Tuesday, January 8, 2019 – Luke 1:51-52

The Announcement of the Birth of the
Son of Man to Mary, Pt. 9, 

Mary's Great Proclamation of the Messiah, Pt. 2
https://www.youtube.com/watch?v=bxE4PO0HA98

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.

  B. The Announcement of the Birth of the Son of Man, Luke 1:26-56.

Vs. 46-56

In these passages, there are 20 or so discernable OT quotations and allusions. It shows how much Mary knew of her Scriptures and how cherished they were in her home. She blends quotations and allusions to Messianic psalms and OT prophecy. In addition, this is very similar to the great exaltation of Hannah, the mother of the prophet Samuel, found in 1 Sam 2:1-10. And, in vs. 46, we see a quote from Psa 34:2-3.

As we noted previously in vs. 47, “God my Savior,” is the theme of this proclamation, and all of the following verses support or define God’s provision of salvation. In this praise, we are noting three recipients of “blessings” or better “God’s provision for salvation,” 1) Mary, vs. 46-49, 2) All of mankind, vs. 50-53, 3) Israel, vs. 54-55. We now note the second recipient, “all of mankind,” vs. 50-53.

In vs. 50, we see an allusion to Psa 103:17, and a third attribute noted, “mercy,” ELEOS, ἔλεος that means, “mercy, compassion, sympathy, or pity.” We will see God’s faithfulness in vs. 54-55. ELEOS is further used in this narrative in vs. 54, 58, and is used of the Lord by Zachariah in vs. 72, 78.

ELEOS is a response to someone else’s condition of distress. It is the Lord’s activity on behalf of His people rooted in His compassion and mercy. Therefore, it means God’s response to our condition of distress; being under sin and its penalty of death. It is the expression of God’s covenant love. Having mercy upon man, God did something about our distress by sending His Son to save the world from their sin. This is what Mary is proclaiming here.

As she states, this mercy “is upon generation after generation”, GENEA KAI GENEA, cf. Psa 103:17, that means for all of mankind.

Psa 103:17, “But the mercy of the LORD is from everlasting to everlasting on those who fear Him, and His righteousness to children's children.”

Mary then notes the recipients of this mercy, “toward those who fear Him,” even though it is available to all. “Fear” is the Verb PHOBEO, that means, “fear, be afraid, become terrified; worship, reverence, respect.” It is the heartfelt awe and reverence of God that is essential to the Christian faith. It means we believe in Him and His Word and respond to it. Those who do, receive His mercy, the salvation of their souls, because God’s mercy reached down to our time and place, cf. 2 Sam 22:3, 47; Psa 24:5; Micah 7:7; Titus 3:4-6; 2 Peter 1:11.

2 Sam 22:3, “My God, my rock, in whom I take refuge, My shield and the horn of my salvation, my stronghold and my refuge; My savior, You save me from violence.”

2 Sam 22:47, “The LORD lives, and blessed be my rock; and exalted be God, the rock of my salvation.”

Psa 24:5, “He shall receive a blessing from the LORD and righteousness from the God of his salvation.”

Micah 7:7, “But as for me, I will watch expectantly for the LORD; I will wait for the God of my salvation. My God will hear me.”

Titus 3:4-6, “But when the kindness of God our Savior and His love for mankind appeared, ⁵He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, ⁶whom He poured out upon us richly through Jesus Christ our Savior.”

2 Peter 1:11, “For in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.”

Vs. 51

Luke 1:51, “He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart.”

This passage is a reference to the great “dispersion,” of Israel. In this verse we have quotes from Psa 98:1, where in vs. 2-3, it speaks of salvation, and in Psa 118:15.

Psa 98:1-3, “O sing to the LORD a new song, for He has done wonderful things, His right hand and His holy arm have gained the victory for Him. ²The LORD has made known His salvation; He has revealed His righteousness in the sight of the nations. ³He has remembered His lovingkindness and His faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God.”

