Luke 1
OGC[Paul T. Butler and T. R. Applebury wrote comments for Luke. Their introductions are below.]
BIBLE STUDY TEXTBOOK SERIES THE GOSPEL OF LUKE
by Paul T. Butler
College Press Publishing Company, Joplin, Missouri · Copyright © 1981 College Press Publishing Company
Reprinted 1986
The Greek New Testament, by Aland, Black, Martini, Metzger and Wilgren, American Bible Society, 1975
Commentaries:
Studies in Luke, by T. R. Applebury, College Press
The Gospel According to Luke, I.C.C., by Alfred Plummer, T.&T. Clark
Barnes Notes on the New Testament, Luke, Albert Barnes, Baker
Studies in the Four Gospels, by G. Campbell Morgan, Revell
The Pulpit Commentary, Luke, two volumes, Funk and Wagnalls
An Exposition of the Gospel of Luke, by H. H. Hobbs, Baker
The Christ of the Gospels, by J. W. Shepard, Eerdmans
New Testament Commentary, Luke, by H. Leo Boles, Gospel Advocate
New International Commentary on the New Testament, Luke, by Norval Geldenhuys, Eerdmans
New International Greek Testament Commentary on Luke, by I. Howard Marshall, Eerdmans
The Interpretation of St. Luke’s Gospel, by R. C. H. Lenski, Augsburg
The Life and Times of Jesus the Messiah, by Alfred Edersheim, 2 volumes
English Texts:
Revised Standard Version
King James Version
New American Standard Version
Today’s English Version
The Berkeley Version in Modern English
The New International Version
The New Testament in Modern English, by J. B. Phillips
Dictionaries and Reference Works:
The International Standard Bible Encyclopedia, five volumes, Eerdmans
Theological Dictionary of the New Testament, by Kittel and Friedrich, 10 volumes, Eerdmans
Pictorial Bible Dictionary, Zondervan
New Testament Times, by Merrill C. Tenney, Eerdmans
New Testament Survey, by Merrill C. Tenney, Eerdmans
Everyday Life in New Testament Times, by A. C. Bouquet, Scribners
The Method and Message of Jewish Apocalyptic, D. S. Russell, Westminster
Daily Life in The Times of Jesus, by Henri Daniel Rops, Mentor-Omega
Suetonius, The Twelve Caesars, translated by Robert Graves, Penguin Classics
The New Testament World, by H. E. Dana, Broadman
Greece and Rome, Builders of Our World, by National Geographic Society
The Parables He Told, by David A. Redding, Revell
Notes on the Parables, by R. C. Trench, Baker
The Temple, Its Ministry and Services, by Alfred Edersheim, Eerdmans
The Greek and Roman World, W. G. Hardy, Schenkman
Israel and The Nations, by F. F. Bruce, Eerdmans
The Testimony of the Evangelists, by Simon Greenleaf, Baker
Learning From Jesus, by Seth Wilson, College Press
The Gospel of Matthew, by Harold Fowler, College Press
The Gospel of Mark, by Johnson and DeWelt, College Press
The Life and Works of Flavius Josephus, translated by Wm. Whiston, Winston
Baker’s Dictionary of Theology, edited by E. F. Harrison, Baker
The Dictionary of Christ and the Bible, Hastings
The Training of the Twelve, by A. B. Bruce, Harper
Living Jewish, by Michael Asheri, Everest House
World Book Encyclopedia, 1964 Edition
Encyclopedia Britannica
Oxford Bible Atlas, second edition, 1974, Oxford
The Book of Knowledge, 10 volumes, 1957 edition, Grolier Socient
The Life of Our Lord, by S. J. Andrews, Zondervan
The Search for the Twelve Apostles, by William S. McBirnie, Tyndale
Harmonies of the Gospels:
A New Harmony of the Gospels, by Albert Cassel Wieand, Eerdmans
A Harmony of the Gospels, by A. T. Robertson, Harper and Row
The Gospel, The Unification of the Four Gospels, by Thomas G. Dietz, Eerdmans
A Harmony of the Gospels, by Robert Thomas and Stanley Gundry, Moody Press
Harmony of Matthew, Mark, Luke, John, an outline, by R. C. Foster
BIBLE STUDY TEXTBOOK STUDIES IN LUKE
T. R. Applebury Professor of New Testament Pacific Christian College Long Beach, California
College Press, Joplin, Missouri · Copyright College Press 1965, A88344 Reprinted 1971
, including rights of reproduction and use in any form or by any means, including the making of copies by any photo process, or by electronic or mechanical device, printed or written or oral, or recording for sound or visual reproduction or for use in any knowledge or retrieval system or device, unless permission in writing is obtained from the copyright proprietors. Manufactured in the United States of America
PREFACE TO THE READER
These studies are the result of years of research and teaching in the Bible college and in church classes. My object in presenting them is to encourage the program of Bible study and to help meet the needs of the general Bible reader.
The analysis of each chapter is both an outline and, in many cases, a paraphrase of the Bible text. It is intended to be of help to the general reader and also to the teacher who may be leading a study group. The analysis will enable the reader to have a comprehensive view of the Gospel of Luke at a glance.
The printed text is the American Standard Version of the New Testament. I urge you, however, to use your own Bible in these studies. The comments should be of help regardless of the version you may use. Under no circumstances should comments be placed above the Bible text in importance. In some instances there are recognized differences of opinion. In all such cases, I ask that you do not accept my opinions. I urge you to study your own Bible and to do your own thinking that your conclusion may be your own. Every student should seek to learn what the Bible actually says and what it means.
The summary of each chapter will help the student to review the material covered in the commentary. The questions at the end of each chapter are designed to point out the significant issues of the chapter. For best results, the student should write out the answers to each question.
I am indebted to Don DeWelt, editor of the BIBLE STUDY TEXTBOOK series, with whom I served on the faculty of the San Jose Bible College, for his encouragement and assistance in preparing this work for publication. It is my prayer that you may search the Scriptures as the Beroeans did and meditate on the meaning of God’s Word day and night that you may translate it into life and share it with others.
Department of New Testament Pacific Christian College January, 1965
**Butler’s Comments
Chapter One
(Luke 1:1-80)**
THE GOSPEL OF THE SON OF MAN
**IDEAS TO INVESTIGATE: **
If others had already been compiling narratives of the life of Jesus, why did Luke feel it necessary for him to do so too (Luke 1:1-4)?
Why did God need to precede the birth of the Messiah with a forerunner (Luke 1:17)?
Why was Mary upset with the announcement from the angel about Jesus-’ birth (Luke 1:29)?
Should Mary be venerated in some special way because she was the mother of our Lord (Luke 1:42)?
Why was it so important to name the forerunner John (Luke 1:60)?
Who are the enemies the Messiah’s people are to be saved from (Luke 1:71)?
Isn-’t it rather strange to let the child John grow up all by himself in the wilderness (Luke 1:80)?
**Applebury’s Comments
CHAPTER ONE
Outline**
A.
Luke writes to Theophilus (Luke 1:1-4).
Why he is writing this story of Jesus (Luke 1:1-3 a).
a)
Many had undertaken to write about the things that had been accomplished among them.
b)
Those who from the beginning were eyewitnesses and servants of the word had reported these things to Luke.
His qualifications to undertake the task (Luke 1:3 b).
a)
He had followed the reports with care.
b)
He had gone back to the beginning of the story.
The nature of the account he is writing (Luke 1:3 c - Luke 1:4).
a)
He planned to write a connected account of these things.
b)
He did so in order that Theophilus might know about the unshakable evidence that firmly supports the things about which he had been instructed.
B.
He began by telling about the promised birth of John (Luke 1:5-25).
The angel Gabriel appeared to Zacharias bringing him this message. (Luke 1:5-12).
a)
It was in the time of Herod the Great.
b)
Zacharias was a priest, and his wife whose name was Elizabeth was a daughter of Aaron.
c)
They were righteous people keeping all the commandments and ordinances of the Lord blamelessly.
d)
They were childless elderly people.
e)
Zacharias was preparing to burn incense in the temple, and the people were outside praying.
f)
Zacharias became frightened when he saw the angel of the Lord standing by the right side of the altar.
The angel told Zacharias about the child (Luke 1:13-17).
a)
His prayer had been heard; Elizabeth was to bear a son whose name was to be John.
b)
Rejoicing would occur at his birth, for he was to be dedicated to the Lord from his birth.
c)
His mission was to turn many to the Lord; he was to go forth in the spirit and power of Elijah.
The angel gave Zacharias a sign that this would happen (Luke 1:18-22).
a)
Zacharias asked how he would know this.
b)
Gabriel said he would be unable to speak until the child was born.
c)
As he came out of the temple, the people became aware of his having seen a vision.
Zacharias and Elizabeth returned home to await the coming of the child (Luke 1:23-25).
C.
He told about the angel informing Mary that she was to bear a son and call his name Jesus (Luke 1:26-38).
The angel was sent from God to inform Mary (Luke 1:26-29).
a)
He was sent to Nazareth, a city in Galilee.
b)
Mary was a virgin betrothed to Joseph of the family of David.
c)
He told Mary that she was highly favored of the Lord.
d)
Mary wondered what this might mean.
The angel explained to Mary how the Lord would accomplish this.
a)
Mary had found favor with God and was to conceive and bear a son and call his name JESUS.
b)
He explained about the child.
(1)
He was to be great and to be called the Son of the Most High.
(2)
The Lord God would give him the throne of his father David.
(3)
He was to reign over the house of Jacob forever; there would be no end to his kingdom.
c)
He explained how this was to be accomplished.
(1)
Mary asked how it could be since she did not know a man.
(2)
The Holy Spirit and the power of the Most High would accomplish it.
(3)
Because of this miracle of conception, the holy thing which is begotten shall be called the Son of God.
(4)
Elizabeth also was soon to bear a son for no word from God shall be void of power.
(5)
Mary responded: Behold the handmaid of the Lord; be it unto me according to thy word.
D.
He told about Mary’s visit to Elizabeth (Luke 1:39-40).
She went in haste to the hill country to a city of Judah and entered the house of Zacharias and greeted Elizabeth (Luke 1:39-40).
Elizabeth responded in inspired words of praise (Luke 1:41-45).
a)
Her unborn babe leaped, and she was filled with the Holy Spirit (Luke 1:41).
b)
What she said to Mary (Luke 1:42-45).
(1)
Blessed art thou among women, and blessed is the fruit of thy womb.
(2)
She asked, Why is it that the mother of my Lord should come to me?
(3)
She told Mary that her own unborn babe had leaped for joy when Mary greeted her.
(4)
She praised Mary for believing the promise of the Lord, for He would fulfill it.
Mary’s song of praise to God (Luke 1:46-55).
a)
She praised God for blessing her in her humble estate.
b)
She spoke of the might and holiness and mercy of God.
c)
She told how He had put down the proud and exalted the humble.
d)
She spoke of His help to Israel and His remembrance of His covenant with Abraham.
Mary stayed with Elizabeth three months and then returned to her home (Luke 1:56).
E.
He told about the birth of John the Baptist (Luke 1:57-80).
Elizabeth gave birth to a son; her neighbors and relatives rejoiced with her (Luke 1:57-58).
Her child was named at the time of his circumcision (Luke 1:59-63).
a)
Some wanted him to be called Zacharias after his father, but Elizabeth said, He shall be called John.
b)
The relatives protested and appealed to Zacharias. He wrote, His name is John.
c)
All marvelled at this, but Zacharias was now able to speak after the period of silence imposed on him by the Lord.
d)
The people throughout the hill country of Judea heard about the child and said, What then shall this child be?
Zacharias prophesied under the inspiration of the Holy Spirit (Luke 1:67-79).
a)
What God had done in the house of David (Luke 1:67-75).
(1)
Redemption, salvation, and mercy had been shown to His people.
(2)
He had remembered His covenant and promise to Abraham.
b)
What the childJohn the Baptistwas to do (Luke 1:76-79).
(1)
As the prophet of the Most High, he was to go before the face of the Lord to make ready His ways and give knowledge of salvation and remission of sins to the people (Luke 1:76-77).
(2)
The mercy of God as shown in Christ was to guide those in darkness into the ways of peace (Luke 1:78-79).
The child grew and became strong in spirit and lived in the deserts until the beginning of his ministry to Israel (Luke 1:80).
