John the Baptist Introduced

     This passage is one of a set of parallel passages found in all four Gosels (Matthew 3:1-6; Mark 1:1-6; Luke 3:1-6; and John 1:19-23) that introduce John the Baptist onto the scene for us. The three in the synoptics are virtually identical with some minor differences and the accont in John deals more with his appearance and the generalities of the message as opposed to the specifics.

1. The Period of the Crier (Luke 3:1,2)
     The time when John the Baptist, the crier or herald of Christ, came on the scene was given in an informative way.
     The confirmation of the time. “In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Iturea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene” (Luke 3:1). Luke informs us who was in high places of government when John began his ministry. Five rulers are named and where they ruled. Skeptics of the Scripture can examine archeological records and verify that Luke was right. First, Tiberius Caesar. He succeeded Augustus; the sea of Galilee was for a time named after him (“Tiberias” John 6:1; 21:1). Second, Pilate. He is famous for his condemning Christ to death on the cross when he knew Christ was innocent. He ruled for ten years over Judea. Third, Herod the tetrarch of Galilee. “Tetrarch” means one fourth and is used to describe one forth of a land such as Palestine. He was the one who beheaded John the Baptist. Fourth, Philip tetrarch of Iturea and of the region of Trachonitis. He was a half brother of Herod. The areas he ruled were north and east of Galilee. He was not the brother whose wife was Herodias, whom Herod of Galilee married. Herod the Great had two sons named Philip, one from a wife named Mariamne and the other from his wife named Cleopatra. Fifth, Lysanias the tetrarch of Abilene. This territory was north of Palestine.
     The character of the time. “Annas and Caiaphas being the high priests” (Luke 3:2). The character of the time could easily be ascertained by the political rulers, but it was especially shown by the high priest situation. God’s Word plainly specified that there should only be one high priest in Israel. But here there were two. The reason for this is that Rome decided who would be the high priest. Politics ruled religion. That always brings corruption. That religion was corrupted is manifested in the attitude of the religious leaders to Jesus Christ.

2. The Place of the Crier (Luke 3:2,3)
     “The wilderness” (Luke 3:2). As great a preacher as John the Baptist was, he did not do his preaching in the Temple or some prestigious prominent auditoriums in the land. Great preaching and preachers are seldom accorded this kind of status. The great prophet Amos was told to stop preaching in the king’s chapel and court (Amos 7:12,13). Many choice men of God have been forced to preach in fields, in out-of-the-way places, and in lowly assemblies because organized religion will not accept them or their Biblical message.

3. The Preaching of the Crier (Luke 3:3,7, 9, 16, 18)
     “Preaching the baptism of repentance … O generation of vipers … the axe is laid unto the root of the trees … One mightier than I cometh … many other things in his exhortation preached he unto the people” (Luke 3:3,7,9,16,18). At least five things are said of John’s preaching in this chapter.
     The repentance in his preaching. “Baptism of repentance” (Luke 3:3). People were to change and this change was to be indicated by baptism.
     The rebuke in his preaching. “O generation of vipers, who hath warned you to flee from the wrath to come?” (Luke 3:7). John did not hesitate to rebuke the religious hypocritical leaders who came to him for baptism.
     The retribution in his preaching. “The axe is laid unto the root of the trees” (Luke 3:9). Judgment was part of his message, too. And it said judgment was imminent (“is laid”).
     The realm of his preaching. “Many other things in his exhortation preached he unto the people” (Luke 3:18). John the Baptist preached on a wide variety of subjects.
     The redeemer in his preaching. “One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose” (Luke 3:16). This was the major theme of the preaching of John the Baptist. He was the herald of Christ.

4. The Prophecy About the Crier (Luke 3:4–6)
     “As it is written in the book of … Esaias [Isaiah] the prophet … The voice of one crying in the wilderness, Prepare ye the way of the Lord” (Luke 3:4). The ministry of John the Baptist, as the herald of Christ, was predicted hundreds of years earlier by the prophet Isaiah.

Jesus In the Temple - Luke 2:41-52 (Part 2)

Denouncing Because of the Absence (Luke 2:48–50)
     The response of Joseph and Mary to finding Christ was not complimentary. It reflected badly on Joseph and Mary
     The reproach in the denouncing. (Luke 2:48). The bad thing about this statement is that it put blame on Christ for the absence of Christ. It reproached Christ in front of all the teachers and other people as a disobedient person. The fault, however, was not with Christ but belonged to Joseph and Mary.
     The rebuke of the denouncing. (Luke 2:49). Christ put the reproach where it belonged. Joseph and Mary were rebuked for their spiritual ignorance. First, the proclamation in the rebuke. (Luke 2:49). These words are the first words recorded of the Incarnate Christ. They proclaimed the ministry of Christ. Christ came to earth to do the will of the Heavenly Father (Psalm 40:8). This should not be limited to Christ. That should be the business of all of God’s people. Second, the priority in the rebuke. (Luke 2:49). (Luke 2:49). Jesus put serving God in the category. Too many put it in an optional category. Third, the perplexity about the rebuke. (Luke 2:50). In spite of all that they had been told by heaven about the Christ child, Mary and Joseph still did not understand what Jesus meant by His statement.

Dwelling After the Absence (Luke 2:51)
     When Joseph and Mary found Jesus, He went with them back to Nazareth.
     The resignation in the dwelling. Going back to Nazareth with Joseph and Mary was a noble act by Christ. First, the humility of Christ. (Luke 2:51). He Who was the Creator and very God Himself took the lowly position of a child and went home with Joseph and Mary. He had astonished the people in the Temple, but He did not let that honor keep Him from obedience which involved a great deal of humility. Second, the honor for parents. Following Joseph and Mary gave great honor to parents. If Jesus Christ, Who was very God, submitted Himself to Joseph and Mary, how much more should those who are simply mere humans submit to their parents. The Bible has much to say about obeying parents. The world wants children to disregard their parents but that will lead to chaos in the land.
     The remembering in the dwelling. (Luke 2:51). Mary did not ignore what Jesus said in the Temple but kept this in her heart and would ponder it over the years. Her Son was indeed different and she would not forget these statements and experiences.
Development After the Absence (Luke 2:52)
     We had a verse, before the Temple experience, that spoke of the development of Christ before His absence from Joseph and Mary, now we have another verse, after the Temple episode, on His continued development after the experience in the Temple.
     The mental development. (Luke 2:52). The report of this development in wisdom in Christ presents some difficulties with some folk who do not understand how Christ would need development in wisdom. Matthew Poole gives a good answer to this perplexity when he says, This increased in wisdom is speaking of His human nature which He took upon Himself when He came to earth to save sinners.
     The physical development. (Luke 2:52). The human body of Christ grew as most bodies do. He would grow taller and stronger just as other boys did.
     The spiritual development. (Luke 2:52). From a human standpoint, Christ grew spiritually, something many professing believers in our churches do not. They may be giants physically, but they are pygmies spiritually. If their physical body reflected their spiritual body they would be invalids and grossly abnormal.
     The social development. (Luke 2:52). Favor with man does not mean He compromised His convictions. Rather it means that Christ became a good neighbor and citizen. He was not a mischief-maker. He behaved well. He had good manners. Christians ought to act likewise. Make sure that the persecution you experience is not encouraged by your poor behavior in society.

