegroom coming out of his chamber; It rejoices as a strong man to run his course.”\n\nGradually, the idea of “making something straight” shifted to the idea of “directing someone to something,” and included a sense of “success” or “prospering” in the process. It is only used here and in 1 Thes 3:11; 2 Thes 3:5.\n\n1 Thes 3:11, “Now may our God and Father Himself and Jesus our Lord direct our way to you.”\n\n2 Thes 3:5, “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.”\n\nThis analogy of “being in darkness and directed to peace,” is taken from travelers, who being overtaken by night do not know what to do, and therefore wait patiently for the morning light, that they may know which way to go. Then, when the sun rises in their heart, they know the way, as light shines brightly their way, and the road is open to the promised land of rest, to heaven itself.\n\nThis guidance leads, “into the way of peace,” EIS HODOS EIRENE. EIRENE means, “peace, harmony, tranquility, or health.” \n\n“The way of peace,” is to be seen in the Old Testament concept of SHALOM, i.e., “the cosmic harmony that exists where the world and all its inhabitants are reconciled with God. Israel described this state with its concept of covenant.... The qualities... are variously described as prosperity, peace, and righteousness, which taken together begin to describe SHALOM,” (Hanson, p. 3, note 2).” (Complete Biblical Library Commentary)\n\nHere, “peace” is peace with God, who we were at enmity with prior to our salvation because of our sin. Because of sin, (i.e., sitting in darkness and shadow of death,) Jesus Christ, the Sunrise / Morning Light, came into the world to shine upon us, (i.e., redeem our sins and give those who would believe in Him salvation with its eternal inheritance), thereby abolishing the enmity / sin, Eph 2:14-16, and giving us a new life in Christ with God the Father.\n\nEph 2:14-16, “For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15By abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16and might reconcile them both in one body to God through the cross, by it having put to death the enmity.”\n\nSo, this “peace” means that the barrier of sin that kept us in darkness and the shadow of death has been removed by the finished work of Jesus Christ upon the Cross, especially for those who believe. \n\nThis “way of peace” is not known or found in the world or in worldly things, Isa 59:8, but in the person and work of Jesus Christ.\n\nIsa 59:8, “They do not know the way of peace, and there is no justice in their tracks; they have made their paths crooked, whoever treads on them does not know peace.”\n\nAnd, after our salvation, “the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus,” Phil 4:7.\n\nTherefore, the peace into which He guides the feet of His own includes all the rich blessings that come to those whose sins are forgiven. The former enmity on our part is removed; thus there is peace with God, Rom 5:1. \n\nRom 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”\n\nYet, there is also the sense of Phil 4:6-9, for He guides our feet into the way of peace, so that we not only enjoy peace with God, but now, knowing the God of peace, the peace of God guards our hearts in our daily walk with Him.\n\nIn addition, though Zachariah was using political terms and the prophecies in the OT of eternal peace, this is first speaking of peace with God overcoming sin and then peace in government relationships that will have their total fulfillment in the Millennial Reign of Jesus Christ and the New Earth where righteousness lives, 2 Peter 3:13-14.\n\n2 Peter 3:13-14, “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. 14Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless.” \n\nThus, this peace corresponds to the language of the OT; as peace is also the consummation of the eschatological salvation, Isa 60:19-20. \n\nIsa 60:19, “No longer will you have the sun for light by day, nor for brightness will the moon give you light; but you will have the LORD for an everlasting light, and your God for your glory. 20Your sun will no longer set, nor will your moon wane; for you will have the LORD for an everlasting light, and the days of your mourning will be over.”\n\nTherefore, Zachariah highlighted the ministry of the coming One in terms of salvation, forgiveness, mercy, guidance, and eternal peace.\n\nJohn the Baptist was to go before the Lord to proclaim the testimony God had given, in order to guide the feet of the people into the way of peace, which is the knowledge of salvation found in the Sunrise. This metaphor implies more than that, as it speaks to us of the special guidance the Light of Christ is to each individual soul to guide our feet and illumine our path in special manifestations of our duty and life’s pilgrimage. \n\nOnly those who walk in Christ’s footsteps have quiet hearts and are at amity with God; in harmony and peace with ourselves, our friends, and the circumstances of life. That means there is no strife within, no strained relations or hostile alienation to God, no gnawing unrest of unsatisfied desires, and no injuries of accusing conscience, because the man who puts his hand into Christ’s hand and says, “Order my footsteps by Your Word,” “Where You go, I will go,” and “What You command I will do,” has this peace.\n\nThe mission of the Messiah is about giving people peace before God, as He leads them from death to life. The servant of God who lives that and knows that, points others who are residing in darkness and the shadow of death to Christ by showing them the way of peace.\n\n“The question remains before us: How do we define life? Is it in power and in the ability to \"take control,\" or is it in following the one who is in control? The text leaves no doubt that we should follow the one who is the source of light. The only road to righteousness and peace, even for a righteous man like Zachariah, is to be prepared to see the light and follow it. The text raises the question and answers it with notes of praise. See the morning star, Jesus, and follow the light in the way of peace. What precisely that pathway involves is the rest of this Gospel's story, for which this hymn serves as a guiding introduction. In a real sense, the application of this text is found in the entirety of this Gospel's message.” (NIV Application Commentary.)\n\nSummary\nZachariah, the old priest, had not said anything for nine plus months, but when he regained his speech at the birth of his son, he certainly compensated for his silence when he sang this song of praise to God! How joyful he was that his son was chosen by God to prepare the way for the Messiah. In reviewing Zachariah’s prophecy, many key notes of Luke’s theology are seen:\n1. The focus on the praise of God.\n2. The importance of the Christ event, (God “has sent us a mighty Savior from the royal line of His servant David,” vs. 69).\n3. The fulfillment of God’s promises given through the holy prophets.\n4. The realization of the covenant made with Abraham being fulfilled.\n5. The deliverance from enemies, (sin being the #1 enemy), by the gracious intervention of God.\n6. The special role of his son, John the Baptist, in announcing the coming of the Messiah.\n7. The new opportunity to serve God forever in peace, without fear, in holiness and righteousness.\n\nAs such, the “way of peace” refers to an entire life of peace. Salvation brings peace: peace with God, peace with man, and peace within ourselves. Do you have this peace? Has the Sunrise dawned in your soul yet?\n\nJohn 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life’.”\n\nVs. 80\nLuke 1:80, “And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.”\n\nThis first chapter of Luke ends with a summary statement about John that will later be matched by a summary statement about Jesus, cf. Luke 2:52.\n\n“Continued to grow,” is the Imperfect, for ongoing action, Active, Indicative, of the Verb AUXANO αὐξάνω that means, “grow, increase, or become greater.” It is also used for Jesus in Luke 2:40, after His circumcision account.\n\n“Becoming strong in spirit,” is the Imperfect, Passive, Indicative of the Verb KRATAIOO, κραταιόω that means, “to strengthen, become strong, empower,” with the Dative Noun PNEUMA, “spirit.” KRATAIOO is only used here and in Luke 2:40, for Jesus, and 1 Cor 16:13; Eph 3:16, regarding our spiritual growth.\n\nEph 3:16, “That He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man.”\n\nCombined, they mean John the Baptist took in the Word of God, Bible Doctrine, and grew to spiritual adulthood, while he grew physically to human adulthood. This phrase may also allude to the fulfillment of the promise made to Zechariah in vs. 15.\n\n“He lived in the deserts,” uses the Pronominal Adjective EREMOS that means, “desolate, abandoned, desert, or solitary (place).” Though it literally means desert or wilderness, it is mostly used in the NT for a solitary place. It is predominately used in the synoptic gospels and in Acts 1:20; 8:26; Gal 4:27. So, for John, we could take this literally, but more importantly understanding it as, “being alone with God, to teach and train him.” This was in fulfillment of the prophecy found in Isa 40:3, as noted in Luke 3:4.\n\nIsa 40:3, “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God’.” \n\nLuke 3:4, “As it is written in the book of the words of Isaiah the prophet, ‘The voice of one crying in the wilderness, 'make ready the way of the Lord, make His paths straight'’.” \n\nIn Luke 3:4, “straight” comes from EUTHUS that we noted above in vs. 79, that means, “straight, right, upright, or straight way,” cf. Mat 3:3; Mark 1:3, for John’s ministry paving the way as forerunner for the Lord. \n\nTaking EREMOS literally, based on John’s parents being old when he was born, it is likely that they died before he was an adult. Therefore, he apparently grew up in the wilderness of Judea, cf. Mat 3:1, located between the Dead Sea and Jerusalem, probably in the general vicinity of the discovery of the Dead Sea Scrolls in 1947.\n\nMat 3:1, “Now in those days John the Baptist came, preaching in the wilderness of Judea, saying…”\n\n“Some scholars have attempted to establish that John was a member of the ascetic Jewish sect called the Essenes who lived in the same hill country of Judea. While certain aspects of John's message are similar to those of the Essenes (e.g., eschatological emphasis and practice of ritual washings), and while it is possible John grew up near the area of Qumran, it is doubtful that he was a member of the Essenes, though he may have known of them and may even have been influenced by their teaching.” (Complete Biblical Library Commentary.)\n\nIn vs. 80, “until the day of his public appearance to Israel,” uses a hapaxlegomena for “public appearance,” which is the Noun ANADEIXIS, ἀνάδειξις that means, “a public announcing or installation.” Though we could render this literally as a “public appearance,” it is better to think of it as his commissioning, appointment, or installation as a prophet when he began his visible and public ministry as forerunner of the Christ. The emphasis would fall upon John’s being officially “appointed” by God as the Messianic forerunner. In any case, it represents the time frame from John’s circumcision to the beginning of his ministry, some 25-28 years. \n\n“To Israel,” indicates the scope of John’s ministry, to God’s chosen people primarily, even though he might have influenced other gentiles.\n\nSo, Luke ends his narrative of the early life of John in a way similar to the way he concludes the narrative of Jesus’ early life, Luke 2:52, “And Jesus kept increasing in wisdom and stature, and in favor with God and men.” This should be the narrative of our lives too!\n\n“Our minds are naturally curious and there are a great many things of which we have no record in the Gospels concerning which we would like information. We would like to know something of the training of this child. We would like to be permitted to look behind the scenes and see something of the home-life of John the Baptist as a little child and as a youth growing up. We would like to know what led him, eventually, into the wilderness, and how God spoke to him. But the Lord has not been pleased to gratify our curiosity in regard to these things. He tells us all that is important for us to know, and the rest He leaves. We shall find them out by-and-by when we get home to heaven.” (H.A. Ironside Expository Commentary.)