Sunday, January 27, 2019 – Luke 1:72-75

The Advent of John the Baptist, Pt. 6,

Zachariah's great Praise, Pt. 4 - For fulfilling His Promise to Abraham

https://www.youtube.com/watch?v=vmzVTblcfOg

Grace Fellowship Church

Pastor/Teacher, Jim Rickard

www.GraceDoctrine.org

www.facebook.com/GraceDoctrine

The Gospel of Luke

II. The Identification of the Son of Man with Men, Luke 1:5-4:13.

  C. The Advent of John the Baptist, vs. 57-80.

      1. The Birth of John and rejoicing, vs. 57-58.

      2. The Circumcision and Naming of John, vs. 59-66.

      3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

Four segments:

  a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.

  b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.

  c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77.

  d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.

  b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.

Vs. 72

Luke 1:72, “To show mercy toward our fathers, and to remember His holy covenant.”

“To show,” is the Verb PIOEO once again, see vs. 68, “accomplished.” Basically, it means, “to make or do.” Here, it means, “perform or fulfill,” with a view to already being accomplished with the Aorist, Active, Infinitive. The Infinitive gives us purpose. This is the first of three purposes found in vs. 72, 74, as to why God provided salvation.

1. The first purpose was to perform “mercy,” ELEOS, towards “our fathers,” PATER. Again, the simple past tense Aorist views this from God’s perspective of being completed from eternity past.

2. The second purpose was for God to “remember,” MNAOMAI, cf. vs. 54, “In remembrance of His mercy.” The thing remembered here is God’s “Holy Covenant,” HAGIOS DIATHEKE. The Greek Noun DIATHEKE, διαθήκη means, “last will and testament, covenant, will, contract, or disposition.” Given its positioning in these passages, it encompasses both the Davidic and Abrahamic covenants God made with them, cf. Acts 2:30; 7:17, but specifically the one He made to Abraham, as noted by the next verse. The Abrahamic Covenant came first, Gen 22:16-18; 105:8-9, 42; 106:45, and was enhanced by the Davidic.

“Holy,” HAGIOS, “holy, consecrated, perfect, upright,” is the insurance, guardian, or guarantee of God’s promises. His holy character demands that He keeps or fulfills His promises / covenants.

Vs. 73

Luke 1:73, “The oath which He swore to Abraham our father.”

“Oath,” is the Noun HORKO and “swore,” is the Verb OMNUO, ὀμνύω that means, “swear, make or take an oath, or confirm by an oath.” These are in parallelism with “covenant.”

The one God swore this oath to was “Abraham,” ABRAAM, Ἀβραάμ indicating the Abrahamic covenant, Gen 22:16-18, who is “our father,” HEMEIS PATER, indicating the Jewish people in general, including Zachariah and the ones around him at this time, i.e.,  his neighbors and relatives. Yet, Abraham is the spiritual father of all who believe, both Jew and Gentile, Luke 3:8; John 8:39; Rom 4:12; James 2:21.

Heb 6:13, “For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself.”

Therefore, Zachariah is praising God for keeping His word and fulfilling the Abrahamic Covenant through the Redeemer, Savior Jesus Christ.

Vs. 74

Luke 1:74, “To grant us that we, being rescued from the hand of our enemies, might serve Him without fear.”

3. The third purpose was for God to “grant us rescue / refuge from our enemies.” This goes back to vs. 71, in the chiasm. “To grant,” the third Aorist, Active, Infinitive of Purpose, this time of the Verb DIDOMAI, “to give,” in the sense of fulfilling His Covenant promises by “rescuing” Israel from her “enemies,” ECHTHROS. Though using political language, our greatest enemy is sin which is from Satan and his cosmic system. In Jesus’ First Advent, we are rescued from our enemy – sin. In His Second Advent, we will be rescued from Satan’s cosmic system – world governments.

“Rescued,” is the Aorist, Passive, Participle of the Verb RHUOMAI, ῥύομαι that means, “save, rescue, deliver, set free or redeem.” It is synonymous to LUTROO. Matthew uses it in Mat 27:43, for the mocking cries of the onlookers of the Crucifixion: “He (Jesus) trusts in God. Let God rescue Him now.” What these scoffers did not realize was that the Father was going to deliver Him from the grave and death itself. Their own words, although not verbatim, is a citation of the Septuagint that echoes Psa 22, and especially vs. 8, the psalm Jesus cited on the cross: “My God, my God, why have you forsaken me?” vs. 1.

