Text -- Luke 1:1-5 (NET)

Explanatory Preface

1:1 Now many have undertaken to compile an account of the things that have been fulfilled among us, 1:2 like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. 1:3 So it seemed good to me as well, because I have followed all things carefully from the beginning, to write an orderly account for you, most excellent Theophilus, 1:4 so that you may know for certain the things you were taught.

Birth Announcement of John the Baptist

1:5 During the reign of Herod king of Judea, there lived a priest named Zechariah who belonged to the priestly division of Abijah, and he had a wife named Elizabeth, who was a descendant of Aaron.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 1:1

Forasmuch as ( epeidēper ).

Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (epei = since, dē = admittedly true, per = intensive particle to emphasize importance).

Robertson: Luk 1:1

Many ( polloi ).

How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark’ s Gospel. Undoubtedly he had other written sources. Have taken in hand (epecheirēsan ). A literal translation of epicheireō (from cheir , hand and epi , upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark’ s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke’ s book. That motive influences every author and thus progress is made.

Robertson: Luk 1:1

To draw up, a narrative ( anataxasthai diēgēsin ).

Ingressive aorist middle infinitive. This verb anataxasthai has been found only in Plutarch’ s Moral. 968 CD about an elephant "rehearsing"by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary ). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of tassō , a common verb for arranging things in proper order and ana , again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (taxis ), topical or chronological rather than to isolated narratives"(Bruce). "They had produced something more than mere notes or anecdotes"(Plummer). Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.

Robertson: Luk 1:1

Which have been fulfilled ( tōn peplērōphorēmenōn ).

Perfect passive participle from plērophoreō and that from plērēs (full) and pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann ( Light from the Ancient East , pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Rom 4:21; Rom 14:5; Heb 6:11; Heb 10:22). When used of things it has the notion of completing or finishing (2Ti 4:5, 2Ti 4:17). Luke is here speaking of "matters"(pragmatōn ). Luke may refer to the matters connected with Christ’ s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians."In Col 2:2 we have "fulness of understanding"(tēs plērophorias tēs suneseōs ). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

Robertson: Luk 1:2

Even as ( kathōs ).

This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. Delivered unto us (paredōsan hēmin ). Second aorist active indicative of paradidōmi . Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses."He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives’ fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds.

Robertson: Luk 1:2

Which from the beginning were eyewitnesses and ministers of the word ( hoi ap' archēs autoptai kai hupēretai genomenoi tou logou ).

"Who"is better than "which"for the article here. The word for eyewitnesses (autoptai ) is an old Greek word and appears in the papyri also. It means seeing with one’ s own eyes. It occurs here only in the N.T. We have the very word in the medical term autopsy . Greek medical writers often had the word. It is a different word from epoptai (eyewitness) in 2Pe 1:16, a word used of those who beheld heavenly mysteries. The word for "ministers"(hupēretai ), under rowers or servants we have had already in Mat 5:25, Mat 26:58 and Mar 14:54, Mar 14:65. We shall see it again in Luk 4:20 of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in Act 26:16. Here "the word"means the gospel message, as in Act 6:4; Act 8:4, etc.

Robertson: Luk 1:2

From the beginning

apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Act 1:22) and of the early apostolic preaching (Act 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

Robertson: Luk 1:3

It seemed good to me also ( edoxe kamoi ).

A natural conclusion and justification of Luke’ s decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope.

Robertson: Luk 1:3

Having traced the course of all things ( parēkolouthēkoti pāsin ).

The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity , Vol. II, pp. 489ff.) objects to the translation "having traced"here as implying research which the word does not here mean. Milligan ( Vocabulary ) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke’ s Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Akribōs (accurately) means going into minute details, from akron , the topmost point. And he did it from the first (anōthen ). He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.

Robertson: Luk 1:3

In order ( kathexēs ).

Chronological order in the main following Mark’ s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.

Robertson: Luk 1:3

Most excellent Theophilus ( kratiste Theophile ).

The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent"was a title like "Your Excellency"and shows that he held office, perhaps a Knight. So of Felix (Act 23:26) and Festus (Act 26:25). The adjective does not occur in the dedication in Act 1:1.

Robertson: Luk 1:4

Mightest know ( epignōis ).

Second aorist active subjunctive of epiginōskō . Full knowledge (epi -), in addition to what he already has.

Robertson: Luk 1:4

The certainty ( tēn asphaleian ).

Make no slip (sphallō , to totter or fall, and a privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation"(Plummer).

Robertson: Luk 1:4

The things ( logōn ).

Literally "words,"the details of the words in the instruction.

Robertson: Luk 1:4

Wast instructed ( katēchēthēs ).

First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ēcheō is our word echo (cf. 1Th 1:8 for exēchētai , has sounded forth). Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1Co 14:9; Act 21:21, Act 21:24; Act 18:25; Gal 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens . Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

Robertson: Luk 1:5

There was ( egeneto ).

Not the usual en for "was,"but there arose or came into notice. With this verse the literary Koiné of Luk 1:1 to Luk 1:4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke’ s writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with Luk 1:80, Luk 2:40, Luk 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer).

Robertson: Luk 1:5

Herod, King of Judea ( Hērōidou basileōs tēs Ioudaias ).

This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate b.c. 40 at the suggestion of Octavius and Antony. He died b.c. 4.

Robertson: Luk 1:5

Of the course of Abijah ( ex ephēmerias Abia ).

Not in old Greek, but in lxx and modern Greek. Papyri have a verb derived from it, ephēmereō . Daily service (Neh 13:30; 1Ch 25:8) and then a course of priests who were on duty for a week (1Ch 23:6; 1Ch 28:13). There were 24 such courses and that of Abijah was the eighth (1Ch 24:10; 2Ch 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.

Robertson: Luk 1:5

Of the daughters of Aaron ( ek tōn thugaterōn Aarōn ).

"To be a priest and married to a priest’ s daughter was a double distinction"(Plummer). Like a preacher married to a preacher’ s daughter.

Vincent: Luk 1:1

Forasmuch as ( ἐπειδὴπερ )

Only here in New Testament. A compound conjunction: ἐπεί , since, δή , as is well known, and περ , giving the sense of certainty.

Vincent: Luk 1:1

Have taken in hand ( ἐπεχείρησαν )

Used by Luke only. A literal translation. The word carries the sense of a difficult undertaking (see Act 19:13), and implies that previous attempts have not been successful. It occurs frequently in medical language. Hippocrates begins one of his medical treatises very much as Luke begins his gospel. " As many as have taken in hand (ἐπεχείρησαν ) to speak or to write concerning the healing art."

Vincent: Luk 1:1

To set forth in order ( ἀνατάξασθαι )

Only here in New Testament. The A. V. is true to the core of the word, which is τάσσω , to put in order, or arrange. Rev. happily gives the force of the preposition ἀνὰ , up , by the rendering draw up.

Vincent: Luk 1:1

A declaration ( διήγησιν )

Only here in New Testament. From διά , through, and ἡγέομαι , to lead the way. Hence something which leads the reader through the mass of facts: a narrative, as A. V., with the accompanying idea of thoroughness. Note the singular number. Many took in hand to draw up, not narratives , but a narrative, embracing the whole of the evangelic matter. The word was particularly applied to a medical treatise. Galen applies it at least seventy-three times to the writings of Hippocrates.

Vincent: Luk 1:1

Which are most surely believed ( τῶν πεπληροφορημένων )

From πλήρης , full, and φορέω , the frequentative form of φέρω , to bring, meaning to bring frequently or habitually. Hence, to bring full measure; to fulfil. Compare 2Ti 4:5, 2Ti 4:17. Also of full assurance. Applied to persons. Rom 4:21; Heb 10:22. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us.

Vincent: Luk 1:2

Even as

Referring to the composition of the narrative.

Vincent: Luk 1:2

Delivered ( παρέδοσαν )

Not necessarily excluding written traditions, but referring mainly to oral tradition. Note the distinction between the many who attempted to draw up a narrative and the eye-witnesses and ministers who handed down the facts.

Vincent: Luk 1:2

From the beginning ( ἀπ ' ἀρχῆς )

The official beginning, the commencement of Jesus' ministry. Compare Act 1:1, Act 1:21, Act 1:22; Joh 15:27.

Vincent: Luk 1:2

Eye-witnesses and ministers

Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses (εὐτόπται ) . Only here in New Testament. Peter uses another word, ἐπόπται (2Pe 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers (ὑπηρέται ) . See on Mat 5:25. In medical language denoting the attendants or assistants of the principal physician.

Vincent: Luk 1:3

Having had perfect understanding ( παρηκολουθηκότι )

Incorrect. The verb means to follow closely, and hence to trace accurately. See 2Ti 3:10, where Rev. reads thou didst follow for thou hast fully known. Rev. renders here having traced the course. The word occurs frequently in medical writings, and sometimes, as here, with ἀκριβῶς , accurately. Tynd., having searched out diligently.

Vincent: Luk 1:3

From the very first ( ἄνωθεν )

Lit., from above; the events being conceived in a descending series.

Vincent: Luk 1:3

Accurately ( ἀκριβῶς )

From ἄκρον , the highest or farthest point. Hence to trace down to the last and minutest detail.

Vincent: Luk 1:3

In order ( καθεξῆς )

Used by Luke only.

Vincent: Luk 1:4

Mightest know ( ἐπιγνῷς )

See on Mat 7:16. With the idea of full knowledge; or, as regards Theophilus, of more accurate knowledge than is possible from the many who have undertaken the narration.

Vincent: Luk 1:4

Certainty ( ἀσφάλειαν )

From ἀ , not, and σφάλλομαι , to fall. Hence steadfastness, stability, security against error.

Vincent: Luk 1:4

Wast instructed ( κατήχηθης )

From κατηχέω , to resound; to teach by word of mouth; and so, in Christian writers, to instruct orally in the elements of religion. It would imply that Theophilus had, thus far, been orally instructed. See on delivered, Luk 1:2. The word catechumen is derived from it.

Vincent: Luk 1:4

Things ( λόγων )

Properly words (so Wyc.), which Rev. gives in margin. If the word can mean thing at all, it is only in the sense of the thing spoken of; the subject or matter of discourse, in which sense it occurs often in classical Greek. Some render it accounts, histories; others, doctrines of the faith. Godet translates instruction, and claims that not only the facts of the gospel, but the exposition of the facts with a view to show their evangelical meaning and to their appropriation by faith, are included in the word. There is force in this idea; and if we hold to the meaning histories, or even words , this sense will be implied in the context. Luke has drawn up his account in order that Theophilus may have fuller knowledge concerning the accounts which he has heard by word of mouth. That his knowledge may go on from the facts, to embrace their doctrinal and evangelical import; that he may see the facts of Jesus' life and ministry as the true basis of the Gospel of salvation.

Vincent: Luk 1:5

King

A title decreed to Herod by the Roman Senate on the recommendation of Antony and Octavius. The Greek style now gives place to the Hebraized style. See Introduction.

Vincent: Luk 1:5

Course ( ἐφημερίας )

Lit., daily service. The college of priests was divided into twenty-four courses. Each of these did duty for eight days, from one Sabbath to another, once every six months. The service of the week was subdivided among the various families which constituted a course. On Sabbaths the whole course was on duty. On feast-days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty-four courses were bound to be present and officiate. The course of Abijah was the eighth of the twenty-four. See 1Ch 24:10.

Wesley: Luk 1:1-2

This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke.

Wesley: Luk 1:1-2

He does not mean St. Matthew or Mark; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word.

Wesley: Luk 1:3

St. Luke describes in order of time; first, The acts of Christ; his conception, birth, childhood, baptism, miracles, preaching, passion, resurrection, ascension: then, The acts of the Apostles. But in many smaller circumstances he does not observe the order of time.

Wesley: Luk 1:3

This was the appellation usually given to Roman governors. Theophilus (as the ancients inform us) was a person of eminent quality at Alexandria. In Act 1:1, St. Luke does not give him that title. He was then probably a private man. After the preface St. Luke gives us the history of Christ, from his coming into the world to his ascension into heaven.

Wesley: Luk 1:5

The priests were divided into twenty - four courses, of which that of Abia was the eighth, 1Ch 24:10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot.

JFB: Luk 1:1

(Luk 1:1-4)

JFB: Luk 1:1

More simply, to draw up a narrative.

JFB: Luk 1:2

That is, of His public ministry, as is plain from what follows.

JFB: Luk 1:3

That is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.

JFB: Luk 1:3

Or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.

JFB: Luk 1:3

Or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (Act 22:26; Act 24:3; Act 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [WEBSTER and WILKINSON].

JFB: Luk 1:4

"know thoroughly."

JFB: Luk 1:4

Orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.

JFB: Luk 1:5

(See on Mat 2:1).

JFB: Luk 1:5

Or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Ch 24:1, 1Ch 24:4, 1Ch 24:10). Of these courses only four returned after the captivity (Ezr 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.

JFB: Luk 1:5

The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [LIGHTFOOT].

Clarke: Luk 1:1

Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord’ s birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on Luk 9:10

Clarke: Luk 1:1

Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων . Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.

Clarke: Luk 1:2

Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ ’ αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact

Clarke: Luk 1:2

Ministers of the word - Του λογου . Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in Joh 1:1, etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.

Clarke: Luk 1:3

Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error

Clarke: Luk 1:3

From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke

Clarke: Luk 1:3

Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke’ s disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.

Clarke: Luk 1:4

Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in Luk 1:1.

Clarke: Luk 1:5

In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Gen 49:10, was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic 5:1, Mic 5:2. See a large account of the family of the Herods, in the note on Mat 2:1 (note). This was before Christ six years

Clarke: Luk 1:5

The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, 1Ch 24:1, etc., each family serving a whole week, 2Ki 11:7; 2Ch 23:8. Abiah was the eighth in the order in which they had been originally established: 1Ch 24:10. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced

Clarke: Luk 1:5

Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.

Calvin: Luk 1:1

Luke is the only Evangelist who makes a preface to his Gospel, for the purpose of explaining briefly the motive which induced him to write. By addressing a single individual he may appear to have acted foolishly, instead of sounding the trumpet aloud, as was his duty, and inviting all men to believe. It appears, therefore, to be unsuitable that the doctrine which does not peculiarly belong to one person or to another, but is common to all, should be privately sent to his friend Theophilus. Hence some have been led to think that Theophilus is an appellative noun, and is applied to all godly persons on account of their love of God; but the epithet which is joined to it is inconsistent with that opinion. Nor is there any reason for dreading the absurdity which drove them to adopt such an expedient. For it is not less true that Paul’s doctrine belongs to all, though some of his Epistles were addressed to certain cities, and others to certain men. Nay, we must acknowledge, if we take into account the state of those times, that Luke adopted a conscientious and prudent course. There were tyrants on every hand who, by terror and alarm, were prepared to obstruct the progress of sound doctrine. This gave occasion to Satan and his ministers for spreading abroad the clouds of error, by which the pure light would be obscured. Now, as the great body of men cared little about maintaining the purity of the Gospel, and few considered attentively the inventions of Satan or the amount of danger that lurked under such disguises, every one who excelled others by uncommon faith, or by extraordinary gifts of the Spirit, was the more strongly bound to do his utmost, by care and industry, for preserving the doctrine of godliness pure and uncontaminated from every corruption. Such persons were chosen by God to be the sacred keepers of the law, by whom the heavenly doctrine committed to them should be honestly handed down to posterity. With this view therefore, Luke dedicates his Gospel to Theophilus, that he might undertake the faithful preservation of it; and the same duty Paul enjoins and recommends to Timothy, (2Ti 1:14.)

1.Forasmuch as many He assigns a reason for writing which, one would think, ought rather to have dissuaded him from writing. To compose a history, which had already employed many authors, was unnecessary labor, at least if they had faithfully discharged their duty. But no accusation of imposture, or carelessness, or any other fault, is in the slightest degree insinuated. It looks, therefore, as if he were expressing a resolution to do what had been already done. I reply, though he deals gently with those who had written before him, he does not altogether approve of their labors. He does not expressly say that they had written on matters with which they were imperfectly acquainted, but by laying claim to certainty as to the facts, he modestly denies their title to full and unshaken confidence. It may be objected that, if they made false statements, they ought rather to have been severely censured. I reply again, they may not have been deeply in fault; they may have erred more from want of consideration than from malice; and, consequently, there would be no necessity for greater fierceness of attack. And certainly there is reason to believe that these were little more than historical sketches which, though comparatively harmless at the time, would afterwards, if they had not been promptly counteracted, have done serious injury to the faith. But it is worthy of remark that, in applying this remedy through Luke to unnecessary writings, God had a wonderful design in view of obtaining, by universal consent, the rejection of others, and thus securing undivided credit to those which reflect brightly his adorable majesty. There is the less excuse for those silly people, by whom disgusting stories, under the name of Nicodemus, or some other person, are, at the present day, palmed upon the world.

Are most surely believed among us The participle πεπληροφορημένα, which Luke employs, denotes things fully ascertained, and which do not admit of doubt. The old translator has repeatedly fallen into mistakes about this word, and through that ignorance has given us a corrupted sense of some very beautiful passages. One of these occurs in the writings of Paul, where he enjoins every man to be fully persuaded in his own mind, (Rom 14:5,) that conscience may not hesitate and waver, tossed to and fro (Eph 4:14) by doubtful opinions. Hence, too, is derived the word πληροφορία , which he erroneously renders fullness, while it denotes that strong conviction springing from faith, in which godly minds safely rest. There is still, as I have said, an implied contrast; for, by claiming for himself the authority of a faithful witness, he destroys the credit of others who give contrary statements.

Among us ¹⁷ has the same meaning as with us. ¹⁸ He appears to make faith rest on a weak foundation, its relation to men, while it ought to rest on the Word of God only; and certainly the full assurance (πληροφορία) of faith is ascribed to the sealing of the Spirit, (1Th 1:5; Heb 10:22.) I reply, if the Word of God does not hold the first rank, faith will not be satisfied with any human testimonies, but, where the inward confirmation of the Spirit has already taken place, it allows them some weight in the historical knowledge of facts. By historical knowledge I mean that knowledge which we obtain respecting events, either by our own observation or by the statement of others. For, with respect to the visible works of God, it is equally proper to listen to eye-witnesses as to rely on experience. Besides, those whom Luke follows were not private authors, but were also ministers of the Word By this commendation he exalts them above the rank of human authority; for he intimates that the persons from whom he received his information had been divinely authorized to preach the Gospel. Hence, too, that security which he shortly afterwards mentions, and which, if it does not rest upon God, may soon be disturbed. There is great weight in his denominating those from whom he received his Gospel ministers of the Word; for on that ground believers conclude that the witnesses are beyond all exception, as the Lawyers express it, and cannot lawfully be set aside.

Erasmus, who has borrowed from Virgil ¹⁹ a phrase used in his version, did not sufficiently consider the estimation and weight due to a Divine calling. Luke does not talk in a profane style, but enjoins us in the person of his friend Theophilus to keep in view the command of Christ, and to hear with reverence the Son of God speaking through his Apostles. It is a great matter that he affirms them to have been eye-witneses, but, by calling them ministers, he takes them out of the common order of men, that our faith may have its support in heaven and not in earth. In short, Luke’s meaning is this: “that, since thou now hast those things committed faithfully to writing which thou hadst formerly learned by oral statements, thou mayest place a stronger reliance on the received doctrine.” It is thus evident that God has employed every method to prevent our faith from being suspended on the doubtful and shifting opinions of men. There is the less room for excusing the ingratitude of the world, which, as if it openly preferred the uncertainty arising out of vague and unfounded reports, turns from so great a Divine favor with loathing. But let us attend to the remarkable distinction which our Lord has laid down, that foolish credulity may not insinuate itself under the name of faith. Meanwhile, let us allow the world to be allured, as it deserves, by the deceitful baits of foolish curiosity, and even to surrender itself willingly to the delusions of Satan.

Calvin: Luk 1:3

3.Having carefully examined all things The old translator has it, having followed out all things; ²⁰ and the Greek verb παρακολουθεῖν is taken metaphorically from those who tread in the footsteps of others, that nothing may escape them. So that Luke intended to express his close and laborious investigation, just as Demosthenes employs the same word, when, in examining an embassy against which he brings an accusation, he boasts of his diligence to have been such, that he perceived every thing that had been done as well as if he had been a spectator.

Calvin: Luk 1:5

Luke very properly begins his Gospel with John the Baptist, just as a person who was going to speak about the daylight would commence with the dawn. For, like the dawn, he went before the Sun of Righteousness, which was shortly to arise. Others also mention him, but they bring him forward as already discharging his office. Luke secures our respect for him, while he is yet unborn, by announcing the miracles of divine power which took place at the earliest period of his existence, and by showing that he had a commission from heaven to be a prophet, ere it was possible for men to know what would be his character. His object was that John might afterwards be heard with more profound veneration, when he should come forth invested with a public office to exhibit the glory of Christ.

5.In the days of Herod This was the son of Antipater, whom his father elevated to the throne, and labored with such assiduity and toil to advance, that he was afterwards surnamed Herod the Great Some think that he is here mentioned by Luke, because he was their first foreign king; and that this was a suitable time for their deliverance, because the scepter had passed into a different nation. But they who speak in this manner do not correctly understand Jacob’s prophecy, (Gen 49:10,) in which the advent of the Messiah is promised not merely after the royal authority had been taken from the Jews, but after it had been removed from the tribe of Judah. The holy patriarch did not even intimate that the tribe of Judah would be stripped of its supremacy, but that the government of the people would steadily remain in it until Christ, in whose person its permanency would at length be secured. When the Maccabees flourished, the tribe of Judah was reduced nearly to a private rank; and shortly afterwards, John, the latest leader of that race, was slain. But even at that time, its power was not completely annihilated; for there still remained the Sanhedrim, or Council selected out of the family and descendants of David, which possessed great authority, and lasted till the time of Herod, who, by a shocking slaughter of the judges, revenged the punishment formerly inflicted on himself, when he was condemned for murder, and forced to undergo voluntary exile, in order to escape capital punishment.

It was not, therefore, because he was of foreign extraction, that the reign of Herod broke the scepter of the tribe of Judah, (Gen 49:10;) but because whatever relics of superior rank still lingered in that tribe were entirely carried off by his robbery. That its royal dignity had crumbled down long before, and that by slow degrees its supremacy had nearly given way, does not imply such a discontinuance as to be at variance with Jacob’s prophecy. For God had promised two things seemingly opposite; that the throne of David would be eternal, (Psa 89:29,) and that, after it had been destroyed, he would raise up its ruins, (Amo 9:11;) that the sway of his kingly power would be eternal, and yet that there should come forth a rod out of the stem of Jesse, (Isa 11:1.) Both must be fulfilled. That supremacy, therefore, which God had bestowed on the tribe of Judah, was suffered by him to be broken down for a time, that the attention of the people might be more strongly directed to the expectation of Christ’s reign. But when the destruction of the Sanhedrim appeared to have cut off the hope of believers, suddenly the Lord shone forth. Now, it belongs to the arrangement of history to mark the date of the transaction; but for no light reason did the word king mark, at the same time, the wretchedness of that period, in order to remind the Jews, that their eyes ought now to be turned to the Messiah, if they would sincerely keep the covenant of God.

Zacharias, of the course of Abia We learn from sacred history, (1Ch 24:3,) that the families of the priests were arranged by David in certain classes. In this matter David attempted nothing contrary to what the law enjoined. God had bestowed the priesthood on Aaron and his sons, (Exo 28:1.) The other Levites were set apart to inferior offices, (Num 3:9.) David made no change in this respect; but his object was, partly to secure that nothing should be done in tumult and disorder, partly to oppose ambition, and at the same time to provide that it should not be in the power of a few persons, by taking the whole service into their own hands, to leave the greater number unemployed at home. Now in that arrangement, Abijah, son of Eleazar, held the eighth rank, (1Ch 24:10.) Zacharias, therefore, belonged to the priestly family, and to the posterity of Eleazar who had succeeded his father in the high priest’s office, (Num 20:28.) In what manner Elisabeth, who was of the daughters of Aaron, could be Mary’s cousin, ( v. 36,) I will explain in the proper place. It is certainly by way of respect that Luke mentions the genealogy of Elisabeth; for Zacharias was permitted by the law to take to wife a daughter of any private Levite. From the equal marriage, therefore, it is evident that he was a man respected among his own rank.

Defender: Luk 1:3

Although he never mentions himself by name, the church fathers and uniform tradition agree that Luke, Paul's "beloved physician," was the author of both this Gospel and the book of Acts (Col 4:14; 2Ti 4:11; Phm 1:24).

Defender: Luk 1:3

Others had written about Christ and His teachings before Luke did (Luk 1:1), including Matthew and Mark, both of whom had known Christ personally, a privilege probably not shared by Luke. Nevertheless, Luke's long association with the Apostle Paul and others who had known the Lord (Luk 1:2), together with his obvious abilities in investigation and research, enabled him to write down an accurate account of his own. Many think that Luke may have drawn on Mark's account, as well as Matthew's, or even some other hypothetical written source supposedly used by all of them (the so-called "Q-document" or some such record). Even if such a document really existed, it was not divinely inspired like those of Matthew, Mark and Luke, but simply a human record of events from which they could draw their research. This latter presumption is supported by Luke's claim that he had "perfect understanding of all things from above" (the latter being a legitimate alternative to "the very first").

Defender: Luk 1:3

It is possible that "Theophilus" was not an actual person, rather any "lover of God," which is the meaning of the name (Act 1:1). It is also possible that he was a Roman official (implied by the term "most excellent") whose actual name Luke discreetly chose not to use, lest he be removed or even executed by the emperor."

TSK: Luk 1:1

those : Joh 20:31; Act 1:1-3; 1Ti 3:16; 2Pe 1:16-19

most surely : Πεπληροφορημενον , the passive participle of πληροφορεω [Strong’ s G4135], from πληρης [Strong’ s G4134], φορα , full measure; and is applied to a ship fully laden, to a tree in full bearing, etc. Hence it implies that fulness of evidence by which any fact is supported, and also that confidence, or feeling of assent, by which facts so supported are believed.

TSK: Luk 1:2

which : Luk 24:48; Mar 1:1; Joh 15:27; Act 1:3, Act 1:8, Act 1:21, Act 1:22, Act 4:20, Act 10:39-41; Heb 2:3; 1Pe 5:1; 1Jo 1:1-3

and : Act 26:16; Rom 15:16; Eph 3:7, Eph 3:8, Eph 4:11, Eph 4:12; Col 1:23-25

TSK: Luk 1:3

seemed : Act 15:19, Act 15:25, Act 15:28; 1Co 7:40, 1Co 16:12

in : Luk 1:1; Psa 40:5, Psa 50:21; Ecc 12:9; Act 11:4

most : Act 1:1, Act 23:26, Act 24:3, Act 26:25 *Gr.

TSK: Luk 1:4

Joh 20:31; 2Pe 1:15, 2Pe 1:16

TSK: Luk 1:5

Herod : Mat 2:1

of the course : 1Ch 24:10,1Ch 24:19; Neh 12:4, Neh 12:17, Abijah

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 1:1

Forasmuch as many - It has been doubted who are referred to here by the word "many."It seems clear that it could not be the other evangelists, for the gospel by "John"was not yet written, and the word "many"denotes clearly more than "two."Besides, it is said that they undertook to record what the "eye-witnesses"had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to "fragments"of history, or to narratives of "detached"sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable - indeed it is highly probable that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Luk 1:3, where "he"professes to give a regular, full, and systematic account from the very beginning - "having had perfect understanding of "all things from the very first."The records of the others - the "many"- were broken and incomplete. His were to be regular and full.

Taken in hand - Undertaken, attempted.

To set forth in order - To compose a narrative. It does not refer to the "order"or "arrangement,"but means simply to give a narrative. The word rendered here "in order"is different from that in the third verse, which "has"reference "to order,"or to a full and fair "arrangement"of the principal facts, etc., in the history of our Lord.

A declaration - A narrative - an account of.

Which are most surely believed among us - Among Christians - among all the Christians then living. Here we may remark:

1.    That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.

2.    That infidels now cannot "possibly"be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.

3.    That all Christians do "most surely believe"the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed forever.

Barnes: Luk 1:2

As they delivered them - As they narrated them. As they gave an account of them.

From the beginning - From the commencement of these things - that is, from the birth of John, or perhaps from the beginning of the ministry of Jesus.

Eye-witnesses - Who had seen those things themselves, and who were therefore proper witnesses.

Ministers of the word - The term "word"here means the "gospel."Luke never uses it, as John does, to denote the second Person of the Trinity. These eye-witnesses and ministers refer, doubtless, to the seventy disciples, to the apostles, and perhaps to other preachers who had gone forth to proclaim the same things.

Barnes: Luk 1:3

It seemed good - I thought it best; or, I have also determined. It seemed "to be called for"that there should be a full, authentic, and accurate account of these matters.

Having had perfect understanding ... - The literal translation of the original here would be, "having exactly traced everything from the first;"or, "having, by diligent and careful investigation, "followed up"everything to the "source,"to obtain an accurate account of the matter."This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by "tracing up"every account until he became satisfied of its truth. Here observe,

1.    That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does "not"make investigation and set himself seriously to the task.

2.    We see the nature of Luke’ s inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by His Holy Spirit, presided over his faculties, directed them, and kept him from error.

In order - This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.

Most excellent Theophilus - The word Theophilus means "a friend of God,"or a pious man; and it has been supposed by some that Luke did not refer to any particular "individual,"but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title "most excellent "proves it further. It would not be given to an unknown man. The title "most excellent"has by some been supposed to be given to express his "character,"but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men "in office"- to Felix and Festus, Act 23:26; Act 24:3; Act 26:25. These titles express no quality of the "men,"but belong to the "office;"and we may hence learn that it is not improper for Christians, in giving honor to whom honor is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who "Theophilus"was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together.

Barnes: Luk 1:4

The certainty - Have full evidence or proof of.

Been instructed - By the preachers of the gospel. The original word is the one from which is derived our word "catechism - been catechized;"but it does not denote here the "manner"in which the instruction was imparted, as it does with us, but simply the fact that he had been taught those things.

