COMMENTARY INTRO: Luke 1:1-4

Luke begins his work as other ancient writers do, with a preface. The entire paragraph is one
long Greek sentence. Luke explains his connection to the past and his desire to give his readers
assurance about the instruction they have received. Luke discusses in 1:1 the tradition he
inherited. Then he traces in 1:2 the origin of that tradition in eyewitnesses and servants who
preach the Word. As the main clause, 1:3 discusses how Luke wrote his account. The last verse
reveals Luke’s purpose. He desires to give his reader, Theophilus, assurance about the events
surrounding Jesus. Theophilus had previous knowledge of these events and Luke wishes to
reassure the recipient of his treatise that Jesus is the fulfillment of God’s promises. Luke 1:1
speaks of fulfilled events to raise the note of God’s activity at the very start. History makes it
clear that Theophilus was not the only one who benefited from Luke’s labor; the church was also
a major beneficiary.

So Luke explains why he has written and establishes that his work has precedents. Luke makes
other points as well: he highlights the eyewitness origin of tradition; he points out that his
account results from a careful consideration of the events; and he notes that the study was
carefully done. In fact, the account begins at the start and is thorough. Luke’s contribution is
significant not only because of his careful work, but also because only he writes a sequel, Acts,
tying fulfillment in Jesus to the church.

Luke stresses his accuracy and reveals his goal of providing assurance to the reader. His care
reflects his aim. Though others have gone before him, Luke attempts to give additional detail to
Jesus’ ministry, so that Theophilus and those like him can know that God was at work in Jesus.
Luke’s Gospel is about Jesus and salvation, but it is more than that. Behind the events stands the
God of design and concern, who will not abandon his people, his promises, or his plan.

PASSAGE: Luke 1:1-4

Introduction

1
Many have undertaken to draw up an account of the things that have been fulfilled (or, “been
surely believed”) among us, 2just as they were handed down to us by those who from the first
were eyewitnesses and servants of the word. 3Therefore, since I myself have carefully
investigated everything from the beginning, it seemed good also to me to write an orderly
account for you, most excellent Theophilus, 4so that you may know the certainty of the things
you have been taught.

COMMENTARY SUMMARY: Luke 1:1-4

In sum, the goal of Luke’s prologue is to place his work alongside other church materials that
have recounted the eyewitness, apostolic testimony about Jesus. Luke’s unique contribution is
found in a fresh presentation of this salvation history, starting from John the Baptist’s birth and
running through the extension of the church into Rome. Luke’s work involved investigation that
was thorough and careful. In the orderliness of the account and in its careful, systematic
presentation, Luke hoped to reassure Theophilus and those like him about the certainty of what
the apostles taught about Jesus. Jesus is the fulfillment of God’s promise and the fulfillment of
salvation, which is now available directly to all nations.

Many suggest that the use of a literary convention in the prologue to make claims about accuracy
proves nothing about the real historical character of Luke’s work. The argument goes, Luke
makes great claims for accuracy, as did other ancients, who in fact were not very accurate
(Cadbury 1922b: 419; Talbert 1982: 10-11). It must be noted, however, that the goal of what
Luke wishes to accomplish, assurance, is greatly affected by his accuracy. Also, unlike many of
the historians to whom Luke is compared, his writing is virtually contemporary to the events he
describes. As a result, his ability to be careless with the facts is limited. Assurance grounded in
“propaganda” that can be exposed by eyewitnesses is not any great comfort to the doubting. For
Luke to produce false propaganda in a period when people experienced what had happened
would be counterproductive.

One could also question the morals of a writer who believes in a religion that stresses the telling
of the truth, and who yet misrepresents the history he describes. Such religious constraints did
not exist for many ancient secular writers. Thus, comparison of Luke to their prefaces, though
superficially compelling, does not deal with the unique personal and religious factors that control
Luke’s account. Whether Luke achieved his goal of accuracy may be tested by an analysis of his
work. However, a cavalier dismissal of his claims is not advisable. Neither does a quick appeal
to extrabiblical parallels do justice to the statement of the author’s goals. Luke’s desire is to
assure Theophilus, or anyone who reads his Gospel, of the truth of the apostolic teaching about
Jesus. His claim is that he was careful about his task in order to achieve this goal. In examining
the account to see if Luke met his own standard, we must presume that he tried to do so.

COMMENTARY INTRO: Luke 1:5-25

The first unit is, strictly speaking, an angelophany: an angel appears to Zechariah to announce
John’s birth and his commission as forerunner. The account records the reversal of the couple’s
barrenness. Zechariah’s doubting reaction will bring God’s short-term discipline, during which
he will learn to trust God and believe his word. Zechariah’s expression of faith comes in the
Benedictus (1:67-79). Luke 1:5-25 shows God moving to save, his individual concern for the
couple, and John the Baptist’s call.