Psa 22:8, “Commit yourself to the LORD; let Him deliver Him; Let Him rescue Him, because He delights in Him.”

In our passage, Zachariah uses language reminiscent of the OT, cf. 2 Sam 22:18; Psa 31:15; Joshua 22:31; Judges 6:9, regarding the fulfillment of the Messianic promises. The Messiah would bring salvation to His people, deliverance for those seeking His mercy.

Then, the result of Jesus’ deliverance was so that Israel “might serve Him (God the Father).” “Serve,” is the Present, Active, Infinitive of Result of the Verb LATREUO, λατρεύω that means, “serve or worship.” It means to perform the work or service of a servant or slave in religious service to God the Father. While LATREUO has its background in the OT ritual worship service of the temple, its use broadens in the NT to include service to God in prayer and worship, e.g., Mat 4:10; Luke 2:37; 4:8; Rev 22:3; 7:15. Therefore, it signifies religious service distinctively, the priesthood of the NT.

This service will be done “without fear,” the Adverb APHOBOS that means, “fearless, without fear, or boldly.” It is only used here and in 1 Cor 16:10; Phil 1:14; Jude 1:12. It is used to speak boldly without fear the Word of God, including the gospel of Jesus Christ, except in Jude 1:12, where it reflects false teachers of the word. From this context, it means to preach the Word of God in the face of antagonism towards it. Zachariah is remembering Israel’s first objective, to preach the Word, and that is what God’s wants us all to do without fear. Therefore, the result of this deliverance is the complete freedom to worship God in absolute confidence in Him, as we exercise our Royal Priesthood and Royal Ambassadorship.

Vs. 75

Luke 1:75, “In holiness and righteousness before Him all our days.”

This passage alludes to the “how do we do this,” It speaks to our Positional Sanctification that gives us boldness to preach and serve without fear in the face of opposition, as we walk in our Experiential Sanctification of holiness and righteousness. Therefore, the nature and quality of this service in worship is now elaborated.

“Holiness,” is not the typical HAGIOS, but HOSIOTES, that means, “holiness, piety, uprightness, devoutness, or sanctity.” It is related more to the keeping of the ordinances (experiential sanctification) than the character of life (positional sanctification). This is the faithfulness aspect of the believer’s life. It is only used here and in Eph 4:24, in the NT.

Eph 4:24, “And put on (Experiential Sanctification) the new self, which in the likeness of God has been created (Positional Sanctification) in righteousness and holiness of the truth.”

God promised Solomon that He would, “Establish the throne of thy kingdom upon Israel forever,” 1 Kings 9:5, if Solomon would live with, “integrity of heart, and in uprightness,” vs. 4.

It is linked here and in Eph 4:24, with the commonly used word, “righteousness,” DIKAIOSUNE that means, “righteousness, justice, or uprightness.” Righteousness, simply stated, is the fulfillment of God’s will in actions that are pleasing to Him. This is the virtue aspect of the believer’s life, the practical righteousness of everyday living and conduct.

Both of these words can mean our position before God in Positional Sanctification. But, the context of this passage and others, means that it is in the service and worship of God, which means the experiential aspect of our worship and service of God; our Experiential Sanctification.

“Before Him,” is ENOPION AUTOS. ENOPION is a Preposition that means, “before, in the sight of, or in the presence of.” This shows our position in Christ and our relationship with God the Father, cf. Gabriel in vs. 19, and the description of John the Baptist in relation to Jesus Christ as “going before Him,” vs. 17, 76, as he, Zachariah, and Elizabeth all had a wonderful relationship with God being His children, vs. 6, 15, walking holy, blameless, and righteously before God. Such a life is the consequence of the new birth.

Therefore, because God has fulfilled His covenant promises to Abraham and David, by sending a Savior to redeem us from the slave market of sin, we are able to serve God freely and without fear in the face of our enemies in holiness and righteousness before Him all the days of our lives.

