Luke 1

Luke 1:1

I. PREFACE: LUKE’S PURPOSE AND METHOD (1:1-4) In his preface, Luke reveals himself as a historian. He describes the source materials to which he had access and the method he followed. Then he explains his purpose in writing. From the human standpoint he had two types of source materialswritten accounts of the life of Christ and oral reports by those who were eye-witnesses of the events in His life. 1:1 The written accounts are described in verse 1: Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us. … We do not know who these writers were. Matthew and Mark may have been among them but any others were obviously not inspired. (John wrote at a later date.) 1:2 Luke also depended on oral reports from those who from the beginning were eyewitnesses and ministers of the word delivered … to us. Luke himself does not claim to be an eyewitness but he had interviews with those who were. He describes these associates of our Lord as eyewitnesses and ministers of the word. Here he uses the word as a name of Christ, just as John does in his Gospel. The beginning here means the beginning of the Christian era heralded by John the Baptist. The fact that Luke used written and oral accounts does not deny the verbal inspiration of what he wrote. It simply means that the Holy Spirit guided him in the choice and arrangement of his materials. James S. Stewart comments: Luke makes it perfectly clear that the inspired writers were not miraculously freed from the necessity of hard historical research. … Inspiration was not God magically transcending human minds and faculties; it was God expressing His will through the dedication of human minds and faculties. It does not supersede the sacred writer’s own personality and make him God’s machine; it reinforces his personality and makes him God’s living witness. 1:3 Luke gives a brief statement of his motivation and of the method he used: it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus. As to his motivation he simply says, it seemed good to me also. On the human level, there was the quiet conviction that he should write the Gospel. We know, of course, that divine constraint was curiously mingled with this human decision. As to his method, he first traced the course of all things accurately from the beginning, then he wrote them down in order. His task involved a careful, scientific investigation of the course of events in our Savior’s life. Luke checked on the accuracy of his sources, eliminated all that was not historically true and spiritually relevant, then compiled his materials in order as we have them today. When Luke says that he wrote an orderly account he does not necessarily mean in chronological order. The events in this Gospel are not always arranged in the order in which they occurred. Rather they are in a moral or spiritual order, that is, they are connected by subject matter and moral instruction rather than by time.

Although this Gospel and the book of Acts were addressed to Theophilus, we know surprisingly little about him. His title most excellent suggests that he was a government official. His name means a friend of God. Probably he was a Christian who held a position of honor and responsibility in the foreign service of the Roman Empire. 1:4 Luke’s purpose was to give Theophilus a written account that would confirm the trustworthiness of all that he had been taught concerning the life and ministry of the Lord Jesus. The written message would afford fixity by preserving it from the inaccuracies of continued oral transmission. And so verses 1-4 give us a brief but enlightening background into the human circumstances under which this book of the Bible was written. We know that Luke wrote by inspiration. He does not mention that here, unless he implies it in the words from the first (v. 3) which can also be translated from above.

