CHAPTER 1
Luke 1–2
Jesus Comes
In these first two chapters of the gospel, Luke tells of the Holy Spirit's invasion into the lives of an elderly couple, a young girl, an old man of prayer and a prophetess. The stories of these intimate encounters with God lay the foundation for Luke's gospel of Jesus Christ.
Here we discover God's great pleasure in revealing the divine plan to the most humble and lowly of God's people. We find clues that prepare us for the events that will unfold in later chapters. We, too, encounter the Spirit transforming our simple, common lives into vessels of majesty. Read Luke 1–2.
Find the Facts
Name the main characters in these chapters. What are the major events in these chapters? Where do they occur? To whom does an angel appear? What is the role of angels in these chapters? What was Simeon looking for?
Luke 1:1-25
In the first four verses, Luke formally sets forth his purpose, subject and method. Luke also indicates that he views his subject as the fulfillment of God's purpose in history, a theme repeated throughout the gospel and emphasized in the birth narratives of chapters 1 and 2.
The preface is addressed to Theophilus, an individual whose identity remains unknown (Acts 1:1). Since Theophilus has already received some instruction in the faith, he may be a convert. The words "most excellent" also suggest that the man was a Roman official (Acts 23:26, 24:3, 26:25). Some commentators note that the name Theophilus, translated "lover of God," may refer to any reader who loves God.
Consistent with his desire to offer an "orderly account," Luke gives the specific time and place surrounding the birth of John the Baptist. The time (approximately 6 B.C.) is during the latter part of the reign of Herod the Great, who ruled Judea from 37-4 B.C. Luke then introduces a certain priest and his wife (also of the priestly lineage) who live in Judea.
Both Zechariah and Elizabeth are faithful and obedient Jews, but their faithfulness has not been rewarded by the birth of children as would be expected (Ps. 128:3-4). Like Sarah (Gen. 16:1-2) and Hannah (1 Sam. 1:2) before her, Elizabeth was barren. That both Zechariah and Elizabeth are "getting on in years" only underscores the impossibility of pregnancy and emphasizes God's providence in the birth that does finally take place.
Centuries earlier, King David had organized the priesthood of Israel into different divisions (1 Chr. 24:1-3). Each division of priests was to take part, in turn, in the service of the temple in Jerusalem. While on duty, it fell by lot to Zechariah to enter the inner sanctuary of the temple to burn incense and to invoke the presence of God on behalf of the people, in this case a sizeable crowd.
Was Zechariah's prayer a personal plea that he and Elizabeth might be blessed with a child? Or was his prayer a more general invocation on behalf of all the people of God? Either way, God answers Zechariah's prayer directly and dramatically by sending Gabriel, an angel of the Lord. The angel comes to announce the birth of Zechariah's son, a gift from God, and to describe John's future role in God's saving work:
• By never drinking "wine or strong drink," John will live a life similar to that of a Nazarite—one set apart especially for the service of the Lord (Num. 6:2-5; Jg. 13:4-7).
• John will be "filled with the Holy Spirit," and his life, from its inception in the womb, is the initiative and work of God.
• John will play a prophetic role in the life of his people, recalling them to their God. The references to Elijah suggest that John is the expected messenger who will prepare the way for God's judgment (Mal. 3:1, 4:5-6).
As if the sudden appearance of an angel straight from heaven were not enough, Zechariah in disbelief asks for a sign, which the angel grants by removing Zechariah's ability to speak. Zechariah's silence in turn becomes a sign to the people. Just as John's life is a redeeming gift to Elizabeth (1:25), so too will it be for others. On one level, John is given to Zechariah and Elizabeth as a response to their faithfulness, but on another level, this child is given in response to the prayers of all Israel. Throughout the story, Luke focuses on God's initiative and grace.
Luke 1:26-38
In Luke 1:26-38, commonly referred to as "the annunciation," the scene shifts from Elizabeth and Zechariah to Mary, and Luke focuses on the next step in God's unfolding plan of salvation. As in the account of the promise of John, Luke emphasizes the reality of God working actively and concretely in human lives. Gabriel's appearance to Mary is located at a specific time (the sixth month of Elizabeth's pregnancy) and in a specific place (Nazareth).
Unlike his description of Zechariah and Elizabeth, Luke makes no reference to Mary or Joseph's faithfulness. Mary is simply "favored," the recipient of divine grace. Engaged to Joseph, Mary is legally incorporated into the lineage of David, the one from whose line the Messiah was expected to come (Is. 9:7). Like Zechariah, Mary is disturbed by Gabriel's appearance, but rather than doubting, she responds in wonder and openness to God's approach.
As before, Gabriel continues his revelation by describing the role that Jesus will play in God's work of redemption. After naming the child, the angel extends the process of "naming" by offering a glimpse of Jesus' future.
Jesus will be called "Son of the Most High" and "Son of God," titles given to the hoped-for Messiah (2 Sam. 7:14). God will give Jesus the "throne of his ancestor David," and his reign will be endless. Thus he is to be the messianic king foretold by the prophets (Is. 9:6-7; Dan. 7:14; Mic. 4:7), and he will be sovereign in the kingdom that God is establishing.
When Mary wonders how this will come to pass, reasoning that she is still unmarried, Gabriel describes the miraculous nature of Jesus' conception; it will be by the Holy Spirit. Rather than explaining the "how" of the virgin birth, the angel focuses on the consequences of the Spirit's work in conception:
• Conceived by the Holy Spirit, Jesus will be the Son of God literally—not holy and divine in title only but in nature also.
• Born of Mary, Jesus will also be human. His birth is not simply an act of God affecting human history but God's entering into human history in flesh and blood.
• Described as...