Thursday, January 24, 2019 – Luke 1:68-71

The Advent of John the Baptist, Pt. 5
Zachariah's Great Praise, Pt. 3
Fulfilling His Covenant Promises
https://www.youtube.com/watch?v=J8WmOIR-ybw

Grace Fellowship Church

Pastor/Teacher, Jim Rickard

www.GraceDoctrine.org

www.facebook.com/GraceDoctrine

The Gospel of Luke

II. The Identification of the Son of Man with Men, Luke 1:5-4:13.

  C. The Advent of John the Baptist, vs. 57-80.

      1. The Birth of John and rejoicing, vs. 57-58.

      2. The Circumcision and Naming of John, vs. 59-66.

      3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

This is Zachariah’s great psalm of praise called in religion, “The Benedictus,” because the Latin translation of vs. 67, begins with the word Benedictus that means, “blessed or praise;” as the Latin or Vulgate translation is “Benedictus Dominus Deus Israel.” This, like much of Zachariah’s praise, is right out of the  OT, as David praised God when his son Solomon was installed as his successor on the throne, 1 Kings 1:48. This praise was made by Zachariah regarding what God was doing through Mary’s son and his own.

This section can be broken down into four segments:

  a. Praise to God for keeping His promise to David, (the Davidic covenant), vs. 68-71.

  b. Praise to God for keeping His promise to Abraham, (the Abrahamic Covenant), vs. 72-75.

  c. Praise to God for keeping His promise to Zachariah, in giving him a son to be the forerunner to the Messiah, vs. 76-77.

  d. Praise to God for the coming of “the Sunrise,” the giving of the Messiah, vs. 78-79.

Like Mary’s “Magnifcat,” Zachariah’s “Benedictus,” is rich in OT terminology and symbolism. Some believe at least 33 OT passages can be alluded to in his psalm of praise. In addition, this praise also sets up what would be unfolded in the rest of Luke’s gospel.

This was a similar praise that David made regarding his son, 1 Kings 1:48, in praise of God fulfilling His promise to David in fulfillment of the “Davidic Covenant,” 2 Sam 7:11b-13. Isaiah gave immortal expression to this promise in Isa 9:6-7. We also see this praise phraseology in the Psalms, Psa 41:13: 72:18; 104:48; 106:48, etc., cf. 1 Sam 25:32, 39; Psa 66:20:89:52.

In the Hebrew, the word for “blessed,” is BARAKH. It is an acknowledgment and formalized means of expressing thanks to God for His faithfulness and kindness as revealed in all His saving and sustaining acts.

Zachariah then states the reason for this praise, which is also the main principle that runs throughout the proclamation, “He visited us and accomplished redemption for His people.”

This “visited,” is not directly speaking of the First Advent of Jesus Christ, per se. It is speaking more of the mercy that God has had and is now displaying towards man. It is the Greek Verb EPISKEPTOMAI, ἐπισκέπτομαι that means, “look for, inspect, visit, look after, etc.,” that is also used in vs. 78, for “visit.”  Here, it is referencing God the Father “looking down on” or “inspecting” man and finding him wanting due to sin.

In the OT, God is said to “visit” mainly for judgment, cf. Ex 4:31; Zech 10:3, but in the NT, His visitation is for mercy. Therefore, because of this need and God’s great mercy, He will provide a Savior in His Son that is emphasized throughout this psalm of praise, as we see in vs. 78.

With that backdrop, in Luke 7:16, we see the crowd also uses the word after Jesus raises a widow’s son from the dead: “God has visited his people.” Similarly, in Acts 15:14, reference is made to “how God first concerned (visited) Himself about taking from among the Gentiles a people for His name.” Therefore, God is seen in Luke and Acts as actively visiting the world to inspect and provide redemption through the work of Christ and His church. And later, it is said that Israel did not recognize, “the time of their visitation,” Luke 19:44, where the cognate Noun EPISKOPE is used. Israel rejected the opportunity God offered to the covenant people in Jesus, with disastrous consequences.

Let us not lose the great symbolism seen in this storyline. As Zachariah was under the bondage of sin within his soul, (unfaithfulness to God’s word resulting in Divine discipline – mute and deaf), he is now freed, (able to speak and hear once again), because of God’s great plan of redemption through Jesus Christ, which he praises here.

Also remember, that when we rebound and recover from sin, God will still use us in wonderful ways, as He does with Zachariah. As long as we are alive, we are never out of the potential to be in God’s directive will and plan for our lives.

Vs. 69

Luke 1:69, “And has raised up a horn of salvation for us in the house of David His servant.”

Here, Zachariah praised God for sending the Savior into the world, in similar fashion to the messianic Psalms, Psa 18:2; 132:17-18.

Psa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”

Psa 132:17-18, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed. ¹⁸His enemies I will clothe with shame, but upon himself his crown shall shine.”