Summary
Luke was ready to write to Theophilus. His papyrus roll was on his writing table. Before him were the records of his investigation into the thrilling story of Jesus the Son of God and the Son of Man. Perhaps Mark’s Gospel and maybe Matthew’s too were there before him. He was eager to write the whole story, for he was convinced that it would give Theophilus the confidence he needed in these things in which he had already been instructed. As he thought of all the things that might be written and looked at the one papyrus roll, he knew that it would never hold all that he wanted to say. He would have to write a second letter to Theophilus, but just now he would tell about all the things that Jesus began both to do and to teach and bring the story to a climax with the account of His crucifixion, the evidence of His resurrection, and the story of His ascension that took place just after He had told His disciples to preach the gospel to all the nations, beginning at Jerusalem. In the second letter he would tell how the apostles preached the gospel of Christ in Jerusalem, then Judea and Samaria, and finally how Paul and his companions of whom Luke was one brought the gospel to Rome. His first problem was to determine the point at which to begin. He probably knew how Mark had plunged into the story of the ministry of Jesus without telling about the birth of John or the birth and childhood of Jesus. He may have known that Matthew began with the birth record of Jesus Christ the son of David and the son of Abraham. But as he thought of Theophilus, who like himself was a Greek, he decided to begin at the first of the story and tell about the birth of John and the birth of Jesus who, as he had become thoroughly convinced, was the Son of God and the Son of Man. Theophilus would need to be fully assured that the birth of Jesus was the result of a miraculous conception. He made his point clear with the presentation of the facts about which he had made careful investigation. And to make this even clearer, he told about the birth of John. John’s parents were a childless elderly couple, but God showed His mercy toward them and sent the angel to tell Zacharias that Elizabeth was to bear a son and that he was to name him John. But Jesus was born of the virgin Mary, The angel told her that although she knew no man, she would conceive and bear a Son and name Him Jesus. The power of God exercised by the Holy Spirit would accomplish this. For that reason, the child would be called the Son of God. Luke wanted Theophilus to be able to read the words of praise spoken by Mary, the humble servant of the Lord, as she thought of God’s mercy toward her and toward His people. Her words magnified the Lord. He also told about the words spoken by Zacharias the father of John. He praised God for His tender mercy and for the light that was to shine upon those who sat in darkness waiting for the new day.
Questions
Why did Luke undertake the task of writing the Life of Christ?
How did he prepare for the task?
What was his aim in writing?
Who was Theophilus?
At what point did he begin his record of the Life of Christ?
Who was Herod?
What did Luke say about Zacharias and Elizabeth?
What was Zacharias doing when the angel appeared to him?
What did the angel say about the mission of John?
What is meant by the spirit and power of Elijah?
What effect would John’s message have on the fathers?
What happened to Zacharias as a sign by which he knew that the promise of the angel would be fulfilled?
What evidence does Luke present to show his conviction that Jesus was born of the virgin Mary as the result of a miraculous conception?
What was Mary’s relation, at the time of the angel’s announcement, to Joseph?
Why, when, and how did Jesus receive the throne of David?
What was said about the duration of His kingdom?
Why was Jesus called the Son of God?
Where did Zacharias and Elizabeth live?
What did Luke mean when he said that Elizabeth was filled with the Holy Spirit?
Why was Mary to be called blessed among women?
What did Luke say about Mary’s response to the announcement of the angel?
What promise made to Abraham was fulfilled by the coming of Jesus?
How does Luke carefully distinguish between the facts about the birth of John and the facts about the birth of Jesus?
What did the people say when they learned about the birth of John?
How is their question answered by the words spoken by Zacharias as he was inspired by the Holy Spirit?
What is known about John from the time of his birth to the time of his appearing as a prophet to Israel?
Luke 1:1-4
**Butler’s Comments
SECTION 1
The Precise Record (Luke 1:1-4)**
1 Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, 2just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, 3it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4that you may know the truth concerning the things of which you have been informed.
Luke 1:1-4 The Author: The author of this historical record of the life of Jesus was Luke (also the author of Acts of the Apostles) the beloved physician (Colossians 4:14) and traveling companion of the apostle Paul. He was a Greek by race and the only Gentile writer in the New Testament. He was probably one of Paul’s converts and tradition says his home was in Syria in the city of Antioch. Being a physician, he would be thoroughly trained and highly motivated toward skillful scientific research. Most doctors of that day were respected, well-paid practitioners. Historical records indicate physicians of that era were more skilled than we sometimes think. Amputations, surgery on the skull, surgery for stones (gall and kidney), suturing of blood vessels and tracheotomies were performed. Surgical instruments were so well designed that it has hardly been possible to improve on some of them even at the present day. There were probes, cauterizers, scalpels, needles for suturing, clamps, forceps, elevators for lifting up depressed portions of the skull (much like those used today), catheters, scissors, throat spatulas and other complicated instruments for dilating passages in the body and internal examinations.
Paul picked up Luke at Troas on his second missionary journey (Acts 16:10; note, we) and then left Luke at Philippi (about 51 A.D.). Six years later Luke was in Paul’s missionary troupe again sailing back to Troas (about 58 A.D.) (note we used again in Acts 20:1-6). Luke probably accompanied Paul from then on through the third missionary journey, the return to Jerusalem, two years imprisonment at Caesarea (58-60 A.D.), and finally, the trip to Rome and Paul’s imprisonment there (60-63 A.D.).
Luke’s travels with the apostle Paul, especially the two or three years spent in Palestine, gave him ample opportunity to complete his detailed research and interrogation of eyewitnesses and write his gospel record. Most scholars date the writing of Luke’s gospel about 58-60 A.D., coincidental with Paul’s incarceration at Caesarea. External evidence abundantly testifies to the early existence and use of Luke’s gospel. Justin Martyr (100-165 A.D.), a student of Polycarp (who was in turn, a student of the apostle John), quotes from Luke’s gospel; Hegesippus (110-180) quotes from it; Tatian’s Diatessaron (120 A.D.) quotes it; The Muratorian Fragment (170 A.D.) cites it as Luke’s gospel; the Syriac manuscripts (some of the oldest mss. of the N.T.) (100-200 A.D.) contain the gospel according to Luke.
Although Luke was not an apostle (like Matthew and John), he was a co-laborer and long-time companion of the apostle Paul. Paul had the power to lay his hands on his co-laborers andimpart to them special, miraculous gifts of the Holy Spirit (2 Timothy 1:6). We believe Paul must have imparted to Luke the miraculous gift of the Holy Spirit to guide him in producing an inerrant record of the life of Jesus (and Acts of the Apostles). In other words, we believe Luke’s gospel is inspired by the Holy Spirit as surely as Matthew’s or John’S. His gospel has been received as canonical by the church from the end of the first century until now.
Luke’s gospel has often been characterized as the gospel with the Gentile world in mind. Beginning in Luke 1:68, Luke emphasizes the redemptive work of Jesus. Thiessen, in his Introduction to The New Testament, points out the following peculiarities of Luke’s account:
This is the Gospel of the perfect humanity of Christ. Our Lord is seen as having the development, feelings, sympathies and powers of a man, Luke gives us the fullest account of the birth, childhood, growth, domestic and social life of Jesus.
Luke makes much of Prayer. Christ is represented as praying 15 times in the four Gospels, 11 of which are found in Luke’s Gospel, 3 in Matthew’S, and 4 in both Mark and John. Luke has a good deal of teaching on prayer not found in the other Gospels, Luke 11:5-13; Luke 18:1-8; Luke 21:36; cf. Luke 18:11-13.
The Third Gospel also makes much of Praise and Thanksgiving, It begins and ends with worship in the temple (Luke 1:9; Luke 24:52). He alone gives us the words of the great hymns which have since been set to music; The Ave Maria (Luke 1:28); the Magnificat (Luke 1:46-56); the Benedictus (Luke 1:68-79); the Gloria in Excelsis (Luke 2:14); and the Nunc Dimitis (Luke 2:29-32).
Women and children are prominent in this Gospel; Elizabeth and Mary; Anna; the widow of Nain; woman bound by Satan; women who ministered to Jesus; sinner woman; widow appealing to unrighteous judge; Martha and Mary; infants (Luke 18:15); Jairus-’ daughter, etc.
The Gospel of Luke is the most literary and beautiful of the gospels, Its introduction is classic and its vocabulary is that of an educated man.
He uses many medical terms and shows special interest in sickness and in the sick. He shows the compassion of Jesus.
Luke records 20 miracles of Christ, of which 6 are peculiar to him, and 23 parables, of which 18 are peculiar to him.
He traces Christ’s genealogy back to Adam, showing Christ’s kinship with all of mankind in His work of redemption.
**SECTION 2
Luke 1:1-4 The Authentication**: The tenses of the Greek verbs in Luke’s prologue indicate he wrote his introduction after he had completed the body of the account itself. William Barclay says, Luke’s introduction is unique. It is the best bit of Greek in the New Testament. The physician-historian uses the classic form of introduction which the great Greek historians all used. He wants to assure those who read his account of the life of Jesus that it is the product of the most careful and accurate research. An example of Luke’s diligence for historical accuracy is that he dates it by reference to no fewer than six contemporary political personages: Now in the fifteenth year of Tiberius Caesar (1); Pontius Pilate being governor of Judaea (2); Herod being tetrarch of Galilee (3); and his brother Philip being tetrarch of Ituraea and of the regions of Trachonitis (4); and Lysanias the tetrarch of Abilene (5); Annas and Caiaphas being the high priests (6); the word of God came to John (the Baptist). (Luke 3:1-2)
The Greek word anataxasthai (Luke 1:1) is translated compile and was really a military term referring to the lining up of soldiers in orderly rank and file. There were thousands of people who had seen and heard the miracles and sermons of Jesus. The Greek word referring to these things is peplerophoremenon and is in the perfect tense, meaning, things having been accomplished with a continuing result. Jesus was God Incarnate. He had died as a final and complete atonement for man’s sins. He had conquered death and the grave and promised eternal life to all who believed and obeyed Him. The good news was sweeping through the Roman empire like wildfire. Churches were being formed and were wanting desperately an orderly, detailed account of Christ’s life in permanent written form. Evidently, there were many Christians attempting to gather the oral and written fragments of the Jesus-story into one complete, orderly account. None of these suited Luke’s purpose, so he set about to write his own account.
It is not that these earlier attempts were inaccurate or spurious for they were from eyewitnesses. The Greek word for eyewitnesses here is autoptai from which we get the English word autopsy. It is a Greek medical term. Physicians perform an autopsy so they may see with their own eyes conditions which may have caused death. The word means literally, seeing for oneself. Luke’s sources for his gospel account were eyewitnesses. As a scientist-physician and historian, he would never be satisfied with hearsay material. The student should be impressed with the fact that the gospel accounts (and especially Luke’S) are pure history. They make no attempts to interpret meaningsthey are records of what Jesus said and did, purely and simply, and modern-day news reporters would do well to follow their example. The Gospel writers had confidence that honest, clear-thinking men and women who read their historical accounts of Jesus could form their own conclusions about who Jesus is and what they should do about their conclusions. (See John 20:30-31)
It is inconceivable that a man of Luke’s training could be satisfied with only fragmentary and disconnected portions of the life of Jesus. He would be challenged to make a scientific investigation of every bit of true historical information he could gather. A.T. Robertson reminds us that Luke was the first critic of the life of Christ whose criticism has been preserved for posterity. With his training and sources it is unlikely that he would be fooled. He had nothing to gain by misrepresenting the facts. He got his facts first hand from eyewitnesses. Shouldn-’t honest-minded people today give more credence to Luke than modern-day critics, almost 2000 years away from the events, who are trying to impugn their accuracy?
Luke evidently does not mean to say that each one of his sources had been with Jesus during every event of His life. No doubt Luke received his account of the birth narratives from Mary, mother of Jesus. He tells much about Mary’s part in the history of Christ that others leave out. During his stay in Palestine for two years it is altogether possible that he talked with a number of the first apostles of Christ. Paul told of 500 brethren, most of whom were alive when he wrote I Corinthians, who were eyewitnesses. Luke probably interviewed a number of these people, He definitely met James and all the elders at Jerusalem with Paul (Acts 21:18). Nowhere does Luke claim to have written everything Jesus said and did, but his account is the most complete and orderly account of all four gospel accounts.