\nhttps://www.youtube.com/watch?v=oE2S5brNbdg\n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:941394533540892672/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938863403050827776", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/938863403050827776\" target=\"_blank\">https://www.minds.com/newsfeed/938863403050827776</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/938863403050827776", "published": "2019-02-03T18:27:58+00:00", "source": { "content": "https://www.minds.com/newsfeed/938863403050827776", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938863403050827776/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938863326472568832", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Sunday, February 3, 2019 – Luke 1:78<br />The Advent of John the Baptist, Pt. 8<br />Zachariah's Great Praise, Pt. 6 - <br />For Sending the Sunrise for Our Salvation<br /><a href=\"https://www.youtube.com/watch?v=CdEHVqBHY3I\" target=\"_blank\">https://www.youtube.com/watch?v=CdEHVqBHY3I</a><br /><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke, <br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br /> C. The Advent of John the Baptist, vs. 57-80.<br /> 1. The Birth of John and rejoicing, vs. 57-58.<br /> 2. The Circumcision and Naming of John, vs. 59-66.<br /> 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /> d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.<br /><br />Vs. 78<br /><br />Luke 1:78, “Because of the tender mercy of our God, with which the Sunrise from on high will visit us.”<br /><br />This verse begins the new segment but continues the praise of Zachariah regarding his son with the explanation as to the why and how salvation will come; “because of,” the Accusative Preposition DIA, “the tender mercy of our God,” SPLANCHNON ELEOS HEMEIS THEOS.<br /><br />SPLANCHNON, σπλάγχνον is a Noun that literally means, “inward parts, intestines, heart, etc.” and figuratively for, “heart, affections, emotions, etc.” It is considered the seat of the emotions, hence, the figurative use means here “compassionate.”<br /><br />This is the first time it is used in the NT, and the only time Luke uses it in his gospel. He uses it once more in Acts 1:18, literally for Judas Iscariot’s intestines that gush out when he fell off the cliff after hanging himself. It is used 9 other times in the NT for the figurative use of affection, compassion, or emotions as it is in our verse. By itself, it can be translated “mercy,” but here it qualifies God’s mercy.<br /><br />SPLANCHNON is linked with ELEOS, “mercy,” that we have seen throughout these doxologies, to qualify and emphasize God’s love toward us in providing salvation through His Son. We call this an anthropopathism, which means ascribing to God a human emotion, i.e., “compassion, affection, etc.” God does not have emotions like we do. But to understand God’s intense love for us, sometimes human emotions are ascribe to Him, so that we can better understand Him and His actions. This is one of those times. As such, the forgiveness that would be offered by John was to be based in the affectionate (compassionate or loving) mercy of God. <br /><br />Psa 103:11, “For as high as the heavens are above the earth, so great is His mercy (lovingkindness) toward those who fear Him.”<br /><br />The only reason anyone is ever forgiven of sin is because of God’s great mercy. You cannot earn forgiveness. You cannot demand forgiveness. You cannot swap forgiveness with a trade. There would be no peace in salvation if we had to earn, demand, or buy forgiveness. We would only worry if we had done enough, if we were strong enough, or if we had paid enough. Forgiveness comes only by mercy. Which means forgiveness is free and undeserved. The only step we can take to find forgiveness with God is to ask for it. <br /><br />Because of God’s intense love shown by His “affectionate mercy,” He is sending His Son into the World to redeem the sins of mankind. That is what the next phrase tells us, “with which the Sunrise from on high will visit us,” EN HOS ANATOLE EK HUPSOS EPISKEPTOMAI HEMEIS.<br /><br />In the Greek, “will visit us,” EPISKEPTOMAI HEMEIS, comes first, which we have seen previously in vs. 68. There, it was the Aorist simple past tense. Here, it is in the Future, Middle Deponent, Indicative for what was going to occur subsequent to the time of Zachariah’s psalm of praise. Later translations use the Aorist here, but the earliest and most reliable have the Future tense. Therefore, in the future, the near future, there will be, “the Sunrise from on high.” Previously, the visitation had to do with God’s inspection of man and finding him wanting due to our sin. Here, it is the result of God’s mercy towards us because we were wanting because of our sin. Because of our need, God’s mercy would send a Savior, His own Son, into the world. <br /><br />“From on high,” is the Preposition EK, “from,” and the Noun HUPSOS that reminds us of the “Most High” language, (the Adjective HUPSISTOS), from vs. 32, 35, 76, that extoled God as the one and only Sovereign God. HUPSOS, “height,” is only used here and in Luke 24:49; Eph 3:18; 4:8; James 1:9; Rev 21:16. Figuratively, it refers to the concept of “royalty, dignity, grandeur, etc.”, and to “the realm of God,” i.e., “heaven.” Therefore, it is a reference to the Messiah’s heavenly origin and His coming from God. They are one and the same. <br /><br />Eph 4:8, “Therefore it says, ‘When He (Jesus) ascended on high, He led captive a host of captives, and He gave gifts to men’.” <br /><br />Luke 24:49, “And behold, I (Jesus) am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”<br /><br />Now, the visitor is classified as “the Sunrise,” the anarthrous use of the Noun ANATOLE, ἀνατολή that means, “rising (of a star), rising (of the sun), ascent, or east.” It is used 10 times in the NT, Mat 2:1, 2, 9; 8:11; 24:27; Luke 1:78; 13:29; Rev 7:2; 16:12; 21:13. In 9 out of the 10 usages, it stands for the location or direction of the sunrise, “east.” Our verse is the one exception and is used literally for “a Sun-rising,” from the heights of heaven. But even here, it is figurative, because it is speaking about the “Savior,” our Lord Jesus Christ. Older English translations use “dawn or dayspring” here, because it refers to that region or those parts of heaven or earth where the solar light first springs up and appears, the east. Therefore, it is called the dayspring, dawn, or the rising sun.<br /><br />Interestingly, the Septuagint, LXX, the Hebrew OT translated into Greek well before the NT was written, used ANATOLE in Jer 23:5; 33:15; Zech 3:8; 6:12, for the figurative use of the Hebrew word TSEMACH that means, “branch or shoot,” which speaks of David’s offspring, our Lord Jesus Christ, cf. Isa 11:1-10. Therefore, we have a “tie-in” to the Davidic covenant being fulfilled by the “Sunrise,” the Lord Jesus Christ.<br /><br />Isa 11:1, “Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit.” <br /><br />Isa 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.”<br /><br />Now, as you know, our literal sun is simply a star, and Jesus Christ is called throughout the Bible the “Morning Star,” 2 Peter 1:19; Rev 22:16, which is also the sun that rises every morning in the east. So, “Sunrise” is our Lord Jesus Christ.<br /><br />Balaam prophesied in Num 24:17, “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, a scepter shall rise from Israel, and shall crush through the forehead of Moab, and tear down all the sons of Sheth.”<br /> <br />Notice also, that in the encampment around the Tabernacle, to the east was the tribe of Judah, the tribe of Jesus Christ, Num 2:3. <br /><br />Num 2:3, “Now those who camp on the east side toward the sunrise shall be of the standard of the camp of Judah, by their armies, and the leader of the sons of Judah: Nahshon the son of Amminadab.”<br /><br />As well as Moses and Aaron’s to “performing the duties of the sanctuary for the obligation of the sons of Israel,” Num 3:38.<br /><br />Jesus said to the apostle John in Rev 22:16, “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star.”<br /><br />Peter stated in 2 Peter 1:19, “So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.”<br /><br />The Magi who were looking for the child born said in Mat 2:2, 9, 10, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.”<br /><br />Mat 2:9, “After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was.”<br /><br />Mat 2:10, “When they saw the star, they rejoiced exceedingly with great joy.”<br /><br />In addition, after Jesus’ resurrection, the woman came at “sun rise” and found the tomb empty, Mark 16:2.<br /><br />Finally, the “morning star” is a reward the positive believer will receive in memorial to his relationship with the Lord Jesus Christ, Rev 2:28, “I will give him the morning star,” as it was an emblem Satan once wore prior to his fall, Isa 14:12.<br /><br />Therefore, “Sunrise,” is a Messianic reference and Zachariah’s praise appears to be an allusion to a prediction of Malachi, in which Christ is called “the Sun of Righteousness,” and is said to “arise with healing in his wing,” Mal 4:2, that is, to bring health in His rays. <br /><br />Mal 4:2, “But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.”<br /><br />We see this allusion in many other Old and New Testament passages including, 2 Sam 23:3-4; Isa 9:2; 30:26; 60:1-3, 19-20; Psa 19:4-5; 84:11; Mat 4:16; Luke 2:31; John 1:4; 8:12; Rev 21:23.<br /><br />2 Sam 23:3-4, “The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men righteously, Who rules in the fear of God, 4is as the light of the morning when the sun rises, a morning without clouds, when the tender grass springs out of the earth, Through sunshine after rain.”<br /><br />Isa 9:2, “The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.”<br /><br />In a Messianic prophecy, Isaiah stated in Isa 30:26, “The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted.”<br /><br />Isa 60:1-3, “Arise, shine; for your light has come, and the glory of the LORD has risen upon you. 2For behold, darkness will cover the earth and deep darkness the peoples; But the LORD will rise upon you and His glory will appear upon you. 3Nations will come to your light, and kings to the brightness of your rising.”<br /><br />Psa 84:11, “For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly.” <br /><br />Luke 2:32, “A light of revelation to the gentiles, And the glory of Your people Israel.”<br /><br />John 1:4, “In Him was life, and the life was the Light of men.” Cf. John 8:12; 9:5; 12:46.<br /><br />John 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life’.” <br /><br />Mat 4:16, “The people who were sitting in darkness saw a great light, and those who were sitting in the land and shadow of death, upon them a light dawned.”<br /><br />Rev 21:23, “And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb.”<br /><br />Christ’s coming was the dawn of a new day for Israel and for mankind, as salvation had now come to the world through the person and work of Jesus Christ on the Cross, which leads us to our next verse.<br /><br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/938863326472568832", "published": "2019-02-03T18:27:40+00:00", "source": { "content": "Sunday, February 3, 2019 – Luke 1:78\nThe Advent of John the Baptist, Pt. 8\nZachariah's Great Praise, Pt. 6 - \nFor Sending the Sunrise for Our Salvation\nhttps://www.youtube.com/watch?v=CdEHVqBHY3I\n\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke, \nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \n C. The Advent of John the Baptist, vs. 57-80.\n 1. The Birth of John and rejoicing, vs. 57-58.\n 2. The Circumcision and Naming of John, vs. 59-66.\n 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.\n\nVs. 78\n\nLuke 1:78, “Because of the tender mercy of our God, with which the Sunrise from on high will visit us.”\n\nThis verse begins the new segment but continues the praise of Zachariah regarding his son with the explanation as to the why and how salvation will come; “because of,” the Accusative Preposition DIA, “the tender mercy of our God,” SPLANCHNON ELEOS HEMEIS THEOS.\n\nSPLANCHNON, σπλάγχνον is a Noun that literally means, “inward parts, intestines, heart, etc.” and figuratively for, “heart, affections, emotions, etc.” It is considered the seat of the emotions, hence, the figurative use means here “compassionate.”\n\nThis is the first time it is used in the NT, and the only time Luke uses it in his gospel. He uses it once more in Acts 1:18, literally for Judas Iscariot’s intestines that gush out when he fell off the cliff after hanging himself. It is used 9 other times in the NT for the figurative use of affection, compassion, or emotions as it is in our verse. By itself, it can be translated “mercy,” but here it qualifies God’s mercy.