It begins with, “raised,” another past tense Aorist, Active, Indicative use of the Verb EGEIRO that means, “raise, be raised, rise, appear, wake up, arouse!” It is used extensively throughout the NT. Here it is in parallel with vs. 78, “Sunrise,” in this great chiastic psalm of praise. It means bringing the Savior into the world, as noted in the Attributive Noun used as an adjective for “salvation,” SOTERIA, that means, “salvation, deliverance, preservation.”

In theology, salvation is the deliverance of man or his soul from the power or penalty of sin; redemption.  When we think about salvation, we also see the doctrines of: substitution, redemption, reconciliation, propitiation, conviction, calling, election, predestination, sovereignty, free will, grace, repentance, faith, regeneration, forgiveness, justification, sanctification, preservation, and glorification.

Salvation has two fundamental ideas inherent in the meaning of the word: on the one hand, to be saved is to be rescued from a lost estate, while on the other hand, to be saved is to be brought into a saved estate, vitally renewed, and brought close to God as a partaker of the inheritance of the saints in light.

Psa 3:8, “Salvation belongs to the LORD; Your blessing be upon Your people! Selah.” Cf. Isa 45:17; Jonah 2:9

Luke also uses the Noun KERAS in this verse that means, “horn.” He only uses it here. Otherwise, it is only used in the book of Revelation 11 times. It is a Semitic symbol of strength and power, and was used in the OT as such, cf. Psa 18:2; 132:17.

Psa 18:2, “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.”

Psa 132:17, “There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed.”

It means the horn of an animal that signifies power and strength, and the four corners of the altar that point in all four directions signifying the same and its all sufficiency.

In Revelation, it is first used for Jesus Christ, Rev 5:6, then the Golden Altar in heaven, Rev 9:13, and after that for the power and reign of Satan, the antichrist, and various evil kings and nations of the Tribulation, Rev 12:3; 13:1, 11; 17:3, 7, 12, 16. It is used extensively in the OT, also literally of animal horns and symbolically of power, cf. Deut 33:17.

The first time “horns” is used in the Bible is in Gen 22:13, for the ram’s horns that were caught in the thicket that Abraham would sacrifice in the place of his son Isaac. That was a wonderful type of what our Lord would do for all of mankind.

The first time “horn” is used in Exodus is in Ex 19:13, for the Lord calling the people to assemble before Him; the gathering together of His people.

It is used for both the corners of the Altar of Sacrifice, Ex 29:12, and the Altar of Incense, Ex 37:25. So, it symbolically means, Christ’s sacrifice for redemption leading to salvation and His intercessory mediatorship in our prayer life, cf. Rom 8:32-34.

Lev 16:18, “Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat, and put it on the horns of the altar on all sides.”

It also symbolized a place of refuge, 1 King 1:50-51; 2:28, which is the result of redemption and salvation for those who receive it.

Therefore, “horn of salvation” could be translated as, “powerful deliverer,” and speaks to the power of Jesus Christ to save, with the subsequent refuge and relationship we have with God in Him. That is why Paul stated in Rom 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”

And, in Heb 7:25, we see the dual nature of the “horn of salvation,” for saving us from our sins and mediation. Heb 7:25, “Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them.”

Finally, this “salvation” is both from sin and the world, i.e., Satan’s cosmic system. In Christ’s First Advent, He defeated sin. As a result, in His Second Advent, He will culminate the victory by literally defeating Satan and his cosmic system, i.e., world governments like Rome. Israel was looking for both. But unfortunately, many confused the Scriptures and their need, and where looking for Jesus to defeat Rome in His First Advent, thereby missing His “visitation,” Luke 19:44.

This salvation and position of power is related to “the house of David His servant,” which speaks to the fulfillment of the Davidic covenant through the arising Messiah, as Jesus would be born in the line of David to fulfill the covenant promise, Luke 3:31; Mat 1:1, 6. Therefore, the reference to the house of David identifies this horn of salvation as the Messiah.

Vs. 70

Luke 1:70, “As He spoke by the mouth of His holy prophets from of old.”

Here, Zachariah indicates that this “horn of salvation” that would provide “redemption,” was prophesied by the ancient writers of the Scriptures and others called, “the prophets,” PROPHETES, προφήτης. Cf. Acts 3:21; Rom 1:2.

