Luke 1

1:1-4 Luke begins his Gospel with a formal preface in the style of the best Greek writers of his day. These four verses are some of the finest literary Greek in the New Testament.1:1 Many people have set out to write accounts: Luke was not the first to put the history of Jesus into written form. Most scholars believe that Luke used Mark’s Gospel and other written and oral sources in his writing. • fulfilled: This word can simply mean “accomplished,” but Luke is thinking of Jesus’ fulfillment of Old Testament promises (4:21; 24:44).

1:3 As a good historian, Luke carefully investigated everything in the history of Jesus from the beginning in order to present a reliable historical account. • an accurate account: Some versions translate this phrase “in consecutive order,” but it refers to an orderly or carefully written account, not to chronological sequence. • The name Theophilus means “loved by God” or “one who loves God”; it is probably a personal name, not a descriptive name. Different theories identify him as (1) an influential unbeliever, (2) a new convert needing instruction, (3) the judge overseeing Paul’s trial (the book of Acts ends with Paul imprisoned in Rome, awaiting trial), or (4) the patron who sponsored Luke’s writing project. The last possibility is the most likely, as it was common to dedicate a literary work to a financial patron and the Greek word translated most honorable indicates someone of high social status.

1:5–2:52 Luke’s first two chapters give an account of Jesus’ birth and introduce key themes that will appear later in Luke–Acts. The announcements and birth stories for Jesus and John the Baptist run side by side, showing their parallel roles in bringing God’s salvation. At each point, Jesus is shown to be greater. John is the forerunner announcing Jesus’ coming; Jesus is the Savior.1:5 Herod was king of Judea: See “Herod the Great” Profile. • a Jewish priest named Zechariah: The priests were descendants of Aaron, Moses’ brother (Exod 28:1). • the priestly order of Abijah: See study note on Luke 1:8-9; see also 1 Chr 24:10. • Elizabeth was also from the priestly line of Aaron: It was considered especially pious for a priest to marry a woman from a priestly family.

1:7 Elizabeth was unable to conceive: Childbearing was viewed as the highest calling for a woman, and infertility brought social stigma and shame. God miraculously intervened in the lives of various Old Testament women so they could bear children (Gen 18:10-12; 25:21; 30:22-23; Judg 13; 1 Sam 1:1-28).

1:8-9 his order was on duty that week . . . he was chosen by lot: It was common in Old Testament times to cast lots (similar to throwing dice) to determine God’s will (1 Chr 26:13-16; Neh 11:1; Prov 16:33; Jon 1:7). There were twenty-four orders of priests (1 Chr 24:1-19) that took turns in the Temple, and lots were cast to determine which priest would serve in the sanctuary. There were a large number of priests, so this privilege might come only once in a priest’s lifetime. The angel appeared at the most sacred moment of Zechariah’s life. • to enter the sanctuary of the Lord and burn incense:. Luke uses the word here translated sanctuary (Greek naos) for the Temple building, not the whole Temple grounds, which he calls hieron (Luke 2:27). The Temple building included the Holy Place and the Most Holy Place (see Heb 9:1-5). The priests burned incense twice a day in the Holy Place.

1:12-13 Zechariah was shaken and overwhelmed with fear: Fear and awe are common reactions when someone sees an angel or experiences the presence of God (Judg 6:22-23; 13:22; Isa 6:5). The person is often reassured by a saying such as Don’t be afraid. • you are to name him John: John means “the Lord has shown favor.” This favor came to Elizabeth and Zechariah through their son and to the Israelite nation through the Messiah, whose coming John would announce.

1:15 He must never touch wine or other alcoholic drinks: In the Old Testament, abstaining from alcohol was part of the Nazirite vow of special dedication to God (see Num 6:1-21). This vow was usually temporary (see Acts 18:18; 21:23, 26); for some individuals such as Samson (Judg 13:4-7), Samuel (cp. 1 Sam 1:11), and John the Baptist, it was a lifelong commitment. • filled with the Holy Spirit, even before his birth: See Luke 1:41, 44.

1:17 He will be a man with the spirit and power of Elijah: The prophet Malachi predicted that God would send Elijah before the time of God’s salvation (see Mal 3:1; 4:5-6). John fulfilled this role by preparing the way for the Lord’s coming.

1:19 I am Gabriel! Two angels are named in Scripture: Gabriel (Dan 8:16; 9:21) and Michael (Dan 10:13; 12:1; Jude 1:9; Rev 12:7).

