The last major section of Luke contains a genealogy of Christ. While it may seem like a boring list of many difficult-to-pronounce names, the genealogy is a very important record of Christ.
The Purpose in the Certifying (Luke 3:23–38)
“Which was the son of David” (Luke 3:31). This part of the genealogy is what makes it so very important. The purpose of this genealogy was to give the royal pedigree of Jesus Christ. It was promised to David that Christ should descend from him (II Samuel 7:12; Psalm 132:11). So for Christ to claim to be the Messiah and the inheritor of David’s throne, it must be established that He is from the line of David. Both this genealogy in Luke and the one in Matthew certify Christ’s claim to the throne. One of the great indictments upon the Jewish leaders, when Christ was ministering upon the earth, is that these genealogy records were available to them to substantiate the exclusive claim of Christ for the throne; but they ignored the records regarding Christ. Unbelief is not a problem of lack of facts but a problem of a lack of faith.
The Parents in the Certifying (Luke 3:23–38)
Both Matthew and Luke give a detailed genealogy of Jesus Christ. But the names are different. What does this mean? It means the genealogies are through a different parent.
The particulars about the parents. The genealogy in Matthew is that of Joseph while this one in Luke is that of Mary. That Matthew’s genealogy is of Joseph is stated in Matthew 1:16 at the end of the genealogy, “Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.” That Luke’s genealogy is of Mary is indicated by Luke 3:23. “Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph.” Genealogies were not given through women (though women were sometimes mentioned in them) but were given through man, so Joseph is listed as the source of both. Thus in the genealogy in Luke “Joseph, which was the son of Heli” (Luke 1:23) says Joseph was the son-in-law, not an actual blood related son, of Heli.
The proof in the parents. Further proof that Joseph and Mary were of the lineage of David is found in other Scripture—Joseph was called “thou son of David” (Matthew 1:20) by the angel, and to Mary the angel said about Jesus her Son, “The Lord God shall give unto him the throne of his father David” (Luke 1:32). He could not be given the throne unless He was a descendant of David, so Mary had to be of the lineage of David.
The preservation in the parents. The listing is done in such a way that it preserves the virgin birth truth. “The husband of Mary” (Matthew 1:16) and “Jesus … (as was supposed) the son of Joseph” (Luke 3:23). “As was supposed” reveals some of the reproach Joseph and Mary experienced in the pregnancy and birth of Christ. The thinking of many people was that Christ was a result of an immoral liaison between Joseph and Mary before they were officially married. This thinking is seen in the accusation in John 8:41, “We be not born of fornication.”
The People in the Certifying (Luke 3:23–38)
We will not examine every individual listed here, but we will look at them in a general way to learn several lessons.
The contrast in the people. The order in which the names are listed is a great contrast to the way they are listed in Matthew’s genealogy. Matthew starts with Abraham and ends with Jesus. Luke starts with Jesus and ends with Adam. Matthew was writing primarily to Jews and so starting at Abraham would especially show Christ’ relationship to the Jewish people which was important because Christ was promised through Abraham (Genesis 12:3; 22:18; Galatians 3:16). Luke ending with Adam shows the availability of the Gospel to all peoples. Luke was not written primarily to Jews. Being an associate of the Apostle Paul who said he was “the minister of Jesus Christ to the Gentiles” (Romans 15:16) would help Luke to see the universal offer of the Gospel to all peoples hence his genealogy ends with Adam.
The conclusion in the people. “Which was the son of Adam, which was the son of God” (Luke 3:38). As we have just noted, Luke having a more universal outlook of the Gospel offer ends his genealogy with Adam showing Christ is for all mankind, not just for the Jews.
The Period of the Certifying (Luke 3:23)
“Jesus himself began to be about thirty years of age” (Luke 3:23). Luke’s genealogy begins by speaking about the age of Christ. This is one of only two references in the Bible (both are in Luke) to the human age of Christ. The other reference (Luke 2:42) speaks of Christ when He was twelve years old.
Thirty was a significant age for the Jews. “This was the age at which the Levites entered upon their work; the age, too, at which it was lawful for scribes to teach. Generally speaking, thirty among the Jews was looked upon as the time of life when manhood had reached its full development” (Spence) Significantly thirty was also the age of Joseph of the Old Testament when he was taken out of prison and began to serve Pharaoh (Genesis 41:46), and thirty was the age of David when he began to reign as king (II Samuel 5:4).
That Christ was thirty before He began His public ministry is a lesson about patience and preparation. So often we are eager to get in a place of service we pluck the fruit before it is ripe. We get involved in service before we are ready and then make a mess of things. “Thirty” does not teach procrastination but it teaches patience in preparation.
The Place in the Certifying (Luke 3:23–38)
Matthew places the genealogy of Christ at the beginning of his Gospel. The location of the genealogy in Matthew is most fitting inasmuch as Matthew begins the New Testament. Luke waits until after reporting the baptism of Christ before he records the genealogy of Christ. Luke’s delay (compared to Matthew) in recording the genealogy is not without purpose. We see the purpose by noting that the genealogy in Luke immediately follows the account of Christ’s baptism. His baptism concluded with “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22). The next verse begins the genealogy section of Luke. At Christ’s baptism God gave the vocal confirmation that Jesus was the Son of God. Luke immediately and fittingly follows with the genealogy which gives the confirmation of Jesus as the Son of man. Thus the genealogy is also very appropriately located in Luke.
The locations of Christ’s genealogies in Matthew and Luke are more illustrations of the Bible’s excellent literary style which does not need to take a back seat to any literature of man.
Tuesday, January 04, 2011
The Genealogy of Jesus - Matthew 1:1–17
THE GOSPEL OF Matthew is a vital connector of the Old Testament to the New Testament. In fact, no book in the New Testament makes a better book to start the New Testament and connect it to the Old Testament than Matthew. And the first chapter of Matthew is especially vital in connecting the Old Testament to the New Testament. The Old Testament saw Christ in the future; the New Testament sees Christ in fulfillment and begins with the fulfillment of Christ right in the very first chapter of Matthew (see Matthew 1:22). Matthew 1 may be divided into two major parts as follows:
The introduction of Jesus Christ in Matthew begins fittingly with His human ancestry. Later the Gospel of John will begin with the Divine ancestry of Christ. Christ was both man and God so the Gospels give both ancestries.
The Prince in the Ancestry (Matthew 1:6)
“David the king” (Matthew 1:6). There are a number of kings (at least 15) in the genealogy listed here in Matthew, but only one is called “king,” and that is David. He is called “king” twice in Matthew 1:6. The reason for this designation for David and not the other kings is that it is the throne of David that Christ was inheriting by His human descent. David was the first king of this dynasty. David followed Saul as king, but Saul was of a different tribe and family. Therefore, it is fitting to call David “the king” because he is the first of the dynasty and it is his dynasty that Christ belongs to in the human ancestry. Thus this genealogy, as we have noted before, confirms that Christ was indeed the promised Messiah.
The Paternity of the Ancestry (Matthew 1:16)
Both the lineage and the language in this ancestry are important regarding the paternity in the ancestry.
The People in the Ancestry (Matthew 1:1–16)
Forty some people are named in this ancestry. Some significant notations need to be made here about the list of people in this genealogy of Christ.
The family in the people. This genealogy traces Christ all the way back to “Abraham” (Matthew 1:2). The genealogy in Luke traces Christ back to Adam. Tracing Christ back to Abraham shows the emphasis on the Jew in the Gospel of Matthew. Tracing Christ back to Adam shows the emphasis on all men in the Gospel of Luke.
The females in the people. Four significant women are listed in this genealogy besides Mary. They are Tamar (“Thamar” Matthew 1:3), Rahab (“Rachab” Matthew 1:5), Ruth (“Obed of Ruth” Matthew 1:5), and Bathsheba (“wife of Urias” Matthew 1:6). The first three women (Tamar, Rahab, and Bathsheba) all were defiled morally (as well as some of the men in the genealogy); and the other woman Ruth, who had good character, was a Gentile. The mention of these women in the genealogy emphasizes that the Gospel is for all people.