“Of old,” is the Greek Preposition APO, “from, out of,” and the Noun AION that means, “long period of time, eternity, earliest times, age, era,” cf. Luke 1:33, 55. In other words, this is not new information; it has been around for generations, and that which was unfolding was not something unforeseen; it was part of the eternal plan of God.

Vs. 71

Luke 1:71, “Salvation from our enemies, and from the hand of all who hate us.”

This phrase uses the political implications of deliverance (SOTERIA) from worldly “enemies.” But remember, that our greatest enemy, as was Israel’s, was sin and Satan, as the Greek Adjective here indicates. It is ECHTHROS ἐχθρός that means, “hated, hostile, an enemy, or the enemy (Satan).” Cf. vs. 74; 2 Sam 22:18; Psa 18:17; 106:10; Mat 13:39.

2 Sam 22:18 and Psa 18:17, “He delivered me from my strong enemy, and from those who hated me, for they were too mighty for me.”

This reminds us of the great Messianic Psalm of David, Psa 110:1, “The LORD says to my Lord: ‘Sit at My right hand until I make Your enemies a footstool for Your feet’.” Cf. Luke 20:42-43.

“Hate,” is the Verb MISEO, μισέω that means, “hate, detest, abhor, or prefer against.”

Therefore, it references what Christ would accomplish in His Second Advent, based on what He would complete in His First Advent.

Psa 106:10, “So He saved them from the hand of the one who hated them, and redeemed them from the hand of the enemy.”

Sunday, January 20, 2019 – Luke 1:58

Zachariah’s Great Praise, Pt. 2 - Redemption

https://www.youtube.com/watch?v=vsHOrB6D2eU

Grace Fellowship Church

Pastor/Teacher, Jim Rickard

www.GraceDoctrine.org

www.facebook.com/GraceDoctrine

The Gospel of Luke

II. The Identification of the Son of Man with Men, Luke 1:5-4:13.

  C. The Advent of John the Baptist, vs. 57-80.

      1. The Birth of John and rejoicing, vs. 57-58.

      2. The Circumcision and Naming of John, vs. 59-66.

      3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

Zachariah praised God from a past tense view point. He knew and proclaimed God’s great plan of salvation through redemption from the view point of God’s perspective; omniscience.

Heb 4:3, “For we who have believed enter that rest, just as He has said, ‘As I swore in My wrath, they shall not enter My rest,’ although His works were finished from the foundation of the world.”

Eph 1:4, “Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him, in love.”

“Redemption,” is the Noun LUTROSIS that means, “release, deliverance, or redemption.” It comes from LUTROO, which means, “to release by paying a ransom or to redeem.” LUTROO is from the root LUO, a primary verb meaning, “to loose, to release, or to dissolve.” So, LUTROSIS comes to mean, “a ransoming, a redemption.” It is only used here and Luke 2:38; Heb 9:12.

Heb 9:12, “And not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.”

In the NT, “redemption” is typically the Greek Noun APOLUTROSIS that means the same as LUTROSIS, with the emphasis of a ransom paid. It means to release on payment of ransom, so, APOLUTROSIS comes to mean a release affected by payment of ransom. The prefix APO means, “off or away.” It usually denotes separation, departure, cessation, completion, reversal, etc., Luke 21:28; Rom 3:24; 8:23; 1 Cor 1:30; Eph 1:7, 14; 4:30; Col 1:14; Heb 9:15.

We also have the word “ransom,” which is the Greek noun LUTRON, from LUO, “to loosen with,” that is, a redemption price that figuratively means atonement. So, LUTRON comes to mean, “ransom.” Used in Mat 20:28; Mark 10:45.

The Verbs AGORAZO, “to buy or to purchase in the market,” (AGORA = slave marketplace), and EXAGORAZO, “to purchase from the slave market or to completely and totally liberate a slave from the slave market.”

AGORAZO, ἀγοράζω is used thirty-one times, meaning to be in the AGORA or place of assembly and market, hence to buy for one’s self by a price freely paid, cf. 1 Cor 6:20; 7:23; Rev 5:9.

1 Cor 6:20, “For you have been bought with a price: therefore glorify God in your body.”

1 Cor 7:23, “You were bought with a price; do not become slaves of men.”

Rev 5:9, “And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation’.”

EXAGORAZO, ἐξαγοράζω used four times meaning, “to purchase out of the market not to return,” cf. Gal 3:13; 4:5; Eph 5:16; Col 4:4,

Gal 3:13, “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’.”

