Luke 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS⁴	NKJV	NRSV	TEV	NJB
Dedication to Theophilus	Dedication to Theophilus	Introduction	Introduction	Prologue
1:1-4	1:1-4	1:1-4	1:1-4	1:1-4
		The Births of John and Jesus (1:5-2:40)
The Birth of John the Baptist Foretold	John’s Birth Announced to Zacharias		The Birth of John the Baptist is Announced	The Birth of John the Baptist Foretold
1:5-20	1:5-25	1:5-7	1:5-7	1:5-7
		1:8-20	1:8-17	1:8-10
				1:11-22
			1:18
			1:19-20
1:21-25		1:21-23	1:21-22
			1:23-25	1:23-25
		1:24-25
The Birth of Jesus Foretold	Christ’s Birth Announced to Mary		The Birth of Jesus is Announced	The Annunciation
1:26-38	1:26-38	1:26-38	1:26-28	1:26-38
			1:29-33
			1:34
			1:35-37
			1:38
Mary Visits Elizabeth	Mary Visits Elizabeth		Mary Visits Elizabeth	The Visitation
1:39-45	1:39-45	1:39-45	1:39-45	1:29-45
Mary’s Song of Praise	The Song of Mary		Mary’s Song of Praise	The Magnificat
1:46-55 (46-55)	1:46-55 (46-55)	1:46-55 (46-55)	1:46-55 (46-55)	1:46-55 (46-55)
1:56	1:56	1:56	1:56	1:56
The Birth of John the Baptist	Birth of John the Baptist		The Birth of John the Baptist	The Birth of John the Baptist and Visit of the Neighbors
1:57-66	1:57-58	1:57-58	1:57-58	1:57-58
	Circumcision of John the Baptist			The Circumcision of John the Baptist
	1:59-66	1:59-66	1:59-60	1:59-66
			1:61-62
			1:63-66
The Prophecy of Zacharias	Zacharias’ Prophecy		Zacharias’ Prophecy	The Benedictus
1:67-79 (68-79)	1:67-79 (68-79)	1:67-79 (68-79)	1:67-75 (68-75)	1:67-79 (68-79)
			1:76-79 (76-79)	The Hidden Life of John the Baptist
1:80	1:80	1:80	1:80	1:80

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

First paragraph
Second paragraph
Third paragraph, etc.

CONTEXTUAL INSIGHTS

A. Luke the Historian

1. Luke 1:1-4 has several rare Greek words that relate to Hellenistic histography. Luke is trying
to express his purpose of accurately recording what his research discovered about Jesus’ life and ministry. Luke was a
well educated citizen of the first century Greco-Roman world.

2. The problem about Luke’s Greek orientation has to do with the nature of Greek history. Often it was very selective and written more for entertainment and propaganda than modern history. Luke uses Hellenistic terms to describe his methods, but records Jesus’ life in a Hebrew historical fashion. The best historians in the Ancient Near East (i.e., most accurate) were Hittites and Hebrews.

3. The real question is what is history? Modern western history is chronological and cause/effect driven. Yet even modern history is significantly colored by who writes it and why! History, by its very nature, is a biased selection and description of past events.

4. Luke’s Gospel is not modern history or biography, but it is good
and true history. The four Gospels are, in reality, gospel tracts, written for evangelistic purposes and targeting
selected groups. Events and their relationship to each other are not necessarily chronologically arranged but
interpreted for maximum impact. This is not to imply they are concoctions or fabrications, but they are eastern,
not western; they are theological as well as historical. Different does not mean bad or false!

See Gordon Fee and Douglas Stuart, How To Read The Bible For All Its Worth, pp. 127-148.

5. Luke has used the best traditions of his day to present Jesus Christ as God’s promised
Messiah, sent to redeem all humanity. He is surely influenced by Paul’s theology (i.e., the Gentile mission). Luke
is writing to convert Gentiles (as well as encourage believers), not just historically inform them.

6. The four Gospels are different, very different, yet they are true—true eyewitness accounts, true summaries of Jesus’ words and activities—but they are not modern histories.

7. Luke clearly wants to put Jesus’ life and ministry into a Palestinian and Roman historical framework.

a. a vision of Zacharias in reign of Herod, King of Judea (cf. Luke 1:5)

b. birth connected to a decree of Caesar Augustus (cf. Luke 2:1)

c. birth connected to Quirinius’ presence in Syria (cf. Luke 2:2)

d. preaching of John (cf. Luke 3:1-2)

(1) Tiberius Caesar’s (fifteenth year of his reign)

(2) Pontius Pilate governor of Judea

(3) Herod tetrarch of Galilee

(4) Phillip tetrarch of Ituraea

(5) Lysanias tetrarch of Abilene

(6) Annas and Caiaphas were high priests

B. The Blessings of Chapters One and Two

1. It must be remembered that they are given in a mindset of OT prophecies. Jesus surely fulfilled these OT expectations, but moved beyond them. These blessings must be seen as precursors of the gospel. They are OT pictures which will be universalized (i.e., not Jew vs. Gentile, but believer vs. unbeliever; not Israel, but all the world). The Gospel affects more than Israel and Palestine (cf. Luke 24:47).

2. It needs to be remembered that Luke, in chapter one, is recording the blessing of those who were first informed about and impacted by Jesus’ birth. These blessings are in OT poetic form (cf. Luke 1:46-55 and 67-79) and contain OT content. OT poetry is a genre called wisdom literature. It has special interpretive procedures (See Fee and Stuart, How to Read the Bible for All Its Worth, pp. 206-230).

a. “the Magnificat” (song of Mary), Luke 1:46-55

b. “the Benedictus” (song of Zechariah), Luke 1:68-79

c. “Gloria in excelsis” (song of the angels), Luke 2:14

d. “Nunc dimittis” (song of Simeon), Luke 2:29-32

C. The parallels between John the Baptist and Jesus

1. devout parents

2. birth announced by Gabriel

3. supernatural conceptions

4. mothers both glorify God

5. babies named by an angel

6. both babies fulfill prophecy

7. the circumcision of both under Mosaic Law is specifically mentioned

8. normal physical and emotional growth, but superior spiritual growth

D. For a helpful resource for first century Middle East culture, see Kenneth E. Bailey,
Jesus Through Middle Eastern Eyes and Poet and Peasant; Through Peasant Eyes.

WORD AND PHRASE STUDY

÷LUKE 1:1-4

NASB (UPDATED) TEXT: LUKE 1:1-4
¹In as much as many have undertaken to compile an account of the things accomplished among us, ²just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, ³it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; ⁴so that you may know the exact truth about the things you have been taught.

1:1-4 This is one long involved Greek sentence.

1:2
NASB, NKJV	”In as much as”
NRSV, Peshitta	”Since”
NJB	”Seeing that”

The Greek word epeidē per is used only here in the NT. It is not used at all in
the Septuagint, but is used in the Koine papyri found in the garbage dumps of Egypt (see James Moulton and
George Milligan, The Vocabulary of the Greek Testament). Itbasically means “since indeed” or
“considering that.” Luke is setting out the reason he is writing an account of Jesus’ life when there
are several already in existence. This probably includes Mark’s Gospel (which forms the literary outline
of much of Matthew and Luke), as well as “Q” (sayings of Jesus used by both Matthew and Luke). It also i
mplies that by the A.D. 60s there were several written accounts of Jesus’ life circulating
in the churches.

NASB, REB	”an account”
NKJV	”a narrative”
NRSV	”an orderly account”
TEV	”a report”
NJB	”accounts”
Peshitta	”the story”

This is another Greek term (diē gēsis) found only here in the NT. It is used
twice in the Septuagint in Judges (cf. Judges 5:14; 7:15) for a scribe recording something. In Greek literature
it has the connotation of a full and complete narrative. Luke is describing the careful, historical research
of Jesus’ life that preceded his own writing (cf. Luke 1:3).

NASB	”the things accomplished”
NKJV	”those things which are most surely believed”
NRSV	”the events which have been fulfilled”
TEV	”the things that have taken place”
NJB	”events that have reached their fulfilment”

This VERB is a PERFECT PASSIVE PARTICIPLE, which denotes the
abiding results of the fulfilled promises concerning Jesus, His teachings, His actions, and His death and
resurrection. The PASSIVE VOICE surely implies that God the Father’s eternal purposes were
fully accomplished in Christ.

The term plērophoreō has a dual connotation.

Paul uses it for being fully persuaded in Rom. 4:21; 14:5; Col. 2:2; 4:12 (cf. NKJV).
The Papyri uses it of “accomplished” or “fully completed” (cf. NASB, NRSV, NJB).