Jesus in the Temple - Luke 2:41-52 (Part 1)

The Devotion Causing the Absence (Luke 2:41)
     (Luke 2:42). It was customary among the Jews that at twelve the Jewish male began his attendance at the three great religious feasts in Jerusalem. The Passover was the most important of the three. Therefore, (Cook). This makes the later absence of Christ from the company of Joseph and Mary all the more condemning for Joseph and Mary.

Departure in the Absence (Luke 2:43–46)
     (Luke 2:43). After the Passover celebration, Joseph and Mary left Jerusalem without Christ.
     The instance of the departure. (Luke 2:43). At the end of a high spiritual experience, they departed from Christ. Often after a high spiritual experience, many saints fail and fall. Revival is sometimes followed by ruin. Folk have a tendency to let down their guard after a high spiritual experience, and Satan sees the opening and attacks.
     The ignorance in the departure. (Luke 2:43). That Joseph and Mary were unaware that Christ was not with them is incredible. You would think, in view of Who Jesus was, that His absence would have been very evident to them. Yet it took a whole day for them to realize He was not with them. The spiritual application is that many people travel many days and years in life without Christ unaware of what they are missing.
     The investigating after the departure. When Joseph and Mary realized Jesus was not with them they began to investigate where He might be. First, the supposing in the investigating. (Luke 2:44). Their first act of investigating was one of supposing that Christ was with the group traveling with them. People did not travel in autos, buses or trains as we do today but had to walk. So Jews traveled in large groups to and from the religious occasions in Jerusalem both for safety and for socializing. When Joseph and Mary first realized Jesus was not with them, they assumed He was somewhere in the traveling group. This was a bad assumption. Never assume your spiritual condition. Make certain of it! Second, the seeking in the investigating. (Luke 2:44,45). It is not uncommon to not find Jesus in your relatives and friends. Third, the seriousness of the investigating. (Luke 2:45). Joseph and Mary were alarmed when they could not find Christ in the group they were traveling with, so they decided to head back to Jerusalem. This was serious investigating, for they would have to go back a day’s journey on their own without the safety of their group.

Delay From the Absence (Luke 2:44–46)
     Failure to make sure Jesus was with them caused much inconvenience and an uncomfortable delay for Joseph and Mary.
     The period in the delay. Not traveling with Jesus caused a great delay for Joseph and Mary to reach their home in Nazareth. It delayed their trip by at least five days, for they traveled (Luke 2:44) before they realized Jesus was not with them; then they searched (Luke 2:46) in Jerusalem before they found Him. After finding Him, it would take a day to get back to where they realized He was missing. That makes a total of at least five days. We do not make progress without Christ. Many think they are moving ahead in life, but if they have not taken Jesus Christ on board, they will discover that without Christ in your life, you are wasting a lot of time.
     The pain in the delay. (Luke 2:48). The word translated is a very strong word and means (Thayer). It is the same word translated in Luke 16:24. There the rich man who was (Luke 16:23,24). Traveling without Jesus Christ can cause great pain - eternal pain for those who refuse to take Him on board as their Savior.

Discovery of the Absence (Luke 2:47)
     After three days of searching, Joseph and Mary (Luke 2:46). When Joseph and Mary found Jesus in the Temple they were (Luke 2:38) at what He was doing. They were not alone, for the people at the Temple were at Christ’s performance (Luke 2:47).
     The area of the discovery. (Luke 2:46). It would be interesting to know where Joseph and Mary spent three days looking for Jesus in Jerusalem. Finally they looked in the Temple and found Him. Joseph and Mary would be much relieved to find Jesus, but what He was doing when they found Him was a great surprise. First, the position in the area. In the customs of the day, for Christ to be in the midst of the religious teachers was a place of honor, especially for a twelve year old boy. Second, the people in the area. The word is translated or most of the time. Only once the word is translated and that is in our text. These men were the religious teachers, probably scribes.
     The activity in the discovery. What Christ was doing in the Temple is described in at least a threefold way. First, the attentiveness of Christ. (Luke 2:46). Christ showed proper respect for the elders and teachers by first listening to what they had to say. You cannot engage in productive conversation or dialogue without listening to what others have to say. Second, the asking by Christ. (Luke 2:46). During His earthly ministry Christ was at times asked some subtle and clever questions in an effort to trip Him up and embarrass Him. Here Christ could ask questions that would astound and perplex the great religious teachers of the day. Third, the answering by Christ. (Luke 2:47). Christ understood more than the teachers and could answer any questions they asked with great wisdom, and what even more would amaze these religious leaders is that He was only twelve years old.
     The amazement in the discovery. When Joseph and Mary discovered Jesus, they were amazed, and the people there were were also amazed at what He was doing. First, the attitude of the people. (Luke 2:47). Christ manifested Divine wisdom in His conversation with the religious teachers. While the people eavesdropping on the conversation would be astonished at the understanding of His answers, the religious leaders would be embarrassed that a twelve year old boy showed more wisdom than they did. Second, the attitude of the parents. (Luke 2:48). They should not have been amazed, for they were told by an angel Who this child was. But it would be hard for them to comprehend Jesus Christ as we know Him today, especially when He was just a twelve year old boy.

Circumcision & Presentation at the Temple - Luke 2:21-38

     That which preceded by nearly six weeks the adoration in the Temple was the fulfilling of the rite of circumcision for Jesus.

     The instance of the circumcising. “When eight days were accomplished for the circumcising of the child” (Luke 2:21). A Jewish boy was to be circumcised on the eighth day after his birth. The eighth day was the best day. Medical science has learned that on the eighth day of the new born male child, the blood clotting and infection fighting agents in the blood are at their combined best. When God gave the command to circumcise, He did not choose the eighth day randomly.

     The importance of the circumcising. “When eight days were accomplished for the circumcising of the child” (Luke 2:21). The order for circumcision was given to the Jews through Abraham. Circumcision made the Jewish boy a member of the Israelite community. If one was not circumcised, he was excluded from national privileges.