Barnes: Luk 1:5

In the days of Herod - See the notes at Mat 2:1.

Of the course of Abia - When the priests became so numerous that they could not at once minister at the altar, David divided them into 24 classes or courses, each one of which officiated for a week, 1 Chr. 24. The class or course (shift) of Abia was the "eighth"in order, 1Ch 24:10. Compare 2Ch 8:14. The word "course"means the same as "class,"or order. The Greek-based word "Abia"is the same as the Hebrew-based word "Abijah."

His wife was of the daughters of Aaron - A descendant of Aaron, the first high priest of the Jews; so that "John the Baptist"was descended, on the father’ s and the mother’ s side, from priests. Our Saviour was not on either side. John would have been legally entitled to a place among the priests; our Saviour, being of the tribe of Judah, would not.

Poole: Luk 1:1

LUKE CHAPTER 1

Luk 1:1-4 Luke’ s preface.

Luk 1:5-17 An angel appeareth to Zacharias, and promises him a

son in his old age.

Luk 1:18-23 Zacharias doubting is struck dumb for a sign.

Luk 1:24-25 His wife Elisabeth conceives.

Luk 1:26-38 The angel’ s visit to Mary.

Luk 1:39-45 Elisabeth, saluted by Mary, prophesieth.

Luk 1:46-56 Mary’ s song of thanksgiving.

Luk 1:57-63 The birth and circumcision of John the Baptist.

Luk 1:64-66 Zacharias’ s mouth is opened.

Luk 1:67-80 His prophecy.

Ver. 1-4. Luke’ s evangelical history hath this peculiar to itself, that whereas the histories of the other evangelists are written to the whole world, having no particular inscription, or dedication, Luke dedicates his to a particular person, named Theophilus; for though that name signifieth one that loveth God, yet I cannot think it is to be taken here appellatively, it being commonly used as a proper name; parents in former ages giving children names generally either expressive of their children’ s duty to God, (that by their names they might be put in mind of it), or expressive of God’ s mercy to themselves in giving them such children. The evangelist here suggests, that many had taken in hand orderly to write an account of the things which were certainly believed amongst the Jews. Some think that Luke here reflects upon some that, even so early, had given false accounts of our Saviour’ s history; for there were several pretended Gospels wrote, called, The Gospel of the Nazarenes, of Thomas, Matthias, Nicodemus, and many others, which the church soon saw cause to reject. But others think that Luke doth not at all reflect, and possibly those figments were not so early; but Luke, observing that many did write this famous history, and some, possibly, for want of due information, not so exactly as they might, yet as they were delivered to them from such as from the beginning were eye witnesses, and ministers of the word, but possibly might not be able so exactly to inform them, or the writers not so able duly to digest them (for most think Matthew, Mark, and John wrote after); or possibly because, there being then no printing, but all in manuscripts, because he thought his friend Theophilus (to whom he knew such a history would be grateful) might not have come to the sight of those manuscripts, he undertakes (not without the direction of the Holy Spirit, as appeared afterward) to compile a history of these things, to which he was either encouraged by the example of others, or incited by the mistakes of those who had done it ill, having the advantage perfectly to understand all things from the first. Most think that this advantage arose not from his personal knowledge, but his converse with the apostles and other ministers of Christ; for he saith no more, Luk 1:2 , than,

even as they delivered them unto us, which from the beginning were eye witnesses, and ministers of the word by which it seemeth to be hinted to us, that he was no eyewitness, nor minister of the word. To understand by the word in that verse Christ (whom John indeed so calleth, Joh 1:1 ) seemeth to me too hard, considering the word, in the evangelists, doth ordinarily signify the gospel, and no where Christ but in Joh 1:1,2 , &c.

That thou mightest know the certainty of those things, wherein thou hast been instructed hat is, by the relation of others. Before I pass this preface, I shall make some observations upon it.

1. That even from the beginning there were some cheats, in reporting matters of fact concerning the church. Whether Luke intended to reflect on them, or not, if we may believe any thing of ecclesiastical history, there were some false Gospels; and before the time of the Gospel there were apocryphal writings relating to the history of the Old Testament. No writings but the Scriptures deserve our faith (otherwise than they agree with them) in things of which they give us an account.

2. In Luke’ s time the history of the Gospel was most surely believed, as being delivered from eyewitnesses.

3. Men ought to have perfect understanding of matters of fact before they write them. Whoso writes a history upon uncertainty, imposes upon all future ages.

4. A knowledge of certainties is what all good men ought to aim at in writing and reading. It is a mean soul that can feed upon an uncertainty, and they are as mean that spend their time in catering such food for reasonable souls. Men’ s understandings are given them for nobler uses than to gain the notion of a falsehood, and they are low born souls that can spend their precious hours in such cookery let the sauce with which they serve it up be never so artificial.

Poole: Luk 1:5

The Holy Ghost, for infinitely wise reasons, giveth us here an account both of the time when John the Baptist was born, and also of his parentage. It was

in the days of Herod, the king of Judea that is, he who was the son of Antipater: not Herod the tetrarch of Galilee, of whom you read Luk 3:1 , who put John Baptist to death, that was thirty-one or thirty-two years after this. He is usually called Herod the Great; who fought his way to the government of the Jews under the Romans, and came to his throne by the slaughter of the Jewish Sanhedrim; by which means he also extinguished all the government, which till his time held in the tribe of Judah, though not in a single person, (for that was destroyed in John, soon after the time of Judas Maccabeus), yet in a select number out of that royal tribe. So that in this Herod’ s time the prophecy of dying Jacob, Gen 49:10 , was fulfilled. The sceptre, that is, the government, departed from Judah, and the lawgiver from his feet, which was a certain sign (in order to the fulfilling of that prophecy) that Shiloh, that is, the Messias, was coming. This for the time.

A certain priest, named Zacharias some will have him to have been the high priest, or his deputy, but that cannot be, for the high priest was but one, and so not within the courses of the priests, but of the eldest family from Aaron; and though it be said, Luk 1:9 , that his lot was to burn incense, yet it must not be understood of the incense mentioned Lev 16:12 , to be burned upon the yearly day of expiation, (which indeed none but the high priest might do), but of the daily incense mentioned in the law, Exo 30:7,8 , which any of the priests did in their courses. This Zacharias was

of the course of Abia The eldest son of Aaron was always the high priest; his other sons were priests. In a long course of time, their descendants so multiplied, that they were too many all at the same time to minister in the temple. David therefore divided them into courses; each course waited their month. 1Ch 24:4,5 , there is an account of the distribution of the priests into twenty-four courses. In David’ s time the eighth course was the course of Abijah. It appeareth by Neh 12:1-47 , that after the captivity they kept the denominations of these courses, but it is probable the order of them was altered. We read of Abijah in Neh 12:17 , but whether his was then, or at this time when Luke wrote his Gospel, the eighth course I cannot tell. It is enough for us that Zacharias was one of the ordinary priests of the course of Abia; whose office it was to serve in the temple in his course, which was the course of such as derived from the Abijah mentioned in 1Ch 24:10 .

And his wife was of the daughters of Aaron, and her name was Elisabeth This is added not to signify Zacharias’ s obedience to the Divine law, which obliged the priests to marry within their own tribes; for the reason of that law being only to prevent the confusion of the inheritances, which fell by lot to the several tribes, and by the will of God were to be so kept distinct, the tribe of Levi having no such inheritance, might intermix with any other tribe, and did so; the high priest only was obliged to marry one of his own people, Lev 21:14 , and Jehoiada, 2Ch 22:11 , married one of the tribe of Judah; but it is added to show the honourableness of Elisabeth’ s stock. Moses and Aaron were the two first governors of the Israelites. Elisabeth was not only of the tribe of Levi, but descended from Aaron, whom God made the noblest family of the Levites. Her name was Elisabeth. It is a Hebrew name, Exo 6:23 , and (as you may see there) was the very name of Aaron’ s wife, the daughter of Amminadab, and sister of Naashon. As it may be variously written it signifieth, the rest, or the oath, or the rod of my God.

Lightfoot: Luk 1:1

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,   

[Forasmuch as many have taken in hand, etc.] whereas it was several years after the ascension of our Lord before the four books of the holy gospel were committed to writing; the apostles, the seventy disciples, and other ministers of the word, in the mean time everywhere dispersing the glad tidings: no wonder if any pious and greedy auditors had, for their own memory's sake and the good of others, noted in their own private table-books as much as they were capable of carrying from the sermons and discourses which they so frequently heard. Nor is it more strange if some of these should from their own collections compile and publish now and then some commentaries or short histories of the passages they had met with. Which, however they might perform out of very good intentions, and a faithful impartial pen, yet were these writings far from commencing an infallible canon, or eternal unalterable rule of the Christian faith.  

It was not in the power of this kind of writers either to select what the Divine Wisdom would have selected for the holy canon, or to declare those things in that style wherein the Holy Spirit would have them declared, to whom he was neither the guide in the action nor the director of their pen.  

Our evangelist, therefore, takes care to weigh such kind of writings in such a balance as that it may appear they are neither rejected by him as false or heretical, nor yet received as divine and canonical: not the first, because he tells us they had written even those very things which the heavenly preachers had delivered to them; not the latter, for to those writings he opposeth, that he himself was one that had perfect understanding of things from above. Of which we shall consider in its proper place.  

[To set forth in order a declaration.] A kind of phrase not much unlike what was so familiar amongst the Jews, an orderly narration; saving, that that was more peculiarly applied by them to the commemoration of the Passover. And yet it is used in a larger sense too, who was he who set forth in order a declaration.  

[Of those things which are most surely believed among us, etc.] let us recollect what the unbelieving Jews think and say of the actions, miracles, and doctrine of Christ; and then we shall find it more agreeable to render this clause, of those things which are most surely believed among us; according to what Erasmus, Beza, our own English translators, and others, have rendered it, than with the vulgar, of the things which are fulfilled amongst us. They had said, "This deceiver seduceth the people, those wonders he did were by the power of magic; 'but we do most surely believe those things which he did and taught.'"

Lightfoot: Luk 1:2

Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;   

[Which from the beginning were eyewitnesses and ministers of the word, etc.] if from the beginning have reference to the time wherein Christ published the gospel upon earth, as no one need to doubt, then there is little distinction to be made between eyewitnesses and ministers; for who from that time had been made a minister of the word; that had not been an eyewitness and seen Christ himself? so that we may easily conjecture who are these eyewitnesses and ministers here, viz., the apostles, the seventy disciples, and others that filled up the number of the hundred and twenty, mentioned Act 1:15.  

It is said of Mnason, that he was an old disciple; Act 21:16. It may be supposed of him, that he had been a disciple from the beginning; that is, from the very time wherein Christ himself published his glad tidings. Those words a good while ago; Act 15:7; ought to be understood also in this sense.

Lightfoot: Luk 1:3

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,   

[Having had perfect understanding of all things from the very first.] This is not indeed ill rendered, having understood these things from the very first; but it may perhaps be better, having attained to an understanding of these things from above; -- from heaven itself. So from above signifies from heaven; Joh 3:3; Joh 3:31; Joh 19:11; Jam 1:17; Jam 3:17; etc. For,  

I. This version includes the other: for he that hath a perfect understanding of these things from above; or by divine inspiration, did understand them from the beginning.  

II. Take notice of the distinction that is in Josephus, He that undertakes to give a true relation of things to others, ought himself to know them first very accurately, having either very diligently observed them himself, or learned by inquiry from others. Now if St. Luke had writ his history as "he had learned from others" (as they wrote whom he instances in Luk 1:1), then he had been amongst those that had learned from others. Nor could he promise more than they might do, of whom he said, that many had taken in hand; etc.  

[Most excellent Theophilus.] There is one guesses this most excellent Theophilus to have been an Antiochian, another thinks he may be a Roman; but it is very uncertain either who or whence he was. There was one Theophilus amongst the Jews, at that very time, probably, when St. Luke wrote his Gospel; but I do not think this was he. Josephus mentions him; "King Agrippa, removing Jesus the son of Gamaliel from the high priesthood, gave it to Mathias the son of Theophilus: in whose time the Jewish war began."

Lightfoot: Luk 1:5

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.   

[Of the course of Abia.] They are very little versed in the Holy Scriptures, and less in the Jewish learning, that could imagine this Zacharias to have been the high priest, when he is said to have been but of the eighth course, and to have attained this turn of attendance by lot.  

As to the institution of the courses under the first Temple, there is no need to say anything, because every one hath it before him, 1 Chronicles_24. But under the second Temple there was indeed some difference, not as to the order of their courses, but as to their heads and families. Of which thing the Talmudists treat largely, and indeed not altogether from the purpose: let them comment in my stead:  

"Four courses of priests went up out of Babylon; Jedaiah, Harim, Pashur, and Immer, Ezr 2:36; etc. The prophets, who were conversant amongst them at that time, obliged them, that if Jehoiarib himself should come up from the captivity, that he should not thrust out the course that preceded him, but be, as it were, an appendix to it. The prophets come forth, and cast in four-and-twenty lots into the urn; Jedaiah comes, and having drawn five, himself was the sixth. Harim comes, and having drawn five, himself was the sixth. Pashur comes, and having drawn five, himself was the sixth. Immer comes, and having drawn five, himself was the sixth. It was agreed amongst them that if Jehoiarib himself should return out of captivity, he should not exclude the foregoing course, but be, as it were, an appendix to it. The heads of the courses stand forth, and divide themselves into the houses of their fathers," etc. We have the same thing in Babylonian Erachin; folio 12. 1.  

If these things be true (and, indeed, by comparing them with the place in Ezra before quoted, we may believe they are not much amiss), then the course of Abiah; both here and Neh 12:17; must not so much be understood of the stock or race of Abijah, as that that course retained the name of Abijah still. For though there were four-and-twenty classes made up of the four only named, yet did they retain both their ancient order and ancient names too. If therefore Jehoiarib, i.e. His course, should come up out of Babylon (which, however, did not happen), it was provided that he should not disturb the fixed and stated order by intruding into the first place; but retaining the name of Jehoiarib in the first class, which consisted now of those of Jedaiah, his course; should be distributed amongst those orders.  

II. The Rabbins have a tradition: there were twenty-four courses of priests in the land of Israel, and twelve courses in Jericho. What! Twelve in Jericho? This would increase the number too much. No; but there were twelve of those in Jericho; that when the time came about that any course should go up to Jerusalem, half a course went up from the land of Israel, and half a course from Jericho, that by them might come a supply both of water and food to their brethren that were at Jerusalem.  

Gloss: -- "When the time came that any course should go up to Jerusalem, it divided itself, that half of it should go to Jericho, that they might supply their brethren with water and food," etc.  

III. As to the circulation of these courses or turns; we may guess something of it from the Gloss in Midras Coheleth. The Midras itself hath these words: "It is R. Chaija's tradition: It is written, Seven weeks shall be complete; i.e. Between the Passover and Pentecost, Lev 23:15. But when are they so? When Joshua and Shecaniah do not interfere."  

Where the Gloss, from another author, hath it thus: "when the calends of the month Nisan fall in with the sabbath, then doth the Passover fall in with the sabbath too: and then let them begin to number from the going out of the sabbath, and the weeks will be complete according to the days of the creation. He takes an instance from Joshua and Shecaniah. For there were twenty-four courses, which took their turns alternately every sabbath: amongst which Joshua was the ninth, and Shecaniah the tenth. On the first week of the month Nisan, Jehoiarib was the first course; on the second week Jedaiah; on the paschal week, all the courses attended together. The six weeks to that sabbath that immediately preceded the Pentecost, there ministered six courses, Harim, Seorim, Malchijah, Mijamin, Hakkos, Abiah. In the sabbath that precedes the Pentecost, Joshua enters, but does not attend till after Pentecost. Behold, Joshua and Shecaniah are not between the Passover and Pentecost: for if Joshua was between the Passover and Pentecost, the weeks would not be complete according to the days of the creation."  

He adds a great deal more, but, I confess, it is beyond my reach: such is that that immediately follows: "They are not complete as the days of the creation; for we may number from three to three, or from five to five; and so Joshua and Shecaniah will enter [upon their course] before the Pentecost. For behold, the sabbath before Nisan, let it be Jehoiarib's turn, and let there be seven weeks to the Passover;" etc.; which must either be some fault in the printer, or a riddle to me that I cannot tell what to make of.  

However, by the whole series of the discourse it appears, that the beginning of the double circulation of the courses was with the twofold beginning of the year, Nisan and Tisri; as also that all the courses performed their ministry together in the feasts. Here, indeed, is mention only as to the Passover; but we do not want for authorities to make it out, that as they did so then, so also at the feast of Pentecost and Tabernacles. Let Jehoiarib, therefore, begin the first course in the beginning of the month Nisan; and (remembering, that all the courses together performed their service at the Passover and Pentecost) the courses will all have run out in half the year; for so (taking in those two feasts) six-and-twenty weeks are spent off. Then let Jehoiarib begin again with the month Tisri; and suppose all the courses jointly ministering at the feast of Tabernacles, and they will have finished their round (excepting one week over) by the month Nisan again: which gap of that one week how it is filled up, as also the intercalar month when it happened, would be too much for us to discuss in this place.  

IV. The course of Bilgah is put out of its just order, and thrown into the last place, if that be true, which we meet with in Jerusalem Succah. They say, "All that went into the Mountain of the Temple made their entry on the right hand, and went out at the left: but Bilgah went towards the south, because of the apostasy of his daughter Mary: for she went and married a certain soldier of the kingdom of the Grecians. He came and struck the top of the altar, saying, ' O wolf, wolf; thou that devourest all the good things of Israel, and yet in a time of straits helpest them not.' There are also that say, that the reason why this was thus ordered was, because Bilgah's course was once neglected, when it came about to them to have gone up to have performed their ministry. Bilgah, therefore, was always amongst those that went out, as Isbab was amongst those that came in; having cast that course out of their order."  

V. " For every course there was a stationary assembly of priests, Levites, and Israelites, at Jerusalem. When the time came, wherein the course must go up, the priests and the Levites went up to Jerusalem; but the Israelites that were within that course; all met within their own cities, and read the history of the creation, Genesis_1; and the stationary men fasted four days in that week; viz. From the second to the fifth."  

Gloss: "There was a stationary assembly for every course stated and placed in Jerusalem, who should assist in the sacrifices of their brethren: and besides these that were stated in Jerusalem, there was a stationary assembly in every city. All Israel was divided into twenty-four stations; according to the twenty-four courses. There was the station of priests, Levites, and Israelites, at Jerusalem; the priests of the course went up to Jerusalem to their service, the Levites to their singing; and of all the stations; there were some appointed and settled at Jerusalem that were to assist at the sacrifices of their brethren. The rest assembled in their own cities, poured out prayers that the sacrifices of their brethren might be accepted; fasting, and bringing forth the book of the law on their fast-day," etc. So the Gloss hath it.  

The reason of this institution as to stationary-men is given us in the Misna; For how could every man's offering be made, if he himself were not present? Now, whereas the daily sacrifice, and some other offerings, were made for all Israel, and it was not possible that all Israel should be present, these stationaries were instituted, who, in the stead of all Israel, should put their hands upon the daily sacrifice, and should be present at the other offerings that were offered for all Israel. And while these were performing this at Jerusalem, there were other stationaries in every course; who, by prayers and fasting in their own cities, helped forward, as much as they could, the services of their brethren that were at Jerusalem.  

"The children of Israel lay on their hands, but the Gentiles do not. The men of Israel lay on their hands, but the women do not. R. Jose saith, Abba Eliezer said to me, We had once a calf for a peace offering: and bringing it into the Court of the Women, the women put their hands upon it: not that this belonged to the women so to do, but that the women's spirits might be pleased." A remarkable thing.  

The priests, throughout all the courses grew into a prodigious number, if that be true in Jerusalem Taanith; "R. Zeora in the name of Rabh Houna said, That the least of all the courses brought forth eighty-five thousand branches of priests." A thing not to be credited.  

[And he wife was of the daughters of Aaron.] In the Talmudists, a priestess; viz. One born of the lineage of priests. It was lawful for a priest to marry a Levites, or indeed a daughter of Israel: but it was most commendable of all to marry one of the priests' line. Hence that story in Taanith; "Fourscore pair of brethren-priests took to wife fourscore pair of sister-priestesses in Gophne, all in one night."  

There was hardly any thing among the Jews with greater care and caution looked after than the marrying of their priests; viz. that the wives they took should not by any means stain and defile their priestly blood: and that all things which were fit for their eating should be hallowed. Hence that usual phrase for an excellent woman, She deserves to marry with a priest.  

Josephus speaks much of this care, that the whole priestly generation might be preserved pure and unblended.  

[Elisabeth.] The Seventy give this name to Aaron's wife, Exo 7:23.

Haydock: Luk 1:1

That have been accomplished. [1] In the Protestant translation, of things most surely believed. They have followed Beza, and Erasmus: but other learned critics have shewn that the same Greek word often signifies to fulfil; and it is clearly proved by St. John Chrysostom.

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[BIBLIOGRAPHY]

Completæ sunt. Greek: peplerophoremenon. I know the pretended differences betwixt Greek: plerophoreisthai, and plerousthai. But divers learned critics, after St. John Chrysostom take notice, that they are many times taken for the same. So 2 Timothy iv. 5. Ministerium tuum imple. Greek: plerophoreson, toutesti, says St. John Chrysostom, Greek: plerosou. log. th. p. 371. Ed. Savil. and on the 17th ver. of the same chapter, ut per me impleretur, Greek: plerophorethe, toutesti, plerothe. (Ibid. p. 376.)

Haydock: Luk 1:3

Having diligently obtained. Here we see, that although the Holy Ghost regulated the pen of the holy writers, that they might not err; they still employed human means to search and find out the truth of things they mentioned. Even so do general councils, and the president thereof, the holy pontiff, discuss and examine all causes by human means, although they have the promise from Jesus Christ of the aid, assistance, and direction of his holy Spirit; (St. John xvi. 13,) as is manifest from the very first council of the apostles, held at Jerusalem. (Acts xv. 7. and 28.) ---

Most excellent Theophilus. This word, Theophilus, by its etymology, signifies a lover of God: but here we may rather understand some particular person, by the title given him of most excellent, or best: which, at that time, was given to persons in dignity; as to to Felix, Acts xxiii. 26. and to Festus, Acts xxvi. 25. (Witham) ---

Greek: Kratiste, may signify most powerful from Greek: Kratos, strength, or Greek: Kratein, to conquer; or, as most generally given, from Greek: Kreitton. ---

Greek: Theophilos, may be interpreted either a lover of God, or one beloved of God. Whoever, therefore, loves God, and desires to be beloved by Him, should consider this gospel as penned for himself, and should preserve it as a pledge deposited in his hands. (Ven. Bede)

Haydock: Luk 1:5

The Almighty appointed Moses that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained until the time of David, by whom, by the inspiration of God, many were appointed at once. (1 Paralipomenon chap. xxiv.) According to this regulation, Zachary (Zacharias) is said to perform the office of priest, according to the order of his course. (Ven. Bede) ---

Zacharias seems here to be described as high priest, who once year entered alone in the inward sanctuary with the blood of the victims, which he offered for himself and the sins of the people. (St. Ambrose) ---

He was not chosen by a fresh lot to offer up incense, but by a previous lot, according to which the family of Abia succeeded to the office of high priest. The people waited without, according to Leviticus xvi. 112.; whilst the high priest carried the incense into the holy of holies, on the 10th day of the 7th month. (Ven. Bede) ---

Of the course of Abia. [2] What we read in the Greek for course, is commonly put for the employment of one day, but here for the functions of a whole week. For by appointment of David, (1 Paralipomenon xxiv,) the descendants from Aaron were divided into 24 families; of which the eighth was Abia, from whom descended this Zacharias, who at this time was in the week of his priestly functions. (Witham) ---

It is worthy of remark, that there were three Herods. The first was the one here spoken of, (surnamed Ascalonite, from is palace in the city of Ascalon, in Palestine) the same who murdered the Innocents. The second was the son of the first, (surnamed Antipas) who derided Christ at the time of his passion, the same who beheaded the Baptist. The third was Herod Agrippa, who beheaded St. James, imprisoned St. Peter, and who afterwards, for his great pride, stricken by an angel, and devoured by worms. Our Saviour was born in the reign of the first Herod, by whom the prophecy of Jacob, related in the book of Genesis (chap. xlix,) was fulfilled: The septre shall not be taken, &c. Herod was an Idumæan, and made king of the Jews by the Romans. The Jews, after they entered the land of promise, were first governed by judges, until Saul: then by kings, until the Babylonian captivity; after that by high priests, until the time of Hyrcanus, whom Herod having killed, succeeded. From that period to the present day, they have been governed by strangers. (Ven. Bede, and Denis the Carthusian) ---

Elizabeth was of the race of Aaron, by her father; but her mother was probably of the race of David, from whom the blessed Virgin, cousin of Elizabeth, descended. See below, ver. 36.

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[BIBLIOGRAPHY]

De vice Abia, Greek: ex ephemerias.

Gill: Luk 1:1

Forasmuch as many have taken in hand,.... From hence, to the end of Luk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, αναταξασθαι διηγησιν, "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud ^h, agreeably to the Jewish way of speaking,

"R. Chasdai said to one of the Rabbins, who was מסדר אגדתא, "setting in order a declaration" before him. &c. or relating in order a story before him.

Gill: Luk 1:2

Even as they delivered them unto us,.... By whom the evangelist means, as appears from the after description of them, the twelve apostles, and seventy disciples; who handed down to others the accounts of the birth, life, and death of Christ; and according to which the above Christians proposed to write:

which from the beginning were eyewitnesses and ministers of the word; either of the Gospel, or rather of Christ himself, the eternal Word of God; for from the beginning of Christ's preaching the Gospel, or as soon as he entered upon his public ministry, he called his apostles, as Simon, Andrew, James, John, &c. and afterwards seventy disciples; who were eyewitnesses of him, of the truth of his incarnation, and of his ministry and miracles; saw, and conversed with him after his resurrection from the dead and beheld his ascension to heaven; and were ministers that were called, qualified, and sent out by him and waited on him, and served him. This shows, as is by some rightly observed, that Luke was not one of the seventy disciples, as some ⁱ have thought, and as the title of this Gospel, to the Arabic version of it, expresses; for then he would have been an eyewitness himself: nor did he take his account from the Apostle Paul; for he was not a minister of the word from the beginning, but was as one born out of due time,

Gill: Luk 1:3

It seemed good to me also,.... Being moved to it by the Holy Ghost; for he did not undertake this work of himself, merely by the motion of his own will, but was influenced, and directed to it by the Spirit of God, as well as by him assisted in it:

having had perfect understanding of all things; relating to the subject of this Gospel, concerning the conception, birth, ministry, baptism, and death of John the Baptist; concerning the conception, birth, private and public life of Christ, together with his sufferings, death, resurrection, and ascension. The Syriac and Persic versions refer the word "all" to persons, to the eyewitnesses and ministers of the word; rendering the clause thus, "who have been studiously near to them all": and both senses may be taken in, and the meaning be, that Luke had diligently sought after, and had attained unto a perfect knowledge of all the affairs of Christ; having studiously got into the company of, and intimately conversed with all, or as many as he could, who had seen Christ in the flesh; and were, from the very first of his ministry, attendants on him, that he might have the most certain and exquisite account of things, that could be come at:

from the very first; and to the last; from the conception of John, the forerunner of the Messiah, which is higher than any other evangelist goes, to the ascension of Christ; though some choose to render the word here used, "from above", as it may be, and sometimes is; and may signify, that the evangelist had his perfect knowledge of things by a revelation from above, by divine inspiration; and this moved him to write, and which he mentions, that Theophilus, to whom he writes, and every other reader, may depend, with certainty, on what is said in it. This clause is omitted in the Syriac, Arabic, and Persic versions, but is in all copies, and by all means to be retained: this being the case, these reasons prevailed upon him, as he says,

to write unto thee, in order, most excellent Theophilus; which regards not so much the order of time, which he does not always strictly observe, as the particulars of things, related in order, and with great exactness: who this Theophilus was, to whom he writes his Gospel, cannot be said; by his title, which is such as was given to governors of provinces, as to Felix and Festus, Act 23:26, he seems to be, or to have been, a civil magistrate in some high office; for though not many rich, and mighty, yet some have been, and are, called by grace. Theophylact ^k says, he was of the order of the senators, and perhaps a nobleman, or prince: however, this name was not a general name, for every "lover of God", as the word signifies, as Salvian ^l thought; but the name of a particular man, who believed in Christ, and was an acquaintance of Luke's; though Epiphanius ^m makes a doubt of it which it should be,

Gill: Luk 1:4

That thou mightest know the certainty,.... The end the evangelist had in writing this Gospel, and sending it to Theophilus, was, that he might be more strongly assured of and more firmly established in the truths of the Gospel. The Vulgate Latin, Syriac, and Arabic versions render it, "that thou mightest know the truth"; that is, the certain truth of things: the truth he did in some measure know before, but Luke's view was, that he might have a more certain knowledge of it; both truth, and the certainty of it may be intended: so the Hebrew word, אמונה, signifies both truth and firmness; and the word here used signifies such a certain evidence of things, as may be safely depended on; even

of those things, wherein thou hast been instructed; or catechised, signifying, that he had been hitherto taught, as a catechumen, the rudiments, and first principles of the Christian religion, by word of mouth; and he had taken them in upon the evidence they came with, and the authority of those that instructed him in them; and now he sent him in writing this account, to increase his knowledge, strengthen his faith, and to give him such a sure proof of things, as might preserve him safe in the belief of them, from all doubting and defection. Having finished his preface, he proceeds to the narrative itself, which begins as follows.

