Luke 1

Luke 1:1-4

Prologue to Luke’s Gospel - Identifying the Purpose and Theme - Luke 1:1-4 serves as a preface, or prologue, to the Gospel, setting forth Luke’s purpose in writing his Gospel. The theme of any book in the Holy Bible can be found in the first verse or passage of the book. For example, the opening verse of the Gospel of Mark reflects the preaching ministry of Jesus Christ as He proclaims the arrival of the Kingdom of God, which reflects the secondary theme of the Gospel of Mark: the testimony of the miracles of Jesus Christ through the preaching of the Gospel that Jesus is the Son of God. The opening verse of the Gospel of Matthew reveals the genealogy of Jesus Christ, which is takes the form of a chronological fulfillment of Old Testament Scriptures of the coming of the Messiah, and this verse reflects the secondary theme of Matthew: the testimony of the Old Testament Scriptures that Jesus is the Son of God. The opening verses of Luke’s Gospel (Luke 1:1-4) make the claim that this book is a collection of eye-witness accounts of the life and ministry of Jesus Christ, which reflects the secondary theme of Luke: the testimony of John the Baptist and other eye witnesses through prophetic utterances that Jesus is the Son of God. The theme of a collection of many testimonies is declared in the closing verse of the Gospel of Luke as well, saying, “And ye are witnesses of these things.” (Luke 24:48) The Purpose of The Gospel of Luke – We find a clear remark by Eusebius (A.D. 260 to 340) as to why Luke wrote his Gospel. We are told in this most ancient record of church history that Luke felt the need to give an accurate account of the life of Christ because other accounts were bringing into question issues concerning Christ Jesus.[130] Luke was qualified to do this because he was closely acquainted with Paul and his co-workers. [130] Eusebius writes, “But as for Luke, in the beginning of his Gospel, he states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles. So much for our own account of these things. But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them.” (Ecclesiastical History 3.24.15-16)In addition, some commentators have suggested that Luke wrote Luke-Acts as a legal brief to be presented at Paul’s trial in Rome before Nero. The prologue of Luke (Luke 1:1-4) mentions Luke’s efforts to compile accurate eye-witness accounts of the life and ministry of Jesus Christ, as well as witnesses of the apostles in the book of Acts. The Inspiration of the Gospel of Luke - Paul told Timothy that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” (2 Timothy 3:16). Luke’s opening statement in his Gospel reveals its divine inspiration when he says, “It seemed good to me also,” indicating that he felt led by the Holy Spirit to write his Gospel. He uses the Greek word δοκέω (G1380), which means, “to think, to seem” (Strong) in this verse. Luke had no divine visitation telling him to write it, no dream or vision. He simply felt in his heart that this was the right thing for him to do. We have Luke using this same Greek word again in Acts 15:25-28 in conjunction with being led by the Holy Spirit. Acts 15:25-28, “It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;” Luke says in Luke 1:3 that he felt the peace, the inspiration to write an orderly account of Christ’s life. This was something that the Holy Spirit placed within his heart. He would not have said to Theophilos that God told him to write this account, since he is believed to be a Roman official. Rather, Luke uses laymen’s terms to explain why he wrote. In contrast to this statement of inspiration, Luke’s opening words to this Gospel say, “Forasmuch as many have taken in hand…” (Luke 1:1) In other words, many other people took it upon themselves to write a Gospel account of the life and events of Jesus’ earthly ministry. It was their own decision that they took into their own hands. But because they were not inspired by God to write, they wrote from their own will. This is why 2 Peter 1:21 says, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” There are other examples in inspiration in the Scriptures. Jude 1:3 reflects the “compulsion” that the author felt in writing this short epistle by saying, “when I gave all diligence to write unto you.” Another example is when Paul said, “I am convinced in the Lord” (Philippians 2:24). Paul says to the Romans that he “longed to see them” (Romans 1:11), which suggests an inner work of the Holy Spirit. In Acts 23:6 Paul “perceived” that part of the Sanhedrin council were Sadducees and part Pharisees, and switched his message of defense. In Acts 27:10 Paul says, “Sirs, I perceive that this voyage will be with hurt.” The Gospel of Luke’s Relationship with Acts - This preface to Luke may also serve as an introduction for the book of Acts. It should not necessarily be limited to Luke’s Gospel. Edgar J. Goodspeed, in his introduction to this Gospel, refers to the remarkable comparison of the two prefaces of Luke-Acts and to those of Josephus in his dual writings Against Apion, books 1 and 2. “I suppose that by my books of the Antiquity of the Jews, most