     The identity at the circumcising. “His name was called Jesus, which was so named of the angel before he was conceived in the womb” (Luke 2:21). It was a custom with the Jews to name their boys when they were circumcised. We noted this custom in the naming of John the Baptist in the first chapter of Luke.

·         First, the order given before birth for His naming. Our text makes known the fact that the name Jesus was not one Joseph and Mary selected but one they were told to give the babe. Thus in naming the child, Joseph and Mary, like Zacharias and Elisabeth in the naming of John the Baptist, obeyed God. As we noted in the previous chapter, the name meant Savior and was thus a very appropriate name.

·         Second, the others named before their birth. Jesus was one of six people in the Bible who were given names from heaven before they were born. The other five people were Ishmael (Genesis 16:11), Isaac (Genesis 17:19), Josiah (I Kings 13:2), Cyrus (Isaiah 44:28; 45:1), and John the Baptist (Luke 1:13).

2. The Presentation for the Adoration (Luke 2:22–24)

     That which helped to prompt the adoration of Christ was the faithful fulfilling of the law by Joseph and Mary regarding her purification rites and the presenting of Christ after His birth.

     The practice in the presentation. “When the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord” (Luke 2:22). According to the law of Moses a new mother had to fulfill the rite of purification after having a baby. A male child required forty days before the rite could be observed (Leviticus 12:2–4). A female child required eighty days. All of this involved the presenting the child at the Temple which was part of the required ritual of the law of Moses. Joseph and Mary obediently followed this practice.

     The place in the presentation. “They brought him to Jerusalem, to present him to the Lord” (Luke 2:22). Bringing to Jerusalem meant they brought Christ to the Temple. This was required because it was at the Temple where the sacrifices were made in regard to the purification ritual.

     The purpose in the presentation. “To present him to the Lord” (Luke 2:22). All the firstborn of Israel were to be presented to the Lord with a sacrifice. This was done in view of the fact that all the Levites were taken as priests to God instead of the firstborn of every family. Originally God ordered all the firstborn of every family be given to Him (Exodus 13:2), but later the entire tribe of Levi was selected in place of the firstborn (Numbers 3:11–13) to be the priests. When those outside the Levite tribe had a firstborn, they had to fulfill this rite.

     The poverty in the presentation. “To offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons” (Luke 2:24). This describes the sacrifice Joseph and Mary made in the presentation and it spoke of their poverty. They could not afford a lamb so they offered the birds. The law said, “If she [the mother] be not able to bring a lamb, then she shall bring two turtles [turtledoves], or two young pigeons” (Leviticus 12:8). Christ was not born into wealth but into poverty. But His poverty was for our spiritual wealth. “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (II Corinthians 8:9).

3. The Prophet in the Adoration (Luke 2:25–35)

     Two people gave much adoration to Christ in the Temple. The first was an elderly prophet named Simeon.

    The character of the prophet. The adoration of Christ is enhanced by the fact that the ones giving the adoration were people of great character.

·         First, his ward. “There was a man in Jerusalem” (Luke 2:25). Simeon used the advantage of living in Jerusalem to visit the Temple. Spiritual advantages create spiritual responsibilities.

·         Second, his walk. “Just and devout” (Luke 2:25). This is a twofold description of Simeon. “Just” speaks of his relationship with man. “Devout” speaks of his relationship with God.

·         Third, his waiting. “Waiting for the consolation of Israel” (Luke 2:25). The word “waiting” here speaks of expectation. Many Israelites were in expectation at this time about the coming of the Messiah. As an example, “The people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15). The word “consolation” speaks of comfort. It is a good word for Christ, for no one brings comfort like Jesus Christ.

·         Fourth, his wisdom. “It was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ” (Luke 2:26). Simeon’s wisdom came from the Holy Spirit whose business is to inform mankind about Christ (John 16:13,14). Simeon’s revelation was unique in that it was limited to Simeon.

·         Fifth, his worship. “He came by the Spirit into the temple; and when the parents brought in the child Jesus … then took he him up in his arms and blessed God” (Luke 2:27,28). Three aspects about worship are here.

·         (1) The prompting to worship. The Holy Spirit led him to the Temple, the place of worship. As we noted above, the Holy Spirit does not lead to places of amusement and commercialism when it is time to worship.

·         (2) The profit in worship. “Then took he him up in his arms.” Worship brings great reward, and Simeon, by coming to the Temple to worship, met the Christ child, a great blessing indeed.

·         (3) The praise in worship. “Blessed God.” The word translated “blessed” here gives us our English word eulogy. Simeon glorified and praised God in the Temple. When your affections are upon Jesus Christ, you will praise God. The lack of honor for God in our country reveals our lack of love and respect for Jesus Christ.

     The comments of the prophet. Here we examine the comments which Simeon made as a result of seeing Jesus.

·         First, the segments of his comments. The comments of Simeon are given in two different segments (Luke 2:28–32 and Luke 2:34,35) which are divided by the verse (Luke 2:33) which speaks of Joseph’s and Mary’s reaction to the comments. Each segment begins with “blessed.” The first section praises God, but the second segment blesses man. The second “blessed” is translated from a different word than the first “blessed.” The second “blessed” means to bestow a blessing.

·         Second, the subject of his comments. The subject of the comments in both segments is Jesus Christ. He is the main theme of the song. Simeon’s understanding of and affection for Christ was far different than the religious leaders.

·         Third, the satisfaction in his comments. “Now lettest thou thy servant depart in peace” (Luke 2:29). Having seen Christ, Simeon was ready to depart his life, for Christ was the zenith of blessings. This statement is the source of the “Nunc Dimittis” (“Now … depart”) name for this song.

·         Fourth, the Savior in the comments. “Mine eyes have seen thy salvation” (Luke 2:30). Here is Simeon’s confession of faith. He is confessing that Christ is the Savior.

·         Fifth, the Sovereign in the comments. “Which thou hast prepared before the face of all people” (Luke 2:31). God is the Sovereign in this matter of salvation. It is His plan. You cannot be saved any other way.

·         Sixth, the scope in the comments. “A light to lighten the Gentiles” (Luke 2:32). Simeon saw what many Israelites did not see, namely, that Christ would bring salvation to the Gentiles as well as the Jews. Soul salvation in Christ is offered to all.

·         Seventh, the splendor in the comments. “The glory of thy people Israel” (Luke 2:32). Christ is Israel’s Messiah and will bring to Israel their greatest glory. But thus far Israel has rejected Christ which is the root of their troubles.

·         Eighth, the stone in the comments. “This child is set for the fall and rising again of many in Israel” (Luke 2:34). This statement begins the second segment of Simeon’s speech. The word “stone” is not in the text, but the word “set” means to place, to be laid, to be set down and reminds us of the stone reference to Christ. The substance of this text is that Christ is both a stumbling block and stepping stone. Reject Him and you will stumble; receive Him and you will rise (cp. I Peter 2:6–8).