1:20 now . . . you will be silent and unable to speak: This discipline for Zechariah’s lack of faith was also a sign that confirmed the prophecy. The Greek word translated silent in 1:22 can also mean “deaf” (7:22; cp. 1:62). • Zechariah is contrasted with Mary, who responded with faith (1:38).

1:24 went into seclusion for five months: The reason for this seclusion is unknown and does not seem related to any Old Testament custom or command. Perhaps it was a spiritual retreat to honor God for answered prayer.

1:26 Nazareth, a village in Galilee, was an insignificant, disreputable little village southwest of the Sea of Galilee (see John 1:46).

1:27 engaged to be married: In Jewish culture, marriages were arranged, and engagement was a formal legal contract between two families. Girls were normally married by their mid-teens. • Joseph, a descendant of King David: See Matt 1:1-16. Joseph’s ancestry is significant because the Messiah was to be a descendant of King David (2 Sam 7:11-16; Isa 9:7).

1:31 you will name him Jesus: Jesus means “the Lord saves.”

1:32-33 These verses echo God’s covenant with David (2 Sam 7:11-16), the foundational promise of the coming Messiah (see also Isa 9:6-7; 11:1-5; Jer 23:5-6; 33:15-16; Ezek 37:24-25).

1:35 The Holy Spirit will come upon you: Jesus’ conception was miraculous, by the power of the Most High. No further detail is provided as to how this happened.

1:36 your relative Elizabeth: The King James Version identifies Elizabeth as Mary’s cousin, but the Greek term is more general.

1:39 The hill country of Judea was 80–100 miles away from Nazareth, at least a four-day journey.

1:41 Elizabeth’s child leaped within her: See 1:15. John was already announcing the Messiah’s coming. • Elizabeth was filled with the Holy Spirit: In the Old Testament, being filled with the Spirit was often associated with a prophetic gift. The Spirit of prophecy was again appearing in Israel (see 1:67; 2:25, 27).

1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.

1:48 all generations will call me blessed: In Middle Eastern culture, honor and shame were extremely important, and one’s legacy to future generations was highly cherished.

1:51 His mighty arm personifies God’s mighty power (see Ps 98:1; Isa 40:10).

1:54-55 Gabriel’s words in 1:32-33 recalled God’s covenant with David; here Mary alluded to God’s covenant with Abraham (Gen 12:1-3; 17:3-8). • The coming of Jesus brought glory to Israel and salvation to the Gentiles (see Luke 2:32).

1:59 God commanded every Israelite male to be circumcised when eight days old (Gen 17:9-14; Lev 12:3). Circumcision signified the child’s incorporation into the covenant community of Israel. • They wanted to name him Zechariah: It was common to name a child after a relative. The family and friends were surprised because John was not the name of any of his relatives.

1:62-63 they used gestures: Zechariah was mute and deaf (see study note on 1:20). Zechariah’s obedience in naming the child John confirmed his faith, and his voice and hearing were restored.

1:66 the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51) meant that God was at work in John’s life.

1:67-79 This second hymn of the birth narrative is called the Benedictus (“Blessed” or “Praise”), from the first word of the Latin translation. The hymn expects God’s Messiah to deliver the Israelites from their enemies. Salvation entails physical deliverance and forgiveness of sins (1:77).

1:68 he has visited and redeemed his people: This recalls the exodus from Egypt, when God rescued his people from Pharaoh (Exod 3:7-10, 17-20).

1:69 He has sent us a mighty Savior (literally has raised up a horn of salvation for us): A “horn of salvation” was the horn of a powerful animal such as a ram or an ox. To “raise up a horn” implies strength and power (see also Pss 89:24; 132:17). • from the royal line of his servant David: See study note on Luke 1:32-33.

1:71 saved from our enemies: The people of Israel hoped for rescue from their physical enemies, the Romans; Jesus brought salvation from sin, Satan, and death.

1:76-77 And you, my little son: Zechariah turned from speaking about the coming Messiah to address his newborn son, John, who would prepare the Messiah’s way. • called the prophet of the Most High: John was the last and greatest in the line of Old Testament prophets (see 7:28). • prepare the way for the Lord: See Isa 40:3.

1:78 the morning light from heaven is about to break upon us: The Messiah is identified in the Old Testament as a light shining in darkness (Isa 9:2; 42:6-7; 49:6; Mal 4:2).

1:80 John grew up and became strong in spirit: Cp. 2:40, 52; 1 Sam 2:21, 26; 3:19. • John probably lived in the wilderness west of the Jordan River and southeast of Jerusalem. It was a place of testing (Deut 8:2; Pss 78, 95, 107) as well as spiritual retreat and preparation (Exod 3; 1 Kgs 19:4-6, 11-18; Isa 40:3).