The familiarity of the people. The spelling of the names in the KJV comes from a transliteration of the Greek and so does not at times correspond to the spelling of the names in the Old Testament. Some notable examples of this problem: “Thamar” (Matthew 1:3) is Tamar, “Rachab” (Matthew 1:5) is Rahab, “Roboam” (Matthew 1:7) is Rehoboam, “Ozias” (Matthew 1:9) is Uzziah, “Ezekias” (Matthew 1:9) is Hezekiah, and “Zorobabel” (Matthew 1:12) is Zerubbabel in the Old Testament. The change in spelling is unfortunate and unnecessarily clouds the understanding of the typical reader of the Scripture.
The Parts of the Ancestry (Matthew 1:17)
The names in this ancestry are divided into three parts or groups of some 14 names each. This is an artificial arrangement and results in leaving out a few names (listed elsewhere in Scripture); but a Jewish genealogy often leaves out some names as it can skip from a grandson to a grandfather and still show correct lineage.
The organization in the parts. “All the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations” (Matthew 1:17). Dividing the names into three parts serves the purpose of organizing a great number of names into a more easily comprehended list. This illustrates that Scripture is more organized than the typical student of Scripture realizes. The Scriptures are not a confused, disorganized jumble of words thrown together at random but are Divinely inspired truths put together in a organized way. It is an important and legitimate precedence for organizing our Bible study notes and sermons. The Apostle Paul said, “Let all things be done decently and in order” (I Corinthians 14:40). That is a good principle for all Christians to practice in their lives.
The categorization in the parts. The three parts of the ancestry are divided according to the three categories of the history of the Israelites. The first part is of the pre-monarchy years, the second part is of the monarchy years, and the third part is of the post-monarchy years. The first part is of the rising of Israel, the second part is of the rule of Israel, and the third part is of the ruin of Israel.
The memorization in the parts. Some scholars tell us that the grouping here was done for aid in memorizing. People, in years past, did not have books and other means of recording information as we do; and so to keep the information, they would have to memorize it. Copies of the Bible were limited and so not readily available to the Jews and this required much memorization. While we can be thankful today that we have the written Word in our hands, we still will find memorizing profitable. Memorization helps keep the Word fresh in our minds.
- The Ancestry of Christ (Matthew 1:1–17)
- The Arrival of Christ (Matthew 1:18–25)
“David the king” (Matthew 1:6). There are a number of kings (at least 15) in the genealogy listed here in Matthew, but only one is called “king,” and that is David. He is called “king” twice in Matthew 1:6. The reason for this designation for David and not the other kings is that it is the throne of David that Christ was inheriting by His human descent. David was the first king of this dynasty. David followed Saul as king, but Saul was of a different tribe and family. Therefore, it is fitting to call David “the king” because he is the first of the dynasty and it is his dynasty that Christ belongs to in the human ancestry. Thus this genealogy, as we have noted before, confirms that Christ was indeed the promised Messiah.
Both the lineage and the language in this ancestry are important regarding the paternity in the ancestry.
The lineage. “Joseph the husband of Mary, of whom was born Jesus, who is called Christ” (Matthew 1:16). This ancestry, in contrast to the one given in Luke 3, is the genealogy of the father’s lineage (Joseph was the adopted father, not the biological father). It goes from Joseph back to Abraham. The genealogy of Christ given in Luke 3 is the maternal ancestry, for it is Mary’s lineage and goes from Mary back to Adam. But importantly, both ancestry lists go through David; so regardless of which genealogy you choose, Christ has claim to the throne.
The language. There is a distinct change in the language when the ancestry gets to Joseph, the husband of Mary. The word “begat” occurs some 39 times in the genealogy found in our Matthew text. However, at the end of the genealogy it is not “Joseph begat Jesus,” but “Joseph the husband of Mary, of whom was born Jesus.” This distinct change emphasizes the fact of the virgin birth of Christ. Joseph was not the human father of Jesus. Joseph did not “begat” Jesus Christ, for Jesus Christ had no human father. The genealogy of Matthew emphasizes this truth by this change of wording in the succession of names in the genealogy. The virgin birth is carefully preserved in the wording of this genealogy.Forty some people are named in this ancestry. Some significant notations need to be made here about the list of people in this genealogy of Christ.
The family in the people. This genealogy traces Christ all the way back to “Abraham” (Matthew 1:2). The genealogy in Luke traces Christ back to Adam. Tracing Christ back to Abraham shows the emphasis on the Jew in the Gospel of Matthew. Tracing Christ back to Adam shows the emphasis on all men in the Gospel of Luke.
The females in the people. Four significant women are listed in this genealogy besides Mary. They are Tamar (“Thamar” Matthew 1:3), Rahab (“Rachab” Matthew 1:5), Ruth (“Obed of Ruth” Matthew 1:5), and Bathsheba (“wife of Urias” Matthew 1:6). The first three women (Tamar, Rahab, and Bathsheba) all were defiled morally (as well as some of the men in the genealogy); and the other woman Ruth, who had good character, was a Gentile. The mention of these women in the genealogy emphasizes that the Gospel is for all people.
The familiarity of the people. The spelling of the names in the KJV comes from a transliteration of the Greek and so does not at times correspond to the spelling of the names in the Old Testament. Some notable examples of this problem: “Thamar” (Matthew 1:3) is Tamar, “Rachab” (Matthew 1:5) is Rahab, “Roboam” (Matthew 1:7) is Rehoboam, “Ozias” (Matthew 1:9) is Uzziah, “Ezekias” (Matthew 1:9) is Hezekiah, and “Zorobabel” (Matthew 1:12) is Zerubbabel in the Old Testament. The change in spelling is unfortunate and unnecessarily clouds the understanding of the typical reader of the Scripture.
The names in this ancestry are divided into three parts or groups of some 14 names each. This is an artificial arrangement and results in leaving out a few names (listed elsewhere in Scripture); but a Jewish genealogy often leaves out some names as it can skip from a grandson to a grandfather and still show correct lineage.
The organization in the parts. “All the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations” (Matthew 1:17). Dividing the names into three parts serves the purpose of organizing a great number of names into a more easily comprehended list. This illustrates that Scripture is more organized than the typical student of Scripture realizes. The Scriptures are not a confused, disorganized jumble of words thrown together at random but are Divinely inspired truths put together in a organized way. It is an important and legitimate precedence for organizing our Bible study notes and sermons. The Apostle Paul said, “Let all things be done decently and in order” (I Corinthians 14:40). That is a good principle for all Christians to practice in their lives.
The categorization in the parts. The three parts of the ancestry are divided according to the three categories of the history of the Israelites. The first part is of the pre-monarchy years, the second part is of the monarchy years, and the third part is of the post-monarchy years. The first part is of the rising of Israel, the second part is of the rule of Israel, and the third part is of the ruin of Israel.
The memorization in the parts. Some scholars tell us that the grouping here was done for aid in memorizing. People, in years past, did not have books and other means of recording information as we do; and so to keep the information, they would have to memorize it. Copies of the Bible were limited and so not readily available to the Jews and this required much memorization. While we can be thankful today that we have the written Word in our hands, we still will find memorizing profitable. Memorization helps keep the Word fresh in our minds.
Monday, January 03, 2011
The Anthem of Zacharias - Luke 1:67–79
When Zacharias had his tongue unloosed so he could speak again, he “praised God” (Luke 1:64). The anthem of Zacharias is part of the wonderful praise which now came from the mouth of Zacharias, a mouth that earlier had spoken forth unbelief and had been silenced by God until the birth of John the Baptist. This anthem is called the “Benedictus” which comes from the first line of the anthem, namely, “Blessed be the Lord God of Israel” (Luke 1:68).We note three main themes in this anthem.
1. The Salvation Theme (Luke 1:68–74)
The first theme in the anthem of Zacharias concerns salvation. It not only speaks of personal salvation but even more it speaks of the national salvation of Israel.
The perceiving for salvation. “He hath visited and redeemed his people” (Luke 1:68). The word translated “visited” is the word from which we get the word episcopal or overseer. It speaks of God visiting His people and seeing a problem and acting to correct the problem.