\n\nSPLANCHNON is linked with ELEOS, “mercy,” that we have seen throughout these doxologies, to qualify and emphasize God’s love toward us in providing salvation through His Son. We call this an anthropopathism, which means ascribing to God a human emotion, i.e., “compassion, affection, etc.” God does not have emotions like we do. But to understand God’s intense love for us, sometimes human emotions are ascribe to Him, so that we can better understand Him and His actions. This is one of those times. As such, the forgiveness that would be offered by John was to be based in the affectionate (compassionate or loving) mercy of God. \n\nPsa 103:11, “For as high as the heavens are above the earth, so great is His mercy (lovingkindness) toward those who fear Him.”\n\nThe only reason anyone is ever forgiven of sin is because of God’s great mercy. You cannot earn forgiveness. You cannot demand forgiveness. You cannot swap forgiveness with a trade. There would be no peace in salvation if we had to earn, demand, or buy forgiveness. We would only worry if we had done enough, if we were strong enough, or if we had paid enough. Forgiveness comes only by mercy. Which means forgiveness is free and undeserved. The only step we can take to find forgiveness with God is to ask for it. \n\nBecause of God’s intense love shown by His “affectionate mercy,” He is sending His Son into the World to redeem the sins of mankind. That is what the next phrase tells us, “with which the Sunrise from on high will visit us,” EN HOS ANATOLE EK HUPSOS EPISKEPTOMAI HEMEIS.\n\nIn the Greek, “will visit us,” EPISKEPTOMAI HEMEIS, comes first, which we have seen previously in vs. 68. There, it was the Aorist simple past tense. Here, it is in the Future, Middle Deponent, Indicative for what was going to occur subsequent to the time of Zachariah’s psalm of praise. Later translations use the Aorist here, but the earliest and most reliable have the Future tense. Therefore, in the future, the near future, there will be, “the Sunrise from on high.” Previously, the visitation had to do with God’s inspection of man and finding him wanting due to our sin. Here, it is the result of God’s mercy towards us because we were wanting because of our sin. Because of our need, God’s mercy would send a Savior, His own Son, into the world. \n\n“From on high,” is the Preposition EK, “from,” and the Noun HUPSOS that reminds us of the “Most High” language, (the Adjective HUPSISTOS), from vs. 32, 35, 76, that extoled God as the one and only Sovereign God. HUPSOS, “height,” is only used here and in Luke 24:49; Eph 3:18; 4:8; James 1:9; Rev 21:16. Figuratively, it refers to the concept of “royalty, dignity, grandeur, etc.”, and to “the realm of God,” i.e., “heaven.” Therefore, it is a reference to the Messiah’s heavenly origin and His coming from God. They are one and the same. \n\nEph 4:8, “Therefore it says, ‘When He (Jesus) ascended on high, He led captive a host of captives, and He gave gifts to men’.” \n\nLuke 24:49, “And behold, I (Jesus) am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high.”\n\nNow, the visitor is classified as “the Sunrise,” the anarthrous use of the Noun ANATOLE, ἀνατολή that means, “rising (of a star), rising (of the sun), ascent, or east.” It is used 10 times in the NT, Mat 2:1, 2, 9; 8:11; 24:27; Luke 1:78; 13:29; Rev 7:2; 16:12; 21:13. In 9 out of the 10 usages, it stands for the location or direction of the sunrise, “east.” Our verse is the one exception and is used literally for “a Sun-rising,” from the heights of heaven. But even here, it is figurative, because it is speaking about the “Savior,” our Lord Jesus Christ. Older English translations use “dawn or dayspring” here, because it refers to that region or those parts of heaven or earth where the solar light first springs up and appears, the east. Therefore, it is called the dayspring, dawn, or the rising sun.\n\nInterestingly, the Septuagint, LXX, the Hebrew OT translated into Greek well before the NT was written, used ANATOLE in Jer 23:5; 33:15; Zech 3:8; 6:12, for the figurative use of the Hebrew word TSEMACH that means, “branch or shoot,” which speaks of David’s offspring, our Lord Jesus Christ, cf. Isa 11:1-10. Therefore, we have a “tie-in” to the Davidic covenant being fulfilled by the “Sunrise,” the Lord Jesus Christ.\n\nIsa 11:1, “Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit.” \n\nIsa 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.”\n\nNow, as you know, our literal sun is simply a star, and Jesus Christ is called throughout the Bible the “Morning Star,” 2 Peter 1:19; Rev 22:16, which is also the sun that rises every morning in the east. So, “Sunrise” is our Lord Jesus Christ.\n\nBalaam prophesied in Num 24:17, “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, a scepter shall rise from Israel, and shall crush through the forehead of Moab, and tear down all the sons of Sheth.”\n \nNotice also, that in the encampment around the Tabernacle, to the east was the tribe of Judah, the tribe of Jesus Christ, Num 2:3. \n\nNum 2:3, “Now those who camp on the east side toward the sunrise shall be of the standard of the camp of Judah, by their armies, and the leader of the sons of Judah: Nahshon the son of Amminadab.”\n\nAs well as Moses and Aaron’s to “performing the duties of the sanctuary for the obligation of the sons of Israel,” Num 3:38.\n\nJesus said to the apostle John in Rev 22:16, “I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star.”\n\nPeter stated in 2 Peter 1:19, “So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.”\n\nThe Magi who were looking for the child born said in Mat 2:2, 9, 10, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.”\n\nMat 2:9, “After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was.”\n\nMat 2:10, “When they saw the star, they rejoiced exceedingly with great joy.”\n\nIn addition, after Jesus’ resurrection, the woman came at “sun rise” and found the tomb empty, Mark 16:2.\n\nFinally, the “morning star” is a reward the positive believer will receive in memorial to his relationship with the Lord Jesus Christ, Rev 2:28, “I will give him the morning star,” as it was an emblem Satan once wore prior to his fall, Isa 14:12.\n\nTherefore, “Sunrise,” is a Messianic reference and Zachariah’s praise appears to be an allusion to a prediction of Malachi, in which Christ is called “the Sun of Righteousness,” and is said to “arise with healing in his wing,” Mal 4:2, that is, to bring health in His rays. \n\nMal 4:2, “But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.”\n\nWe see this allusion in many other Old and New Testament passages including, 2 Sam 23:3-4; Isa 9:2; 30:26; 60:1-3, 19-20; Psa 19:4-5; 84:11; Mat 4:16; Luke 2:31; John 1:4; 8:12; Rev 21:23.\n\n2 Sam 23:3-4, “The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men righteously, Who rules in the fear of God, 4is as the light of the morning when the sun rises, a morning without clouds, when the tender grass springs out of the earth, Through sunshine after rain.”\n\nIsa 9:2, “The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.”\n\nIn a Messianic prophecy, Isaiah stated in Isa 30:26, “The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted.”\n\nIsa 60:1-3, “Arise, shine; for your light has come, and the glory of the LORD has risen upon you. 2For behold, darkness will cover the earth and deep darkness the peoples; But the LORD will rise upon you and His glory will appear upon you. 3Nations will come to your light, and kings to the brightness of your rising.”\n\nPsa 84:11, “For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly.” \n\nLuke 2:32, “A light of revelation to the gentiles, And the glory of Your people Israel.”\n\nJohn 1:4, “In Him was life, and the life was the Light of men.” Cf. John 8:12; 9:5; 12:46.\n\nJohn 8:12, “Then Jesus again spoke to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life’.” \n\nMat 4:16, “The people who were sitting in darkness saw a great light, and those who were sitting in the land and shadow of death, upon them a light dawned.”\n\nRev 21:23, “And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb.”\n\nChrist’s coming was the dawn of a new day for Israel and for mankind, as salvation had now come to the world through the person and work of Jesus Christ on the Cross, which leads us to our next verse.\n\n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938863326472568832/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938852282440974336", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/938852282440974336\" target=\"_blank\">https://www.minds.com/newsfeed/938852282440974336</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/938852282440974336", "published": "2019-02-03T17:43:47+00:00", "source": { "content": "https://www.minds.com/newsfeed/938852282440974336", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938852282440974336/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938852220479864832", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Tuesday, January 29, 2019 – Luke 1:76-77<br /><br /><a href=\"https://www.youtube.com/watch?v=YdXIMFkEjbE\" target=\"_blank\">https://www.youtube.com/watch?v=YdXIMFkEjbE</a><br />Advent of John the Baptist, Pt. 7<br />Zachariah’s Great Praise, Pt. 5 – <br />For Sending John to Teach Salvation.<br /><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke<br /> <br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br /><br /> C. The Advent of John the Baptist, vs. 57-80.<br /><br /> 1. The Birth of John and rejoicing, vs. 57-58.<br /> 2. The Circumcision and Naming of John, vs. 59-66.<br /> 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br /> c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. <br /><br />Vs. 76<br /><br />Luke 1:76, “And you, child, will be called the prophet of the Most High; for you will go on BEFORE THE LORD TO PREPARE HIS WAYS.”<br /><br />In the Greek, this begins with KAI SU DE, “and you also,” now pointing to Zachariah’s “child,” PAIDON. This child “will be called,” the Future, Passive, Indicative of KALEO, “the prophet,” PROPHETES also used in vs. 70, “of the Most High,” HUPSISTOS also used in vs. 32, 35, for God the Father.<br /><br />What a privilege this was for Zachariah. What a privilege it was for John! In fact, the Lord Jesus would later say in Luke 7:28, “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.”<br /><br />John was the greatest and last of the OT prophets. His ministry was to usher in a new Dispensation, the Age of Grace, a.k.a., the Church Age, through faith in the Lord Jesus Christ. John had the great privilege to announce the coming of the One who would “make the crooked paths straight and bring the salvation of God,” Luke 3:5-6. But, the Church Age believer has a special union with Christ and spiritual relationship with the Father that OT saints, such as John, did not have. Because of our union with Jesus Christ, being His body and bride, Church Age believers are “greater.” Also, note Luke 7:28 says, “born of women,” that is earthly speech. Yet, the believer is born of God, spiritually. Therefore, as great as John was among humans, the believer, Old and New Testament, are greater spiritually than John’s earthly. But remember, John too had a spiritual birth in the Dispensation of Israel and his spiritual is greater than his physical.<br /><br />We can only imagine Zachariah’s great joy at this point, as he focuses his eyes on the little baby boy in his arms and declares that he will be a great prophet to usher in the Messiah. There had not been a prophet for Israel in over four centuries. Now, his son would be a great and unique one, as he will be the forerunner. “He will soften the ground. He will till the soil of Israel’s heart. He will not be the Savior, but John will make things ready for the Savior by teaching people how they are to be saved. John will be a giant index finger pointing the way to God’s salvation from sin.” (Christ-Centered Exposition.)