Gal 4:5, “So that He might redeem those who were under the Law, that we might receive the adoption as sons.”

Therefore, in the use of LUTROSIS, it is linked to God’s mercy and grace, and the resulting redemption. Thus, it can overlap with SOTERIA, “salvation” or “deliverance.” It is speaking of the payment of our sins.

APOLUTROSIS is also used that way, but can also emphasize the eschatological redemption, which is not the forgiveness of your sins, Eph 1:7; Col 1:14, but the final future salvation from the present evil world, Gal 1:4. But, to get to the eschatological redemption, God through Jesus Christ had to first redeem our sins, which is Zachariah’s emphasis.

Redemption

In the Doctrine of Salvation, there are three key concepts: redemption, reconciliation, and propitiation. The phrase “The blood of Christ,” applies to all three doctrines.

  1. Redemption is toward sin. There are three theological words that actually describe this concept: redemption, expiation, (to make amends, show remorse, or suffer punishment for wrongdoing), and unlimited atonement, (the making of reparation for a sin). These always deal with sin as a problem in our relationship with God.

  2. Reconciliation is always directed toward mankind. Man is reconciled to God by the death of His Son.

 

  3. Propitiation is directed toward God, meaning that the justice of God the Father is satisfied with the work of Christ on the cross.

Redemption emphasizes the fact that we are sinners, not only by choice or volition, but long before that we were sinners at the point of birth because of our Old Sin Nature and the imputation of Adam’s original sin. We had to be condemned before we could be saved.

Redemption is viewed from the standpoint of a ransom paid on the Cross for our salvation. Redemption views mankind as born into the slave market of sin through the imputation of Adam’s original sin at birth, and redemption is the saving work of Christ on the Cross by which He purchases our freedom or salvation. The currency used for this ransom purchase is called the “blood of Christ,” Eph 1:7; 2:13; Col 1:14; 1 Peter 1:18-19; Heb 9:12-15; Rev 1:5; 5:9.

Eph 1:7, “In Him we have redemption through His blood, the forgiveness of our sins, according to the riches of His grace.”

Col 1:14, “In whom we have redemption through His blood, the forgiveness of sins.”

1 Peter 1:18-19, “Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, ¹⁹but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.”

Rev 1:5, “And from Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of the kings of the earth. To Him who loves us, and released us from our sins by His blood.”

The blood of Christ depicts, by analogy, the saving work of Christ on the Cross, 2 Cor 5:21; 1 Peter 2:24. It also depicts unlimited atonement, propitiation, and reconciliation.

2 Cor 5:21, “He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.”

1 Peter 2:24, “And He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.”

In order to become our Redeemer, Christ had to become a member of the human race. He could not save us as God, because whoever is the redeemer must be judged for the sins of the world and God cannot be judged for sin. Therefore, through the virgin birth, by becoming a man without sin of His own, and remaining impeccable, 2 Cor 5:21, Jesus Christ was qualified to be our Redeemer. 

In Zachariah’s psalm of praise, he was proclaiming the Doctrine of Redemption as taught in the OT by means of the animal blood sacrifices, Heb 9:22. 

Heb 9:22, “And according to the standard of the law, nearly all things are cleansed with animal blood, and without the pouring out of blood there is no forgiveness.”

OT believers like Job, applied the Doctrines of Redemption and Resurrection to their circumstances, Job 19:25. 

Job 19:25, “I know that my redeemer lives, and that He shall stand in the latter day upon the earth.”

In recalling redemption, he was looking at the spiritual death of Christ on the Cross; in recalling resurrection, he was looking at the somatic or physical death of Christ on the Cross, which anticipated His resurrection.

David said in Psa 34:22, “The Lord redeems the soul of His servants.” It is the soul of the believer that is redeemed at salvation, not the body; otherwise we would never die physically. There is no human spirit until after salvation.

As such, redemption removes the condemnation of the Mosaic Law, Gal 3:10-13; Gal 4:5-6; cf. Deut 21:23.

Gal 3:13, “Christ has redeemed us from the curse of the Law, having become a curse for us. For it stands written, (Deut 21:23), ‘cursed is everyone who hangs on a tree’.”

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In Gal 4:5‑6, redemption from the condemnation of the Law results in the Biblical Doctrine of Adoption into the eternal family of God, cf. Rom 8:23.

Gal 4:4-5, “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, ⁵so that He might redeem those who were under the Law, that we might receive the adoption as sons.”