The power for salvation. “Hath raised up an horn of salvation” (Luke 1:69). The horn is the great weapon of an animal and its use in Scripture represents power. Salvation requires power (Romans 1:16).
The prophecy about salvation. “As he spake by the mouth of his holy prophets, which have been since the world began” (Luke 1:70). The message of salvation has been coming to mankind ever since men prophesied. God has given men ample instruction about how to be saved.
The protection in salvation. “That we should be saved from our enemies, and from the hand of all that hate us” (Luke 1:71). This especially speaks of Israel as a nation. Israel has many enemies, but God will deliver Israel from them. Salvation for the individual is also seen here. The enemies of the individual include sin, self, and Satan.
The passion for salvation. “To perform the mercy promised to our fathers” (Luke 1:72). Salvation is always associated with mercy and grace. None merit Divine salvation; it is all of grace.
The promise of salvation. “To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham” (Luke 1:72,73). The promise of salvation for both Israel and the individual is a promise God will not break. However, you will not experience the promise if you do not receive the Savior. God did not promise to save everyone, but He promised to save those who receive Christ. Israel will not be saved until they accept Christ as their Messiah. No individual will be saved until they receive Christ as Savior.
2. The Service Theme (Luke 1:74,75)
Salvation brings service. Following the salvation theme, the anthem of Zacharias speaks of service.
The plea for service. “That he would grant unto us, that we … might serve him” (Luke 1:74). This plea does not sound like the typical church member who is inventing excuses to get out of any kind of serving responsibility.
The prerequisite to service. “That we being delivered” (Luke 1:74). Service follows salvation. It does not come before salvation. Salvation should motivate one to serve. Those who do not want to serve justify others questioning their salvation.
The pleasure of service. “Serve him without fear” (Luke 1:74). Serving God is joyous service. Serving sin is ruinous.
The purity for service. “In holiness and righteousness before him” (Luke 1:75). “Holy” service is the only kind that is “acceptable” (Romans 12:1) to the Lord. “Before him” says God determines the standards of holiness. Our churches could use much help in this area, for many serving in church are far from holy. The qualifications for church office in many churches do not stress holiness.
The permanency of service. “All the days of our life” (Luke 1:75). This speaks of a far greater commitment than most are willing to give. Short-term missionary service unfortunately describes too much so-called Christian service today.
3. The Servant Theme (Luke 1:76–79)
The last part of the anthem of Zacharias is about John the Baptist. It speaks of his calling and work and why he was brought into this world.
The position of the servant. “Thou, child, shalt be called the prophet of the Highest” (Luke 1:76). John the Baptist was a prophet and a prophet of God. The world did not call John by such high titles, but what heaven calls a man and what the world calls a man are often two very different things.
The place of the servant. “Thou shalt go before the face of the Lord to prepare his ways” (Luke 1:76). John was a herald of Jesus Christ. A herald goes before the dignitary and prepares the people and the path for the coming of the dignitary.
The proclaiming of the servant. “To give knowledge of salvation … by the remission of sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us.” (Luke 1:77,78). John had a very important message of salvation to proclaim to the people. First, the message of salvation. “To give knowledge of salvation unto his people.” John was to make the people aware of how to be saved. No message is more important or valuable or needed. Second, the method of salvation. “Remission of their sins.” Salvation does not come via church membership, baptism, or good works but through the forgiveness and cleansing of a person’s sins. If you do not deal with the sin problem, you will not proclaim any salvation. Third, the mercy in salvation. “Through the tender mercy of our God.” There is no salvation apart from the mercy and grace of God. No one merits salvation. It is all of mercy and grace. Fourth, the Messiah in salvation. “Dayspring from on high hath visited us.” “Dayspring” pictures the coming of dawn which breaks the hold of darkness upon the earth. This speaks of the salvation of Israel as a nation. “The advent of Messiah as a sunrise was a favorite one with the prophets” (Bickersteth). It also speaks of Christ as the light of the world (John 8:12) in soul salvation.
The perception from the servant. “To give light to them that sit in darkness and in the shadow of death” (Luke 1:79). John’s ministry will turn the lights on so men can perceive Divine truth. Sin has left men in darkness. Men need to be shown the light, and John’s ministry will do just that.
The peace from the servant. “To guide our feet into the way of peace” (Luke 1:79). Christ brings the greatest peace known to mankind. John’s ministry will guide people into this great peace by directing them to Jesus Christ. Of course people must follow John’s teaching or they will not know peace. Multitudes came to hear John preach, but many did not accept his message so they did not experience the great peace that comes via Jesus Christ.
1. The Salvation Theme (Luke 1:68–74)
The first theme in the anthem of Zacharias concerns salvation. It not only speaks of personal salvation but even more it speaks of the national salvation of Israel.
The perceiving for salvation. “He hath visited and redeemed his people” (Luke 1:68). The word translated “visited” is the word from which we get the word episcopal or overseer. It speaks of God visiting His people and seeing a problem and acting to correct the problem.
The power for salvation. “Hath raised up an horn of salvation” (Luke 1:69). The horn is the great weapon of an animal and its use in Scripture represents power. Salvation requires power (Romans 1:16).
The prophecy about salvation. “As he spake by the mouth of his holy prophets, which have been since the world began” (Luke 1:70). The message of salvation has been coming to mankind ever since men prophesied. God has given men ample instruction about how to be saved.
The protection in salvation. “That we should be saved from our enemies, and from the hand of all that hate us” (Luke 1:71). This especially speaks of Israel as a nation. Israel has many enemies, but God will deliver Israel from them. Salvation for the individual is also seen here. The enemies of the individual include sin, self, and Satan.
The passion for salvation. “To perform the mercy promised to our fathers” (Luke 1:72). Salvation is always associated with mercy and grace. None merit Divine salvation; it is all of grace.
The promise of salvation. “To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham” (Luke 1:72,73). The promise of salvation for both Israel and the individual is a promise God will not break. However, you will not experience the promise if you do not receive the Savior. God did not promise to save everyone, but He promised to save those who receive Christ. Israel will not be saved until they accept Christ as their Messiah. No individual will be saved until they receive Christ as Savior.
2. The Service Theme (Luke 1:74,75)
Salvation brings service. Following the salvation theme, the anthem of Zacharias speaks of service.
The plea for service. “That he would grant unto us, that we … might serve him” (Luke 1:74). This plea does not sound like the typical church member who is inventing excuses to get out of any kind of serving responsibility.
The prerequisite to service. “That we being delivered” (Luke 1:74). Service follows salvation. It does not come before salvation. Salvation should motivate one to serve. Those who do not want to serve justify others questioning their salvation.
The pleasure of service. “Serve him without fear” (Luke 1:74). Serving God is joyous service. Serving sin is ruinous.
The purity for service. “In holiness and righteousness before him” (Luke 1:75). “Holy” service is the only kind that is “acceptable” (Romans 12:1) to the Lord. “Before him” says God determines the standards of holiness. Our churches could use much help in this area, for many serving in church are far from holy. The qualifications for church office in many churches do not stress holiness.
The permanency of service. “All the days of our life” (Luke 1:75). This speaks of a far greater commitment than most are willing to give. Short-term missionary service unfortunately describes too much so-called Christian service today.
3. The Servant Theme (Luke 1:76–79)
The last part of the anthem of Zacharias is about John the Baptist. It speaks of his calling and work and why he was brought into this world.
The position of the servant. “Thou, child, shalt be called the prophet of the Highest” (Luke 1:76). John the Baptist was a prophet and a prophet of God. The world did not call John by such high titles, but what heaven calls a man and what the world calls a man are often two very different things.
The place of the servant. “Thou shalt go before the face of the Lord to prepare his ways” (Luke 1:76). John was a herald of Jesus Christ. A herald goes before the dignitary and prepares the people and the path for the coming of the dignitary.