Theophilus needs to accept both connotations! The OT promises have come to completion in Jesus
of Nazareth.

1:2 “they were handed down to us” This is the Greek word paradidōmi, often translated
“traditions” (cf. Mark 7:3,5,8,9,13; 1 Cor. 11:2,23; 15:3). Luke is asserting that he had received information
about the life of Jesus from eyewitnesses. This implies

the accuracy of his accounts
the admission that he was a second-generation believer

▣ “those who from the beginning” This refers to a larger number than the Twelve Apostles. Some
examples would be

the women who followed Jesus and the Apostles (cf. Luke 8:2-3)
the one hundred and twenty disciples in the upper room on the day of Pentecost (cf. Acts 1:15)
the several men to choose from in replacing Judas (cf. Luke 1:21-22)

Special Topic: Archē

NASB, NRSV	”servants of the word”
NKJV, NJB	”ministers of the word”
TEV	”who proclaimed the message”
REB	”servants of the gospel”
Peshitta	”ministers of the very word”

These “from the beginning” eyewitnesses were responsible proclaimers of the gospel
(cf. 1 Cor. 4:1). To know truth is to be a steward of that truth (cf. 1 Cor. 4:1,2; Titus 1:7; 1 Pet. 4:10)!

The term logos (word) is used of Jesus Himself in John 1:1, but here (cf. Luke 8:12)
and in Acts 6:4; 8:4; 10:36; 11:19; 14:25 it refers to the gospel about Jesus.

Special Topic: Hebrew and Greek
Background of Logos

1:3 This verse is the main clause of verses 1-4 and has several key terms that relate to Luke’s research
method.

“having investigated.” This is a PERFECT ACTIVE PARTICIPLE of a word that means
“to follow.” The metaphorical usage of this word meant “to make an extensive effort to learn
the details and truth about something” (See Louw and Nida, Greek-English Lexicon,
vol. 1, p. 331 and Josephus, Against Apion 1.10).
“carefully.” This is the Greek term akribōs, which is translated “accurately,”
“diligently,” or “precisely” (cf. Josephus Against Apion 1.10). Louw and Nida,
vol. 1, p. 674, “pertaining to strict conformity to a norm or standard; involving both
detail and completeness.” It is used several times in the Septuagint (cf. Deut. 19:18;
Dan. 7:19). Possibly the most relevant usage is that this term was used by Galen (a physician)
for the careful checking of symptoms.
“from the beginning.” This means from the source. In this case (1) the beginning events of John
and Jesus’ births or (2) the eyewitnesses from the beginning of Jesus’ ministry (i.e.,
the Apostles, cf. Acts 1:21-22).
“in consecutive order.” This term means “in a continual order,” “successively,” or “consecutively.”

Luke is piling up word after word describing his faithful, accurate, and sequential arrangement
of facts about Jesus’ life and ministry. His account is not a fabrication or exaggeration.

▣ “most excellent” This is a first century title of honor and respect. This man may have been
Luke’s literary patron. The title is used in Acts of Felix (Acts 23:26; 24:3) and Festus (Acts 26:25), who were
Roman regional officials. It is also used in the Septuagint as “best” (cf. 1 Sam. 15:15; Ps. 15:6; 22:5)
or “chief” (cf. Amos 6:2), but not of people.

▣ “Theophilus” This was a common name in the Mediterranean area, used of both Jews and Gentiles.
Theo means God, plus philos which means (1) loved, thus “God lover,” “loved by God” or (2) friend,
thus, “friend of God.”

▣ “carefully investigated” This is also a medical term used by Galen to denote the careful checking
of symptoms.

1:4 “in order” This is a PURPOSE CLAUSE (hina with the SUBJUNCTIVE).

▣ “so that you may know” This is an intensified form (epiginōskō) which usually
denotes full and complete knowledge by experience. It may well imply that Theophilus already knew something
of the gospel.

▣ “the things” This is the Greek word logos, which has a wide semantic range. In Luke 1:2
it refers to (1) the truths about Jesus (cf. Luke 7:17) recorded by Luke or (2) the content of what
Theophilus has been taught. This may be an additional evidence he was a new believer (although we must be
careful of reading too much into the words of this introduction which only much later take on a technical
usage in the church).

▣ “taught” From this Greek word we get the English “catechism.” This may imply that Theophilus
was a new convert, but this is uncertain because the word is a general, common term.

NASB	”the exact truth about the things”
NKJV	”the certainty of those things”
NRSV	”the truth concerning the things”
TEV	”the full truth about everything”
NJB	”how well founded the teaching is”

The term asphaleia is used in two related senses in the Koine Greek Paypri found in Egypt:

safety, security
certainty as to a belief

Luke is trying to reassure Theophilus, his first century readers, and later readers of his
diligence and accuracy as a researcher and Gospel author. Luke’s presentation is accurate and trustworthy.
Believers can fully rely on God, on Christ, on the Gospels!

÷LUKE 1:5-7

NASB (UPDATED) TEXT: LUKE 1:5-7
⁵In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. ⁶They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. ⁷But they had no child because Elizabeth was barren, and they were both advanced in years.

1:5 “Herod” This refers to Herod the Great (37-4 B.C.), an Idumean (from Edom), who,
through political maneuvering and the support of Mark Antony, managed to be appointed ruler of a large part
of Palestine (Canaan) by the Roman Senate in 40 B.C.

Special Topic: Herod the Great

▣ “Zechariah” His name meant “remembered by YHWH” (BDB 272). This was John the Baptist’s father.

▣ “the division of Abijah” Only four of the twenty-four divisions of Levites returned from the Exile
(cf. 1 Chr. 24:7-18; 2 Chr. 23:8). They were then sub-divided (cf. Ezra 2:36-39) so that different ones
officiated at the Temple on different weeks. The Abijah division was considered to be the least prestigious
of the divisions. For a complete discussion of the priestly divisions see Encyclopaedia Judaica,
vol. 12, pp. 89-93.

▣ “he had a wife from the daughters of Aaron” His wife, Elizabeth, was also from a priestly family.
Her Hebrew name could mean

“God is swearer”
“God fully satisfies”

1:6 “they were both righteous in the sight of God” “righteous” is used in this context like Matthew’s
definition (cf. Matt. 6:1), not Paul’s (cf. Romans 4). This does not imply sinlessness, but someone who
faithfully responds to their understanding of God’s will and ways (cf. Deut. 6:25. Old Testament examples
are Noah, Gen. 6:9; 7:1 and Job, Job 1:1). This phrase is included to show that this couple was experiencing
childlessness because of physical problems, not spiritual ones.

Special Topic: Righteousness

1:7 Barrenness was considered a divine curse in Jewish culture (cf. Gen. 20:18; 29:31; 30:2; Exod. 23:26;
Lev. 20:20-21; Deut. 7:14; 1 Sam. 1:5; Jer. 22:30). There are several barren women mentioned in the Bible:

Sarah, Gen. 11:30; 16:1
Rebekah, Gen. 25:21
Rachel, Gen. 29:31; 30:1
Manoah’s wife, Jdgs. 13:2,3
Hannah, 1 Sam. 1:2,5

Not only was Elizabeth barren, but now she was past the time of conception (like Sarah). This
condition is theologically used as a way of asserting God’s direct control in the affairs of men. This was
not a virgin birth, but a birth with supernatural assistance (like Isaac, cf. Genesis 18; like Joseph,
cf. Gen. 30:22-24; like Samson, cf. Judges 13; like Samuel, cf. 1 Samuel 1; like Hezekiah, Isa. 7:14-16).
John the Baptist will fulfill Old Testament prophecy about the one who would prepare the way for the Messiah
(cf. Isaiah 40 and Malachi 3).

÷LUKE 1:8-17

NASB (UPDATED) TEXT: LUKE 1:8-17
⁸Now it happened that while he was performing his priestly service before God in the appointed order of his division, ⁹according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. ¹⁰And the whole multitude of the people were in prayer outside at the hour of the incense offering. ¹¹And an angel of the Lord appeared to him, standing to the right of the altar of incense. ¹²Zacharias was troubled when he saw the angel, and fear gripped him. ¹³But the angel said to him, “Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John. ¹⁴You will have joy and gladness, and many will rejoice at his birth. ¹⁵For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. ¹⁶And he will turn many of the sons of Israel back to the Lord their God. ¹⁷It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.”

1:8 “while he was performing his priestly service before God” The Mishnah (part of the Talmud) says there
were so many priests at this time that each offered incense only once in his lifetime; others, not at all.