·         Ninth, the sign in the comments. “This child … for a sign which shall be spoken against” (Luke 2:34). The word translated “sign” is also translated “miracle” in Scriptures. Christ gave great evidence of Who He was, but He was rejected. There is no excuse for this rejection.

·         Tenth, the sorrow in the comments. “Yea, a sword shall pierce through thy own soul” (Luke 2:35). Mary experienced much sorrow because of Christ, especially at the end when He was crucified. She stood at the cross and watched (John 19:25,26). What agony to see your child crucified.

·         Eleventh, the secrets in the comments. “The thoughts of many hearts may be revealed” (Luke 2:35). The part about the sword and Mary is parenthetical. This part continues the statement concerning Christ as a sign. Christ will expose the secrets of every heart. “Men will be judged by … their thoughts concerning Christ; are they for him or are they for his adversaries” (Henry).

·         Twelfth, the surprise about his comments. “Joseph and his mother marvelled at those things which were spoken of him” (Luke 2:33). They could have been surprised that Simeon knew all of this, but the real meaning is that they were surprised at all the wonderful things said of Christ. Joseph and Mary had been Divinely informed about Christ, but it still caused them to marvel when great truths were revealed about Him.

4. The Prophetess in the Adoration (Luke 2:36–38)

     The second person to give adoration to the Christ child in the Temple was a woman who was a prophetess.

     The person in the prophetess. “There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher. She was of great age … a widow of about fourscore and four years” (Luke 2:36,37). Some significant details are given about this woman who met up with Joseph and Mary and the Christ child in the Temple.

·         First, her name. “Anna” (Luke 2:36). The name is the same as “Hannah” (I Samuel 1:2) the mother of Samuel. The name means “grace.” Anna lived her name.

·         Second, her age. “She was of great age” (Luke 2:36). Anna did not cease her devotion to God as many elderly do. Age may keep you from doing many things you used to do physically, but it should not diminish your spiritual devotion to God.

·         Third, her marriage. “She … had lived with an husband seven years from her virginity … was a widow of about fourscore and four years” (Luke 2:36,37). She did not live long with her husband before he died. Thus she knew sorrow early in life but that did not diminish her devotion to God. Trials are not to drive us from God but to God.

·         Fourth, her purity. “Virginity” (Luke 2:36). Anna had good morals; she was virtuous and lived a holy life in her younger years before marriage, during marriage, and during her widowhood.

·         Fifth, her calling. “Prophetess” (Luke 2:36). Being a prophetess did not mean Anna was in the foretelling ministry, but rather she was involved in forthtelling—predominantly a teacher.

·         Sixth, her heritage. “Daughter of Phanuel, of the tribe of Asher” (Luke 2:36). Being of the tribe of Asher was significant inasmuch as Asher was part of the “lost ten tribes” who, for the most part, did not return to Israel from captivity. Her family returning showed great devotion to God. Obviously Anna was raised in a godly home which shows in her character.

     The piety of the prophetess. Anna was a very devout person. “Departed not from the temple, but served God with fastings and prayers night and day” (Luke 2:37).

·         First, her steadfastness. “Departed not from the temple … served God … night and day.” Some think Anna was given a place to stay in the Temple because of her devotion to God. Whether or not that was so, the emphasis here is upon her steadfastness in service to the Lord. She was not a short-termer like so many church members are today. She would not miss any services.

·         Second, her self-denial. “Fastings.” Her fastings were not to gain special favor from God, but they were self-denial to be able to serve God better. We see little self-denial for the Lord’s work today. Self-denial shows up mostly in business, sports, and other worldly achievements.

·         Third, her supplications. “Prayers night and day.” Anna spent much time in prayer. It was considerably more than a five-minute devotional popular in our day.

     The providence of the prophetess. “She coming in that instant” (Luke 2:38). Providence worked for Anna so that she was able to see the Christ child when He was in the Temple. Just as she was coming into the Temple, there was Jesus. Providence works for those who are dedicated to the Lord.

    The praise by the prophetess. “She … gave thanks likewise unto the Lord” (Luke 2:38). The words “gave thanks likewise” are translated from one Greek word which means to praise, to agree. Anna agreed with Simeon in his praise about Christ. So she “likewise” gave thanks which is praise to God.

     The proclamation of the prophetess. “Spake of him to all them that looked for redemption in Jerusalem” (Luke 2:38). After seeing Jesus, Anna spoke a message of blessing to others. When you have been blessed of God (as Anna was in seeking Jesus), you will be able to bless others. When you honor Christ, you will be able to help others. Anna’s message honored Christ and helped (here it great encouraged) others.

·         First, the subject in her proclamation. “Spake of him.” The theme of Anna’s speaking was Jesus Christ. If Christ is not in our message, we cannot help people. Many pulpits today do not honor Christ and leave Him completely out of the message.

·         Second, the society for her proclamation. “To all them that looked for redemption in Jerusalem.” There was a group of people in Jerusalem who had not departed from the faith and were looking for the Messiah to appear. What encouraging news would it be to them to know that He had come. Thus Anna would be a great blessing to this group by her proclamation about Christ.

Perplexity About His Person - John 7:41-42

     While some believed, others were perplexed about Jesus being the Messiah because of His residence.

·         First, the character of the perplexity. “Shall Christ come out of Galilee? Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?” (John 7:41, 42). These folk were right in that Christ was to come from Bethlehem. They were wrong in assuming Christ came out of Galilee, for He was born in Bethlehem.

·         Second, the cause of the perplexity. Obviously the people did not investigate well the place of Christ’s birth. They could have learned, had they investigated, that Christ did indeed come from Bethlehem as the Scripture predicted. Often perplexity in the matter of faith is a result of failure to investigate and examine the facts. People today do not know Scripture well—they have not examined the Word and investigated it and so are easily led astray by doctrinal error.

The Announcement By The Angels - Luke 2:8–14

 

     Though God send angels to earth to proclaim the birth of Christ, much of the world did not give any attention to His birth or think it important. What is important with God is generally not important with mankind and vice versa.

1. The Shepherds for the Announcement (Luke 2:8)

     The angelic announcement about the birth of Jesus Christ was made to lowly shepherds.

     The field of the shepherds. “There were in the same country shepherds abiding in the field” (Luke 2:8). The field was important in its country and convenience.

·         First, the country. “Same country” indicates the shepherds’ fields were in the Bethlehem vicinity. It is possible they were keeping sheep in the same field in which David kept sheep centuries earlier.