The proclaiming of the servant. “To give knowledge of salvation … by the remission of sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us.” (Luke 1:77,78). John had a very important message of salvation to proclaim to the people. First, the message of salvation. “To give knowledge of salvation unto his people.” John was to make the people aware of how to be saved. No message is more important or valuable or needed. Second, the method of salvation. “Remission of their sins.” Salvation does not come via church membership, baptism, or good works but through the forgiveness and cleansing of a person’s sins. If you do not deal with the sin problem, you will not proclaim any salvation. Third, the mercy in salvation. “Through the tender mercy of our God.” There is no salvation apart from the mercy and grace of God. No one merits salvation. It is all of mercy and grace. Fourth, the Messiah in salvation. “Dayspring from on high hath visited us.” “Dayspring” pictures the coming of dawn which breaks the hold of darkness upon the earth. This speaks of the salvation of Israel as a nation. “The advent of Messiah as a sunrise was a favorite one with the prophets” (Bickersteth). It also speaks of Christ as the light of the world (John 8:12) in soul salvation.
The perception from the servant. “To give light to them that sit in darkness and in the shadow of death” (Luke 1:79). John’s ministry will turn the lights on so men can perceive Divine truth. Sin has left men in darkness. Men need to be shown the light, and John’s ministry will do just that.
The peace from the servant. “To guide our feet into the way of peace” (Luke 1:79). Christ brings the greatest peace known to mankind. John’s ministry will guide people into this great peace by directing them to Jesus Christ. Of course people must follow John’s teaching or they will not know peace. Multitudes came to hear John preach, but many did not accept his message so they did not experience the great peace that comes via Jesus Christ.
The Birth of John the Baptist - Luke 1:57-80
The Delivery in the Arrival (Luke 1:57)
It would be a very exciting time as the birth of John approached. The day of birth was the climax of the excitement.
The patience for the delivery. “Now Elisabeth’s full time came that she should be delivered” (Luke 1:57). To Elisabeth and perhaps even more to Zacharias because of the judgment upon his hearing and speech, the waiting for John to be born was probably the longest nine months of their lives. God had promised, but the promise was not fulfilled until the “full time” has passed. “Ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36)
The punctuality in the delivery. “Now Elisabeth’s full time came that she should be delivered; and she brought forth a son” (Luke 1:57). God had promised and He was not late in fulfilling His promise. It may have required patience to wait for the fulfillment of the promise, but there was no frustration from the failure to fulfill the promise. God is punctual.
The power for the delivery. “She brought forth a son” (Luke 1:57). Not only did God work miraculously for Elisabeth to conceive but He had to give her strength to give birth. At her advanced age that strength would normally not be present, but God had promised, and God enabled.
The Delight in the Arrival (Luke 1:58)
As with the birth of most children, there was considerable rejoicing in the birth of John the Baptist.
The cause of the rejoicing. “Heard how the Lord had showed great mercy upon her; and they rejoiced with her” (Luke 1:58). There was extra cause for rejoicing in this birth because a miracle from God had produced the birth. Elisabeth had been barren for many years, but now the barren bears a child. This brought joy upon joy.
The crowd in the rejoicing. “Her neighbors and her cousins … rejoiced with her” (Luke 1:58). The word translated “cousins” simply means kinfolk or relatives, as we noted earlier. Cousins may have been present, but there were more than cousins involved here. Doubtless among the neighbors and relatives were those who had heaped reproach upon Elisabeth for her barrenness. So the birth of John the Baptist was a special blessing to Elisabeth in that it stopped the painful reproach she had been experiencing for many years.
The Dispute After the Arrival (Luke 1:59–63)
In spite of the great rejoicing at the birth of John the Baptist, there arose a great dispute about the new baby.
The commemoration in the dispute. “It came to pass, that on the eighth day they came to circumcise the child” (Luke 1:59). A Jewish boy was circumcised the eighth day after his birth. It was a special day when friends and relatives would assemble for the occasion, and the child would be named then.
The cause of the dispute. “They called him Zacharias, after the name of his father … his mother answered and said, Not so; but he shall be called John … There is none of thy kindred that is called by this name” (Luke 1:59–61). The cause of the dispute at the time of circumcising John was the name for the baby. First, the consenses name. “They called him Zacharias” (Luke 1:59). Tradition named the first son after his father. So the consenses of those present thought that would be his name. Second, the corrected name. “Not so; but he shall be called John” (Luke 1:60). Elisabeth spoke up quickly and said that Zacharias was the wrong name; the right name was John. Third, the contested name. “They said unto her, There is none of thy kindred that is called by this name” (Luke 1:61). The contesting argument was right about none of his kindred being named John, but the people were wrong in that God decided the name, not the people or consensus or tradition.
The conclusion of the dispute. “They made signs to his father, how he would have him called. And he asked for a writing table [tablet], and wrote … His name is John. And the marvelled all” Luke 1:62,63). Zacharias stopped the dispute. First, the appeal for the conclusion. “They made signs to his father, how he would have him called” (Luke 1:62). Zacharias’ unbelief left him unable to speak or hear so the people made signs to him about John’s name. Second, the agreement for the conclusion. “His name is John” (Luke 1:63). When Zacharias wrote that the babe’s name was John, that agreed with the mother and ended the dispute. Third, the amazement after the dispute. “They marvelled all” (Luke 1:63). The people were amazed at the name and that both Zacharias and Elisabeth agreed on the name in spite of Zacharias being unable to hear or to speak.
The communication after the dispute. “His mouth was opened immediately, and his tongue loosed, and he spake, and praised God” (Luke 1:64). When Zacharias said what the name of the babe would be, the judgment for unbelief (deafness and dumbness) ended. First, the confirmation in the communication “His tongue loosed, and he spake” (Luke 1:64). The angel Gabriel had promised that Zacharias would have this curse upon him until John was born (Luke 1:20). Zacharias’ speaking confirmed the fulfillment of that heavenly prediction. Second, the character of the communication “He spake, and praised God” (Luke 1:64). How noble that when Zacharias could again speak he honored God with his tongue. Detailed expression of that honor and praise will be seen shortly in Zacharias’ anthem. Third, the consternation of the communication. “Fear came on all that dwelt round about them” (Luke 1:65). Those who heard about the experience were affected in a great way. The fear here speaks of respect and reverence for God. The people realized that God was working mightily. They were in awe and reverence of what was occurring. Fourth, the cognizance of the communication. “All these sayings were noised abroad throughout all the hill country” (Luke 1:65). Those who were at the circumcising/naming occasion told their neighbors all that had transpired so all were cognizant of the events. Fifth, the contemplation of the communication “They that heard them laid them up in their hearts” (Luke 1:66). The mighty working of God is the kind of information and news we need to put in our hearts and ponder rather than the trash that too often is put in our hearts and pondered. Sixth, the conclusion in the communication. “What manner of child shall this be!” (Luke 1:66). It was obvious from what the people had heard and from what they were observing in the child that John the Baptist was not the typical child. Rather they rightly saw in him something special. They had enough spiritual discernment to see God at work. Today, few ever see God working in anything.
The Development After the Arrival (Luke 1:66,80)
The report of the arrival of John is accompanied by a few concise sentences about the development of the child.
The aid in the development. “The hand of the Lord was with him” (Luke 1:66). One will not do much for God if the hand of the Lord is not upon one. The work which John the Baptist had to do required great help from God. But when God calls, God enables. Many do not perceive the need of the hand of the Lord upon them for service. They think by manipulation and clever schemes they can accomplish much for God. Scripture, however, says, “Without me ye can do nothing” (John 15:5). To serve God adequately we must have Divine help.
The areas of the development. “The child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel” (Luke 1:80). Three important areas of development are covered in this text. First, the physical development. “The child grew.” John developed well physically. His diet helped in this area. He did not drink strong drink (Luke 1:15). Alcohol always hurts one physically. Second, his spiritual development. “Waxed strong in spirit.” John’s spiritual growth kept pace with his physical growth. Today, however, we emphasize the physical over the spiritual and produce physical giants and spiritual pygmies. Third, his vocational development. “Was in the deserts till the day of his showing unto Israel.” Like Moses of old, John was trained in the desert for his task, and he was trained in spartan circumstances. John was no weakling.