1:9 “he was chosen by lot” Lots were a mechanical way to determine the will of God (cf Acts 1:21-26).
There were several priests on duty at one time. This was the regular way to determine which offered the ritual.

In the OT the “lot” originally referred to the Urim and Thummim (cf. Lev. 16:8), which was
carried behind the breastplate of the High Priest. It was a mechanical way of determining the will of God,
usually for the King.

It was used as a way to divide the Promised Land among the tribes in Joshua 13-19.

The casting of lots was used by the early church to choose a new apostle to replace Judas
in Acts 1.

Special Topic: Urim and Thummim

▣ “to burn the incense” This procedure is described in Exod. 25:6; 30:7; 31:11. The incense itself
is described in Exod. 30:34-38.

1:10 Obviously this was a set time of prayer associated with the sacrifice of the Continual (a twice
daily sacrifice and burnt offering of a lamb) at 9 a.m. and 3 p.m. Jewish sources advocate the offering of
incense twice a day in connection to “the Continual” sacrifice (cf. Exod. 30:7-8). Incense was a physical
symbol of prayer rising to God.

1:11 “an angel of the Lord” This phrase is used two ways in the OT.

an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23; 1 Sam. 24:16; 1 Chr. 21:15ff;
Zech. 1:28)
as a way of referring to a physical manifestation of YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13;
48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2).

Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26; 12:7,11,23; 10:3; 27:23)
in the sense of #1 above. The NT does not use sense #2, “an angel of the Lord,” unless Acts 18:26 and 29 is
in a reference to the Holy Spirit.

Special Topic: The Angel of the
Lord

▣ “standing to the right of the altar of incense” The altar of incense was located in the Holy
Place, next to the veil of the Holy of Holies. The description of this golden incense altar is found in
Exod. 30:1-10. This would place the angel between the incense altar and the seven pointed candle stand (Menorah).

Special Topic: Altar of Incense

Special Topic: Lampstand

1:12 Fear is the common human response in the presence of the spiritual realm (cf. Gen. 15:1; 21:17;
Exod. 14:13,31; Jos. 8:1; 10:8; Dan. 10:12,19; Rev. 1:17). However, again and again the divine message is
a clear “fear not” (cf. Luke 1:13,30; 2:10).

1:13 “Do not be afraid” This is a PRESENT MIDDLE (deponent) IMPERATIVE with
the NEGATIVE PARTICLE, which usually means stop an act already in progress. We get the English
term “phobia” from this Greek term (phobos).

▣ “your petition has been heard” Zacharias was still praying for a child. The incense he was offering
to God was a symbol of prayer. In Zacharias’ priestly circle the offering of incense was considered a great
honor. It was also considered to be a special time for personal requests.

▣ “John” In Hebrew it means “one whom God has graciously given” or “YHWH is gracious” (BDB 220).

1:14 John’s birth will be a blessing, not only to Zacharias and his family, but to Israel and to all
the earth.

1:15 “he will be great in the sight of the Lord” This is an idiom for “he will serve God’s plan and
kingdom in a special way.” He is the promised precursor of the Messiah (cf. Isa. 40:3; Mal. 3:1; 4:5,6).
In Luke 1:32 this same term “great” is used of Jesus.

▣ “he will drink no wine or liquor” This is a strong DOUBLE NEGATIVE with an
AORIST ACTIVE SUBJUNCTIVE. He was to be a Nazarite (cf. Numbers 6), which was a special
dedicatory life given completely to God’s service.

Special Topic: Biblical Attitudes
Toward Alcohol and Alcohol Abuse

▣ “he will be filled with the Holy Spirit” This was an OT way of affirming God’s power and
giftedness (cf. Exod. 28:3; 31:3; 35:31,35, where it refers to those who helped build the tabernacle). This
special presence and activity of the Spirit had been missing for 400 years. In Jesus the new age of the
Spirit had come.

This will become a powerful NT idiom of the power and presence of the Lord with His people
(cf. Acts 2:4; 3:10; 4:8,31; 9:17; 13:9; Eph. 5:18).

For “filled” see full note at Acts 5:17 online.

Special Topic: Filled with
the Spirit

Special Topic: Personhood
of the Spirit

▣ “while yet in his mother’s womb” This shows God’s initiation and blessing, not only in conception,
but even fetal spiritual development (cf. Luke 1:41). This phrase also parallels God’s affirmation to
Jeremiah in Jer. 1:4 (cf. Isa. 49:1; Ps. 139:13-16).

1:16 John’s primary task was to spiritually prepare Israel for her Messiah (cf. Mark 1:15). His message
was repent and be restored. He was the first true prophet (i.e., filled with the Spirit) since Malachi.
Huge numbers of spiritually hungry Jews flocked to him.

The Greek verb epistrephō is used in the Septuagint to translate
the Hebrew word for repentance (shub, cf. Num. 10:36; Deut. 30:2). It is used in this sense in
Luke 1:16,17; 22:32; Acts 3:19; 9:35; 11:21; 14:15; 15:19; 26:18,20; 28:27.

Special Topic: Repentance (OT)

▣ “the Lord their God” This probably reflects the OT combination of the names for deity, as in
Gen. 2:4,5,7,8 and many other verses.

Lord – YHWH (redeemer and covenant maker, cf. Gen. 3:14-15)
God – Elohim (creator, provider, and sustainer of all life, cf. Gen. 1:1)

This seems to reflect Luke’s usage in Luke 1:16,32,68.

Special Topic: Names for Deity

1:17 “in the spirit and power of Elijah” This verse is an allusion to the prophecies of Mal. 3:1 and
4:5-6. Elijah was to precede the Messiah. However, John fills the role of Elijah (cf. Matt. 11:14; 17:10-13).
The fact that John fulfills the Elijah prophecies should warn us about western literalsim!

As Elisha received the Spirit of Elijah to become a prophet (cf. 1 Kgs. 19:16), Elisha asks
for a double portion of Elijah’s spirit (cf. 2 Kgs. 2:9). In a sense Elisha continued the ministry of Elijah.
This is what John does; he extends the eschatological ministry of Elijah foretold in Malachi 3 and 4.

Special Topic: Spirit in the Bible

Special Topic: Spirit in the NT

÷LUKE 1:18-20

NASB (UPDATED) TEXT: LUKE 1:18-20
¹⁸Zacharias said to the angel, “How will I know this for certain? For I am an old man and my wife is advanced in years.” ¹⁹The angel answered and said to him, “I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. ²⁰And behold, you shall be silent and unable to speak until the day when these things take place, because you did not believe my words, which will be fulfilled in their proper time.”

1:18 “How will I know” This sounds very much like Abraham (cf. Gen. 15:8) and Mary (cf. Luke 1:34).
However, apparently God knows the heart, he asked in a doubting way to which God reacted (cf. Matt. 12:38;
16:1; Mark 8:11-12; John 2:18; 6:30; 1 Cor. 1:22). Modern interpreters are not able to do psycho analysis
on biblical characters!

1:19 “Gabriel” This Hebrew name means “God’s strong man,” “man of God,” or “God is my warrior” (BDB 150).
This is God’s messenger angel (cf. Luke 1:26; Dan. 8:16; 9:21). There are only two angels named in the Bible:

Gabriel, who is God’s messenger angel to Daniel, Zacharias, and Mary
Michael (BDB 567), who is the Israel’s national archangel (cf. Dan. 10:13,21; 12:1; Jude 9; Rev. 12:7)

▣ “who stands in the presence of God” Angeology became a major element of rabbinical theology and
speculation following Israel’s contact with Zoroastrianism (Persian religion). The Bible is silent and vague
about the spiritual realm. What is presented is often in metaphors or symbols. From the OT there are two
types of angels surrounding YHWH’s throne—Seraphim (cf. Isaiah 6) and Cherubim
(cf. Ezekiel 1; 10).

Gabriel’s authority rests on his relationship with and proximity to God. This is an important
message from God for His purposes (i.e., good news).

Special Topic: Cherubim

Special Topic: Seraphim

Special Topic: Angels and Demons

1:20 This verse serves as a powerful warning about rejecting, or at least not fully believing, the
message from God. Humans may fear the spiritual realm (angels), but they must respect their message! The
consequences of rejection are potent.

NASB, NKJV	”behold”
NRSV, TEV	”But”
NJB	”Look”
REB	”But now”
Peshitta	”from henceforth”

This is the Greek term idou, which was an IMPERATIVE of eidein,
“to see.” For Luke it has become a literary technique to draw attention to a statement. It is used many
times in the Luke’s writings and the Revelation.