Luke 1:5

II. ADVENT OF THE SON OF MAN AND HIS FORERUNNER (1:5-2:52) A. Annunciation of the Forerunner’s Birth (1:5-25) 1:5, 6 Luke begins his narrative by introducing us to the parents of John the Baptist. They lived at a time when the wicked Herod the Great was king of Judea. He was an Idumean, that is, a descendant of Esau. Zacharias (means the Lord remembers) was a priest belonging to the division of Abijah, one of the twenty-four shifts into which the Jewish priesthood had been divided by David (1Ch_24:10). Each shift was called on to serve at the temple in Jerusalem twice a year from Sabbath to Sabbath. There were so many priests at this time that the privilege of burning incense in the Holy Place came only once in a lifetime, if at all. Elizabeth (means the oath of God) was also descended from the priestly family of Aaron. She and her husband were devout Jews, scrupulously careful in observing the OT Scriptures, both moral and ceremonial. Of course, they were not sinless, but when they did sin, they made sure to offer a sacrifice or otherwise to obey the ritualistic requirement. 1:7 This couple had no children, a reproachful condition for any Jew. Doctor Luke notes that the cause of this was Elizabeth’s barrenness. The problem was aggravated by the fact that they were both well advanced in years. 1:8-10 One day Zacharias was performing his priestly duties in the temple. This was a great day in his life because he had been chosen by lot to burn incense in the Holy Place. The people had gathered outside the temple and were praying. No one seems to know definitely the time signified by the hour of incense. It is inspiring to notice that the Gospel opens with people praying at the temple and it closes with people praising God at the temple. The intervening chapters tell how their prayers were answered in the Person and work of the Lord Jesus. 1:11-14 With priest and people engaged in prayer, it was an appropriate time and setting for a divine revelation. An angel of the Lord appeared on the right side of the altarthe place of favor. At first Zacharias was terrified; none of his contemporaries had ever seen an angel. But the angel reassured him with wonderful news. A son would be born to Elizabeth, to be named John (the favor or grace of Jehovah). In addition to bringing joy and gladness to his parents, he would be a blessing to many. 1:15 This child would be great in the sight of the Lord (the only kind of greatness that really matters). First of all, he would be great in his personal separation to God; he would drink neither wine (made from grapes) nor strong drink (made from grain). Secondly, he would be great in his spiritual endowment; he would be filled with the Holy Spirit, even from his mother’s womb. (This cannot mean that John was saved or converted from birth, but only that God’s Spirit was in him from the outset to prepare him for his special mission as Christ’s forerunner.) 1:16, 17 Thirdly, he would be great in his role as herald of the Messiah. He would turn many of the Jewish people to the Lord. His ministry would be like that of Elijah, the prophetseeking to bring the people into right relationship with God through repentance. As G. Coleman Luck points out: His preaching would turn the hearts of careless parents to a real spiritual concern for their children. Also he would bring back the hearts of disobedient, rebellious children to the wisdom of the just.In other words, he would strive to gather out of the world a company of believers who would be ready to meet the Lord when He appeared. This is a worthy ministry for each of us. Notice how the deity of Christ is implied in verses 16 and 17. In verse 16, it says that John would turn many of the children of Israel to the Lord their God. Then in verse 17 it says that John would go before Him. To whom does the word Him refer? Obviously to the Lord their God in the preceding verse. And yet we know that John was the forerunner of Jesus. The inference then is clear. Jesus is God. 1:18 The aged Zacharias was struck by the sheer impossibility of the promise. Both he and his wife were too old to become the parents of a child. His plaintive question expressed all the pent-up doubt of his heart. 1:19 The angel answered first by introducing himself as Gabriel (strong one of God). Though commonly described as an archangel, he is mentioned in the Scripture only as one who stands in the presence of God and who brings messages from God to man (Dan_8:16; Dan_9:21). 1:20 Because Zacharias had doubted, he would lose the power of speech until the child was born. Whenever a believer entertains doubts concerning God’s word, he loses his testimony and his song. Unbelief seals the lips, and they remain sealed until faith returns and bursts forth in praise and witness. 1:21, 22 Outside, the people were waiting impatiently; ordinarily the priest who was burning incense would have appeared much sooner. When Zacharias finally came out, he had to communicate with them by making signs. Then they realized that he had seen a vision in the temple. 1:23 After his tour of duty at the temple was completed, the priest went back home, still unable to speak, as the angel had predicted. 1:24, 25 When Elizabeth became pregnant she went into seclusion in her home for five months, rejoicing within herself that the Lord had seen fit to free her from the reproach of being childless.