In Luke “might deeds” is the Noun KRATOS that means, “strength, power, might, dominion, authority.” It refers to His “manifested strength.” It is the power to rule. As God has all authority to rule, His power will be real, seen, heard, felt and perfect. It typically is translated “might or dominion,” and in the NT, it always refers to “authority” above that of humans.

1 Tim 6:16, “Who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.”

With this is the word “arm” the Dative Singular of BRACHION, βραχίων. This refers specifically to the shorter part of the arm from the shoulder to the elbow, because of its relationship to the word BRACHUS, meaning “short.” It references the strongest part of the arm.

In its three occurrences in the NT, it is used metaphorically of the power of God, Luke 1:51; John 12:38 quoting Isa 53:1; and Acts 13:17. The expression occurs often in Deuteronomy, the Psalms, and Isaiah, Deut 4:34; 5:15; Psa 44:3; 77:15; 98:1; Isa 30:30; 40:10-11; 52:10; 59:16.

Therefore, combined, Mary is praising God for His working strength in providing salvation for Israel against her enemies, especially the enemy of sin, with a view to what He is now doing for all of mankind, by bringing His Son Jesus Christ, the King of kings and Lord of lords, into the world to save mankind.

And more specifically, we see in the second half of this verse, a reference to the Lord “scattering” nations and the people of Israel in the past for their rebellion, with the Aorist, Active, Indicative of the verb DIASKORPIZO, διασκορπίζω that means, “scatter, disperse, waste, winnow.” The sense of “scatter” or “disperse” predominates the NT understanding. Cf. Mat 26:31; Mark 14:27; with Zech 13:7.

This also has a prophetic view to what He will do to Israel for rejecting the Messiah, Jesus Christ. This is a reminder! Yet, Jesus would die not only for the Jewish nation but for the “dispersed” children of God in order to unite them together into one, John 11:51-52. This may apply to the Jews of the Dispersion, but in the light of the universalism of this Gospel, it probably also refers to the anticipation of the ingathering of the Gentiles, who become the children of God when they acknowledge the saviorhood of Christ, John 1:12; 10:16.

John 11:52, “And not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad.”

                          

John 1:12, “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name.”

This past “scattering” was of “those who were proud (HUPEREPHANOS – proud, arrogant, or haughty) in the thoughts (DIANOIA - mind, understanding, intellect, feelings, or disposition), of their heart (KARDIA).”

DIANOIA is also used in Luke 10:27 for “loving the Lord your God with all your heart, soul, strength, and mind.” Therefore, because they did not heed the great commandment, the Lord scattered and will scatter them.

Therefore, quoting Psa 98:1, with reference to God’s strength to gain salvation for all of mankind, and speaking to God’s scattering of the arrogant peoples who reject Him, Mary is reminded of the great strength of God that is merciful, righteous, and just.

Vs. 52

Alluding to Job 5:11, “So that He sets on high those who are lowly, and those who mourn are lifted to safety,” Mary continues to exalt God’s power to rule, by speaking further about His past examples of righteousness, just, and mercy.

Luke 1:52, “He has brought down rulers from their thrones, and has exalted those who were humble.”

“Brought down rulers” uses the Aorist, Active, Indicative of the Verb KATHAIREO, καθαιρέω that means, “take down, tear down, destroy, or demolish.” Interestingly, this word also references the Cross of Jesus Christ, the seat of His power to rule, as it was used in Mat 15:36, 46; Luke 23:53 and Acts 13:29 in reference to taking the Lord’s body off of the Cross after His work for salvation was completed. Because of our Lord’s victory on the Cross to provide salvation for the world, He has the power to rule and judge. Cf. Mark 16:19; Acts 2:33; Rom 8:34; Col 3:1; Heb 10:12; 1 Peter 3:22.

Heb 10:12, “But He, having offered one sacrifice for sins for all time, sat down at the right hand of god.”

Mark 16:19, “So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.”