<br /><br />Then, we see something of John’s ministry, “you shall go,” is the Future, Middle Deponent, Indicative of the Verb PROPOREUOMAI, προπορεύομαι that means, “go before, precede.” It comes from the Preposition PRO, “before,” and the Verb POREUOMAI, “to go, depart, travel, walk, etc.” <br /><br />With this, we have a double emphasis using the Preposition ENOPION, ἐνώπιον that means, “before, in the sight of, or in the presence of.” It is used quite extensively by Luke, Paul, and John, cf. vs. 6, 15, 17, 19, 75. Therefore, he was to “go before in the presence of.” <br /><br />PROPOREUOMAI is only used here and in Acts 7:40, in the NT. There, it is used of Israel who desired to “make false gods to go before” them, instead of waiting for Moses to come down from the mountain. Given the context in both passages, the word means more than just going before; it connotes preparing the way for someone who is to come, and that someone is God. So, we see the deity of Jesus Christ in view as the God/man, who would come to bring redemption and salvation. That is also seen in this text as the word KURIOS for “the Lord,” comes next, which too speaks of the Deity of Jesus Christ. All of this is a double emphasis on John’s ministry and the Deity of Jesus Christ, showing the great privilege and responsibility John had.<br /><br />Sometimes we tend to underrate the work of John the Baptist. We think of him simply as the one who came to prepare the way of the Lord, and we forget that he also presented a message of grace, a definite proclamation of the gospel. It was he who said, “Behold the Lamb of God, who takes away the sin of the world,” John 1:29. Could you get a clearer gospel message than that anywhere? That is the gospel of the grace of God in all its simplicity. It was given to John to point the Savior out, not merely as the King of Israel, not merely as the One who was to fulfill the promises and reign in righteousness over all the world, but as the One who was to provide salvation for sinful men. It is only through Him that salvation comes.<br /><br />Then we have something of what John would do, “prepare His ways,” HETOIMAZO AUTOS HODOS. It means that John would witness and evangelize prior to Christ beginning His ministry, so that the people would be prepared or ready to receive Him. This is in fulfillment of the prophesy given in Isa 40:3 and Mal 3:1, as John also stated in Luke 3:4, and of the Elijah figure foretold in Mal 4:5 and vs. 17, cf. Mat 17:10-13; Mark 9:11-13. <br /><br />Isa 40:3, “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God’.”<br /> <br />Mal 3:1, “‘Behold, I am going to send My messenger, 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.” <br /><br />Mal 4:5, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD.” Cf. Mat 11:1, 14; Mark 1:2; Luke 7:27.<br /><br />As Jesus stated in Mat 11:14-15, “And if you are willing to accept it, John himself is Elijah who was to come. 15He who has ears to hear, let him hear.”<br /><br />Therefore, in fulfillment of Isaiah’s, Malachi’s, and Gabriel’s prophesy, vs 17, Zachariah now prophesied about his son.<br /><br />Vs. 77<br /><br />Luke 1:77, “To give to His people the knowledge of salvation by the forgiveness of their sins.”<br /><br />John will “give,” the Aorist, Active, Infinitive of DIDOMI, “to his people,” LAOS AUTOS, “knowledge,” GNOSIS, “knowledge, doctrine, wisdom,” “of salvation,” SOTERIA. <br /><br />Israel had a false idea that the Messiah’s salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. This would not be theoretical knowledge, but personal knowledge of the inward experience of salvation as the result of God’s Divine gift. This phrase, “knowledge of salvation,” is unique in Scripture and Christianity. It implies the aspect of experience that would only be realized through the “forgiveness of sin.” <br /><br />In this, John would bypass ritualistic religion and go right to the heart of spiritual life. Salvation that was earlier couched primarily in political terms, vs. 69-75, now takes on a spiritual quality. <br /><br />This salvation is given, “by the forgiveness of their sins,” EN APHESIS AUTOS HAMARTIA.<br /><br />“Forgiveness,” is the Noun APHESIS, ἄφεσις from the Verb APHIEMI. It means, “release, forgiveness, deliverance, suspension of punishment, pardoned, etc.” Its roots mean, “to send away.” It is actually a synonym of APOLUTROSIS, “release, redemption, deliverance,” of Luke 21:28. <br /><br />Luke 21:28, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.”<br /><br />Figuratively, it was used in the Classical Greek language as a technical legal term for “releasing” someone from a legal obligation, such as the forgiving of a debt, and means, “remittance or forgiveness.” In the Bible, the LXX of the OT and the NT, both the noun and the verb are used 45 times in regard to our sins. The KJV uses, “remission.”<br /><br />Forgiveness is the principle component of the expression of God’s mercy. Forgiveness is the principle result of redemption. The basic expression of salvation brought through Jesus is forgiveness, which is the taking away of our load of guilt and giving us freedom to reach the potential God created in us.<br /><br />Therefore, the two major themes of these praises, (Mary’s and Zachariah’s), is God’s mercy and redemption that are clearly in view here, and the next verse. And remember, the name John means, “God is merciful,” and Zechariah’s whole song celebrates God’s wonderful acts of mercy which spring from the fact that the essence of His being is mercy. Therefore, God’s mercy is demonstrated and fulfilled in forgiveness.<br /><br />The thing forgiven is “our sins,” AUTOS HAMARTIA, ἁμαρτία that means “sin, sinful deed, or sinfulness.” This implies that God will treat the sinner as if he had not committed sin.<br /><br />This too fulfills prophecy; that found in Jer 31:34, “‘They will not teach again, each man his neighbor and each man his brother, saying, 'Know the LORD,' for they will all know Me, from the least of them to the greatest of them,’ declares the LORD, ‘for I will forgive their iniquity, and their sin I will remember no more’.” <br /><br />Of John it is stated in Luke 3:3, “And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins.”<br /><br />Luke shows that the key enemies are not other people, such as the Romans, but the devil and sin for which one needs forgiveness in order to find peace, vs. 79. Future “salvation” in Isaiah includes deliverance from political oppressors; but, as here, it is predicated upon Israel’s restoration to Divine favor through forgiveness of their sins.<br /><br />Zechariah’s prophecy defines John’s life in relationship to Jesus’s life and mission. John’s task was a significant one in holy history: showing the Jewish people their need for salvation and directing the lost to the forgiveness of sins. John did not “prepare the way” by teaching that the true “salvation” was to be found in mere deliverance from the yoke of the Roman Empire. To the contrary, he taught that salvation was found in the “'forgiveness of sin.” He thus not only gave “knowledge of salvation” in the sense that he announced the fact that it would be given, but also in the sense that he clearly taught what it consisted of. John was not a preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awaken the consciousness of sin and the need for a Savior, and so to kindle desires for a salvation which was deliverance from sin, the only yoke that truly enslaves. <br /><br />Eph 1:7, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.”<br /><br />From this we also see that, all lasting meaning is found when we define our lives as John did his. Greatness comes from serving the Lord, not from serving ourselves. Greatness comes when we, like John, say, “We must decrease; Jesus must increase,” John 3:30. The prophet of salvation never replaces the bringer of salvation.<br /><br />Acts 5:31, “He (Jesus) 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.”<br /><br />“When John baptized, it was for remission of sins. His baptism was the recognition, on the part of the people, that they were sinners and deserved to die. As they went down into the waters of baptism, they were saying as it were, “We ought to die for our sins.” But John told of One who was coming to pay the penalty for those sins, and the people believed the message, and so rejoiced in the knowledge of forgiveness.” (H.A. Ironside Expository Commentary).<br /><br /> <br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/938852220479864832", "published": "2019-02-03T17:43:32+00:00", "source": { "content": "Tuesday, January 29, 2019 – Luke 1:76-77\n\nhttps://www.youtube.com/watch?v=YdXIMFkEjbE\nAdvent of John the Baptist, Pt. 7\nZachariah’s Great Praise, Pt. 5 – \nFor Sending John to Teach Salvation.\n\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke\n \nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \n\n C. The Advent of John the Baptist, vs. 57-80.\n\n 1. The Birth of John and rejoicing, vs. 57-58.\n 2. The Circumcision and Naming of John, vs. 59-66.\n 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. \n\nVs. 76\n\nLuke 1:76, “And you, child, will be called the prophet of the Most High; for you will go on BEFORE THE LORD TO PREPARE HIS WAYS.”\n\nIn the Greek, this begins with KAI SU DE, “and you also,” now pointing to Zachariah’s “child,” PAIDON. This child “will be called,” the Future, Passive, Indicative of KALEO, “the prophet,” PROPHETES also used in vs. 70, “of the Most High,” HUPSISTOS also used in vs. 32, 35, for God the Father.\n\nWhat a privilege this was for Zachariah. What a privilege it was for John! In fact, the Lord Jesus would later say in Luke 7:28, “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.”\n\nJohn was the greatest and last of the OT prophets. His ministry was to usher in a new Dispensation, the Age of Grace, a.k.a., the Church Age, through faith in the Lord Jesus Christ. John had the great privilege to announce the coming of the One who would “make the crooked paths straight and bring the salvation of God,” Luke 3:5-6. But, the Church Age believer has a special union with Christ and spiritual relationship with the Father that OT saints, such as John, did not have. Because of our union with Jesus Christ, being His body and bride, Church Age believers are “greater.” Also, note Luke 7:28 says, “born of women,” that is earthly speech. Yet, the believer is born of God, spiritually. Therefore, as great as John was among humans, the believer, Old and New Testament, are greater spiritually than John’s earthly. But remember, John too had a spiritual birth in the Dispensation of Israel and his spiritual is greater than his physical.\n\nWe can only imagine Zachariah’s great joy at this point, as he focuses his eyes on the little baby boy in his arms and declares that he will be a great prophet to usher in the Messiah. There had not been a prophet for Israel in over four centuries. Now, his son would be a great and unique one, as he will be the forerunner. “He will soften the ground. He will till the soil of Israel’s heart. He will not be the Savior, but John will make things ready for the Savior by teaching people how they are to be saved. John will be a giant index finger pointing the way to God’s salvation from sin.” (Christ-Centered Exposition.)\n\nThen, we see something of John’s ministry, “you shall go,” is the Future, Middle Deponent, Indicative of the Verb PROPOREUOMAI, προπορεύομαι that means, “go before, precede.” It comes from the Preposition PRO, “before,” and the Verb POREUOMAI, “to go, depart, travel, walk, etc.” \n\nWith this, we have a double emphasis using the Preposition ENOPION, ἐνώπιον that means, “before, in the sight of, or in the presence of.” It is used quite extensively by Luke, Paul, and John, cf. vs. 6, 15, 17, 19, 75. Therefore, he was to “go before in the presence of.” \n\nPROPOREUOMAI is only used here and in Acts 7:40, in the NT. There, it is used of Israel who desired to “make false gods to go before” them, instead of waiting for Moses to come down from the mountain. Given the context in both passages, the word means more than just going before; it connotes preparing the way for someone who is to come, and that someone is God. So, we see the deity of Jesus Christ in view as the God/man, who would come to bring redemption and salvation. That is also seen in this text as the word KURIOS for “the Lord,” comes next, which too speaks of the Deity of Jesus Christ. All of this is a double emphasis on John’s ministry and the Deity of Jesus Christ, showing the great privilege and responsibility John had.\n\nSometimes we tend to underrate the work of John the Baptist. We think of him simply as the one who came to prepare the way of the Lord, and we forget that he also presented a message of grace, a definite proclamation of the gospel. It was he who said, “Behold the Lamb of God, who takes away the sin of the world,” John 1:29. Could you get a clearer gospel message than that anywhere? That is the gospel of the grace of God in all its simplicity. It was given to John to point the Savior out, not merely as the King of Israel, not merely as the One who was to fulfill the promises and reign in righteousness over all the world, but as the One who was to provide salvation for sinful men. It is only through Him that salvation comes.