·         Second, the convenience. “Same country.” Being near Bethlehem permitted the shepherds to go and see the Christ child and yet get back to their flocks without jeopardizing their flocks by the shepherds’ absence. The wise men could come from afar without a problem, for they did not have flocks that demanded their care. God provides circumstances for all men to worship if they so desire. The lack of worship is desire, not circumstances.

     The faithfulness of the shepherds. “Abiding in the field, keeping watch over their flock by night” (Luke 2:8). These shepherds were good shepherds in terms of faithfulness.

·         First, their continuousness. “Abiding.” These shepherds stayed on the job. The word “abiding” is in the present active participle in the Greek and means continuous action. These shepherds stayed on the job.

·         Second, their country. “In the fields.” These were hardy souls. They were not lounging in some luxurious palace but abiding outside in pasture. They did their job though it involved much hardship.

·         Third, their care. “Watching their flock.” They were diligent stewards. If you want your sheep to do well, you will have to watch over them.

·         Fourth, their courage. “By night.” Night time brought out the wild beasts and other perils for sheep. These shepherds were courageous, however, and stayed on the job even when night came.

     The flocks of the shepherds. “Keeping watch over their flock” (Luke 2:8). The Talmud says that the sheep used for many of the sacrifices at the Temple in Jerusalem (only about six miles from Bethlehem) were raised near Bethlehem. How fitting that the angel announced the coming of Christ, the Lamb of God, to shepherds raising sheep who in their sacrifices portrayed Christ.

     The favor for the shepherds. “Shepherds abiding in the field” (Luke 2:8). The angelic announcement was given not to kings or religious leaders but to lowly shepherds. God did not send an angelic delegation to the Caesars or the high priest to inform them of Christ’s birth, but the angelic announcement came to lowly shepherds. Divine favors sometimes do come to those in high position in the world, but often the lowly are favored more than the high-ups. The lowly generally respond better to spiritual advantage that those in high position.

     The fear in the shepherds. “The angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid” (Luke 2:9). When the angels suddenly came to the shepherds, it created much fear among them.

·         First, the cause of the fear. “The angel of the Lord came upon them, and the glory of the Lord shone round about them.” Suddenly in the darkness of the night a bright light appeared along with angelic creatures. That would frighten anyone. The darkness of the night would only add to the fear.

·         Second, the character of the fear. “Sore afraid.” This was a great fear, not a slight scare. The fact it was shepherds who were afraid only emphasizes the greatness of the fear, for they were normally among the bravest men, for they could stay out in the fields all night with the sheep.

·         Third, the compliment for the fear. “They were sore afraid” (Luke 2:9). This was a healthy fear, for it was a fear caused by Divine manifestation. Today, men do not fear God. They sin without concern about a holy God bringing judgment. They need the shepherds’ fear.

2. The Statements in the Announcement (Luke 2:10,11)

     Three major statements were made in this angelic announcements to the shepherds.

     The statement about the scare. The angel first addressed the problem of the fear of the shepherds.

·         First, the command in the statement. “Fear not” (Luke 2:10). This command was also given Zacharias (Luke 1:13) and Mary (Luke 1:30) when the angel gave them Divine announcements. This command would be difficult to obey. Obeying God is not easy but it is the best way to live.

·         Second, the comfort in the statement. “Behold, I bring you good tidings” (Luke 2:10). This news would help them to “fear not.” The word translated “bring you good tidings” is the word that gives us the English word evangelize and evangelism.

·         Third, the cheer in the statement. “Good tidings of great joy” (Luke 2:10). The news of Jesus Christ is the greatest cause of joy known to mankind.

     The statement about the Savior. The main reason for the angelic announcement was the Savior.

·         First, the responsibility to the Savior. “For unto you is born” (Luke 2:11). “Unto you” creates responsibility. We are to care for what God gives us. We all have a responsibility regarding Jesus Christ.

·         Second, the reproach for the Savior. “Born this day” (Luke 2:11). Coming to earth as a babe shows the humility and reproach which Christ experienced in coming to earth the first time.

·         Third, the region of the Savior. “In the city of David” (Luke 2:11). This was another name for Bethlehem. The angelic announcement informed the shepherds in what city Christ was born.

·         Fourth, the relevance of the Savior. “A Savior” (Luke 2:11). Being a “Savior” makes Jesus Christ relevant to all mankind because all mankind needs a Savior more than anything else.

·         Fifth, the reign of the Savior. “Christ” (Luke 2:11). The word “Christ” speaks of His Messianic office in which He will rule and reign over Israel and the whole world during the millennium.

·         Sixth, the rank of the Savior. “Lord” (Luke 2:11). This is the third title given the babe in this statement. The first was “Savior.” The second was “Christ.” Now the third is “Lord.” He is of higher rank than any human. He is called “Lord of Lords” in Revelation 19:16.

     The statement about the sign. “This shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger” (Luke 2:12). The angel gave the shepherds an important sign in the angelic statement.

·         First, the proof in the sign. “Ye shall find.” The sign was proof that what the angel said was true. The work of Christ comes with much proof (cp. Acts 1:3).

·         Second, the precept in the sign. “Ye shall find.” The precept is implied. Telling the shepherds what they would find was an indirect way of telling them to seek the Savior.

·         Third, the promise in the sign. “Ye shall find.” The promise was not apart from obedience to the seeking.

·         Fourth, the particulars of the sign. “Ye shall find the babe wrapped in swaddling clothes, lying in a manger.” There were three specific things the shepherds would find: (1) child, (2) clothes, and (3) crib. The crib would be the most unusual aspect of the sign and also the most surprising aspect of the sign.

3. The Song With the Announcement (Luke 2:13,14)

     The announcement to the shepherds about Christ’s birth climaxed with a great chorus of angels sounding forth a great song of praise and blessing (the meaning of the great songs or anthems in Luke is that of a poem like “Psalms” and “Song of Solomon” which does not necessarily include music). This song of the angels’ chorus is called the “Gloria.” Previously we had the “Beatitude” by Elisabeth, the “Magnificat” by Mary, the “Benedictus” by Zacharias, the “Evangel” by the angel announcing Christ’s coming, and now the “Gloria.” One more song will be recorded in Luke 2 which is “Nunc Dimittis,” the song of Simeon in the Temple.

     The multitude in the song. A great heavenly choir was assembled with the angel to accompany the angel’s announcement with a great song.

·         First, the suddenness of the multitude. “Suddenly there was with the angel a multitude of the heavenly host” (Luke 2:13). Sudden heavenly appearances exhort us to always be ready spiritually. “Watch … lest coming suddenly he find you sleeping” (Mark 13:35,36).