excellent Epaphroditus, have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also, I have therein declared how we came to inhabit this country wherein we now live… I therefore have thought myself under an obligation to write somewhat briefly about these subjects, in order to convict those that reproach us of spite and voluntary falsehood, and to correct the ignorance of others, and withal to instruct all those who are desirous of knowing the truth of what great antiquity we really are. As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skillful in the knowledge of all antiquity by the Greeks themselves.” (Against Apion 1.1) “In the former book, most honored Epaphroditus, I have demonstrated our antiquity, and confirmed the truth of what I have said, from the writings of the Phoenicians, and Chaldeans, and Egyptians. I have, moreover, produced many of the Grecian writers as witnesses thereto.” (Against Apion 2.1) Both the histories of Luke-Act and Against Apion (books 1 and 2) set in order witnesses in order to prove the certainly of a particular issue. Luke proves the certainly of the life of Christ and the spread of the Gospel by the power of the Holy Spirit. Josephus sets out to prove the antiquity of the Jewish nation and challenge those who contradict this fact. The Author’s Rhetorical Use of Alliteration in the Prologue of Luke – Alliteration is a rhetorical device that repeats the beginning sound of a word. Luke and the author of Hebrews employ alliteration in the prologues of their writings by using words that begin with the Greek letter “π.” Within the opening sentences of Luke’s prologue to his Gospel and to the book of Acts and in the epistle of Hebrews are found five words whose lexical form begins with the letter “π.” David Allen cites this “signature” in Luke-Acts to argue for Lucan authorship to the epistle of Hebrews as well.[131] [131] David L. Allen, “Class Lecture,” Doctor of Ministry Seminar, Southwestern Baptist Theological Seminary, 25 July to 5 August 2011.Luke 1:1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, Luke 1:1 — “Forasmuch as many have taken in hand to set forth in order a declaration” – Comments - God could have included dozens of Gospels into the Holy Bible, but He only chose four. Why is this so? One reason is that a matter is confirmed in the mouth of two or three witnesses. 2 Corinthians 13:1, “This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.” Two or three Gospels were enough to establish the validity of God’s Word. Skeptics would not believe anyway, even if there were dozens of Gospels. Therefore, there was no need for more Gospels. The reason that the early Church fathers did not accept other Gospels into the canon of the New Testament is because of the strict requirements to judge “inspired” writings. The major requirement for all of these writings was apostolic authority. They had to have been either written by one of the twelve apostles, or either declared by these apostles to be an “instrument” of the Church, to be read and obeyed by all. Just as the Old Testament canon closed when the prophets ceased, the canon of the New Testament officially closed when the twelve apostles died. It is interesting to note that the third and fourth centuries saw many “gospels” forged by various Christian sects. They were given titles to suggest apostolic authorship. However, the early Church never accepted this group of writings as being authentic nor were they considered accurate because of their late date of writing. In reference to the idea that Luke prepared his writings as a legal brief for Paul’s impending trial in the Roman court system, the comment made by Luke in the opening verse of his Gospel that many people have attempted to write an account of the life and ministry of Jesus Christ could then serve as a source of available testimonies that could be called upon if needed during a legal trial to support Luke’s written account. Luke 1:1 — “of those things which are most surely believed among us” – Comments - The Greek word translated “believed” in Luke 1:1 is πληροφορέω (G4135), which means, “to carry out fully, completely assure (or convince), entirely accomplish” (Strong). The Enhanced Strong says this Greek word is used five times in the New Testament, being translated in the KJV as “be fully persuaded 2, be most surely believed 1, be fully known 1, make full proof of 1.” This phrase can easily be translated “concerning those matters which have been fulfilled among us” (ASV). It introduces Luke’s Gospel as a record of prophetic fulfillment. The first three chapters of the Gospel open with prophecies from the angel Gabriel, one being addressed to Zechariah (Luke 1:5-25), and the other to Mary (Luke 1:26-38), a prophecy from Elisabeth (Luke 1:39-45), Mary’s prophetic song of praise (Luke 1:46-56), Zechariah’s prophecy of the Messiah (Luke 1:57-79), the angels’ prophetic announcement of the Saviour’s birth to the shepherds (Luke 2:1-20), the prophecies of Simeon and Anna in the temple (Luke 2:21-39), Jesus prophesying to His parents of His earthly ministry, and John the Baptist’s prophetic preaching