\n\nThen we have something of what John would do, “prepare His ways,” HETOIMAZO AUTOS HODOS. It means that John would witness and evangelize prior to Christ beginning His ministry, so that the people would be prepared or ready to receive Him. This is in fulfillment of the prophesy given in Isa 40:3 and Mal 3:1, as John also stated in Luke 3:4, and of the Elijah figure foretold in Mal 4:5 and vs. 17, cf. Mat 17:10-13; Mark 9:11-13. \n\nIsa 40:3, “A voice is calling, ‘Clear the way for the LORD in the wilderness; make smooth in the desert a highway for our God’.”\n \nMal 3:1, “‘Behold, I am going to send My messenger, 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.” \n\nMal 4:5, “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD.” Cf. Mat 11:1, 14; Mark 1:2; Luke 7:27.\n\nAs Jesus stated in Mat 11:14-15, “And if you are willing to accept it, John himself is Elijah who was to come. 15He who has ears to hear, let him hear.”\n\nTherefore, in fulfillment of Isaiah’s, Malachi’s, and Gabriel’s prophesy, vs 17, Zachariah now prophesied about his son.\n\nVs. 77\n\nLuke 1:77, “To give to His people the knowledge of salvation by the forgiveness of their sins.”\n\nJohn will “give,” the Aorist, Active, Infinitive of DIDOMI, “to his people,” LAOS AUTOS, “knowledge,” GNOSIS, “knowledge, doctrine, wisdom,” “of salvation,” SOTERIA. \n\nIsrael had a false idea that the Messiah’s salvation would be from political evil. John was needed to tell them that it was from sin that God proposed to deliver them. This would not be theoretical knowledge, but personal knowledge of the inward experience of salvation as the result of God’s Divine gift. This phrase, “knowledge of salvation,” is unique in Scripture and Christianity. It implies the aspect of experience that would only be realized through the “forgiveness of sin.” \n\nIn this, John would bypass ritualistic religion and go right to the heart of spiritual life. Salvation that was earlier couched primarily in political terms, vs. 69-75, now takes on a spiritual quality. \n\nThis salvation is given, “by the forgiveness of their sins,” EN APHESIS AUTOS HAMARTIA.\n\n“Forgiveness,” is the Noun APHESIS, ἄφεσις from the Verb APHIEMI. It means, “release, forgiveness, deliverance, suspension of punishment, pardoned, etc.” Its roots mean, “to send away.” It is actually a synonym of APOLUTROSIS, “release, redemption, deliverance,” of Luke 21:28. \n\nLuke 21:28, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.”\n\nFiguratively, it was used in the Classical Greek language as a technical legal term for “releasing” someone from a legal obligation, such as the forgiving of a debt, and means, “remittance or forgiveness.” In the Bible, the LXX of the OT and the NT, both the noun and the verb are used 45 times in regard to our sins. The KJV uses, “remission.”\n\nForgiveness is the principle component of the expression of God’s mercy. Forgiveness is the principle result of redemption. The basic expression of salvation brought through Jesus is forgiveness, which is the taking away of our load of guilt and giving us freedom to reach the potential God created in us.\n\nTherefore, the two major themes of these praises, (Mary’s and Zachariah’s), is God’s mercy and redemption that are clearly in view here, and the next verse. And remember, the name John means, “God is merciful,” and Zechariah’s whole song celebrates God’s wonderful acts of mercy which spring from the fact that the essence of His being is mercy. Therefore, God’s mercy is demonstrated and fulfilled in forgiveness.\n\nThe thing forgiven is “our sins,” AUTOS HAMARTIA, ἁμαρτία that means “sin, sinful deed, or sinfulness.” This implies that God will treat the sinner as if he had not committed sin.\n\nThis too fulfills prophecy; that found in Jer 31:34, “‘They will not teach again, each man his neighbor and each man his brother, saying, 'Know the LORD,' for they will all know Me, from the least of them to the greatest of them,’ declares the LORD, ‘for I will forgive their iniquity, and their sin I will remember no more’.” \n\nOf John it is stated in Luke 3:3, “And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins.”\n\nLuke shows that the key enemies are not other people, such as the Romans, but the devil and sin for which one needs forgiveness in order to find peace, vs. 79. Future “salvation” in Isaiah includes deliverance from political oppressors; but, as here, it is predicated upon Israel’s restoration to Divine favor through forgiveness of their sins.\n\nZechariah’s prophecy defines John’s life in relationship to Jesus’s life and mission. John’s task was a significant one in holy history: showing the Jewish people their need for salvation and directing the lost to the forgiveness of sins. John did not “prepare the way” by teaching that the true “salvation” was to be found in mere deliverance from the yoke of the Roman Empire. To the contrary, he taught that salvation was found in the “'forgiveness of sin.” He thus not only gave “knowledge of salvation” in the sense that he announced the fact that it would be given, but also in the sense that he clearly taught what it consisted of. John was not a preacher of revolt, as the turbulent and impure patriots of the day would have liked him to be, but of repentance. His work was to awaken the consciousness of sin and the need for a Savior, and so to kindle desires for a salvation which was deliverance from sin, the only yoke that truly enslaves. \n\nEph 1:7, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.”\n\nFrom this we also see that, all lasting meaning is found when we define our lives as John did his. Greatness comes from serving the Lord, not from serving ourselves. Greatness comes when we, like John, say, “We must decrease; Jesus must increase,” John 3:30. The prophet of salvation never replaces the bringer of salvation.\n\nActs 5:31, “He (Jesus) 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.”\n\n“When John baptized, it was for remission of sins. His baptism was the recognition, on the part of the people, that they were sinners and deserved to die. As they went down into the waters of baptism, they were saying as it were, “We ought to die for our sins.” But John told of One who was coming to pay the penalty for those sins, and the people believed the message, and so rejoiced in the knowledge of forgiveness.” (H.A. Ironside Expository Commentary).\n\n \n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:938852220479864832/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:936736606340796416", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/936736606340796416\" target=\"_blank\">https://www.minds.com/newsfeed/936736606340796416</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/936736606340796416", "published": "2019-01-28T21:36:50+00:00", "source": { "content": "https://www.minds.com/newsfeed/936736606340796416", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:936736606340796416/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:936736543005208576", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Sunday, January 27, 2019 – Luke 1:72-75<br />The Advent of John the Baptist, Pt. 6,<br />Zachariah's great Praise, Pt. 4 - For fulfilling His Promise to Abraham<br /><a href=\"https://www.youtube.com/watch?v=vmzVTblcfOg\" target=\"_blank\">https://www.youtube.com/watch?v=vmzVTblcfOg</a><br /><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke, <br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br /> C. The Advent of John the Baptist, vs. 57-80.<br /> 1. The Birth of John and rejoicing, vs. 57-58.<br /> 2. The Circumcision and Naming of John, vs. 59-66.<br /> 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />Four segments:<br /> a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.<br /> b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.<br /> c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. <br /> d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.<br /><br /> b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.<br /><br />Vs. 72<br />Luke 1:72, “To show mercy toward our fathers, and to remember His holy covenant.”<br /><br />“To show,” is the Verb PIOEO once again, see vs. 68, “accomplished.” Basically, it means, “to make or do.” Here, it means, “perform or fulfill,” with a view to already being accomplished with the Aorist, Active, Infinitive. The Infinitive gives us purpose. This is the first of three purposes found in vs. 72, 74, as to why God provided salvation.<br /><br />1. The first purpose was to perform “mercy,” ELEOS, towards “our fathers,” PATER. Again, the simple past tense Aorist views this from God’s perspective of being completed from eternity past.<br /><br />2. The second purpose was for God to “remember,” MNAOMAI, cf. vs. 54, “In remembrance of His mercy.” The thing remembered here is God’s “Holy Covenant,” HAGIOS DIATHEKE. The Greek Noun DIATHEKE, διαθήκη means, “last will and testament, covenant, will, contract, or disposition.” Given its positioning in these passages, it encompasses both the Davidic and Abrahamic covenants God made with them, cf. Acts 2:30; 7:17, but specifically the one He made to Abraham, as noted by the next verse. The Abrahamic Covenant came first, Gen 22:16-18; 105:8-9, 42; 106:45, and was enhanced by the Davidic.<br /><br />“Holy,” HAGIOS, “holy, consecrated, perfect, upright,” is the insurance, guardian, or guarantee of God’s promises. His holy character demands that He keeps or fulfills His promises / covenants.<br /><br />Vs. 73<br /><br />Luke 1:73, “The oath which He swore to Abraham our father.”<br /><br />“Oath,” is the Noun HORKO and “swore,” is the Verb OMNUO, ὀμνύω that means, “swear, make or take an oath, or confirm by an oath.” These are in parallelism with “covenant.”<br /><br />The one God swore this oath to was “Abraham,” ABRAAM, Ἀβραάμ indicating the Abrahamic covenant, Gen 22:16-18, who is “our father,” HEMEIS PATER, indicating the Jewish people in general, including Zachariah and the ones around him at this time, i.e., his neighbors and relatives. Yet, Abraham is the spiritual father of all who believe, both Jew and Gentile, Luke 3:8; John 8:39; Rom 4:12; James 2:21.<br /><br />Heb 6:13, “For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself.”<br /><br />Therefore, Zachariah is praising God for keeping His word and fulfilling the Abrahamic Covenant through the Redeemer, Savior Jesus Christ.<br /><br />Vs. 74<br /><br />Luke 1:74, “To grant us that we, being rescued from the hand of our enemies, might serve Him without fear.”<br /><br />3. The third purpose was for God to “grant us rescue / refuge from our enemies.” This goes back to vs. 71, in the chiasm. “To grant,” the third Aorist, Active, Infinitive of Purpose, this time of the Verb DIDOMAI, “to give,” in the sense of fulfilling His Covenant promises by “rescuing” Israel from her “enemies,” ECHTHROS. Though using political language, our greatest enemy is sin which is from Satan and his cosmic system. In Jesus’ First Advent, we are rescued from our enemy – sin. In His Second Advent, we will be rescued from Satan’s cosmic system – world governments.<br /><br />“Rescued,” is the Aorist, Passive, Participle of the Verb RHUOMAI, ῥύομαι that means, “save, rescue, deliver, set free or redeem.” It is synonymous to LUTROO. Matthew uses it in Mat 27:43, for the mocking cries of the onlookers of the Crucifixion: “He (Jesus) trusts in God. Let God rescue Him now.” What these scoffers did not realize was that the Father was going to deliver Him from the grave and death itself. Their own words, although not verbatim, is a citation of the Septuagint that echoes Psa 22, and especially vs. 8, the psalm Jesus cited on the cross: “My God, my God, why have you forsaken me?” vs. 1. <br /><br />Psa 22:8, “Commit yourself to the LORD; let Him deliver Him; Let Him rescue Him, because He delights in Him.”