PASSAGE: Luke 1:5-25

The Birth of John the Baptist Foretold

5
In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the
priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. 6Both of them
were upright in the sight of God, observing all the Lord’s commandments and regulations
blamelessly. 7But they had no children, because Elizabeth was barren; and they were both well
along in years.
8
Once when Zechariah’s division was on duty and he was serving as priest before God, 9he was
chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and
burn incense. 10And when the time for the burning of incense came, all the assembled worshipers
were praying outside.
11
Then an angel of the Lord appeared to him, standing at the right side of the altar of incense.
12
When Zechariah saw him, he was startled and was gripped with fear. 13But the angel said to
him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear
you a son, and you are to give him the name John. 14He will be a joy and delight to you, and
many will rejoice because of his birth, 15for he will be great in the sight of the Lord. He is never
to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth.
(
Or, “from his mother’s womb.”) 16Many of the people of Israel will he bring back to the Lord
their God. 17And he will go on before the Lord, in the spirit and power of Elijah, to turn the
hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to
make ready a people prepared for the Lord.”
18
Zechariah asked the angel, “How can I be sure of this? I am an old man and my wife is well
along in years.”
19
The angel answered, “I am Gabriel. I stand in the presence of God, and I have been sent to
speak to you and to tell you this good news. 20And now you will be silent and not able to speak
until the day this happens, because you did not believe my words, which will come true at their
proper time.”
21
Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the
temple. 22When he came out, he could not speak to them. They realized he had seen a vision in
the temple, for he kept making signs to them but remained unable to speak.
23
When his time of service was completed, he returned home. 24After this his wife Elizabeth
became pregnant and for five months remained in seclusion. 25“The Lord has done this for me,”
she said. “In these days he has shown his favor and taken away my disgrace among the people.”

COMMENTARY SUMMARY: Luke 1:5-25

The major concern of 1:5-25 is the renewed salvific work of God Summary for his people. John
will be a prophet who in the spirit of Elijah calls Israel to reform. The numerous allusions to
Malachi and to Elijah suggest an end-time event. In fact, John will prepare a remnant people for
the coming of the Lord. Many in Israel will be reconciled to one another as they turn to righteous
thinking (1:14-17).

But alongside these cosmic, national, and salvific themes is the simple personal story of
Zechariah and Elizabeth. They were a righteous, childless couple who prayed for a child. God
visited them and heard their prayer of pain. The answer took time, but God honored their request.
Luke depicts God’s sovereign involvement in the lives of believers. Scripture reveals requests
answered immediately, requests answered eventually, and requests denied for a better way. In
this case, the answer to a personal prayer comes after years of waiting and calls forth a response
of praise.
An additional theme is that God’s message comes to pass. The patterns of God’s salvific ways
are being reestablished, as God reaches to his people now in a way that parallels how he reached
out to OT saints. In addition, the rebuke of Zechariah and the judgment upon him call the reader
to believe that God’s Word and plan will come to pass. The fulfillment of the angel’s message in
two phases also underscores this theme. In the birth announcement of John, God renews his work
of salvation for his people, as the patterns of salvation are reenacted. God’s promises are
revealed and then partially fulfilled. Surely, the fulfillment of the rest of the plan is secure.

COMMENTARY INTRO: Luke 1:26-38

The announcement to Mary has two key parallels. First, there is the parallel to OT birth
announcements (Ishmael: Gen. 16:7-14; Isaac: Gen. 17:15-22; 18:9-15; Samson: Judg. 13:2-23;
Samuel: 1 Sam. 1:9-20; Schtirmann 1969: 59; Wiefel 1988: 50). The account recalls God’s past
great acts. Second is the parallel with the announcement to Zechariah (Luke 1:5-25). The entire
passage stands in parallelism to the earlier birth announcement, but the unusual nature of the
birth and the future call of the child show that Jesus is superior to John. The mood of the passage
is very different from the earlier announcement. In contrast to the public setting of the temple in
the middle of Jerusalem, Mary receives her announcement privately in a village setting.
The parallels to the Zechariah announcement are striking, as seen in the following list:

1. The scene is set and the angel comes (1:5-11, 26-27).

2. The person fears (1:12, 29).
3. The angel gives assurance (1:13a, 30).
4. The birth is promised and the child is named (113b, 31).
5. The significance of the child is described (1:14-17, 32-33).
6. A question expresses some doubt (1:18, 34).
7. The Spirit’s role is noted (1:15b-c, 35).
8. A sign or an instruction is given (1:19-20, 36-37).
9. A remark about the significance of the angel’s words is present (1:20, 38).