Graphically, Luke describes the work he put into his gospel record. The Greek word parekolouthekoti is translated having followed and means, literally, to follow alongside a thing which one has in mind, or to trace a thing carefully. Galen, famous Greek physician, used this word for the tracing-out of medical symptoms. Luke applies the exact science of his medical training to the careful investigation of events surrounding Jesus-’ life. He traced every account for accuracy and order. The word closely in the English text is akribos in Greek and means minutely. Nor was he satisfied until he had traced all things to their source. The Greek word is anothen and means, source or beginning. The translation, for some time past, in RSV is not a good translation. Luke’s method of scientific-historical research is in no way inferior to any method used today.
Luke is not only an expert researcher, he is also an expert communicator. He is not satisfied just to trace every bit of material on the life of Jesus which comes his way to its source with minute accuracy, he must also put it in logical order. The Greek word is kathexes. G. Campbell Morgan says the word is that of the artist. Luke gathered his material, established its accuracy and then gave it artistic order so that his friend, Theophilus, would get the whole picture of Jesus. Hobbes notes, Luke’s historical genius expresses itself in the words inquiry, accuracy, and order.
Theophilus is a Greek name meaning, one who loves God. Luke addresses him as most excellent or your excellency. He uses the same Greek word kratiste which is used twice in Acts to address important government officials (cf. Acts 23:26; Acts 24:3). Many ancient writers were supported by patrons or men of wealth who wished to benefit by the research done by these experts. Luke also mentions Theophilus in his introduction to Acts. Theophilus was probably an important government official of considerable wealth, a convert to Christianity, who wished to know as many details about Jesus-’ life as possible and have them written down in orderly, permanent form so that he could establish himself and others more firmly in the faith. Theophilus had been taught the good news about Christ. In fact, the Greek word translated informed is katechethes and is the word from which we get catechism in English. The Greek word asphaleian is translated truth (certainty in KJV). It means without tottering or falling. Plummer comments that Theophilus shall know that the faith which he has embraced has an impregnable historical foundation.
Through the work of modern archaeologists and historians like Sir William Ramsay, Luke’s Gospel (and Acts) has been thoroughly authenticated as to its historical accuracy. Herschel H. Hobbs summarizes it beautifully:
The fires of criticism have burned about the whole of the Bible. Yet it has stood the test. And central in this test has been the Gospel of Luke. It is really no wonder that this Gospel stands triumphant in the field of battle. It has stood the stern test of scientific analysis where science is qualified to speak. And where it cannot speak with authority this Gospel itself can. For before this scientist-historian allowed any single item to be honored with a place in his account, he first subjected it to the most critical analysis in every detail. This man of science who possessed a keen appreciation for history surrendered his personality and powers to the Holy Spirit. The result is not only the world’s most beautiful story, but one which gives to us the full knowledge of the certainty of those things, wherein thou hast been instructed. And for this dual reason we are indebted to Luke beyond measure, a debt which the faithful can never repay. from An Exposition of The Gospel of Luke, by H.H. Hobbs, pg. 23, pub. Baker
STUDY STIMULATORS:
Some have led us to believe that physicians of 2000 years ago were little more than ignorant, superstitious witchdoctorswhat about Luke?
Does the academic and social position of Luke and the political status of Theophilus tell you anything about the cutting-edge of the Gospel as it penetrated all strata of first century society? Can you name other people of position and erudition converted by the Gospel?
Since Jesus never promised Luke the inspiration of the Holy Spirit, nor does Luke claim it in his own statements, do you have any difficulty accepting Luke’s Gospel as an authentic part of the Bible?
Did you know that some modern religious leaders claim most of what is recorded of Jesus in the gospel accounts is mythologicalthat is, made-up stories like fairy-tales? How does that compare with Luke’s claim to historical accuracy?
Since Jesus was crucified about 34 A.D. and Luke was interviewing eyewitnesses in Palestine about 58-60 A.D., what famous persons might have been alive then for Luke to interview about Jesus-’ life?
Why do you think the Holy Spirit guided the gospel writers to refrain from making interpretations of the meaning of the events they recorded? Does this give any indication about right and wrong in the psychology of the proclamation of the Gospel? In other words, should we try to push people into responding by manipulative methods, or simply proclaim the gospel story with conviction and compassion and leave men as free as possible to make their own choice?
Is it important to you that Luke has emphasized his goal of minute and orderly accuracy?
Are you convinced that Luke’s historical account can stand the test of modern scientific and historical investigation?
Do you think an honest-minded unbeliever could be converted by studying Luke’s gospel? Or would it take something else?
Applebury’s Comments
Luke Writes to Theophilus Scripture
Luke 1:1-4 Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, 2 even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, 3 it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; 4 that thou mightest know the certainty concerning the things wherein thou wast instructed.
*Comments
Forasmuch as many.*Many who had heard the words of Jesus and had seen the things He did had made a written record of them. Others had repeated them orally. In so doing, it is possible that variations in the wording, without change in thought, had taken place. Even the inspired writersMatthew, Mark, Luke, and Johndo not always use the same words, but in a very remarkable way they do express the same thoughts. Some of the written accounts were fragmentary. One person told about something he heard Jesus say; another described a miracle he had seen. Perhaps details were lacking in some cases. So we can see why God selected His inspired writers to give an accurate account of the things that Jesus did and taught. Theophilus had been instructed in them, but Luke wanted him to have the complete and accurate account of these things.
*matters that have been fulfilled among us.*In the Book of Acts which Luke also wrote to Theophilus, Luke gives his own statement about the content of the first letter. He says he had written about all that Jesus began both to do and teach until the day in which he was received up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen (Acts 1:1-2). He recorded the historical facts after he had carefully researched the whole project.
*they delivered them to us.*This is not a fictional story. Luke wrote an accurate account of things that were reported to him by those who saw and heard them. Of the four gospel writers, only Matthew and John were apostles who had seen and heard the things they wrote about. Mark could have heard them, but not Luke. That’s why he checked every detail of this wonderful story. He wrote it because he was convinced that it was reliable history. More than that, he was certainly inspired by the Holy Spirit, for he had been with the apostle Paul and could easily have received this power through the laying on of the apostle’s hands. See Acts 8:14-40; 2 Timothy 1:6.
*eyewitnesses and ministers.*Luke rests his case on a solid foundation. The apostles were numbered among the eyewitnesses. See Acts 1:21-22; Hebrews 2:3-4; 1 John 1:1-4. Paul was a witness of the risen Lord, although there is nothing to show that he witnessed the events of Jesus-’ ministry as the other apostles had done. See 1 Corinthians 9:1. In writing about the resurrection (1 Corinthians 15:1-58) he did tell about the more than five hundred brethrenmost of them were still alivewho had seen the risen Lord.
These eyewitnesses were ministersservants who rendered faithful obedience to their Lord. See Paul’s use of this word in 1 Corinthians 4:1-2. He also calls the apostles stewards of the mysteries of Godthat is, His revealed secret in the Word. See also 1 Timothy 6:20-21; 2 Timothy 2:1-2.
*from the beginning.*How far back does this go? If we are to restrict it to the ministry of the apostles, then the beginning may well be the public ministry of Jesus, See Acts 1:21-22. But Luke must have talked with witnesses who had seen and heard the things with which he begins his storythe facts about the birth of John and of Jesus. It is significant that the beloved physician wrote the facts about the birth of Jesus in this reliable record of things that actually happened.
*it seemed good to me also.*The writer does not give his name. For that matter, neither do the writers of the other three gospels. We are left to external evidence for this information. There is, however, internal evidence that die Gospel According to Luke and The Acts were written by the same person. Both of them are written to Theophilus. See Acts 1:1.
Luke the beloved physician (Colossians 4:14) was a traveling companion of the apostle Paul. References in Acts suggest that he joined Paul at Troas on his second missionary journey and went with him to Philippi. See Acts 16:10. Evidently, he was with Paul on the last part of the third journey which took them to Jerusalem (Acts 20:5; Acts 21:15). He was with him when he left Caesarea for Rome (Acts 27:1). Two remarkable statements bring the story of Acts to a climax; they also show that the author of the Book was with Paul when he entered Rome. See them in Acts 28:14; Acts 28:16.
Luke’s association with Paul on these journeys sheds some light on the possible time during which he researched these important matters recorded in his gospel. The time they spent in Jerusalem and the long imprisonment of Paul in Caesarea (Acts 24:27) could have given him time to investigate the sources of the reports recounted by those who had actually seen and heard the things about which he was to write.
We do not know where he was when he wrote the gospel. It could have been at Caesarea or it could have been at Rome while Paul was there in prison. The closing words of Acts suggest that the outcome of Paul’s trial was not known when Luke wrote the book. The closing words of the Gospel and the opening words of Acts suggest that Luke wrote them without any great lapse of time between the two. This tends to suggest that both were written at Rome. Luke was faithful to Paul to the last. When others for various reasons left him, Paul wrote to Timothy from Rome saying, Only Luke is with me (2 Timothy 4:11).
*having traced the course of all things accurately.*Many had written about some of the things in the life of Jesus. Luke carefully researched all the evidence in connection with the reports of the eyewitnesses of these things. What he wrote under the inspiration of the Holy Spirit is trustworthy.
*from the first.*King James says, from the very first, while R. S. V. says, for some time past, The Greek term is translated in various ways. It simply marks the starting point from which the action proceeds. Jesus said to Nicodemus, except one be born anewor from abovehe cannot see the kingdom of God (John 3:3). We think of it as the new birth or being born again.
Luke researched this project to the point at which he began the written account, that is, to the birth of John the Baptist and the birth of Jesus. Why didn-’t Luke begin at the same point from which Matthew presents his account of the life of the Messiah? For one thing, Matthew evidently wrote to the Jews who were proud of their birth records. They kept them with great care and traced their ancestry back to the original twelve tribes of Israel. They were also fond of the Old Testament prophecies about the Messiah. Matthew caught the attention of his readers immediately with the genealogical table that shows Jesus-’ legal right to the throne of David. He traces the royal line of Jesus from David and Abraham through Solomon to Joseph the husband of Mary of whom was born Jesus who is called Christ. He proved his claim that Jesus is Messiah by showing how He fulfilled the prophecies of the Old Testament. It is altogether likely that Luke was familiar with Matthew’s account of the Gospel of Christ. But Luke wrote to Theophilus, a Gentile. His background was different; he may not have been familiar with these prophecies. Luke evidently thought it best to put the genealogy of Jesus after the account of the birth and baptism of Jesus. He gave Theophilus evidence that Jesus is the Son of God before tracing His line (the blood line) through Nathan the son of David to Adam, the son of God.
But why didn-’t he go all the way back to the point at which John begins his account of the Word who became flesh and revealed the Father (John 1:1; John 1:18)? John’s in beginning reached to eternity as man views the past. It helps to understand what he meant when he wrote, The Word became flesh. This is John’s way of presenting the virgin birth of Jesus. Matthew and Luke give the complete details. It was Luke’s purpose to write about the things that had been reported by eyewitnesses and which he had carefully examined so that Theophilus could be fully assured that Jesus is Son of God and Son of ManHe really is God and He really is man.
*to write unto thee in order.*Luke did not give a chronological account of the life of Jesus or a geographical report of His journeys. He did write a logically connected account of the One whom he calls Son of God and Son of Man. The arrangement of his materials differs in some cases from that of Matthew or Mark. This difference may be traced to the fact that Jesus repeated the things He taught on various occasions. For example, the Sermon on the Mount could have been delivered on many occasions. He could have changed the arrangement of the materials or the wording to suit the occasion. This may account for the differences between the report of Matthew in Chapter s five, six, and seven of his Gospel and what Luke says in chapter six of his account of the Life of Jesus. Luke’s Gospel is an orderly, logically arranged account of the material he selected to give Theophilus something solid on which to base his belief in Jesus as the Son of God and the Son of Man.
Luke divides his materials into three sections. The first presents the evidence that shows Jesus to be the Son of God and the Son of Man (Luke 1:5 to Luke 4:13). It begins with the birth narratives and continues through the accounts of Jesus-’ baptism and temptation. The second and largest section tells about Jesus-’ ministry of teaching and healing (Luke 4:14 to Luke 21:38). It presents the Galilean ministry (Luke 4:14 to Luke 9:50), the ministry of Jesus on the way to Jerusalem which included the Perean ministry (Luke 9:51 to Luke 19:28), and the closing events of His ministry which occurred in Jerusalem (Luke 18:29 to Luke 21:38). The third section centers around the crucifixion and resurrection (Luke 22:1 to Luke 24:53). It tells about the arrest and trial (Luke 22:1 to Luke 23:32), the crucifixion and burial (Luke 23:33-56), and His resurrection, appearances, and ascension (Luke 24:1-53).