÷LUKE 1:21-23

NASB (UPDATED) TEXT: LUKE 1:21-23
²¹And the people were waiting for Zacharias, and were wondering at his delay in the temple. ²²But when he came out, he was unable to speak to them; and they realized that he had seen a vision in the temple; and he kept making signs to them, and remained mute. ²³When the days of his priestly service were ended, he went back home.

1:21 “the temple” This is the term naos. Literally it is from the term “to dwell.” It came to
be used of the central shrine made up of the Holy of Holies and the Holy Place.

1:22 “when he came out, he was unable to speak” According to rabbinical tradition it was customary
for the priest to bless the people when he came out from burning incense, using the Aaronic blessing of
Num. 6:24-26.

÷LUKE 1:24-25

NASB (UPDATED) TEXT: LUKE 1:24-25
²⁴After these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months, saying, ²⁵“This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men.”

1:25 This shows how she felt about being barren. It was viewed as a curse from God (cf. Gen. 30:23). See
full note at Luke 1:7.

÷LUKE 1:26-38

NASB (UPDATED) TEXT: LUKE 1:26-38
²⁶Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, ²⁷to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin’s name was Mary. ²⁸And coming in, he said to her, “Greetings, favored one! The Lord is with you.” ²⁹But she was very perplexed at this statement, and kept pondering what kind of salutation this was. ³⁰The angel said to her, “Do not be afraid, Mary; for you have found favor with God. ³¹“And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. ³²He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; ³³and He will reign over the house of Jacob forever, and His kingdom will have no end.” ³⁴Mary said to the angel, “How can this be, since I am a virgin?” ³⁵The angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. ³⁶And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month. ³⁷For nothing will be impossible with God.” ³⁸And Mary said, “Behold, the bondslave of the Lord; may it be done to me according to your word.” And the angel departed from her.

1:26 “sixth month” This refers to Elizabeth’s pregnancy (cf. Luke 1:36).

▣ “Gabriel” See note at Luke 1:19.

▣ “a city in Galilee called Nazareth” Galilee was known as a Gentile area although many Jews
lived there (apparently a small, new community from the royal tribe of Judah lived in Nazareth). Nazareth
is never mentioned in the OT or Talmud or by Flavius Josephus. The name Nazareth itself may be related
to the Messianic title “Branch” (nezer, cf. Isa. 11:1; Matt. 2:23). People from this area were generally
looked down upon by Judean Jews. This is related to the prophecy of Isa. 9:1 (see note online at Isaiah 9).

Special Topic: Jesus the
Nazarene

1:27 “a virgin” The Greek word from the Septuagint pathenon is not ambiguous as the Hebrew
Almah (BDB 761 II) is in Isa. 7:4. It specifically means virgin. Matthew and Luke assert that
Jesus had no human father (cf. Luke 1:34), that He was the ultimate fulfillment of Isa. 7:14 and Gen. 3:15!
This child is of God, not of man (i.e., Immanuel). It is surprising that Luke’s source does not
mention Isa. 7:14.

Outside of the birth accounts of Matthew and Luke the virgin birth is not specifically
mentioned in the NT. It does not appear in any of the sermons of Acts or the later Epistles. This is
not because it is not true, but because it might be misunderstood by a polytheistic Greek/Roman culture,
which believed that the gods at Olympus regularly took human women and produced offspring. The uniqueness
of the biblical account would be lost in this cultural context.

At this point I wold like to use my comments from Isa. 7:14
(see www.freebiblecommentary.org).

“virgin” The Hebrew term here is almah (BDB 761). This term is used for a
young woman of marriageable age (cf. Gen. 43:24; Exod. 2:8; Pro. 30:19). It designates a woman who is
sexually mature. There is another Hebrew term for virgin, bethulah (BDB 143), which is used by
Isaiah in Isa. 23:4, 12; 37:22; 47:1; 62:5. The Septuagint translates this verse with the Greek term “virgin.”
These terms are semantically overlapping and all of the young girls in Israeli culture were considered to
be virgins. However, I do not believe in two virgin births, but one. There was a normal conception in Ahaz’s
day as a sign and a (“the,” MT) virgin conception in Jesus’ day (cf. Matt. 1:18-23; Luke 1:26-38). This is
a multi-fulfillment prophecy!

I think the reason that the NT does not emphasize this more (only appears in the two
birth narratives [i.e., Matt. 1:23; Luke 1:31,34] and never in a sermon in Acts or an Epistle by any Apostle)
is because of the possible misunderstanding of Greco-Roman religion where the cohabitation of gods and humans,
resulting in offspring, was common.

To try to base a doctrine of sin as transmitted through male sperm and, therefore, show
the reason for a virgin birth is, in my opinion, folly! In reality it is similar to the barren wives of the
Patriarchs having children only at God’s instigation. God is in control of the Messiah! An even greater truth
is revealed in the NT where the Messiah is presented clearly as incarnated Deity (i.e., John 1:1; 5:18; 10:33;
14:9-11; Phil. 2:6)! Thus the need for a virgin birth!

▣ “engaged” This is a PERFECT PASSIVE PARTICIPLE. In Jewish culture of the first
century, this was legally binding. Only divorce or death could break this arrangement. Girls became
marriageable at 12 years of age (bat mitzvah) with a one year betrothal period (Ketubot 4.4-5).
For OT background see Deut. 22:23-27.

▣ “Joseph, of the descendants of David” Whether Joseph (BDB 415, meaning “may YHWH add”) and Mary
both were of Davidic descent or just Joseph is uncertain (cf. Luke 2:5). The issue is significant because of
the promises and prophecies of 2 Sam. 7:12-16; Ps. 89:19ff). The obvious differences between the genealogies
of Matthew and Luke are probably due to different lineages. Many commentators assume that Luke records the
royal genealogy of Mary (Jesus’ actual lineage), while Matthew records Joseph’s royal lineage (Jesus’ Jewish
legal lineage). However, this is only speculation.

▣ “name was Mary” In Hebrew this is the name Mara (i.e., “bitter” [BDB 600] of Ruth 1:20). In the
Septuagint it is Mariam (BDB 599). Luke (like all the Synoptic Gospels) spells the name Maria (cf. Luke 1:27).

1:28
NASB, REB, NIV, NET	”Greetings”
NRSV, NJB	”rejoice”
TEV	”peace”
Peshitta	”Peace be to you”

This is a form of the normal term for “greeting” (chairein, cf. Acts 15:23; James 1:1)
in the Greco-Roman world of the first century. Its grammatical form is PRESENT ACTIVE IMPERATIVE.
Its basic meaning is “be full of joy” or “continue to rejoice.” It may reflect the Messianic passage of Zech. 9:9.

There is the added possibility that this phrase was used in the Septuagint in contexts where

the phrase “do not be afraid” is used
God’s people are told to rejoice because God is about to deliver them
1. Lamentations 4:21-22
2. Zephaniah 3:14-20
3. Joel 2:21-27
4. Zechariah 9:9

The angel’s first words are a sound play on chaire and kecharitōmenē
(a PERFECT PASSIVE PARTICIPLE), which is “be glad, favored one.” These words have different
etymological roots, but they sound alike.

NASB, NRSV, NET	”favored one!”
TEV	”The Lord. . .has greatly blessed you!”
NJB	”you who enjoy God’s favour!”
REB	”most favoured one!”
Peshitta	”O full of grace”
Vulgate	”Hail, Mary, full of grace!”
NAB	”Hail, favored one!”

The Vulgate has “Hail, Mary, full of grace.” This is a good translation if we see that Mary
is the recipient of God’s grace, not the giver of grace (NJB, “you who enjoy God’s favor!”). There is only
one mediator, Jesus (cf. 1 Tim. 2:5). However, this was a great and unique honor for a young, peasant woman
(cf. Luke 1:48). This greeting shocked her (cf. Luke 1:29).

▣ “you” There are several ancient Greek uncial manuscripts (MSS A, C, D) which add the phrase
“blessed are you among women.” This illustrates one of the recurrent tendencies of copyists (i.e., scribes)
to harmonize phrasing (see Luke 1:42). The UBS⁴ critical apparatus gives the absence of the phrase
(MSS א, B, L, W) in Luke 1:28 an “A” rating (certain).

Special Topic: Textual Criticism

1:30 “‘Do not be afraid'” This is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE
negated, which usually means to stop an act in process. This is a common angelic message to humans (see note
at Luke 1:13).

▣ “you have found favor with God” This seems to be an OT idiom for God’s special activity in
someone’s life (cf. Gen. 6:8; 18:3; 19:19; 30:27; Exod. 33:12,17; Acts 7:46). God chooses to use imperfect,
but available, humans who choose to trust Him to accomplish His purposes in this world.

