Luke 1

The book is full of priceless gems. It is to St. Luke that we owe the Magnificat (i. 46-55), the Benedictus (i. 68-79), the Gloria in Excelsis (ii. 14), the Nunc Dimittis (ii. 29-32); the story of the Prodigal Son (xv. 11-32), and the humanitarian story of the Good Samaritan (x. 30-37). Ruskin says of Fra Angelico, “Under every cypress the angels walked; he had seen their white robes, whiter than the dawn, at his bedside, as he awoke in early summer. They had sung with him, one on each side, when his voice failed for joy at sweet vesper and matin time; his eyes were blinded by their wings in the sunset, when it sank behind the hills of Luni” (Modern Painters, V., Pt. IX., Chap. VIII., §§ 12, 13, 15). To St. Luke also the heavenly messengers were a reality. An angel appears to Zacharias in his temple ministry, to Mary in her home at Nazareth, and to the shepherds keeping watch over their flocks by night. Thus to the minister of the Gospel, to the wife and mother in the home, to the man attending to his daily toil, angel messengers may still draw nigh. And when the shadows gather round the Saviour, angels come to strengthen Him in Gethesemane, and after the cross and the grave announce to His troubled followers the glad news of His victory over death.

St. Luke’s is the Gospel of humanity. Like St. Matthew, he gives us a genealogy of the Saviour, but he traces the descent not from Abraham but from “Adam, the son of God” (iii. 13-38). And his picture of our Lord emphasises His humanity (ii. 12), His home life (ii. 40, 51, 52), His sympathy with the poor and the suffering (e.g. iv. 18; v. 12-15), and His compassion on the sinful (v. 31, 32; vii. 36-50; xv. 2). In this connexion it is significant to note that St. Luke is the only evangelist who records the Saviour’s prayer for His murderers (xxiii. 34).

1 to set forth in order a declaration. Rather, as R.V. “to draw up a narrative”; referring probably to current statements of the leading facts of our Lord’s history, taken from the testimony of eye-witnesses for the use of the first Christians. These have not come down to us, being superseded by the inspired records of the four evangelists. The so-called “Apocryphal Gospels” belong to a later age.

which are most surely believed. Rather, as R.V., “which have been fulfilled,” or “accomplished.”

2 as they delivered, etc. Referring to the apostles, from whose oral testimony these narratives were drawn up.

the word. That is, “the word of the gospel”; a phrase used by Luke elsewhere: see Acts xiii. 26; xv. 7; xvii. 11; xx. 32.

3 having had perfect understanding. Rather, as R.V., “having traced the course of all things.” The word employed suggests “the following the course of a stream from the fountain-head” (Wordeworth). The expression “from the very first,” makes it not improbable that Luke derived the early part of his Gospel from our Lord’s mother or near relatives.

in order. Mainly, but not entirely, chronological.

most excellent. A title of honour, used in addressing persons of rank or authority: see Acts xxiv. 3; xxvi. 25. Nothing more is known of Theophilus. “The point of real importance is that a man of high official authority was a convert at this early period, going through a course of oral instruction and continuing earnest research into the facts” (Speaker’s Commentary).

4 instructed. That is, “taught by word of mouth”; Greek, catechised.

5-ii. 52. The style of the portion which follows, to the end of ch. ii., is in the original so peculiar as to make it probable that Luke is here following very closely some oral or written narratives, one of which supplied ch. i., and another ch. ii.

5. Zacharias. Zechariah, “remembered by Jehovah.”

the course of Abia (Abijah). This was the eighth of the twenty-four classes of priests, appointed by David to perform the service in weekly rotation, so that each of the courses attended at the Temple twice in the year (see 1 Chron. xxiv. 1-19; 2 Chron. viii. 14, and notes). On the division made after the Captivity, see Ezra ii. 36, and note.

of the daughters of Aaron. So that John was of the sacerdotal family by both parents “Elisabeth” is the same as “Elisheba” the name of Aaron’s wife (Exod. vi. 23). The Hebrew word literally means “God her oath,” and the best rendering is that of Fürst: “the covenant God.”

8 in the order of his course. That is, during the attendance of his course (5) at the Temple.

9 to burn incense, etc. Rather, “to enter the sanctuary of the Lord, and offer incense.”

10 the whole multitude of the people were praying. See Exod. xxx. 1-10. The pious were accustomed to unite in silent supplication during the offering of the incense, which was the symbol of acceptable prayer (Psa. cxli. 2; Rev. v. 8; viii. 3, 4).

13 thy prayer is heard. Referring to his prayer for a son.

John. Heb., “Jochanan”; meaning, “Jehovah is gracious.” The name appears several times in the Old Testament and the Apocrypha.

15 in the sight of the Lord. Though without earthly dignity, he shall be one of the chief of God’s servants (Matt. xi. 11); he shall be a true priest (Lev. x. 9) and Nazirite (Numb. vi. 1-21), extraordinarily endowed with the Holy Spirit.

17 the spirit and power of Elias (Elijah). With the zeal and energy which Elijah had shown (see 1 Kings xvii., xviii., xxi.): see Mal. iv. 6. The words of the last of the prophets are thus confirmed by the angel.

18. Whereby shall I know this? There was so much unbelief in this request, that God saw correction to be needed (22). See, for a contrast in a similar case, Rom. iv. 19-21.