The Results of Redemption:

1. Redemption propitiates God the Father, Rom 3:25.

2. We are delivered from the curse of the Law, Gal 3:13; 4:4-7.

3. We have the forgiveness of all sin, Isa 44:22; Eph 1:7; Col 1:14; Heb 9:15.

4. Redemption is the basis for our Justification, Rom 3:24; 5:9.

5. Redemption is the basis for our Sanctification, Eph 5:25-27.

6. Redemption is the basis for Eternal Inheritance of believers, Heb 9:15.

7. Redemption is the basis for the strategic victory of Jesus Christ in the Angelic Conflict, Col 2:14-15; Heb 2:14-15, (the passage for rendering Satan and his legions powerless).

8. Redemption is the basis for the mediatorship of Jesus Christ, 1Tim 2:5-6, Heb 9:14-15.

9. Redemption of the soul in salvation results in redemption of the body in resurrection, Rom 8:23; Eph 1:14; 4:30.

Redemption views salvation from the standpoint of the complete payment of our sins, giving man the option to believe in Christ for eternal life. This is what Zachariah knew. This is what he was proclaiming!

Isa 44:22, “I have wiped out your transgressions like a thick cloud and your sins like a heavy mist. Return to Me, for I have redeemed you.”

Thursday, January 17, 2019 – Luke 1:65-68

The Advent of John the Baptist, Pt. 3

Naming John & Zachariah's Great Praise, Pt. 1 

https://www.youtube.com/watch?v=3BgCkMM79fk

Grace Fellowship Church

Pastor/Teacher, Jim Rickard

www.GraceDoctrine.org

www.facebook.com/GraceDoctrine

The Gospel of Luke

II. The Identification of the Son of Man with Men, Luke 1:5-4:13.

  C. The Advent of John the Baptist, vs. 57-80.

      1. The Birth of John and rejoicing, vs. 57-58.

      2. The Circumcision and Naming of John, vs. 59-66.

      3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

2. The Circumcision and Naming of John, vs. 59-66, Pt. 2.

Now at this point, (after vs. 64), Luke could have gone on to give us Zachariah’s great proclamation found in vs. 67-79, and in fact, the “speaking,” LALEO, Luke references in this verse, is just that. But, before Luke gives us the proclamation, He tells us of the impact all of this had on Zachariah’s relatives, neighbors, and those living in the surrounding region in vs. 65-66.

In vs. 65, as a result of Zachariah’s healing and speech, “fear,” PHOBOS, “came on all those living around them,” using the Verb PERIOIKEO, “dwell around,” which is only used here in the NT, as we noted the Adjective in vs. 58. We could say, “their neighbors,” which is the group we noted in vs. 58.

Yet, this “fear” reached even more people than did the previous rejoicing of their neighbors, as it included all those living in the “hill country of Judea,” ORIENOS HO IOUDAIA, of which ORIENOS, “hilly or mountainous,” is only used here and in vs. 39, in the NT, as we noted previously. The reaction of those gathered was one of a deep reverence and awe at what God had done, cf. Luke 5:26; 7:16; Acts 2:43; 5:11; 19:17.

The phrase, “being talked of,” is the Progressive Imperfect, Passive, Indicative of the Verb DIALALEO that means, “discuss or converse together,” that is only used here and Luke 6:11. In Luke 6:11, it is used for the Pharisees plotting to get rid of Jesus, so it carries somewhat of a negative connotation of “continuous talk back and forth between people.” We do not see the rejoicing here by the people, but more of a perplexity as to what was going on, as also seen in vs. 66. Nevertheless, we do see in their hearts a respect and awe at what God was doing.

Another important Lukan theme begins to appear in this verse, i.e., miracles as catalysts for the proclamation of the good news, “Luke 2:17; 4:37; 5:15; 7:17; 8:39; etc.” This event had moved the people deeply. Their awe over what had happened to Zachariah and Elizabeth caused them to commit these things to their memory and speak about them to others.

“Kept in mind” in the Greek says, “laid up in their heart.” This is an idiom meaning, “to store information in the mind, with the implication of its being valuable.” Mary would later respond in a similar way at Jesus’ response to her and Joseph when they found Him in the temple, Luke 2:51. Hopefully, the people of the hill country of Judea were cycling this doctrine in the right lobe of their souls. The question they were pondering was, “What then will this child turn out to be?” Luke used PAIDION for “child” that means, “young child or infant,” and the Future, Middle Deponent, Indicative of EIMI, for “will be?” This reflects that they were not quite sure what this child would do or accomplish, maybe only in detail, but still understanding he was to be the forerunner to the Christ.

