Luke 1:1-56

Observations:

v. 1-4, Luke’s set up to his Gospel presentation.

What we know:

Luke, per his testimony, sought to investigate the truth of Christ, as was being done by many others.

Investigating “carefully” (ἀκριβῶς), the same exact word used by Herod when he sought to have the baby Christ found, that he may murder Him. Per his testimony, Luke’s research was very scrutinous.

His research was taken directly from eyewitnesses and (servants of the λόγος)

His Gospel presentation was written specifically to a “most excellent Theophilus.” At this time, I don’t know who Theophilus is.

It was written for the purpose of telling Theophilus exactly what went down, shedding complete light on everything he had been taught.

v. 5-25, John the Baptist is foretold.

v. 5, this narrative begins during the reign of Herod, king of Judea

Herod is a friend to the Roman Empire, I believe

v. 5, Zacharias belongs to the division of Abijah (who?); his wife, Elizabeth, is of Aaron.

v. 6, they are righteous and blameless, walking well before God in His commandments and requirements.

v. 7, childless because of Elizabeth’s barrenness; also an older couple

v. 8-10, Zacharias was performing his priestly duty by entering the temple of the Lord (big deal) and burning incense, for an incense offering (significance?). This was a specific event, it appears, for Israelites were out praying while this was being done.

v. 11-12, an angel appears before Zacharias, troubling (ταράσσω, as in, deeply troubling this priest) him, striking with fear

v. 13-17, the angel assures Zacharias not to fear, telling him that his prayer was heard and that Elizabeth will bear a son to be named John. John will be a source of great joy to his family and their friends. He’ll be a great man before God, but will not partake in the drinking of alcohol (significance?). He will be filled with the Holy Spirit while still in his mother’s womb (did Zacharias understand Holy Spirit as a person of the Godhead or as something else?) The angel reveals that this son will go before the Messiah “in the spirit and power of Elijah” (who is Elijah and why is this significant?), fulfilling the words of a prophet, preparing a people for God.

v. 18, Zacharias does not believe what he is hearing, or at least is having a difficult time grasping it.

v. 19-20, Gabriel (name significance?) announces his identity and his purpose in coming to Zacharias, and because of Zacharias’ disbelief, Gabriel punishes the priest, muting him until the day these things take place.

v. 21-22, meanwhile outside, the crowd is waiting for Zacharias, as he has been gone too long. He comes out, unable to speak, and they recognize that the priest has clearly had a divine encounter.

v. 23-25, oddly, he kept to his priestly duties for several days after this event. When done, he returned home to his wife, who would then become pregnant. She responds in a prayerful praise that God looked upon her with favor and took away her disgrace among the people.

v. 26-38, Jesus is foretold.

v. 26-27, so apparently six months later, Gabriel goes from God to Nazareth, to a virgin, Mary, engaged with a descendant of David, Joseph.

v. 28, Upon entering (her house?), he greets her, calling her the favored one.

v. 29, Mary was very confused by this salutation

v. 30-33, the angel continues, reassuring her not to fear and that she has found favor with God. He declares that she will conceive a son that is to be named Jesus. He goes on to say that He will be great, being called the Son of the Most High; He will be given the throne of His father David (adopted father? Mary too is a descendant of David, I believe, but culturally, a son’s descendance was observed through the father’s side, correct?), reigning over Israel forever, with an unending Kingdom.

v. 34, Mary’s response, how? I’m a virgin.

v. 35, Gabriel provides no rebuke or punishment, as it appears her question was not out of faithlessness. In fact, v. 45, through the Holy Spirit, it is noted that she did believe. Gabriel tells Mary that she will be covered by the power of God, impregnated by the mysterious presence of God (is that the right way to say?). For this reason, the holy Child will be called the Son of God.

v. 36-37, he tells Mary of her relative’s pregnancy, despite her old age, for nothing will be impossible with God.

v. 38, Mary’s response is nothing like Zacharias’, rather she is humble and trusting, declaring herself the Lord’s servant, to do with as He pleases. Gabriel then departs.