·         Second, the size of the multitude. “A multitude of the heavenly host” (Luke 2:13). The word “multitude” means “fullness.” This means the area around the shepherds was full of angels. Heaven was very interested in the birth of Christ, but earth was not. Those of earth who were interested in his birth would not fill much space at all.

·         Third, the site of the multitude. “With the angel a multitude of the heavenly host” (Luke 2:13). The angel “came upon” the shepherds. “Came upon” means to stand with the shepherds, not hover over them. The host that came to stand with the angel were standing on the ground in the hills around the shepherds. These hills would make great risers for the choir of angels.

     The message in the song. The message of the song of the choir of angels was twofold.

·         First, the praise for God. “Glory to God in the highest” (Luke 2:14). Indeed God needed to be praised for sending Christ to earth to be our Savior. There is not much praise for God in the world today, but angels certainly are not hesitant to praise Him.

·         Second, the peace for men. “And on earth peace, good will toward men” (Luke 2:14). Christ is the “Prince of Peace” (Isaiah 9:6). Christ is the source of the greatest peace mankind can ever have. But many individuals exclude Christ from their life and will never know this great peace. This is why the earth knows little peace. It has excluded Christ. In fact, much of the world has done more than exclude Christ; they have openly and unhesitantly showed contempt for Christ.

 

The Action Of The Shepherds

Luke 2:15–20

     The visit by the angels caused the shepherds to take some action. Divine revelation is given for us to act upon not to sit and gloat over the fact and privilege of the revelation.

1. The Seeking by the Shepherds (Luke 2:15,16)

     The action of the shepherds was to seek Jesus Christ. The angels had informed them of Christ, now they would find Him.

     The fastness of their seeking. “Let us now go … they came with haste” (Luke 2:15,16) The shepherds did not waste time in seeking Jesus. All men should be likewise prompt in seeking the Savior.

     The faith in their seeking. “See this thing which is come to pass” (Luke 2:15). The shepherds were not religious skeptics and scoffers about Jesus Christ. They believed the truth and gave evidence of their faith by their actions. Some say they believe but their actions deny their faith. If you believe it will affect your conduct.

     The finding in their seeking. “Found Mary, and Joseph, and the babe lying in a manger” (Luke 2:16). There is both reward and ratification here.

·         First, the reward for faith. “Found.” Faith will experience great rewards. These shepherds, because of their faith, were the first ones to see Jesus Christ other than Mary and Joseph. Faith does not disappoint. The world’s promises disappoint, but faith does not.

·         Second, the ratification for faith. “Found.” Our faith will be ratified. It will be abundantly confirmed. Our faith stands on the solid ground of abundant and excellent evidence (cp. “many infallible proofs” of Acts 1:3). Faith is built on facts not wistful thinking.

2. The Speaking by the Shepherds (Luke 2:17–19)

     The shepherds did not keep quiet about this great news of the coming of Jesus Christ to earth, but they told it to others.

     When they spoke. “When they had seen it, they made known” (Luke 2:17). The shepherds told about Christ after they had come to see Christ for themselves. If you are going to tell people about Christ, you must first come to Christ. If you are going to teach or preach, you need to first study and become acquainted with the message.

     What they spoke. “They made known … the saying which was told them concerning this child” (Luke 2:17). Two things can be said about what the shepherds spoke.

·         First, the source of the message. “The saying which was told them.” They spoke the heavenly revelation. What was told them was the Word of God. The angels spoke God’s message. Preachers are to do the same. They are to “preach the word” (II Timothy 4:2).

·         Second, the subject of the message. “Concerning this child” (Luke 2:17). Their message focused on Jesus Christ. They did not preach Mary (Catholicism) or Joseph (cults) or the manger (social gospel), but they proclaimed Christ. If we do not proclaim Christ, we do not have a message worth proclaiming.

     Where they spoke. “Made known abroad” (Luke 2:17). The area where the shepherds told their message was the area around Bethlehem. The area was not large, but it received a good message because the word translated “made known abroad” not only speaks of where the message was spoken but also how it was spoken—the word means it was spoken fully. The shepherds did not hold back any information even if it would offend some.

     Wonderment from their speaking. The message really arrested the listeners’ attention.

·         First, of the multitudes in the wonderment. “All they that heard it wondered at those things which were told them by the shepherds” (Luke 2:18). The multitudes were amazed at this message. They had never heard anything like it before. They did not mock but marveled at the message.

·         Second, of the mother in the wonderment. “But Mary kept all these things, and pondered them in her heart” (Luke 2:19). God had not revealed everything to Mary. She had to walk by faith. When she heard messages like what the shepherds proclaimed, it illuminated Mary more about Who Christ was, and so she did some serious thinking about this precious babe born to her.

3. The Steadfastness of the Shepherds (Luke 2:20)

     We noted earlier the faithfulness of the shepherds. Here we see it again. These men were men of high character.

Steadfastness in their duties. “The shepherds returned” (Luke 2:20). The excitement of the hour could have caused the shepherds to forsake their sheep. But they had their calling and though they were privileged by God to see and hear angels and the Christ child, this great privilege did not exempt them from their daily duties. Spiritual blessings to not make us impractical or irresponsible.

Steadfastness in their devotion. “Glorifying and praising God” (Luke 2:20). These shepherds were not just Sunday Christians who acted pious at church but ungodly during the rest of the week. Rather these shepherds would honor God in their daily lives as well as in their special spiritual experience.

The Advent in Bethlehem - Luke 2:1–7

     This text is probably used more at Christmas than any other Biblical text. It reports the details of the birth of Christ.