*most excellent Theophilus.*Who is Theophilus? His name suggests that he was a Gentile. It means friend of God or one whom God loved. The title most excellent suggests official rank; he was a man of some importance in his day. The fact that Luke says that he had been instructed in these matters about which he was writing suggests that he was a Christian, although some are in doubt about this point. When and where Luke first came in contact with him, we have no way of knowing. It is an interesting fact that about one-fourth of the New TestamentThe Gospel of Luke and The Actswas addressed to this man.
Luke 1:5-25
**Butler’s Comments
SECTION 3
Preparing for the Redeemer (Luke 1:5-25)**
5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. 6And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7But they had no child, because Elizabeth was barren, and both were advanced in years.
8 Now while he was serving as priest before God when his division was on duty, 9according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense. 10And the whole multitude of the people were praying outside at the hour of incense. 11And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12And Zechariah was troubled when he saw him, and fear fell upon him.
13But the angel said to him, Do not be afraid, Zechariah, for your prayer is heard, and your wife Elizabeth will bear you a son, and you shall call his name John.
14And you will have joy and gladness, and many will rejoice at his birth;
15for he will be great before the Lord, and he shall drink no wine nor strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.
16And he will turn many of the sons of Israel to the Lord their God,
17and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.
18And Zechariah said to the angel, How shall I know this? For I am an old man, and my wife is advanced in years. 19And the angel answered him, I am Gabriel, who stand in the presence of God; and I was sent to speak to you, and to bring you this good news. 20And behold, you will be silent and unable to speak until the day that these things come to pass, because you did not believe my words, which will be fulfilled in their time. 21And the people were waiting for Zechariah, and they wondered at his delay in the temple. 22And when he came out, he could not speak to them, and they perceived that he had seen a vision in the temple; and he made signs to them and remained dumb. 23And when his time of service was ended, he went to his home.
24 After these days his wife Elizabeth conceived, and for five months she hid herself, saying, 25Thus the Lord has done to me in the days when he looked on me, to take away my reproach among men.
Luke 1:5-12 Persons: God chose the days of Herod (the Great) to send the Redeemer of mankind to the world. Herod was made king of the Jews by the Roman emperor. He was not a Jew but an Idumean (Edomite) a descendant of Esau. Ethnically he was what we would think of today as an Arabian. The Roman conquest of Palestine was repugnant to most Jews to begin with. But their bitterness was even more agitated when the Romans appointed an Arab to rule over them. Herod was an able administrator, promoter of extravagant public building projects (which required exorbitant taxation), and a crafty politician. He was also cruel, sadistic and suspicious. He had ten wives and many children. He nearly succeeded in obliterating the Jewish royal family (Hasmoneans) through assassinations and executions. He ordered the execution of the wife he loved most, Mariamne (a Hasmonean princess). Then he had her two sons slain along with five sons of his by various other wives. He heard rumors they were trying to wrest his throne from him. The Roman emperor Augustus (Octavian) said, It is better to be Herod’s pig than his son. He was joking that Herod would have more scruples against violating Jewish tradition than murdering his relatives! When Herod was about to die, he ordered that all the most important men of the kingdom be executed to insure that there would be mourning during his funeral. He was the Herod who ordered the slaughter of the babies of Bethlehem (Matthew 2:16-23). He reigned from 37 B.C. to 4 B.C.
Herod was the personification of the condition of the world when God began to make preparations for His Redeemer to be sent. Herod’s world was cruel, materialistic, hateful, exploitative, cynical and filled with despair. The Jewish people suffered much at the hands of their rulers. When Herod and the Romans were not oppressing them, their own religious leaders were. The religious life of the Jews (an integral part of their social and political life) had lost its vitality and helpfulness. The Pharisees had made their traditions a burden almost impossible to bear; the Sadducees were using religion to amass personal fortunes. The prophets of the Old Testament had spoken concerning an age of glorious righteousness and abundant spirituality for the Jewish people. But the last prophet had spoken 400years earlier and Jehovah had not said anything to His people since then. The days of Herod were most unlikely days for God to begin preparations for the Redeemer! Modern man with his Madison Avenue techniques would not have planned it so. But God’s ways are higher than men’S. It is all the more significant that in such a condition and time God chose to act in history for the accomplishment of His eternal redemptive purpose. God was ready to demonstrate His sovereignty. The time (Galatians 4:4) had come! And despite a people and a religion saturated with materialism, cynicism and despair, there was still a faithful remnant, a few godly, obedient, believing people Jehovah could use to be the instruments of His will.
An aged priest and his wife were chosen by Jehovah to become parents of a son who would later be called the greatest of all those born of woman (Matthew 11:11), and he would be the Way-Preparer for the Messiah. Zechariah means, Jehovah remembers, and Elizabeth means, the oath of God. God had solemnly promised to send the Redeemer, and He remembered His oath. Zechariah was a priest and his wife, Elizabeth, was a daughter of a priest.
There were twenty-four courses (shifts) of priests, that of Abijah was the eighth shift. There were some twenty thousand priests altogether taking turns at officiating at the temple in Jerusalem. This would mean there were about 900 priests in each shift. Each shift served for a week twice a year burning incense, sacrificing, caring for the showbread and scores of other duties. Not all the priests lived in Jerusalem. Some lived in villages and cities scattered throughout Judea and came to Jerusalem only when they were on duty. The various duties were rotated among the shifts and on Sabbaths the whole shift served. During the three great feasts, Passover, Pentecost and Tabernacles, all 24 shifts served. Zechariah and Elizabeth had taken the law of the Lord seriously all their lives. They loved it and obeyed it. Undoubtedly they had been reared in godly homes. The Greek word for blameless is amemptoi and literally means, unblamed ones. It is the same word the apostle Paul used of himself in Philippians 3:6. There is another word translated unblemished and that is amomos, used in Ephesians 5:27. Of course, these two were not sinless. Any man who says he is without sin (Romans 3:23; 1 John 1:10) contradicts the Word of God. But this good man and his wife believed the sweet singer of Israel (Psalms 119:1-176) and delighted to walk in the law of the Lord. Yet in spite of their superlative spiritual qualifications, how will God be able to use them as His instruments for the birth of the Way-Preparer? Elizabeth was barren and they were both beyond the normal age for child-bearing. The Greek word for barren is steira from which the English word sterile comes. Elizabeth’s sterility cannot thwart the Lord God Almighty. God has two willing, obedient people and He can carry out His will through them. He is sovereign Lord of all that is. The Bible is a historical record of Jehovah’s countless supernatural interventions in His creation to carry on redemption’s work. The whole Jewish nation came into being when God gave Abraham and the barren Sarah a child.
It was Zechariah’s turn to burn incense. The inside of the Temple-building was exactly like the inside of the Tabernacle. The Holy Place contained the Table of Showbread, the Menora (candelabra), and the Altar of Incense. Outside the Temple-building was the Altar of Burnt Offering and the Laver. Inside the Holy of Holies was where the Ark of the Covenant was supposed to be. Only the High Priest could enter there and only once a year on the Day of Atonement (Yom Kippur). Incense was burned on this altar (which stood just in front of the veil which separated the Holy Place from the Holy of Holies) every morning and every evening so that it was literally, perpetual (cf. Exodus 30:8). It was customary for the Jews to stop whatever they were doing each day at these times of burning the incense in the temple and pray. Many made a special trip to the Temple courts to pray at those hours. It was one of the greatest experiences in the life of an ordinary priest of the Jews to be chosen to burn the incense. But this day was going to be much greater than Zechariah expected.
Suddenly there appeared to him an angel of the Lord, standing at the right side of the altar. Zechariah’s reaction was trouble and fear (phobos, in Greek). What would you do if an angel appeared to you? Daniel fainted (Daniel 10:8-9). God used angels many times in ages past to assist Him in His redemptive work, Sometimes they appeared as men (Genesis 18:1-33). God is able to make His angels wind and fire (Hebrews 1:7), and sends them forth as ministering spirits to serve for the sake of those who are to obtain salvation (Hebrews 1:14). Angels do not necessarily have to take human form to do God’s service. Some, entertaining strangers, have entertained angels unawares (cf. Hebrews 13:2). Perhaps God still sends angels occasionally to protect or serve His saints. The book of Revelation seems to indicate angels were active in the service of God to bring about the downfall of the Roman empire (the great harlot, Babylon). Luke, cautious, discriminating and diligent scientist-historian was convinced of the reality of angels. There is no valid reason for us to dispute Luke’s research. Thus the scene is set for God’s first announcement concerning the Redeemer since the days of Malachi the prophet, 400 years ago.
**Luke 1:13-17 Pronouncement: **Zechariah may have feared the angel was to signal some judgment from God. But the angel had news that would bring great joy to Zechariah and his wifetheir prayers for a child were to be answered with a Yes! Their child would be no ordinary child. His whole life was to be totally dedicated to God’s service. First, they were to give the child a name already selected in heaven. John means gift of God, or God’s grace. This child was the gift of God’s grace to more people than Zechariah and Elizabeth. He would cause many to rejoice at his birth. The ministry of John the Baptist was cause for great excitement in the Jewish nation (cf. Matthew 3:5; Mark 1:5; Luke 3:15; John 1:19-28). He was fearless in his attacks upon ungodliness in places both high and low. He preached with authority and eloquence. He lived a life of righteous austerity quite unlike the indulgent, self-serving living common among the religious leaders of that day. But more important, he heralded the coming of the Messiah! He was filled with the Holy Spirit, from the day of his birth. It is interesting that John the Baptist, so far as the inspired record goes, worked no miracles. He healed no one’s illnesses, he spoke in no foreign language (tongues), he raised no one from the dead, and worked no miracles upon nature, yet he was filled with the Holy Spirit. The Holy Spirit filled John to give him divine guidance in identifying and testifying to the work of the Messiah (cf. John 1:6; John 1:29-42). God distributed His miraculous gifts of the Holy Spirit according to His will (cf. Hebrews 2:1-18; 1 Corinthians 12:4-6). And John the Baptist proves conclusively that being filled with the Spirit does not necessitate speaking in tongues!
This child to be born of these aged, godly people would begin the fulfillment of Malachi’s prophecies (cf. Malachi 3:1-5; Malachi 4:5). Malachi predicted both the Messiah (Messenger of the Covenant) and the Way-Preparer (Elijah). The prophecies of Malachi (and Isaiah 40:1-8) should be read in connection with this lesson. John’s mission was much broader than merely reuniting families. He would aim at reuniting the whole nation of Israel with the doctrines and practices of its godly forefathers (Abraham, Moses, David, the prophets). The prophecy of Luk 1:17 must be understood in this sense. Godet says, It will be John’s mission. to reconstitute the moral unity of the people by restoring the broken relation between the patriarchs and their degenerate descendants. G. Campbell Morgan states it, In other words, he will come to restore primal ideals. to turn these renegade people back to the patriarchs. and to the things for which they stood. The heart of Abraham, friend of God (Romans 4:1-25; James 2:21-26), the heart of Moses, in fact, the heart of all the faithful (Hebrews 11:1-40) is what John would try to put within the children of Israel. The Greek word epistrepsai is translated turn and is sometimes translated converted. It means literally, to turn toward, to turn oneself around, to return. Another interesting word in the Greek text is kateskeuasmenon, translated prepared. It is a perfect tense verb meaning, already having been prepared. In other words, John is to prepare a people who have already been prepared to some extent. Their entire history was that of preparation for one great eventthe producing of the world’s Savior. The birth of one in the spirit and power of Elijah signals that event is imminent! An aged priest and his barren wife from a little village of the hills of Judea are announced as the instruments of Jehovah to give birth to Elijah!
Luke 1:18-25 Phenomenon: Zechariah cannot believe all this. A son, perhaps, but the Elijah predicted by Malachithat is too much! Hobbs notes, And it has ever been thus when men look at God through their problems rather than to view their problems through the power of God. If we have seed-like faith (living, germinating faith) no obstacle is too overpowering to keep us from doing the will of God. It is not quantity but quality of faith that Jesus seeks (Matthew 17:20; Matthew 21:20-22). After all, the power is not in us or even in our faith, but in the object of our faith, Almighty God.