It would be a very exciting time as the birth of John approached. The day of birth was the climax of the excitement.
The patience for the delivery. “Now Elisabeth’s full time came that she should be delivered” (Luke 1:57). To Elisabeth and perhaps even more to Zacharias because of the judgment upon his hearing and speech, the waiting for John to be born was probably the longest nine months of their lives. God had promised, but the promise was not fulfilled until the “full time” has passed. “Ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36)
The punctuality in the delivery. “Now Elisabeth’s full time came that she should be delivered; and she brought forth a son” (Luke 1:57). God had promised and He was not late in fulfilling His promise. It may have required patience to wait for the fulfillment of the promise, but there was no frustration from the failure to fulfill the promise. God is punctual.
The power for the delivery. “She brought forth a son” (Luke 1:57). Not only did God work miraculously for Elisabeth to conceive but He had to give her strength to give birth. At her advanced age that strength would normally not be present, but God had promised, and God enabled.
The Delight in the Arrival (Luke 1:58)
As with the birth of most children, there was considerable rejoicing in the birth of John the Baptist.
The cause of the rejoicing. “Heard how the Lord had showed great mercy upon her; and they rejoiced with her” (Luke 1:58). There was extra cause for rejoicing in this birth because a miracle from God had produced the birth. Elisabeth had been barren for many years, but now the barren bears a child. This brought joy upon joy.
The crowd in the rejoicing. “Her neighbors and her cousins … rejoiced with her” (Luke 1:58). The word translated “cousins” simply means kinfolk or relatives, as we noted earlier. Cousins may have been present, but there were more than cousins involved here. Doubtless among the neighbors and relatives were those who had heaped reproach upon Elisabeth for her barrenness. So the birth of John the Baptist was a special blessing to Elisabeth in that it stopped the painful reproach she had been experiencing for many years.
The Dispute After the Arrival (Luke 1:59–63)
In spite of the great rejoicing at the birth of John the Baptist, there arose a great dispute about the new baby.
The commemoration in the dispute. “It came to pass, that on the eighth day they came to circumcise the child” (Luke 1:59). A Jewish boy was circumcised the eighth day after his birth. It was a special day when friends and relatives would assemble for the occasion, and the child would be named then.
The cause of the dispute. “They called him Zacharias, after the name of his father … his mother answered and said, Not so; but he shall be called John … There is none of thy kindred that is called by this name” (Luke 1:59–61). The cause of the dispute at the time of circumcising John was the name for the baby. First, the consenses name. “They called him Zacharias” (Luke 1:59). Tradition named the first son after his father. So the consenses of those present thought that would be his name. Second, the corrected name. “Not so; but he shall be called John” (Luke 1:60). Elisabeth spoke up quickly and said that Zacharias was the wrong name; the right name was John. Third, the contested name. “They said unto her, There is none of thy kindred that is called by this name” (Luke 1:61). The contesting argument was right about none of his kindred being named John, but the people were wrong in that God decided the name, not the people or consensus or tradition.
The conclusion of the dispute. “They made signs to his father, how he would have him called. And he asked for a writing table [tablet], and wrote … His name is John. And the marvelled all” Luke 1:62,63). Zacharias stopped the dispute. First, the appeal for the conclusion. “They made signs to his father, how he would have him called” (Luke 1:62). Zacharias’ unbelief left him unable to speak or hear so the people made signs to him about John’s name. Second, the agreement for the conclusion. “His name is John” (Luke 1:63). When Zacharias wrote that the babe’s name was John, that agreed with the mother and ended the dispute. Third, the amazement after the dispute. “They marvelled all” (Luke 1:63). The people were amazed at the name and that both Zacharias and Elisabeth agreed on the name in spite of Zacharias being unable to hear or to speak.
The communication after the dispute. “His mouth was opened immediately, and his tongue loosed, and he spake, and praised God” (Luke 1:64). When Zacharias said what the name of the babe would be, the judgment for unbelief (deafness and dumbness) ended. First, the confirmation in the communication “His tongue loosed, and he spake” (Luke 1:64). The angel Gabriel had promised that Zacharias would have this curse upon him until John was born (Luke 1:20). Zacharias’ speaking confirmed the fulfillment of that heavenly prediction. Second, the character of the communication “He spake, and praised God” (Luke 1:64). How noble that when Zacharias could again speak he honored God with his tongue. Detailed expression of that honor and praise will be seen shortly in Zacharias’ anthem. Third, the consternation of the communication. “Fear came on all that dwelt round about them” (Luke 1:65). Those who heard about the experience were affected in a great way. The fear here speaks of respect and reverence for God. The people realized that God was working mightily. They were in awe and reverence of what was occurring. Fourth, the cognizance of the communication. “All these sayings were noised abroad throughout all the hill country” (Luke 1:65). Those who were at the circumcising/naming occasion told their neighbors all that had transpired so all were cognizant of the events. Fifth, the contemplation of the communication “They that heard them laid them up in their hearts” (Luke 1:66). The mighty working of God is the kind of information and news we need to put in our hearts and ponder rather than the trash that too often is put in our hearts and pondered. Sixth, the conclusion in the communication. “What manner of child shall this be!” (Luke 1:66). It was obvious from what the people had heard and from what they were observing in the child that John the Baptist was not the typical child. Rather they rightly saw in him something special. They had enough spiritual discernment to see God at work. Today, few ever see God working in anything.
The Development After the Arrival (Luke 1:66,80)
The report of the arrival of John is accompanied by a few concise sentences about the development of the child.
The aid in the development. “The hand of the Lord was with him” (Luke 1:66). One will not do much for God if the hand of the Lord is not upon one. The work which John the Baptist had to do required great help from God. But when God calls, God enables. Many do not perceive the need of the hand of the Lord upon them for service. They think by manipulation and clever schemes they can accomplish much for God. Scripture, however, says, “Without me ye can do nothing” (John 15:5). To serve God adequately we must have Divine help.
The areas of the development. “The child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel” (Luke 1:80). Three important areas of development are covered in this text. First, the physical development. “The child grew.” John developed well physically. His diet helped in this area. He did not drink strong drink (Luke 1:15). Alcohol always hurts one physically. Second, his spiritual development. “Waxed strong in spirit.” John’s spiritual growth kept pace with his physical growth. Today, however, we emphasize the physical over the spiritual and produce physical giants and spiritual pygmies. Third, his vocational development. “Was in the deserts till the day of his showing unto Israel.” Like Moses of old, John was trained in the desert for his task, and he was trained in spartan circumstances. John was no weakling.
Sunday, January 02, 2011
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.
1. The Comparisons of the Anthem (Luke 1:47–54)
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.
Elisabeth, like the angel, spoke it right. It was not blessed above women but “among” women.“Blessed art thou among women” (Luke 1:42).
- Second, the blessing for the fruit.
(Luke 1:42).This is honor for Christ, Who is the “fruit” in Mary’s womb.
“Blessed is the fruit of thy womb”
- Third, the blessing for the faith.
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.“Blessed is she that believed, for there shall be a performance of those things which were told her from the Lord” (Luke 1:45).
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.
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.
Saturday, January 01, 2011
Blogging Thru The Gospels - Gabriel & Mary (Part 2) - Luke 1:26-33
In verse 34, Mary is quite naturally puzzled about all these things, not a puzzlement that stems from disbelief, but a puzzlement concerning how all of this was going to take place given her "physical situation". There can be no misinterpreting this verse. If we do not understand this to be speaking of physical virginity, then the entire circumstances of these verses Falls apart. Mary must have been a physical virgin or the entire set of circumstances ends the entire discussion here. The physical, real virginity of Mary is essential on many levels. We have discussed the need for the virginity of Mary numerous times in sermons in church, Thus we'll not discuss it again here.
In verse 35 the explanation from Gabriel to Mary's question emphasizes the supernatural in the conception of the child. It completely and satisfactorily answers Mary’s question. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee". The nature of the explanation demonstrates for us how different her question was than that of Zacharias. It him was a question of unbelief. For him he and his wife were old, and such a thing does not happen to old people. For her, she just could not understand how it could happen and desire to know how it would be.