Gill: Luk 1:5

There was in the days of Herod, the king of Judea,.... This was Herod, the son of Antipater, sometimes called Herod the Great, and is rightly here said to be the king of Judea; for, by deputation from the Roman emperor, he had the government of all Judea, which upon his death was divided among his sons. The phrase, "in the days of", is an eastern way, of speaking; see Gen 14:1; and intends the time of his reign; in which there was

a certain priest named Zacharias: a name famous among the Jews, for an high priest, who was slain by them the court of the temple, 2Ch 24:20, and for one of the later prophets, Zec 1:1, who were of this name. This man, the father of John the Baptist, was not an high priest, as this character of him, and the work afterwards ascribed to him, show; though he has been thought to be so by some; and John himself is so called by the Jews ⁿ: he was

of the course of Abia. The Ethiopic version reads, "in the days of Abia": and it has been the opinion of some, that Zacharias and Abia were two priests, who performed their ministry in succession, one after another; one ministered one time, and another at another time; but such betray their ignorance both of Scripture, and of Jewish affairs. In David's time, there was a division of the sons of Aaron into "twenty four" orders, or courses; and this of Abia was one, and the "eighth" of them; see 1Ch 24:1. The account the Jews ^o give of this matter, and in which they are not agreed, is this,

"says Rab Chama bar Guria, says Rab, Moses ordered for the Israelites eight courses, four from Eleazar, and four from Ithamar; Samuel came and made them "sixteen"; David came and made them twenty four.--It is a tradition, that Moses ordered for the Israelites sixteen courses, eight from Eleazar, and eight from Ithamar; and when the children of Eleazar increased above the children of Ithamar, they divided them, and appointed them twenty four.

The account, as given by Maimonides ^p, is as follows:

"Moses, our master, divided the priests into eight courses, four from Eleazar, and four from Ithamar, and so they were until Samuel the prophet; and in the days of Samuel, he and David, the king, divided them into twenty four courses; and over every course one head was appointed, and they went up to Jerusalem to the service of the course every week; and from sabbath to sabbath they changed; one course went out, and another came in, till they finished, and returned again.

Now of these there were but four courses returned from the Babylonish captivity, as appears from Ezr 2:36 and with this the Jewish accounts agree ^q,

"The Rabbins teach, that four courses came up from the captivity, Jedaiah, Harim, Pashur, and Immer; the prophets that were among them stood up, and divided them, and appointed four and twenty lots, and put them into a box: Jedaiah came and took his lot, and the lot of his companions, six; Harim came and took his lot, and the lot of his companions, six; and so Pashur and Immer: and so the prophets that were among them taught, that if Jehoiarib, the first course, came up from captivity, he should not drive away Jedaiah out of his place; but Jedaiah should be the principal, and Jehoiarib an appendix to him.

Now, though the course of Abia did not return from captivity, yet its order and name were retained as the rest of the courses, being divided between these four by whom they were supplied; and therefore Zacharias is not said to be of the posterity of Abia, but of his course. To these courses there were added as many stations; and what they were, and their use, may be learnt from what follows ^r,

"The former prophets offered four and twenty courses; and to every course there was a station at Jerusalem; consisting of priests, Levites, and Israelites: and when the time came for the course to go up, the priests and Levites went up to Jerusalem, but the Israelites, which were in that course, gathered themselves to their cities, and read in the history of the creation; and the men of the station fasted four days in the week, from the second day, to the fifth.

The sense of which, according to their commentators ^s, is, that these stations were substituted in the room of, and represented all Israel; and their business was to give themselves up to divine worship, prayer, and sacrifices; and such of them as were near Jerusalem, when the time of their course came, assisted at the sacrifices; and such as were afar off, betook themselves to the synagogues in their cities, and there fasted, prayed, and read. And so another of their authors ^t says,

"there were twenty and four courses of the priests, and so twenty and four courses of the Levites; and every week the course of the priests and Levites goes to Jerusalem; and the twenty and four stationary men, half of them go thither, and half are left in their houses, and pray over the offerings:

for they had their stationary cities, where these men dwelt ^u. Jericho was one: they say ^w,

"Jericho was able to produce a complete station itself; but because of dividing the glory to Jerusalem, it furnished out but half an one:

hence you need not wonder to hear of a priest and Levite on the road to Jericho from Jerusalem, as in Luk 10:31 for they say, in the same place, that twenty four thousand, a station consisted of at Jerusalem, and there was half a station at Jericho: as for the heads of the courses of the houses of their fathers,

"there were in a course five, six, seven, eight, nine of them; a course which had five (heads) in it, three offered three days, and two offered four days; a course in which were six, five offered five days, and one offered two days: a course in which were seven, every one offered on his day; a course in which were eight, six offered six days, and two offered one day; a course in which were nine, live offered five days, and four offered two days: and there were some that fixed themselves for ever; and a course that was (or began) on a sabbath day, was always on a sabbath; and that which was at the going out of the sabbath, was always at the going out of the sabbath: and there were some of them that offered at every course: and there were some that cast lots at every course ^x.

But to say no more of these courses and stations, I conclude with what Maimonides ^y says of them:

"it is not possible, that a man's offering should be offered up, and he not stand by it; but the offerings of the congregation are the offerings of all Israel; and it is not possible that all Israel should stand, in the court at the time of sacrifice: wherefore the former prophets ordered, that they should chose out of Israel men that were fit, and feared to sin, that they may be the messengers of all Israel to stand by the offerings, and these are called the men of the station; and they divided them into twenty and four stations, according to the number of the courses of the priests and Levites; and at every station one of them was appointed over them all, and he called the head of the station; and every week the men of the station of that week gather together; and such of them as are in Jerusalem, or near to it, go into the temple, with the course of the priests and Levites of that week; and they who are in that station, that are at a distance, when their station comes, they gather together to the synagogue, which is in their place.

Then he goes on to give an account, as before, how often they fast in that week, how many prayers they say, and what they read,

And his wife was of the daughters of Aaron. It is a saying of R. Jochanan ^z,

"he that would be rich, let him join himself to the seed of Aaron; so it is, that the law and the priesthood make rich.--R. Idi bar Abin married a priestess, and from him proceeded that were made doctors, R. Shesheth, the son of R. Idi, and R. Joshua, the son of R. Idi.

This is not so much said in commendation of Zacharias, that he took a wife of the same tribe, and of the priestly line: for it was lawful for the tribe of Levi to take a wife of any other, because it did not make any alteration in the inheritances of tribes; and it a rule with the Jews ^a, that priests, Levites, and Israelites, might marry with one another; as Mary, who was of the tribe of Judah, was akin to Elizabeth: but to point the original of John, and show of what extraction he was, his father and mother being both of the family of Aaron,

And her name was Elizabeth; the same name with אלישבע. "Elisheba", the wife of Aaron, Exo 6:23, and whom the Septuagint interpreters there call, as here, Elisabeth: and this being the name of Aaron's wife, it is very probable it might be a common name among the daughters of Aaron, in succeeding generations,

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 1:1

¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

³ tn Or “events.”

⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

NET Notes: Luk 1:2

¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

² tn Or “delivered.”

³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

NET Notes: Luk 1:3

¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

NET Notes: Luk 1:4

¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

NET Notes: Luk 1:5

¹ tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

⁵ tn Grk “and her name was Elizabeth.”

⁶ tn Grk “a wife of the daughters of Aaron.”

sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

Geneva Bible: Luk 1:1

Forasmuch as ^{( 1 )} many have ^{( a )} taken in hand to set forth in order a declaration of those things which are most surely believed among us,

^{( 1 )} Luke commends the witnesses that saw this present account.

^{( a )} Many took it in hand, but did not perform: Luke wrote his gospel before Matthew and Mark.

Geneva Bible: Luk 1:2

^{( b )} Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

^{( b )} Luke was not any eye witness, and therefore it was not he to whom the Lord appeared when Cleopas saw him: and he was taught not only by Paul, but by others of the apostles also.

Geneva Bible: Luk 1:3

It seemed good to me also, having had perfect understanding of all things ^{( c )} from the very first, to write unto thee in order, ^{( d )} most excellent Theophilus,

^{( c )} Luke began his gospel a great deal further in the past than the others did.

^{( d )} It is "most mighty", and therefore Theophilus was a very honourable man, and in a place of great dignity.

Geneva Bible: Luk 1:4

That thou mightest ^{( e )} know the certainty of those things, wherein thou hast been instructed.

^{( e )} Have fuller knowledge of those things which you know only partially.

Geneva Bible: Luk 1:5

There ^{( 2 )} was ^{( f )} in the days of ^{( g )} Herod, the king of Judaea, a certain priest named Zacharias, of the ^{( h )} course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.

^{( 2 )} John, who was another Elias and appointed to be the herald of Christ, coming from the family of Aaron, and of two famous and blameless parents, has shown in his conception (which was against the course of nature) a double miracle, to the end that men should be more readily prepared for the hearing of his preaching, according to the forewarning of the prophets.

^{( f )} This is a Hebrew idiom which shows us how short and frail a thing the power of princes is.

^{( g )} Herod the great.

^{( h )} For the posterity of Aaron was divided into courses.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 1:1-80

1 The preface of Luke to his whole gospel.

5 The conception of John the Baptist;

26 and of Christ.

39 The prophecy of Elisabeth and of Mary, concerning Christ.

57 The nativity and circumcision of John.

67 The prophecy of Zacharias, both of Christ,

76 and of John.

MHCC: Luk 1:1-4

Luke will not write of things about which Christians may safely differ from one another, and hesitate within themselves; but the things which are, and ought to be surely believed. The doctrine of Christ is what the wisest and best of men have ventured their souls upon with confidence and satisfaction. And the great events whereon our hopes depend, have been recorded by those who were from the beginning eye-witnesses and ministers of the word, and who were perfected in their understanding of them through Divine inspiration.

MHCC: Luk 1:5-25

The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others; but they were eminent for piety and integrity. They had no children, and it could not be expected that Elisabeth should have any in her old age. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without. All the prayers we offer up to God, are acceptable and successful only by Christ's intercession in the temple of God above. We cannot expect an interest therein if we do not pray, and pray with our spirits, and are not earnest in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring an answer of peace, but through the mediation of Christ, who ever lives, making intercession. The prayers Zacharias often made, received an answer of peace. Prayers of faith are filed in heaven, and are not forgotten. Prayers made when we were young and entering into the world, may be answered when we are old and going out of the world. Mercies are doubly sweet that are given in answer to prayer. Zacharias shall have a son in his old age, who shall be instrumental in the conversion of many souls to God, and preparing them to receive the gospel of Christ. He shall go before Him with courage, zeal, holiness, and a mind dead to earthly interests and pleasures. The disobedient and rebellious would be brought back to the wisdom of their righteous forefathers, or rather, brought to attend to the wisdom of that Just One who was coming among them. Zacharias heard all that the angel said; but his unbelief spake. In striking him dumb, God dealt justly with him, because he had objected against God's word. We may admire the patience of God towards us. God dealt kindly with him, for thus he prevented his speaking any more distrustful, unbelieving words. Thus also God confirmed his faith. If by the rebukes we are under for our sin, we are brought to give the more credit to the word of God, we have no reason to complain. Even real believers are apt to dishonour God by unbelief; and their mouths are stopped in silence and confusion, when otherwise they would have been praising God with joy and gratitude. In God's gracious dealings with us we ought to observe his gracious regards to us. He has looked on us with compassion and favour, and therefore has thus dealt with us.

Matthew Henry: Luk 1:1-4

Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Act 26:25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.

Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,

1. That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplērophorēmena - the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction.

2. That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others.

3. That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them.

4. That the truth of the things he had to write was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eye-witnesses and ministers of the word, Luk 1:2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word (so some understand it), or of the doctrine of Christ; they, having received it themselves, ministered it to others, 1Jo 1:1. They had not a gospel to make as masters, but a gospel to preach as ministers. (2.) The ministers of the word were eye-witnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things which they had seen and heard, Act 4:20. (3.) They were so from the beginning of Christ's ministry, Luk 1:2. He had his disciples with him when he wrought his first miracle, Joh 2:11. They companied with him all the time he went in and out among them (Act 1:21), so that they not only heard and saw all that which was sufficient to confirm their faith, but, if there had been any thing to shock it, they had opportunity to discover it. (4.) The written gospel, which we have to this day, exactly agrees with the gospel which was preached in the first days of the church. (5.) That he himself had a perfect understanding of the things he wrote of, from the first, Luk 1:3. Some think that here is a tacit reflection upon those who had written before him, that they had not a perfect understanding of what they wrote, and therefore, Here am I, send me ( - facit indignatio versum - my wrath impels my pen ); or rather, without reflecting on them, he asserts his own ability for this undertaking: "It seemed good to me, having attained to the exact knowledge of all things, anōthen - from above; "so I think it should be rendered; for if he meant the same with from the beginning (Luk 1:2), as our translation intimates, he would have used the same word. [1.] He had diligently searched into these things, had followed after them (so the word is), as the Old Testament prophets are said to have enquired and searched diligently, 1Pe 1:10. He had not taken things so easily and superficially as others who had written before him, but made it his business to inform himself concerning particulars. [2.] He had received his intelligence, not only by tradition, as others had done, but by revelation, confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above (so the word intimates), and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things reported by tradition, but ratified by inspiration. [3.] He could therefore say that he had a perfect understanding of these things. He knew them, akribōs - accurately, exactly. "Now, having received this from above, it seemed good to me to communicate it;"for such a talent as this ought not to be buried.

II. Observe why he sent it to Theophilus: "I wrote unto thee these things in order, not that thou mayest give reputation to the work, but that thou mayest be edified by it (Luk 1:4); that thou mayest know the certainty of those things wherein thou has been instructed. "1. It is implied, that he had been instructed in these things either before his baptism, or since, or both, according to the rule, Mat 28:19, Mat 28:20. Probably, Luke had baptized him, and knew how well instructed he was; peri hōn katēchēthēs - concerning which thou hast been catechized; so the word is; the most knowing Christians began with being catechized. Theophilus was a person of quality, perhaps of noble birth; and so much the more pains should be taken with such when they are young, to teach them the principles of the oracles of God, that they may be fortified against temptations, and furnished for the opportunities, of a high condition in the world. 2. It was intended that he should know the certainty of those things, should understand them more clearly and believe more firmly. There is a certainty in the gospel of Christ, there is that therein which we may build upon; and those who have been well instructed in the things of God when they were young should afterwards give diligence to know the certainty of those things, to know not only what we believe, but why we believe it, that we may be able to give a reason of the hope that is in us.

Matthew Henry: Luk 1:5-25

The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little ), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here,

I. The account given of his parents (Luk 1:5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Gen 49:10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel.

Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (1Ch 24:10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exo 6:23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.

Now that which is observed concerning Zacharias and Elisabeth is,

1. That they were a very religious couple (Luk 1:6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen 7:1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord's ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.

2. That they had been long childless, Luk 1:7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Psa 17:14), and send forth their little ones like a flock, Job 21:11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes.

II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, Luk 1:8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe,

1. How Zacharias was employed in the service of God (Luk 1:8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (Luk 1:11), which was in the temple (Luk 1:9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (Luk 1:10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calender, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. 6), and the conception of Samson, Jdg. 13.

While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, Luk 1:10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Psa 141:2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev 8:1, Rev 8:3, Rev 8:4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession.

2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (Luk 1:11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zec 3:1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar.

3. What impression this made upon Zacharias (Luk 1:12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, Luk 1:12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan 10:8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid.

III. The message which the angel had to deliver to him, Luk 1:13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No,"saith the angel, " fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee."Let us see what that is.

1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deu 3:26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen 25:21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: "This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah's forerunner."Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him"(as the angel said to Cornelius, when he visited him at prayer, Act 10:30, Act 10:31); "and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son. "Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer.

2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Mal 1:9), and must so bless the people, Num 6:25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Isa 30:18, Isa 30:19.

3. This son shall be the joy of his family and of all his relations, Luk 1:14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it."Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, Luk 1:58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce.

4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.

(1.) He shall be great in the sight of the Lord; those are great indeed that are so in God's sight, not those that are so in the eye of a vain and carnal world. God will set him before his face continually, will employ him in his work and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that every were born of women, Mat 11:11. He shall live very much retired from the world, out of men's sight, and, when he makes a public appearance, it will be very mean; but he shall be much, he shall be great, in the sight of the Lord.

(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink, - or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Jdg 13:7), and Samuel by his mother's vow (1Sa 1:11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amo 2:11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.

(3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph 5:18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa 44:3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, Isa 44:4, Isa 44:5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Act 10:47.

(4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, Luk 1:16, Luk 1:17.

[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.

[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.

[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did, - shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age, - shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old Testament dispensation by a little writing of his own (2Ch 21:12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal 4:5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the Septuagint has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.

[4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.

[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Mat 3:9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa 54:5, Isa 54:6, Isa 54:13; Isa 60:4, Isa 60:9; Isa 62:5; Isa 66:12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18.117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism."And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine."Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

[6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.

IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told,

1. What his unbelief spoke, Luk 1:18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, "I can never be made to believe this."He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: " For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children."Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough, - though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come, - though it was given him when he was praying, and burning incense, - and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections, - yet, considering his own body and his wife's too much, unlike a son of Abraham, he staggered at the promise, Rom 4:19, Rom 4:20.

2. How his unbelief was silenced, and he silenced for it.

(1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, Luk 1:19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso - take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel, Dan 8:16; Dan 9:21. " I am the same that was sent then, and am sent now in pursuance of the same intention."He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face, Est 1:14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully."

(2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, Luk 1:20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed, "Luk 1:20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (Luk 1:62), as well as he to them, Luk 1:22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of God, we have no reason to complain of them. Thirdly, Thus he was kept from divulging the vision, and boasting of it, which otherwise he would have been apt to do, whereas it was designed for the present to be lodged as a secret with him. Fourthly, It was a great mercy that God's words should be fulfilled in their season, notwithstanding his sinful distrust. The unbelief of man shall not make the promises of God of no effect, they shall be fulfilled in their season, and he shall not be for ever dumb, but only till the day that these things shall be performed, and then thy lips shall be opened, that thy mouth may show forth God's praise. Thus, though God chastens the iniquity of his people with the rod, yet his loving kindness he will not take away.

V. The return of Zacharias to the people, and at length to his family, and the conception of this child of promise, the son of his old age.

1. The people staid, expecting Zacharias to come out of the temple, because he was to pronounce the blessing upon them in the name of the Lord; and, though he staid beyond the usual time, yet they did not, as is too common in Christian congregations, hurry away without the blessing, but waited for him, marvelling that he tarried so long in the temple, and afraid let something was amiss, Luk 1:21.

2. When he came out, he was speechless, Luk 1:22. He was now to have dismissed the congregation with a blessing, but was dumb and not able to do it, that the people may be minded to expect the Messiah, who can command the blessing, who blesseth indeed, and in whom all the nations of the earth are blessed. Aaron's priesthood is now shortly to be silenced and set aside, to make way for the bringing in of a better hope.

3. He made a shift to give them to understand that he had seen a vision, by some awful signs he made, for he beckoned to them, and remained speechless, Luk 1:22. This represents to us the weakness and deficiency of the Levitical priesthood, in comparison with Christ's priesthood and the dispensation of the gospel. The Old Testament speaks by signs, gives us some intimations of divine and heavenly things, but imperfect and uncertain; it beckons to us, but remains speechless. It is the gospel that speaks to us articulately, and gives us a clear view of that which the Old Testament was seen through a glass darkly.

4. He staid out the days of his ministration; for, his lot being to burn incense, he could do that, though he was dumb and deaf. When we cannot perform the service of God so well as we would, yet, if we perform it as well as we can, God will accept of us in it.

Barclay: Luk 1:1-4

Luke's introduction is unique in the first three gospels because it is the only place where the author steps out upon the stage and uses the pronoun "I." There are three things to note in this passage.

(i) It is the best bit of Greek in the New Testament. Luke uses here the very form of introduction which the great Greek historians all used. Herodotus begins, "These are the researches of Herodotus of Halicarnassus." A much later historian, Dionysius of Halicarnassus, tells us at the beginning of his history, "Before beginning to write I gathered information, partly from the lips of the most learned men with whom I came into contact, and partly from histories written by Romans of whom they spoke with praise." So Luke, as he began his story in the most sonorous Greek, followed the highest models he could find.

It is as if Luke said to himself, "I am writing the greatest story in the world and nothing but the best is good enough for it." Some of the ancient manuscripts are very beautiful productions, written in silver ink on purple vellum; and often the scribe, when he came to the name of God or of Jesus, wrote it in gold. Dr. Boreham tells of an old workman who, every Friday night, took the newest and shiniest coins out of his pay packet for Sunday's offering in church. The historian, the scribe and the workman were all filled with the same idea--only the best is good enough for Jesus. They always gave their utmost for the highest.

(ii) It is most significant that Luke was not satisfied with anyone else's story of Christ. He must have his own. Real religion is never a second-hand thing. It is a personal discovery. Professor Arthur Gossip of Trinity College, Glasgow used to say that the four gospels were important, but beyond them all came the gospel of personal experience. Luke had to rediscover Jesus Christ for himself.

(iii) There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture. No one would deny that the gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful historical research. God's inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the man who thinks and seeks and searches. True inspiration comes when the seeking mind of man joins with the revealing Spirit of God. The word of God is given, but it is given to the man who is seeking for it. "Seek and you shall find" (Mat 7:7).

Barclay: Luk 1:5-25

Zacharias, the central character in this scene, was a priest. He belonged to the section of Abia. Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purposes there were far too many priests. They were therefore divided into twenty-four sections. Only at the Passover, at Pentecost and at the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives.

A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias.

There was as many as twenty thousand priests altogether and so there were not far short of a thousand in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation. A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being.

But in Zacharias's life there was tragedy. He and Elizabeth were childless. The Jewish Rabbis said that seven people were excommunicated from God and the list began, "A Jew who has no wife, or a Jew who has a wife and who has no child." Childlessness was a valid ground for divorce. Not unnaturally Zacharias, even on his great day, was thinking of his personal and domestic tragedy and was praying about it. Then the wondrous vision came and the glad message that, even when hope was dead, a son would be born to him.

The incense was burned and the offering made in the inmost court of the Temple, the Court of the Priests. While the sacrifice was being made, the congregation thronged the next court, the Court of the Israelites. It was the privilege of the priest at the evening sacrifice to come to the rail between the two courts after the incense had been burned in order to bless the people. The people marvelled that Zacharias was so long delayed. When he came he could not speak and the people knew that he had seen a vision. So in a wordless daze of joy Zacharias finished his week's duty and went home; and then the message of God came true and Elizabeth knew she was going to have a child.

One thing stands out here. It was in God's house that God's message came to Zacharias. We may often wish that a message from God would come to us. In Shaw's play, Saint Joan, Joan hears voices from God. The Dauphin is annoyed. "Oh, your voices, your voices," he said, "Why don't the voices come to me? I am king not you." "They do come to you," said Joan, "but you do not hear them. You have not sat in the field in the evening listening for them. When the angelus rings you cross yourself and have done with it; but if you prayed from your heart, and listened to the thrilling of the bells in the air after they stop ringing, you would hear the voices as well as I do." Joan gave herself the chance to hear God's voice. Zacharias was in the Temple waiting on God. God's voice comes to those who listen for it--as Zacharias did--in God's house.

Constable: Luk 1:1-4

I. Introduction 1:1-4

Luke introduced his Gospel in a classical literary fashion.

"It was customary among the great Greek and Hellenistic historians, including the first-century Jewish writer Josephus, to explain and justify their work in a preface. Their object was to assure the reader of their capability, thorough research, and reliability."²⁰

Luke's introduction contrasts with Matthew's genealogy, Mark's title statement, and John's theological prologue. It would have been what a cultured Greek would have expected to find at the beginning of a reputable historical work.

1:1 The first Greek word, epeideper (lit. "because"), occurs only here in the New Testament, though other major Greek writers such as Thucydides, Philo, and Josephus used it.²¹ Luke tells us that when he wrote his Gospel there were already several written accounts of Jesus' ministry, perhaps including the Gospels of Matthew (40-70 A.D.) and Mark (63-70 A.D.).²² Luke's statement here does not imply that the existing accounts were necessarily deficient. He simply wanted to write one that was orderly and based on reliable research (v. 3). The things accomplished or fulfilled refer to God's purposes for Jesus' life and ministry.

1:2 The writer wanted to assure Theophilus (v. 3) that the information that he and other writers had included in their accounts was valid. It had come from eyewitness testimony of people who accompanied Jesus from the beginning of His public ministry and who were servants of the word, namely the gospel message. These people were the apostles and other eyewitnesses such as Jesus' mother (cf. Acts 10:39-42). Luke used the Greek word logos, "word," often in his Gospel, especially in the sections that are unique to it.²³ Paul also claimed to communicate faithfully what others had "handed down" to him (1 Cor. 11:23; 15:3).²⁴ This verse is a claim to careful research using reliable sources of information.

1:3 Until now Luke had described the work of previous writers. Now he referred to his own Gospel. He, too, had done careful research and proceeded to write an orderly account. Significantly Luke did not describe himself as an eyewitness of Jesus' ministry but as a researcher of it.

"In consecutive order" (NASB, Gr. kathexes, "orderly" NIV) does not necessarily imply chronological order. It probably means that Luke wrote according to a plan that God led him to adopt. All the Gospel writers seem to have departed from a strictly chronological arrangement of events occasionally for thematic purposes.

This is one of the clearest proofs in the Bible that God did not always dictate the words of Scripture to the writers who simply copied them down. That view is the dictation theory of inspiration. He did this with some passages (e.g., Exod. 20:1-17) but not most.

Theophilus' name means "friend of God." This fact has led to some speculation about whether "Theophilus" was really a substitute for the real name of Luke's addressee. Perhaps Luke wrote generally to all friends of God. The use of "most excellent" (Gr. kratiste) suggests that Theophilus was a real person of some distinction (cf. Acts 23:26; 24:3; 26:25). The name was common in the Greek world. He may have been Luke's patron or publisher.²⁵

1:4 Luke did not address Theophilus in a way that enables us to know if he was a believer when Luke penned these words. He had received some information about Christianity, specifically reports of the words and works of Jesus Christ. We do not know either if Theophilus was in danger of abandoning the faith or if he just needed a strong foundation for his immature faith. Luke's introduction promised a factual foundation.²⁶

The Christian faith does not require believing things that are contrary to the facts but believing things that are true. Luke wrote his introduction to assure his readers that there was a factual basis for their faith. The gospel tradition was and is reliable. Luke was the only Gospel writer who stated his purpose at the beginning of his book.

Constable: Luk 1:5--3:1

II. The birth and childhood of Jesus 1:5--2:52

This section contains material unique in Luke. The only repeated statement occurs in Luke 2:39 and Matthew 2:23. Other unique features are Luke's alternating the reader's attention between John and Jesus, and the joy that several individuals expressed (1:46-55, 68-79; 2:14, 29-32).²⁷

This section has a decidedly Semitic style that suits the connections that it has with the Old Testament. Matthew used fulfillment formulas to show that Jesus was the promised Messiah. Luke was less direct. He showed that Old Testament predictions lay behind these events by describing them in the style and vocabulary of the Old Testament. He also featured Jerusalem and the temple, which provide added connections to the Old Testament.

The alternation between John and Jesus compares and contrasts them (cf. 1 Sam. 1-3).²⁸ Luke presented them both as prophets in the Old Testament mold, but Jesus was infinitely superior to John. Note the uses of the title "Most High" (1:32, 35, 76).²⁹ First, Luke recorded the announcements of John's and then Jesus' birth (1:5-38). This is a section of comparison primarily. Then he told of Elizabeth blessing Mary and Mary blessing God, a section of predominant contrast (1:39-56). Finally we have the births of John and Jesus, a section of both comparison and contrast (1:57-2:52).

Luke recorded the appearance of angels in this section. Apparently he did so to strengthen the point that Jesus was God's provision for humankind's need. Angels bridge the gap between God and man, and here they rejoiced in God's provision of a Savior for mankind. Frequent references to the Holy Spirit validating and empowering Jesus' ministry increase this emphasis (1:15, 35, 41, 67, 80; 2:25-27).

The theme of joy is present explicitly in the songs and words of praise and thanksgiving as well as implicitly in the mood of the whole section. Still there is a warning of coming pain as well as deliverance (2:35).

Note the similarity of structure that facilitates comparison of John and Jesus.

	John	Jesus
Introduction of the parents	1:5-7	1:26-27
Appearance of an angel	1:8-23	1:28-30
Giving of a sign	1:18-20	1:34-38
Pregnancy of a childless woman	1:24-25	1:42

This section (1:5-56) deals with promise while the rest of the birth and childhood narrative concerns fulfillment (1:57-2:52).

Constable: Luk 1:5-25

A. The announcement of John the Baptist's birth 1:5-25

There are striking parallels to this account in the Old Testament. Zechariah and Elizabeth were similar to Abraham and Sarah, to Jacob and Rachel, to Elkanah and Hannah, and to Samson's parents. In each case there was a divine announcement of the birth of an unusual child.

Constable: Luk 1:5-7

1. The introduction of John's parents 1:5-7

1:5 Herod the Great ruled over Judea, the large Roman province that included all of Israel, from 37 B.C. to 4 A.D.

Luke pointed out that both of John's parents had a priestly heritage. The priests in Israel had the great privilege of intimate association with God through their worship and service in the sanctuary. Zechariah's name means "Yahweh remembers" and is significant here because the birth of John was a fulfillment of a prophecy that God would send a forerunner before Israel's Messiah. The etymological derivation of Elizabeth's name is unclear. Normally John would have become a priest and served in the temple as his father did.

David had divided the priesthood into 24 divisions and had placed the leader of one priestly family at the head of each group (1 Chron. 23-24). Abijah was the leader of the division to which Zechariah belonged (1 Chron. 24:10). The Exile had interrupted these divisions, but Israel's leaders established them again following the restoration as best they could. In Zechariah's day, each division served for one week twice a year plus during the major festivals.³⁰

1:6 This verse shows that Elizabeth's childless condition was not the result of her sin. In the Old Testament, God normally blessed the godly with children (cf. Gen. 1:28; Ps. 127; 128). She and her husband were right with God and followed Him faithfully. "Blameless" (Gr. amemptos) means that they dealt with sin in their lives quickly and as God required, not that they were sinless (cf. Phil. 2:15; 3:6; 1 Thess. 3:13; Heb. 8:7). This Greek word is the equivalent of the Hebrew tam that describes Noah (Gen. 6:9) and Job (Job 1:8). The righteousness of the scribes and Pharisees was typically superficial and hypocritical, but Zechariah and Elizabeth were truly godly.