v. 39-56, Mary visits Elizabeth

v. 39-40, Mary leaves Nazareth quickly and departs to a city of Judah where Elizabeth and Zacharias live, entering their home. (how far is the distance?)

v. 41-45, upon hearing Mary’s greeting, John leaped in Elizabeth’s womb, and filled with the Spirit, cries out a blessing upon Mary and Jesus. She calls the child in Mary’s womb her Lord, notes how the very voice of Mary stirred John to joy, and notes how blessed Mary is to have believe in faith the words of Gabriel, words spoken to her from God.

v. 46-55, Mary responds with what is known as the Magnificant. (what is it’s significance?)

v. 46-47, My soul exalts the Lord, my spirit rejoiced in God my Savior

v. 48, He has regarded the humility of His servant, for now all generations will consider me blessed.

v. 49-52, For the Might One has done great things for me, holy is His name. His mercy (חֶ֫סֶד) is upon all generations of those who fear Him (Ps 103:17). He has done mighty deeds with His arm, scattering the proud, bringing down the rulers from their thrones, and exalting the humble.

v. 53, He has filled the hungry with good things (Ps 107:9), sending the rich away empty-handed.

v. 54-55, He has given help to His servant Israel, because He is a promise-keeper, keeping His words that He spoke to our fathers, to Abraham and his descendants forever (Gen 17:7, 19; Ps 132:11; Gal 3:16).

v. 56, Mary then stays with them for about three months before returning home.

Exegetical Idea/Big Idea:

Luke presents his introduction to his Gospel

He provides two responses to God’s intervention

Zacharias the old priest was faithless upon hearing of his son, John

Mary the young virgin was faithful upon hearing of her Son, Jesus

He details the encounter of Mary and Elizabeth

I should focus on the response between Mary and Zacharias, the importance of our faithful response to God’s calling.

Homiletical Idea

When God speaks to us, we must not faithlessly delay over the how’s or why’s God will do what He has spoke to do. We must respond as Mary did to Gabriel, faithfully declaring, “May it be done to me according to Your word.”

Liturgical Idea

What should we praise God for? (Rejoice)

God has initiated the fulfillment of His promises.

God has dealt faithfully with His two maidservants.

God used Luke to compile this investigation together so as to produce this Gospel

What should we confess to God? (Repent)

With Zacharias, we too have responded unfaithfully to God, despite the riches of gifts and good news that He blesses us with. Lord, we have not responded faithfully to Your calling.

What should we ask God for? (Request)

Faith to respond on that next encounter we have with God

What should we lift up to God? (Sacrifice)

At the very least, we owe to God a sacrifice of praise for His faithfulness, despite our own unfaithfulness.

What should we live out for God? (Service)

Let everyday be a day to partake in the faithful love of God through our own faithfulness to Him, our Master.

Intro:

Recap: None

Prayer

Read Luke 1:1-56

Head- What does it mean?

(10-15 min.)

v. 1-4, Luke’s set up to his Gospel presentation.

Who is Luke?

The name “Luke” appears three times in the NT: 2 Tim 4:11; Phm 24; Col 4:14.

Despite the lack of evidence Scripture provides on the authorship of this Gospel, Church history helps confirm Luke’s authorship.

Early church fathers such as Irenaeus (c. 185, Against Heresies, III.i.1); Tertullian (c. 200, Against Marcion, IV.ii); Origen (c. AD 230, in Eusebius Ecclesiastical History, IV.xxv.3–6); and Jerome (c. AD 400, De Viris Illustribus VIII) consistently attribute the third Gospel to Luke.

Luke was a follower and long-time traveling companion of Paul (Mur. Can.; Tertullian, Marc. 4.2.2; Eusebius, Hist. eccl. 3.4.6; Jerome, Vir. ill. 7.1)

who was praised by Paul (Origen, Comm. Matt. [Eusebius, Hist. eccl. 6.25.6])

but also inferior to him (Tertullian, Marc. 4.2.2).

Irenaeus describes the bond between Luke and Paul as “inseparable.” Irenaeus is also the first to contend that the “we”-passages in Acts (16:10–17; 20:5–15; 21:1–18; 27:1–28:16) document Luke’s attendance in the Pauline mission (Haer. 3.14.1).