<br /><br />In our passage, Zachariah uses language reminiscent of the OT, cf. 2 Sam 22:18; Psa 31:15; Joshua 22:31; Judges 6:9, regarding the fulfillment of the Messianic promises. The Messiah would bring salvation to His people, deliverance for those seeking His mercy. <br /><br />Then, the result of Jesus’ deliverance was so that Israel “might serve Him (God the Father).” “Serve,” is the Present, Active, Infinitive of Result of the Verb LATREUO, λατρεύω that means, “serve or worship.” It means to perform the work or service of a servant or slave in religious service to God the Father. While LATREUO has its background in the OT ritual worship service of the temple, its use broadens in the NT to include service to God in prayer and worship, e.g., Mat 4:10; Luke 2:37; 4:8; Rev 22:3; 7:15. Therefore, it signifies religious service distinctively, the priesthood of the NT. <br /><br />This service will be done “without fear,” the Adverb APHOBOS that means, “fearless, without fear, or boldly.” It is only used here and in 1 Cor 16:10; Phil 1:14; Jude 1:12. It is used to speak boldly without fear the Word of God, including the gospel of Jesus Christ, except in Jude 1:12, where it reflects false teachers of the word. From this context, it means to preach the Word of God in the face of antagonism towards it. Zachariah is remembering Israel’s first objective, to preach the Word, and that is what God’s wants us all to do without fear. Therefore, the result of this deliverance is the complete freedom to worship God in absolute confidence in Him, as we exercise our Royal Priesthood and Royal Ambassadorship.<br /><br />Vs. 75<br /><br />Luke 1:75, “In holiness and righteousness before Him all our days.”<br /><br />This passage alludes to the “how do we do this,” It speaks to our Positional Sanctification that gives us boldness to preach and serve without fear in the face of opposition, as we walk in our Experiential Sanctification of holiness and righteousness. Therefore, the nature and quality of this service in worship is now elaborated. <br /><br />“Holiness,” is not the typical HAGIOS, but HOSIOTES, that means, “holiness, piety, uprightness, devoutness, or sanctity.” It is related more to the keeping of the ordinances (experiential sanctification) than the character of life (positional sanctification). This is the faithfulness aspect of the believer’s life. It is only used here and in Eph 4:24, in the NT.<br /><br />Eph 4:24, “And put on (Experiential Sanctification) the new self, which in the likeness of God has been created (Positional Sanctification) in righteousness and holiness of the truth.”<br /><br />God promised Solomon that He would, “Establish the throne of thy kingdom upon Israel forever,” 1 Kings 9:5, if Solomon would live with, “integrity of heart, and in uprightness,” vs. 4. <br /><br />It is linked here and in Eph 4:24, with the commonly used word, “righteousness,” DIKAIOSUNE that means, “righteousness, justice, or uprightness.” Righteousness, simply stated, is the fulfillment of God’s will in actions that are pleasing to Him. This is the virtue aspect of the believer’s life, the practical righteousness of everyday living and conduct. <br /><br />Both of these words can mean our position before God in Positional Sanctification. But, the context of this passage and others, means that it is in the service and worship of God, which means the experiential aspect of our worship and service of God; our Experiential Sanctification.<br /><br />“Before Him,” is ENOPION AUTOS. ENOPION is a Preposition that means, “before, in the sight of, or in the presence of.” This shows our position in Christ and our relationship with God the Father, cf. Gabriel in vs. 19, and the description of John the Baptist in relation to Jesus Christ as “going before Him,” vs. 17, 76, as he, Zachariah, and Elizabeth all had a wonderful relationship with God being His children, vs. 6, 15, walking holy, blameless, and righteously before God. Such a life is the consequence of the new birth.<br /><br />Therefore, because God has fulfilled His covenant promises to Abraham and David, by sending a Savior to redeem us from the slave market of sin, we are able to serve God freely and without fear in the face of our enemies in holiness and righteousness before Him all the days of our lives.<br /><br /><br /><br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/936736543005208576", "published": "2019-01-28T21:36:35+00:00", "source": { "content": "Sunday, January 27, 2019 – Luke 1:72-75\nThe Advent of John the Baptist, Pt. 6,\nZachariah's great Praise, Pt. 4 - For fulfilling His Promise to Abraham\nhttps://www.youtube.com/watch?v=vmzVTblcfOg\n\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke, \nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \n C. The Advent of John the Baptist, vs. 57-80.\n 1. The Birth of John and rejoicing, vs. 57-58.\n 2. The Circumcision and Naming of John, vs. 59-66.\n 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\nFour segments:\n a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.\n b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.\n c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. \n d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.\n\n b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.\n\nVs. 72\nLuke 1:72, “To show mercy toward our fathers, and to remember His holy covenant.”\n\n“To show,” is the Verb PIOEO once again, see vs. 68, “accomplished.” Basically, it means, “to make or do.” Here, it means, “perform or fulfill,” with a view to already being accomplished with the Aorist, Active, Infinitive. The Infinitive gives us purpose. This is the first of three purposes found in vs. 72, 74, as to why God provided salvation.\n\n1. The first purpose was to perform “mercy,” ELEOS, towards “our fathers,” PATER. Again, the simple past tense Aorist views this from God’s perspective of being completed from eternity past.\n\n2. The second purpose was for God to “remember,” MNAOMAI, cf. vs. 54, “In remembrance of His mercy.” The thing remembered here is God’s “Holy Covenant,” HAGIOS DIATHEKE. The Greek Noun DIATHEKE, διαθήκη means, “last will and testament, covenant, will, contract, or disposition.” Given its positioning in these passages, it encompasses both the Davidic and Abrahamic covenants God made with them, cf. Acts 2:30; 7:17, but specifically the one He made to Abraham, as noted by the next verse. The Abrahamic Covenant came first, Gen 22:16-18; 105:8-9, 42; 106:45, and was enhanced by the Davidic.\n\n“Holy,” HAGIOS, “holy, consecrated, perfect, upright,” is the insurance, guardian, or guarantee of God’s promises. His holy character demands that He keeps or fulfills His promises / covenants.\n\nVs. 73\n\nLuke 1:73, “The oath which He swore to Abraham our father.”\n\n“Oath,” is the Noun HORKO and “swore,” is the Verb OMNUO, ὀμνύω that means, “swear, make or take an oath, or confirm by an oath.” These are in parallelism with “covenant.”\n\nThe one God swore this oath to was “Abraham,” ABRAAM, Ἀβραάμ indicating the Abrahamic covenant, Gen 22:16-18, who is “our father,” HEMEIS PATER, indicating the Jewish people in general, including Zachariah and the ones around him at this time, i.e., his neighbors and relatives. Yet, Abraham is the spiritual father of all who believe, both Jew and Gentile, Luke 3:8; John 8:39; Rom 4:12; James 2:21.\n\nHeb 6:13, “For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself.”\n\nTherefore, Zachariah is praising God for keeping His word and fulfilling the Abrahamic Covenant through the Redeemer, Savior Jesus Christ.\n\nVs. 74\n\nLuke 1:74, “To grant us that we, being rescued from the hand of our enemies, might serve Him without fear.”\n\n3. The third purpose was for God to “grant us rescue / refuge from our enemies.” This goes back to vs. 71, in the chiasm. “To grant,” the third Aorist, Active, Infinitive of Purpose, this time of the Verb DIDOMAI, “to give,” in the sense of fulfilling His Covenant promises by “rescuing” Israel from her “enemies,” ECHTHROS. Though using political language, our greatest enemy is sin which is from Satan and his cosmic system. In Jesus’ First Advent, we are rescued from our enemy – sin. In His Second Advent, we will be rescued from Satan’s cosmic system – world governments.\n\n“Rescued,” is the Aorist, Passive, Participle of the Verb RHUOMAI, ῥύομαι that means, “save, rescue, deliver, set free or redeem.” It is synonymous to LUTROO. Matthew uses it in Mat 27:43, for the mocking cries of the onlookers of the Crucifixion: “He (Jesus) trusts in God. Let God rescue Him now.” What these scoffers did not realize was that the Father was going to deliver Him from the grave and death itself. Their own words, although not verbatim, is a citation of the Septuagint that echoes Psa 22, and especially vs. 8, the psalm Jesus cited on the cross: “My God, my God, why have you forsaken me?” vs. 1. \n\nPsa 22:8, “Commit yourself to the LORD; let Him deliver Him; Let Him rescue Him, because He delights in Him.”\n\nIn our passage, Zachariah uses language reminiscent of the OT, cf. 2 Sam 22:18; Psa 31:15; Joshua 22:31; Judges 6:9, regarding the fulfillment of the Messianic promises. The Messiah would bring salvation to His people, deliverance for those seeking His mercy. \n\nThen, the result of Jesus’ deliverance was so that Israel “might serve Him (God the Father).” “Serve,” is the Present, Active, Infinitive of Result of the Verb LATREUO, λατρεύω that means, “serve or worship.” It means to perform the work or service of a servant or slave in religious service to God the Father. While LATREUO has its background in the OT ritual worship service of the temple, its use broadens in the NT to include service to God in prayer and worship, e.g., Mat 4:10; Luke 2:37; 4:8; Rev 22:3; 7:15. Therefore, it signifies religious service distinctively, the priesthood of the NT. \n\nThis service will be done “without fear,” the Adverb APHOBOS that means, “fearless, without fear, or boldly.” It is only used here and in 1 Cor 16:10; Phil 1:14; Jude 1:12. It is used to speak boldly without fear the Word of God, including the gospel of Jesus Christ, except in Jude 1:12, where it reflects false teachers of the word. From this context, it means to preach the Word of God in the face of antagonism towards it. Zachariah is remembering Israel’s first objective, to preach the Word, and that is what God’s wants us all to do without fear. Therefore, the result of this deliverance is the complete freedom to worship God in absolute confidence in Him, as we exercise our Royal Priesthood and Royal Ambassadorship.\n\nVs. 75\n\nLuke 1:75, “In holiness and righteousness before Him all our days.”\n\nThis passage alludes to the “how do we do this,” It speaks to our Positional Sanctification that gives us boldness to preach and serve without fear in the face of opposition, as we walk in our Experiential Sanctification of holiness and righteousness. Therefore, the nature and quality of this service in worship is now elaborated. \n\n“Holiness,” is not the typical HAGIOS, but HOSIOTES, that means, “holiness, piety, uprightness, devoutness, or sanctity.” It is related more to the keeping of the ordinances (experiential sanctification) than the character of life (positional sanctification). This is the faithfulness aspect of the believer’s life. It is only used here and in Eph 4:24, in the NT.\n\nEph 4:24, “And put on (Experiential Sanctification) the new self, which in the likeness of God has been created (Positional Sanctification) in righteousness and holiness of the truth.”\n\nGod promised Solomon that He would, “Establish the throne of thy kingdom upon Israel forever,” 1 Kings 9:5, if Solomon would live with, “integrity of heart, and in uprightness,” vs. 4. \n\nIt is linked here and in Eph 4:24, with the commonly used word, “righteousness,” DIKAIOSUNE that means, “righteousness, justice, or uprightness.” Righteousness, simply stated, is the fulfillment of God’s will in actions that are pleasing to Him. This is the virtue aspect of the believer’s life, the practical righteousness of everyday living and conduct. \n\nBoth of these words can mean our position before God in Positional Sanctification. But, the context of this passage and others, means that it is in the service and worship of God, which means the experiential aspect of our worship and service of God; our Experiential Sanctification.\n\n“Before Him,” is ENOPION AUTOS. ENOPION is a Preposition that means, “before, in the sight of, or in the presence of.” This shows our position in Christ and our relationship with God the Father, cf. Gabriel in vs. 19, and the description of John the Baptist in relation to Jesus Christ as “going before Him,” vs. 17, 76, as he, Zachariah, and Elizabeth all had a wonderful relationship with God being His children, vs. 6, 15, walking holy, blameless, and righteously before God. Such a life is the consequence of the new birth.