In verse 36 and 37 the angel gives Mary support for his statements. What God does can be adequately supported. Mary already believes but God encourages the faith of those who believe. He does not ask them to simply believe without evidence. He tells Mary, in verse 36, of her cousin Elizabeth. She "has also conceived a son in her old age". Gabriel goes on and tells her that this "is this six month with her, who was called barren". Of course this is done to encourage Mary faith. This is done to give her an example that what is humanly impossible is possible with God. It has in fact happened, the impossible has occurred with Mary’s close relative, Elizabeth, in spite of her age and her lengthy barrenness, she has conceived a child. In verse 37 Gabriel goes on and he uses that famous phrase "with God nothing shall be impossible". That's a phrase we all fall remember every day!
Given the fact that Mary is a believer, a godly believer, and a very very godly believer at that!; What more could Mary do but submit to the message that Gabriel has delivered. Even though the message is, quite frankly, unbelievable to human rationale, Mary still submits. In verse 38 she says "behold the handmaiden of the Lord". Her submission is first seen in her submitting to the lowly position of the servant, a slave. If you want high position before the Lord your must bow before Him first of all. If you do not you will not serve well!
Note also the plea in that submission "be it unto me according to Thy word. The word God will be her guide. She will have the course of her life guided and directed by the Word, by the revelation of God. That is certainly a pattern that should be echoed and every one of our lives.
In verse 35 the explanation from Gabriel to Mary's question emphasizes the supernatural in the conception of the child. It completely and satisfactorily answers Mary’s question. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee". The nature of the explanation demonstrates for us how different her question was than that of Zacharias. It him was a question of unbelief. For him he and his wife were old, and such a thing does not happen to old people. For her, she just could not understand how it could happen and desire to know how it would be.
In verse 36 and 37 the angel gives Mary support for his statements. What God does can be adequately supported. Mary already believes but God encourages the faith of those who believe. He does not ask them to simply believe without evidence. He tells Mary, in verse 36, of her cousin Elizabeth. She "has also conceived a son in her old age". Gabriel goes on and tells her that this "is this six month with her, who was called barren". Of course this is done to encourage Mary faith. This is done to give her an example that what is humanly impossible is possible with God. It has in fact happened, the impossible has occurred with Mary’s close relative, Elizabeth, in spite of her age and her lengthy barrenness, she has conceived a child. In verse 37 Gabriel goes on and he uses that famous phrase "with God nothing shall be impossible". That's a phrase we all fall remember every day!
Given the fact that Mary is a believer, a godly believer, and a very very godly believer at that!; What more could Mary do but submit to the message that Gabriel has delivered. Even though the message is, quite frankly, unbelievable to human rationale, Mary still submits. In verse 38 she says "behold the handmaiden of the Lord". Her submission is first seen in her submitting to the lowly position of the servant, a slave. If you want high position before the Lord your must bow before Him first of all. If you do not you will not serve well!
Note also the plea in that submission "be it unto me according to Thy word. The word God will be her guide. She will have the course of her life guided and directed by the Word, by the revelation of God. That is certainly a pattern that should be echoed and every one of our lives.
Blogging Thru the Gospels - Gabriel & Mary (Part 1) - Luke 1:26-33
One of the most distinguishing features of this city was its wickedness. This fact is emphasized by Nathanael who, when told by Philip about “Jesus of Nazareth” (John 1:45), said in scorn of Nazareth producing any worthy person, “Can there any good come thing out of Nazareth?” (John 1:46). The fact that Mary was a “virgin” (Luke 1:27) says you can still live a holy life even though you live in a wicked society. Great saints have lived godly amidst great sin.
Here we are introduced to the human mother of Jesus Christ. So much error, thanks to the church of Rome, is attached to her. But the study of Scripture will reveal the truth about her. Being a virgin in Nazareth was especially a mark of character. So few women today have high character morally. Further, in verse 27 we see her commitment. She was espoused to a man whose name was Joseph. This was espousal commitment in that culture was so strong that to separate after it was in place involved an actual divorce. And therefore we have called her spouse in this point.
We also see the clan to which she belonged. She was of the house of David. It is interesting that both Joseph and Mary couldn't trace their line back today but I've seen in the genealogies of Christ that are giving them both and Luke and Matthew.
We also see what for lack of a better word we could call her appellation. Her name was Mary. His name is a derivative of the Hebrew name Miriam. Of course that was the name of Moses' sister. It was in fact a very common name in Israel, in fact it appears from other Scriptures that this particular Mary had a sister who was also named Mary. Just as an interesting little side note, the various Marys mentioned in the Scripture are all godly women.
Moving on to verse 28 Gabriel enters and gives Mary a greeting that is very instructive. He says to her first, Hail! This word is used as a greeting and means literally "Joy to you".
He calls her "highly favored". The term implies both the common idea of grace and the action of God in bestowing that favor. It certainly is a wonderful "shorthand" manner of referring to the tremendous favor bestowed upon Mary by God in using her as the vessel for which He would bring Israel's Messiah. It also demonstrates for us to the nature of how God selects those whom He favors. Mary was not favored because of her deservedness. She was favored because, and only because God chose her. Such is God's grace in all of its manifestations.
We should note, however, that Mary was not simply "favored". She was "highly favored". Mary was not simply a believer, favored in that God had redeemed her. God was about to do a work in her that He had not, and would not do in any other. He was about to bring forth His only begotten Son by means of Mary.
This is further demonstrated by the phrase "the Lord is with thee". What a tremendous gain this is for Mary! What a tremendous gain this is for any believer! You and I have the same gain, as we are indwelt by God's Holy Spirit. The Lord is with us as well!
As would anyone be, verse 29 tells us that Mary "was troubled by his saying". The meaning of the word here and involves alarm and even agitation. Mary was very stressed by this greeting from the angel Gabriel. Further she was perplexed by what Gabriel had said to her. Verse 29 goes on and says "...she cast in her mind what manner of greetings this should be". Now, we need to be very careful to remember that this is very different than Zachariah's response to the same kind of greeting by the same angel, Gabriel. On the surface, both of their responses seem to be very similar. They both seem to question what the angel says to them.
But when we look deeper, we see the critical difference of faith. Where Zachariah responded with unbelief Mary responds with faith. Her faith maybe a faith that is mystified, but it is faith nevertheless. She may not understand how God will do what He is saying He will do, but she believes He will do it nevertheless. Zechariah, on the other hand, does not believe that God would do what Gabriel was reporting that He would do.
In verse 30 thru 33 we get to the specifics of the announcement that Gabriel makes to Mary. The first thing that he tells her is that she need not fear. One can certainly understand why he would leave off with such a reassurance. It is perfectly understandable that Mary would be thoroughly frightened at this point. By the way, Gabriel had given the same command to Zacharias when he had appeared to him. Of course Mary has nothing to fear from this appearance of the angel as he's not appearing in judgment as most would reasonably think from the appearance of such a spectacular heavenly being.
He then repeats some of the greeting that he made telling Mary that she has found favor with God. He goes on in verse 31 to tell her that she would conceive a child in her womb. It is interesting that he does not leave in general, (as most so-called psychics do) but rather is very specific. He tells her she will conceive a Son. The gender of the child is plainly specified. I always been irritated by noon or gender Bibles. They're a farce, God is specific and very detailed and what He reveals.
Gabriel goes on in revealing specifics here in verse 31. Mary's was told the name of the child just as Joseph was told the name of the child is Matthew 1:21. The reason for this name is in the Name's meaning. It means "Jehovah is Savior". It is not too melodramatic then to underscore that Jesus is the Savior of mankind. The name Jesus is the English rendition of the Greek word Jesu and Hebrew Yeshua.
Gabriel goes on and tells Mary at least three specific things about what her child will do. First in verse 32 he tells her that he shall be great. The crucifixion in the eyes of men was not exactly the idea of greatness, but then God evaluates greatness far differently than man.
Secondly he tells her that he shall be called "the Son of the highest". This, of course, announces his Deity. Scripture plainly teachers that Christ was God.