Following this lead, Eusebius and Jerome report that Luke wrote the Gospel on the basis of what he had heard, but Acts on the basis of what he had seen.

When was the Gospel According to Luke written?

There is much debate as to when Luke’s Gospel was actually written and it is hard to be more specific than “sometime in the sixties,” since there is so little direct data to evaluate.

What we know:

Luke, per his testimony, sought to investigate the truth of Christ, as was being done by many others.

Investigating “carefully” (ἀκριβῶς), the same exact word used by Herod when he sought to have the baby Christ found, that he may murder Him. Per his testimony, Luke’s research was very scrutinous.

Luke was a professional.

ἐπειδήπερ, The preface opens with the Greek word epeidēper (KJV, “forasmuch as”; RSV, “inasmuch as”), a classical word used only here in the NT but found in such major authors of the day (Thucydides, Philo, and Josephus).

The introduction to Luke is a long, carefully constructed sentence in the tradition of the finest historical works in Greek literature. It stands in contrast to the genealogical table of Matthew, the concise opening sentence of Mark, and the theological prologue of John. It was customary among the great Greek and Hellenistic historians, to explain and justify their work in a preface. Their object was to assure the reader of their capability, thorough research, and reliability. While such a weighty introduction does not in itself guarantee the honesty of the writer, neither should its conventional form be dismissed as a merely formal pretension.

His research was taken directly from eyewitnesses and (servants of the λόγος)

To whom was Luke writing?

His Gospel presentation was written specifically to a “most excellent Theophilus.” Who Theophilus is is up to speculation at this time. The title “most excellent” indicates that this was someone of social and political prominence, but it is by no means certain what Theophilus’ role was or if even Theophilus was a real name or merely a pseudonym to protect their identity from persecution. (Theophilus basically means “friend of God” or “beloved of God”)

A real person is intrinsically more probable. The name was a very common one,—fairly frequent among Jews, and very frequent among Gentiles.

Moreover, the title “most excellent” (κράτιστε) is far more likely to have been given to a real person than to a fictitious one. It does not however necessarily imply high rank or authority the title “most excellent” was used of anyone of high social status. The term is used in Acts of the Roman governors Felix (Acts 24:3) and Festus (Acts 26:25).

At the end of the day, we must be content to be in ignorance as to who Theophilus was and where he lived. But the tone of the Gospel leads us to regard him as a representative Gentile convert, who was anxious to know a good deal more than the few fundamental facts

It was written for the purpose of telling Theophilus exactly what went down, shedding complete light on everything he had been taught.

Uniqueness about this Gospel?

His Gospel is the nearest approach to a biography; and his object seems to have been to give his readers as full a picture as he could of the life of Jesus Christ, in all the portions of it—infancy, boyhood, manhood

Gospel of S. Luke is in a special sense the universal Gospel. All four Evangelists tell us that the good tidings are sent to “all the nations” (Mt. 28:19; Mk. 13:10; Lk. 24:47) independently of birth (Jn. 1:12, 13). But no one teaches this so fully and persistently as S. Luke. He gives us, not so much the Messiah of the O.T., as the Saviour of all mankind and the Satisfier of all human needs. Again and again he shows us that forgiveness and salvation are offered to all, and offered freely, independently of privileges of birth or legal observances.

v. 5-25, John the Baptist is foretold.

v. 5, this narrative begins during the reign of Herod, king of Judea

Herod is a friend to the Roman Empire, I believe

In line with his historical purpose, Luke connects the birth of John the Baptist with Herod the Great, who reigned from 37–4 b.c. over a kingdom that included Judea, Galilee, Samaria, and much of Perea and Coele-Syria (see map and “Herod the Great”). When Luke calls him “king of Judea” he is probably using the term “Judea” in the broader sense of “greater Palestine,” encompassing all of these regions.

v. 5, Zacharias (“Yahweh remembers.”), Israel’s spiritual elite, belongs to the division of Abijah, a Levitical priest that served during David’s reign; his wife, Elizabeth ( “oath of God,”), is of Aaron.

Luke goes out his way to introduce two “characters” that are importantly attached to an important priesthood.