of the coming Messiah (Luke 3:1-22). The Gospel of Luke closes with Jesus revealing His prophetic fulfillment to the two on the road to Emmaus (Luke 24:13-35, esp. Luke 24:27). Many of these prophecies were made as people were filled with the Holy Spirit. In addition, the phrase “concerning those matters which have been fulfilled among us” could mean that he is reporting the events from the birth of the Lord Jesus Christ up to the events fulfilled at the time of his writing near the end of Paul’s missionary journeys. This would mean that Luke is making a reference to both his Gospel and the book of Acts. “among us” – The phrase “among us” in the opening verse of the Gospel of Luke refers to the Church in Luke’s time, which was made up of Jewish and Gentile converts. Luke 1:2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; Luke 1:2 — “which from the beginning were eyewitnesses, and ministers of the word” – Comments - Within Luke 1:2 we find an indication as to how Luke is about to structure his Gospel. The outline of Luke’s Gospel shows that Jesus’ Galilean ministry (Luke 4:14 to Luke 9:50) emphasizes Jesus demonstrating to His disciples that He was the Saviour of the World as He revealed His authority over all of life and creation. This section of narrative material culminates with three disciples being eyewitnesses of His majesty on the Mount of Transfiguration. In the Travel Narrative to Jerusalem (Luke 9:51 to Luke 21:38) the emphasis shifts to Jesus teaching and training His disciples to become ministers of the Word. This emphasis culminates at His ascension when He tells them “that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem and they are to become witnesses of these things,” (Luke 24:47-48). We find a similar reference to the structure of Luke’s Gospel in the opening verse of Acts when it refers to Luke as the “former treatise…of all that Jesus began both to do and teach.” The “doing and teaching” is synonymous to “eyewitnesses and ministers of the word” in that while Jesus was doing and teaching, the disciples placed the role as eyewitnesses to His doing and ministers by His teaching. Acts 1:1, “The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,” Luke’s Gospel tells us about “which from the beginning were eyewitnesses” to Jesus’ ministry, while the book of Acts tells us about the “ministers of the word.” Luke 1:2 — Comments - The author of Luke’s Gospel was clearly a second-generation Christian, having received direct testimonies from those who directly encountered the Saviour. There are several verses and passages that indicate Mary, the mother of Jesus, was one of the key sources of Luke’s eyewitness accounts. First, the fact that Mary was involved in each of the early accounts of Jesus’ birth and childhood indicates her as a source. Also, there are several verses that say Mary kept these things in her heart, something only Mary would have know about herself. Luke 2:19, “But Mary kept all these things, and pondered them in her heart.” Luke 2:51, “And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.” Luke 1:3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, Luke 1:3 — “to write unto thee in order” - Word Study on “in order” – Strong says the Greek word καθεξῆς (G2517) means, “thereafter, i.e. consecutively,” and it comes from κατά ? (G2596), which means, “according to,” and(ἑξῆς (G1836), which means “successive, or taking hold of, i.e. adjoining.” The word ἑξῆς probably comes from ἔχω (G2192), which means, “to hold (possession, ability, contiguity, relation, condition).” Donald Guthrie says that the word means “successively,” and in the context of Luk 1:3 it seems to mean “in chronological and historical order.”[132] The Enhanced Strong says it is used five times in the New Testament, being translated in the KJV as, “in order 2, afterward 1, after 1, by order 1.” [132] Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 106.Comments - This word is unique to Luke-Acts, being used nowhere else in the New Testament. Note the other four uses of this word: Luke 8:1, “And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,” Acts 3:24, “Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.” Acts 11:4, “But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,” Acts 18:23, “And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.” Luke 1:3 — “most excellent Theophilus” – Comments - “most excellent” – Daniel Wallace says the Greek word κράτιστος (most excellent) is used in the vocative case here. He says, “The vocative is used almost universally in the papyri only in ‘petitions,’ as far as my own cursory research reveals (an examination of the first two volumes on the papyri in LCL [Loeb Classical Library]). If this is the case here, then a petition is implied in Luke-Acts, even though none is stated.” Wallace uses this argument to support his belief that Luke-Acts is primarily written as an apologetic work addressed to a Roman official in defense of the Christian faith.