"Sometimes we are deprived of something because God has better things awaiting us down the road. When we wait patiently on the Lord, he often gives us more than we imagined possible. Zechariah and Elizabeth wanted a child; what they got was a prophet."³¹

1:7 Elizabeth's condition was identical to Sarah's (Gen. 17:16-17; cf. 1 Sam. 1:5-11). Her childless state embarrassed her (cf. v. 25), and her advanced age removed the hope of bearing children from her. Whenever the Old Testament said a woman had no child it also recorded that God gave her one later.³² Therefore this statement prepares the reader for a miracle.

College: Luk 1:1-80

LUKE 1

I. PROLOGUE (1:1-4)

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

^a 1 Or been surely believed

Luke's preface is written in the most elegant Greek in the New Testament, having a formal and precise structure. Verses 1-2 contain a conditional clause (the protasis), and verses 3-4 contain a statement of result (the apodosis). By writing in such a fashion Luke self-consciously places himself in the literary tradition of the great Greek historians, as is clear when one compares his work to some of theirs.

Luke reveals his purpose in this preface, and it deals with the need for assurance. The term rendered certainty (ajsfavleia, asphaleia ) immediately raises the question of the purpose of the book. It suggests an apologetic motive - the readers needed to be assured in their faith. The question, however, is, What sort of assurance did they need? As suggested in the introduction, there are several possibilities. There is the certainty which comes from having a reputable source and, therefore, having the facts straight. He can offer them this certainty because he has " carefully investigated" his subject, the person and work of Jesus Christ. There is also a certainty which comes from a particular interpretation of the facts. Perhaps they needed to be certain that they, the Gentiles, truly were a part of God's plan, accepted by him as his people. (See above discussion of Luke's purpose.) It is both Luke's presentation of the facts and his interpretation of those facts which will assure his readers.

1-2. Luke acknowledges his awareness of the many who had already undertaken to draw up an account about Jesus. He does not speak disparagingly of these prior accounts, but rather appears to approve of them since their contents were handed down by eyewitnesses and servants of the word . Luke gains the confidence of his readers by informing them that his information comes from trustworthy sources.

3-4. Even though Luke does not criticize the attempts of earlier writers, he nonetheless feels the need to pen his own Gospel. Luke's writing is to be an orderly account (ajkribw'" kaqexh'", akribôs kathexçs), in some way that his predecessors presumably were not. This does not mean that he finds them objectionable but simply that their works are not entirely suitable for his purpose or his audience. The phrase orderly account may refer to chronological order. However, Luke could have also meant another sort of order, such as a logical or topical order. The term simply implies a carefully-planned retelling of the story and may be Luke's way of saying that he intends to conform to the accepted norms of history writing. Lucian provides the proper background out of which to understand Luke, as he relates,

So let [the narrative of history] be adorned with the virtues proper to narrative, progressing smoothly, evenly and consistently, free from humps and hollows. Then let its clarity be limpid, achieved, as I have said, both by diction and the interweaving of the matter. For he will make everything distinct and complete, and when he has finished the first topic he will introduce the second, fastened to it and linked with it like a chain, to avoid breaks and a multiplicity of disjointed narratives; no, always the first and second topics must not merely be neighbours but have common matter and overlap.

It is probable that Luke's preface is intended to introduce not only the Gospel but also volume two of Luke's work, the Acts of the Apostles . The things that have been fulfilled among us likely include the activities of the early church in addition to Jesus' activities while on the earth, because Luke will show that the early church events were fulfillment of Scripture. Luke's phrase in Acts 1:1 concerning the former treatise (the Gospel), " all that Jesus began to do and to teach," suggests that Acts will narrate all that Jesus continues to do through the apostles. The reader should notice that in Acts it is still Jesus who is very much at work in the ministry of the apostles and early church leaders. (See introduction.)

Luke's reference to the events having been fulfilled is an early reference to what will be a major theme for Luke. Luke's use of the term plhrovw (plçroô) will signify that which is a part of God's plan and which must therefore occur (4:21; 24:44; Acts 1:16).

Supplemental Study:

Fulfillment of Scripture

One of the primary theological emphases in Luke-Acts is Luke's insistence that all that happened in the birth, ministry, death, and resurrection of Jesus was part of God's plan to redeem humanity. The preaching and growth of the early church was also a part of the plan. Not only was it a part of God's plan, but God has revealed the plan in " the Law of Moses, the Prophets, and the Psalms" (Luke 24:44; see Acts 13:29).

Luke frequently uses the term " it is necessary" (dei', dei ) to describe that which must happen in order to fulfill God's promises and plans. Especially important in this regard is Luke's teaching that, " This is what is written: The Christ will suffer and rise from the dead on the third day" (Luke 24:46). Luke often cites an Old Testament passage and relates it to the events in the life of Jesus or that of the early church (e.g., Luke 4:21 and Acts 2:16-21). Even more often, though, he makes allusions to the Old Testament, sometimes obvious, sometimes subtle, assuming that his readers would make the connection (e.g., Luke 2:52). At other times, especially in the infancy narratives, Luke imitates the style of the Greek translation of the Old Testament, suggesting that his story is the continuation of that one.

Most importantly for Luke, Jesus is the prophet like Moses (Deut 18:15) who often looks like Elijah or Elisha (4:25-27; 7:1-16; 9:19) and who is rejected by his people, just as the prophets were always rejected by those to whom God sent them (13:33-34; Acts 7:51-53). In fulfillment of Scripture he goes to Jerusalem to suffer and die, only to be raised on the third day (Luke 24:25-27). He then sends the Spirit to inaugurate the new era (Acts 2:16-21) and extends salvation to the Gentiles (Acts 15:16-18), all in accordance with God's plan revealed in Scripture.

Theophilus is most likely a man of high position who is either the first reader or the publisher (or both) of the writing. The phrase most excellent was commonly used of people of influence, as seen in Luke's own use of the term in Acts 23:26; 24:3; and 26:25. All appearances, however, suggest that the Gospel was intended for a much larger audience than one person. Whether Theophilus served as patron and paid for the publication of the two-volume work, or was a new Christian (or near Christian) needing certainty regarding the things he had been told, the apparent purposes of the work presume a larger and mostly Christian readership.

II. INFANCY NARRATIVE (1:5-2:52)

A. THE BIRTH OF JOHN THE BAPTIST FORETOLD (1:5-25)

⁵ In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. ⁶ Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. ⁷ But they had no children, because Elizabeth was barren; and they were both well along in years.

⁸ Once when Zechariah's division was on duty and he was serving as priest before God, ⁹ he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. ¹⁰ And when the time for the burning of incense came, all the assembled worshipers were praying outside.

¹¹ Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. ¹² When Zechariah saw him, he was startled and was gripped with fear. ¹³ But the angel said to him: " Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. ¹⁴ He will be a joy and delight to you, and many will rejoice because of his birth, ¹⁵ for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. ^{a 16} Many of the people of Israel will he bring back to the Lord their God. ¹⁷ And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord."

¹⁸ Zechariah asked the angel, " How can I be sure of this? I am an old man and my wife is well along in years."

¹⁹ The angel answered, " I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news. ²⁰ And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."

²¹ Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple. ²² When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.

²³ When his time of service was completed, he returned home. ²⁴ After this his wife Elizabeth became pregnant and for five months remained in seclusion. ²⁵" The Lord has done this for me," she said. " In these days he has shown his favor and taken away my disgrace among the people."

^a 15 Or from his mother's womb

Luke makes a dramatic stylistic change beginning in verse 5. After imitating the Greek historians in the preface, he now writes in the style of the Old Testament, particularly the Greek Old Testament (called the Septuagint, abbreviated LXX). The reasons for adopting this approach are not hard to guess: (1) he is continuing the story of God's efforts to save humanity which was begun in the Old Testament and is now being continued in the events of Jesus and his followers; and (2) his story is nothing less than the fulfillment of all that is written in the Jewish Scriptures.

The birth and infancy stories serve as a sort of introduction for all that is to follow in chapters 3-21. These stories are unique to Luke and function as an overture to all that is to follow. Yet they constantly look back to the promises made to Israel, with their frequent allusions to the Old Testament. By the time Luke's readers have witnessed the visions, oracles, and songs of the angels, Elizabeth, Mary, Simeon, and Anna, they will have quite a list of expectations for the coming narrative. This child to be born is the Messiah, the one who will fulfill all of God's promises about Israel's future and the one through whom God will scatter the proud, fill the hungry, release the oppressed, and bring salvation to Israel and even to the Gentiles.

5. Luke's mention of the time of Herod king of Judea is the first of several points at which he will place his story within the context of the events of world history (see 2:1 and 3:1). This Herod is Herod the Great, who reigned from 37-4 B.C. He liked to be called " king" even though he was completely subject to the wishes of the emperor (at this time Octavian, called Augustus). Although he wanted to be liked and did many favors for his subjects (including dozens of major building projects, such as the complete rebuilding of the Jerusalem temple), Herod was a paranoid and often cruel ruler, killing those whom he imagined might be a threat to his power (including a wife and at least two sons). He is the Herod who killed the infants in Matthew 2:1-23. The events narrated in Luke occur at the very end of his life.

First Chronicles 24:1-19 relates the establishment of the twenty-four priestly divisions . During Zechariah's day each division would serve alone for two weeks each year in the temple, and all divisions would serve during the festivals when huge numbers of people would be present. Zechariah is therefore not to be seen as one of the professional priests who generally are shown in a negative light in Luke but as one of a number of humble, devout, and often poor Jewish characters.

6. It is quite important to Luke that Zechariah and Elizabeth were upright or righteous (divkaio", dikaios ). The term does not mean " sinless," of course, but it does suggest that they were Law-abiding Jews and that their childlessness was not due to their sin (an opinion of many during biblical times; see Gen 30:22-23). Luke shows great interest in devout Jewish people. They permeate the narrative and are often lauded for their devout Law-keeping.

7. That Elizabeth was barren makes the reader think immediately of Sarah, also too old to bear children and, because of her barrenness, shamed (Gen 16-21). The story also recalls that of Hannah (1 Sam 1), as will be seen below. In fact, Luke tells this story and others in the early part of the Gospel with echoes of those earlier stories of the faithful (the Greek term rendered " barren" is also used of Sarah, Rebekah, Rachel, and Samson's mother). Just as in those stories, God in this instance intervenes miraculously to underscore the wonderful work he is doing.

8-10. Zechariah was chosen by lot , a common way of determining God's choice among appropriate candidates (as in Acts 1:26). Luke wants the reader to understand God's intervention - this was no chance occurrence. Zechariah entered the Holy Place to light or burn the incense , a twice-a-day practice mandated by Exodus 30:1-10. All the assembled worshipers were praying outside : It will be common for Luke to represent God's people faithfully at prayer, especially during important times of God's special revelations and miracles (see, for example, Acts 12:5-12).

11-13. The angel of the Lord will be seen often in Luke-Acts. That Zechariah was startled and was gripped with fear is appropriate, because righteous people were often fearful when in the presence of God or one so close to God (note the similar response of Mary in 1:29-30 and that of the shepherds in 2:9). Gabriel's comments that your prayer has been heard lets the reader in on the fact that Zechariah has prayed for the child to be born (as had Isaac, Gen 25; Rachel, Gen 30; and Hannah, 1 Sam 1). That God answers the prayers of righteous people will be shown again and again in Luke-Acts.

The name John means " Yahweh has been gracious." This is the first mention of this major character in the narrative. He will be mentioned again in chapters 3, 5, 7, 9, 11, 16, and 20, and will even be important in Acts 1, 10, 11, 13, and __Acts 19_19. By the time Luke writes this Gospel in the fourth decade of the church or later, John the Baptist is still an important character in Judaism. He is important not only because he was the forerunner for Jesus but also because, given his popularity, the early Christians (including all four Gospel writers) almost had to comment on the relationship of Jesus and Christians to John.

14-16. The phrase, a joy and a delight , recalls for the careful reader the joy that will accompany the messianic age in various Old Testament texts, such as Isaiah 12:6; 25:9; 29:19; 49:13, and in Luke 2:10; 10:17; 24:41, 52. Wine or other fermented drink is never to touch John's lips. This is probably because he is to be a Nazirite (Num 6). Unlike most who took the Nazirite vow (but like Samson in Judg 13:5), John was to keep the vow throughout his life. The reader is hereby given the hint that this child is to be set apart for God's work in a very special way.

John will have a tremendous ministry because he is filled with the Holy Spirit . John is characterized as very much in the tradition of the prophets by Luke, and it can be no coincidence that being filled with the Holy Spirit is one of Luke's first statements regarding him. At the same time, virtually all of the great characters in Luke-Acts are explicitly said to be filled with the Holy Spirit. The message seems to be that only those with the Spirit of God can do the work of the Lord. Among those mentioned explicitly in this regard are Mary, Elizabeth, Zechariah, Jesus, Peter, John, Stephen, Philip, Paul, Barnabas, and all the apostles. It is one of the most important themes in Luke.

John was chosen even from birth , as were Samson (Judg 16:17), Jeremiah (Jer 1:5) and Paul (Gal 1:15). That John did indeed have the Holy Spirit from birth is borne out in 1:41 when he leaps in the womb in the presence of the unborn Jesus. John's mission was to bring back to the Lord many in Israel. Chapter __Luke 3_3 will demonstrate John in this role, as many repent when told that God is about to bring in his kingdom.

17. Who is the Lord whom John will go on before ? Perhaps Luke means God, but more likely he is referring to John's preparatory function before the coming of the Lord Jesus, as the reader will be told in 3:4. The spirit and power of Elijah underscore John's role as prophetic herald to the Messiah, as outlined in Malachi 4:5.

John's preaching would turn the hearts of (oppressive ?) fathers to their children . The subtle allusion to Malachi 4:5 concerning Elijah led to this clear allusion to Malachi 4:6, stressing the healing and restoring of relationships in the new age. The goal of John's ministry is stated once again: to make ready a people prepared for the Lord .

18. Zechariah's question, " How can I be sure of this?" shows a lack of faith. He, like Abraham and Sarah (Gen 17:17; 18:12), has his doubts that such an aged couple can have a child. The desire for proof of God's words is a sign of disbelief in Luke, a common theme also seen in 11:16, 29-32; 16:27-31.

19. In the angel's response, " I am Gabriel," he chides Zechariah for questioning the word of one who stands in the presence of and speaks for God . The name of Gabriel was undoubtedly familiar to Zechariah from Daniel 8:16; 9:21. To tell . . . good news is yet another thematic term for Luke, one he uses ten times in the Gospel (compared to one use in all other Gospels) and fifteen times in Acts. Every event associated with God's sending his Messiah and establishing his kingdom, no matter how preliminary or demanding, is indeed good news.

20. Zechariah receives a sign, but not of the sort he wanted, when told he would be silent and not able to speak until the day of John's birth. This miracle of dumbness thus served as both a punishment and a gracious answer to his request. Surely Zechariah had no more doubt that Gabriel's words would come true at their proper time .

21. Zechariah's delay in the temple left the people . . . wondering and perhaps somewhat anxious. Zechariah's position in the temple, symbolizing the unapproachable holiness of God, was seen as a dangerous one to those who knew the stories of Isaiah (Isa 6) or Uzzah (who was not in the temple but touched the ark of the covenant in 2 Sam 6).

22-24. His delay in the temple, the fact that he could not speak to them , and the signs he was making to them, led those waiting on Zechariah to infer that he had seen a vision . Since he was not among the many priests (including all of the chief priests) who lived in Jerusalem, Zechariah returned home to " the hill country of Judea" (1:39), at which time Elizabeth chose to remain for five months . . . in seclusion . There is little use in speculating as to why she chose not to make known her pregnancy. Luke simply does not say. However, far from being embarrassed, Elizabeth is ecstatic over her good news.

25. Elizabeth's praise, " The Lord has done this for me," is only the first of many examples in Luke-Acts of women playing a very prominent role, being filled with the Spirit, praising God, following Jesus, and teaching others. (See the following supplemental study on " Women." ) Elizabeth's praise is reminiscent of others in similar circumstances (Gen 21:6; 30:23), an intentional part of Luke's style. The observant reader will recognize many echoes of various Old Testament stories, in Luke 1-2 especially. By including such echoes and by writing in the style of the Greek Old Testament, Luke seems to be telling the reader that this story is a continuation of the story of God's efforts to redeem his people begun in Genesis 1.

Supplemental Study:

Women

Luke takes every opportunity to demonstrate the important roles played by women in his story of Jesus and his kingdom. The number of important women in Luke is greater than in the other Gospels combined. Among these women are Elizabeth, Mary, Anna, the widow of Nain, the " sinful" woman of Luke 7, the female disciples of Jesus (8:1-3), Mary and Martha, the crippled woman (13:10-17), the woman who lost the coin, the widow who bothered the judge, the widow who gave all, the women at the crucifixion, and the women to whom Jesus appeared after his resurrection. There are many other women who receive brief mention in Luke.

Not unexpectedly, the theme continues in the book of Acts, where Luke writes about the daughters and women who will prophesy (Acts 2:17-18), the neglected widows, Dorcas, Lydia, Priscilla, Philip's daughters who prophesy, and others. While the reader must not assume that Luke was a first-century feminist (he names no female apostles), Luke clearly understands women to play a central role in the kingdom. Luke wants to show that women are the spiritual equals of men, demonstrating remarkable faith and servanthood. For example, Mary shows greater faith than Zechariah (see earlier comments), Mary (sister of Martha) sits as Jesus' feet, and the female disciples who travel with Jesus share their possessions with Jesus and the apostles (8:1-3).

Luke also understands and sympathizes with the plight of widows. On numerous occasions he shows Jesus and the Father reaching out to this vulnerable group.

Although it is somewhat dangerous to speak in generalities of first-century attitudes toward women, it is safe to say that Luke has a much higher view of women than many in the ancient world. However, it may be his profound interest in the fulfillment of prophecy which best explains this theme. He records Peter's citation of Joel 2 in Acts 2:17-18 concerning God's pouring out his Spirit on all flesh (including " daughters" and " women" ). His great concern may be to show that the day prophesied by Joel has arrived - the kingdom has arrived. Whatever his reason, however, Luke demonstrates God's equal concern for women and men, the equal faith of women and men, and the prominent roles played by women and men.

Luke, in these 22 verses, introduces many themes which will dominate the coming narrative. John is the beginning of the fulfillment of all the Old Testament promises which will culminate in Jesus and his church. This will all occur at a particular time and place, historically verifiable to those looking for such evidence. The Spirit of God is active in every aspect of the coming of the Messiah and his kingdom. This new movement will be led by Law-abiding and faithful people who are open to God's saving plans. These people are seen to be constantly in prayer, offering praises and petitions. Among these people are many women who will occupy prominent roles.

B. THE BIRTH OF JESUS FORETOLD (1:26-38)

²⁶ In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, ²⁷ to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. ²⁸ The angel went to her and said, " Greetings, you who are highly favored! The Lord is with you."

²⁹ Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰ But the angel said to her, " Do not be afraid, Mary, you have found favor with God. ³¹ You will be with child and give birth to a son, and you are to give him the name Jesus. ³² He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, ³³ and he will reign over the house of Jacob forever; his kingdom will never end."

³⁴" How will this be," Mary asked the angel, " since I am a virgin?"

³⁵ The angel answered, " The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called ^a the Son of God. ³⁶ Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. ³⁷ For nothing is impossible with God."

³⁸" I am the Lord's servant," Mary answered. " May it be to me as you have said." Then the angel left her.

^a 35 Or So the child to be born will be called holy,

The reader who is familiar with Matthew's story will notice that Luke's story focuses not on Jesus and Joseph but rather on Jesus and Mary. The parallels between the announcement of Jesus' birth and that of John just preceding it strike even the most casual reader. The appearance of Gabriel, the uneasiness of Mary/ Zechariah, the mention of the (human) difficulty of the fulfillment of the promise (old age/virginity), and the reassurance by the angel are only the most obvious. Perhaps this similarity underscores even more the differences between the two. Whereas Zechariah's son was to be the coming Elijah (an important role), Mary's son was to be Son of the Most High; and whereas Zechariah does not believe until he receives the sign, Mary only needs the explanation, not the proof, in order to believe.

26-27. During the sixth month of Elizabeth's pregnancy, Mary receives the announcement in her town of Nazareth , which Luke tells his Gentile readers is in the region of Galilee . Nazareth was a small Jewish village without much to commend it (see John 1:46). However, it should not be seen as remote and backward, since it was near the major north/south trade route and less than an hour's walk to the modern (at that time) city of Sepphoris, complete with theater, baths, and other Greco-Roman necessities. Mary was pledged to be married (mnhsteuvw, mnçsteuô), but, as Luke later emphasizes, was still a virgin at the time of Jesus' birth. " Engagement" at that time was a binding legal arrangement which required a divorce to dissolve (see Matt 1:19-20).

28-31. Mary has no inkling at first why she is highly favored (in the Latin Vulgate gratia plena , " full of grace" ). The first explanation of her favored status, the Lord is with you , still leaves Mary greatly troubled . This phrase might best be translated " terrified," as Luke here uses a stronger form of the verb he had used earlier of Zechariah (1:12). Luke does not explain or emphasize the name Jesus (see Matt 1:21), which is the Greek translation of the Hebrew for " Joshua" and means " Yahweh saves."

32-33. Luke expens great effort to tell the stories of Jesus and John in parallel accounts. For every event associated with the birth of John, there seems to be one for the birth of Jesus. This allows Luke to compare and contrast the two, one of the primary goals of these introductory chapters. One of the many contrasts drawn between Jesus and John is that Jesus is son of the Most High, while John is to be called " prophet" of the Most High (1:76). Most High is one of Luke's favorite terms for God (1:35, 76; 6:35; 8:28; Acts 7:48; 16:17) and conforms to Jewish sensibilities concerning revering the divine name (by not saying it, because of the third commandment).

The phrase the throne of his father David reminds the reader of the words of Nathan in 2 Samuel 7:12-13 which promise David a future dynasty (since the reader also recalls from 1:27 that Joseph is a descendant of David). Luke could scarcely find a more emphatic way to disclose that Jesus is to be Messiah, king of Israel, than this phrase and the next two statements: " He will reign over the house of Jacob forever; his kingdom will never end."

34. Though not expressing doubt, Mary does wish to know how a child can be born to her, a virgin. Gabriel's answer satisfies her, and, as in John's birth, involves the Holy Spirit. However, Jesus' beginning is even greater than John's, in that Jesus will be literally the Son of God . The term Son of God was not at all uncommon among first-century people. In this instance it seems to refer to God's role in the conception of Jesus. However, it also could be for Jews simply a synonym for " Messiah" (4:41; Acts 9:20, 22). The term was also used outside the Jewish world in the sense of a human who nonetheless was seen by his moral virtue or miraculous powers to be divine.

36-37. The miraculous conception of John is recalled for the reader as Mary is told of Elizabeth's pregnancy. The angel ends his announcement with the solemn declaration, " For nothing is impossible with God." The statement is a quotation from the LXX (Greek translation) of Genesis 18:14, where the angel of the Lord reminds Abraham that Sarah will indeed have a son if that is God's will for her.

38. Mary's marvelous response, " I am the Lord's servant . . . May it be to me as you have said," is surely one of the great examples of submission in all of Scripture. The reader can scarcely keep from recalling it when Jesus later echoes it in Gethsemane: " Yet not my will but yours be done" (22:42). Mary will function as one of Luke's model characters, being full of the Holy Spirit, Law-abiding, submissive, humble, poor, and thoughtful.

Luke's Gentile readers would be familiar with the stories of great people whose origin was linked to the initiative of one of the gods. However, unlike many such accounts, Luke has placed his story within a historical setting and has provided no graphic details, such as those present in the pagan stories of gods mating with women. Luke's story obviously owes more to biblical stories announcing God's activity in raising up leaders for Israel among those who were not expected to have children. Among other purposes, Luke here shows that Jesus " was already Son of God, Christ, and King before His birth."

C. MARY VISITS ELIZABETH (1:39-45)

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

Having narrated the announcements of the births of John and Jesus, Luke now has the two mothers meet, eliciting an excited response from the unborn John. Serving as background for the narrative and Mary's song are portions of various psalms and especially the story of Hannah, Elkanah, and Samuel in 1 Samuel 1-2. Luke continues to tell the story in the style of the Greek Old Testament.

39-41. The precise location of the home of Zechariah and Elizabeth is unimportant for Luke, but the reference to the hill country of Judea echoes the " hill country of Ephraim" where Hannah and Elkanah lived. As Mary arrived, John leaped in the womb of Elizabeth, once again testifying to the greater role of Jesus. Is John already a prophet, as the angel prophesied in 1:15?

42-44. Since Elizabeth was filled with the Holy Spirit , she knows that Mary is pregnant and even has insight into the identity of Jesus. The exclamation, " Blessed are you among women," evaluates Mary not on the basis of her own character (impeccable though it is) but rather on the basis of her offspring. She is most blessed because she is to be the mother of the Messiah. The first human to acknowledge Jesus as Lord , Elizabeth of course does not understand the full significance of her words. Her thoughts at this time, as those of Zechariah, Simeon, Mary, and others who will pay homage to Jesus, reflect a very traditional Jewish understanding of the Messiah. It is not that they are wrong; rather, they simply cannot fathom the true significance of Jesus. Jesus himself will make the point most clearly in __Mathew 22__22:41-44, where he says that he is not only the Lord as David was Lord; he is even David's Lord.

45. Blessed (makavrio", makarios ), the term used also in the Beatitudes (6:20-26), suggests the " happiness" of a righteous life before God. Mary is here blessed because of her belief in the prophetic words of God's angel concerning her child to be born and is therefore once again shown to be an example of faithfulness (see 1:38). Mary will have a significant role in Luke-Acts. On the one hand, when one later voices a sentiment similar to that of Elizabeth in 11:27 (" Blessed is the womb that bore you" ), Jesus responds, " Rather blessed are those who hear the word of God and do it." That is, a blood relationship to Jesus is of little value in and of itself. On the other hand, Mary throughout the narrative will be a model of obedience (1:38), thoughtful meditation on the workings of God (2:19, 51), and faith in God's Messiah, her son (Acts 1:14).

D. MARY'S SONG (1:46-55)

⁴⁶ And Mary said:

" My soul glorifies the Lord

⁴⁷ and my spirit rejoices in God my Savior,

⁴⁸ for he has been mindful

of the humble state of his servant.

From now on all generations will call me blessed,

⁴⁹ for the Mighty One has done great things for me -

holy is his name.

⁵⁰ His mercy extends to those who fear him,

from generation to generation.

⁵¹ He has performed mighty deeds with his arm;

he has scattered those who are proud in their inmost thoughts.

⁵² He has brought down rulers from their thrones

but has lifted up the humble.

⁵³ He has filled the hungry with good things

but has sent the rich away empty.

⁵⁴ He has helped his servant Israel,

remembering to be merciful

⁵⁵ to Abraham and his descendants forever,

even as he said to our fathers."

46-47. Mary's song, often called the Magnificat because of the first word in the Latin translation, echoes many Old Testament passages, especially Hannah's similar song of praise in 1 Samuel 2:1-10. My soul and my spirit (v. 47) are synonyms here and simply mean " I."

48-55. The theme of Mary's song is the reversal of fortune that God has already set in motion. God will exalt the humble , scatter the proud , bring down rulers , fill the hungry , and send the rich away empty . It would appear that the humble and the hungry in this context refer to the righteous in Israel, and the proud, the rulers, and the rich refer primarily to Israel's enemies. Mary's words here, as do Zechariah's especially in the coming verses (see vv. 69-73), have a very nationalistic sound to them. God is helping his servant Israel by remembering his promises to Abraham . This is a very important point for Luke, in the Gospel and in Acts: God has been faithful to his word. (See introduction.) Israel will be restored. However, the restoration of Israel will not be as many envision it, perhaps Mary included. It will become increasingly apparent through the narrative that many in Israel are to be brought down and many outside Israel are to be exalted. There is a great division within Israel, and the faithful remnant in Israel will welcome those non-Israelites who respond to God's Messiah.

The humility of which she speaks is not only a matter of attitude but also refers to poverty and oppression, as Luke will make clear on numerous occasions. This coming reversal is one of Luke's major themes, seen most clearly in the Beatitudes (6:20-26) and the story of the rich man and Lazarus (16:19-31).

The fact that Mary speaks of God's coming judgment in the past tense (e.g., God has scattered the proud) may be an example of the " prophetic perfect," in which the prophet is so sure of the future that he or she can speak of it as having already happened; or, more likely, Mary is speaking about God's future acts of redemption by calling to mind his past mighty acts.

E. THE BIRTH OF JOHN THE BAPTIST (1:56-66)

⁵⁶ Mary stayed with Elizabeth for about three months and then returned home.

⁵⁷ When it was time for Elizabeth to have her baby, she gave birth to a son. ⁵⁸ Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy.

⁵⁹ On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, ⁶⁰ but his mother spoke up and said, " No! He is to be called John."

⁶¹ They said to her, " There is no one among your relatives who has that name."

⁶² Then they made signs to his father, to find out what he would like to name the child. ⁶³ He asked for a writing tablet, and to everyone's astonishment he wrote, " His name is John." ⁶⁴ Immediately his mouth was opened and his tongue was loosed, and he began to speak, praising God. ⁶⁵ The neighbors were all filled with awe, and throughout the hill country of Judea people were talking about all these things. ⁶⁶ Everyone who heard this wondered about it, asking, " What then is this child going to be?" For the Lord's hand was with him.

The narrative of John's birth is told with little detail, as will also be the case with Jesus' birth. Luke underscores the fulfillment of the promises made earlier and anticipates important aspects of the coming birth of Jesus.

56-66. On the eighth day they circumcised John in accordance with the law in Leviticus 12:3. Although sons were not always named after their fathers during this period, they were usually named after some relative. Since Zechariah was still unable to speak, Elizabeth related to her neighbors that the baby would be named John (in accord with Gabriel's instructions to Zechariah). Since John was not a family name it was to everyone's astonishment that Zechariah wrote, " His name is John." Zechariah was then able to speak, at which time the neighbors were filled with fear and a sense that this child was to be no ordinary person.