\n\nTherefore, because God has fulfilled His covenant promises to Abraham and David, by sending a Savior to redeem us from the slave market of sin, we are able to serve God freely and without fear in the face of our enemies in holiness and righteousness before Him all the days of our lives.\n\n\n\n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:936736543005208576/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:935955095893155840", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/935955095893155840\" target=\"_blank\">https://www.minds.com/newsfeed/935955095893155840</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/935955095893155840", "published": "2019-01-26T17:51:23+00:00", "source": { "content": "https://www.minds.com/newsfeed/935955095893155840", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:935955095893155840/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:935955032219426816", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "Thursday, January 24, 2019 – Luke 1:68-71<br /><br />The Advent of John the Baptist, Pt. 5<br />Zachariah's Great Praise, Pt. 3<br />Fulfilling His Covenant Promises<br /><a href=\"https://www.youtube.com/watch?v=J8WmOIR-ybw\" target=\"_blank\">https://www.youtube.com/watch?v=J8WmOIR-ybw</a><br /><br />Grace Fellowship Church<br />Pastor/Teacher, Jim Rickard<br />www.GraceDoctrine.org<br />www.facebook.com/GraceDoctrine<br /><br />The Gospel of Luke, <br />II. The Identification of the Son of Man with Men, Luke 1:5-4:13. <br /> C. The Advent of John the Baptist, vs. 57-80.<br /> 1. The Birth of John and rejoicing, vs. 57-58.<br /> 2. The Circumcision and Naming of John, vs. 59-66.<br /> 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />3. Zachariah’s Proclamation and Prophecy, vs. 67-80.<br /><br />This is Zachariah’s great psalm of praise called in religion, “The Benedictus,” because the Latin translation of vs. 67, begins with the word Benedictus that means, “blessed or praise;” as the Latin or Vulgate translation is “Benedictus Dominus Deus Israel.” This, like much of Zachariah’s praise, is right out of the OT, as David praised God when his son Solomon was installed as his successor on the throne, 1 Kings 1:48. This praise was made by Zachariah regarding what God was doing through Mary’s son and his own. <br /><br />This section can be broken down into four segments:<br /><br /> a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.<br /><br /> b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.<br /><br /> c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. <br /><br /> d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.<br /><br />Like Mary’s “Magnifcat,” Zachariah’s “Benedictus,” is rich in OT terminology and symbolism. Some believe at least 33 OT passages can be alluded to in his psalm of praise. In addition, this praise also sets up what would be unfolded in the rest of Luke’s gospel.<br /><br />This was a similar praise that David made regarding his son, 1 Kings 1:48, in praise of God fulfilling His promise to David in fulfillment of the “Davidic Covenant,” 2 Sam 7:11b-13. Isaiah gave immortal expression to this promise in Isa 9:6-7. We also see this praise phraseology in the Psalms, Psa 41:13: 72:18; 104:48; 106:48, etc., cf. 1 Sam 25:32, 39; Psa 66:20:89:52.<br /><br />In the Hebrew, the word for “blessed,” is BARAKH. It is an acknowledgment and formalized means of expressing thanks to God for His faithfulness and kindness as revealed in all His saving and sustaining acts.<br /><br />Zachariah then states the reason for this praise, which is also the main principle that runs throughout the proclamation, “He visited us and accomplished redemption for His people.”<br /><br />This “visited,” is not directly speaking of the First Advent of Jesus Christ, per se. It is speaking more of the mercy that God has had and is now displaying towards man. It is the Greek Verb EPISKEPTOMAI, ἐπισκέπτομαι that means, “look for, inspect, visit, look after, etc.,” that is also used in vs. 78, for “visit.” Here, it is referencing God the Father “looking down on” or “inspecting” man and finding him wanting due to sin. <br /><br />In the OT, God is said to “visit” mainly for judgment, cf. Ex 4:31; Zech 10:3, but in the NT, His visitation is for mercy. Therefore, because of this need and God’s great mercy, He will provide a Savior in His Son that is emphasized throughout this psalm of praise, as we see in vs. 78.<br /><br />With that backdrop, in Luke 7:16, we see the crowd also uses the word after Jesus raises a widow’s son from the dead: “God has visited his people.” Similarly, in Acts 15:14, reference is made to “how God first concerned (visited) Himself about taking from among the Gentiles a people for His name.” Therefore, God is seen in Luke and Acts as actively visiting the world to inspect and provide redemption through the work of Christ and His church. And later, it is said that Israel did not recognize, “the time of their visitation,” Luke 19:44, where the cognate Noun EPISKOPE is used. Israel rejected the opportunity God offered to the covenant people in Jesus, with disastrous consequences.<br /><br />Let us not lose the great symbolism seen in this storyline. As Zachariah was under the bondage of sin within his soul, (unfaithfulness to God’s word resulting in Divine discipline – mute and deaf), he is now freed, (able to speak and hear once again), because of God’s great plan of redemption through Jesus Christ, which he praises here.<br /><br />Also remember, that when we rebound and recover from sin, God will still use us in wonderful ways, as He does with Zachariah. As long as we are alive, we are never out of the potential to be in God’s directive will and plan for our lives.<br /><br />Vs. 69<br />Luke 1:69, “And has raised up a horn of salvation for us in the house of David His servant.”<br /><br />Here, Zachariah praised God for sending the Savior into the world, in similar fashion to the messianic Psalms, Psa 18:2; 132:17-18.<br /><br />Psa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”<br /><br />Psa 132:17-18, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed. 18His enemies I will clothe with shame, but upon himself his crown shall shine.”<br /><br />It begins with, “raised,” another past tense Aorist, Active, Indicative use of the Verb EGEIRO that means, “raise, be raised, rise, appear, wake up, arouse!” It is used extensively throughout the NT. Here it is in parallel with vs. 78, “Sunrise,” in this great chiastic psalm of praise. It means bringing the Savior into the world, as noted in the Attributive Noun used as an adjective for “salvation,” SOTERIA, that means, “salvation, deliverance, preservation.” <br /><br />In theology, salvation is the deliverance of man or his soul from the power or penalty of sin; redemption. When we think about salvation, we also see the doctrines of: substitution, redemption, reconciliation, propitiation, conviction, calling, election, predestination, sovereignty, free will, grace, repentance, faith, regeneration, forgiveness, justification, sanctification, preservation, and glorification. <br /><br />Salvation has two fundamental ideas inherent in the meaning of the word: on the one hand, to be saved is to be rescued from a lost estate, while on the other hand, to be saved is to be brought into a saved estate, vitally renewed, and brought close to God as a partaker of the inheritance of the saints in light.<br /><br />Psa 3:8, “Salvation belongs to the LORD; Your blessing be upon Your people! Selah.” Cf. Isa 45:17; Jonah 2:9<br /><br />Luke also uses the Noun KERAS in this verse that means, “horn.” He only uses it here. Otherwise, it is only used in the book of Revelation 11 times. It is a Semitic symbol of strength and power, and was used in the OT as such, cf. Psa 18:2; 132:17.<br /><br />Psa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”<br /><br />Psa 132:17, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed.”<br /><br />It means the horn of an animal that signifies power and strength, and the four corners of the altar that point in all four directions signifying the same and its all sufficiency. <br /><br />In Revelation, it is first used for Jesus Christ, Rev 5:6, then the Golden Altar in heaven, Rev 9:13, and after that for the power and reign of Satan, the antichrist, and various evil kings and nations of the Tribulation, Rev 12:3; 13:1, 11; 17:3, 7, 12, 16. It is used extensively in the OT, also literally of animal horns and symbolically of power, cf. Deut 33:17. <br /><br />The first time “horns” is used in the Bible is in Gen 22:13, for the ram’s horns that were caught in the thicket that Abraham would sacrifice in the place of his son Isaac. That was a wonderful type of what our Lord would do for all of mankind.<br /><br />The first time “horn” is used in Exodus is in Ex 19:13, for the Lord calling the people to assemble before Him; the gathering together of His people.<br /><br />It is used for both the corners of the Altar of Sacrifice, Ex 29:12, and the Altar of Incense, Ex 37:25. So, it symbolically means, Christ’s sacrifice for redemption leading to salvation and His intercessory mediatorship in our prayer life, cf. Rom 8:32-34.<br /><br />Lev 16:18, “Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat, and put it on the horns of the altar on all sides.”<br /><br />It also symbolized a place of refuge, 1 King 1:50-51; 2:28, which is the result of redemption and salvation for those who receive it.<br /><br />Therefore, “horn of salvation” could be translated as, “powerful deliverer,” and speaks to the power of Jesus Christ to save, with the subsequent refuge and relationship we have with God in Him. That is why Paul stated in Rom 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”<br /><br />And, in Heb 7:25, we see the dual nature of the “horn of salvation,” for saving us from our sins and mediation. Heb 7:25, “Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them.”<br /><br />Finally, this “salvation” is both from sin and the world, i.e., Satan’s cosmic system. In Christ’s First Advent, He defeated sin. As a result, in His Second Advent, He will culminate the victory by literally defeating Satan and his cosmic system, i.e., world governments like Rome. Israel was looking for both. But unfortunately, many confused the Scriptures and their need, and where looking for Jesus to defeat Rome in His First Advent, thereby missing His “visitation,” Luke 19:44.<br /><br />This salvation and position of power is related to “the house of David His servant,” which speaks to the fulfillment of the Davidic covenant through the arising Messiah, as Jesus would be born in the line of David to fulfill the covenant promise, Luke 3:31; Mat 1:1, 6. Therefore, the reference to the house of David identifies this horn of salvation as the Messiah.<br /><br />Vs. 70<br /><br />Luke 1:70, “As He spoke by the mouth of His holy prophets from of old.”<br /><br />Here, Zachariah indicates that this “horn of salvation” that would provide “redemption,” was prophesied by the ancient writers of the Scriptures and others called, “the prophets,” PROPHETES, προφήτης. Cf. Acts 3:21; Rom 1:2.<br /><br />“Of old,” is the Greek Preposition APO, “from, out of,” and the Noun AION that means, “long period of time, eternity, earliest times, age, era,” cf. Luke 1:33, 55. In other words, this is not new information; it has been around for generations, and that which was unfolding was not something unforeseen; it was part of the eternal plan of God.<br /><br />Vs. 71<br /><br />Luke 1:71, “Salvation from our enemies, and from the hand of all who hate us.”<br /><br />This phrase uses the political implications of deliverance (SOTERIA) from worldly “enemies.” But remember, that our greatest enemy, as was Israel’s, was sin and Satan, as the Greek Adjective here indicates. It is ECHTHROS ἐχθρός that means, “hated, hostile, an enemy, or the enemy (Satan).” Cf. vs. 74; 2 Sam 22:18; Psa 18:17; 106:10; Mat 13:39.<br /><br />2 Sam 22:18 and Psa 18:17, “He delivered me from my strong enemy, and from those who hated me, for they were too mighty for me.”<br /><br />This reminds us of the great Messianic Psalm of David, Psa 110:1, “The LORD says to my Lord: ‘Sit at My right hand until I make Your enemies a footstool for Your feet’.” Cf. Luke 20:42-43.<br /><br />“Hate,” is the Verb MISEO, μισέω that means, “hate, detest, abhor, or prefer against.” <br /><br />Therefore, it references what Christ would accomplish in His Second Advent, based on what He would complete in His First Advent.<br /><br />Psa 106:10, “So He saved them from the hand of the one who hated them, and redeemed them from the hand of the enemy.”