There also are major differences (Schweizer 1984: 25-26; R. Brown 1977: 293; Nolland 1989:
40-41). In the announcement to Mary, no need for the birth is mentioned, nor is there any note
about the parent’s pious background, other than a brief remark that Mary is a virgin and that
there are Daviclic connections. In this announcement, the angel controls the literary movement in
that most of the account records his words. There is less activity than in 1:5-25; the scene in
1:26-38 has a calmer tone. The announcement in 1:26-38 goes to the mother, not to the father.
No fulfillments occur within the announcement, unlike the judgment on Zechariah. There is no
rebuke for lack of faith, despite a question. Most importantly, where the previous birth is the
reversal of barrenness, here there is a virgin birth. The announcement setting here is simple, but
the miracle is great. Everything rests on God’s fresh creative power. This child is his in a way no
child since Adam has been, a point Luke makes more directly in 3:38 (Wiefel 1988: 51).

Numerous themes dominate the passage: the simple form of God’s coming, the coming of the
Davidic king’s reign, the fulfill-. ment of Israel’s hope, the creative power of God and his Spirit,
the uniqueness and superiority of God’s son, the uniqueness of the Son’s birth, and the certainty
of God’s word and power. As the angel says, “Nothing is impossible with God” (1:37). Most of
these themes focus on God and the figure of fulfillment, Jesus. There also are themes tied to
Mary. Her example represents the humble acceptance of God’s word (1:38). In addition, she pic
tures one touched by God’s grace.

PASSAGE: Luke 1:26-38

The Birth of Jesus Foretold

26
In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, 27to a virgin
pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was
Mary. 28The angel went to her and said, “Greetings, you who are highly favored! The Lord is
with you.”
29
Mary was greatly troubled at his words and wondered what kind of greeting this might be.
30
But the angel said to her, “Do not be afraid, Mary, you have found favor with God. 31You will
be with child and give birth to a son, and you are to give him the name Jesus. 32He will be great
and will be called the Son of the Most High. The Lord God will give him the throne of his father
David, 33and he will reign over the house of Jacob forever; his kingdom will never end.”
34
“How will this be,” Mary asked the angel, “since I am a virgin?”
35
The angel answered, “The Holy Spirit will come upon you, and the power of the Most High
will overshadow you. So the holy one to be born will be called (Or, “So the child to be born will
be called holy,”) the Son of God. 36Even Elizabeth your relative is going to have a child in her
old age, and she who was said to be barren is in her sixth month. 37For nothing is impossible with
God.”
38
“I am the Lord’s servant,” Mary answered. “May it be to me as you have said.” Then the angel
left her.

COMMENTARY SUMMARY: Luke 1:26-38

Luke 1:26-38 describes Gabriel’s announcement to Mary of Jesus’ birth. The heavenly
messenger sets forth the promise of a miraculous birth, which will produce a child who fulfills
the Davidic promise for the nation (1:31-35). The emphasis of the passage is not the manner of
Jesus’ birth, though it is clearly a virginal conception. Rather, the focus is God’s gracious work
in fulfilling his promise to deliver his people (Schweizer 1984: 31). For Luke, the birth’s
miraculous character serves only to demonstrate God’s power in carrying out this plan. The birth
also serves to point, through his unique conception, to Jesus’ uniqueness. The nature of Jesus’
birth and his regal, messianic position explain Jesus’ superiority to John the Baptist. Jesus reigns
over Israel as a result of the Spirit’s work. His birth may also indicate a connection to Adam.
Jesus represents the fulfillment of God’s promise and the renewal of God’s activity on behalf of
humanity. As such, Jesus is the hope of humanity.

In the middle of all this drama stands Mary, God’s listening, humble, willing servant, who comes
to see that God has the power to bring his plan to pass. So Mary has the attitude of a model saint.
God can do great things for his cause and can use anyone or anything to accomplish it (1:37).
Mary is ready to be such a vessel.

COMMENTARY INTRO: Luke 1:39-45

Mary and Elizabeth’s meeting brings together John and Jesus as represented through their
mothers. The account emphasizes Jesus’ superiority, since the mother of the elder John blesses
Jesus’ mother. The fetal John testifies to Jesus’ presence by leaping in Elizabeth’s womb. Such
fetal testimony recalls Gen. 25:22-26, though there are differences in the two passages (Wiefel
1988: 54; SB 2:100-101). Luke 1:39-45 is the union of fulfillment and sign, with Elizabeth
functioning as the revealer of God’s plan.’

The passage is also intimately linked with the hymn of 1:46— 56. In fact, one could treat that
passage as a part of this one, since the two events are associated with the same occasion.
Nonetheless, a separation has been made, for this passage has the testimony of the Baptist’s
mother, while the next contains the testimony of Jesus’ mother.

Elizabeth functions as a prophetess, and Mary receives honor as the bearer of Messiah. Mary is
an example, an object of God’s grace. Her blessing is not because she has merit; rather, the
reason for her blessing is the child. John the Baptist begins his prophetic function from the womb.
The lesson is in the final remark: blessing comes to the one who has believed God. Mary’s
example of faith is to be emulated.