[133] Luke uses the same Greek title for addresses to dignitaries in the book of Acts. The Greek word κράτιστος is used only four times in the New Testament, being found also in the following three verses: [133] Daniel B. Wallace, Acts: Introduction, Argument, and Outline (Biblical Studies Foundation, Richardson, Texas, 1998) [on-line]; accessed 6 July 2010; available from; Internet, 11.Acts 23:26, “Claudius Lysias unto the most excellent governor Felix sendeth greeting.” Acts 24:3, “We accept it always, and in all places, most noble Felix, with all thankfulness.” Acts 26:25, “But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.” From this comparison, it is assumed that Theophilus was a person of leadership or great stature among the Jews or Romans. “Theophilus” – The name of Theophilus is unique to the New Testament. However, it was used frequently by the Jews and Greeks since the third century B.C.[134] Church history also records a number of bishops named Theophilus. The sixth bishop of Antioch was called by this name (2nd century) (Eusebius, Ecclesistical History 4.20.1), as well as a bishop of Caesarea in Palestine (A.D. 175-185) (Eusebius, Ecclesistical History 5.22). There was also a patriarch of Alexandria by this name (A.D. 384-412) (Socrates, Ecclesiastical History 7.7). [134] John Nolland, Luke 1:1-9:20, in Word Biblical Commentary, vol. 35A (Dallas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Luke 1:3.Regarding the identity of Luke’s Theophilus, the answer may be found in The Apostolic Constitutions, a collection of ecclesiastical law that is believed to have been compiled during the latter half of the fourth century. This ancient document states that a man named Theophilus became the third bishop of the church at Caesarea. “Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:–James the bishop of Jerusalem, the brother of our Lord;(5) upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican; after whom was Cornelius, and the third Theophilus.” (Constitutions of the Holy Apostles 7.4.46) This Theophilus may not have been the same person recorded in the books of Luke and Acts. However, when the names of Zacchaeus and Cornelius are found alongside the name of Theophilus in the same sentence, and when all three names are found to be unique to Luke’s writings, one has to face some persuasion that it was possibly the same Theophilus. In other words, Luke’s Gospel and Acts were a compilation of testimonies of the life and works of Lord Jesus Christ. For Luke to use the testimonies of Zacchaeus and Cornelius, the living bishops of Caesarea at the time of his writing, would have fit the way in which Luke was gathering his testimonies. Theophilus, as a local bishop of a key city in Palestine, could have easily been an influence in Luke’s ministry. However, we have no record of the title κράτιστος (most excellent) being used by a Christian towards a fellow Christian in the first two centuries of Church history. [135] [135] F. J. Foakes Jackson and Kirsopp Lake, The Beginnings of Christianity: Part 1 The Acts of the Apostles, vol. 2 (London: Macmillan and Co., Ltd, 1922), 178.Perhaps a more likely candidate is found in the writings of Josephus, who tells us that there was a Jewish high priest in Jeruaslem named Theophilus ben Ananus (Antiquities 18.5.3), who was ousted from office by King Agrippa I (A.D. 37-44) (Antiquities 19.6.2). It is very possible that Luke dedicated his work to this individual. Why would Luke have chosen to dedicate his writings to such a man? St. Thomas Aquinas, writing in his Catena Aurea on Matthew, quotes Remigius of Auzerre (c. A.D. 841 to c. 908) as saying that Luke wrote his Gospel while residing in the parts of Achaia and Baeotia, at the request of Theophilus. Thus, Theophilus would have placed an important role in the writing of Luke’s Gospel. Some modern scholars suggest that a probable occasion for the writing of Luke-Acts was his need to prepare a defense for Paul’s Roman trial and that Theophilus was a Roman citizen who could influence the outcome of such a trial. The impending trial of Paul would be a proper time for Luke to write to a Roman official in order to justify the Christian message as being worthy of acceptance in the Roman world. The early Church tradition that Theophilus was a Roman of importance living in Italy finds some support within the text of Luke-Acts. Luke 1:3 — Comments - As Albert Barnes notes, Luke 1:3 implies that other written testimonies about Jesus’ ministry were incomplete.[136] Thus, Luke endeavors to write his Gospel as a complete and orderly account of the life and ministry of the Lord Jesus Christ. [136] Albert Barnes, The Gospel According to Luke, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Luke 1:1-3.Luke 1:4 That thou mightest know the certainty of those things, wherein thou hast been instructed. Luke 1:4 — Comments - In reference to the idea that Luke prepared his writings as a legal brief for Paul’s impending trial in the Roman court system, we can see how Luke 1:4 suggests that Theophilos has been given an informal introduction to the Christian faith and that Luke is now preparing for him a formal written presentation of the life and ministry of Jesus Christ and of the early disciples in the form of Luke-Acts.