1:31 “you will conceive in your womb” Mary could have been stoned for pregnancy outside of marriage
(cf. Deut. 22:24-25).

A virgin-born child fulfills the prophecy and promise of Gen. 3:15 (cf. Gal. 4:4). Until this
point in progressive relation, neither Isa. 7:14 nor Gen. 3:15 made sense. But now John 1:1-14; Rom. 1:3; 8:3;
Phil. 2:6-11 make perfect sense. God became incarnate to deal with human sin.

In Jesus, God’s justice, (“the soul that sins it will surely die”) and God’s grace (“For God
so loved the world He gave His only begotten Son”) meet in a redemptive, loving, sacrificial climax
(cf. Isa. 52:13-53:12; Mark 10:45; 2 Cor. 5:21)!

▣ “you shall name Him Jesus” Jesus is the Aramaic equivalent of the Hebrew “Joshua” (BDB 221). Both
are a compound of “YHWH” and “salvation.” In the Matthew parallel (Matt. 1:21) the name is explained by the angel.

1:32-33 These two verses describe who this male child is and what he will do.

He will be great (cf. Micah 5:4).
He will be called the Son of the Most High (cf. 2 Sam. 7:14; Ps. 2:7).
The Lord God will give Him the throne of His father David (cf. 2 Sam. 7:12; Ps. 132:11; Micah 5:2)
He will reign over the house of Jacob (cf. Micah 5:3-4)
His kingdom will have no end (cf. Dan. 2:44; 7:14,18,27).

These phrases must have shocked Mary because

The Jews were not expecting an incarnation, but an empowering (like the Judges).
Her child will be the promised Messiah (cf. Isa. 9:7)
His kingdom would be universal and eternal (cf. 2 Sam. 7:13,16; Isa. 9:7; Dan. 2:44; 7:14,18,27; Micah 5:4).

1:32 “the Son of the Most High” In the OT the King is called a “son” (cf. 2 Sam. 7:14; Ps. 2:7). For a
note on “Most High” see Luke 1:76.

Special Topic: The Son of God

▣ “the Lord God will give Him the throne of His father David” That Jesus is a descendant of David is
a major Messianic affirmation (cf. 2 Sam. 7; Ps. 89:3-4; 132:11; Isa. 9:6-7; 11:1; Jer. 23:5; 33:15-18; Micah 5:2);
it is a recurrent theme of the Gospels (both Matthew’s and Luke’s genealogies, cf. Luke 1:32,69; 2:4; 3:31;
Acts 2:29-31; 13:23; Matt. 15:22; 20:3; 21:9,15; John 7:42); Paul’s Epistles (cf. Rom. 1:3; 2 Tim. 2:8); and the
book of the Revelation (cf. Luke 3:7; 22:16).

Special Topic: The Deity of
Christ from the OT

Special Topic: OT Titles
for the Special Coming One

1:33 “He will reign. . .forever, and His kingdom will have no end” This obviously is not a reference to
a millennial reign (cf. Rev. 20:1-6, as a matter of fact, Jesus never refers or alludes to a limited Messianic
reign), but an eternal kingdom (cf. Ps. 45:7; 93:2; Isa. 9:6,7; Dan. 7:14,18; and implied in Mic. 5:2-5a).

Special Topic: Forever
(Greek Idiom)

Special Topic: The Kingdom of God

1:34
NASB, NRSV, TEV	”Since I am a virgin”
NKJV	”since I do not know a man”
NJB	”since I have no knowledge of a man”
REB	”I am still a virgin”
Peshitta	”for no man has known me”

The word “know” in Hebrew implies an intimate, personal relationship (cf. Jer. 1:5), even
a sexual union (cf. Gen. 4:1; 1 Sam. 1:19). This same idiom is used in the same sense in the Septuagint
(cf. Jdgs. 11:39; 21:12).

1:35 “overshadow you” This was not a sexual experience for God or Mary. The Spirit does not have a physical,
human body. There is a parallel relationship between “The Holy Spirit will come upon you” and “the power of the
Most High will overshadow you.” In this context it is not the person of the Spirit that is emphasized, but that
OT concept of Him as the power of God that goes forth to do God’s bidding (cf. Gen. 1:2). As the power of God
came upon Mary (eperchomai) to accomplish His purposes, so too did it come upon the early church
(cf. Acts 1:8).

We must be careful not to involve Greek polytheistic ideas in these virgin-birth texts. See note
at Luke 1:27. This may be the very reason that this truth does not appear in the sermons of Acts or in the
NT Epistles.

“Overshadow” (episkiazō) seems to be related to the OT Shekinah cloud of
the wilderness wanderings which symbolized God’s presence (cf. Septuagint of Exod. 40:35). The same Greek
term is used of God’s presence overshadowing the inner circle of Apostles on the Mount of Transfiguration
(cf. Matt. 17:5; Mark 7:9; Luke 9:34). It showed His personal presence and power.

NASB, TEV, REB	”the holy Child”
NKJV	”that Holy One who is to be born”
NRSV	”the child to be born will be holy”
NJB	”the child will be holy”

It is obvious from these English translations there is a problem in the Greek text. Literally
the phrase is “wherefore also the thing being born holy.” To the PARTICIPLE “being born”
(PRESENT PASSIVE) some ancient Greek manuscripts add “out of (or “from”) you” (i.e., Mary,
cf. MS C^*). There have been several possible explanations.

the two previous clauses have “you”
the addition follows the Matthew parallel (cf. Matt. 1:20)
this is one of several purposeful theological additions by scribes to deter ancient Christological
heresies (cf. Bart D. Ehrman, The Orthodox Corruption of Scripture, p. 139)

This is used in the sense of “sinless” (cf. Acts 3:14; 7:12; 22:14), but also “given to accomplish
God’s tasks” (cf. Acts 4:27).

Holiness is a family characteristic of God (“holy child” is parallel to “Son of God”).

Special Topic: Holy

▣ “the Son of God” See
Special Topic: The Son of God.

1:37 “For nothing will be impossible with God” This statement refers to Luke 1:36, but also to Gabriel’s
message to Mary (Luke 1:26-35). Elizabeth’s pregnancy was a way of confirming God’s supernatural actions in
human conception (cf. LXX of Gen. 18:14). This phrase is an OT idiom of God’s power accomplishing His purposes
(cf. Job 42:2; Jer. 32:17; Zech. 8:6). It may be an allusion to Gen. 18:14, which deals specifically with the
birth of Isaac (another supernatural, but not virgin, birth). It also occurs in a similar affirmation in
Mark 10:27 and Luke 18:27.

1:38 “the bondslave of the Lord” The term “Lord” (kurios which reflects adon) obviously
refers to YHWH here, but in Luke 1:43 Elizabeth uses the term for Jesus. See fuller note at Luke 1:43.

Special Topic: Names for Deity, D.

▣ “may it be done to me according to your word” This is an AORIST MIDDLE (deponent)
OPTATIVE, which is a prayer or expressed desire. What great faith this young girl displayed!
She is not sinless, but has great faith (cf. Luke 1:45). This verse shows the theological balance between
God’s sovereignty and His covenant mandate (i.e., “if. . .then”) of human response. God planned and initiated;
Mary cooperated!

÷LUKE 1:39-45

NASB (UPDATED) TEXT: LUKE 1:39-45
³⁹Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, ⁴⁰and entered the house of Zacharias and greeted Elizabeth. ⁴¹When Elizabeth heard Mary’s greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. ⁴²And she cried out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³And how has it happened to me, that the mother of my Lord would come to me? ⁴⁴For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. ⁴⁵And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord.”

1:39 Zacharias and Elizabeth did not live in Jerusalem, but close by.

1:41 “baby leaped in my womb” This is not unusual for the sixth month of pregnancy, but the timing is
miraculous! The eye of faith saw great meaning in a common occurrence. The rabbis asserted that the unborn
child could respond to spiritual things (cf. Gen. 25:22). John, who was conceived with God’s help, was in the
presence of Jesus (both yet unborn).

▣ “filled with the Holy Spirit” Notice that this phrase (so common in Acts) occurs here in a
pre-Pentecostal setting. However, Elizabeth’s resulting prophetic insight is far-reaching and obviously
supernatural.

Special Topic: Filled witht
the Spirit

1:42 “‘Blessed. . .blessed” These are both exclamatory forms (Hebrew and Aramaic), like Ps. 1:1
(no VERBS). These are also both PERFECT PASSIVE PARTICIPLES. Mary is blessed
for a divine purpose. The world is blessed because of her child (cf. Gen. 3:15).