PASSAGE: Luke 1:39-45

Mary Visits Elizabeth

39
At that time Mary got ready and hurried to a town in the hill country of Judea, 40where she
entered Zechariah’s home and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the
baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42In a loud voice she
exclaimed: “Blessed are you among women, and blessed is the child you will bear! 43But why
am I so favored, that the mother of my Lord should come to me? 44As soon as the sound of your
greeting reached my ears, the baby in my womb leaped for joy. 45Blessed is she who has
believed that what the Lord has said to her will be accomplished!”

COMMENTARY SUMMARY: Luke 1:39-45

Two themes dominate this section. The first stresses faith in God’s promise and word. Mary is a
forerunner of the true believer who trusts and responds to God’s word (Schneider 1977a: 56).
The second is the realization that blessing is grounded in God’s bringing his promises to
completion. Some aspects of the promise awaited fulfillment at the time of Luke’s writing (just
as they await fulfillment today). Luke writes to assure Theophilus about such promises (1:3-4).
Part of the assurance comes from knowing what God has done already, so one can trust in what
God will do. Blessing comes to those who rely on those promises. To share in the events that
Jesus brings is an honor worthy of joy and praise. Mary is the example of one with faith.
Elizabeth pictures the joy a participant in salvation should have. Together they show that trust
and joy are a vital part of a walk with God. Their shared joy pictures how the believing
community should respond together, since they also partake in the blessings that come from
Jesus.

COMMENTARY INTRO: Luke 1:46-56

Elizabeth’s blessing produces a reaction from Mary. She bursts into praise, offering a hymn of
thanksgiving. The hymn gives thanks for God’s gracious dealings with her, actions that reflect
how he has treated humanity through all generations. The hymn has a very nationalistic focus,
which fits its setting. The point is that God’s mercy and power are exercised for the humble who
fear him. The hymn adds to the note of joy and thankfulness present in 1:39-45. It reveals the
mood of those who share in God’s blessing, as well as makes clear that Mary partakes richly
from God’s consistent character. Mary speaks for herself and echoes the feelings of the
community at the same time. God is worthy of praise for what he will do in taking care of his
own.

There are many themes in the passage. God is merciful to those who fear him. God’s power
overcomes the proud. God exalts the humble. God responds to the hungry with his hands open.
God resists the proud rich. The contrasting fates of the rich and the poor picture “eschatological
reversal,” where God’s ultimate justice is hoped for and declared as coming in his actions. God
mercifully keeps his promise to his people Israel.

Personal themes also exist. Mary exemplifies a life of praise and faith in God’s word. The
faithful are blessed, because God will bring his promises to completion. The passage stresses the
readiness to praise God for the constant character of his goodness manifested in a variety of ways
to the faithful. Confident faith knows that God will resolve issues of justice in his coming and in
his judgment. The Magnificat is rich in describing God’s attributes, not as abstractions, but in
terms of his everyday actions. Assurance comes from knowing that God acts in this way: faithful
to his word and stretching out his mighty hand for those who stand humbly before him.

PASSAGE: Luke 1:46-56

Mary’s Song

46
And Mary said:
“My soul glorifies the Lord
47
and my spirit rejoices in God my Savior,
48
for he has been mindful
of the humble state of his servant.
From now on all generations will call me blessed,
49
for the Mighty One has done great things for me—
holy is his name.
50
His mercy extends to those who fear him,
from generation to generation.
51
He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
52
He has brought down rulers from their thrones
but has lifted up the humble.
53
He has filled the hungry with good things
but has sent the rich away empty.
54
He has helped his servant Israel,
remembering to be merciful
55
to Abraham and his descendants forever,
even as he said to our fathers.”
56
Mary stayed with Elizabeth for about three months and then returned home.

COMMENTARY SUMMARY: Luke 1:56-56

In sum, Mary’s visit to her relative Elizabeth and her subsequent Summary hymn serve as a
foretaste of many Lucan themes. John testifies to the baby Jesus by leaping in the womb. Mary’s
faith in God’s promise is praised. The blessing of Mary leads into a hymn of praise that is a
declaration of faith. God will vindicate the Godfearers in the nation in remembrance of his
covenant promises to Abraham. The national focus of the remarks reflects a setting before the
church’s ministry, fitting the scene. Mary knows not only that God has shown mercy to her, but
that this mighty, merciful, and holy God will manifest himself to his faithful people. The hymn’s
major burden shows that Mary trusts in the fulfillment of God’s promises, especially those to
Abraham. They will come to pass. The reader is to identify with Mary’s confidence, her faith,
and her sense of joy. Whether a God-fearer from Israel or from the nations, the reader should
know that God will vindicate his promise to his nation and to those who fear him. His promise
will come to pass.