THE GOSPEL ACCORDING TO LUKE (Lesson 4 – Feb 18, 2025) Ch. 1: 31-80

 

THE GOSPEL ACCORDING TO LUKE

(Lesson 4 – Feb 18, 2025) Ch. 1: 31-80

 

 

Lk: 32 Son of the Most High. In Lk 1:76 John is described as “prophet of the Most High”. “Most High” is commonly used by Luke (1:35.76; 6:35; 8:28; Acts 7:48;16:17).

 

V.34 The Virginal conception of Jesus takes place through the holy Spirit and God's power; therefore, Jesus has a unique relationship with Yahweh.

 

V.45: Blessed are you who believed: Luke portrays Mary as a believer whose faith stands in contrast to the disbelief of Zechariah (v.20)

 

Vv 39-40 According to Jewish customs. It was improper, or at least unusual, for single or betrothed females to travel alone. Mary, however, may have undertaken this journey with Joseph’s consent

 

The Magnificat is divided into four stanzas, each of which contains three verses (1) (46-48); (2) 1:48-50; (3) 51-53; (4)  54-55.

 

V.47 God my Saviour. Undoubtedly, Mary was looking for civil and political blessings, through the birth of the Messiah.

 

V. 52 The mighty overthrow of all anti-Messianic power seems, in her imagination, to begin with the fall of the Idumæan usurper.

 

V. 55 Abraham and his seed. A remarkable proof that Mary’s expectations concerning the Messiah’s appearance were universal. For the seed promised to Abraham was to be a blessing to the whole world.

 

46-55 except v.48, there is no specific connection of the canticle to the context of Mary’s pregnancy.

 

Traditionally called the Magnificat sung in the evening prayer. Referred to Abraham and the Jewish-Christian cast. It contains the reversal theme found in (1 Sam 2:1-10) but is modified. Those who oppress now will be overthrown, and the lowly will be exalted; those who are hungry now will have their fill, but those who are satiated now will be sent away.

 

He casts down the mighty--he exalts the humble: Stanley Jones said, “The Magnificat is the most revolutionary document in the world.” It is a moral revolution and a social revolution. Christianity puts an end to the world's labels and prestige. Christianity begets a revolution in each man and a revolution in the world.

 

V.59 On the eighth day they came to circumcise the child, these practices exist among the Khandi in India, and Africa; the Greeks, and Romans - also it was customary to name the child on the day of purification.

 

Circumcision is incorporated into the people of Israel by the sign of the Covenant (Gen 17:1-12)

 

Vv. 68-79 like the canticle of Mary (46-55) the canticle of Zechariah is loosely connected with the context.  Apart from vv 76-77 speaking about John the Baptist

V. 69. A horn of salvation. The well-known Biblical meaning (1 Sam 2:10; Ps 132:17, ) must be here understood, and not the horns of helmets but this horn is to spring from David’s race.

 

V.71 Salvation from our enemies. Undoubtedly the political element was chiefly present to Zachariah. The priest is at the same time the patriot in the best sense of the term, deeply moved by the sight of Roman tyranny and the reformation of divine worship: Luke 1:74-75.

 

V.72 The mercy promised to our fathers. The fulfillment of the promises concerning Messiah is not only a matter of rejoicing for the present, and a source of hope for the future, but also a healing balm for past sorrows (Lk 20:37-38; Jn 8:56).

 

V. 74 That He would grant unto us. The purpose for which God once swore it, and was now about to fulfill it (Gen 22:16-18).

 

Without fear: Not the fear of God, but the fear of enemies - the Macedonians, especially Antiochus Epiphanes, and the Romans, hindered the Jews in the exercise of their worship!

 

V. 75 In holiness and righteousness before Him. All the days of our life, or rather all our days.  Uninterrupted national prosperity, based upon true religion, is the ideal of his aspirations.

 

 

V. 78 The day springs from on high. An emblematic allusion to Messiah and His salvation, again referring to Malachi 4:2. There is a remarkable coincidence between the last Messianic prophecy and the very last before the incarnation of the Divine Word.

 

V. 79 Those sitting in darkness and the shadow of death. He foresees not only Israel but deprived of the light of truth and life (Is 9:2; Is 60:1).

 

To guide our feet. The end for which the day-spring should “give light” as this again was the end for which it “visited” our dark world. The hymn concludes with a boundless prospect into the still partly hidden future.

 

 

 

 

“For nothing will be impossible to God”.

 

“Behold, I am the handmaid of the Lord. May it be done to me according to your word” (vv. 37-38)