F. ZECHARIAH'S SONG (1:67-80)

⁶⁷ His father Zechariah was filled with the Holy Spirit and prophesied:

⁶⁸" Praise be to the Lord, the God of Israel,

because he has come and has redeemed his people.

⁶⁹ He has raised up a horn ^a of salvation for us

in the house of his servant David

⁷⁰ (as he said through his holy prophets of long ago),

⁷¹ salvation from our enemies

and from the hand of all who hate us -

⁷² to show mercy to our fathers

and to remember his holy covenant,

⁷³ the oath he swore to our father Abraham:

⁷⁴ to rescue us from the hand of our enemies,

and to enable us to serve him without fear

⁷⁵ in holiness and righteousness before him all our days.

⁷⁶ And you, my child, will be called a prophet of the Most High;

for you will go on before the Lord to prepare the way for him,

⁷⁷ to give his people the knowledge of salvation

through the forgiveness of their sins,

⁷⁸ because of the tender mercy of our God,

by which the rising sun will come to us from heaven

⁷⁹ to shine on those living in darkness

and in the shadow of death,

to guide our feet into the path of peace."

⁸⁰ And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel.

^a 69 Horn here symbolizes strength.

67. Zechariah's ensuing song, often called the Benedictus (because of its first word in the Latin Vulgate) shows Zechariah to be a prophet who knows what others do not yet know. Luke mentions explicitly that he was filled with the Holy Spirit and prophesied .

Supplemental Study:

Prophet Theme

More than any other New Testament writer, Luke places great emphasis on the many prophets and prophetesses at the time of Jesus and the early church. In fact he portrays many characters as prophets who are nowhere else considered such. Already we have seen Elizabeth, Mary, and Zechariah in that role. Many more will follow, including John the Baptist, Simeon, Anna, all the apostles, Stephen, Paul, the daughters of Philip, and most importantly, Jesus. There are probably several reasons for this emphasis. First, his view is that his story is simply a continuation of the Old Testament story, filled as it is with prophets. Second, it makes it clear that God is behind every word and action of his people - God is guiding this movement. Third, the theme serves well Luke's dominant message that the leaders of God's movement in the first century are treated just as they were in days gone by. That is, prophets can expect rejection, persecution, and even death.

Jesus is the prophesied " prophet like Moses" of Deuteronomy 18:15, similar to but much greater than Moses, Elijah, Elisha, and John the Baptist. In the Gospel he is referred to as a prophet in 4:24; 7:16, 39; 13:33; and 24:19: Jesus is " a prophet, powerful in word and deed before God and all the people." In the book of Acts, the theme may be even more pronounced. Peter preaches that Jesus is the " prophet like" Moses, and that those who do not listen to him " will be completely cut off from the people" (Deut 18:15, 18, 19). Stephen says much the same in Acts 7:37.

However, Jesus is not the only prophet in this new kingdom. Numerous other characters play the role of prophet, as listed above. They are filled with the Holy Spirit, they speak boldly, and they often work signs and wonders.

Why is it so important that Luke portray all of these early members of the kingdom as prophets? Perhaps there are several reasons. First, they speak from God concerning the truth about Jesus. God's word through them provides further testimony to Jesus. Second, those who follow Jesus are seen to be imitative of him. Jesus spoke the message of the kingdom, and so do they. Jesus was persecuted, and so were they. Third and most importantly, the large number of prophets in the early Christian movement shows that the prophecy of Joel has come true (Acts 2:17-18). Joel prophesied that " your sons and your daughters will prophesy," and Luke shows it happening. The new age has arrived

68-75. In part one of his song Zechariah praises God because he has redeemed his people by sending the coming Messiah (from the house of his servant David ). Like Mary's, Zechariah's words praise God for the coming salvation from our enemies and its attendant time of serving God without fear in holiness and righteousness . God will accomplish these things because of the oath he swore to our father Abraham . Once again, the careful reader will realize that Zechariah's hopes will be realized, though in a very different way than he probably has in mind. Israel will be delivered from her enemies, will be restored, and will live in holiness. However, the enemies will not be those that most Jews have in mind, and the restoration will not be of political Israel but of spiritual Israel. Luke wants to ensure that his Gentile readers know that God is faithful to his promises (and, as we will see later, that their inclusion was always a part of God's plan).

76-77. The second part of the song of Zechariah focuses on his son John and even more on the one for whom he will prepare the way. Echoing Isaiah 40:3 and Malachi 3:1, John is described as prophet of the Most High who will prepare the way for the Lord. Zechariah's prophecies will of course be fulfilled in chapter 3, including John's role in offering forgiveness of sins . Luke will employ this technique of story-telling again and again: the reader will hear one of the prophets in the story prophesy about the future, only to witness the fulfillment of the prophecy a few chapters later. This happens especially in the case of the prophet Jesus, who prophesies about what is to happen to his apostles in the early church (in the book of Acts).

78-79. Zechariah's final words, concerning the rising sun which will shine on those living in darkness are very difficult to interpret. The term rendered rising sun (ajnatolhv, anatolç) is used of the Messiah in several Greek Old Testament passages, including Jeremiah 23:5, where it refers clearly to the coming Messiah. More than likely therefore Zechariah is echoing the familiar Old Testament theme of the light which will be brought by the Messiah to those in darkness.

80. Ready to leave John for the moment, Luke sums up his early life in the two statements concerning his growth in spirit (likely the Holy Spirit) and his living in the desert (to prepare for 3:2-18). Luke will offer parallel statements concerning the early life of Jesus in 2:40, 52.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 1:1-4

The Fourfold Gospel

P A R T  F I R S T.
THE PERIOD OF CHRIST'S LIFE PRIOR TO
HIS MINISTRY.

I.
LUKE'S PREFACE AND DEDICATION.
^cLUKE I. 1-4. Act 1:21-23] and ministers of the word [the apostles were ministers, and not ecclesiastical dignitaries],  3; it seemed good to me also, having traced the course of all things accurately from the first [and being therefore thoroughly fitted to write the gospel], to write unto thee in order [not in chronological, but in topical order], most excellent Theophilus [Luke also dedicated the Book of Acts to this man. Nothing is known of Theophilus, but he is supposed to have been a Greek of high official rank];  4 that thou mightest know the certainty [might have a [1] fixed written record, and not trust to a floating, variable tradition or a treacherous memory] concerning the things [the gospel facts] wherein thou wast instructed.

   * NOTE. -- The four Gospels are respectively represented in this volume by the superior letters a, b, c, and d; and variations in the readings of the four Gospels are inserted in braces, thus: { }.

[FFG 1-2]

McGarvey: Luk 1:5-25

V.
ANNUNCIATION TO ZACHARIAS OF THE BIRTH
OF JOHN THE BAPTIST.
(At Jerusalem. Probably B. C. 6.)
^cLUKE I. 5-25.

   ^c5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from B. C. 40 to A. D. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple (1Ch 24:3-19). Of these courses that of Abijah was the eighth] of Abijah: and he had a wife of the daughters of Aaron [The Baptist was of the priestly race by both parents, a family distinction much esteemed among the Jews. He who was thus doubly a priest proclaimed Him who changed the priesthood], and her name was Elisabeth. [She was named after her ancestress Elisheba, the wife of Aaron.]  6 And they were both righteous before God [that is, truly righteous, or righteous in God's judgment, and not in mere appearance -- Gen 7:1], walking in all the commandments and ordinances [Strictly construed, commandments would refer to moral, and ordinances to ceremonial laws. The two words include all the positive and negative precepts] of the Lord blameless.  7 And they had no child [this fact was a reproach and shame to her, barrenness being considered even a punishment for sin by many], because that Elisabeth was barren [the births of Isaac, Samson, Samuel and the Baptist were all contrary to nature, and were faint foreshadowings of the greater miracle which took place in the birth of our Lord], and they both were now well stricken in years.  8 And it came to pass, [9] that while he executed the priest's office before God in the order of his course [that is, when it came the turn of his course to minister in the temple],  9 according to the custom [there were many duties in the temple service, and the priests in each course daily drew lots for these duties] of the priest's office, his lot was to enter into the temple [not that group of buildings, courts, and enclosures which was all called the temple; but the real sanctuary itself, the small but holy building which took the place of the tabernacle of the wilderness] of the Lord and burn incense. [Made of a mixture of sweet spices. The temple incense was made of stacte, onycha, galbanum, and pure frankincense, in equal parts, beaten very small -- Exo 30:7, Exo 30:8, Exo 30:34-38.]  10 The whole multitude [the presence of the multitude indicates that it was a sabbath or a feast day] of the people were praying [Incense is a symbol of prayer (Psa 141:1, Psa 141:2, Rev 8:3). Each of the multitude prayed in silence] without [outside the sanctuary, in the temple courts, particularly the court of the women] at the time of incense. [Incense was offered evening and morning (Exo 30:1-8). Probably at 9 A. M. and at 3 P. M. Compare Act 3:1. The text favors the idea that Zacharias' vision came in the morning.]  11 And there appeared unto him [one of God's invisible messengers who came visibly -- 2Ki 6:17, Psa 34:7] an angel of the Lord [Luke frequently tells of the ministration of angels (Luk 1:26, Luk 2:9, Luk 2:13, Luk 2:21, Luk 12:8, Luk 15:10, Luk 16:22, Luk 22:43, Luk 24:4, Luk 24:23). They are also often mentioned in the Book of Acts. There had been no appearance of an angel for about four hundred years] standing on the right side [the place of honor and dignity -- Act 7:56] of the altar of incense. [The altar on which Zacharias was burning incense. It stood in the Holy Place in front of the veil which hung between the holy and the most holy places. It was a small table twenty-two inches in breadth and length and forty-four inches in height. It was made of acacia wood, and overlaid with gold -- Exo 37:25.]  12 And Zacharias was troubled [as men always are at the sight of heavenly beings [10] -- Gen 3:9, Gen 3:10, Dan 10:7-12, Rev 1:17, Rev 1:18] when he saw him, and fear fell upon him.  13 But the angel said unto him, Fear not [These are the first words of the gospel which began at that hour to unfold itself], Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. [This name means "the Lord is gracious," or "the Lord is merciful."]  14 And thou shalt have joy and gladness [thou shalt feel as Abraham did when he named his new-born son Isaac; that is, "Laughter"]; and many [but not all] shall rejoice at his birth.  15 For he shall be great in the sight of the Lord [compare Luk 1:6], and he shall drink no wine nor strong drink. [Strong drink is any other fermented liquor. Wycliffe's version calls it "syder," and the Anglo-Saxon version calls it "beor," of which palm wine was the most common kind. As to the temperance of the Baptist, compare the history of Samson (Jdg 13:3-5) and the law of the Nazarite -- Num 6:2-4]; and he shall be filled with the Holy Spirit [the stimulation of the Spirit is elsewhere thus contrasted with alcoholic stimulants -- Act 2:15-18, Eph 5:18], even from his mother's womb. [See Luk 1:41.]  16 And many of the children of Israel shall he turn unto the Lord their God. [These words were quoted from Mal 4:6, and resumed the thread of prophecy which had been broken nearly four centuries before. Roman rule had brought in the vices and profligacy of Italy and Greece, and the nation needed to turn back to its former godly life.]  17 And he shall go before his face [the face of Messiah, who is also the Lord God -- Mal 3:1] in the spirit and power of Elijah [And thus in fulfillment of the prophecy that Elijah should come again (Mal 4:6; Mat 17:9-13). The Jews still expect Elijah as the forerunner of Messiah. John showed the spirit of Elijah in his ascetic dress and life (2Ki 1:8, Mat 3:4) and in his message of repentance -- 1Ki 18:21-40], to turn the hearts of the fathers to the children. ["These are the last words of the Old [11] Testament, there used by a prophet; here expounded by an angel; there concluding the law; here beginning the gospel." The phrase may mean: 1. John will restore unity to the families of Israel, now divided into political factions, as Herodians or friends of Rome, and zealots or patriots; and into religious factions, as Pharisees, Sadducees, Essenes, etc.; or more likely it may mean, 2. That John would restore the broken relationship between the patriarchs Abraham, Isaac, and Jacob, and their degenerate descendants -- Isa 29:22, Isa 29:23, Isa 63:16, Joh 8:37-40], and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him. [As in the East the "friend," or go-between, prepares the bride to understand and appreciate her bridegroom -- Joh 3:28, Joh 3:29.]  18 And Zacharias said unto the angel, Whereby shall I know this? [In asking for a sign Zacharias showed his unbelief (Mat 12:38, Mat 12:39). His question in the original is in four words. Four faithless words cost him forty weeks of silence.] for I am an old man [So said Abraham (Gen 17:17). The law which retired Levites from service at the age of fifty years (Num 8:25, Num 8:26) did not apply to priests. They served to extreme old age], and my wife well stricken in years.  19 And the angel answering said unto him, I am Gabriel [This name means "hero, or mighty one, of God." Gabriel announced to Daniel the time of Christ's birth and death, and the overthrow and final restoration of the Jewish nation (Dan 1-12:13). He also announced the birth of Jesus to Mary (Luk 1:26). The Bible gives the name of but one other angel; viz.: Michael, meaning "Who is like God?" Since Gabriel was the messenger who announced God's merciful and gracious purposes, and Michael the one who executed his decrees and punishments, the Jews had a beautiful saying that "Gabriel flew with two wings, and Michael with only one." The very ancient book of Enoch (Jud 1:14) gives us the name of two other archangels; viz.: Uriel, meaning "God is light"; and Raphael, meaning "healer of God"], that stand in the presence of God [Seven angels are [12] spoken of as standing in the presence of God (Rev 8:2) and may probably be called angels of the presence (Isa 63:9). But to see the face of God is no doubt accorded to all angels (Mat 18:10). One who stands in the presence of God should be believed by men without approving signs]; and I was sent to speak unto thee, and to bring thee these good tidings. [Our word "gospel" means good tidings.]  20 And, behold, thou shalt be silent [it was a sign; and also a punishment for having sought a sign] and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season.  21 And the people were waiting for Zacharias, and they marvelled while he tarried [The Jews considered slow service as irreverent and displeasing to God. The punishment attached to displeasing service made them fearful -- Lev 16:13] in the temple.  22 And when he came out, he could not speak unto them [Could not dismiss them with the usual blessing (Num 6:23-26). Disbelief is always powerless to bless]: and they perceived [probably by his excited manner] that he had seen a vision [the most vivid and objective of all spiritual phenomena -- Luk 24:23, Act 26:19, 2Co 12:1, Dan 9:23] in the temple: and he continued making signs unto them, and remained dumb.  23 And it came to pass, when the days of his ministration [They are said to have lasted from the evening of one Sabbath (Friday at sundown) to the morning of the next. Though doubtless chagrined at the punishment which had come upon him, the old priest remained at his post, and dwelt in the temple until his week was finished] were fulfilled, he departed unto his house. [Some guess that he lived at Hebron, others at Jutta, five miles south of Hebron, others at Ain Karim, four miles west of Jerusalem, but no one knows.]  24 And after these days Elisabeth his wife conceived; and she hid herself [probably through mingled feelings of modesty, humility, devotion, and joy] five months [at the end of which time her seclusion was interrupted by the visit [13] of Mary], saying,  25 Thus [graciously and mercifully] hath the Lord done unto me in the days wherein he looked upon me, to take away my reproach [the reproach of being childless -- Gen 30:23] among men.

[FFG 9-14]

Lapide: Luk 1:1-34

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

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T  

HE Holy Gospel of Jesus Christ, according to S. Luke, that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari, to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her. l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO S. LUKE

^_____ o ^_____

CHAPTER 1

Ver. 1. — Forasmuch as many. Maldonatus is of opinion that the Evangelists Matthew and Mark are intended; but these were not many, but only two. S. Luke rather seems here to allude to the Apocryphal Gospels, which were circulated under the names of Matthias, Thomas, and other apostles.

Most surely believed. Completæ sunt, Vulgate. πεπληζοφζημένων, Greek. This word signifies—1. fully accomplished ; 2. surely ascertained : as it is rendered by S. Ambrose, Theophylact, Euthymius.

Ver. 2. — Which from the beginning were eye-witnesses, &c. Ipsi viderunt, Vulgate. αυ̉τόπται καὶ ύπηζέται γενόμενοι το̃υ λόγου, Greek: that is who were eyewitnesses ( oculares spectactores ) and ministers of the word: which we may understands—1. of Christ, for He is the Word of the Eternal Father; the meaning then will be, "As the Apostles who saw Christ Himself and ministered to Him delivered them to us." 2. Of ordinary preaching; the meaning then will be, "As they delivered them who saw the deeds of Christ, and were sent by Him to preach the Gospel."

Ver. 3. — Having had perfect understanding. παζηκολουθηκότι, Greek: that is "carefully investigating," and therefore "having understood."

In order. καθεξη̃ς, Greek; that is—1. successively, 2. distinctly, in order so as to relate, first the conception of Christ, then His nativity, afterwards His life, and lastly His death and resurrection.

Theophilus. Theophilus was a noble and chief man of Antioch, who was converted by S. Peter and dedicated his house as a church in which S Peter held assemblies of Christians, and placed his chair as primate, as S. Clement relates Recog. lib. 10, cap. ult. Baronius conjectures that S. Luke, who was a physician and painter of Antioch, wrote to Theophilus as a citizen and as his own intimate friend; Theophylact adds that S. Luke was a catechumen of Theophilus, for S. Peter by himself was not able to instruct the multitude who came together to be taught the faith of Christ, and therefore he made use of the labours of many others for instructing the faithful. He is called most excellent, which was a title given to governors and magistrates; he seems therefore to have been a senator or governor of Antioch.

Ver. 4. — That thou mayest know the certainly. Veritatem, truth, Vulgate. άσφάλειαν, Greek, certainty, stability.

Ver. 5. — There was in the days of Herod. S. Luke begins by mentioning the name of Herod to point out the time when John the Baptist and Christ were born; and also to show that the sceptre had now departed from Judah, and had passed over to an alien, and therefore that the time for the advent of the Messiah was at hand according to the prophecy of Jacob, Gen 49:10. This Herod was the first of that name, surnamed the Great, the father and grandfather of the others. He was a native of Ascalon, an Idumæan by nation, in character a tyrant. By the favour of Caesar he held the kingdom of Judæa; but Christ thrust him and his descendants out of this kingdom, and claimed for Himself the kingdom over Israel which by right was due to Him, though it must be understood as a spiritual kingdom.

Hence he is rightly called Herod, for Herod in Syriac is the same as "a fiery dragon." According to Pagninus, Herod signifies in Hebrew "the conception of threshing," for הדה is to conceive, and דוש to thresh, because he slew the infants in Bethlehem.

Zacharias. He was a priest and also a prophet, as will appear from verses 64 and 67. Whence his name is enrolled among the saints in the Roman Martyrology for the 5th of November: where Baronius, following Origen, Nyssen, Cyril, and Peter Alexander, is of opinion that this Zacharias was the martyr who was slain by Herod between the Temple and the Altar, and therefore that he was the one whom Christ mentions, S. Mat 23:35. His head is preserved and shown at Rome in the Lateran Basilica, from which there is a tradition that formerly blood trickled during several days. I have seen it there and venerated it.

Of the course of Abia. Of that class of the priests of which in the time of David Abia was the head. For David, seeing that the priests, the sons of Aaron, had increased to a large number, so that all could not at once minister in the Temple, distributed them into twenty-four classes, so that each class might minister in the Temple during one week in succession. And that there might be no strife among them as to which course should be the first, second, or third, &c., these families cast lots, and obtained the first place or second, &c., according as the lot came out. In this drawing of lots the eighth place fell to Abia and his descendants. All this is clear from 1Ch 24:1-6. Josephus ( Antiq. vii. II) says of David, "He found twenty-four families of priests, and he appointed that each family should minister before God during eight days, from Sabbath to Sabbath," in order to avoid confusion and strife among the priests.

And his wife was the daughter of Aaron. Priests could marry a wife from another tribe because they had no inheritance in the land of Israel, which by the marriage of the wife (if she through the failure of male offspring were the heir of her father) passed over to her husband's tribe, and so a confusion was caused of inheritances and tribes which was forbidden by the law. But Zacharias having more regard to religion, married a wife not only of the daughters of Levi but of Aaron. Wherefore S. Ambrose says, "Not only from his parents but from his ancestors the illustrious descent of S. John is derived, a descent not exalted by secular power, but venerable from its sanctity. She was called Elizabeth from the wife of the first high priest Aaron, Exo 6:23. This Elizabeth was holy, and a prophetess: whence her memory is observed in the Roman Martyrology on the 5th November. From her S. Elizabeth, daughter of Andrew, king of the Hungarians, surnamed the mother of the poor, and her niece S. Elizabeth, the queen of Portugal took, their name together with her sanctity.

And her name was Elizabeth. Zacharias in Hebrew is the same as "God remembered;" and Elizabeth, "the oath of God," or "the sceptre and dominion," or "rest," or "fulness of God." So that the meaning is that God, mindful of His oath, united these two in marriage, that He might raise up the sceptre of the house of David, and bestow rest and plenty and abundance on His own.

Ver. 6.— Righteous ( just ) before God. Many appear just before men, but few before God, because men look upon the countenance, but God on the heart and conscience. S. Francis says truly, "Each man is what he is before God, and no more."

Walking in all the commandments, &c. Commandments, i.e. the moral precepts of the Decalogue. Ordinances, i.e. the ceremonial precepts.

God gave to the Hebrews by Moses precepts of three kinds. 1. Moral precepts, which are contained in the two tables of the law. 2. Judgments which relate to justice and human polity, and chiefly concern princes. 3. Statutes, decrees ceremonial, pertaining to the sacrifices and rites observed in the worship of God. These are called here and elsewhere Justications, Vulgate: first, because those who observe them do what is most right and just, that is to say, perform the service and worship which is most rightfully due to God. Secondly, because by the observance of these men formerly under the old law were justified legally; for those who fulfilled them were considered just persons by the Synagogue, and that not only before man but before God, if they performed those things from the true love of God. For the doers of the law are justified, Rom 2:13.

Blameless. Sine querelâ, Vulgate; άμεμπτοι, Greek. Mark here that the faithful can, yea, ought to observe all the commandments of God; wherefore it is possible to keep them, and not impossible, as Calvin blasphemously asserts, who in this place makes a wonderful exhibition of himself, and all but says that Luke the Evangelist is a liar.

Further, blameless may be interpreted as "without mortal sin," for no just man in this life can avoid all venial sins.

Ver. 7. — Well stricken in years. He says this to show that John was born of them, not in the way of nature, but by the gift of God and by a miracle, like other eminent saints, as Isaac, Joseph, Samuel.  S. Augustine (Serm. iii . on John the Baptist ) says Elizabeth was barren in body but fruitful in virtues; her child-bearing was not taken away from her, but it was delayed, until the time of fleshly desire had passed away. . . . In short, when all that causes blame as regards the body was quenched, and they became altogether blameless, all that speaks of barrenness is gone; old age springs into new life, faith conceives, chastity brings forth, one greater than man, one equal to the angels is born, the trumpet of heaven, the herald of Christ, the mystery of the Father, the messenger of the Son, the standard-bearer of the heavenly King, the pardon of sinners, the correction of the Jews, the calling of the Gentiles, and, so to say, the uniting bond of the Law and Grace.

Ver. 9. — According to the custom of the priesthood his lot was. That is, according to Bede, in his own course, which was the eighth in order, according to the lot which had originally fallen to the family of Abia. But mention of this course has been made in verse 8; and therefore the lot spoken of in verse 9 is different from the course, and more particularly limits the course. The meaning, therefore, is that when Zacharias, in the order of his course, was ministering in the temple, among the various offices of the priests the office of burning incense fell to him by lot. For because there were many priests of the course of Abia, it was appointed to them by lot what office each of them should perform in the Temple. For there were four principal offices (see Exodus xxx.)—1. To sacrifice. 2. To light the lamps on the seven-branched candlestick. 3. On the sabbath-day to place twelve new loaves on the table of shewbread. 4. To burn incense on the altar of incense. This fourth office, therefore, had fallen by lot to Zacharias, while the three others had fallen to other priests of the same class of Abia. This is clear from the Greek έλαχε του̃ θυμια̃σαι, "he had obtained by lot to burn incense."

Some, as S. Ambrose, Bede, Theophylact, and S. Augustine think that Zacharias was the high priest, because he burnt incense on the altar of incense, for they think that this was in the Holy of holies, which no one except the high priest might enter. But I have shown (Exod. xl. 24), that this altar was not in the Holy of holies, but in the Holy place, which the common priests used to enter daily. The expression here used, it was his lot ( sorte exiit. Vulgate) confirms this; for the high priest was superior to all lots, and, whenever he chose, used to minister in the temple. Besides, at this time, not Zacharias but Joazar was the high priest, as Josephus tells us ( Antiq. xvii. 8).

Morally, we may learn that angels appear while we are engaged in sacred things, and that God either Himself or by an angel speaks with the soul when we are engaged in prayer or sacrifice, as the angel appeared to Zacharias when he was burning incense.

Ver. 10. — And the whole multitude were praying without. That is in the court outside the Holy place or Temple, which the priests alone, might enter. There were two courts; the inner one, of the priests, containing the altar of burnt-offering; and the outer one, of the people, who from it beheld the sacrifices offered by the priests: but the altar of incense which was in the Holy place they could not see.

At the time of incense. That is to say, when the priests burnt the incense; for according to the religious usage of all nations incense was burnt in the worship of God.

Ver. 11. — There appeared unto him an angel (Gabriel, as is clear from v. 19), standing on the right side of the altar. 1. Because he had come to announce good tidings. Euthymius. 2. Because he brought down the token of Divine mercy, for the Lord is on my right hand, therefore I shall not be moved. S. Ambrose. We may learn from this that angels stand by altars, priests and sacrifices, and co-operate with them in the worship and adoration of God. Of this there are many instances in the lives of the saints, some of which I have mentioned, Exo 29:38; Lev 9:24.

Ver. 12.— Zacharias was troubled. Both because of the unusual sight, and because of the majesty in which he appeared, which human weakness could scarcely endure to behold: "for man is not strong enough to bear such a strange and unusual sight without alarm." Titus. So Daniel, when the same angel appeared to him, says, "There remained no strength in me, and my comeliness was turned into corruption." Hence it is the sign of a good angel if at first he causes fear and afterwards joy; but of a bad angel if he makes a man sorrowful after causing joy; whence S. Antony says, "If joy has succeeded to fear we may know that the vision is from God; for the peace of the soul is a sign of the Divine presence; but if the fear remains unshaken it is an enemy who is seen."

Ver. 13.— Thy prayer is heard. Not his prayer for offspring, S. Augustine says, of which he now so despaired that he did not believe the promise of the angel (verse 20), but thy prayer as a priest for the sins of the people and for the coming of the Messiah. But God, who goes beyond the merits and the prayers of suppliants, promised him a son who should be the prophet and forerunner. So Bede, Theophylact, S. Augustine, S. Chrysostom.

Some, however, are of opinion that this prayer of Zacharias was for offspring, only that it had been offered not at this time, but formerly when he was younger.

Thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. Because John, according to Maldonatus, is the same in Hebrew as beloved : or, according to Pagninus, the gift of mercy of the Lord. This is not, however, the precise meaning; for then he would have rather been called Hananiah than John. Properly, therefore, the name John signifies, God hath had merey. And He did this first when He heard the prayer of Zacharias; and secondly by appointing John as the forerunner of the Messiah, and soon after by sending the Messiah Himself; for it was by Christ, and not by Moses and the law, that grace came. So the son of Anna was called Samuel, that is asked and obtained from God by the tears of his mother for the salvation of the whole people, 1Sa 1:20. Thirdly, God also showed mercy on John himself (Bede, Jansen, Maldonatus), by filling him with His manifold grace, by which He made him a Doctor in Israel, a Prophet, an Anchorite, a Martyr, a Virgin, and the Forerunner of Christ. John therefore was, as it were, the Son of Charities and Graces, in whom all the Graces of God seem to have blended together.

Mark here the threefold mystery of the three names: for Elizabeth, that is, the oath of God who promiseth, and Zacharias, God's remembrance of His promise, are the parents of John, that is, the mercy and grace of God.

Ver. 14. — And thou shalt have joy and gladness. Thy son shall be to thee and to many others the cause of the greatest joy and exultation.

Ver. 15. — Great in the sight of the Lord : to Whom alone it belongs to determine what is great, what is ordinary, and what is small. Many, says S. Theophylact, are called great in the sight of men, who, being little, esteem little things as great; but John was great in the sight of the Lord, who, being great, weigheth things that are great.

He was great on account—1. of his sanctification in his mother's womb; 2. the depth of his humility; 3. his extraordinary charity; 4. his exemplary penitence; 5. his seraphic zeal; 6. his whole life, which was as much human as angelic; 7. the sublimity of his prophesying; 8. his solitary life; 9. his office of forerunner of Christ; 10. his most noble martyrdom. See the twenty eight privileges ascribed to John, which Baradius enumerates here.

And he shall not drink wine nor strong drink. Strong drink ( Sicera ) is everything that intoxicates. To abstain from wine and strong, drink was peculiar to Nazarites; and from this place it appears that John was one during the whole of his life.

And he shall be filled with the Holy Ghost even from his mother's womb. This was when, on the entrance of the Blessed Virgin he leapt in his mother's womb, and, as far as he could, fulfilled his office of forerunner. John, therefore, was born again of the Spirit before he was born of his mother.

Was John then truly cleansed from original sin in the womb and justified?  S. Augustine ( Ep. 57) and S. Jerome ( in Jerem. i.) maintain that he was not; for they say that John and Jeremiah are both said to have been sanctified in the womb not really, but according to the predestination of God; for they were ordained to future sanctity so that the same is said here concerning John that the Apostle says of himself, Gal. i., "Who separated me from my mother's womb." The reason that S. Augustine gives is, that to be born again presupposes being born; but John when in the womb was not yet born; therefore he could not have been born again in reality, but only according to the predestination of God.