And then thirdly Gabriel says "he shall reign over the house of Jacob for ever and of his kingdom there shall be no end". This speaks of the Messianic office that the Old Testament promised to the Messiah of God, the coming King. This was a very issue at the crucifixion. Remember that Pilate asked Christ if he was the king of the Jews? (Matthew 27:11).
Here we are introduced to the human mother of Jesus Christ. So much error, thanks to the church of Rome, is attached to her. But the study of Scripture will reveal the truth about her. Being a virgin in Nazareth was especially a mark of character. So few women today have high character morally. Further, in verse 27 we see her commitment. She was espoused to a man whose name was Joseph. This was espousal commitment in that culture was so strong that to separate after it was in place involved an actual divorce. And therefore we have called her spouse in this point.
We also see the clan to which she belonged. She was of the house of David. It is interesting that both Joseph and Mary couldn't trace their line back today but I've seen in the genealogies of Christ that are giving them both and Luke and Matthew.
We also see what for lack of a better word we could call her appellation. Her name was Mary. His name is a derivative of the Hebrew name Miriam. Of course that was the name of Moses' sister. It was in fact a very common name in Israel, in fact it appears from other Scriptures that this particular Mary had a sister who was also named Mary. Just as an interesting little side note, the various Marys mentioned in the Scripture are all godly women.
Moving on to verse 28 Gabriel enters and gives Mary a greeting that is very instructive. He says to her first, Hail! This word is used as a greeting and means literally "Joy to you".
He calls her "highly favored". The term implies both the common idea of grace and the action of God in bestowing that favor. It certainly is a wonderful "shorthand" manner of referring to the tremendous favor bestowed upon Mary by God in using her as the vessel for which He would bring Israel's Messiah. It also demonstrates for us to the nature of how God selects those whom He favors. Mary was not favored because of her deservedness. She was favored because, and only because God chose her. Such is God's grace in all of its manifestations.
We should note, however, that Mary was not simply "favored". She was "highly favored". Mary was not simply a believer, favored in that God had redeemed her. God was about to do a work in her that He had not, and would not do in any other. He was about to bring forth His only begotten Son by means of Mary.
This is further demonstrated by the phrase "the Lord is with thee". What a tremendous gain this is for Mary! What a tremendous gain this is for any believer! You and I have the same gain, as we are indwelt by God's Holy Spirit. The Lord is with us as well!
As would anyone be, verse 29 tells us that Mary "was troubled by his saying". The meaning of the word here and involves alarm and even agitation. Mary was very stressed by this greeting from the angel Gabriel. Further she was perplexed by what Gabriel had said to her. Verse 29 goes on and says "...she cast in her mind what manner of greetings this should be". Now, we need to be very careful to remember that this is very different than Zachariah's response to the same kind of greeting by the same angel, Gabriel. On the surface, both of their responses seem to be very similar. They both seem to question what the angel says to them.
But when we look deeper, we see the critical difference of faith. Where Zachariah responded with unbelief Mary responds with faith. Her faith maybe a faith that is mystified, but it is faith nevertheless. She may not understand how God will do what He is saying He will do, but she believes He will do it nevertheless. Zechariah, on the other hand, does not believe that God would do what Gabriel was reporting that He would do.
In verse 30 thru 33 we get to the specifics of the announcement that Gabriel makes to Mary. The first thing that he tells her is that she need not fear. One can certainly understand why he would leave off with such a reassurance. It is perfectly understandable that Mary would be thoroughly frightened at this point. By the way, Gabriel had given the same command to Zacharias when he had appeared to him. Of course Mary has nothing to fear from this appearance of the angel as he's not appearing in judgment as most would reasonably think from the appearance of such a spectacular heavenly being.
He then repeats some of the greeting that he made telling Mary that she has found favor with God. He goes on in verse 31 to tell her that she would conceive a child in her womb. It is interesting that he does not leave in general, (as most so-called psychics do) but rather is very specific. He tells her she will conceive a Son. The gender of the child is plainly specified. I always been irritated by noon or gender Bibles. They're a farce, God is specific and very detailed and what He reveals.
Gabriel goes on in revealing specifics here in verse 31. Mary's was told the name of the child just as Joseph was told the name of the child is Matthew 1:21. The reason for this name is in the Name's meaning. It means "Jehovah is Savior". It is not too melodramatic then to underscore that Jesus is the Savior of mankind. The name Jesus is the English rendition of the Greek word Jesu and Hebrew Yeshua.
Gabriel goes on and tells Mary at least three specific things about what her child will do. First in verse 32 he tells her that he shall be great. The crucifixion in the eyes of men was not exactly the idea of greatness, but then God evaluates greatness far differently than man.
Secondly he tells her that he shall be called "the Son of the highest". This, of course, announces his Deity. Scripture plainly teachers that Christ was God.
And then thirdly Gabriel says "he shall reign over the house of Jacob for ever and of his kingdom there shall be no end". This speaks of the Messianic office that the Old Testament promised to the Messiah of God, the coming King. This was a very issue at the crucifixion. Remember that Pilate asked Christ if he was the king of the Jews? (Matthew 27:11).
Friday, December 31, 2010
Blogging Thru the Gospels–Luke 1:1-4 (Part 2)
1. • The consuming in the specifics.
“Shall drink neither wine nor strong drink” (Luke 1:15).
This had a lot to do with his greatness. Booze and greatness before God do not mix.
2. • The capability in the specifics.
“He shall be filled with the Holy Ghost, even from his mother’s womb” (Luke 1:15).
John was given Divine enablement from the very beginning which was necessary for his ministry.
3. • The conversions in the specifics.
“Many of the children of Israel shall he turn to the Lord their God” (Luke 1:16).
This is another aspect of his greatness. In contrast, many folk turn people against God and against holy living.
4. • The comparison in the specifics.
“He shall go before him in the spirit and power of Elias [Elijah]” (Luke 1:17).
John the Baptist was like Elijah of the Old Testament. Like Elijah, he had a spartan, earnest, and bold spirit, and he was despised by the rulers of the day. Jezebel and Ahab were enemies of Elijah and Herod and Herodias were enemies of John the Baptist.
5. • The changes in the specifics.
“Turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just” (Luke 1:17).
John’s ministry will affect some wonderful changes in the lives of many people.
6. • The consequences in the specifics.
“To make ready a people prepared for the Lord” (Luke 1:17).
The great purpose of John’s ministry was to “Prepare ye the way of the Lord” (Isaiah 40:3; cp. Luke 3:4–6). John was the herald of Jesus Christ and prepared a people to receive the Lord.
6. The Skepticism About the Announcement (Luke 1:18–23)
The angel’s announcement was greeted with skepticism. Unbelief dominated the reception of the announcement.
A. • The person with unbelief.
“Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years” (Luke 1:18).
Unbelief shows up in surprising places. Unbelief is not only caused by doubts of the great truths of the Word of God but also by discouragement, as was the case here.
B. • The presumption of unbelief.
“Whereby shall I know this?” (Luke 1:18).
Zacharias’ skepticism is often mistakenly compared to Mary’s question to the same angel after he had announced the coming of Christ to her. But the two questions are as different as day and night. Zacharias’ question asked for evidence that it would happen. Mary’s “How shall this be” (Luke 1:34) asked for an explanation of how it would occur. Zacharias was accused of unbelief; Mary was said to believe (Luke 1:45). Unbelief often disguises itself to look like faith.
C. • The perspective of unbelief.
“For I am an old man, and my wife well stricken in years” (Luke 1:18).
Zacharias in his unbelief focused on his dire circumstances rather than on the dynamic power of God. Like the ten spies Moses sent to spy out Canaan, Zacharias looked only at man instead of at God.
D. • The proof for unbelief.
“The angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings” (Luke 1:19).
Zacharias had proof for faith right before his eyes in the angel. Unbelief can be very blind to the obvious.
E. • The penalty for unbelief.
“Thou shalt be dumb, and not able to speak … because thou believest not my words” (Luke 1:20).
First, the dumbness in the penalty. The penalty also included deafness (cp. Luke 1:62). Heaven does not think well of unbelief—you cannot please God with unbelief (Hebrews 11:6).