Special Topic: Blessing (OT)

1:43 “my Lord” Elizabeth is using the theologically significant term “Lord” (cf. Exod. 3:14; Ps. 110:1)
to refer to the unborn Messiah (cf. Luke 2:14). The filling of the Spirit has clearly opened her eyes as He
did for Simeon in Luke 2:26; for Anna in Luke 2:36-38; for Nathanael in John 1:49; and for Peter in Matt. 16:16.

Elizabeth uses the same Greek term, “Lord,” of YHWH in Luke 1:45 and 46-47 (by means of His
messenger angel). In later Jewish worship the Jews were nervous of pronouncing the covenant name for God, YHWH,
so they substituted the Hebrew term Adon (husband, owner, master, lord) for it in their reading of
Scripture. This in turn affected later translations like the English ones, which use Lord
for YHWH and Lord for Adon (cf. Ps. 110:1).

Special Topic: Names for Deity, D.

1:45 “blessed” This is a different Greek word for blessed (makaria) than Luke 1:42 (twice), which
is eulogeō. The term in Luke 1:42 is used only of God (cf. Luke 1:68; once of Mary in Luke 1:42), while
the term in Luke 1:45 is used of humans (cf. Luke 6:20-23; Matt. 5:3-11).

▣ “is she who believed” This seems to be a purposeful comparison with Zacharias’ expressed doubts
and resulting dumbness. However, it could also function as a way to denote the evangelistic purpose of all
the Gospels (cf. John 20:30-31). Luke wants his Gentile readers/hearers to also exercise faith in God’s word
and promises!

Special Topic: Believe,
Trust, Faith, and Faithfulness in the Old Testament

Special Topic: Faith, Believe, or Trust
(Pistis [NOUN], Pisteuō, [VERB], Pistos
[ADJECTIVE])

▣ “that there would be a fulfillment” This is the Greek term teleiōsis, which means
“completion” or “accomplishment.” Mary believed God’s word to her. This is the key to the biblical concept
of faith. Throughout the OT God spoke to human beings. Those who would be believers must believe! They must
respond to God’s word by yielding to His will and purpose. Many surely fit this “faith” category
(cf. Hebrews 11).

÷LUKE 1:46-55

NASB (UPDATED) TEXT: LUKE 1:46-55
⁴⁶And Mary said:

¹My soul exalts the Lord,
⁴⁷And my spirit has rejoiced in God my Savior.
⁴⁸For He has had regard for the humble state of His bondslave;
For behold, from this time on all generations will count me blessed.
⁴⁹For the Mighty One has done great things for me;
And holy is His name.
⁵⁰And His mercy
is upon generation after generation
Toward those who fear Him.
⁵¹He has done mighty deeds with His arm;
He has scattered those who were proud in the thoughts of their heart.
⁵²He has brought down rulers from their thrones,
And has exalted those who were humble.
⁵³He has filled
the hungry with good things;

And sent away the rich empty-handed.
⁵⁴He has given help to Israel His servant,
In remembrance of His mercy,
⁵⁵As He spoke to our fathers,
To Abraham and his descendants forever.”

1:46-47 “soul. . .spirit” These two terms (psuchē and pneuma) are in a parallel
relationship, therefore, these are synonymous (as are “Lord” and “God my Savior”). Humans are a unity, not
a dichotomy or trichotomy (cf. Gen. 2:7). This is a controversial issue, so I would like to insert the note
from my commentary on 1 Thess. 5:23 (www.freebiblecommentary.org):

”This is not an ontological dichotomy in mankind, but a dual relationship to both this
planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis, while
spirit (ruah) is used uniquely of mankind. This is not a proof-text on the
nature of mankind as a three-part (trichotomous) being. Mankind is primarily represented in the Bible as a unity
(cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity,
see Millard J. Erickson’s Christian Theology (second edition) pp. 538-557; Frank Stagg’s Polarities
of Man’s Existence in Biblical Perspective (p. 133) and W. T. Conner, Revelation and God, pp. 50-51.”

Special Topic: Body and Spirit

▣ “exalts. . .rejoiced” The first is PRESENT TENSE. The second is AORIST
TENSE. It is possible that the first phrase refers to the unborn Messiah and the second phrase to
Mary’s faith in YHWH.

1:46 “Mary” There is an interesting discussion about which name—(1) Mary, (2) Elizabeth, or (3) no
name at all—appeared in the original autograph. All Greek witnesses have “Mary” (spelled two different ways),
but three Latin texts and comments by Irenaeus and Jerome, commenting on Origen’s notes, have given rise to
speculation. For further information, see Bruce M. Metzger, A Textual Commentary on the Greek New
Testament, pp. 130-131.

1:47 “God my Savior” Mary recognizes her need for a savior!

As there has been an ambiguity in the use of Lord (kurios), possibly referring to YHWH
or the Messiah, it is interesting to me how this possibly “purposeful” ambiguity continues throughout the NT.
The Trinitarian aspect of God’s nature unifies the Father and the Son.

In Paul’s letter to Titus he calls the Father “Savior” three times (cf. Titus 1:3; 2:10; 3:4). In
every context he also calls Jesus “Savior” (cf. Titus 1:4; 2:13; 3:6).

Special Topic: The Trinity

1:48 “humble state” God chose a young peasant girl to be the Messiah’s mother (cf. Gen. 3:15). Isn’t
that just like God! He is in control. He will be magnified. He does not need human merit or performance. He
will bring redemption!

▣ “will call me blessed” Elizabeth has already blessed her younger relative twice (cf. Luke 1:42,45).
This will be repeated throughout time because of the significance of her Son!

1:49 “the Mighty One” This reflects the Patriarchal name of God, El Shaddai (cf. Exod. 6:3).

Special Topic: Shaddai

▣ “holy is His name” See
Special Topic: The Name of the
Lord.

1:50 “His mercy is upon generation after generation” This is an OT allusion
to YHWH’s unchanging character of mercy and covenant loyalty toward those who believe (cf. Deut. 5:10; 7:9;
Ps. 103:17).

▣ “fear Him” This means to respect or revere Him, to keep Him in a place of awe (of God in Acts 9:31;
of government officials in Rom. 13:7; of slave owners in 1 Pet. 2:18).

Special Topic: Fear

1:51 “He has done mighty deeds with His arm” This is an anthropomorphic phrase. God does not have a physical
body. It is used in the Bible to describe God’s power to act (cf. Ps. 98:1; 118:15-16; Isa. 51:9; 52:10). Often
Jesus is depicted at the Father’s right hand (cf. Matt. 22:44; 26:64; Luke 20:42; 22:69; Acts 2:33,34; 5:31;
7:55,56).

Special Topic: God Described
As Human (Anthropomorphism)

▣ “He has scattered those who were proud in the thoughts of their heart” This reflects YHWH’s
actions in the OT recorded in the Septuagint (cf. Num. 10:35; Deut. 30:1,3; Jer. 51:20-22). God’s ways are
so different from mankind’s ways (cf. Isa. 55:8-9). He exalts those who are weak, powerless, and humble,
like Mary (cf. Luke 10:21).

The Greek term for “proud” (huperēphanos) is used often in Isaiah (cf. Isa. 1:25;
2:12; 13:11; 29:20).

For “heart”
Special Topic: The Heart.

1:52 This is parallel to Luke 1:51, as is Luke 1:53. This is known as a “reversal” promise. YHWH
will bring down the proud and powerful, but will exalt the lowly!

1:53 This is a quote from Ps. 107:9. The same concept is found in Ps. 146:7-9. God’s ways are not
mankind’s ways (cf. Isa. 55:8-11).

1:54 “to Israel His servant” The term “servant” was originally used in the OT as an honorific title
for leaders (e.g., Moses, Joshua, David).

It came to be used in a collective sense for Israel, especially in the Servant Songs of Isaiah
(cf. Luke 41:8-9; 42:18-19; 43:10). This collective sense is personified in an ideal Israelite (i.e., the
Messiah in Isa. 42:1; 52:13-53:12).

Special Topic: My Servant

Special Topic: Israel (the name)

▣ “In remembrance of His mercy” God is and has been faithful to Israel because of His unchanging
character (cf. Mal. 3:6) of mercy and covenant love (Hebrew hesed).

Special Topic:
Characteristics of Israel’s God (OT)

1:55 This verse emphasizes the call of Abraham (cf. Gen. 12, 15, 17) and his descendants who will
provide a family and a nation for the Messiah. Jesus is the fulfillment of “the seed” of Abraham
(cf. Rom. 2:28-20; Gal. 3:15-19).

▣ “forever” See
Special Topic: Forever
(Greek idiom).