But the common opinion of the Fathers is contrary to this (S. Athanasius, Cyprian, Ambrose, Gregory, and others) which I approve of—First, because the angel here most clearly promises "he shall be filled with the Holy Ghost even from his mother's womb." Secondly, because at the salutation of the Blessed Virgin he believed in Christ when in the womb. For at that time it was when he was visited and saluted by the Blessed Virgin, in the sixth month from his conception that this wonderful sanctification took place. To the argument of S. Augustine I answer, that a man in order that he may be born again may be considered as born when he has been conceived in the womb; for then as he is born in original sin so also he can by grace be born again and even baptized, as is clear from the practice of the Church in certain cases.

Ver. 17. — He shall go before Him. John went before Christ. 1. In his birth, for he was born six months before Christ. 2. In his baptism, for he baptized before Christ did; yea, he even baptized Christ. 3. In preaching, of repentance that he might prepare the way for Christ. 4. By pointing out Jesus as the Messiah and Lamb of God who should take away the sin of the world. 5. By suffering martyrdom before Christ. 6. In descending to the fathers in limbus, and announcing to them that Christ would soon come and set them free.

In the spirit and power of Elias. As Elias did excel and in the end of the world will excel in a spirit steadfast and powerful for contending against Antichrist, so that he will convert Jews and others from him to Christ; so in the same powerful spirit John will excel, and by his preaching and holy example move the hardened Jews to repentance, and so prepare them for the baptism of Christ.

The spirit of power in John was like that in Elias; 1. In the austerity of his life. 2. They both lived in solitude. And  3, in poverty and contempt of the world. 4. In zeal, and in fervour of preaching, by which both of them converted many Israelites to repentance, and Elias will again do so in the last days, according to the saying (Ecclesiasticus xlviii. 1), "Elias stood up like fire, and his word burned like a lamp." In the same way Christ says of John, "He was a burning and a shining light," S. Joh 5:35 . 5.  In fortitude and suffering: for as Elias contended against the priests of Baal, and their patrons Ahab and Jezebel, and again in the last days will contend against Antichrist and his followers and will suffer many things from them and at last be slain as a martyr; so John contended against Herod and Herodias, and being beheaded by them obtained the crown of martyrdom.

John here is rather compared to Elias in his future coming than in his past; because, as Elias will precede the second coming of Christ with great spirit and power, so likewise John with the same spirit, and power will precede the first coming of Christ.  S. Ambrose says that he will go before Him "in the spirit and power of Elias, because Elias had great power and grace, so that he turned back the hearts of the people to faith, power of abstinence, and patience and the spirit of prophecy. Elias was in the wilderness; so also was John. . . . The one sought not the favour of Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the laver of salvation. The one was the forerunner of our Lord's first advent, the other of His second," &c.

To turn the hearts of the fathers, &c. John did this when he urged them by word and example to imitate the faith and piety of their fathers; for thus the fathers acknowledged their children as the worshippers of the true God. These words are taken from Malachi, who speaks literally of Elias, typically of John.

And the disobedient, &c. Greek α̉πειθει̃ς, Vulgate, incredulos. That is, he will turn them to the faith and wisdom which the just had and have concerning Christ, which consists in the fear and love of God and of heavenly things, and not perishable, according to the teaching of Christ (Maldonatus). Or, John will cause the unbelieving Jews to consider the signs of the coming of the Messiah given by God to the fathers, and from them to know and believe that Christ has already come, and that this Jesus, whom John pointed out as such, is He.

A people prepared, &c . Perfectam, Vulgate; κατασκευασμενον, Greek; that is well and perfectly prepared and made ready for receiving the teaching and faith of Christ, and the perfection of grace, justice, and the Christian life brought by Christ from heaven.

Ver. 18.— And Zacharias said to the angel, &c. That is, give a sign or a miracle for a proof to me that the great things which you are promising will surely come to pass. This hesitation on the part of Zacharias seems to have proceeded from want of deliberation and reflection, and therefore was only a venial sin, for which he was punished by being deprived of the power of speech. For otherwise did Abraham, who, when the angel promised that Isaac should be born to him from Sarah who was barren, immediately believed, "for he was strong in faith, giving glory to God, being fully persuaded that what He had promised, He was able also to perform," Rom 4:20-21.

Ver. 19.— I am Gabriel, who stand. That is, "I am wont to stand, ready to minister to the will of God in all things; I am not indeed now standing before Him in heaven, for I have been sent thence to thee to the earth." Although on the earth angels may also stand before God, and behold His Face; for God is everywhere (S. Matt. xviii. 10). Hence we may gather that the same angels stand before God and minister to Him, although S. Dionysius the Areopagite and S. Gregory deny this; for Gabriel stands before God and ministers to Him, and is sent to Zacharias.

Moreover, the words "stand before" signify that Gabriel is one of the seven angels who are the chiefs of the heavenly court, as are also Michael and Raphael (Tobit 12:15). Of these seven angels I have spoken at length on Apocal. i. 4.  Wherefore although some, as Toletus, are of opinion that Gabriel belongs to the last order but one, which is that of archangels, because he is elsewhere called an archangel, yet he more truly seems to be one of the first order which is that of seraphim, and therefore is called by many an archangel; and there are not wanting some who think that he is the first of all among the seraphim. Cardinal Vignerius (in Decachordo Christ. Cord i. 2) proves this by eight reasons which I have enumerated on Dan 9:21. All of which are reduced to this one. For the highest work it is fitting that the highest angel should be sent; but the Incarnation of the Word is the highest work of God, therefore Gabriel, who was sent to announce that, is the highest angel. But this reason is not conclusive, as I have there shown. For the common opinion of theologians is that Michael is the highest of all the angels, and the Antagonist of Lucifer. Apocal. 12:7.

Gabriel in Hebrew means God hath strengthened me, or the strength of God, or God is my strength. He is therefore fitly sent to announce the birth of John and to bestow upon him the spirit of power.

Ver. 20. — And behold thou shall be dumb, &c. Theophylact and S. Ambrose translated, "thou shalt be deaf," and so make a distinction from what follows, "and not able to speak." For although the Greek word σιωπω̃ν properly signifies one who is dumb, yet one who is deaf may be understood by the same word; for dumbness and deafness are naturally connected, for those who are born dumb are also deaf, and vice versa. Wherefore the Greeks alike call a dumb and a deaf man κω̃φν. Zacharias therefore was made deaf as well as dumb. Whence in verse 22 he is called κω̃φος. Hence at verse 62 his friends and neighbours do not speak to Zacharias as being deaf, but signify to him by signs that he should write the name by which he wished his son to be called. "He rightly," says Theophylact, "suffered these two things, the loss of hearing and the loss of speech; for because he had been disobedient, he incurs the punishment of deafness; and because he had objected, of silence."

Until the day that these things, &c. Zacharias not believing the promises of the angel, had asked for a sign to be given him of the birth of John; the angel therefore complying gives him a sign which at the same time shall be a punishment.

Ver. 23. — The days of his ministration, &c. λειτουζγίας, Greek. That is of his sacred ministration in the Temple. His house was situated in the mountains of Judæa, where his wife Elizabeth was.

Ver. 24. — After those days his wife conceived. Elizabeth conceived about the 24th of September, on which day many Christian Churches celebrate the conception, of John. So that the incense was offered by Zacharias, and his vision and the promise of the angel concerning the birth of John seem to have taken place a little earlier, during the feast of Tabernacles. By this it was signified that John would be born, who was to be the herald of Christ, and through Him the cause of common joy to the whole world; for he would teach men that they were strangers upon the earth, and that they dwelt in it as in a temporary tabernacle, and that they were enrolled by God as citizens of heaven, where they would obtain an eternal and most blessed home. For the Feast of Tabernacles was a sign of all these things, during which the Hebrews with branches of palm trees used to celebrate dances joyfully, because they had been brought in by God into the promised land, after they had been dwelling in tents in the wilderness. Hence it seems that John was conceived about the time of the autumnal equinox, and born about the time of the summer solstice, after which the days decreased in length; while on the other hand, Christ was conceived at the vernal equinox, and born at the winter solstice, after which the days increase; because, as John said, "He must increase, but I must decrease."

She hid herself five months, &c. This hiding was a sign of shame and modesty; for she blushed at her child-bearing on account of her age, says S. Ambrose; but in the sixth month when she heard and saw that kinswoman the Blessed Virgin had conceived without losing her virginity (which was a much more strange and wonderful thing), then she laid aside her shame and went forth openly.

My reproach. Among the Jews in that age, barrenness was a great reproach, and was considered as a sign of the malediction of God.

Ver. 26.— ln the sixth month. That is the sixth month of the conception of John. Christ was therefore six months younger that John the Baptist. We ought to understand that this six month was not beginning but ending, or rather ended; for from the 24th of September, when John was conceived, to the 25th of March, when Christ was conceived, there are six whole months. The Annunciation therefore by Gabriel, and consequently the Incarnation of the Word, took place on the 25th of March; on which day likewise, Christ, after completing the thirty-fourth year of His life, was crucified. Many are of opinion that the world was created on the same day; so that it was created by God on the same day on which it was afterwards recreated and restored by Christ in His Incarnation and Cross. Whence it is that from this day of March, the English, the Venetians, the Pisans, and several other nations reckon the years after Christ.

The Angel Gabriel. S. Jerome remarks on Daniel 8. that there are three angels, Michael, Raphael, and Gabriel, who are especially mentioned in Scripture; of whom Michael presides over the prayers and offerings of the faithful and is therefore called Michael (that is, who is like God); for it is the prerogative of God alone to hear the prayers of penitents: while Raphael presides over the healing of men's bodies, and he therefore restored sight to Tobias when he was blind; whence he is called Raphael (that is the Healer or the Healing, of God); and thirdly Gabriel (or the strength of God) presides over the conflicts and wars of the faithful (as is clear from Dan 12 &c.). Wherefore he is sent to announce the birth of Christ, who was to carry on a most severe war against Lucifer, and the rest of the demons and impious men. Again Gabriel in Hebrew means man of God ; the meaning of which is that God will be incarnate, and will be a child as to nature and age; but yet He will also be a man, because from the first instant of His conception His soul will be full of all knowledge, grace, and strength, according to the saying of Jer 31:22, a woman shall compass a man. Again, Toletus following Basil, Dionysius and others, is of opinion that Michael was one of the principalities, which S, Dionysius places as the first order of the third hierarchy of angels, but that Gabriel was of the order of archangels; but it is more probable that Michael was of the order of the seraphim, and that Gabriel was next to him.

Nazareth. Whence Christ was called a Nazarene, being, as it were, the country in which he was conceived. The Blessed Virgin therefore dwelt there with Joseph, to whom she was betrothed. The house or chamber in which she conceived Christ was consecrated by S. James and the other Apostles as a church. After three hundred years S. Helen built a temple there. Also S. Paula, S. Louis, and other travellers visited it. After a thousand years it was translated by angels from Nazareth to Dalmatia and thence to Italy, to Loretto, where it even now stands, and is visited by pilgrims from the whole world; so that Erasmus himself thus addresses the Virgin of Loretto, "Hail to thee, 0 noble offspring of kings, the beauty of priests, the glory of patriarchs, the triumph of the heavenly hosts, the terror of hell, the hope and solace of Christians; thou art next to the Divine nature; do not, we pray thee, be wanting to us; I prostrate myself at thy feet, preserve my poor soul, I beseech thee."

Ver. 27. — To a Virgin espoused to a man, &c. Espoused, not by betrothal only but by matrimony already contracted, although not actually consummated, see Mat 1:18. S. Gregory Thaumasius ( Serm. 3 de Annun.) says, "Gabriel is sent to prepare a chamber worthy of the most pure Bridegroom; he is sent to contract espousals between the creature and the Creator." Also S. Bernard ( Serm 1 de Assump.) well says, "There is no place in the world of greater dignity than the temple of the virginal womb in which Mary conceived the Son of God, nor in heaven is there any place of higher dignity than the royal throne on which her Son has exalted Mary." And in Serm. 4, "What angelic purity even may we venture to compare with that virginity, which was worthy of becoming the shrine of the Holy Spirit, and the abode of the Son of God."

Mary. In Hebrew Miriam, that is, Mar Yam, myrrh, or bitterness of the sea; for the Hebrews have a tradition that the sister of Moses was called Miriam, because when she was born the bitter tyranny of Pharaoh in drowning the Hebrew children began. But, by the Divine will, the name was afterwards changed to a different meaning, for after the Red Sea had been crossed and Pharaoh had been drowned, she was called Mariam ( Mara Yam ), that is mistress of the sea; for as Moses was the leader of the men, so Miriam was the leader of the women in the passage of the Red Sea. Moreover she was a type, says S. Ambrose, of the Blessed Virgin, who is called Mary, that is the Mistress and Lady of the sea of this world, that she may lead us through it in safety to the promised land, that is heaven. S. Isidore (vii. Etym. cap. 10) says, "Mary is by interpretation illuminator or star of the sea; for she brought forth the Light of the world. But in the Syrian language Mary is called Lady, because she brought forth the Lord."

For this reason Mary was full of grace, and a sea of graces; for as all rivers run into the sea, so all graces which angels, patriarchs, apostles, martyrs, confessors, virgins possessed, came together in her, as S. Bonaventura says.  S. Bridget also shows in her Revelations, i. 9, how delightful the name of Mary is to the angels, and how terrible to demons.

And the angel came in unto her, &c. He glided into the chamber of the Virgin as she was praying in secret for the advent of the Messiah and the salvation of men, either through the window or through the door. For angels, since they are most pure spirits, by means of their subtlety pass through all walls and bodies. Although Andrew, Bishop of Jerusalem, in a sermon on the Annunciation, thinks that the angel secretly opened the door and modestly saluted the Virgin.

Hail, Ave. It is very probable that the angel used the ordinary salutation of the Hebrews, שלום לך, Peace be to thee. Unless the opinion of Serarius is to be preferred, that ave is the Hebrew חוה chave or have, that is, "Live;" so that there is an allusion to the name of Eve, which is in Hebrew חוה chava, that is the mother of all living (Gen 3:20), so that the meaning will be, Eve was not the mother of life but of death, because by sin she delivered over all her children to death, but thou, 0 Mary, art truly called Eve, because thou art the mother of life, grace, and glory. Hence in Latin ave is Eva reversed, because Mary turned the maledictions of Eve into blessings.

Highly favoured. Gratia plena, Vulgate, full of grace. Greek, κεχαζιτωμένη, which Beza translates gratis dilecta, freely loved ; for he thinks that the just have no inherent and intrinsic, but only an extrinsic righteousness, which consists in this, that, although they be sinners, God of his own good will holds and reckons them as just; which is heresy.

But κεχαζιτωμένη answers to the Hebrew נחנה, filled with grace or made acceptable ; for χαζιτοω, signifies I make acceptable, I render beloved or dear, I fill with grace. For God judges nothing to be acceptable except what is truly in itself acceptable; wherefore when He makes any one just and acceptable to Himself, He bestows upon him the gift of justice and inherent grace. Wherefore κεχαζιτωμένη is the same as full of grace : as it is rendered in our version and the Syrian, &c.; also by S. Ambrose and others of the Fathers. This word therefore signifies—1. That the Blessed Virgin had a gift of grace bestowed upon her by God, and that, in a full measure of excellence beyond other just and holy persons, for this epithet is applied solely to the Blessed Virgin, to the end that she might be made worthy to become in time the Mother of God.  2. That she by means of this gift of grace was wonderfully well-pleasing in the sight of God and of all His angels, and in their eyes altogether lovely and beautiful, so that Christ chose her before all others for His mother.

You will say that Christ was more full of grace than the Blessed Virgin. Others also of the saints are said to have been full of the Holy Spirit, as Stephen.

I answer that they are said to have been full of grace, but in different ways. For, as Maldonatus rightly says, a fountain is full of water, so is a river, so are streams, although there is more water and purer in a fountain than in a river, and in a river than in streams. Christ is full of grace, like a fountain where grace gushes forth and is collected as in a reservoir, and from which it flows forth to all men, as from a head to the members. The mother of Christ is full like a river very near a fountain, which although it has less water than a fountain, yet flows with a full channel. Stephen is full like a stream.

S. Augustine ( Serm xviii de Sanctus ) says, "Mary is filled with grace, and Eve is made clear from guilt; the curse of Eve is changed into the blessing of Mary." Toletus ( annotat. 67) shows that the Blessed Virgin was full of all grace, both in body and soul. For she was free from concupiscence ( fomite concupiscentiæ ), so that in her the flesh was subject to the reason and the spirit, as was the case with Adam in Paradise through original righteousness. Wherefore he adds that in her, nature conspired with grace and co-operated with it in every respect. See also what I have said concerning her in the Commentary on the Canticles, especially on those words (c. iv. 7), Thou art all fair, my love, there is no spot in thee.

S. Jerome ( Serm. de Assump. B.V. ) says, "It is well said that she was full of grace, because on others grace is bestowed partially ( per partes ), but the fulness of grace in complete treasure was infused into Mary." And again, "The entire fulness of grace, which is in Christ, came upon Mary, although in a different way."

Suarez shows that the grace possessed by the Blessed Virgin in the first instant of her conception was greater than the grace which the highest angel possesses, who by one or two acts has perfected all his merits, and therefore she merited more than thousands of men merit through their whole life. Wherefore the Blessed Virgin in this first instant loved and praised God with such earnestness of intention that she exceeded the love, and consequently also the merit, of the highest angel. But in the second instant of her co-operation and love, by means of the increase of grace which in the first instant she had merited and had in reality received, she doubled the degrees of love and consequently also of merit; and in the third instant, by doubling the same she quadrupled both merit and grace; and so in every instant, by doubling continually the grace she had received, until her death in the seventy-second year of her age, she had increased the degrees of grace and merit to such an extent that she altogether excelled in them all men and angels taken together. Wherefore she by herself alone is more acceptable to God than all the rest; and God loves the Blessed Virgin alone more than the whole Church, that is, more than all men and angels taken together. See also the Revelations of S. Bridget i. 10.

The Lord is with thee. The angel gives the reason why she was full of grace, that is, because the Lord was with her in a singular manner, so that He wrought in her the singular work of the Incarnation of the Word.  S. Bernard ( Serm. 3) says, "What wonder is it that she was full of grace with whom the Lord was? But this rather is to be wondered at, how He who had sent the angel to the Virgin was found by the angel with the Virgin. Was God then swifter than the angel, so that He outstripped him and reached the earth before His swift messenger? Nor is it to be wondered at. For since the king was on His couch, the sweet ointment of the Virgin gave forth its odour, and the smoke of spices went up in the sight of His glory, and she found grace in the eyes of the Lord." And further on he shows that God is in all creatures by power, in rational beings by knowledge, in the good by love, and therefore He is with them by concord of the will, for it is by means of this that they unite themselves to God. Then he adds, "But since He is in this way with all the saints, yet He was in an especial manner with Mary, between whom and Himself there was such a consent that He joined not only her will, but her flesh to Himself, and of His own and the Virgin's substance made one Christ; who although He is not wholely of God nor wholely of the Virgin, yet He is wholely God's and wholely the Virgin's, and not two sons, but the one son of both." Then he shows that the whole Trinity was with the Blessed Virgin. "Not only is the Lord the Son with thee whom thou art clothing with thy flesh, but also the Lord the Spirit by Whom thou art conceiving, and the Lord the Father who begat Him whom thou art conceiving."

S. Bridget ( Revel. iii 29), conversing with the Blessed Virgin, says, Thou art made like to the Temple of Solomon, in which the true Solomon moves, and He sits who has made peace between God and man. Blessed therefore art thou, 0 Blessed Virgin, in whom the great God became a little child, the eternal God and invisible Creator became a visible creature." The Blessed Virgin answers, "Why do you compare me with Solomon and his Temple, since I am the mother of Him Who has neither beginning nor end, for the Son of God, Who is my Son, is Priest and King of kings. In short, in my Temple He clothed Himself spiritually with the priestly garments in which He offered sacrifice for the world."

Further S. Thomas ( Quæst. xxx. art. 4) expounds the words the Lord is with thee of the Conception and Incarnation of the Word, which was presently to take place, but which had not already taken place; as I shall show at verse 38.

Blessed art thou among women. The same was said of Jael and Judith, but it is said here of the Blessed Virgin in a far more excellent way, for she excelled Jael and Judith, and all virgins and matrons a thousand times in blessings, gifts, and graces.

S. Augustine ( Serm. 18 de Sanctis ) says, "Blessed art thou among women, for thou hast brought forth life both for men and women. The mother of our race brought punishment into the world; the Mother of our Lord brought salvation to the world. Eve was the originator of sin, Mary of merit." Peter Chrysologus ( Serm. 145) says on these words, "She was truly blessed, for she was greater than the heaven, stronger than the earth, wider than the world; she by herself alone contained God, whom the world contains not; she bore Him Who bears the world; she brought forth Him by Whom she had been begotten, she gives nourishment to the Nourisher of all things living."

Among women. That he might signify that whatever is most excellent in the threefold condition of women is found in the Blessed Virgin. For women are either virgins or widows, or living in matrimony. In Virgins chastity is praised, but not barrenness; in widows liberty of mind is commanded, but not solitude, for it is written (Eccles. iv. 10) "Woe to him that is alone, for when he falleth he hath not one to lift him up." In matrimony the education of offspring in what is good is highly esteemed, but not the loss of Virginity. The Blessed Virgin alone among all women possessed virginity without barrenness; liberty of mind without loss of companionship, since she was really espoused to Joseph; and what is a greater thing than these, fruitfulness in offspring without the violation of virgin chastity. And so she appropriated whatever is good in the threefold state of women, and whatever is evil she rejected. Whereupon deservedly the angel proclaims her Blessed above all women.

Ver 29. — She was troubled. First, at the unwonted appearance, brightness, and majesty of the angel. Secondly, at his unwonted salutation. S. Jerome ( Epist. 7) says, "Let a woman imitate Mary, whom Gabriel found alone in her chamber, and therefore, perhaps, she was alarmed at beholding a man whom she was not accustomed to see" Again S. Bernard ( Serm. iii . on Missus Est ) says, "She was troubled, but not alarmed; her being troubled was a mark of modesty; her not being alarmed of courage; while her keeping silence and meditating was a mark of prudence."

What manner of salutation. That is, how noble and august, and exceeding the strength and merits of all men, and therefore even her own. For she, in the greatness of her humility, thought far different, yea, even contrary things of herself. For she thought within herself; I seem to myself to be in need of all grace, how then does the angel call me fill of grace, I in my poverty live and associate with poor virgins, how then does the angel proclaim to me that the Lord is wish me. I esteem myself the least and lowest of all women, how then does the angel say to me, Blessed art Thou among women.

Again, the Blessed Virgin was meditating to what end she was so honourably saluted by the angel; for the salutation of the angel had reference to the mystery of the Incarnation which was to be accomplished in her. But since she knew not of this end, she meditated and wondered why she was so honourably saluted by the angel. However, she made no answer, because, as S. Ambrose says, "she did not return the salutation through modesty, nor did she make any answer;" because modesty and astonishment fully occupied her mind, and restrained her tongue.

Listen again to S.

Commentary -- Other

Evidence: Luk 1:3

Historical accuracy . " Given the large portion of the New Testament written by him, it’s extremely significant that Luke has been established to be a scrupulously accurate historian, even in the smallest details. One prominent archaeologist carefully examined Luke’s references to thirty-two countries, fifty-four cities, and nine islands, finding not a single mistake." John McRay

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

Vincent: Luke (Book Introduction)

The Gospel According to Luke

Introduction to the Writings of Luke

Legend has been busy with the name of Luke. The Greek Church, in which painting is regarded as a religious art, readily accepted the tradition which represented him as a painter, and the Greek painters carried it into Western Europe. A rude drawing of the Virgin, discovered in the Catacombs, with an inscription to the effect that it was one of seven painted by Luca, confirmed the popular belief that Luke the Evangelist was meant. According to the legend, he carried with him two portraits painted by himself - the one of the Saviour and the other of the Virgin - and by means of these he converted many of the heathen.

When we apply to historical sources, however, we find very little about this evangelist. He never mentions himself by name in the Gospel or in the Acts, and his name occurs in only three passages of the New Testament: Col 4:14; 2Ti 4:11, Phm 1:24.

That he was an Asiatic-Greek convert of Antioch, though resting upon no conclusive evidence, is supported by the fact that he gives much information about the church there (Act 11:19, Act 11:30; Act 13:1-3; Act 15:1-3, Act 15:22, Act 15:35); that he traces the origin of the name " Christian" to that city, and that, in enumerating the seven deacons of Jerusalem, he informs us of the Antiochian origin of Nicholas (Act 6:5) without reference to the nationality of any of the others. That he was a physician and the companion of Paul are facts attested by Scripture, though his connection with Paul does not definitely appear before Act 16:10, where he uses the first person plural. He accompanied Paul from Caesarea, through the shipwreck at Malta, to Rome, and remained there until his liberation. Tradition makes him to have died in Greece, and it was believed that his remains were transferred to Constantinople.

It has been assumed that he was a freedman, from the large number of physicians who belonged to that class, the Greeks and Romans being accustomed to educate some of their domestics in the science of medicine, and to grant them freedom in requital of services. Physicians often held no higher rank than slaves, and it has been noticed that contractions in as, like Lucas for Lucanus, were peculiarly common in the names of slaves.

His connection with Paul gave rise in the church, at a very early period, to the opinion that he wrote his Gospel under the superintendence of that apostle. While his preface says nothing about the Pauline sanction of his Gospel, the work, nevertheless, presents remarkable coincidences with Paul's epistles, both in language, ideas, and spirit. The Gospel itself sets forth that conception of Christ's life and work which was the basis of Paul's teaching. He represents the views of Paul, as Mark does of Peter. " There is a striking resemblance between the style of Luke and of Paul, which corresponds to their spiritual sympathy and long intimacy." Some two hundred expressions or phrases may be found which are common to Luke and Paul, and more or less foreign to other New Testament writers. Such, for instance, are:

Luke Paul ἀθετεῖν , reject , Luk 7:30; Luk 10:16. Gal 2:21; Gal 3:15; 1Th 4:8 αἰχμαλωτίζειν , lead captive, Luk 21:24. Rom 7:23; 2Co 10:5 ἀνάγκη , Luk 14:18; in the phrase ἔχω ἀνάγκην , I must needs. 1Co 7:37 In the sense of distress, Luk 21:23. 1Co 7:26; 2Co 6:4 :; 2Co 12:10; 1Th 3:7, and not elsewhere. ἀνακρίνειν , to examine judicially, Luk 23:14; Act 12:19; Act 28:18. 1Co 2:15; 1Co 4:3; 1Co 9:3; ten times in all in that epistle. ἀπὸ τοῦ νῦν , from henceforth , Luk 1:48; Luk 5:10; Luk 12:52; Luk 22:69. 2Co 5:16. ἀπ ' αἰῶνος , since the world began , Luk 1:70; Act 3:21; Act 15:18. Col 1:26; Eph 3:9. ἐγκακεῖν , to faint , Luk 18:1. 2Co 4:1, 2Co 4:16; Gal 6:9; Eph 3:13; 2Th 3:13. διερμηνεύειν , expound or interpret , Luk 24:27; Act 9:36. 1Co 12:30; 1Co 14:5, 1Co 14:13, 1Co 14:27. ἐνδύσασθαι , endue, clothe , Luk 24:49, in the moral sense. Rom 13:12, Rom 13:14 :; 1Co 15:53; 2Co 5:3, etc. εἰ μήτι , except , Luk 9:13. 1Co 7:5; 2Co 13:5. ἐπιφαίνειν , to give light, shine , Luk 1:79; Act 27:20. Tit 2:11; Tit 3:4. καταργεῖν , cumber , Luk 13:7. Rom 3:3, make without effect; make void; destroy; do away; bring to naught; twenty-six times in Paul. μεγαλύνειν , exalt, magnify , Luk 1:46, Luk 1:58; Act 5:13; Act 10:46; Act 19:17. 2Co 10:15; Phi 1:20. Both are fond of words characterizing the freedom and universality of gospel salvation. For example, χάρις , grace, favor, occurs eight times in the Gospel, sixteen in the Acts, and ninety-five in Paul. Ἔλεος mercy, six times in the Gospel and ten in Paul. Πίστις faith, twenty-seven times in the Gospel and Acts, and everywhere in Paul. Compare, also, δικαιοσύνἠ , righteousness ; δίκαιος , righteous; πνεῦμα ἅγιον , Holy Spirit; γνῶσις , knowledge.

They agree in their report of the institution of the Lord's Supper, both giving " This cup is the new covenant in my blood," for " This is my blood of the new covenant," and both adding, " in remembrance of me."

A few of the numerous instances of parallelism of thought and expression may also be cited:

Luke Paul Luk 4:22 Col 4:6; Eph 4:29 Luk 4:32 1Co 2:4 Luk 6:36 2Co 1:3; Rom 12:1 Luk 6:39 Rom 2:19 Luk 6:48 1Co 3:10 Luk 8:15 Col 1:10, Col 1:11 Luk 9:56 2Co 10:8 Luk 10:8 1Co 10:27 Luk 10:20 Phi 4:3 Luk 10:21 1Co 1:19, 1Co 1:27 Luk 11:41 Tit 1:15 Luk 12:35 Eph 6:14 Luk 20:17, Luk 20:18 Rom 9:33 Luke's long residence in Greece makes it probable that he had Greek readers especially in mind. The same humanitarian and Gentile character of his writings, as distinguished from Jewish writings, appears in the Acts as in the Gospel. Of the Acts, although attempts have been made to assign its composition to Timothy and to Silas, and to identify Silas with Luke, the universal testimony of the ancient church, no less than the identity of style, declare Luke to be the author. About fifty words not found elsewhere in the New Testament are common to both books.