The Decree for the Advent (Luke 2:1–3)
     Associated with and very important to the birth of Christ was a decree given to register all the people in the Roman Empire which included Palestine.
     The perpetrator of the decree. “There went out a decree from Caesar Augustus [Augustus was his title, not part of his name]” (Luke 2:1). This man was the Roman Emperor for forty-five years from 31 B.C. to 14 A.D. His entire name was Gaius Julius Caesar Octavianus. He was a proud and arrogant person.
     The purpose of the decree. “That all the world should be taxed” (Luke 2:1). The meaning of the word translated “taxed” is “to register or enter in a list” (Vincent). “It was a census, not a taxing, though taxing generally followed and was based on the census” (Robertson).
     The perimeter of the decree. “All the world” (Luke 2:1). This term was limited to the Roman empire which included Palestine. The Roman empire included a vast number of people but the Bible focuses on the two most important people regarding the decree, namely, Joseph and Mary.
     The period of the decree. “And this taxing was first made when Cyrenius [Quirinius as some call him] was governor of Syria.” (Luke 2:2). “Cyrenius” was another time reference given by Luke of the four Gospels. The reference was especially applicable inasmuch as Syria included Palestine at that time.
     The providence of the decree. “It came to pass in those days … all went to be taxed [registered], every one into his own city” (Luke 2:1,3). The prophets predicted Christ would be born in “Bethlehem” (Micah 5:2). Joseph and Mary were living in Nazareth. Thus the providence in the decree is in the fact that it caused Joseph and Mary to travel to Bethlehem at the time when she would give birth and thus fulfill prophecy.
The Dislodgement for the Advent (Luke 2:3–5)
     The decree by Caesar Augustus to register all the people in his kingdom caused a great dislodgement of people.
     The cause of the dislodgement. “All went to be taxed, everyone into his own city” (Luke 2:3). The decree by Caesar required that people go to their native city or town to take care of the registering or census matter. This caused a great dislodgement of people in the empire because, as is often common in every age, many of the people in the Roman empire did not live in their native towns or cities but had moved far from them.
     The couple in the dislodgement. “And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem; because he was of the house and lineage of David to be taxed [registered] with Mary his espoused wife, being great with child” (Luke 2:4,5). Scripture focuses on what is important to God. Man would think that Caesar was the important one in this decree, but he was only given a supporting role in this great event of the birth of Jesus Christ. He was not the main actor! Joseph and Mary were more important to God in this decree than the ruler who made the decree.
     First, the compliance of the couple. “Joseph also went up from Galilee … [unto] Bethlehem” (Luke 2:4). Joseph and Mary were law-abiding citizens. Scripture exhorts us to obey the laws of the land. This, of course, does not mean we must do evil to obey. But it is a mark of righteousness to obey the laws even if they cause inconvenience.
     Second, the city of the couple. “Went up from Galilee, out of the city of Nazareth, in Judea, unto … Bethlehem” (Luke 2:4). This was a trip of approximately seventy-five miles. The trip had to be made on foot or on an animal (Mary doubtless rode on a donkey). Furthermore Bethlehem was higher than Nazareth which meant a lot of up hill for the journey. This would only add to the physical difficulty of the trip.
     Third, the clan of the couple. “Joseph … [and also Mary] was of the house and lineage of David” (Luke 2:4). This notation in Scripture is very important, for it helps to support the pedigree of Jesus Christ as the only one Who could claim the throne of Israel and be Israel’s Messiah.
     Fourth, the companionship of the couple. “With Mary his espoused wife” (Luke 2:5). “Espoused wife” notes the unique relationship between Joseph and Mary. This relationship was necessary because of the conception and birth of Christ. However, it would bring a great stigma to them (cp. John 8:41). Heavenly honors are not exempt from earthly shame.
     Fifth, the concern of the couple. “Mary … being great with child” (Luke 2:5). The couple would be very concerned about Mary’s pregnancy because it was nearing its end, and a long hard trip offered much peril for her pregnancy. Satan would like to use the trip to cause the birth before they got to Bethlehem and even to cause the death of the child. But God was in all of this, and the pregnancy survived the trip, and Christ was born in Bethlehem as Scripture predicted. It will always be a mystery as to why Joseph and Mary did not perceive the need of moving earlier to Bethlehem for the birth. Did they not know the prophetic Scripture in Micah 5:2? Whatever the case, God saw to it that they were in Bethlehem when birth occurred.

Blogging Thru the Gospels - Day 004 - The Anthem of Elisabeth - Luke 1:39–45

     Except for the section about the birth of John the Baptist, the last half of Luke 1 is mostly "musical". Three anthems dominate the last half of Luke 1. They are the anthems or songs of Elisabeth, Mary, and Zacharias. All three have special names. Elisabeth’s anthem is called the “Beatitude.” Mary’s is called the “Magnificat” and Zacharias’ anthem is called the “Benedictus.” The contents of each anthem has determined its name.

1. The Prompter of the Anthem (Luke 1:39–41)

     Elisabeth’s anthem was inspired by a series of three significant and unexpected events which came to Elisabeth.

Fellowship with Mary.

“Mary … entered into the house of Zacharias, and saluted Elisabeth” (Luke 1:39,40).

     The arrival of Mary, a kinsman of Elisabeth, (the word “cousin” [Luke 1:36] is translated from a word which simply means “kinsman”) began the inspiration for Elisabeth’s anthem.

• First, the rigor for the fellowship. “Went into the hill country … into a city of Juda” (Luke 1:39). Mary’s trip to see Elisabeth covered as much as 80 miles. She came all the way from Nazareth of Galilee to the province of Judea (“Juda”) and to the town of Hebron (likely home of Zacharias and Elisabeth).
• Second, the rapidity for the fellowship. “Went into the hill country with haste” (Luke 1:39). Mary was excited by what the angel had told her about herself and about Elisabeth. That would account for her rapidity.
• Third, the reason for the fellowship. Mary and Elisabeth shared Divine blessings the world would not understand. They would have mutual understanding of God working miracles in them, and the fellowship would be delightful.

 The Flutter in the Womb.

“When Elisabeth heard the salutation of Mary, the babe leaped in her womb” (Luke 1:41).

     The word translated “leaped” is stronger than the normal flutter of the fetus in the womb. This was a supernatural reaction.

The Filling with the Holy Spirit.

“Elisabeth was filled with the Holy Ghost” (Luke 1:41).

     This enabled Elisabeth to understand Mary’s situation and to prophesy in her anthem.

The Parts of the Anthem (Luke 1:42–45)

     Elisabeth’s anthem, which is the shortest of the three anthems in Luke 1, is divided into two parts. They speak of the blessings which came to Elisabeth and the three blessings which she prophesied for others. The repetition of “blessed” in this anthem has given it the name of “Beatitude.”

1. The blessings for Elisabeth.

     The blessings Elisabeth cites are twofold. She does not mention the filling of the Spirit as she may not have been altogether conscious of that action. Her anthem revealed it, but she may not have been well aware of it.

• First, the arrival of Mary.

“Whence is this to me, that the mother of my Lord should come to me?” (Luke 1:43).

     The filling of the Spirit revealed that Mary was “the mother of my Lord.” Elisabeth takes a very humble position in regard to this special blessing.

• Second, the activity of the babe.

“As soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy” (Luke 1:44).

     The word translated “leaped” involved leaping for joy. The coming of Christ brings great joy.

2. The blessings for others.

     Elisabeth speaks three blessings for others.

• First, the blessing for the female.

“Blessed art thou among women” (Luke 1:42).

     Elisabeth, like the angel, spoke it right. It was not blessed above women but “among” women.

• Second, the blessing for the fruit.

(Luke 1:42).

“Blessed is the fruit of thy womb”

     This is honor for Christ, Who is the “fruit” in Mary’s womb.

• Third, the blessing for the faith.