Luke 1:26

B. Annunciation of the Son of Man’s Birth (1:26-38) 1:26, 27 In the sixth month after his appearance to Zacharias (or after Elizabeth became pregnant), Gabriel reappearedthis time to a virgin named Mary who lived in the city of Nazareth, in the district of Galilee. Mary was betrothed to a man named Joseph, a lineal descendant of David, who inherited legal rights to the throne of David, even though he himself was a carpenter. Betrothal was considered a much more binding contract than engagement is today. In fact, it could be broken only by a legal decree similar to divorce. 1:28 The angel addressed Mary as one who was highly favored, one whom the Lord was visiting with special privilege. Two points should be noted here: (1) The angel did not worship Mary or pray to her; he simply greeted her. (2) He did not say that she was full of grace, but highly favored. 1:29, 30 Mary was understandably troubled by this greeting; she wondered what it meant. The angel calmed her fears, then told her that God was choosing her to be the mother of the long-awaited Messiah. 1:31-33 Notice the important truths which are enshrined in the annunciation: The real humanity of the Messiahyou will conceive in your womb and bring forth a Son. His deity and His mission as Saviorand shall call His name JESUS (meaning Jehovah is the Savior). His essential greatnessHe will be great, both as to His Person and His work. His identity as the Son of Godand will be called the Son of the Highest. His title to the throne of Davidthe Lord God will give Him the throne of His father David. This establishes Him as the Messiah. His everlasting and universal kingdomHe will reign over the house of Jacob forever, and of His kingdom there will be no end.Verses 31 and 32a obviously refer to Christ’s First Advent, whereas verses 32b and 33 describe His Second Coming as King of kings and Lord of lords. 1:34, 35 Mary’s question, How can this be? was one of wonder but not of doubt. How could she bear a child when she had never had relations with a man? Although the angel did not say so in so many words, the answer was virgin birth. It would be a miracle of the Holy Spirit. He would come upon her, and the power of God would overshadow her. To Mary’s problem of How?it seemed impossible to human reckoningGod’s answer is the Holy Spirit: Therefore, also, that Holy One who is to be born will be called the Son of God. Here then we have a sublime statement of the incarnation. Mary’s Son would be God manifest in the flesh. Language cannot exhaust the mystery that is shrouded here. 1:36, 37 The angel then broke the news to Mary that Elizabeth her relative, was in her sixth month of pregnancyshe who had been barren. This miracle should reassure Mary that with God nothing will be impossible.1:38 In beautiful submission, Mary yielded herself to the Lord for the accomplishment of His wondrous purposes. Then the angel departed from her.

Luke 1:39

C. Mary Visits Elizabeth (1:39-45) 1:39, 40 We are not told why Mary went to visit Elizabeth at this time. It may have been to avoid the scandal which would inevitably arise in Nazareth when her condition became known. If this is so, then the welcome given by Elizabeth and the kindness shown would have been doubly sweet. 1:41 As soon as Elizabeth heard Mary’s voice, the babe leaped in her womba mysterious, involuntary response of the unborn forerunner to the arrival of the unborn Messiah. Elizabeth was filled with the Holy Spirit, that is, He took control of her, guiding her speech and actions. Three persons in chapter 1 are said to be filled with the Holy Spirit: John the Baptist (v. 15); Elizabeth (v. 41); and Zacharias (v. 67). One of the marks of a Spirit-filled life is speaking in psalms and hymns and spiritual songs (Eph_5:18-19). We are not surprised therefore to find three songs in this chapter, as well as two in the next. Four of these songs are generally known by Latin titles, which are taken from the first lines: (1) Elizabeth’s Salutation [1:42-45]; (2) The Magnificat (it magnifies) [1:46-55]; (3) Benedictus (blessed) [1:68-79]; (4) Gloria in Excelsis Deo (glory to God in the highest) [2:14]; and (5) Nunc Dimittis (now You let depart) [2:29-32]. 1:42-45 Speaking by special inspiration, Elizabeth saluted Mary as the mother of my Lord. There was not a trace of jealousy in her heart; only joy and delight that the unborn baby would be her Lord. Mary was blessed among women in that she was given the privilege of bearing the Messiah. The fruit of her womb is blessed in that He is Lord and Savior. The Bible never speaks of Mary as the mother of God. While it is true that she was the mother of Jesus, and that Jesus is God, it is nevertheless a doctrinal absurdity to speak of God as having a mother. Jesus existed from all eternity whereas Mary was a finite creature with a definite date when she began to exist. She was the mother of Jesus only in His Incarnation. Elizabeth recounted the seemingly intuitive excitement of her unborn child when Mary first spoke. Then she assured Mary that her faith would be abundantly rewarded. Her expectation would be fulfilled. She had not believed in vain. Her Baby would be born as promised.