19 that stand in the presence of God. As one of His chief attendants. The eminent rank of the messenger shows the importance of his communication: and his name (see note on Dan. viii. 16) might remind Zacharias of Gabriel’s former errand to Daniel, when sent to announce the coming of Messiah: see Dan. ix. 21, 25.

21 the people waited (“were waiting,” R.V.). The people would not leave the Temple till the priest came out of the holy place, and the benediction was pronounced.

22 he beckoned. Better, as R.V., “he continued making signs.”

24 hid herself. That is, she kept herself in retirement; perhaps to devote herself without hindrance to prayer and thanksgiving (25).

26 in the sixth month. Since the announcement to Elisabeth: see ver. 36.

Nazareth. See notes on Matt. ii. 23.

27 espoused. Rather, “betrothed,” R.V.

of the house of David. Here, and in Matt. i. 20, this is said of Joseph. That Mary also was a descendant of David is nowhere expressly affirmed in the Gospels; but it is implied in 32-35, where she is informed that she shall be the only human parent of Jesus, while yet David is called “His father”: see also Rom. i. 3; Heb. vii. 14; Acts ii. 30; Psa. cxxxii. 11.

28. Blessed [art] thou among women. The words were probably added here by some transcriber from ver. 42.

29 she was troubled. She wondered what message was to follow such a salutation.

33 over the house of Jacob. The announcement of His reign over the whole world might have been incomprehensible to Mary: it lies hidden, however, in the words, “of His kingdom there shall be no end.” Cp. Isa. ix. 7; Dan. vii. 14.

35. The Holy Ghost. These words apparently refer to the phrase used in Gen. i. 2 (on which see note): where, as here, the creative energy is attributed to the Holy Spirit.

that holy thing. It was necessary that the Redeemer should be “born of a woman” (Gal. iv.

4), that He might be of the same nature with those whom He came to redeem. It was equally necessary that He should be perfectly holy, as no sinful being could make atonement for others.

36 thy cousin. Or, “kinswoman.”

45 blessed. “Happy”; perhaps with an allusion to the affliction resulting from Zacharias’ want of faith.

46-55. (The Magnificat: Latin for “doth magnify.”) This hymn of praise has many expressions borrowed from the song of Hannah (1 Sam. ii. 1-10).

“We can scarcely regard it as accidental that St. Luke, who was certainly a man of culture, alone of the sacred historians preserves the three Evangelical hymns, which the Church has wrought into her services, the Magnificat, the Benedictus, the Nunc Dimittis, and the angelic hymn which has since been developed into the Gloria in Excelsis” (Speaker’s Commentary).

47 my spirit. “Soul” (46) and “spirit” form a climax.

48 blessed. Rather (as the word is rendered in Jas. v. 11), “shall count me happy.”

50,51. On this connexion of judgement with mercy, see Isa. lxiii. 1.

52 the mighty from [their] seats. Lit., as R.V., “princes from their thrones,” “Mary,” says Lange, “would have been no true daughter of David if she could have spoken these words without primary reference to Herod; but no believing Israelite, if she had thought of Herod alone. The overthrow of all anti-Messianic powers seems in her imagination to begin with the fall of the Idumæan usurper.”

56 returned to her own house. The events related in Matt. i. 18-24 probably occurred soon after Mary’s return.

58 had showed great mercy upon her. Lit., “had magnified His mercy towards her,” R.V.; in verbal accord with the Magnificat.

59 they called. Rather, “they were naming”; i.e., were about to name him: see R.V.

62 made signs. See note on ver. 22.

63 a writing table (tablet). A tablet whitened or covered with wax, and written upon with a stylus or iron pencil.

66. What manner of child shall this be? Rather, as R.V., “What then shall this child be?” The question relates not to the character of his childhood, but to what he would turn out to be in the future. Luther has: “Was, minest du, wird aus dem Kindlein werden?” (“What do you think will become of this little child?”).

67 prophesied. Thinking of the expected Child, as well as of his own son, Zacharias praises God for fulfilling His promise. Then, addressing his infant son, he declares his mission as the prophet and herald of the Divine Redeemer. From the first word in the Latin version of this song, it is known as the Benedictus.

68 redeemed. Lit., “wrought redemption for,” R.V.

69 a horn of salvation. See 1 Sam. ii. 1; and Psa. cxxxii. 17.

71. That we should be saved. Rather, in continuance of ver. 69, “[He hath raised up] salvation from our enemies,” etc.: see R.V.

72. To perform the mercy [promised] to our fathers. There is no word in the original answering to promised. The R.V. is accurate: “to show mercy towards our fathers.”

74 being delivered. It has been the policy of

75. In holiness and righteousness. “Holiness,” or piety, the inward spirit, the Godward side of our nature. “Righteousness” or justice, the manward or practical side. The French version has “la sainteté et la justice” (“holiness and justice”).

77. To give knowledge of salvation. Teaching them that the “salvation” they needed was not a political, but a spiritual emancipation; beginning with the “remission of their sins,” which Messiah was coming to bestow, as the gift of God’s “tender mercy.”

78 dayspring. See Isa. viii. 22; ix. 2; Mal. iv. 2.

80 deserts. Thinly-peopled districts; as in Matt. iii. 1.

the day of his showing. His entrance on his public ministry.

perhaps here a reference to Isa. viii. 14, 15; xxviii. 16. If so, the metaphor is that of a stone, by which some may fall, whilst it enables others to rise. So Jesus will prove a cause of blessing to some and of woe to others, according as they receive or reject Him: cp. Isa. xxviii. 16; Matt. xxi. 44; Jas. iv. 6.