Principle: When you receive the Word of God, it should cause you to want to delve further into it, with a desire to know more. Questioning is not a sign of unbelief. It may be if the questioner has an attitude of antagonism. Yet, those who question typically have a heart and desire to know more, which God will provide to those who are positive in their volition.

Then we have Luke’s closing comment, which hopefully was also in the heart of the people of the hill country. It was, “for the hand of the Lord was certainly with him.” Cf. Acts 11:21; 13:11; Ezek 1:3; 3:14, 22, as the “hand of the Lord,” CHEIR KURIOS, was the Greek translation of a common OT phrase. It is only used three times in the NT, here and in Acts 11:21; 13:11. This means that the demonstrated power of God was with John the Baptist for all to see and know, and that God had a plan for his life. This is also true of every believer. God’s power is available for you 24/7, and He definitely has a plan for your life!

3. Zachariah’s Proclamation and Prophecy, vs. 67-80.

This the Zachariah’s great psalm of praise as to what God was doing through Mary’s son and his own. In vs. 67, like his wife Elizabeth in vs. 41, we see that he had the enduement of the Holy Spirit, (PLETHO PNEUMA HAGIOS), which is the temporary empowering, enabling ministry of God the Holy Spirit for Jewish Dispensation saints. With this empowerment, he “prophesied,” the Verb PROPHETEUŌ προφητεύω that means, “prophesy, speak by Divine inspiration, foretell the future, or be a prophet.” It is used about 30 times in the NT to mean, “proclaim a revelation or message received from God.”  Here, it was the message of the coming Messiah and His forerunner.

In vs. 68, "Blessed be the Lord God of Israel, for He has visited us and accomplished redemption for His people.” Zachariah begins by praising God, just as we all should begin our prayers or psalms with praise to God. Here, Luke used the Adjective EULOGETOS that means, “blessed or praised.” The object of his praise is, “the Lord God of Israel,” KURIOS HO THEOS ISRAEL. He then states the reason for this praise, which is also the main principle that runs throughout the proclamation, “He visited us and accomplished redemption for His people.”

This “visited,” is not directly speaking of the First Advent of Jesus Christ, per se. It is speaking more of the mercy that God has had and is now displaying towards man. It is the Greek Verb EPISKEPTOMAI, ἐπισκέπτομαι that means “look for, inspect, visit, look after, etc.,” that is also used in vs. 78, for “visit.”  Here, it is referencing God the Father “looking down on” or “inspecting” man and finding him wanting due to sin. Because of this need and God’s great mercy, He will provide a Savior in His Son that is emphasized throughout this psalm of praise, as we see in vs. 78.

Then we see what God will do, “accomplished redemption,” that uses the Aorist, Active, Indicative of the Verb POIEO meaning, “the work” of God “completed.” The work that God had completed was “redemption,” the payment of our sins.

It is wonderful how Zachariah praised God from a past tense view point, even though God was just now sending the Savior and His forerunner into the world. Zachariah knew of and proclaimed God’s great plan of salvation through redemption from the view point of God’s perspective; omniscience. Zachariah was viewing it from the view point of eternity past, as already being completed or accomplished, just as God views it as completed from the foundation of the world, cf. Heb 4:3; 9:26; 1 Peter 1:20; Eph 1:4.

Heb 4:3, “For we who have believed enter that rest, just as He has said, ‘As I swore in My wrath, they shall not enter My rest,’ although His works were finished from the foundation of the world.”

Heb 9:26, “Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself.”

1 Peter 1:20, “For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you.”

Eph 1:4, “Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him, in love.”

Zachariah was now standing in great faith, as opposed to his previous doubting unfaithfulness. He learned a lot about God and His great plan during his time of silence.

“Redemption,” is the Noun LUTROSIS that means, “release, deliverance, or redemption.” It comes from LUTROO, which means, “to release by paying a ransom or to redeem.” LUTROO is from the root LUO, a primary verb meaning, “to loose, to release, or to dissolve.” So, LUTROSIS comes to mean, “a ransoming, a redemption.” It is only used here and Luke 2:38; Heb 9:12.

Heb 9:12, “And not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.”