Luke 1:46

D. Mary Magnifies the Lord (1:46-56) 1:46-49 The Magnificat resembles Hannah’s song (1Sa_2:1-10). First, Mary praised the Lord for what He had done for her (vv. 46b-49). Notice that she said (v. 48) all generations will call me blessed. She would not be one who conferred blessings but one who would be blessed. She speaks of God as her Savior, disproving the idea that Mary was sinless. 1:50-53 Secondly, she praised the Lord for His mercy on those who fear Him in every generation. He puts down the proud and mighty, and exalts the lowly and hungry. 1:54, 55 Finally, she magnified the Lord for His faithfulness to Israel in keeping the promises He had made to Abraham and to his seed. 1:56 After staying with Elizabeth about three months, Mary returned to her own house in Nazareth. She was not yet married. No doubt she became the object of suspicion and slander in the neighborhood. But God would vindicate her; she could afford to wait.

Luke 1:57

E. Birth of the Forerunner (1:57-66) 1:57-61 At Elizabeth’s appointed time, she gave birth to a son. Her relatives and friends were delighted. On the eighth day, when the child was circumcised, they thought it was a foregone conclusion that he would be named Zacharias, after his father. When his mother told them the child’s name would be John, they were surprised, because none of his relatives had this name. 1:62, 63 To get the final decision, they made signs to Zacharias. (This indicates that he was not only dumb, but deaf as well.) Calling for a writing tablet, he settled the matterthe baby’s name was John. The people all marveled. 1:64-66 But it was even more of a surprise when they noticed that the power of speech had returned to Zacharias as soon as he wrote John. The news spread quickly throughout all the hill country of Judea, and people wondered about the future work of this unusual baby. They knew that the special favor of the Lord was with him.

Luke 1:67

F. Zacharias’ Prophecy Concerning John (1:67-80) 1:67 Freed now from the fetters of unbelief and filled with the Holy Spirit, Zacharias was inspired to utter an eloquent hymn of praise, rich in quotations from the OT. 1:68, 69 Praise to God for what He had done. Zacharias realized that the birth of his son, John, indicated the imminence of the coming of the Messiah. He spoke of Christ’s advent as an accomplished fact before it happened. Faith enabled him to say God had already visited and redeemed His people by sending the Redeemer. Jehovah had raised up a horn of salvation in the royal house of … David. (A horn was used to hold the oil for anointing kings; therefore it might mean here a King of salvation from the kingly line of David. Or it might be a symbol of power and thus mean a powerful Savior.) 1:70, 71 Praise to God for fulfilling prophecy. The coming of the Messiah had been predicted by the holy prophets … since the world began. It would mean salvation from one’s enemies and safety from foes. 1:72-75 Praise to God for His faithfulness to His promises. The Lord had made an unconditional covenant of salvation with Abraham. This promise was fulfilled by the coming of Abraham’s seed, namely, the Lord Jesus Christ. The salvation He brought was both external and internal. Externally, it meant deliverance from the hand of their enemies. Internally, it meant serving Him without fear, in holiness and righteousness. G. Campbell Morgan brings out two striking thoughts on this passage. First, he points out the arresting connection between the name of John and the theme of the songboth are the grace of God. Then he finds allusions to the names of John, Zacharias and Elizabeth in verses 72 and 73. Johnthe mercy promised (v. 72). Zachariasto remember (v. 72). Elizabeththe oath (v. 73). God’s favor, as announced by John, results from His remembering the oath of His holy covenant.1:76, 77 The mission of John, the Savior’s herald. John would be the prophet of the Most High, preparing the hearts of the people for the coming of the Lord, and proclaiming salvation to His people through the forgiveness of their sins. Here again we see that references to Jehovah in the OT are applied to Jesus in the New. Malachi predicted a messenger to prepare the way before Jehovah (Mal_3:1). Zacharias identifies John as the messenger. We know that John came to prepare the way before Jesus. The obvious conclusion is that Jesus is Jehovah. 1:78, 79 Christ’s coming is likened to the sunrise. For centuries, the world had lain in darkness. Now through the tender mercy of our God, dawn was about to break. It would come in the Person of Christ, shining on the Gentiles who were in darkness and the shadow of death, and guiding Israel’s feet into the way of peace (see Mal_4:2). 1:80 The chapter closes with a simple statement that the child grew physically and spiritually, remaining in the deserts till the day of his public appearance to the nation of Israel.