÷LUKE 1:56

NASB (UPDATED) TEXT: LUKE 1:56
⁵⁶And Mary stayed with her about three months, and then returned to her home.

1:56 “then returned to her home” Obviously to face ridicule. Belief always costs!

÷LUKE 1:57-58

NASB (UPDATED) TEXT: LUKE 1:57-58
⁵⁷Now the time had come for Elizabeth to give birth, and she gave birth to a son. ⁵⁸Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her.

1:57 For Jews the birth of a child, especially a son, was a blessing from God. Elizabeth had been
childless for so long and now had delivered a healthy boy!

÷LUKE 1:59-

NASB (UPDATED) TEXT: LUKE 1:59-66
⁵⁹And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. ⁶⁰But his mother answered and said, “No indeed; but he shall be called John.” ⁶¹And they said to her, “There is no one among your relatives who is called by that name.” ⁶²And they made signs to his father, as to what he wanted him called. ⁶³And he asked for a tablet and wrote as follows, “His name is John.” And they were all astonished. ⁶⁴And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God. ⁶⁵Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea. ⁶⁶All who heard them kept them in mind, saying, “What then will this child turn out to be?” For the hand of the Lord was certainly with him.

1:59 “on the eighth day they came to circumcise the child” This was practiced by all of Israel’s neighbors
except the Philistines (Greek Aegean people). For most cultures it was usually a rite of passage into manhood,
but not for Israel. It was instead an initiation rite into the covenant People. It was a sign of a special
faith relationship with YHWH (Gen. 17:9-14). Each Patriarch circumcised his own sons (i.e., acted as priest
for his own family). Robert Girdlestone, Synonyms of the Old Testament, p. 214, says the rite of
circumcision connected the rite of blood-shedding with the act of circumcision. Blood was connected to
covenant forming (cf. Gen. 15:17), covenant breaking (cf. Gen. 2:17), and covenant redemption (cf. Isaiah 53).

The eighth day was the set time for male Jews to have the foreskin of their penises removed
(cf. Lev. 12:3; Gen. 17:12). It was so important that even if the eighth day occurred on the Sabbath the ritual
was still performed.

1:60 “he shall be called John” Naming was usually the choice of the father, but for both Jesus
(cf. Matt. 1:21) and John (cf. Luke 1:13) the messenger angel gave their names.

1:63 “they were all astonished” This is the Greek term thaumazō, which is used often by
Luke (cf. Luke 1:21,63; 2:18,33; 4:22; 7:9; 8:25; 9:43; 11:13,38; 20:26; 24:12,41; Acts 2:7; 3:12; 4:13;
7:31; 13:41). Luke’s vocabulary is influenced by the Septuagint. This word is also found in several OT
contexts (cf. Gen. 19:21; Lev. 19:25; 26:32; Deut. 10:17; 28:50; Job 41:4; Dan. 8:27).
The NOUN form is used of God’s miracles (cf. Exod. 3:20; Deut. 34:12; Jdgs. 6:13;
and 1 Chr. 16:9).

▣ “fear” These neighbors, family, and friends recognized God’s special presence and divine
purpose (cf. Luke 1:66) in this conception and birth. This fear (a better word, “awe,” cf. NJB) is the common
human response to the presence of the supernatural.

Special Topic: Fear

1:66 “For the hand of the Lord was certainly with him” Luke adds these personal comments several times
(cf. Luke 2:50; 3:15; 7:39; 16:14; 20:20; 23:12).

This was a Semitic idiom for God’s presence, power, and plan for individuals who become part of
His design for the Kingdom (cf. 1 Chr. 28:19; Ezek. 1:3). By analogy it would apply to the mindset and
worldview of all believers. God is with us, for us, and has a plan and purpose for our lives.

Special Topic: Hand

÷LUKE 1:67-79

NASB (UPDATED) TEXT: LUKE 1:67-79
⁶⁷And his father Zacharias was filled with the Holy Spirit, and prophesied, saying:
⁶⁸“Blessed be the Lord God of Israel,
For He has visited us and accomplished redemption for His people,
⁶⁹And has raised up a horn of salvation for us
In the house of David His servant –
⁷⁰As He spoke by the mouth of His holy prophets from of old –
⁷¹Salvation from our enemies,
And from the hand of all who hate us;
⁷²To show mercy toward our fathers,
And to remember His holy covenant,
⁷³The oath which He swore to Abraham our father,
⁷⁴To grant us that we, being rescued from the hand of our enemies,
Might serve Him without fear,
⁷⁵In holiness and righteousness before Him all our days.
⁷⁶And you, child, will be called the prophet of the Most High;
For you will go on before the Lord to prepare His
ways;
⁷⁷To give to His people the knowledge of salvation
By the forgiveness of their sins,
⁷⁸Because of the tender mercy of our God,
With which the Sunrise from on high will visit us,
⁷⁹To shine upon
those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.”

1:67 “was filled with the Holy Spirit” This shows the presence and the power of the Holy Spirit who was
active in the world before Pentecost. Be careful about making too radical a distinction between the OT actions
of the Spirit and the NT actions of the Spirit. The difference is in the NT personification of the Spirit,
not His actions.

For full note on “filled” see Matt. 5:17 online.

Special Topic: Filled with the
Spirit

▣ “prophesied” See
Special Topic:
Prophecy (NT)

1:68-70 Zacharias, John the Baptist’s father, thanks “the Lord God of Israel” for sending His promised
Messiah. The context does not mention his own son (i.e., John) until Luke 1:76-77. In this same section,
Luke 1:71-75 and 78-79 are also a psalm of thanksgiving to YHWH for the salvation He has brought in His
Messiah (cf. Eph. 1:3-12).

1:68 “Blessed” This is the Greek word eulogeō. See note at Luke 1:45.

▣ “the Lord God of Israel” This phrase contains a Greek translation of the two most common
names for deity.

“Lord” reflects YHWH of Exod. 3:14, which denotes God as Savior, Redeemer, and Covenant-making God.
“God” reflects the general name for God, Elohim (cf. Gen. 1:1), which denotes God as
creator, provider, and sustainer of all life on this planet.

The creator and redeeming God (cf. Gen. 2:4) reveals Himself to the world through His dealings
with Abraham and his descendants (cf. Gen. 12,15,17). Israel will be the source of God’s promised Messiah.

Special Topic: Names for Deity, D.

▣ “For He has visited us” This visit of YHWH was in the person and work of Jesus (cf. v. 78). Jesus
has brought redemption, not only for Israel, but for the world (cf. Gen. 3:15; 12:3; Exod. 19:5-6).

Special Topic: YHWH’s Eternal
Redemptive Plan

▣ “redemption” See
Special Topic: Ransom/Redeem

1:69 “horn of salvation” In the OT an animal’s horns were a symbol of that animal’s power (cf. Deut. 33:17;
Ps. 92:10; Zech. 1:18-21). It was used to describe the power of the wicked (cf. Ps. 75:10) and the righteous
(cf. 1 Sam. 2:1; Ps. 75:10; 89:17; 148:14).

This cultural idiom came to be used for the efficacious power of the altar of sacrifice
(cf. Exod. 27:2; 30:10; 1 Kgs. 1:50; 2:28). From this developed the concept of God as the efficacious
protector of one’s salvation (cf. 2 Sam. 22:2; Ps. 18:2).

Here, it is used of the promised Davidic Messiah (cf. Ps. 132:17; Ezek. 29:21).

▣ “in the house of David His servant” This phrase brings several OT connotations.

The key term is “house” and the key context is 2 Samuel 7. From this Messianic promise comes Ps. 132:17
and Isa. 11:1. The Messiah will be from the tribe of Judah (cf. Genesis 49) and the family of Jesse
(cf. Matt. 1:1; Luke 1:32; John 7:42; Acts 13:23; Rom. 1:3; Rev. 22:16).
“Servant” was an OT title of honor and of Moses and Joshua (see
Special Topic: My Servant).

1:70 The “He” of this verse refers contextually to the “Lord God” of v. 68. Theologically it is the Spirit who
inspires Scripture. This is the NT affirmation of the inspiration and relevance of OT prophecy (cf. Rom. 1:2; 3:21;
16:26). It is also an affirmation of the personality of the Spirit, which is a unique emphasis of the NT. See
Millard J. Erickson, Christian Theology, 2^nd Ed., pp 875-878.