Luke 1:5-2

Prophetic Witnesses of Jesus’ Birth (God the Father’s Predestination) (Luke 1:5-80) and Infancy and Childhood (God the Father’s Calling) (Luke 2:1-52) - Luke 1:5-80 gives three testimonies of prophecies predicting Jesus’ divine birth and His predestined office and ministry as Saviour of the World, while Luke 2:1-52 gives three prophetic witnesses of Jesus’ infancy and childhood. These six prophetic witnesses of His birth and childhood reveal the fact that Jesus Christ has been predestined to His divine office as the Saviour of the World. In contrast, Matthew’s parallel account emphasizes the birth of the Messiah as a King. Matthew’s Gospel introduces the King in a way that follows proper protocol for royalty. Matthew reveals Jesus as a descendent of the royal lineage of King David and the fulfillment of the promises that God made to Abraham. Luke’s genealogy reveals Him as the promised seed of woman. Outline – Here is a proposed outline: A. Three Prophetic Witnesses of Jesus’ Birth — Luke 1:5-801. The Vision of Zacharias — Luke 1:5-252. The Prophecy of Mary — Luke 1:26-563. The Prophecy of Zacharias & Elisabeth — Luke 1:57-80B. Three Prophetic Witnesses of Jesus’ Infancy & Childhood — Luke 2:1-521. The Prophetic Witness of the Shepherds at His birth — Luke 2:1-20a) The Birth of Jesus — Luke 2:1-7b) The Witness of the Shepherds — Luke 2:8-202. Two Prophetic Witnesses in the Temple at His Dedication — Luke 2:21-38a) The Presentation of Jesus in the Temple — Luke 2:21-24b) The Witness of Simeon — Luke 2:25-35c) The Witness of Anna — Luke 2:36-38d) Jesus Returns to Nazareth — Luke 2:39-403. The Prophetic Witness of the Jesus’ Childhood in the Temple — Luke 2:41-52 — Luke’s Prophetic Witnesses - After four hundred hears of silence, God was not speaking to His people through the office of the prophet, but through simple Jewish men and women of God regarding the coming of the Messiah. In Luke 1:5 to Luke 2:52 God gave directly to Mary, the mother of Jesus, many witnesses to confirm that this divine birth was a fulfillment of prophecy.

1. Gabriel - Luke 1:26-382. Elizabeth - Luke 1:39-453. The Shepherds - Luke 2:16-174. The Three wise men - Matthew 2:1-115. Simon - Luke 2:25-356. Anna - Luke 2:36-39 Mary was a very probable source that Luke used when compiling these witnesses of Jesus’ birth and childhood. Luke 1:5 to Luke 2:52 gives three testimonies of prophecies predicting Jesus’ divine birth and three testimonies from His childhood of His office and ministry as Saviour of the World. Luke’s Emphasis on Prophecy - It is important to note how these stories place emphasis in the narrative material upon the work and empowerment of the Holy Spirit to enable these people to declare their testimonies through prophecy. The secondary theme of Luke/Acts states that those who testified of Jesus Christ did so through the anointing of the Holy Spirit. Regarding the three testimonies that prophesied the births of John and Jesus, in the Witness of Zacharias (Luke 1:5-25) the angel tells Zacharias that his son would be filled with the Holy Spirit from the womb. In the Witness of Mary (Luke 1:26-56) the angel tells Mary that the Holy Spirit would come upon her and overshadow her, and the babe leaped in Elisabeth’s womb as she was filled with the Holy Spirit and prophesied. In the Witness of Zacharias and Elisabeth (Luke 1:57-80), Zacharias was filled with the Holy Spirit and prophesied. In the story of Jesus’ birth, Simeon came by the Spirit and prophesied what was revealed to him by the Spirit about the child Jesus, and Anna the prophetess also came and gave her prophecy under the unction of the Spirit.