G. Campbell Morgan does not believe the angel intended to punish Zechariah in making him deaf and dumb for a season, but merely gave him the sign he asked for. Gabriel is one of two angels named in the Bible (cf. Luke 1:26; Daniel 8:16; Daniel 9:21), the other is Michael (Jude 1:9; Revelation 12:7; Daniel 10:13; Daniel 10:21; Daniel 12:1). There appears to be some rebuke in the words, … because you did not believe my words, which will be fulfilled in their time, so we believe Zechariah was being chastened, at least, while also being given proof that this messenger is declaring the word of God and what he says will indeed come to pass! The affliction of Zechariah was also a sign to the worshipping crowd that he had seen a vision. Zechariah had been in the temple longer than usual. The Talmud says that even the high priest did not tarry long in the Holy of Holies on the Day of Atonement. The people customarily waited in the outer court for the priest burning incense to come out and dismiss them with a blessing. Zechariah apparently signaled the blessing with his hands only or indicated that the blessing would not be said that day. Zechariah continued ministering in the temple until his shift was over unable to hear or speak, then he and Elizabeth returned to their village in the hills of Judea.
Shortly after their trip home, Elizabeth conceived. Zechariah probably found some way to communicate to Elizabeth what had happened to him in the temple. While the conception took place by natural means and was quite different than Mary’s conception by the Holy Spirit, Elizabeth’s was still supernatural in the contravening of her sterility. Elizabeth hid herself from the public (known to Mary, of course) until time for the birth of her son. Some think her reticence was due to embarrassment over pregnancy at her advanced age. Others think she wanted solitude due to the sanctity of the entire experience. Still others think she was afraid to let it be known until she was sure she could prove it. We don-’t really know why she hid herself. Morgan summarizes, Human failure everywhere, but the Divine victory is clearly seen.. in the midst of human failure, God needed, and He found, loyal souls as His vantage ground. all members of an elect remnant, living in the remembrance and truth of the past. There God found vantage ground, set down His foot, and marched on toward the great event; the coming into human life in the Person of His Son, and all that followed thereupon.
STUDY STIMULATORS:
Is it important to know the historical background of cultural, political and social events and persons surrounding the birth of John the Baptist and Jesus? What were they?
Do you think it was coincidence or providence that Zechariah was chosen to burn incense during his course at the temple?
Why didn-’t God choose a younger priest whose wife was not sterile to give birth to the Way-Preparer for the Messiah?
Did Zechariah really see an angel? How can we be sure?
What is so unique about John the Baptist’s being filled with the Holy Spirit?
How is John to turn the hearts of the fathers to the children? Did he do it? How many and what kind of people gave attention to John’s preaching?
Did Zechariah believe the angel? How did the angel help him believe? How much faith does one need to overcome and be powerful?
What do you think Luke’s purpose was in tracing the gospel all the way back to this experience of Zechariah and Elizabeth?
**Applebury’s Comments
CHAPTER ONE
The Promise of the Birth of John*
Scripture*
Luke 1:5-25 There was in the days of Herod, king of Judea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
8 Now it came to pass, while he executed the priest’s office before God in the order of his course, 9 according to the custom of the priest’s office, his lot was to enter into the temple of the Lord and burn incense. 10 And the whole multitude of the people were praying without at the hour of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And Zacharias was troubled when he saw him, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John 14:1-31 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and he shall drink no wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother’s womb. 16 And many of the children of Israel shall he turn unto the Lord their God. 17 And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to bring thee these good tidings. 20 And behold, thou shalt be silent and not able to speake, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season. 21 And the people were waiting for Zacharias, and they marvelled while he tarried in the temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he continued making signs unto them, and remained dumb. 23 And it came to pass, when the days of his ministration were fulfilled, he daparted unto his house.
24 And after these days Elisabeth his wife conceived; and she hid herself five months, saying, 25 Thus hath the Lord done unto me in the days wherein he looked upon me, to take away my reproach among men.
*Comments
in the days of Herod.*This is Herod the Great, king of Judea. He died shortly after the birth of Jesus. He was an Idumean, that is, a descendant of Esau. Luke also mentions Herod the king in Acts 12:1 without saying that he was the grandson of this one mentioned in Luke 1:5. Theophilus must have been aware of these details and did not need to have them pointed out to him. His full title was Herod Agrippa I. He was the father of King Agrippa before whom Paul made his defense. Another son of Herod the Great was Archelaus who ruled in Judea after the death of his father (Matthew 2:22). Herod the tetrarch, another son of Herod the Great, ruled in Galilee and figured in the trial of Jesus (Luke 23:7-12). This whole family from the grandfather who slew the babes at the birth of Jesus to the king before whom Paul made his defense seems to be arrayed against Christ and His church.
Herodias was the daughter of Aristobulus, another son of Herod the Great. She married her uncle, Philip I, but left him to marry another uncle, Herod the tetrarch. John the Baptist was beheaded by this Herod at the request of Salome the daughter of Herodias, because he condemned the marriage.
*the course of Abijah.*In the days of David the priests were organized into twenty-four groups, the eighth of which was that of Abijah. Each group in turn performed the functions of the priesthood. The arrangement was still in force in the days of Zacharias.
*Zacharias. Elizabeth.*This childless old couple were descendants of Aaron. They were righteous before God. Luke says that in God’s sight they lived a blameless life in accord with all the commandments and ordinances of the Lord. He doesn-’t say that they had never committed a sin, but they were not habitually sinning for they were blameless in the sight of the Lord.
John the Baptist had the good fortune to have parents who set the proper example for him. Every child has the right to have such a background, but, unfortunately, very few do. Timothy, devoted servant of the Lord that he was, had two generations of faithful ones back of him (2 Timothy 1:5). How we should thank the Lord for our godly parents! The return to God’s standard for the home is one of the crying needs of this day.
It has been said repeatedly that no one could live up to the requirements of the law, but Luke affirmsand he had researched these reports so that he was sure of his groundthat the parents of John did. God has not required us to do the impossible, and all of us at all times should try to do all things He has told us in His Word to do. See James 1:18-25.
*his lot to enter the temple of the Lord and burn incense.*the altar of incense stood before the curtain that separated the Holy Place from the Holy of Holies. While the priest was burning the incense, the people were outside praying. Some believe that a priest got to perform this task only once in a lifetime.
*there appeared unto him an angel of the Lord.*Zacharias was greatly disturbed when he saw the angel standing at the right side of the altar. But the angel spoke reassuringly to him and told him that his prayer had been heard and that Elizabeth would bear a son and that he should name him John.
In the days of the fathers, God spoke on many occasions in many ways as He revealed His will to them. For example, the angel of the Lord spoke to Gideon in the days of the Judges (Judges 6:11-12). He does not speak to us in this manner, for at the end of these days of revelation He spoke with finality and completeness and authority in the One who bears the name Son (Hebrews 1:1-2). We have that messagea message that is just as up-to-date now as it was when first spokenin the Bible.
*he shall be filled with the Holy Spirit.*What is said about John who was to be great in the sight of the Lord and drink no wine or strong drink reminds us of the Nazarite vow. The law of the Nazarite is given in Numbers 6:1-8. Samson was a Nazarite; he was to be dedicated to the Lord all the days of his life (Judges 13:7). Hannah promised the Lord that she would give her son, Samuel, to the Lord all the days of his life and that no razor should touch his head (1 Samuel 1:11). Apparently, John also conformed to this law, for he dedicated himself to the Lord all the days of his life.
This background sheds light on the meaning of the words about John’s being filled with the Holy Spirit from the time of his birth. Note the difference between this and what is said about Elizabeth’s being filled with the Holy Spirit (Luke 1:41). She was given power by the Holy Spirit to speak words of praise. The same is true of Zacharias (Luke 1:67) and of the apostles and prophets (Acts 2:1-4; 2 Peter 1:21). But it cannot be said that John was inspired by the Holy Spirit to speak from the time of his birth. His inspiration as a prophet is accounted for in John 3:34. But John was filled with a spirit of dedication and consecration to the Lord from the time of his birth.
Luke says that Barnabas was a good man, and full of the Holy Spirit and of faith (Acts 11:24), but this does not indicate that he was inspired like Elizabeth or Zacharias. This may be the reason he went to Tarsus and found Saulan inspired apostleand brought him to Antioch where for a whole year they taught the people. The indwelling of the Holy Spirit in the believer, in all probability, implies not miraculous power but consecration to the Lord, for every baptized believer in the Lord is to live a life of dedication from the time of his new birth.
*in the spirit and power of Elijah.*The prophecy of Elijah’s coming is found in Malachi 4:5. When the Jews asked John, Art thou Elijah? he said, I am not for he was not literally Elijah. See John 1:21. But Jesus indicates that the prophecy of Malachi was fulfilled in Johnthat is, figuratively, he was Elijah. See Matthew 11:14; Matthew 17:10-13. Luke says that John came in the spirit and power of Elijah and this explains why Jesus said he was Elijah. John was like Elijah in life and mission.
*turn the hearts of the fathers to the children.*John’s mission in preparing a people for the Lord involved turning the interest of the fathers to their children (Deuteronomy 6:6-9) and the children to obey their parents (Exodus 20:12; Ephesians 6:1-4; Malachi 4:4-6). Many people were turned to the Lord by John’s preaching.
*Whereby shall I know this?*Zacharias is not the only one to ask for evidence on which to base his belief: Gideon did; Thomas did. See Judges 6:36-40 and John 20:24-29. But since Zacharias didn-’t believe the word of the angel Gabriel, he was given a sign that would not only establish it in his mind but also cause the people to see that something unusual had happened while he was in the temple. John was a man sent from God (John 1:6).
Luke 1:26-38
Applebury’s Comments
The Promise of the Birth of Jesus Scripture
Luke 1:26-38 Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28 And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee. 29 But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favor with God. 31 And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS, 32 He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: 33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 And Mary said unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God. 36 And behold, Elizabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her that was called barren. 37 For no word from God shall be void of power. 38 And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
*Comments
a virgin betrothed to a man whose name was Joseph.*Matthew and Luke clearly indicate that Joseph was not the father of Jesus; he was the husband of Mary of whom was born Jesus the Christ (Matthew 1:16). Matthew and Luke present the evidence of the miraculous conception of Our Lord. Matthew, using the words of Isa 7:14, says, A virgin shall conceive and bear a son.-’-’ But Matthew indicates that after the birth of Jesus, Mary’s firstborn son, children were born to Joseph and Mary. See Matthew 1:25. Their names are given in Matthew 13:55-56.
*of the house of David.*Joseph was the descendant of David and Solomon. The legal right to the throne of David, it seems, belonged to him. As the husband of Mary, these rights would legally belong to Jesus, Mary’s firstborn son. But Mary was also the descendant of David, for Paul says that Jesus was born of the seed of David according to the flesh (Romans 1:3).
*the virgin’s name was Mary.*The purity of Mary is beyond question. The sinlessness of Jesus, however, does not depend on the purity of His mother, but on the fact that He hath been tempted in all points like as we are, yet without sin (Hebrews 4:15).
*thou shalt conceive.*The conception was a miracle. There is a difference between the birth of John and of Jesus. John was born as a result of a conception that was unusual but not miraculous, for he had a human father as well as a human mother. But the birth of Jesus was the result of the miracle of the Holy Spirit. Both Matthew and Luke explain it and John supports it (John 1:1; John 1:14).
*shalt call his name JESUS.*Jesus means savior, for he shall save his people from their sins (Matthew 1:21). Immanuel means God with us. Christ means Anointed and refers to Jesus-’ office as prophet, priest, and king. Messiah is the Hebrew term for Christ.
*the throne of his father David.*Israel was constituted a theocracy at Sinai; God was the Supreme Ruler of the holy nation. In the days of Samuel, the people asked to have a king like the nations about them. Samuel assumed that they were rejecting him as their judge, but God told him that actually they were rejecting Him as king. See 1 Samuel 8:4-8. Later, God told Samuel to anoint David to be king over His people (1 Samuel 16:1). Then God promised David that one of his descendants would reign on his throne forever. See Psalms 89:3-4. In the course of events, Solomon succeeded his father. In 1 Kings 2:12 it is stated that Solomon sat upon the throne of his father David. But in 1 Chronicles 29:23 which describes the same thing, it is stated that Solomon sat on the throne of the Lord instead of David his father. David’s throne, then, was actually the throne of the Lord. Therefore when the angel said to Mary that the Lord God would give Jesus the throne of His father David, he was referring to the throne of God. On the Day of Pentecost, Peter declared that God’s promise to David had been fulfilled in the resurrection and ascension of Jesus Christ to the right hand of the throne of God. See Acts 2:30-31.