Special Topic: The
Personhood of the Spirit

NASB, NRSV	”from of old”
NKJV	”who have been since the world began”
TEV	”long ago”
NJB	”from ancient times”
REB	”age after age”
Peshitta	”who have been for ages”

This phrase relates to the OT prophets. It was inserted between “holy” and “prophets”
(cf. Acts 3:21). The theological thrust is that the Messiahship of Jesus was not a recent invention, but ancient,
inspired prophecy. He would bring physical (OT) and spiritual (NT) salvation to Israel and beyond
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

1:71 “Salvation” In the OT the word “salvation” has a primary meaning of physical deliverance (cf. Luke 1:74).
This introduces a quote from Ps. 106:10. Many of Zacharias’ quotes and allusions are from the Psalms.

Special Topic: Salvation
(OT term)

1:72
NASB	”to show mercy toward our fathers”
NKJV	”to perform the mercy promised to our fathers”
NRSV	”thus he has shown the mercy promised to our ancestors”
TEV	”He said He would show mercy to our ancestors”
NJB	”and show faithful love to our ancestors”

The two lines of Luke 1:72 are parallel. The covenant to Abraham (cf. Genesis 12; 15; 17) is
specifically mentioned in Luke 1:73-75. This was a conditional covenant based on God’s promise in Luke 1:73-74a
and the appropriate faith response in Luke 1:74b-75.

▣ “holy covenant” See
Special Topic: Covenant

1:73 “The oath which He swore to Abraham our father” God’s covenant with Abraham is recorded in Luke 12 and 15,
but this specific oath is recorded in Gen. 22:16-18. Paul mentions this oath/promise several times in Romans 4,
where he documents that God’s salvation has always been based on (1) God’s mercy and covenant initiation
and (2) mankind’s faith response.

Special
Topic: Covenant Promises to the Patriarchs

1:74 The INFINITIVE that begins this verse in NASB, NKJV, and NJB is found in Luke 1:73
in UBS⁴ and NRSV.

The purpose of human redemption is human service to God (cf. v. 75). This is Paul’s very point
in Romans 6!

Fear of God is caused by sin. The Messiah removes the penalty of sin and restores the “image
of God” (cf. Gen. 1:26-27) in fallen mankind, so fellowship without fear is possible again (cf. 1 John 4:18),
as it was in the Garden of Eden.

1:75 “holiness” See
Special Topic: Holy.

▣ “righteousness” See
Special Topic: Righteousness

1:76 “you, child, will be called the prophet of the Most High” This was a startling statement since
there had been no prophet in Israel since Malachi, over 400 years earlier.

The title “Most High” (hupsistos) comes from the Septuagint’s translation of the
Hebrew Elion. It is first applied to God in Gen. 14:18,19,20,22 in connection with Melchizedek
(cf. Heb. 7:1) and again in Num. 24:16 in connection with Balaam.

Moses uses it of God in Deut. 32:8 (cf. Acts 17:26). It is used several times in the Psalms
(cf. Luke 18:13; 78:35; 89:27).

The Gospel writers use it several times in connection to Jesus being called the Son of the Most
High (cf. Luke 1:32; Mark 5:7; and parallel Luke 8:28) and here in this text, John the Baptist as prophet of the
Most High. See Robert B. Girdlestone, Synonyms of the Old Testament, p. 35.

▣ “you will go on before the Lord to prepare His ways“ The Jews were
expecting a forerunner to the Messiah and because of Mal. 3:1; 4:5 (see notes in Malachi online), they were
expecting Elijah to be reincarnated. John the Baptist dressed and lived much like Elijah (cf. v. 80).

John did not see himself in this role (cf. John 1:21), but Jesus says he fulfilled this prophecy
(cf. Matt. 11:14). John describes himself (cf. Luke 3:2-6) by this very quote from Mal. 3:1 (cf. Isa. 40:3-4).

The word “Lord” is a way to translate YHWH. It refers to the Covenant
God of Israel (cf. Luke 1:16-17; Mal. 3:1; Isa. 40:3-4). John prepares for the coming of YHWH in His Messiah.

1:77 John’s ministry of preparation had a threefold purpose.

to accentuate a spiritual sense of need (i.e., baptism of repentance)
to bring knowledge of salvation (i.e., repent and believe) in God’s mercy, God’s Messiah, God’s
soon-coming provision
to point toward Jesus (cf. John 1:29-34, 35-37)

John cannot bring salvation by the forgiveness of sins, but he points toward One who can
and will—Jesus of Nazareth.

1:78 “Because of the tender mercy of our God” It was the unchanging character of God the Father
(see
Special Topic:
Characteristics of Israel’s God; cf. Mal. 3:6, although it could reflect Isa. 9:2 or 60:1), which sent the
Messiah (cf. John 3:16). Mercy is the key to “predestination” (cf. Rom. 9:15,16,18; 11:30,31,32). Note that it
focuses on the corporate whole, not individuals.

The Greek term translated “tender” is literally splagchnon, which denoted “the inward
parts” of a sacrifice, which the Canaanites ate but the Jews offered to YHWH on the altar of sacrifice at
the Tabernacle (cf. Exod. 29:13; Lev. 3:3-4,10,15; 4:8-9; 7:3-4; 8:16,25; 9:10,16).

The Ancients located the feelings in these “lower organs” (liver, kidneys, intestines,
cf. Isa. 63:15; Jer. 4:19; and the metaphor is continued in the NT, cf. 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1;
Col. 3:12; Philemon 7,12,20).

NASB	”With which the Sunrise from on high will visit us”
NKJV	”With which the Dayspring from on high has visited us”
NRSV	”The dawn from on high will break upon us”
TEV	”He will cause the bright dawn of salvation to rise on us”
NJB	”In which the rising Sun has come from on high to visit us”

Because there have been several allusions to Malachi in this praise of Zacharias, this is
probably an allusion to Mal. 4:2a (but it might be a allusion to Num. 24:17 or Isa. 60:1). “But for you who
fear My name the sun of righteousness will rise with healing in its wings.”

The word “sun” does not appear in the Greek text, but only the term “rising” (as it does in the
LXX of Mal. 4:2). The term “sun” has two possible origins.

The Zoroastrians’ (i.e., Persian religion during the captivity of Israel) symbol of their high,
good god (Ahura Masda) was the sun disk with wings.
The title for God, “Most High” (cf. Luke 1:32,76) is a way of referring to God’s gift of
light/sun (cf. Ps. 19:1-6).

Malachi 4 speaks of a day of salvation coming symbolized by light/healing.

There are Greek manuscript variations as to the VERB TENSE (PRESENT/FUTURE). The
Malachi prophecy is future, but the Christ-event for John the Baptist was present.

1:79 This is a quote from Isa. 9:1-2 (which means Luke 1:78 could also refer to Isa. 9:2 or 60:1). There have
been several quotes from Malachi that have had parallels in Isaiah (i.e., prepare the way of the Lord,
cf. Isa. 40:3-4). This seems to be another (i.e., a rabbinical wordplay on “sun rise” or “star rist” and “shine”).

Originally the Isaiah prophecy referred to the first defeated tribes in the north of Israel who
were taken captive first by the northern invasion of Assyria in the eighth century B.C. Isaiah
asserts they will be the first to have good news presented to them. Jesus’ first area of ministry was Galilee!

▣ “to guide our feet into the way of peace” This is an AORIST ACTIVE INFINITIVE of the
Greek term “to direct.” It is used only three times in the NT: here and twice by Paul in his letters to
Thessalonica (cf. 1 Thess. 3:11; 2 Thess. 3:5). In all three occurrences it emphasizes God’s guidance. In
the Septuagint it is linked to “keep one straight” (i.e., on God’s path).

OT faith is characterized by walking a clear path. God’s people are to follow the path, stay on the
straight path. It is not by accident the early church in Acts is called “the Way.”

For “peace” see
Special Topic: Peace (NT) and
Special Topic: Peace (OT)

÷LUKE 1:80

NASB (UPDATED) TEXT: LUKE 1:80
⁸⁰And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.

1:80 “the child continued to grow and to become strong” This is very similar to the description of Jesus’
development, both physically and spiritually (cf. Luke 2:40).

Special Topic: Be Made Strong

▣ “in spirit” As is often the case, the interpretive issue is, does this refer to the Holy Spirit
or to John’s human spirit? Possibly to both, based on an allusion to Isa. 11:1-2.

Special Topic: Spirit (pneuma)
In the NT

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is the virgin birth an important biblical concept?

2. How did the Spirit accomplish this task?

3. How do we balance the greatness of Mary’s faith with the normalcy of her humanity?

4. What is the important truth revealed in Luke 1:51-53?

5. Why can Zacharias be filled with the Holy Spirit before Pentecost?

6. Why is the Davidic origin of the Messiah so important?

7. Why were the Jews expecting Elijah to be reincarnated?

New Testament Studies

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