Luke 1:26-56

The Witness of Mary Regarding Jesus’ Birth – Luke 1:26-56 gives us a three-part testimony of the Mary’s experiences regarding the divine birth of our Saviour. We have the testimony of the appearing of the angel Gabriel to Mary (Luke 1:26-38), the testimony of Elisabeth’s babe leaping in her womb (Luke 1:39-45), and the testimony of Mary’s prophecy (Luke 1:46-56). We know from Luke’s Gospel that after the angel Gabriel appeared to Mary and announced the birth of Jesus (Luke 1:26-38), that she immediately visited her cousin Elisabeth for three months (Luke 1:38-45). Since Matthew’s Gospel tells us that Mary’s conception came after her betrothal (Matthew 1:18), then she would have spent three months away from Joseph during the time of her betrothal. This three-month period would have given Mary time to show her pregnancy to others and upon her return to Joseph, to be found with child by him. Outline – Here is a proposed outline:

1. The Birth of Jesus Foretold to Mary by the Angel Gabriel — Luke 1:26-38 — 2. The Testimony of Elisabeth’s Babe Leaping in Her Womb — Luke 1:39-45 — 3. The Testimony of Mary’s Prophecy — Luke 1:46-56 Luke 1:26-38 — The Birth of Jesus Foretold to Mary by the Angel Gabriel – Luke 1:26-38 gives the testimony of Jesus’ divine birth with the appearing of the angel Gabriel to His mother Mary. Luke 1:26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, Luke 1:26 — “And in the sixth month” – Comments - This is the sixth month of Elizabeth’s conception (Luke 1:36). Luke 1:36, “And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.” Mary will visit Elisabeth shortly after this visitation from the angel Gabriel. Mary probably waited until the Holy Spirit visited her and conceived the Saviour in her womb before setting off to see her cousin. She will stay with Elizabeth for three months before returning home. She probably stayed there until the birth of John. Luke 1:26 — “the angel Gabriel was sent from God unto a city of Galilee, named Nazareth” – Comments - The angel Gabriel appeared to three people in the Scriptures: Daniel (Daniel 8:16; Daniel 9:21), Zacharias (Luke 1:19), and Mary, the mother of Jesus (Luke 1:26). These are the only times Gabriel is mentioned in the Scriptures. In all three appearances he comes to men and women of God to bring them a message from the Lord. Luke 1:26 reveals the divine providence and intervention of God the Father in the affairs of mankind. God has determined the time and place (Nazareth) and person (Mary). Paul describes this timing as “in due time” (Romans 5:6). In other words, this supernatural birth took place in God’s own time-table of events in His plan of redemption for mankind. Romans 5:6,”For when we were yet without strength, in due time Christ died for the ungodly.” Luke 1:31 — “thou shalt conceive in thy womb” - Comments - At the conception of Mary, the Word became flesh. John 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” Luke 1:32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luke 1:32 — Comments - King David’s royal lineage was alluded to earlier in this passage when Joseph was mentioned (Luke 1:27). Luke 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Luke 1:32-33 — Comments – The Prophetic Utterance - In Luke 1:32-33 the angel Gabriel gives to Mary a prophetic utterance stating that God was fulfilling His promise to David of an eternal royal lineage through Jesus Christ. Each of the eye-witness accounts leading up to the birth of Jesus Christ contains a prophecy to be fulfilled. Luke 1:34 Then said Mary unto the angel, How shall this be, seeing I know not a man? Luke 1:34 — Comments – Mary is given a Messianic prophecy by the angel. She struggles with these words because she had a concept of an earthly Messiah and his kingdom, as did all Jews, rather than Jesus’ divine, virgin birth as the Son of God. The virgin Mary would respond to Gabriel’s prophecy by asking how she would conceive (Luke 1:34), and he responded to her point of faith by explaining how the Holy Spirit would descend upon her so and bring about a miraculous conception. In contrast, Zacharias responded to Gabriel’s prophecy by asking for a sign to prove that what the angel was telling him was the truth (Luke 1:18). Thus, the angel met him at his point of faith by giving him a sign, which was to strike him dumb until the day of John’s birth. Zacharias would believe because of this sign. In contrast, Jesus rebuked the people for seeking after a sign (Matthew 12:39; Matthew 16:4, Mark 8:12, Luke 11:29). Paul tells us that the Jews required a sign (1 Corinthians 1:22). 1 Corinthians 1:22, “For the Jews require a sign, and the Greeks seek after wisdom:” Luke 1:35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. Luke 1:35 — “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee” – Comments – Under the old covenant the Holy Spirit rested upon men and women of God, rather than indwelling them, as in the new covenant. Note the presence and power of the Holy Spirit in other old covenant passages of Scripture. Genesis 1:2, “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.” Exodus 40:35, “And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.” Matthew 17:5, “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.” Luke 1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. Luke 1:36 — Comments – The angel Gabriel tells Mary that Zechariah and Elisabeth have received a similar divine visitation and miraculous pregnancy as confirmation of his words to Mary. Mary’s visit to Elisabeth will establish themselves in faith regarding these prophecies. Had Mary stayed with Joseph during these early month, she may have fallen into condemnation and doubt. However, Elisabeth would serve as a strong comfort to Mary. Luke 1:37-38 — Comments – Luke 1:37 literally reads, “because every word from God is not is unable.” Thus, the angel tells Mary that the Word (ῥῆμα) of God is not able to fail. Mary answers back by embracing the word of God, saying,” Be it unto me according to thy word (ῥῆμα).” Luke 1:39-45 — The Testimony of Elisabeth’s Babe Leaping in Her Womb – Luke 1:39-45 gives the testimony of Elisabeth’s babe leaping in her womb. This visit served as confirmation to both Elisabeth and Mary that the prophetic words from the angel Gabriel were sure and steadfast since both had received a similar divine visitation. Elisabeth’s Prophecy – Luke 1:41-45 records the prophecy that Elisabeth spoke over Mary when they met. The experience of being filled with the Holy Spirit and speaking prophetically will continue throughout the Gospel of Luke and book of Acts, since it supports the underlying theme of these books. One of the outward evidences of being filled with the Holy Spirit is the manifestation of speaking in a prophetic utterance, whether prophecy or tongues (see Acts 19:6). Elisabeth’s prophecy also contains a number of inward effects that being filled with the Holy Spirit has upon a person. There is a sense of God’s blessedness and favor when experiencing His presence. Thus, Elisabeth says, “Blessed art thou among women, and blessed is the fruit of thy womb.” (Luke 1:42).