“Blessed is she that believed, for there shall be a performance of those things which were told her from the Lord” (Luke 1:45).

     There is no blessing for unbelief, but unbelief brings judgment. Faith in the word of God will always be vindicated by the “performance” of the predictions of the Word. Mary’s faith is Gospel faith, for she believed what God said about His Son. What we believe about God’s Son, Jesus Christ, determines our eternal destiny.

The Anthem of Mary - Luke 1:46–56

     After Elisabeth spoke her anthem, Mary then spoke her anthem. What marvelous words were spoken by these two women upon their meeting one another on this occasion. John the Baptist and Jesus were something about which to be excited.

1. The Comparisons of the Anthem (Luke 1:47–54)

     Mary’s anthem had many things in it which also were in Hannah’s prayer of praise when she brought Samuel to “the house of the LORD in Shiloh” (I Samuel 1:24). This says Mary was well acquainted with Scripture. We note some significant comparisons of Mary’s anthem with Hannah’s prayer of praise.

• The rejoicing in God. Mary said, “My spirit hath rejoiced in God my Savior” (Luke 1:47). Hannah said, “My heart rejoiceth in the LORD” (I Samuel 2:1).
• The honoring from God. Mary said, “He hath regarded the low estate of his handmaiden … from henceforth all generations shall call me blessed” (Luke 1:48). Hannah said, “My mouth is enlarged over mine enemies” (I Samuel 2:1).
• The honoring of God. Mary honored God in two specific ways. First, the purity of God. Mary said of God, “Holy is his name” (Luke 1:49). Hannah said, “There is none holy as the LORD” (I Samuel 2:2). Second, the power of God. Mary said in her anthem, “He hath showed strength with his arm … put down the mighty” (Luke 1:51,52). Hannah said, “The bows of the mighty men are broken [by God]” (I Samuel 2:4).
• The rebuking of the proud. Mary said, “He hath scattered the proud in the imagination of their hearts” (Luke 1:51). Hannah said, “Talk no more so exceeding proudly” (I Samuel 2:3).
• The defeating of the mighty. Mary said, “He hath put down the mighty” (Luke 1:52). Hannah said, “The bows of the mighty men are broken” (I Samuel 2:4).
• The lifting of the humble. Mary said in her anthem, “Exalted them of low degree” (Luke 1:52). Hannah said, “He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill” (I Samuel 2:8).
• The filling of the hungry. Mary said, “He hath filled the hungry with good things” (Luke 1:53). Hannah said, “They that were hungry ceased [to be hungry]” (I Samuel 2:5).
• The emptying of the rich. Mary said, “The rich he hath sent empty away” (Luke 1:53). Hannah said, “The Lord maketh poor” (I Samuel 2:7).
• The preserving of God’s own. Mary said, “He hath holpen [helped] his servant Israel” (Luke 1:54). Hannah said, “He will keep the feet of his saints” (I Samuel 2:9).

2. The Components of the Anthem (Luke 1:46–55)

     Mary’s anthem is called the “Magnificat” because it magnifies the Lord. “My soul doth magnify the Lord” (Luke 1:46). The name of Mary’s anthem, “Magnificat,” comes from this sentence. Many magnify God only by their lips. When your soul honors God, your whole being honors God. Her anthem does indeed magnify God by stating many Divine attributes in a praising way. We note a number of the attributes Mary mentions about God which magnify Him.

• The joy from God. “My spirit hath rejoiced in God” (Luke 1:47). The world rejoices in the things of the flesh, but faith rejoices in God. No one gives pleasure like God. “At thy right hand are pleasures for evermore” (Psalm 16:11). The pleasures of the world are empty, void, and vain compared to the pleasures that come from God. Yet most people forsake God to seek after the pleasures of the world (II Timothy 3:4). 
• The salvation from God. “God my Savior” (Luke 1:47). The salvation of man’s soul comes from God through Jesus Christ. Any other way will not save.
• The blessing from God. “All generations shall call me blessed” (Luke 1:48). Mary suffered greatly in being the vessel through which Christ came into the world. But the blessings far exceeded any suffering. God’s blessings more than compensate for any loss we experience to gain His blessings.
• The enabling from God. “He … hath done to me great things” (Luke 1:49). An understatement to be sure. When God calls, God will enable. The enabling of Mary was a tremendous miracle. Be encouraged that God will enable you to do what He has called you to do.
• The holiness of God. “Holy is his name” (Luke 1:49). The fundamental attribute of God is holiness. Mary had some good theology in her anthem.
• The mercy of God. “His mercy is on them that fear him” (Luke 1:50). The fear of God and the mercy of God are inseparably related. When we fear God we run to Christ for mercy. There is not much fear of God in the world today.
• The power of God. “He hath showed strength with his arm” (Luke 1:51). This is a figure of speech. Men often roll up their sleeves to show the muscle in their arm to show their power. No one has more power than God.
• The judgment of God. “He hath scattered the proud … put down the mighty from their seats” (Luke 1:51,52). God will judge the arrogant who despise Him. Many politicians and earthly rulers have bitten the dust in humiliation because they rebelled against God.
• The justice of God. “He hath … exalted them of low degree” (Luke 1:52). He exalts the lowly not because they are lowly but because they have character. Character is generally despised in the world, and those with character are given a back seat in the world, but God is just. He exalts character.
• The filling by God. “He hath filled the hungry with good things” (Luke 1:53). This attribute in related to the fourth beatitude in the Sermon on the Mount which says, “Blessed are they which do hunger and thirst after righteousness; for they shall be filled” (Matthew 5:6). You must desire God’s blessings or you will not be filled with God’s blessings.
• The rejection by God. “The rich he hath sent empty away” (Luke 1:53). This reminds us of the experience Jesus had with the rich man (Mark 10:17–22). It is not the wealth that God rejects but the fact that men want their riches more than God.
• The faithfulness of God. “He hath holpen [helped] his servant Israel, in remembrance of his mercy; as he spake to our fathers, to Abraham, and his seed forever” (Luke 1:54,55). God is faithful to His promises for Israel. He sent them a Messiah as promised, but Israel rejected Him the first time He came to earth. However, God will send Him back a second time, and Israel will receive Him. God was faithful, but Israel was not.

3. The Companionship After the Anthem (Luke 1:56) 

“Mary abode with her [Elisabeth] about three months, and returned to her own house” (Luke 1:56).

   Mary wisely left the home of Elisabeth and Zacharias at this time so she would not be in the way when John was born - he would be born shortly after Mary left. (She came in the sixth month and stayed about three months meaning Elisabeth was about ready to give birth to John). Also Mary needed to get back to Nazareth before her own pregnancy advanced so far it would be difficult to travel.