Acts 2:33, “Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear.”

Rom 8:34, “Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.”

Col 3:1, “Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.”

1 Peter 3:22, “Who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.”

Now, in Mary’s proclamation, our God took down the “rulers from their thrones,” that not only speaks of the various arrogant kings of nations, including Israel, who rejected the God of Abraham, Isaac, and Jacob, but also of the elite fallen angels who are rulers of Gentile nations. The Cross of Jesus Christ accomplished the latter.

“Rulers” is the Greek Noun DUNASTES, δυνάστης where we get out English word “dynasty” from that means, “ruler, sovereign, court official, prince, or potentate.” In our passage, it is speaking of wicked or evil rulers who have rejected God and His plan for salvation. It is only used here and in Acts 8:27; 1 Tim 6:15.

1 Tim 6:15, “Which He will bring about at the proper time (Christ’s 2^nd Coming)—He who is the blessed and only Sovereign (DUNASTES), the King of kings and Lord of lords.”

Notice, Jesus is the “only sovereign,” as opposed to the false god’s of the ancient pagan world that were backed by elite fallen angels, cf. Eph 6:12.

Eph 6:12, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.”

“Thrones” is the Noun THRONOS that means, “throne, seat (of power), or dominion.” Compare KRATOS from vs. 51. It speaks to the seat of authority, power, and dominion. It speaks of human rulership, as well as signifying angelic powers, Col 1:16, including the “throne” (i.e., authority) of the dragon which will be handed over to the beast; Antichrist, cf. Rev 13:2.

Col 1:16, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him.”

Rev 13:2, “And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority.”

Therefore, as God the Father will give His Son “the throne of David,” vs. 32, He will also tear down the rulers and their thrones of both men and angels that have rejected Him.

Yet, God “exalted those who were humble.” “Exalted,” is the Aorist, Active, Indicative of the Verb HUPSOO, ὑψόω that means,” to exalt or raise on high.” This is another word in reference to the Cross of Jesus Christ, as we see Jesus speaking about Moses lifting up the Brazen Serpent in the wilderness, and likened this to His own lifting upon the Cross and its consequent effect of delivering men to eternal life, John 3:14.

This is a paradox, because in Jesus being physically lifted up, He was also humiliated because the lifting took place in His execution as a criminal. Yet, that very same humiliation produces salvation and eternal life for those who will look to Him and live, as the Israelites who looked to the Brazen Serpent lived to escape the fiery serpents who were slaying them in the wilderness. Also note that the fiery serpents in the wilderness are analogous to the false pagan demon backed gods of the ancient foreign nations that represented sin and rebellion against God.

Note too, that as a result of being lifted up on the Cross, Jesus is now lifted up in glory being seated upon a throne at the right hand of God, as noted above.

That paradox is not lost in Mary’s statement either. Because with this, we have the Adjective TAPEINOS, ταπεινός that means, “humble, lowly, undistinguished, poor, downcast, or subservient.” When speaking about people it includes the ideas of, “despised, rejected, or poor.”

Like our verse, James sharply contrasts the lowly and the proud, the lowly are exalted, the proud brought down. Yet, those who are “lowly” can “boast,” knowing that their Father loves them, James 1:9; 4:6.

James 4:6, “But He gives a greater grace. Therefore it says, ‘God is opposed to the proud, but gives grace to the humble’.” Cf. Psa 138:6; Prov 3:34.

James 1:9, “But the brother of humble circumstances is to glory in his high position.”

Being “humble” is tantamount to “submitting yourself to Christ as your Savior and others in service of Christ,” 1 Peter 5:5; cf. Eph 5:21. It means acknowledging that you are a sinner and are in need of a Savior. Thereby, you accept Jesus Christ as your Savior.

This is how believing man is exalted and enthroned. Those who accept Jesus Christ as their Savior, will sit upon His throne, being in union with Him, cf. Rev 3:21; 4:4; 2 Tim 2:12; Mat 19:28.