Second, the duration of the penalty.
“Until the day that these things shall be performed” (Luke 1:20).
No one wanted the birth of John the Baptist to come more than Zacharias, for that would end his chastening from God.
Third, the disabling in the penalty.
“Thou shalt be dumb, and not able to speak … when he came out, he could not speak unto them … he beckoned unto them, and remained speechless” (Luke 1:20,22).
The penalty for unbelief disabled Zacharias in his serving. He was unable to communicate to the people. Unbelief disables service. Zacharias departed for home still deaf and dumb (Luke 1:23).
7. The Secrecy After the Announcement (Luke 1:24,25)
“Elisabeth … hid herself five months” (Luke 1:24).
For five months Elizabeth stayed out of the public eye.
A. The conception for the secrecy.
“Elisabeth conceived” (Luke 1:24).
The conception is what caused Elisabeth to keep herself out of the eye of the public.
B. The cause for the secrecy.
“Hid herself five months” (Luke 1:24).
Why would Elisabeth hide herself five months? The answer is that she wanted to enjoy the lack of reproach (Luke 1:25) from the moment she was aware she was pregnant. She would not have been able to do that had she been in public. For the first few months, no one would have suspected her pregnancy, so her reproach would still have been present. But after five months, her pregnancy would be evident so she could come out in public. The stigma of barrenness was a very great burden in those days which explains Elisabeth’s actions.[1]
Blogging thru the Gospels - Luke 1:1-4 - Part 1
John the Baptist was the herald, the forerunner, and the preparer for the earthly ministry of Jesus Christ. Luke appropriately begins his Gospel by an introduction of John the Baptist and how John the Baptist came on the earthly scene.
1. The Situation for the Announcement (Luke 1:5–7)
The situation for the announcement is summarized in two men who were extremely different in character and position.
The sovereign in the situation.
5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 But they had no child, because Elizabeth was barren, and they were both well advanced in years.
Herod was an extremely cruel man and greatly oppressed truth and righteousness. Yet it was during his rule that John the Baptist and Jesus Christ were born. God delights to work in the darkest hours and circumstances. This should encourage the saints. It is not the condition of the circumstances that determines their prospects, but it is the power of God that determines their prospects.
The servant in the situation. “A certain priest named Zacharias” (Luke 1:5). Herod may have done well in politics, but he was not impressive to God. The man who was impressive to God was an obscure priest by the name of Zacharias.
First, the calling of the servant. “Priest” (Luke 1:5). Zacharias was from the tribe of Levi and was one of thousands of priests of Judaism. Many of the priests of Israel were not good men, but Zacharias was. Just because most people have become corrupt does not mean that you have to be corrupt.
Second, the course of the servant. “Of the course of Abia” (Luke 1:5). This refers to the organization of the priests started in the time of David the king to accommodate the great number of priests by having a rotating schedule of duty in the Temple (duty based on the Tabernacle duties) so all priests would eventually have a time of duty in the Temple.
Third, the companion of the servant. “His wife was of the daughters of Aaron, and her name was Elisabeth” (Luke 1:5). Zacharias abided by the laws of Moses and married a girl of the tribe of Levi.
Fourth, the character of the servant. “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). This was a great couple. Both were righteous and it was not just a show before man but it was “before God.” The word “blameless” does not mean sinless perfection but indicates they were faithful. Their godliness was not just a Sabbath show but it was all the time.
Fifth, the childlessness of the servant. “They had no child, because that Elisabeth was barren, and they both were now well stricken in years” (Luke 1:7). This was their heavy trial. Barrenness was a real stigma in those days, and the fact that they were both old said this barrenness had no hope humanly of ending. This is another bleak aspect of the situation that shows God delights and is able to do great things in spite of difficult situations.
2. The Serving at the Announcement (Luke 1:8,9)
“It came pass, that while he executed the priest’s office before God in the order of his course … according to the custom … to burn incense” (Luke 1:8,9).
It was while Zacharias did his duty that he heard the good news that he would have a son. If you want special blessing from God, be faithful to your duty. The lazy and slothful are shut out of these blessings.
3. The Supplication Before the Announcement (Luke 1:10)
“The whole multitude of the people were praying without at the time of incense” (Luke 1:10).
When the priest took the incense inside the Temple, the people came near and prayed. It was while they were praying that heaven announced the coming of John the Baptist. The multitude praying at the Temple is certainly not characteristic of our churches today. Our church people prefer to play instead of pray.
4. The Seraphim With the Announcement (Luke 1:11,12)
11 Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him.
The announcement of the coming of John the Baptist was made by an angel whose name was “Gabriel” (Luke 1:19).
A. The appearing of the seraphim.
“There appeared unto him an angel of the Lord” (Luke 1:11).
This was a very special spiritual blessing and privilege.
First, the suddenness of the appearing.
“There appeared unto him an angel of the Lord” (Luke 1:11).
Suddenly right before Zacharias’ eyes appeared an angel. It would be a real surprise as such an appearance was not anticipated. God speaks to us at times when we are least expecting it. Therefore, we should always be in a state of devotion to God, so when He speaks we can listen intently.
Second, the site of the appearing.
“Standing on the right side of the altar of incense” (Luke 1:12).
The altar of incense stood right before the curtain through which one went into the Holy of Holies. The angel was in a very sacred location for this revelation.
B. • The affright of the seraphim.
“When Zacharias saw him, he was troubled, and fear fell upon him” (Luke 1:12).
There was no arrogant disrespect here by Zacharias. He was a holy man and the presence of a spiritual being greatly moved him. In our land today there is so much disrespect of the sacred that profaneness is practically a lifestyle of many.
5. The Specifics in the Announcement (Luke 1:13–17)
The angel had plenty to say. We examine the recorded specifics of the announcement about John.
A. The command in the specifics.
“Fear not” (Luke 1:13).
This was needed for the previous verse described Zacharias as being in a state of great fear. This is one of those commands that illustrates the fact that many commands seem impossible to obey, but we can be sure if God commands, He will enable.
B. The confirming in the specifics.
“Thy prayer is heard” (Luke 1:13).
Zacharias and Elisabeth had prayed much about her barrenness. Many prayers take much time to be answered. We need patience when we pray. Delay does not necessarily mean denial. Keep praying.
C. The child in the specifics.
“Bear thee a son” (Luke 1:13).
The announcement from the angel was primarily about a child for Zacharias and Elisabeth.
First, the mother of the child. “Thy wife Elisabeth shall bear thee a son” (Luke 1:13). There is both morality and might here. If anyone but Elisabeth bears a child to Zacharias, morals have been greatly defiled. Furthermore, Elisabeth bearing the child at her age shows the great might of God.
Second, the maleness of the child. “Bear thee a son” (Luke 1:13). There is no neuter gender here. The child was to be a male, not a female or an “it”.
Third, the moniker of the child. “Thou shalt call his name John” (Luke 1:13). The name John means “Jehovah is gracious.” The name emphasizes the grace of God. The coming of John and of Jesus both emphasized grace.
1. The cheer in the specifics.
“Thou shalt have joy and gladness; and many shall rejoice at his birth” (Luke 1:14).
Not only would the parents have joy from John’s birth but so would many others. This announcement is certainly not hard to believe.
2. The compliment in the specifics.
“He shall be great in the sight of the Lord” (Luke 1:15).
John was going to be somebody great. He would be no ordinary person.
· First, the character of the greatness.
“Great in the sight of the Lord.”
Hollywood and other worldly honors would not come his way, but that did not mean he was not great. Being great in the sight of the Lord is true greatness. Many folk called “great” today are not great in the sight of the Lord.
· Second, the cause of the greatness.
The world will have a hard time discerning how John could be great, for John never wrote a book, was never on radio or TV, was not a world traveler, never went to college, never held high office in government, never achieved in sports, never owned a home or car, did not have a bank account, his ministry lasted only six months, he died in ignominy, and he was not given an honorable, well-attended funeral. Yet he was great. Obviously there are other causes for greatness (such as devotion to Christ and His Word) than what the world thinks brings greatness.
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