From a purely literary point of view Luke's Gospel has been pronounced, even by Renan, to be the most beautiful book ever written. He says: " The Gospel of Luke is the most literary of the gospels. Everywhere there is revealed a spirit large and sweet; wise, temperate, sober, and reasonable in the irrational. Its exaggerations, its inconsistencies, its improbabilities, are true to the very nature of parable, and constitute its charm. Matthew rounds a little the rough outlines of Mark. Luke does better: he writes. He displays a genuine skill in composition. His book is a beautiful narrative, well contrived, at once Hebraic and Hellenic, uniting the emotion of the drama with the serenity of the idyl....A spirit of holy infancy, of joy, of fervor, the gospel feeling in its primitive freshness, diffuse all over the legend an incomparably sweet coloring."

Luke is the best writer of Greek among the evangelists. His construction is rhythmical, his vocabulary rich and well selected, considerably exceeding that of the other evangelists. He uses over seven hundred words which occur nowhere else in the New Testament. He substitutes classical words for many which are used by Matthew and Mark, as λίμνη , lake , for θάλασσα , sea , when describing the lake of Galilee. He uses three distinct words for bed in the description of the healing of the paralytic (Luk 5:18), avoiding the vulgar κράββατος of Mark. The latter word, it is true, occurs in two passages in the Acts (Act 5:15; Act 9:33), but both these passages are Petrine. So, too, we find ἐπιστάτης master, instead of Rabbi; νομικοί , lawyers, for γραμματεῖς , scribes; ναὶ ἀληθῶς, ἐπ ' ἀληθείας yea, truly, of a truth, for ἀμήν , verily; φόρος , tribute, for the Latin form, κῆνσος census. He uses several Latin words, as δηνάριον , denarius λεγεών , legion; σουδάριον , napkin; ἀσσάριον , farthing, though he avoids κοδράντης , farthing, in Luk 21:2 (compare Mar 12:42); μόδιος, bushel. He is less Hebraic than the other evangelists, except in the first two chapters - the history of the infancy - which he derived probably from Aramaic traditions or documents, and where his language has a stronger Hebrew coloring than any other portion of the New Testament. " The songs of Zacharias, Elizabeth, Mary, and Simeon, and the anthem of the angelic host, are the last of Hebrew psalms, as well as the first of Christian hymns. They can be literally translated back into the Hebrew without losing their beauty" (Schaff).

His style is clear, animated, picturesque, and unpretentious. Where he describes events on the authority of others, his manner is purely historical; events which have come under his own observation he treats in the minute and circumstantial style of an eye-witness. Compare, for instance, the detailed narrative of the events at Philippi with that of the occurrences at Thessalonica. The change of style at Act 16:10, from the historical to the personal narrative, coincides with the time of his joining Paul at the first visit to Macedonia, and a similar change may be noted at Act 20:4-6.

But the style of Luke also acquires a peculiar flavor from his profession. His language, both in the Gospel and in the Acts, indicates a familiarity with the terms used by the Greek medical schools, and furnishes an incidental confirmation of the common authorship of the two books. As we have seen, Luke was probably a Greek of Asia Minor; and, with the exception of Hippocrates, all the extant Greek medical writers were Asiatic Greeks. Hippocrates, indeed, can hardly be called an exception, as he was born and lived in the island of Cos, off the coast of Caria. Galen was of Pergamus in Mysia; Dioscorides, of Anazarba in Cilicia; and Aretaeus, of Cappadocia.

The medical peculiarities of Luke's style appear, first, in words and phrases used in descriptions of diseases or of miracles of healing. His terms are of the technical character peculiar to a medical man. Thus, in the account of the healing of Simon's wife's mother (Luk 4:38, Luk 4:39), we read that she was taken (συνεχομένη ) with a great fever (πυρετῷ μεγάλῳ ). The word taken is used nine times by Luke, and only three times in the rest of the New Testament. It occurs frequently in this sense in the medical writers, as does also the simple verb ἔχω , to have or hold. Moreover, according to Galen, the ancient physicians were accustomed to distinguish between great and little fevers. In the parable of the rich man and Lazarus (Luk 16:19-26), we find εἱλκωμένος , full of sores, the regular medical term for to be ulcerated: ὀδυνῶμαι , to be in pain, occurs four times in Luke's writings, and nowhere else in the New Testament, but frequently in Galen, Aretaeus, and Hippocrates. Ἐξέψυξε , gave up the ghost (Act 5:5, Act 5:10), is a rare word, used by Luke only, and occurring only three times in the New Testament. It seems to be almost confined to medical writers, and to be used rarely even by them. In the proverb of " the camel and the needle's eye," Matthew and Mark use for needle the vulgar word ῥαφίς , while Luke alone uses βελόνη , the surgical needle.

These terms will be pointed out in the notes as they occur. Second, the ordinary diction of the evangelist, when dealing with unprofessional subjects, has often a medical flavor, which asserts itself in words peculiar to him, or more common in his writings than elsewhere in the New Testament, and all of which were in common use among the Greek physicians. Thus Matthew (Mat 23:4) says that the scribes and Pharisees will not move (κινῆσαι ) the burdens they impose, with one of their fingers. Luke, recording a similar saying (Luk 11:46), says, " ye yourselves touch (προσψαύετε ) not the burdens," using a technical term for gently feeling the pulse, or a sore or tender part of the body. The word occurs nowhere else in the New Testament. " No mean city" (ἄσημος , Act 21:39). The word mean, peculiar to this passage, is the professional term for a disease without distinctive symptoms, and is applied by Hippocrates to a city. " Delivered the letter" (ἀναδόντες , Act 23:33). The verb occurs only here in the New Testament, and is a medical term for the distribution of blood through the veins, or of nourishment through the body. Hippocrates uses it of a messenger delivering a letter. In the parable of the sower, Matthew and Mark have ῥίζαν , " they have no root. " Luke (Luk 8:6) has ίκμάδα , moisture, the medical term for the juices of the body, of plants, and of the earth. In the same parable, for sprung up Matthew and Mark have ἐξανέτειλε , while Luke has φυὲν - συμφυεῖσαι (Luk 8:6, Luk 8:7), it grew - grew with it (Rev.). These latter words are used by medical writers to describe the growth of parts of the body, of diseases, of vegetation, etc. Hippocrates uses together ἱκμάς , moisture, and φύεσθαι , to grow, comparing the juices of the body with those of the earth. Συμφύεσθαι , to grow together, was the professional word for the closing of wounds and ulcers, the uniting of nerves and of bones, and is used by Dioscorides precisely as here, of plants growing together in the same place.

Such peculiarities, so far from being strange or anomalous, are only what might naturally be expected. It is an every-day fact that the talk of specialists, whether in the professions or in mechanics, when it turns upon ordinary topics, unconsciously takes form and color from their familiar calling.

The attempt has been made to show that Paul's style was influenced by Luke in this same direction; so that his intercourse with his companion and physician showed itself in his use of certain words having a medical flavor. Dean Plumptre cites as illustrations of this, ὑγιαίνειν , to be healthy, in its figurative application to doctrine as wholesome or sound (1Ti 1:10; 1Ti 6:3; 2Ti 1:13): γάγγραινα , canker (2Ti 2:17): τυφωθεὶς , lifted up with pride; Rev., puffed up (1Ti 3:6; 1Ti 6:4): κεκαυτηριασμένων , seared; Rev., branded (1Ti 4:2): κνηθόμενοι , itching (2Ti 4:3): ἀποκόψονται , cut themselves off (Gal 5:12).

Luke is also circumstantial, as well as technical, in his descriptions of diseases; noting their duration and symptoms, and the stages of the patient's recovery, etc. See Act 3:1-8; Act 9:40, Act 9:41. The successive stages of Elymas' blindness are noted at Act 13:11; and the process of Saul's restoration to sight at Act 9:18. He also exhibits traces of professional sensitiveness, as in his omission of Mark's implied reflection upon the physicians who had treated the woman with the issue of blood (Luk 8:43; Mar 5:26).

Luke's accurate observation and memory appear especially in the Acts, in his allusions, and in his descriptions of nautical and political matters. With nautical details, he exhibits the acquaintance often displayed by a landsman who has been much at sea and in frequent intercourse with seamen. It has been conjectured that at some period of his professional life he may have served as a surgeon on shipboard. In his political allusions he is precise in the use of terms. Thus, in Act 13:7, his accuracy in naming the civil magistrates is noteworthy. He speaks of Sergius Paulus as the proconsul of Cyprus. Consuls were called by the Greeks ὕπατοι ; and hence a proconsul was ἀνθύπατος , one who acts instead of (ἀντὶ ) a consul. Roman provinces were of two classes, senatorial and imperial; and the proper title of the governor of a senatorial province was ἀνθύπατος . The governor of an imperial province was called ἀντιστράτηγος , propraetor. Evidently, therefore, Luke regarded Cyprus as a senatorial province, governed by a proconsul; and we find that Augustus, though at first he reserved Cyprus for himself, and consequently governed it by a propraetor , afterward restored it to the senate and governed it by a proconsul - a fact confirmed by coins of the very time of Paul's visit to Cyprus, bearing the name of the emperor Claudius, and of the provincial governor, with the title ἀνθύπατος . So Luke speaks of Gallio (Act 18:12)as proconsul (A. V., deputy ) of Achaia, which was a senatorial province. When he comes to Felix or Festus, who were only deputy-governors of the propraetor of Syria, he calls them by the general term ἡγεμών , governor (Act 23:24; Act 26:30). Similarly accurate is his designation of Philippi as a colonia (Act 16:12), and his calling its magistrates στρατηγοί or praetors, a title which they were fond of giving themselves. So the city authorities of Thessalonica are styled πολιτάρχαι , rulers of the city (Act 17:8); for Thessalonica was a free city, having the right of self-government, and where the local magistrates had the power of life and death over the citizens. Luke's accuracy on this point is borne out by an inscription on an archway in Thessalonica, which gives this title to the magistrates of the place, together with their number - seven - and the very names of some who held the office not long before Paul's time. This short inscription contains six names which are mentioned in the New Testament. We may also note the Asiarchs, chiefs of, Asia, at Ephesus (Act 19:31), who, like the aediles at Rome, defrayed the charge of public amusements, and were, as presidents of the games, invested with the character of priests.

A similar accuracy appears in the Gospel in the dates of more important events, and in local descriptions, as of the Lord's coming to Jerusalem across the Mount of Olives (Luk 19:37-41). Here he brings out the two distinct views of Jerusalem on this route, an irregularity in the ground hiding it for a time after one has just caught sight of it. Verse Luk 19:37 marks the first sight, and Luk 19:41 the second.

In the narrative of the voyage and shipwreck, the precision of detail is remarkable. Thus there are fourteen verbs denoting the progression of a ship, with a distinction indicating the peculiar circumstances of the ship at the time. Seven of these are compounds of πλέω , to sail. Thus we have ἀπέπλευσαν , sailed away (Act 13:4); βραδυπλοοῦντες , sailing slowly (Act 27:7); ὑπεπλεύσαμεν , sailed under (the lee). So, also, παραλεγόμενοι , hardly passing (Act 27:8); εὐθυδρομήσαμεν , ran with a straight course (Act 16:11), etc. Note also the technical terms for lightening the ship by throwing overboard the cargo: ἐκβολὴν ἐποιοῦντὄ ; literally, made a casting out (Act 27:19); ἐκούφιζον , lightened (Act 27:38); and the names of various parts of the vessel.

Luke's Gospel is the gospel of contrasts. Thus Satan is constantly emphasized over against Jesus, as binding a daughter of Abraham; as cast down from heaven in Jesus' vision; as entering into Judas; as sifting Peter. The evangelist portrays the doubting Zacharias and the trusting Mary; the churlish Simon and the loving sinner; the bustling Martha and the quiet, adoring Mary; the thankful and the thankless lepers; the woes added to the blessings in the Sermon on the Mount; the rich man and Lazarus; the Pharisee and the Publican; the good Samaritan and the priest and Levite; the prodigal and his elder brother; the penitent and impenitent thieves.

Luke's is the universal gospel. His frequent use of words expressing the freedom and universality of the Gospel has already been noted. His Gospel is for the Gentiles. The genealogy of Christ is traced back to the common father of the race, Adam, instead of to Abraham, the father of the Jewish nation, as by Matthew. He records the enrolment of Christ as a citizen of the Roman empire. Simeon greets him as a light for revelation to the Gentiles. The Baptist cites concerning him Isaiah's prophecy that all flesh shall see the salvation of God. Luke alone records the mission of the seventy, who represent the seventy Gentile nations, as the twelve represent the twelve tribes of Israel. He alone mentions the mission of Elijah to the heathen widow, and Naaman's cleansing by Elisha. He contrasts the gratitude of the one Samaritan leper with the thanklessness of the nine Jewish lepers. He alone records the refusal to call down fire on the inhospitable Samaritans, and the parable of the Good Samaritan is peculiar to him. He notes the commendation of the humble Publican in contrast with the self- righteous Pharisee, and relates how Jesus abode with Zacchaeus. He omits all reference to the law in the Sermon on the Mount. Luke's is the gospel of the poor and outcast. As a phase of its universality, the humblest and most sinful are shown as not excluded from Jesus. The highest heavenly honor is conferred on the humble Mary of Nazareth. Only in Luke's story do we hear the angels' song of " Peace and good-will," and see the simple shepherds repairing to the manger at Bethlehem. It is Luke who gives the keynote of Keble's lovely strain:

" The pastoral spirits first

Approach thee, Babe divine,

For they in lowly thoughts are nurs'd,

Meet for thy lowly shrine:

Sooner than they should miss where thou dost dwell,

Angels from heaven will stoop to guide them to thy cell."

He pictures poor Lazarus in Abraham's bosom, and the calling of the poor and maimed and halt and blind to the great supper. It is the gospel of the publican, the harlot, the prodigal, the penitent thief.

Luke's is the gospel of womanhood. Woman comes prominently into view as discerning God's promises. The songs of Mary and Elizabeth, and the testimony of Anna, are full of a clear spiritual perception, no less than of a living and simple faith. She appears as ministering to the Lord and as the subject of his ministries. Mary of Magdala, Joanna, Susanna, Mary and Martha, with others, lavish upon him their tender care; while the daughter of Abraham whom Satan had bound, the sorrowful mother at Nain, she who touched the heat of his garment, and the weeping daughters of Jerusalem on the road to Calvary knew the comfort of his words and the healing and life-giving virtue of his touch. The word γυνὴ , woman, occurs in Matthew and Mark together forty-nine times, and in Luke alone forty-three. " He alone," says Canon Farrar, " preserves the narratives, treasured with delicate reserve and holy reticence in the hearts of the blessed Virgin and of the saintly Elizabeth - narratives which show in every line the pure and tender coloring of a woman's thoughts."

Luke's is the prayer-gospel. To him we are indebted for the record of our Lord's prayers at his baptism; after the cleansing of the leper; before the call of the twelve; at his transfiguration; and on the cross for his enemies. To him alone belong the prayer-parables of the Friend at Midnight, and the Unjust Judge.

Luke's is the gospel of song. He has been justly styled " the first Christian hymnologist." To him we owe the Benedictus, the song of Zacharias; the Magnificat, the song of Mary; the Nunc Dimittis, the song of Simeon; the Ave Maria, or the angel's salutation; and the Gloria in Excelsis, the song of the angels.

And, finally, Luke's is the gospel of infancy. He alone tells the story of the birth of John the Baptist; he gives the minuter details of the birth of Christ, and the accounts of his circumcision and presentation in the temple, his subjection to his parents and the questioning with the doctors. His Gospel " sheds a sacred halo and celestial charm over infancy, as perpetuating the paradise of innocence in a sinful world. The first two chapters will always be the favorite chapters for children, and all who delight to gather around the manger of Bethlehem, and to rejoice with shepherds in the field and angels in heaven" (Schaff).