His kingdom is spiritual. He refused to allow the people to make Him king after the feeding of the five thousand (John 6:14-15). He said to Pilate, My kingdom is not of this world (John 18:36).
*of his kingdom there shall be no end.*No other king will succeed Him, Paul says, Then cometh the end when he shall deliver up the kingdom to God (1 Corinthians 15:24). He did not contradict the angel, for he was speaking of the end of the earthly phase of the kingdom. See Peter’s reference to the eternal kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11).
*I know not a man.*Both Luke and Matthew attest the belief in the purity of Mary.
*the power of the Most High.*The miracle of conception was accomplished by divine power exercised through the Holy Spirit.
The fact that the Holy Spirit is often spoken of as the One through whom God’s power is exercised does not suggest that the Spirit is merely the power of God, All the attributes of deity and of personality that are assigned to the Father and to the Son by the Scriptures, are also assigned to the Holy Spirit.
*the holy thing which is begotten shall be called the Son of God.*A clear reference to the deity of Jesus. Before His coming into the world, He is called the Word (John 1:1). Son of God is applied to Him (1) at the time of His birth when He became Son of God; (2) at the time of His baptism and transfiguration when He was acknowledged by the Father as His Son (Luke 3:22; Luke 9:35); and (3) at the time of His resurrection when God had proved conclusively that He is the Son of God (Acts 13:33). See also Romans 1:3-4.
*For no word of God shall be void of power.*God demonstrated that His word about the birth and resurrection of Jesus was true. This gives us reason to trust His promises about the victory of Christ and His church (2 Timothy 1:12; Revelation 11:15).
Luke 1:26-56
**Butler’s Comments
SECTION 4
Predictions of the Redeemer (Luke 1:26-56)**
26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. 28And he came to her and said, Hail, O favored one, the Lord is with you! 29But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.30And the angel said to her, Do not be afraid, Mary, for you have found favor with God. 31And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32He will be great, and will be called the Son of the Most High;
and the Lord God will give to him the throne of his father David,
33and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end.
34And Mary said to the angel, How shall this be, since I have no husband?
35And the angel said to her,
The Holy Spirit will come upon you, and the power of the Most High overshadow you; therefore the child to be born will be called holy, the Son of God. 36And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37For with God nothing will be impossible. 38And Mary said, Behold, I am the handmaid of the Lord; let it be to me according to your word. And the angel departed from her.
39 In those days Mary arose and went with haste into the hill country, to a city of Judah, 40and she entered the house of Zechariah. and greeted Elizabeth.41 And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit 42and she exclaimed with a loud cry, Blessed are you among women, and blessed is the fruit of your womb! 43And why is this granted me, that the mother of my Lord should come to me? 44For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. 45And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.
46And Mary said,
My soul magnifies the Lord,
47and my spirit rejoices in God my Savior,
48for he has regarded the low estate of his handmaiden,
For behold, henceforth all generations will call me blessed;
49for he who is mighty has done great things for me,
and holy is his name.
50And his mercy is on those who fear him
from generation to generation.
51He has shown strength with his arm, he has scattered the proud in the imagination of their hearts,
52he has put down the mighty from their thrones,
and exalted those of low degree;
53he has filled the hungry with good things,
and the rich he has sent empty away.
54He has helped his servant Israel, in remembrance of his mercy,
55as he spoke to our fathers,
to Abraham and to his posterity for ever.
56And Mary remained with her about three months, and returned to her home.
**Luke 1:26-38 Mother: **In the days of Herod the land of the Jews was divided into about six regions (Judea, Samaria, Galilee, Idumea, Decapolis and Perea) each with their own cultural, racial and religious distinctives. The word Galilee means, circuit of the Gentiles. It was more Gentile in character and culture than Judea, and as a result Galilean Jews were considered less holy by their Judean countrymen. The village of Nazareth was in the hill country of Galilee, sheltered in a little valley all its own, about 20 miles from the plain of Esdralon. Although an important Roman road ran near the ancient village making it a widely known place, its people had established a rather poor reputation. Nathaniel questioned, Can any good thing come out of Nazareth? as if its reputation were proverbial (cf. John 1:46). Again, viewed from the human perspective, this would be a most unlikely place to find a woman God might use to bear His precious, sinless Son into the world.
But the Lord knew there was a godly young woman, a virgin, betrothed to a godly man, upon whom He could depend for his momentous, spectacular mission. Hebrew betrothals were much more serious than modem engagements. A betrothed woman suspected of unfaithfulness could be divorced and even put to death (cf. Matthew 1:18-20); she could not be divorced without a bill of divorcement; if her fiancé died she was counted as a widow; and a child born during the betrothal was held to be legitimate. In Matthew 1:19, Joseph is called Mary’s husband while still in the betrothal stage of their relationship (that is, before he knew her as a wife). But, in the light of the binding requirements of betrothal it is not unusual for Joseph to be called her husband before the consummation of the marriage. Most Jewish girls were betrothed when very young. Few of them spent much time at formal education. One rabbi wrote in the Talmud that teaching a girl was the same as starting her upon the road to moral depravation. However the Talmud also says, Every man is required to teach his daughter the Torah. Mary knew the Scriptures; for her Magnificat (Luke 1:46-55) contains at least 30 words or phrases echoed from the Old Testament.
Mary was a virgin. Her marriage had not been consummated with sexual intercourse. Therefore, she was greatly troubled when the angel announced she would conceive and bear a child. It was beyond her comprehension as to how this could take place (Luke 1:34). There was nothing supernatural in the fact that Mary could give birth. Medical history has noted a few cases of conception in women where the virginal hymen was intact after intercourse with a man: However, history has never recorded the conception of a woman without the implantation of male sperm within her womb. The miracle is technically not a virgin birth but conception without the implantation of male sperm in her womb. Mary was a virgin; she was betrothed and old enough to give birth. But she had not known a man. The Greek word ginosko is used often for mental knowledge, but in this verse (Luke 1:34) means sexual intercourse (as in Genesis 4:1, etc.).
The fact that Luke was highly trained in medicine and research and that his accuracy in recording history is unimpeachable lends importance to this account beyond measure. Everything in Luke’s training would lead him to be highly skeptical of such a claim. To record it for the world of his day to read would subject him to criticism by his colleagues, ridicule by the general public, mockery by the pagan myth-religions which were built on bizarre tales of parthenogenesis by their gods, and the animosity of the Jewish world of his day. But Luke traced all things accurately and was so convinced of its truth he boldly and beautifully recorded it. Luke is not recording parthenogenesis. Parthenogenesis involves the development of eggs from virgin females without fertilization by spermatozoa. it occurs chiefly in certain insects, crustaceans, and worms. History has never recorded such a thing of the human race. But Luke records the angel’s statement that the conception of Jesus would take place through the direct action of the Holy Spirit of God in the womb of Mary. Science cannot legitimately speak for or against the Biblical teaching of the virgin conception. The conception of Christ in Mary’s womb was a biological miracle. A modern scientist may say that he has never observed a virgin conception but just because he has never observed one does not mean one did not occur. Harold Fowler writes in, The Gospel of Matthew, Vol. I, pg. 46, College Press, The question of the virgin birth, then, remains, will we accept the testimony of the eyewitnesses and the universal acknowledgment of the early Church as recorded in the documents of the Church, or, rejecting this, will we adhere to a mistaken view of natural law, a view which decides a priori that all miraculous events are impossible?
Some theologians today say it is not important to our Christian faith that we believe in the virgin conception. But the fundamental integrity of both Matthew and Luke as historians is impugned if we do not. How can we believe anything else they recorded if we do not believe the accuracy and historicity of this event? The honesty of God is brought into question if we do not believe it, for He directed His prophet Isaiah to predict the event (Isaiah 7:14). The virgin conception is, the keystone which supports the arch of logical connection between the incarnation of God and the Messiah’s necessary identification with humanity. (Fowler, ibid, pg. 45).
And so the godly young maiden from Nazareth, Mary, continued to cast about (dielogizeto, in Gr.) for answers to these astounding things she was being told by the angel. This child to be conceived in her womb by the miraculous power of God’s Spirit was to be called Jesus, or Yeshua (Joshua) in Hebrew, which means, Jehovah-is-salvation.
While Mary was still trying to figure out how she could conceive without knowing a husband, the angel gave Mary further proof that it would come to pass. The angel told Mary of the conception of her barren cousin, Elizabeth. If God could accomplish this, why could He not cause Mary to conceive without knowing a man. Mary did not need the proof. She immediately surrendered to the will of the Lord as announced by the angel. The word for handmaid is doule. It is the same word the apostle Paul uses to call himself a bond slave of Jesus Christ. Mary willingly acknowledged herself as a female slave of Jehovah, surrendering to what she undoubtedly knew would cause consternation in her fiance Joseph, jeopardize her social status in Nazareth should any neighbors find out, and endanger her very life should she be accused of infidelity to Joseph.
Although Mary was only a mortal and not to be elevated above another, and surely not to be given the title Queen of Heaven, yet the glory of all motherhood was her lot. Among all women she was afforded the greatest privilegeto give birth to the Savior of the world. The beautiful song Ave Maria was written under the inspiration of these verses. The first two parts of the hymn are purely biblical and date from earliest times. The third portion was added around the fifteenth century and is not at all biblical. Surely Mary was highly favored because of her faith and godliness. Her submission to the revealed will of God is a great example and challenge to all who would be used of God in His work of redeeming the world.
**Luke 1:39-56 Magnificat: **Two women, chosen by God to be instruments of His in the divine redemption of mankind, burst forth in rapturous praise and thanksgiving to Him. Within a few short hours of the visit of the angel, Mary went to visit her cousin Elizabeth. Elizabeth lived in the hill country of Judea (probably south of Jerusalem) so Mary’s trip took at least four days. What a spectacular thing was going to happen to Mary! The miracle of the conception was nothing compared to the identity of the Child to be conceived! He would be the Messiah;, the Savior and the Son of David whom the Jewish people had longed for for centuries. Nearly every act of their religious and civil life was in typical anticipation of this Messiah. Great and famous women of the nation had lived and died hoping they would give birth to the Son of David. God chose a Galilean peasant girl, the fiance of a lowly carpenter, to be that mother. In addition, Mary’s cousin Elizabeth was going to be blessed with a baby after all these years of praying for one. Mary could not stay in Nazareth! She had to go visit her cousin and share with her in the good news that had come to both of them. It is nothing short of amazing that Mary could restrain herself from telling everyone she knew. Perhaps the circumstances we mentioned earlier caused her to be cautious. Perhaps Mary already had a mother’s intuition of the jeopardy she might place her future Child in should she make too much publicity of the angel’s announcement. Whatever the case, Mary had to tell someone so she went with haste to Elizabeth’s home.
Two more miracles occurred when Mary arrived at her cousin’s house. Elizabeth’s baby leaped in her womb. Hobbs says, The intended forerunner responded to the prenatal presence of Him whom he should proclaim. At that moment, Elizabeth was filled with the Holy Spirit and began to pronounce a blessing upon Mary and Mary’s child. The Holy Spirit did not leave the identity of Mary’s Child up to Elizabeth’s human knowledge. Elizabeth could not have known who this Child was. Deity taking human flesh, being born as a baby and conceived by a virgin is completely outside human experience and therefore, outside human comprehension. The Holy Spirit revealed to Elizabeth the identity of Mary’s ChildHe is her Lord! Elizabeth also proclaims the blessing that Mary is to have because she believed and surrendered herself to become the handmaiden of God. While Elizabeth praises Mary, she does so because Mary is going to give birth to Christ, the Savior and Lord, not because there was any inherent divinity in Mary. Certainly Elizabeth was not worshipping Marynor should anyone else. The Bible expressly forbids man to worship anyone except God (Exodus 34:14; Exodus 20:4-5; Deuteronomy 6:13-14; Isaiah 45:20; Revelation 22:8-9). Mary cannot be a mediatrix between God and man for there is only One Mediator (1 Timothy 2:5).