The priesthood in Israel was divided into twenty-four courses, each providing temple service for one week twice a year (1 Chron. 24:1–19). Abijah is identified as the eighth division of the priesthood in 1 Chronicles 24:10.

Priests: Religious leaders of Israel. Served as intermediaries between the people and God, and as advisors and leaders of the nation.

The priestly role was associated with the tabernacle and temple. It emphasized sacrifice, site maintenance, and education. Priests were the primary religious leadership in the ancient Near East. Their duties varied according to the region and religion. All priests are defined primarily by their intercessory role. Priests acted as representatives of the divine to the people, and representatives of people to the divine. Priests of Yahweh performed sacrifices, maintained the holy sites and implements, and provided counsel and instruction.

Priests were also responsible for the place of intercession—the altar, tabernacle or temple. Their instructional role accorded with their intercessory role: they provided the instructions for holy living that would satisfy Yahweh’s holy expectations of the people

v. 6, they are righteous and blameless, walking well before God in His commandments and requirements.

They are a part of a righteous “remnant” of faithful Israel.

v. 7, childless because of Elizabeth’s barrenness; also an older couple

v. 8-10, Zacharias was performing his priestly duty by entering the temple of the Lord (big deal) and burning incense, for an incense offering (significance?). This was a specific event, it appears, for Israelites were out praying while this was being done.

v. 11-12, an angel appears before Zacharias, troubling (ταράσσω, as in, deeply troubling this priest) him, striking with fear

v. 13-17, the angel assures Zacharias not to fear, telling him that his prayer was heard and that Elizabeth will bear a son to be named John ("YHWH has been gracious"). John will be a source of great joy to his family and their friends. He’ll be a great man before God, but will not partake in the drinking of alcohol (significance?). He will be filled with the Holy Spirit while still in his mother’s womb (did Zacharias understand Holy Spirit as a person of the Godhead or as something else?) The angel reveals that this son will go before the Messiah “in the spirit and power of Elijah” (who is Elijah and why is this significant?), fulfilling the words of a prophet, preparing a people for God.

Luke’s goal here is to introduce his readers to the Old Testament people of God and to the promises that he has made to them, setting the stage for the fulfillment of those promises. The fulfillment begins with the announcement of the birth of John the Baptist, who will be “a voice of one calling in the desert” (3:4), preparing the way for the Messiah.

v. 18, Zacharias does not believe what he is hearing, or at least is having a difficult time grasping it.

v. 19-20, Gabriel (name significance?) announces his identity and his purpose in coming to Zacharias, and because of Zacharias’ disbelief, Gabriel punishes the priest, muting him until the day these things take place.

v. 21-22, meanwhile outside, the crowd is waiting for Zacharias, as he has been gone too long. He comes out, unable to speak, and they recognize that the priest has clearly had a divine encounter.

v. 23-25, oddly, he kept to his priestly duties for several days after this event. When done, he returned home to his wife, who would then become pregnant. She responds in a prayerful praise that God looked upon her with favor and took away her disgrace among the people.

Summarize:

Luke begins his Gospel with a focus on the faithful remnant of God’s people gathering for temple worship. We are introduced to two characters heavily associated with the priesthood of Israel, Zacharias (“Yahweh remembers.”) and Elizabeth (“oath of God,”).

Hebrew 4:14-16

They are promised a son, John ("YHWH has been gracious") from Gabriel (“God is my strength”).

Zacharias’ response to this amazing news: unfaithful

v. 26-38, Jesus is foretold.

v. 26-27, so apparently six months later, Gabriel goes from God to Nazareth, to a virgin, Mary (bitter or beloved), engaged with a descendant of David (beloved), Joseph (to add).