In addition, a person feels humble and unworthy of being touched by the presence of God. So she says, “And whence is this to me, that the mother of my Lord should come to me,” (Luke 1:43). Another inward evidence of being filled with the Spirit is an overwhelming sense of joy. Thus, she declares, “For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy,” (Luke 1:44). A final inward evidence we see in this passage is how Elisabeth was filled with confidence and faith in the fulfillment of God’s spoken Word when she says, “And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord,” (Luke 1:45). Acts 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.” Luke 1:39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; Luke 1:39 — Comments – Although Luke accurately records the names of the cities in the story of Jesus’ birth and childhood, he does not name the city of Judah to which Mary traveled to visit her cousin Elisabeth. This omission by the author may reflect the fact that Elisabeth had fled there to hid herself until the birth of this child. Luke 1:24, “And after those days his wife Elisabeth conceived, and hid herself five months, saying,” Luke 1:40 And entered into the house of Zacharias, and saluted Elisabeth. Luke 1:40 — Comments – Zechariah was the head of the house, so the Scriptures call it his house. However, women normally greet other women first, so we see Mary first greeting Elisabeth, who was a cousin to Mary (Luke 1:36). Luke 1:41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: Luke 1:41 — Comments – When Elisabeth drew near to the Christ, Frances J. Roberts writes, “[Her] response was immediate - an inner, involuntary response to the nearness of Christ, even while He was yet unborn and unseen by the world.” She was filled with joy and the Holy Ghost. In the same way, when Christ’s Second Coming is at hand, we will hear His voice. She writes, “It is the voice of the Bridegroom calling forth His bride…Ye need not fear that ye will miss it. Be it ever so soft, ye shall hear.” Our hearts shall hear, and shall leap with joy as did Elisabeth. She says, “I tell you, there shall be a revelation of My nearness given to My dear ones before My second coming.

Anticipate Me. Watch for Me. Thy heart shall listen, and thy heart shall hear. I am not far off. I am looking through the lattice. Ye shall see Me – ye shall know – ye shall rejoice.”[147] [147] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 106.Elizabeth is filled with the Holy Ghost at this time as well as her child. This was prophesied in Luke 1:15. Luke 1:15, “For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.” Later Zacharias is filled with Holy Ghost. Luke 1:67, “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,” Luke 1:41 is an excellent verse to support the truth that life begins at conception. We know that Mary has recently conceived the Christ child in her womb. She then comes to visit her cousin Elisabeth. Elisabeth sensed the presence of the Christ in Mary’s womb. This proves that He was a living being even when He was only days old in the womb. Luke 1:45 — Comments – We find in Luke 1:45 that Elisabeth’s prophecy referred to Mary’s faith in the prophetic word of the angel Gabriel (Luke 1:26-38). In this passage Mary said to the angel, “Behold the handmaid of the Lord; be it unto me according to thy word.” (Luke 1:38) Because of Mary’s faith, there would be a performance of those prophetic words. In contrast, the angel Gabriel stuck Zacharias speechless because he doubted the prophetic word given to him. When we receive a word from God either through His written Word or by a divinely spoken word, we must believe in that word if God is to use us in the fulfillment of that word. He can fulfill His word in many different ways. But if we want to be involved, we must cooperate with His Word. Luke 1:46-56 — The Testimony of Mary’s Prophecy – Luke 1:46-56 gives the testimony of Mary’s prophecy regarding Jesus as the Saviour of the world. Luke 1:47 — Comments – The fact that Mary, the mother of Jesus, called Him “Saviour” means that she herself was in need of the forgiveness of sins. This confession contradicts the Roman Catholic doctrine of the “Immaculate Mary, the Mother of God,” which states that Mary was without sin.[148] [148] Henry A. Brann explains the Roman Catholic doctrine of Mary’s immaculate conception by saying, “…it is the Catholic belief that the blessed Virgin was, by a special privilege, preserved immaculate, that is, free from the stain of original sin, from the first moment of her conception.” Henry A. Brann, The Triumphs and Glories of the Catholic Church (New York: Thomas Kelly, 1895), 169.Luke 1:56 — Comments – One suggestion as to why Mary left after three months and returned home is because her morning sickness would have come to an end at this time and she would have felt well enough to travel. Otherwise, traveling with morning sickness would have been difficult. Mary also probably ministered to her elderly cousin Elisabeth during her third trimester of pregnancy up until the birth of John. The last three months are generally the most difficult time of pregnancy, particularly with Elisabeth’s great age.