<br /><br />", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/935955032219426816", "published": "2019-01-26T17:51:08+00:00", "source": { "content": "Thursday, January 24, 2019 – Luke 1:68-71\n\nThe Advent of John the Baptist, Pt. 5\nZachariah's Great Praise, Pt. 3\nFulfilling His Covenant Promises\nhttps://www.youtube.com/watch?v=J8WmOIR-ybw\n\nGrace Fellowship Church\nPastor/Teacher, Jim Rickard\nwww.GraceDoctrine.org\nwww.facebook.com/GraceDoctrine\n\nThe Gospel of Luke, \nII. The Identification of the Son of Man with Men, Luke 1:5-4:13. \n C. The Advent of John the Baptist, vs. 57-80.\n 1. The Birth of John and rejoicing, vs. 57-58.\n 2. The Circumcision and Naming of John, vs. 59-66.\n 3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\n3. Zachariah’s Proclamation and Prophecy, vs. 67-80.\n\nThis is Zachariah’s great psalm of praise called in religion, “The Benedictus,” because the Latin translation of vs. 67, begins with the word Benedictus that means, “blessed or praise;” as the Latin or Vulgate translation is “Benedictus Dominus Deus Israel.” This, like much of Zachariah’s praise, is right out of the OT, as David praised God when his son Solomon was installed as his successor on the throne, 1 Kings 1:48. This praise was made by Zachariah regarding what God was doing through Mary’s son and his own. \n\nThis section can be broken down into four segments:\n\n a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.\n\n b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.\n\n c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77. \n\n d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.\n\nLike Mary’s “Magnifcat,” Zachariah’s “Benedictus,” is rich in OT terminology and symbolism. Some believe at least 33 OT passages can be alluded to in his psalm of praise. In addition, this praise also sets up what would be unfolded in the rest of Luke’s gospel.\n\nThis was a similar praise that David made regarding his son, 1 Kings 1:48, in praise of God fulfilling His promise to David in fulfillment of the “Davidic Covenant,” 2 Sam 7:11b-13. Isaiah gave immortal expression to this promise in Isa 9:6-7. We also see this praise phraseology in the Psalms, Psa 41:13: 72:18; 104:48; 106:48, etc., cf. 1 Sam 25:32, 39; Psa 66:20:89:52.\n\nIn the Hebrew, the word for “blessed,” is BARAKH. It is an acknowledgment and formalized means of expressing thanks to God for His faithfulness and kindness as revealed in all His saving and sustaining acts.\n\nZachariah then states the reason for this praise, which is also the main principle that runs throughout the proclamation, “He visited us and accomplished redemption for His people.”\n\nThis “visited,” is not directly speaking of the First Advent of Jesus Christ, per se. It is speaking more of the mercy that God has had and is now displaying towards man. It is the Greek Verb EPISKEPTOMAI, ἐπισκέπτομαι that means, “look for, inspect, visit, look after, etc.,” that is also used in vs. 78, for “visit.” Here, it is referencing God the Father “looking down on” or “inspecting” man and finding him wanting due to sin. \n\nIn the OT, God is said to “visit” mainly for judgment, cf. Ex 4:31; Zech 10:3, but in the NT, His visitation is for mercy. Therefore, because of this need and God’s great mercy, He will provide a Savior in His Son that is emphasized throughout this psalm of praise, as we see in vs. 78.\n\nWith that backdrop, in Luke 7:16, we see the crowd also uses the word after Jesus raises a widow’s son from the dead: “God has visited his people.” Similarly, in Acts 15:14, reference is made to “how God first concerned (visited) Himself about taking from among the Gentiles a people for His name.” Therefore, God is seen in Luke and Acts as actively visiting the world to inspect and provide redemption through the work of Christ and His church. And later, it is said that Israel did not recognize, “the time of their visitation,” Luke 19:44, where the cognate Noun EPISKOPE is used. Israel rejected the opportunity God offered to the covenant people in Jesus, with disastrous consequences.\n\nLet us not lose the great symbolism seen in this storyline. As Zachariah was under the bondage of sin within his soul, (unfaithfulness to God’s word resulting in Divine discipline – mute and deaf), he is now freed, (able to speak and hear once again), because of God’s great plan of redemption through Jesus Christ, which he praises here.\n\nAlso remember, that when we rebound and recover from sin, God will still use us in wonderful ways, as He does with Zachariah. As long as we are alive, we are never out of the potential to be in God’s directive will and plan for our lives.\n\nVs. 69\nLuke 1:69, “And has raised up a horn of salvation for us in the house of David His servant.”\n\nHere, Zachariah praised God for sending the Savior into the world, in similar fashion to the messianic Psalms, Psa 18:2; 132:17-18.\n\nPsa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”\n\nPsa 132:17-18, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed. 18His enemies I will clothe with shame, but upon himself his crown shall shine.”\n\nIt begins with, “raised,” another past tense Aorist, Active, Indicative use of the Verb EGEIRO that means, “raise, be raised, rise, appear, wake up, arouse!” It is used extensively throughout the NT. Here it is in parallel with vs. 78, “Sunrise,” in this great chiastic psalm of praise. It means bringing the Savior into the world, as noted in the Attributive Noun used as an adjective for “salvation,” SOTERIA, that means, “salvation, deliverance, preservation.” \n\nIn theology, salvation is the deliverance of man or his soul from the power or penalty of sin; redemption. When we think about salvation, we also see the doctrines of: substitution, redemption, reconciliation, propitiation, conviction, calling, election, predestination, sovereignty, free will, grace, repentance, faith, regeneration, forgiveness, justification, sanctification, preservation, and glorification. \n\nSalvation has two fundamental ideas inherent in the meaning of the word: on the one hand, to be saved is to be rescued from a lost estate, while on the other hand, to be saved is to be brought into a saved estate, vitally renewed, and brought close to God as a partaker of the inheritance of the saints in light.\n\nPsa 3:8, “Salvation belongs to the LORD; Your blessing be upon Your people! Selah.” Cf. Isa 45:17; Jonah 2:9\n\nLuke also uses the Noun KERAS in this verse that means, “horn.” He only uses it here. Otherwise, it is only used in the book of Revelation 11 times. It is a Semitic symbol of strength and power, and was used in the OT as such, cf. Psa 18:2; 132:17.\n\nPsa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”\n\nPsa 132:17, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed.”\n\nIt means the horn of an animal that signifies power and strength, and the four corners of the altar that point in all four directions signifying the same and its all sufficiency. \n\nIn Revelation, it is first used for Jesus Christ, Rev 5:6, then the Golden Altar in heaven, Rev 9:13, and after that for the power and reign of Satan, the antichrist, and various evil kings and nations of the Tribulation, Rev 12:3; 13:1, 11; 17:3, 7, 12, 16. It is used extensively in the OT, also literally of animal horns and symbolically of power, cf. Deut 33:17. \n\nThe first time “horns” is used in the Bible is in Gen 22:13, for the ram’s horns that were caught in the thicket that Abraham would sacrifice in the place of his son Isaac. That was a wonderful type of what our Lord would do for all of mankind.\n\nThe first time “horn” is used in Exodus is in Ex 19:13, for the Lord calling the people to assemble before Him; the gathering together of His people.\n\nIt is used for both the corners of the Altar of Sacrifice, Ex 29:12, and the Altar of Incense, Ex 37:25. So, it symbolically means, Christ’s sacrifice for redemption leading to salvation and His intercessory mediatorship in our prayer life, cf. Rom 8:32-34.\n\nLev 16:18, “Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat, and put it on the horns of the altar on all sides.”\n\nIt also symbolized a place of refuge, 1 King 1:50-51; 2:28, which is the result of redemption and salvation for those who receive it.\n\nTherefore, “horn of salvation” could be translated as, “powerful deliverer,” and speaks to the power of Jesus Christ to save, with the subsequent refuge and relationship we have with God in Him. That is why Paul stated in Rom 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”\n\nAnd, in Heb 7:25, we see the dual nature of the “horn of salvation,” for saving us from our sins and mediation. Heb 7:25, “Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them.”\n\nFinally, this “salvation” is both from sin and the world, i.e., Satan’s cosmic system. In Christ’s First Advent, He defeated sin. As a result, in His Second Advent, He will culminate the victory by literally defeating Satan and his cosmic system, i.e., world governments like Rome. Israel was looking for both. But unfortunately, many confused the Scriptures and their need, and where looking for Jesus to defeat Rome in His First Advent, thereby missing His “visitation,” Luke 19:44.\n\nThis salvation and position of power is related to “the house of David His servant,” which speaks to the fulfillment of the Davidic covenant through the arising Messiah, as Jesus would be born in the line of David to fulfill the covenant promise, Luke 3:31; Mat 1:1, 6. Therefore, the reference to the house of David identifies this horn of salvation as the Messiah.\n\nVs. 70\n\nLuke 1:70, “As He spoke by the mouth of His holy prophets from of old.”\n\nHere, Zachariah indicates that this “horn of salvation” that would provide “redemption,” was prophesied by the ancient writers of the Scriptures and others called, “the prophets,” PROPHETES, προφήτης. Cf. Acts 3:21; Rom 1:2.\n\n“Of old,” is the Greek Preposition APO, “from, out of,” and the Noun AION that means, “long period of time, eternity, earliest times, age, era,” cf. Luke 1:33, 55. In other words, this is not new information; it has been around for generations, and that which was unfolding was not something unforeseen; it was part of the eternal plan of God.\n\nVs. 71\n\nLuke 1:71, “Salvation from our enemies, and from the hand of all who hate us.”\n\nThis phrase uses the political implications of deliverance (SOTERIA) from worldly “enemies.” But remember, that our greatest enemy, as was Israel’s, was sin and Satan, as the Greek Adjective here indicates. It is ECHTHROS ἐχθρός that means, “hated, hostile, an enemy, or the enemy (Satan).” Cf. vs. 74; 2 Sam 22:18; Psa 18:17; 106:10; Mat 13:39.\n\n2 Sam 22:18 and Psa 18:17, “He delivered me from my strong enemy, and from those who hated me, for they were too mighty for me.”\n\nThis reminds us of the great Messianic Psalm of David, Psa 110:1, “The LORD says to my Lord: ‘Sit at My right hand until I make Your enemies a footstool for Your feet’.” Cf. Luke 20:42-43.\n\n“Hate,” is the Verb MISEO, μισέω that means, “hate, detest, abhor, or prefer against.” \n\nTherefore, it references what Christ would accomplish in His Second Advent, based on what He would complete in His First Advent.\n\nPsa 106:10, “So He saved them from the hand of the one who hated them, and redeemed them from the hand of the enemy.”\n\n", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:935955032219426816/activity" }, { "type": "Create", "actor": "https://www.minds.com/api/activitypub/users/906539626456424455", "object": { "type": "Note", "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:933778177996337152", "attributedTo": "https://www.minds.com/api/activitypub/users/906539626456424455", "content": "<a href=\"https://www.minds.com/newsfeed/933778177996337152\" target=\"_blank\">https://www.minds.com/newsfeed/933778177996337152</a>", "to": [ "https://www.w3.org/ns/activitystreams#Public" ], "cc": [ "https://www.minds.com/api/activitypub/users/906539626456424455/followers" ], "tag": [], "url": "https://www.minds.com/newsfeed/933778177996337152", "published": "2019-01-20T17:41:06+00:00", "source": { "content": "https://www.minds.com/newsfeed/933778177996337152", "mediaType": "text/plain" } }, "id": "https://www.minds.com/api/activitypub/users/906539626456424455/entities/urn:activity:933778177996337152/activity" } ], "id": "https://www.minds.com/api/activitypub/users/906539626456424455/outbox", "partOf": "https://www.minds.com/api/activitypub/users/906539626456424455/outboxoutbox" }