The word magnificat is Latin for doth magnify. The Greek word Luke used is megalunei which means to amplify, exalt, extol and enlarge. Mary was moved deeply, emotionally and spiritually to praise the Lord with words of Scripture she had learned and stored in her heart. Her prayer of thanksgiving is very similar to that of Hannah (1 Samuel 2:1-10). We think Mary was guided by the Holy Spirit in the selection (perhaps some from Psalms) and utterance of the words of this great pen of praise. She makes some statements concerning herself and her Child that she could not make with human knowledge alone. Mary first rejoices in her own experience (Luke 1:46-49). She prophecies that all generations will henceforth call her blessed. Then she rejoices in the blessings that are coming to the world as a result of her experience (Luke 1:50-55). She predicts that her Child will fulfill all the redemptive events of the long history of God’s dealings with men. Mary is not simply reviewing God’s actions in the past, but she is announcing that the Child to be borne of her comes to consummate all those promises God made to Abraham and his posterity (spermati in Greek which means seed). Mary is using what is called predictive present tense in her statement. The Lord baring His arm is a messianic figure of speech (see Isaiah 40:10; Isaiah 51:4-5; Isaiah 52:7-10; Isaiah 53:1). The Messiah is coming to give mercy to those who fear Him, defeat to those who arrogantly rebel against Him, exalt those of low degree, fill the hungry with good things, send the self-satisfied away empty, and fulfill His promise to the children of Abraham, forever. These phrases are echoes of the prophets of Israel. They remind us that most of what the Old Testament prophets predicted of the glorious messianic age in agricultural, physical terminology, was intended to be fulfilled in Jesus Christ and His spiritual kingdom.
Mary remained with Elizabeth about three months. She arrived for her visit in the sixth month of Elizabeth’s pregnancy. Did Mary remain until after the birth of John the Baptist? Plummer reminds us that cousins in Luke 1:58 could include Mary. Luke does record Mary’s return to Nazareth immediately before he records John’s birth, but he may have simply been completing one story before beginning another. It is strange to think, in view of the long and difficult journey she made to get to Elizabeth’s and the significance of the child to be born to Elizabeth, that she would leave when the baby was just about to be born.
At any rate, Mary returned to her home in Nazareth. It was probably at this point Joseph learned of her condition (see Matthew 1:18-25). Luke’s account tells us nothing about Mary for six more months. Matthew infers that Joseph, after the message to him from the angel, protected her from the shame and social confrontations that might have come her way if he had not kept her secret.
STUDY STIMULATORS:
What would the fact that Jesus was born of a young woman of Nazareth do to His reputation? Does it make any difference to you where His mother was from?
Why would Joseph’s first reaction to Mary’s pregnancy be to divorce her? What would your reaction have been if you had known only what Joseph knew?
Can we really believe Luke that a virgin could conceive without the implantation of male sperm in her womb?
Wouldn-’t it be more accurate to explain it by the phenomenon of parthenogenesis?
What differences are there between Luke’s account of Mary’s virgin-conception and both ancient and modern occult stories of supernatural conceptions?
Are those who pray to Mary as a mediatrix right or wrong?
Why did Mary make the long, dangerous, difficult trip from Nazareth to the hill country of Judea to visit Elizabeth?
What purpose is served by the preservation of Elizabeth’s and Mary’s songs of praise? What good do they do for your Christian life? What would you think of Mary and Elizabeth if these songs weren-’t recorded?
Luke 1:39-56
Applebury’s Comments
Mary Visited Elizabeth Scripture
Luke 1:39-56 And Mary arose in those days and went into the hill country with haste, into a city of Judah; 40 and entered into the house of Zacharias and saluted Elisabeth. 41 And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit; 42 and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come unto me? 44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord. 46 And Mary said,
My soul doth magnify the Lord,
47
And my spirit hath rejoiced in God my Saviour.
48
For he hath looked upon the low estate of his handmaid:
For behold, from hence forth all generation shall call me blessed.
49
For he that is mighty hath done to me great things;
And holy is his name.
50
And his mercy is unto generations and generations
On them that fear him.
51
He hath showed strength with his arm;
He hath scattered the proud in the imagination of their heart.
52
He hath put down princes from their thrones,
And hath exalted them of low degree.
53
The hungry he hath filled with good things;
And the rich he hath sent empty away
54
He hath given help to Israel his servant,
That he might remember mercy
55
(As he spake unto our fathers)
Toward Abraham and his seed for ever.
56
And Mary abode with her about three months, and returned unto her house.
*Comments
into the hill country with haste.The* angel had informed Mary that Elizabeth was to give birth to a son. Mary went in haste to visit her relative and remained with her for about three months. The home of Zacharias and Elizabeth was in a city of Judah in the hilly country south of Jerusalem. The name of the city is not given.
Upon her return to Nazareth, Joseph learned that she was with child of the Holy Spirit (Matthew 1:18).
*Elizabeth was filled with the Holy Spirit.*What she said was not an emotional outpouring of words, but words of truth spoken under the control of the Holy Spirit.
*Blessed art thou among women.*Elizabeth and Zacharias knew that the child to be born to them would go before the Lord who would give remission of sins to His people. Elizabeth also knew that the child to be born to Mary would fulfill God’s promise to redeem man from the bondage to sin. She could properly call Mary blessed because she was to be the mother of Our Lord. In no other way is it suggested that she is to be elevated above other godly women. It is to her credit and that of others also that she was found in the company of believers after the resurrection of the Lord (Acts 1:14).
And Mary said.The words of Marybeautiful poetic words full of meaning to all believers in Christare the expression of the humble handmaid of the Lord. They exalt God Our Savior for His mercy and power and His remembrance of His promise to Abraham. There is no hint here that Mary was anything more than the pure, humble servant of the Lord.
*God my Savior.*A reference to God, not Jesus. See also 1 Timothy 1:1; 1 Timothy 2:3; Titus 3:4 which also refer to God as Savior. But see Titus 2:13 which, in all probability, refers to Jesus Christ as the great God and Our Savior.
*all generations shall call me blessed.*We can join with the saints of all the ages to thank God that Mary was able to serve the Lord as she did. And since Christ came, having been born of woman, born under the law, that he might redeem them that were under the law (Galatians 4:4), we may also join them who obey Him that they may have the rights of sonship bestowed on them by the heavenly Father.
*Toward Abraham.*See Paul’s explanation of the gospel promise to Abraham which was fulfilled through Christ (Galatians 3:8; Galatians 3:16; Galatians 3:29). Mary’s understanding of this promise stands in bold contrast to that of many Jews who felt that being the literal descendants of Abraham was a guarantee of their right to enter the heavenly kingdom, See Matthew 3:9; Matthew 8:11-12; and John 8:31-46.
Luke 1:57-80
**Butler’s Comments
SECTION 5
Paean of Redemption (Luke 1:57-80)**
57 Now the time came for Elizabeth to be delivered, and she gave birth to a son, 58And her neighbors and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59And on the eighth day they came to circumcise the child; and they would have named him Zechariah after his father, 60but his mother said, Not so; he shall be called John. 61And they said to her, None of your kindred is called by this name, 62And they made signs to his father, inquiring what he would have him called. 63And he asked for a writing tablet, and wrote, His name is John. And they all marveled. 64And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea; 66and all who heard them laid them up in their hearts, saying, What then will this child be? For the hand of the Lord was with him.
67 And his father Zechariah was filled with the Holy Spirit, and prophesied, saying,
68Blessed be the Lord God of Israel, for he has visited and redeemed his people, 69and has raised up a horn of salvation for us in the house of his servant David,
70as he spoke by the mouth of his holy prophets from of old,
71that we should be saved from our enemies,
and from the hand of all who hate us;
72to perform the mercy promised to our fathers,
and to remember his holy covenant,
73the oath which he swore to our father Abraham, 74to grant us that we, being delivered from the hand of our enemies,
might serve him without fear,
75in holiness and righteousness before him all the days of our life.
76And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways,
77to give knowledge of salvation to his people
in the forgiveness of their sins,
78through the tender mercy of our God, when the day shall dawn upon us from on high
79to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.
80And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel.
**Luke 1:57-66 Birth of the Forerunner: **Not much excitement ever came to break the monotony of daily routine in the little town where Zechariah and Elizabeth lived. But when Elizabeth gave birth to a baby boy the whole town was excited. Neighbors and relatives came to help them celebrate. At last Elizabeth and Zechariah knew the fulfillment of parenthood. Now they would have someone upon whom they might shower parental love.
On the eighth day after his birth, friends and kinfolk came to the child’s circumcision. Circumcision of male children (Genesis 17:12; Leviticus 12:3; Exodus 4:25) and keeping the Sabbath were the two most distinguishing practices that set the Hebrew people off from all the other people of the earth. They were the two most important signs of covenant relationship to Jehovah. Originally the father performed the circumcision (periternein in Greek, meaning literally, a cutting round,). In exceptional cases any adult could perform the rite, even a woman (Exodus 4:25). The child was named at the time of the circumcision ceremony. It made the Hebrew male-child an official member of the covenant and ideally guaranteed him (and his wife and family) his portion of the material blessings Jehovah promised the nation. Old Testament prophets often reminded the Israelites that the outward rite, to have any real efficacy with God, must be accompanied by a circumcision of the heart (meaning faith in God and obedience to His commandments; see Deuteronomy 30:6; Leviticus 26:41; Ezekiel 44:7; Jeremiah 9:25-26).
Some of the kinfolk were just about to officially declare the baby’s name Zechariah in honor of its godly father, but the Lord had already told the parents the name was to be Yokhanan (Hebrew) or Ioannes (Greek) or John (English). The name has been a favorite of all languages (Jean, Fr.; Juan, Sp.; Ivan, Russian; Giovanni, It.). It means God has given; God is gracious. Elizabeth stopped the well-meaning kinfolk and insisted the baby must be named John. Not taking her word for it, they made signs to the mute father who confirmed his wife’s instructions by writing on a tablet (probably of wax or clay), His name is Yokhanan. There was no doubt in the father’s mind that he had better follow God’s instructions about this child, for it was now evident to him that the direct hand of the Almighty was involved in every aspect of the baby’s birth (cf. Luke 1:18 ff). So Zechariah’s written instruction proved that he now believed God could do the impossible. Immediately Zechariah’s speech was restored and he began blessing God. The mysterious, miraculous happenings struck awe into the hearts of the kinfolk and neighbors gathered. Is God so rigid that when He tells a father and mother exactly what name to give their child, He expects implicit obedience? Indeed, He is! Man may not always understand God’s explicit commands (and God probably does not want man to understand), but God expects man to trust Him enough to obey to the letter. Man certainly has enough recorded evidence that God’s rigid commands are all for man’s good. Of course, God has not told all parents what to name their children, but He has told all parents how to rear their children!
The miracles surrounding the birth of John were talked about through all the hill country of Judea. Those who witnessed the miracles agreed, … the hand of the Lord was with him. No doubt there were many who remembered these testimonies when John began preaching 30 years later and repeated them to the younger generation so that great multitudes (Matthew 3:5) went out into the uninhabited Jordan river valley to hear him. After all, there had not been a bona fide prophet of God among the Hebrew people for over 400 years.
**Luke 1:67-80 Benediction of the Father: **A benediction is a solemn blessing and dedication to God. This is what Zechariah, inspired by the Holy Spirit, pronounced upon his son, John. This beautiful benediction furnishes one of the most significant keys in the New Testament to understand that much of the messianic language of the Old Testament is times-coloring. In other words, Zechariah shows that when an Old Testament prophet predicted the Israelites would be saved from their enemies in the distant future, the prophet was probably referring to the days of the Messiah (whose forerunner was Zechariah’s son).
The Lord visiting His people to redeem them is messianic language (cf. Isaiah 29:6; Zephaniah 2:7; Psalms 8:4-6; Hebrews 2:6; Acts 15:14). The horn of salvation is messianic (cf. Psalms 132:17; Psalms 148:14; Ezekiel 29:21); horn is symbolic of power, so the Lamb is pictured with seven horns in Revelation 5:6. Of course, the house of David is messianic (cf. Amos 9:11; Acts 15:15-18; etc.). It is interesting to tabulate the figurative phrases which according to Zechariah are to be fulfilled in a spiritual way in the Messiah and His kingdom:
a.
visited and redeemed his people.
b.
raised up a horn of salvation for us.
c.
we should be saved from our enemies,. and the hand of all who hate us.
d.
perform the mercy promised to our fathers.
e.
remember his holy covenant. which he swore to our father Abraham.
f.
being delivered from. our enemies. we might serve him without fear and righteousness.