In v. 27 Luke calls Joseph “a descendant of David.” Even though the genealogy in 3:23–37 is often taken as showing Mary’s line, this is never stated. Neither does Luke nor any other NT writer say that Mary was descended from David. Since Joseph is named here and in 3:23 and is explicitly linked with the royal line, we should probably assume that Luke considers Jesus a legitimate member of the royal line by what we today might call the right of adoption.

v. 28, Upon entering, he greets her, calling her the favored one.

v. 29, Mary was very confused by this salutation

v. 30-33, the angel continues, reassuring her not to fear and that she has found favor with God. He declares that she will conceive a son that is to be named Jesus (“Yahweh saves”). He goes on to say that He will be great, being called the Son of the Most High; He will be given the throne of His father David, reigning over Israel forever, with an unending Kingdom.

v. 34, Mary’s response, how? I’m a virgin.

v. 35, Gabriel provides no rebuke or punishment, as it appears her question was not out of faithlessness. In fact, v. 45, through the Holy Spirit, it is noted that she did believe. Gabriel tells Mary that she will be covered by the power of God, impregnated by the mysterious presence of God (is that the right way to say?). For this reason, the holy Child will be called the Son of God.

v. 36-37, he tells Mary of her relative’s pregnancy, despite her old age, for nothing will be impossible with God.

v. 38, Mary’s response is nothing like Zacharias’, rather she is humble and trusting, declaring herself the Lord’s servant, to do with as He pleases. Gabriel then departs.

Summarize:

Luke transitions from the old unbelieving priest to the young virgin, who responds to Gabriel’s message with what appears to be curious faith.

Was Gabriel’s response to Zacharias’ unfaithfulness too severe?

No, Zacharias should’ve known better and believed without question.

Note, the unfaithfulness of Zacharias was not able to keep God working, as some foolishly teach!

v. 39-56, Mary visits Elizabeth

v. 39-40, Mary leaves Nazareth quickly and departs to a city of Judah where Elizabeth and Zacharias live, entering their home. (how far is the distance?)

v. 41-45, upon hearing Mary’s greeting, John leaped in Elizabeth’s womb, and filled with the Spirit, cries out a blessing upon Mary and Jesus. She calls the child in Mary’s womb her Lord, notes how the very voice of Mary stirred John to joy, and notes how blessed Mary is to have believe in faith the words of Gabriel, words spoken to her from God.

v. 46-55, Mary responds with what is known as the Magnificant. (what is it’s significance?)

v. 46-47, My soul exalts the Lord, my spirit rejoiced in God my Savior

v. 48, He has regarded the humility of His servant, for now all generations will consider me blessed.

v. 49-52, For the Might One has done great things for me, holy is His name. His mercy (חֶ֫סֶד) is upon all generations of those who fear Him (Ps 103:17). He has done mighty deeds with His arm, scattering the proud, bringing down the rulers from their thrones, and exalting the humble.

v. 53, He has filled the hungry with good things (Ps 107:9), sending the rich away empty-handed.

v. 54-55, He has given help to His servant Israel, because He is a promise-keeper, keeping His words that He spoke to our fathers, to Abraham and his descendants forever (Gen 17:7, 19; Ps 132:11; Gal 3:16).

v. 56, Mary then stays with them for about three months before returning home.

Heart- Do I buy it?

(20-30 min)

What should we praise God for? (Rejoice)

God has initiated the fulfillment of His promises.

God has dealt faithfully with His two maidservants.

God used Luke to compile this investigation together so as to produce this Gospel

What should we confess to God? (Repent)

With Zacharias, we too have responded unfaithfully to God, despite the riches of gifts and good news that He blesses us with. Lord, we have not responded faithfully to Your calling.

What should we ask God for? (Request)

Faith to respond on that next encounter we have with God

What should we lift up to God? (Sacrifice)

At the very least, we owe to God a sacrifice of praise for His faithfulness, despite our own unfaithfulness.

What should we live out for God? (Service)

Let everyday be a day to partake in the faithful love of God through our own faithfulness to Him, our Master.

Hands- So What? How then should I live?

(10-15 min)

Walk with God: What does Kingdom living look like personally in your walk with God?

Keep Christ first: What does Kingdom living look like personally when we keep Christ first?

Keep sin out of your life: What does Kingdom living look like personally when you are keeping sin out of your life?

Personally, faithlessness drives many of my own decisions, whether I see it or not. I am too quick to turn this way or that without actually praying, without actually waiting. I am too dependent on my own wisdom that God Himself has to circumstantially wrastle me down into submission.