Luke 1:57-80

The Prophecy of Zacharias – In Luke 1:57-80 we have the prophecy of Zacharias that Jesus would be the Saviour of the World, and his son would be the prophet of the Highest. Outline – Here is a proposed outline:

1. The Birth of John the Baptist — Luke 1:57-66 2. The Prophecy of Zacharias Concerning the Ministry of John — Luke 1:67-80 — Luke 1:57-66 — The Birth of John the Baptist – Luke 1:57-66 records the birth of John the Baptist. Luke records the purpose of John the Baptist’s ministry according to the prophecies given before his birth (Luke 1:17; Luke 1:76-79), which was to prepare for the coming of the Messiah through preaching repentance of one’s sins and faith in God. Luke 1:17, “And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.” Luke 1:76-79, “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Luke 1:58 — Comments – The angel said to Zechariah that “many shall rejoice at his birth.” (Luke 1:14) Luke 1:14, “And thou shalt have joy and gladness; and many shall rejoice at his birth.” Luke 1:61 — Comments – The tradition in Africa for naming children is similar to those of biblical times. An African child received several names from its parents or relatives. Unlike the American tradition of being given the family’s last name, the child is identified by its several names, which are handed down from generation to generation. Each African name identifies a person to a particular tribe. It would be unheard of for an African child to receive a name outside of its family and tribe. Luke 1:67-80 — The Prophecy of Zacharias Concerning the Ministry of His Son John – In Luke 1:67-80 we have the record of the prophecy of Zacharias concerning the ministry of his son John. Luke 1:67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Luke 1:67 — Comments – See a similar prophetic event in 2 Chronicles when the Spirit of the Lord came upon Jahaziel the son of Zechariah: 2 Chronicles 20:14, “Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;” Luke 1:70 — Comments – The books of the Old Testament were delivered to Israel through the office of the prophet, while the New Testament books were written by those in the office of the apostle. Luke 1:76 — Comments – The Gospel of Luke places emphasis upon the office and ministry of Jesus Christ as a Prophet. Jesus is referred to as a prophet five times in the Gospel of Luke (Luke 1:76; Luke 7:16; Luke 7:39; Luke 13:33; Luke 24:19). In contrast, Jesus is referred to a prophet by Matthew on two occasions (Matthew 21:11; Matthew 21:46), by John on two occasions (John 7:40; John 9:17), while Mark makes no such reference. Luke 1:76, “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;” Luke 7:16, “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.” Luke 7:39, “Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.” Luke 13:33, “Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.” Luke 24:19, “And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:” Luke 1:80 — Comments – It can be speculated that before his public appearance, John the Baptist lived among the Essenes, a devout group of Jews who separated themselves from society by forming a desert community, with strict codes of conduct. John’s characteristics of separation from society (Luke 1:80), his simple dress and apparent poverty (Matthew 3:4), his lifestyle of celibacy, and his proclamation against that which is evil (Mark 1:4-5, Luke 3:7), his use of purification rites through water baptism (Matthew 3:6), his call to share what ones owns with his fellowman (Luke 3:11), his message to live at peace among others (Luke 3:14), are also found among the ancient Jewish Essene society of the first century, as describe by the Jewish historian Josephus.[149] While the Essenes restricted their membership to Jews, John the Baptist renounced such racism by saying, “And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Matthew 3:9) John also emphasized the impending judgment of God (Matthew 3:12), as did the Essenes. [149] Josephus writes, “For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducces; and the third sect, who pretends to a severer discipline, and called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while the are pliable, and fit for learning…These men are despisers of riches, and so very communicative as raises our admiration. Nor is there any one to be found among them who hath more than another…

Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time… After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over… They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury. (Wars 2.8.2-5)