List of Greek Words Used by Luke Only

ἀγκάλη arm Luk 2:28 ἁγνισμός purification Act 21:26 ἄγνωστος unknown Act 17:23 ἀγοραῖος pertaining to the market-place, base Act 17:5 ἀγοραῖοι court-days Act 19:38 ἄγρα draught Luk 5:4, Luk 5:9 ἀγράμματος unlearned Act 4:13 ἀγραυλέω abide in the field Luk 2:8 ἀγωνία agony Luk 22:44 αἰσθάνομαι perceive Luk 9:45 αἰτίαμα complaint Act 25:7 αἴτιον fault Luk 23:4, Luk 23:14, Luk 23:22; Act 19:40 αἰχμάλωτος captive Luk 4:18, Luk 4:19 ἀκατάκριτος uncondemned Act 16:37; Act 22:25 ἀκρίβεια exactness, perfect manner Act 22:3 ἀκριβέστατος most strict Act 26:5 ἀκριβέστερον more perfect Act 18:26; Act 23:15, Act 23:20; Act 24:22 ἀκροατήριον place of hearing Act 25:23 ἀκωλύτως without hindrance Act 28:31 ἀλίσγημα pollution Act 15:20 ἀλλογενής stranger Luk 17:18 ἀλλόφυλος of another nation Act 10:28 ἀμάρτυρος without witness Act 14:17 ἀμπελουργός dresser of the vineyard Luk 13:7 ἀμύνομαι defend Act 7:24 ἀναβαθμός stair Act 21:35, Act 21:40 ἀναβάλλομαι put off, defer Act 24:22 ἀνάβλεψις recovering of sight Luk 4:18 ἀναβολή delay Act 25:17 ἀναγνωρίζομαι to be made known Act 7:13 ἀναδεικνυμι appoint, shew Luk 10:1; Act 1:24 ἀνάδειξις shewing Luk 1:80 ἀναδίδωμι deliver Act 23:33 ἀναζητέω seek Luk 2:44; Act 11:25 ἀνάθημα gift, offering Luk 21:5 ἀναίδεια importunity Luk 11:8 ἀναίρεσις death Act 8:1; Act 22:20 ἀνακαθίζω set up Luk 7:15; Act 9:40 ἀνάκρισις examination Act 25:26 ἀνάληψις taking up Luk 9:51 ἀναντίῤῥήτος not to be spoken against Act 19:36 ἀναντιῤῥήτως without gainsaying Act 10:29 ἀναπείζω persuade Act 18:13 ἀναπτύσσω open, unroll Luk 4:17 ἀνασκευάζω subvert Act 15:24 ἀνασπάω pull or draw up Luk 14:5; Act 11:10 ἀνατάσσομαι set forth in order Luk 1:1 ἀνατρέφω nourish up Act 7:20, Act 7:21 Act 22:3 ἀναφαίνω bring to light, appear, to sight Luk 19:11; Act 21:3 ἀναφωνέω speak out Luk 1:42 ἀνάψυξις refreshing Act 3:19 ἀνἔκλειπτος that faileth not Luk 12:33 ἀνένδεκτον impossible Luk 17:1 ἀνετάζω examine Act 22:24, Act 22:29 ἀνεύζετος not commodious Act 27:12 ἀνευρίσκω find Luk 2:16; Act 21:4 ἀνθομολογέομαι give thanks Luk 2:38 ἀνθυπατεύω to be deputy or proconsul Act 18:12 ἀνθύπατος deputy, proconsul Act 13:7, Act 13:8, Act 13:12; Act 19:38 ἀνοικοδομέω build again Act 15:16 ἀντεῖπον gainsay Luk 21:15; Act 4:14 ἀντιβάλλω exchange, have one to another Luk 24:17 ἀντικαλέω bid again in return Luk 14:12 ἀντικρύ over against Act 20:15 ἀντιπαρέρχομαι pass by on the other side Luk 10:31, Luk 10:32 ἀντιπέραν over against Luk 8:26 ἀντιπίπτω resist Act 7:51 ἀντοφθαλμέω bear up into (into the eye of) Act 27:15 ἀνωτερικός upper Act 19:1 ἀπαιτέω ask again, require Luk 6:30; Luk 12:20 ἀπαρτισμός finishing Luk 14:28 ἀπεῖμι go (away) Act 17:10 ἀπελαύνω drive away Act 18:16 ἀπελεγμός refutation, contempt Act 19:27 ἀπελπίζω hope for in return Luk 6:35 ἀπερίτμητος uncircumcised Act 7:51 ἀπογραφή taxing (enrolment) Luk 2:2; Act 5:37 ἀποδέχομαι receive Luk 8:40; Act 2:41; Act 15:4; Act 18:27; Act 24:3; Act 28:30 ἀποθλίβω press Luk 8:45 ἀποκατάστασις restitution Act 3:21 ἀποκλείω shut to Luk 13:25 ἀπομάσσομαι wipe off Luk 10:11 ἀποπίπτω fall from Act 9:18 ἀποπλέω sail away Act 13:4; Act 14:26; Act 20:15; Act 27:1 ἀπορία perplexity Luk 21:25 ἀποῤῥίπτω cast Act 27:43 ἀποστοματίζω provoke to speak Luk 11:53 ἀποτινάσσω shake off Luk 9:5;.Act 28:5 ἀποφθέγγομαι speak forth Act 2:4, Act 2:14; Act 26:25 ἀποφορτίζομαι unlade Act 21:3 ἀποψύχω fail at heart Luk 21:26 ἅπτω to light Luk 8:16; Luk 11:33; Luk 15:8; Luk 22:55 ἀπωθέομαι put away from Act 13:46 ἀργυροκόπος silversmith Act 19:24 ἀρήν (ἀρνός, ἀμνός ) lamb Luk 10:3 ἄροτρον plough Luk 9:62 ἀρτέμων mainsail Act 27:40 ἀρχιερατικός of the high-priest Act 4:6 ἀρχιτελώνης chief among the publicans Luk 19:2 ἄσημος mean, undistinguished Act 21:39 ἀσιτία abstinence Act 27:21 ἄσιτος fasting Act 27:33 ἀσκέω to exercise Act 24:16 ἀσμένως gladly Act 2:41; Act 21:17 ἆσσον close by, nearer Act 27:13 ἀστράπτω to lighten (of lightning) Luk 17:24; Luk 24:1 ἀσύμφωνος not agreeing Act 28:25 ἀσώτως wastefully, unsavingly Luk 15:13 ἄτεκνος without children Luk 20:28, Luk 20:29, Luk 20:30 ἄτερ in the absence of, without Luk 22:6, Luk 22:35 αὐγή break of day Act 20:11 αὐστηρός austere Luk 19:21, Luk 19:22 αὐτόπτης eye-witness Luk 1:2 αὐτόχειρ with one's own hands Act 27:19 ἄφαντος vanished out of sight Luk 24:31 ἀφελότης singleness Act 2:46 ἄφιξις departure Act 20:29 ἄφνω suddenly Act 2:2; Act 16:26; Act 28:6 ἀφρός foaming Luk 9:39 ἀφυπνόω fall asleep Luk 8:23 ἀχλύς mist Act 13:11 βαθύνω deepen, make deep Luk 6:48 βαλάντιον purse Luk 10:4; Luk 12:33; Luk 22:35, Luk 22:36 βασίλεια royal mansion, king's court Luk 7:25 βάσις foot Act 3:7 βάτος measure Luk 16:6 βαλόνη needle Luk 18:25 βία violence Act 5:26; Act 21:35; Act 24:7; Act 27:41 βίαιος mighty Act 2:2 βίωσις manner of life Act 26:4 βολή a throw, cast Luk 22:41 βολίζω to sound (with a lead) Act 27:28 βουνός hill Luk 3:5; Luk 23:30 βραδυπλοέω sail slowly Act 27:7 βρύχω gnash Act 7:54 βρώσιμος meat Luk 24:41 βυρσεύς tanner Act 9:43; Act 10:6, Act 10:32 βωμός altar Act 17:23 γάζα treasure Act 8:27 γελάω laugh Luk 6:21, Luk 6:25 γερουσία senate Act 5:21 γῆρας old age Luk 1:36 γλεῦκος new or sweet wine Act 2:18 γνώστης expert Act 26:3 δακτύλιος ring Luk 15:22 δανειστής creditor Luk 7:41 δαπάνη cost Luk 14:28 δεισιδαιμονέστερος very religious Act 17:22 δεισιδαιμονία religiousness Act 25:19 δεξιολάβος spearman Act 23:28 δεσμέω to bind Luk 8:29 δεσμοφύλαξ jailer Act 16:23, Act 16:27, Act 16:36 δεσμώτης prisoner Act 27:1, Act 27:4, Act 27:2 δευτεραῖος on the second day Act 28:13 δευτερόπρωτος second after the first Luk 6:1 δημηγορέω make an oration Act 12:21 δῆμος people Act 12:22; Act 17:5; Act 19:30, Act 19:33 δημόσιος public, open Act 5:18; Act 16:37; Act 18:28; Act 20:20 διαβάλλομαι to be accused Luk 16:1 διαγινώσκω judge, determine Act 23:15; Act 24:22 διάγνωσις decision Act 25:21 διαγογγύζω murmur Luk 15:2; Luk 19:7 διαγρηγορέω to keep awake, or be fully awake Luk 9:32 διαδέχομαι receive by succession Act 7:45 διάδοχος successor Act 24:27 διακατελέγχομαι convince Act 18:28 διακούομαι hear (a cause) Act 23:35 διαλαλέω noise abroad, converse Luk 1:65; Luk 6:11 διαλείπω cease Luk 7:45 διάλεκτος tongue, dialect Act 1:19; Act 2:6, Act 2:8; Act 21:10; Act 22:2; Act 26:14 διαλύομαι to be scattered Act 5:36 διαμάχομαι strive Act 23:9 διαμερισμός division Luk 12:51 διανέμομαι to be spread abroad Act 4:17 διανεύω to beckon Luk 1:21 διανόημα thought Luk 11:17 διανυκτερεύω continue all night Luk 6:12 διανύω finish Act 21:7 διαπλέω sail over Act 27:5 διαπονέομαι to be grieved Act 4:2; Act 16:18 διαπορέω to be perplexed Luk 9:7; Luk 24:4; Act 2:12; Act 5:24; Act 10:17 διαπραγματεύομαι gain by trading Luk 19:15 διαπρίομαι to be cut to the heart; lit., sawn Act 5:33; Act 7:54 διασείω do violence Luk 3:14 διασπείρω scatter abroad Act 8:1, Act 8:4 :; Act 11:19 διάστημα space Act 5:7 διαταράττω to trouble Luk 1:29 διατελέω to continue Act 27:33 διατηρέω to keep Luk 2:51; Act 15:29 διαφεύγω to escape Act 27:42 διαφθορά corruption Act 2:27, Act 2:31; Act 13:34, Act 13:35, Act 13:36, Act 13:37 διαφυλάττω keep Luk 4:10 διαχειρίζομαι slay Act 5:30; Act 26:21 διαχλευάζω mock Act 2:13 διαχωρίζομαι depart Luk 9:33 διερωτάω make inquiry Act 10:17 διετία two years Act 24:27; Act 28:30 διηγησις declaration Luk 1:1 διαθάλασσος where two seas meet A. 27: 41 διΐ́στημι separate, intervene, put a space between Luk 22:59; Luk 24:51; Act 27:28 διΐσχυρίζομαι confidently affirm Luk 22:59; Act 12:15 δικαστής judge Luk 12:14; Act 7:27, Act 7:35 διοδεύω go throughout Luk 8:1; Act 17:1 διοπετής fallen from Jupiter Act 19:35 διόρθωμα a setting right Act 24:3 δούλη handmaid Luk 1:38, Luk 1:48; Act 2:18 δοχή feast, reception Luk 5:29; Luk 14:13 δραχμή drachma Luk 15:8, Luk 15:9 δυσεντερία dysentery Act 28:8 δωδεκάφυλον the twelve tribes (collective) Act 26:7 ἑβδομήκοντα seventy Luk 10:1, Luk 10:17; Act 7:14 :; Act 23:28; Act 27:37 ἑβραΐκός Hebraic Luk 23:38 ἑβραΐς Hebrew Act 21:40; Act 22:2; Act 26:14 : ἐγκάθετος spy Luk 20:20 ἔγκλημα charge Act 23:29; Act 25:16 ἔγκυος great with child Luk 2:5 ἐδαφίζω lay even with the ground Luk 19:44 ἔδαφος ground Act 22:7 ἐθίζω to accustom Luk 2:27 εἰσκαλέω call in Act 10:28 εἰσπηδάω spring in Act 14:14; Act 16:29 εἰστρέχω run in Act 12:14 ἑκατοντάρχης centurion Act 10:1, Act 10:22; Act 24:23; Act 27:1 ἐκβολή casting out Act 27:18 ἐκγαμίσκομαι to be given in marriage Luk 20:34, Luk 20:35 ἐκδιηγἔομαι declare Act 13:41; Act 15:3 ἔκδοτος delivered Act 2:23 ἐκεῖσε thither Act 21:3; Act 22:5 ἔκθαμβος greatly wondering Act 3:11 ἔκθετος exposed Act 7:19 ἐκκολυμβάω swim out Act 27:4 :2 ἐκκομίζομαι to be carried out Luk 7:12 ἐκκρέμαμαι to hang upon, be attentive Luk 19:4 :8 ἐκλαλέω tell Act 23:22 ἐκμυκτηρίζω deride Luk 16:14; Luk 23:35 ἐκπέμπω send forth Act 13:4; Act 17:10 ἐκπλέω sail forth Act 15:39; Act 18:18; Act 20:6 ἐκπληρόω fulfil Act 13:33 ἐκπλήρωσις accomplishment Act 21:26 ἐκταράσσω exceedingly trouble Act 16:20 ἐκτελέω finish Luk 14:29, Luk 14:30 ἐκτένεια intensity Act 26:7 ἐκτενέστερον more earnestly Luk 22:44 ἐκτίζημι cast out, set forth, expound Act 7:21; Act 11:4; Act 18:26; Act 28:23 ἐκχωρέω depart out Luk 21:21 ἐκψύχω give up the ghost Act 5:5, Act 5:10; Act 12:23 ἐλαίων of olives, Olivet Act 1:12 ἔλευσις coming Act 7:52 ἑλκόομαι to be ulcerated Luk 16:20 ἐμβάλλω cast into Luk 12:5 ἐυβιβάζω cause to enter Act 27:6 ἐμμαίνομαι to be mad Act 26:11 ἐμπιπλάω fill Act 14:17 ἐμπνέω breathe Act 9:1 ἔναντι before Luk 1:8 ἐνδεής needy Act 4:34 ἐνδέχεται it is admissible or possible Luk 13:33 ἐνδιδύσκομαι to be clothed Luk 8:27; Luk 16:19 ἐνεδρα a lying in wait Act 23:16; Act 25:3 ἐνεδρεύω to lie in wait Luk 11:54; Luk 23:21 ἔνειμι to be in (ye have) Luk 11:41 ἐνισχύω to strengthen Luk 22:43; Act 9:19 ἐννέα nine Luk 17:17 ἐνεός speechless Act 9:7 ἐννεύω make signs Luk 1:62 ἐντόπιος belonging to a place Act 21:12 ἐνύπνιον dream Act 2:17 ἐνωτίζομαι hearken Act 2:14 ἐξαιτέομαι to desire Luk 22:31 ἐξάλλομαι leap up Act 3:8 ἐξαστράπτω to be glistering Luk 9:29 ἔξειμι depart Act 13:42; Act 17:15; Act 20:7; Act 27:43 ἑξῆς next (day) Luk 7:11; Luk 9:37; Act 21:1; Act 25:17; Act 27:18 ἐξολοθρεύομαι to be destroyed Act 3:23 ἐξορκιστής exorcist Act 19:13 ἐξοχή eminence Act 25:23 ἔξυπνος out of sleep, awakened Act 16:27 ἐξώθω drive out Act 7:45; Act 27:39 ἐπαζριόζομαι to be gathered thickly together Luk 11:29 ἐπαιτέω to beg Luk 16:3 ἐπακροάομαι to listen Act 16:25 ἐπάναγκες necessary Act 15:28 ἐπανέρχομαι to return Luk 10:35; Luk 19:15 ἐπαρχία province Act 23:34; Act 25:1 ἔπαυλις habitation Act 1:20 ἐπεγείρω stir up Act 13:50; Act 14:2 ἐπειδήπερ forasmuch Luk 1:1 ἐπέκεινα beyond Act 7:43 ἐπιβιβάζω to set upon Luk 10:34; Luk 19:35; Act 23:24 ἐπιβοάω to cry out upon Act 25:24 ἐπιβουλή plot Act 9:24; Act 20:3, Act 20:19; Act 23:30 ἐπιγίνομαι spring up, arise Act 28:13 ἐπιδημέω to dwell as a stranger Act 2:10; Act 17:21 ἐπικουρία help Act 26:22 ἐπικρίνω give sentence Luk 23:24 ἐπιλείχω lick Luk 16:21 ἐπιμέλεια care Act 27:3 ἐπιμελῶς diligently Act 15:8 ἐπινεύω to consent Act 18:20 ἐπίνοια thought Act 8:22 ἐπιοῦσα next (day) Act 7:26; Act 16:11; Act 20:15; Act 21:18; Act 23:11 ἐπιπορεύομαι to come to Luk 8:4 ἐπισιτισμός victuals Luk 9:12 ἐπισκευάζω to prepare baggage Act 21:15 ἐπίστασις a stirring up Act 24:12 ἐπιστάτης master Luk 5:5; Luk 8:24, Luk 8:45; Luk 9:33, Luk 9:49; Luk 17:13 ἐπιστηρίζω confirm Act 14:22; Act 15:32, Act 15:41; Act 18:23 ἐπιστροφή conversion Act 15:3 ἐπισφαλής dangerous Act 27:9 ἐπισχύω to grow stronger, become more vehement Luk 23:5 ἐπιτροπή commission Act 26:12 ἐπιφανής notable Act 2:20 ἐπιφωνέω cry upon or against Luk 23:21; Act 12:22; Act 22:24 ἐπιχειρέω take in hand Luk 1:1; Act 9:29; Act 19:13 ἐπιχέω pour upon Luk 10:34 ἐποκέλλω run aground Act 27:41 ἐπείδω stick fast Act 27:41 ἔσθησις raiment Luk 24:4 ἑσπέρα evening Luk 24:29; Act 4:3; Act 28:28 εὐεργετέω do good Act 10:38 εὐεργέτης benefactor Luk 22:25 εὐθυδρομέω run straight Act 16:11; Act 21:1 εὔθυμος of good cheer Act 27:36 εὐθυμότερον more cheerfully Act 24:10 εὐλαβής devout Luk 2:25; Act 2:5; Act 8:2 εὐπορέομαι to prosper Act 11:29 εὐπορία prosperity Act 19:25 εὐτόνως vehemently, strongly Luk 23:10; Act 18:28 εὐφορέω bring forth plentifully Luk 12:16 ἐφάλλομαι leap upon Act 19:16 ἐφημερία course (of priests) Luk 1:5, Luk 1:8 ἐφοράω look upon Luk 1:25; Act 4:29 ζεῦγος pair, yoke Luk 2:24; Luk 14:19 ζευκτηρία rudder-bands Act 27:40 ζήτημα question Act 15:2; Act 18:15; Act 23:29; Act 25:19; Act 26:3 ζωογονέω to preserve alive Luk 17:33; Act 7:19 ἡγεμονία reign Luk 3:1 ἡγεμονεύω to be governor Luk 2:2; Luk 3:1 θάμβος amazement Luk 4:36; Luk 5:9; Act 3:10 θάρσος courage Act 28:15 θεά goddess Act 19:27, Act 19:35, Act 19:37 θεομαχέω to fight against God Act 23:9 θεομάχος a fighting against God Act 5:39 θέρμη heat Act 28:3 θεωρία a sight Luk 23:48 θηρεύω to catch (as a hunter) Luk 11:54 θορυβάζομαι to be troubled Luk 10:41 θραύω bruise Luk 4:18 θρόμβος great drop Luk 22:44 θυμιάω to burn incense Luk 1:9 θυμομαχέω to be highly displeased Act 12:20 ἴασις cure, healing Luk 13:32; Act 4:22, Act 4:30 ἱδρώς sweat Luk 22:44 ἱερατεύω to perform the priest's duty Luk 1:8 ἱερόσυλος robber of temples Act 19:37 ἰκμάς moisture Luk 8:6 ἱππεύς horseman Act 23:23, Act 23:32 ἰσάγγελος equal to the angels Luk 20:36 ἴσως perhaps Luk 20:13 καθάπτω fasten, seize upon Act 28:3 καθεξῆς in order or succession Luk 1:3; Luk 8:1; Act 3:24; Act 11:4; Act 18:23 καθημερινός daily Act 6:1 καθίημι let down Luk 5:19; Act 9:25; Act 10:11; Act 11:5 καθόλου at all Act 4:18 καθοπλίζομαι to be fully armed Luk 11:21 καθότι because, according as Luk 1:7; Luk 19:9; Act 2:24, Act 2:45; Act 4:35 κάκωσις affliction Act 7:34 καρδιογνώστης knower of the heart Act 1:24; Act 15:8 καρποφόρος fruitful Act 14:17 κατάβασις descent Luk 19:37 καταγγελεύς setter forth Act 17:18 καταδέω bind up Luk 10:34 κατακλείω shut up Luk 3:20; Act 26:10 κατακληροδοτέω divide by lot Act 13:19 κατακλίνω to make recline Luk 9:14; Luk 14:8; Luk 24:30 κατακολουθέω follow after Luk 23:55; Act 16:17 κατακρημνίζω to cast down headlong Luk 4:29 καταλιθάζω to stone Luk 20:6 κατάλοιπος residue Act 15:17 καταμένω abide Luk 1:13 κατανεύω beckon Luk 5:7 κατανύσσω to prick or pierce Act 2:37 καταπίπτω to fall down Act 26:14; Act 28:6 καταπλέω arrive at (by sea) Luk 8:26 καταριθμέομαι to be numbered with Act 1:17 κατασείω to move (the hand), as a signal of silence Act 12:17; Act 13:16; Act 19:33; Act 21:40 κατασοφίζομαι deal subtly with Act 7:19 καταστελλω to appease, quiet Act 19:35, Act 19:36 κατασύρω to drag along Luk 12:58 κατασφάττω slay Luk 19:27 κατάσχεσις possession Act 7:5, Act 7:45 κατατρέχω run down Act 21:32 καταφέρω bear down; oppress Act 20:9; Act 26:10 καταφρονητής despiser Act 13:41 καταψύχω to cool Luk 16:24 κατείδωλος full of idols Act 17:16 κατοικία habitation Act 17:26 κέραμος tiling Luk 5:19 κεράτιον husk Luk 15:16 κηρίον comb (honey) Luk 24:42 κλάσις breaking Luk 24:35; Act 2:42 κλινίδιον couch Luk 5:19, Luk 5:24 κλισία company (at table) Luk 9:14 κοιτών bedchamber Act 12:20 κολυμβάω swim Act 27:43 κολωνία colony Act 16:12 κοπετός lamentation Act 8:2 κοπρία dung Luk 13:8; Luk 14:35 κόραξ raven Luk 12:24 κόρος measure Luk 16:7 κουφίζω lighten (as a ship) Act 27:38 κραιπάλη surfeiting Luk 21:34 κράτιστος most excellent Luk 1:3; Act 23:26; Act 24:3; Act 26:25 κτήτωρ possessor Act 4:34 : λακέω burst asunder Act 1:18 λακτίζω to kick Act 26:14 λαξευτός rock-hewn Luk 23:53 λεῖος smooth Luk 3:5 λεπίς a scale Act 9:18 λἤρος tattle, idle talk Luk 24:11 λιμήν a haven Act 27:8, Act 27:12 λίψ the southwest wind Act 27:12 λόγιος eloquent Act 18:24 λυμαίνομαι to make havoc Act 8:3 λυσιτελεῖ it is better Luk 17:2 λυτρωτής deliverer Act 7:35 μαγεία sorcery Act 8:11 μαγεύω to use sorcery Act 8:9 μαθήτρια female disciple Act 9:36 μακροθύμως patiently Act 26:3 μανία madness Act 26:24 μαντεύομαι to divine, practise soothsaying Act 16:16 μαστίζω to scourge Act 26:25 μεγαλεῖα great things Luk 1:49; Act 2:11 μελίσσιος of honey Luk 24:42 μεριστής divider Luk 12:14 μεσημβρία south Act 8:26; Act 22:6 μεστόω to fill Act 2:13 μεταβάλλομαι to change one's mind Act 28:6 μετακαλέομαι call for Act 7:14; Act 10:32; Act 20:17; Act 24:25 μεταπέμπω send for Act 10:5, Act 10:22, Act 10:29; Act 11:13; Act 24:24, Act 24:26; Act 25:3 μετεωρίζομαι to be of doubtful mind Luk 12:29 μετοικίζω to remove the dwelling-place Act 7:4, Act 7:43 μετρίως moderately Act 20:12 μηδαμῶς by no means, not so Act 10:14; Act 11:8 μίσθιος hired, salaried Luk 15:17, Luk 15:19 μίσθωμα hired house Act 28:30 μνᾶ pound, mina Luk 19:13, Luk 19:16, Luk 19:18, Luk 19:20, Luk 19:24, Luk 19:25 μόγις hardly Luk 9:39 μοσχοποιέω to make a calf Act 7:41 ναύκληρος ship-owner Act 27:11 ναῦς ship Act 27:41 νεανίας young man Act 7:58; Act 20:9; Act 23:17, Act 23:18, Act 23:22 νεοσσός young (especially of birds) Luk 2:24 νεωκόρος temple-sweeper Luk 19:35 νησίον island Act 27:16 νοσσιά brood Luk 13:34 δγδοήκοντα fourscore Luk 2:37; Luk 16:7 ὁδεύω to journey Luk 10:33 ὁδοιπορέω to go on one's journey Act 10:9 ὀδυνάομαι to be sorrowful Luk 2:48; Luk 16:24, Luk 16:25; Act 20:38 ὁθόνη sheet Act 10:11; Act 11:5 οἴκημα cell Act 12:7 οἰκονομέω to be a steward Luk 16:2 ὀκνέω to delay Act 9:38 ὁλοκληρία perfect soundness Act 3:16 ὄμβρος shower Luk 12:54 ὁμιλέω talk together, commune Luk 24:14,Luk 24:15; Act 20:11; Act 24:26 ὁμότεχνος of the same craft Act 18:3 ὄνειδος reproach Luk 1:25 ὁπότε when Luk 6:3 ὀπτάνομαι to be seen Act 1:3 ὀπτός broiled Luk 24:42 ὀργυιά fathom Act 27:28 ὀρεινός hilly, mountainous Luk 1:39, Luk 1:65 ὀρθρίζω to rise early Luk 21:38 ὁροθεσία boundary Act 17:26 ὀυρανοθεν from heaven Act 14:17; Act 26:13 οὐσία substance, property Luk 15:12, Luk 15:13 ὀφρύς brow Luk 4:29 ὀχλοποιέω gather a company Act 17:5 παθητός destined to suffer Act 26:23 παμπληθεί all at once Luk 23:18 πανδοχεῖον inn Luk 10:34 πανδοχεύς host Luk 10:35 πανοικί with all one's house Act 16:34 πάντη always Act 24:3 παραβιάζομαι constrain Luk 24:29; Act 16:15 παράδοξος strange Luk 5:26 παραθεωρέω neglect Act 6:1 παραινέω admonish Act 27:9, Act 27:22 παρακαθίζω sit by Luk 10:39 παρακαλύπτω to hide Luk 9:45 παραλέγομαι to sail near by Act 27:8, Act 27:13 παράλιος near or by the sea Luk 6:17 παρανομέω to transgress law Act 23:3 παραπλέω to sail by Act 20:16 παράσημος sign or emblem Act 28:11 παρατείνω continue, prolong Act 20:7 παρατήρησις observation Luk 17:20 παρατυγχάνω fall in with, meet Act 17:17 παραχειμασία wintering near or at Act 27:12 παρενοχλέω trouble Act 15:19 παρθενία virginity Luk 2:36 παροίχομαι to pass away Act 14:16 παροτρύνω stir up Act 13:50 πατρῷος of the fathers Act 22:3; Act 24:14; Act 28:17 πεδινός plain Luk 6:17 πεζεύω to go afoot Act 20:18 πειράω attempt Act 9:26; Act 26:21 πενιχρός poor Luk 21:2 πεντεκαιδέκατος fifteenth Luk 3:1 περιάπτω kindle Luk 22:55 περιαστράπτω shine round about Act 9:3; Act 22:6 περικρατής master (of the boat) Act 27:16 περικρύπτω hide Luk 1:24 περικυκλόω compass round Luk 19:43 περιλάμπω shine round about Luk 2:9; Act 26:18 περιμένω wait for Act 1:4 πέριξ round about Act 5:16 περιοικέω dwell round about Luk 1:65 περίοικος neighbor Luk 1:58 περιοχή place, contents of a passage (of scripture) Act 8:32 περιῤῥήγνυμι rend off Act 16:22 περισπάομαι to be cumbered Luk 10:40 περιτρέπω pervert Act 26:24 πήγανον rue Luk 11:42 πιέζω press down Luk 6:38 πίμπραμαι to be inflamed or swollen Act 28:6 πινακίδιον writing-tablet Luk 1:63 πλέω to sail Luk 8:23; Act 21:3 Act 27:2, Act 27:6, Act 27:24 πλημμύρα flood Luk 6:4 :8 πλόος sailing, voyage Act 21:7; Act 27:9, Act 27:10 πολιτάρχης ruler of the city Act 17:6, Act 17:8 πολίτης citizen Luk 15:15; Luk 19:14; Act 21:39 πολλαπλασίων manifold more Luk 18:30 πορφυρόπωλις seller of purple Act 16:14 πραγματεύομαι to trade Luk 19:13 πράκτωρ officer, exactor Luk 12:58 πρεσβεία embassy Luk 14:32; Luk 19:14 πρηνής headlong Act 1:18 προβάλλω put forward Luk 21:30; Act 19:33 προκηρύσσω preach before (time) Act 3:20; Act 13:24 προμελετάω meditate beforehand Luk 21:14 προοράω see before Act 2:25; Act 21:29 προπορεύομαι go before Luk 1:76; Act 7:40 προσαναβαίνω go up Luk 14:10 προσαναλίσκω spend Luk 8:43 προσαπειλέομαι threaten farther Act 4:21 προσδαπανάω spend more Luk 10:35 προσδέομαι to need Luk 17:25 προσδοκία expectation Luk 21:26; Act 12:11 προσεάω permit Act 27:7 προσεργάζομαι gain Luk 19:16 προσκληρόομαι consort with Act 17:4 προσλαλέω speak to Act 13:43; Act 28:20 πρόσπεινος very hungry Act 10:10 προσπήγνυμι crucify Act 2:23 προσποιέομαι make as though Luk 24:28 προσρήγνυμι beat vehemently upon Luk 6:48, Luk 6:49 προφάτως lately Act 18:2 προσψαύω touch Luk 11:4.6 προσωπολήμπτης respecter of persons Act 10:34 προτάσσομαι be appointed before-hand Act 17:26 προτείνω bind Act 22:25 προτρέπομαι exhort Act 18:27 προΰάρχω to be beforetime Luk 23:12; Act 8:9 προφέρω bring forth Luk 6:45 προχειρίζομαι choose, appoint Act 22:14; Act 26:16 προχειροτονέομαι to be chosen before Act 10:41 πρώρα prow Act 27:30, Act 27:41 πρωτοστάτης ringleader Act 24:5 πτοέομαι to be terrified Luk 21:9; Luk 24:37 πτύσσω to roll together (a parchment) Luk 4:20 πυρά fire Act 28:2, Act 28:3 ῥαβδοῦχος serjeant Act 16:35, Act 16:38 ῥαδιούργημα crime, villany Act 18:14 ῥαδιουργία villany, mischief Act 13:10 ῥῆγμα ruin Luk 6:49 ῥήτωρ orator Act 24:1 ῥώννυμαι farewell Act 15:29; Act 23:30 σάλος swell of the sea, billows Luk 21:25 σανίς board Act 27:44 σεβαστός Augustan Act 27:1 σικάριος assassin Act 21:38 σίκερα strong drink Luk 1:15 σιμικίνθιον apron Act 19:12 σινάζω sift Luk 22:31 σιτομέτριον portion of meat Luk 12:42 σκάπτω dig Luk 6:48; Luk 13:8; Luk 16:3 σκάφη boat Act 27:16, Act 27:30, Act 27:32 σκευή tackling Act 27:19 σκηνοποιός tent-maker Act 18:3 σκιρτάω leap, frisk Luk 1:41, Luk 1:44; Luk 6:23 σκληροτράχηλος stiff-necked Act 7:51 σκῦλα spoils Luk 11:22 σορός bier Luk 7:14 σπαργανόω wrap in swaddling-clothes Luk 2:7, Luk 2:12 σπερμολόγος babbler Act 17:18 στέμμα garland Act 14:13 στερεόω to strengthen Act 3:7, Act 3:16; Act 16:5 στιγμή moment (of time) Luk 4:5 στρατηγός captain, magistrate Luk 22:4, Luk 22:52; Act 4:1; Act 5:24, Act 5:26; 16:20-38 στρατία host Luk 2:13; Act 7:42 στρατοπεδάρχης captain of the guard Act 28:16 στρατόπεδον army Luk 21:20 συγγένεια kindred Luk 1:61; Act 7:3, Act 7:14 συγγενίς kinswoman Luk 1:36 συγκαλύπτομαι to be covered Luk 12:2 συγκαταβαίνω to go down with Act 25:5 συγκατατίθεμαι to consent Luk 23:51 συγκαταψηφίζομαι to be numbered with Act 1:26 συγκινέω stir up Act 6:12 συγκομίζω carry away (for burial) Act 8:2 συγκύπτω to be bent together Luk 13:11 συγκυρία chance, coincidence Luk 10:31 συγχέω stir up Act 21:27 συγχύνω confound or confuse Act 2:6; Act 9:22; Act 19:32; Act 21:31 σύγχυσις confusion Act 19:29 συζήτησις disputation Act 15:2, Act 15:7; Act 28:29 συκάμινος sycamine Luk 17:6 συκομωραία sycamore Luk 19:4 συκοφαντέω accuse falsely Luk 3:14; Luk 19:8 συλλογίζομαι to reason together Luk 20:5 συμβάλλω to put together in mind, ponder, confer, encounter, meet, help, Luk 2:19; Luk 14:31; Act 4:15; Act 17:18; Act 18:27; Luk 20:14 συμπάτειμι to be present with Act 25:24 συμπεριλαμβάνω embrace Act 20:10 συμπίνω drink with Act 10:4, Act 10:1 συμπίπτω fall in Luk 6:49 συμπληρόω fill; of time, to come fully Luk 8:23; Luk 9:51; Act 2:1 συμφύομαι spring up with Luk 8:7 συμφωνία music Luk 15:25 συμψηφίζω count, or reckon up Act 19:19 συναθροίζω gather together Luk 24:33; Act 12:12; Act 19:25 συναλίζομαι to be assembled together Act 1:4 συναρπάζω catch Luk 8:29; Act 6:12; Act 19:29; Act 27:15 συνδρομή a running together, concourse Act 21:30 σύνειμι to be with Luk 10:18; Act 22:11 σύνειμι

(εἶμι to go ) to be gathered together Luk 8:4 συνελαύνω set at one Act 7:26 συνέπομαι accompany Act 20:4 συνεφίστημι assail together Act 16:22 συνθρύπτω break Act 21:13 συνοδεύω journey with Act 9:7 συνοδία company (of travellers) Luk 2:44 συνομιλέω talk with Act 10:27 συνομορέω to border together, to adjoin Act 18:7 συντόμως concisely Act 24:4 σύντροφος brought up with Act 13:1 συντυγχάνω to come to, or at Luk 8:19 συνωμοσία conspiracy Act 23:13 σύρτις quicksand Act 27:17 συσπαράσσω to tear Luk 9:42 συστρέφω gather Act 28:3 συστροφή concourse Act 19:40; Act 23:12 σφάγιον victim, slain beast Act 7:42 σφοδρῶς exceedingly Act 27:18 σφυρόν ankle-bone Act 3:7 σχολή school Act 19:9 τακτός set, appointed Act 12:21 τανῦν now Act 4:29; Act 5:38; Act 17:30; Act 20:32; Act 27:22 τάραχος stir Act 12:18; Act 19:23 τάχιστα with all speed Act 17:5 τεκμήριον proof Act 1:3 τελεσφορέω bring fruit to perfection Luk 8:14 τεσσαρακονταετής period of forty years Act 7:23 τεσσαρεσκαιδέκατος fourteenth Act 27:27, Act 27:33 τετράδιον quaternion Act 12:4 τετραπλόος fourfold Luk 19:8 τετραρχέω to be tetrarch Luk 3:1 τιμωρέω punish Act 22:5; Act 26:11 τοῖχος wall Act 23:3 τραῦμα wound Luk 10:34 τραυματίζω to wound Luk 20:12; Act 19:16 τραχύς rough Luk 3:5; Act 27:29 τρῆμα eye (of a needle) Luk 18:25 τρίστεγον third loft Act 20:9 τρισχίλιοι three thousand Act 2:41 τροφοφορέω to bear as a nursing father Act 13:18 τρυγών turtle-dove Luk 2:24 τυφωνικός tempestuous, whirling Act 27:14 ὑγρός moist, fresh, green Luk 23:31 ὑδρωπικός a dropsical person Luk 14:2 ὑπερείδω overlook Act 17:30 ὑπερεκχύνομαι run over Luk 6:38 ὑπερῷον upper room Act 1:13; Act 9:37, Act 9:39; Act 20:8 ὑπηρετέω serve, minister Act 13:36; Act 20:34; Act 24:23 ὑποβάλλω suborn Act 6:11 ὑποζώννυμι undergird Act 27:17 ὑποκρίνομαι feign Luk 20:20 ὑπολαμβάνω suppose, answer, receive Luk 7:43; Luk 10:30; Act 1:9; Act 2:15 ὑπονοέω think, suppose Act 13:25; Act 25:18; Act 27:27 ὑποπλέω sail under Act 27:4, Act 27:7 ὑποπνέω blow softly Act 27:13 ὑποστρώννυμι spread Luk 19:36 ὑποτρέχω run under Act 27:16 ὑποχωρέω withdraw Luk 5:16; Luk 9:10 φαντασία pomp Act 25:23 φάραγξ valley Luk 3:5 φάσις tidings Act 21:31 φάτνη manger Luk 2:7, Luk 2:12, Luk 2:16; Luk 13:15 φιλανθρώπως courteously Act 27:3 φιλονεικία strife Luk 22:24 φιλόσοφος philosopher Act 17:18 φιλοφρόνως courteously Act 28:7 φόβητρον a terror, fearful sight Luk 21:11 φόρτος lading Act 27:10 φρονίμως wisely Luk 16:8 φρυάσσω rage Act 4:25 φρύγανον stick Act 28:3 φυλακίζω imprison Act 22:19 φύλαξ keeper Act 5:23; Act 12:6, Act 12:19 χάραξ trench Luk 19:43 χάσμα gulf Luk 10:26 χειμάζομαι to be tempest-tossed Act 27:18 χειραγωγέω lead by the hand Act 9:8; Act 22:11 χειραγωγός one leading by the hand Act 13:11 χλευάζω mock Act 17:32 χορός dancing Luk 15:25 χόρτασμα sustenance Act 7:11 χράω lend Luk 11:5 χρεωφειλέτης debtor Luk 7:41; Luk 16:5 χρονοτριβέω spend time Act 20:16 χρώς body, skin Act 19:12 χῶρος northwest Act 27:12 ψώχω to rub Luk 6:1 ὠνέομαι to buy Act 7:16 ὠόν egg Luk 11:12

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 1 (Chapter Introduction)

Overview

Luk 1:1, The preface of Luke to his whole gospel; Luk 1:5, The conception of John the Baptist; Luk 1:26, and of Christ; Luk 1:39, The prophecy of Elisabeth and of Mary, concerning Christ; Luk 1:57, The nativity and circumcision of John; Luk 1:67, The prophecy of Zacharias, both of Christ, Luk 1:76. and of John.

Poole: Luke 1 (Chapter Introduction)

CHAPTER 1 The Argument

Concerning the penman of this history, the certain time when he wrote it, and the occasion of his writing of it, we have little in holy writ; and there is such an uncertainty in traditions, as it is hardly worth the labour to transcribe what men have but guessed at. For those who would have him to be Barnabas, or one of the seventy, they seem not to have considered what Luke himself saith, Luk 1:2 , that he wrote, as they delivered them to him, which from the beginning were eye witnesses, and ministers of the word. By which is fairly hinted to us, that he was no eye witness, nor (from the first at least) a minister of the word. That there was one Luke contemporaneous with Paul, and his fellow labourer, appeareth from 2Ti 4:11 Phm 1:24 Col 4:14 ; in both which latter texts he is joined with Demas, and in Col 4:14 , he is called the beloved physician. Those three texts seem all to speak of one and the same person, who, probably, at first practised physics, afterwards, being made a disciple, exercised the ministry. It is generally thought that this was he, who was the penman both of this history and of the Acts of the Apostles. Whether by nation he was a Syrian, or a Roman, or of what other nation, is but an unprofitable speculation. That he was an evangelist we know, that is, one inspired by God to transmit to the world the history of the birth, life, death, resurrection, and ascension of our Saviour; as also of the acts of the apostles, until Paul was a prisoner at Rome. For his history of the Gospel, so far as it relates to Christ himself, it containeth many remarkable things, not mentioned by the other evangelists. The generation of John Baptist; the history of Zacharias; the angel’ s coming to the blessed virgin; Elisabeth’ s exclamation, and salutation of her; the publication of Christ’ s birth to the shepherds, with the things spoken by them; the testimony which Simeon and Anna gave to Christ; the occasion of Joseph and Mary’ s going to Bethlehem; the circumstances of our Saviour’ s birth there; his disputing with the doctors at twelve years of age; are things reported by no other evangelist, and of great use to complete the history of John the Baptist and of Christ. Besides that he hath many parables (as those of the lost sheep, the lost groat, and of the prodigal, &c.) that are to be found in no other evangelist, together with several other parables and pieces of history; to say nothing of divers circumstances in those parables and pieces of history, which other evangelists have recorded, omitted by them. He dedicates his book to some friend, either named Theophilus, or to whom the signification of that name (which is, a lover of God ) in his judgment did very well agree. The time when he wrote it is uncertain; some would have it to be written the fifteenth, some the twenty-second, some the twenty-seventh year of our Saviour. The matter written by him is of much more concern to us to know than these circumstances. We have in our annotations spoken to those things which he mentions, before recorded by Matthew or Mark, more shortly. To other things which we in him first meet with, more largely.

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 1 (Chapter Introduction)

(Luk 1:1-4) The Preface.

(v. 5-25) Zacharias and Elisabeth.

(Luk 1:26-38) Christ's birth announced.

(v. 39-56) Interview of Mary and Elisabeth.

(Luk 1:57-66) The birth of John the Baptist.

(Luk 1:67-80) The song of Zacharias.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 1 (Chapter Introduction)

The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus (Luk 1:1-4). II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner (v. 5-25). The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah (Luk 1:26-38). IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion (v. 39-56). V. The birth and circumcision of John Baptist, six months before the birth of Christ (Luk 1:57-66). VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus (Luk 1:67-79). VII. A short account of John Baptist's infancy (Luk 1:80). And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 1 (Chapter Introduction)

An Historian's Introduction (Luk_1:1-4)

A Son Is Promised (Luk_1:5-25)

God's Message To Mary (Luk_1:26-38)

The Paradox Of Blessedness (Luk_1:39-45)

A Wondrous Hymn (Luk_1:46-56)

His Name Is John (Luk_1:57-66)

A Father's Joy (Luk_1:67-80)

Journey To Bethlehem (Luk_2:1-7)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

Bibliography

Alford, Henry. The Greek Testament. New ed. 4 vols. London: Rivingtons, 1880.

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_____. The Virginal Conception and Bodily Resurection of Jesus. New York: Paulist Press, 1973.

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_____. "Justification by Faith in the non-Pauline Writings of the New Testament." Evangelical Quarterly 24 (1952):66-77.

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_____. "The Marriage of Boaz and Ruth." Journal of Biblical Literature 59 (1940):445-54.

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_____. "Fresh Light on St Luke xvi. II. Dives and Lazarus and the preceding Sayings." New Testament Studies, 7 (1960-61):364-80.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.