Now note especially that Zechariah’s son is to be the prophet of the Most High in order to prepare the way of the Lord (Messiah) who will come and accomplish all the above. Whereas the above promises in the Old Testament appear to be future physical blessings, Zechariah makes it plain they will actually be spiritual blessings such as, (a) knowledge of salvation; (b) forgiveness of sins; (c) mercy of God; (d) light; (e) peace. Peter made it plain that the blessings to come through the Messiah predicted by the O.T. prophets found fulfillment in turning every one of you from your wickedness (Acts 3:17-26), and not in physical battles, enemies, warfare, crops, lands and temples. Alfred Plummer notes that as the Magnificat of Mary (Luke 1:46-55) was modelled on the psalms, so the Benedictus of Zechariah was modelled on the prophecies.
The Greek aorist epeskepsato translated visited is from the verb episkeptomai and is the word from which we get the English, episcopacy, which means literally, over-sight, government, rule. The same Greek word, episkopos, (Acts 20:28; Philippians 1:1; 1 Timothy 3:2; Titus 1:7; 1 Peter 2:25) is translated overseer, bishop, elder. The word is used by Zechariah again in Luke 1:78 and might be literally translated, … by the passionate mercies of our God, there will visit (episkepseiai) us a Dayspring (or Branch) from the height. The Greek word anatole means literally, a rising up of the sun or stars or east (Matthew 2:1). The Greek anatole word is used in the Septuagint for the Hebrew word Tzemach and is translated Branch or Shoot (see Jeremiah 23:5; Zechariah 3:8; Zechariah 6:12). Zechariah is definitely predicting that his son, John, is to be the prophet and way-preparer for The Branch (the Messiah) who is coming to deliver His people from their enemy, set up His kingdom, fulfill Jehovah’s covenant, and rule. Furthermore, the Holy Spirit speaking through this aged Hebrew priest, predicts that the dawning of this messianic age will bring light to those who sit in darkness and in the shadow of death which is undoubtedly a paraphrased quotation of Isa 9:1-7 (cf. Matthew 4:12-15). Zechariah’s prophecy goes beyond the provincial confines of the Jewish people and includes the Gentiles. All men who are prisoners of the enemy (Satan) and who walk in darkness are going to be given a Ruler (Micah 5:2) who will deliver them and guide them into the way of peace. Isaiah said this Ruler was to be the Prince of Peace (Isaiah 9:6). Isaiah also said people of his day did not know the way of peace (Isaiah 59:8; see comments, Isaiah, Vol. 3, Butler, College Press). Peace in the Hebrew language (shalom) means wholeness, prosperity, usefulness, soundness, harmony. It probably has the same meaning in Greek (eirene) (see the connection between eirene and wholeness in 1 Thessalonians 5:23). In the Septuagint shalom is often translated soteria (salvation) (Genesis 26:31; Genesis 41:16, etc.). The peace-offering of the Old Testament is often called the salvation-offering. So the son of Zechariah, John the Baptizer, was born to be the prophet and way-preparer to the Visitor from Heaven, the Ruler-Prince of Peace. No wonder Jesus said, Truly, I say to you, among those born of women there has risen no one greater than John the Baptist, (Matthew 11:11).
John the Baptist lived in the wilderness until the day of his manifestation to Israel. He began his ministry about 26 A.D. in the 15th year of Tiberius Caesar (cf. Luke 3:1-3). The Greek word eremois (deserts) is like the Hebrew word midhbar which means a place for the driving of cattle, The wilderness of Judea is not totally arid. The area in John’s day was simply uncultivated and mostly uninhabited, yet suitable for pasturage. John’s parents probably died when he was a youngster and from then on he lived a very solitary life. Evidently he had little contact with other people until he was over 30 years of age. He lived an austere and ascetic life, eating locusts and wild honey, drinking no wine or strong drink, and wearing a garment of camel’s hair with a leather girdle (Luke 1:14-17; Matthew 3:1-6). He was descended from Aaron, but there is no evidence that he ever practiced priestly duties. Some think he belonged to the sect of the Essenes, an ascetic, communal group of Jews who lived in the Qumran community just west of the Dead Sea. There is no evidence for that whatsoever. As Hobbs says, Other than his ascetic life and his opposition to the status quo of Judaism there is no resemblance between them. Indeed, in many ways they were quite the opposite of one another. Plummer notes two vital differences: John preached the kingdom of God; the Essenes preached isolation. The Essenes abandoned society; John the Baptist sought to reform it. Luke infers that John lived and roamed through these uninhabited hills from childhood and there he kept on growing stronger and stronger in both physique and spirit. It is not said of John, like Jesus, that he grew in favor with man! John did have disciples, however the picture we get of John (Matthew 3:1-6; Luke 3:1-3; Mark 1:1-8; John 1:6-8; John 1:19-36; John 3:22-26; Matthew 11:2-19; Luke 7:18-35; Matthew 14:1-12; Mark 6:14-20; Luke 9:7-9) is of a tough, austere, hermit-like, fiery-tempermented, booming-voiced, righteously-indignant preacher, with no close friends. People were awed by his demeanor and swayed by his preaching. Many followed him trying to learn (disciples) all they could from him. His light burned brightly and penetratingly, but only for a moment. It quickly faded in favor of the Sun of Righteousness (Malachi 4:1-6) and was then extinguished by the wicked Herodias. This child born to Zechariah and Elizabeth was a true child of destiny!
STUDY STIMULATORS:
Why were Elizabeth and Zechariah so insistent that their child should be named John? What difference would it have made if they had called him Zechariah?
Does God really intend that men follow His directions minutely when He specifies details?
Would the miracles surrounding John’s birth be of benefit to anyone other than his aged parents?
Does the figurative language of Zechariah’s Benedictus help you understand the way Old Testament prophets used figurative language? It should!
How do you know that the visit of the Lord to man is more than a social thing?
Do clothes make the man? Would John the Baptist be turned down by most modern pulpit committees because he tended to be a loner and had no out-going personality? Is his behavior and personality really the pattern for preachers? (See Matthew 11:16-19.)
Applebury’s Comments
Elizabeth Gives Birth to a Son Scripture
Luke 1:57-80 Now Elizabeth’s time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her. 59 And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, what he would have him called. 63 And he asked for a writing tablet, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, blessing God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.
67
And his father Zacharias was filled with the Holy Spirit, and prophesied, saying,
68
Blessed be the Lord, the God of Israel;
For he hath visited and wrought redemption for his people,
69
And hath raised up a horn of salvation for us In the house of his servant David
70
(As he spake by the mouth of his holy prophets that have been from of old),
71
Salvation from our enemies, and from the hand of all that hate us;
72
To show mercy towards our fathers, And to remember his holy covenant;
73
The oath which he sware unto Abraham our father,
74
To grant unto us that we being delivered out of the hand of our enemies
Should serve him without fear,
75
In holiness and righteousness before him all our days.
76
Yea and thou, child, shalt be called the prophet of the Most High:
For thou shalt go before the face of the Lord to make ready his ways;
77
To give knowledge of salvation unto his people
In the remission of their sins,
78
Because of the tender mercy of our God,
Whereby the dayspring from on high shall visit us,
79
To shine upon them that sit in darkness and the shadow of death;
To guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.
*Comments
the Lord had magnified his mercy.*Zacharias and Elizabeth had been childless for a long time. The Lord showed mercy on them, and Elizabeth brought forth a son as the angel promised Zacharias. These godly parents considered it a privilege to rear a son to serve the Lord. Many parents feel the same way about it today, A revival of that wholesome attitude toward family life is needed in many instances today.
The angel of the Lord had instructed Zacharias to call him John. The name means the Lord is gracious. It was to remind all who knew the facts about his birth that God’s favor was soon to be made known through Christ, the One of whom John was to be the forerunner. All who heard about these unusual things were filled with a sense of reverence for God. It was only natural that they should ask, What then shall this child be?
*prophesied.*Zacharias was a devout man; but the expression filled with the Spirit refers to the fact that he was inspired by the Holy Spirit as he spoke about the mission of John and of Jesus.
He praised God who had provided redemption for His people, Redemption means release, and the New Testament it usually means release from the slavery of sin. Christ redeemed His people by His blood (Ephesians 1:7). He is also the horn of our salvation, for it is by His power that salvation is brought to all who believe, whether Jew or Greek (Romans 1:16). This horn of salvation was raised up in the house of God’s servant David. The Bible repeatedly emphasizes this truth: Christ was born of the seed of David. See Psalms 89:3-4; Jeremiah 23:5; Romans 1:3-4.
*prophet of the Most High.*John was the last of the prophets who prophesied before Christ. Jesus, speaking about John, said that he was more than a prophet. He had the privilege of presenting Messiah to Israel. They had been waiting for Him so long (Luke 7:26; 1 Peter 1:10-12). His coming was like the dawning of the new day. It brought light and life to those who sat in darknessthe darkness of sin and death.
*the child grew.*The reference suggests the normal growth and development of the child. Nothing is known about his life or his parents during the period between his birth and his appearance to Israel. It is natural to suppose that the parents who were old when he was born had died before he began his ministry. Perhaps his seclusion made his appearance in the wilderness as a prophet all the more startling to Israel.
Summary
Luke was ready to write to Theophilus. His papyrus roll was on his writing table. Before him were the records of his investigation into the thrilling story of Jesus the Son of God and the Son of Man. Perhaps Mark’s Gospel and maybe Matthew’s too were there before him. He was eager to write the whole story, for he was convinced that it would give Theophilus the confidence he needed in these things in which he had already been instructed. As he thought of all the things that might be written and looked at the one papyrus roll, he knew that it would never hold all that he wanted to say. He would have to write a second letter to Theophilus, but just now he would tell about all the things that Jesus began both to do and to teach and bring the story to a climax with the account of His crucifixion, the evidence of His resurrection, and the story of His ascension that took place just after He had told His disciples to preach the gospel to all the nations, beginning at Jerusalem. In the second letter he would tell how the apostles preached the gospel of Christ in Jerusalem, then Judea and Samaria, and finally how Paul and his companions of whom Luke was one brought the gospel to Rome. His first problem was to determine the point at which to begin. He probably knew how Mark had plunged into the story of the ministry of Jesus without telling about the birth of John or the birth and childhood of Jesus. He may have known that Matthew began with the birth record of Jesus Christ the son of David and the son of Abraham. But as he thought of Theophilus, who like himself was a Greek, he decided to begin at the first of the story and tell about the birth of John and the birth of Jesus who, as he had become thoroughly convinced, was the Son of God and the Son of Man. Theophilus would need to be fully assured that the birth of Jesus was the result of a miraculous conception. He made his point clear with the presentation of the facts about which he had made careful investigation. And to make this even clearer, he told about the birth of John. John’s parents were a childless elderly couple, but God showed His mercy toward them and sent the angel to tell Zacharias that Elizabeth was to bear a son and that he was to name him John. But Jesus was born of the virgin Mary, The angel told her that although she knew no man, she would conceive and bear a Son and name Him Jesus. The power of God exercised by the Holy Spirit would accomplish this. For that reason, the child would be called the Son of God. Luke wanted Theophilus to be able to read the words of praise spoken by Mary, the humble servant of the Lord, as she thought of God’s mercy toward her and toward His people. Her words magnified the Lord. He also told about the words spoken by Zacharias the father of John. He praised God for His tender mercy and for the light that was to shine upon those who sat in darkness waiting for the new day.
Questions
Why did Luke undertake the task of writing the Life of Christ?
How did he prepare for the task?
What was his aim in writing?
Who was Theophilus?
At what point did he begin his record of the Life of Christ?
Who was Herod?
What did Luke say about Zacharias and Elizabeth?
What was Zacharias doing when the angel appeared to him?
What did the angel say about the mission of John?
What is meant by the spirit and power of Elijah?
What effect would John’s message have on the fathers?
What happened to Zacharias as a sign by which he knew that the promise of the angel would be fulfilled?
What evidence does Luke present to show his conviction that Jesus was born of the virgin Mary as the result of a miraculous conception?
What was Mary’s relation, at the time of the angel’s announcement, to Joseph?
Why, when, and how did Jesus receive the throne of David?
What was said about the duration of His kingdom?
Why was Jesus called the Son of God?
Where did Zacharias and Elizabeth live?
What did Luke mean when he said that Elizabeth was filled with the Holy Spirit?
Why was Mary to be called blessed among women?
What did Luke say about Mary’s response to the announcement of the angel?
What promise made to Abraham was fulfilled by the coming of Jesus?
How does Luke carefully distinguish between the facts about the birth of John and the facts about the birth of Jesus?
What did the people say when they learned about the birth of John?
How is their question answered by the words spoken by Zacharias as he was inspired by the Holy Spirit?
What is known about John from the time of his birth to the time of his appearing as a prophet to Israel?