Text -- Luke 1:35 (NET)

1:35 The angel replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be holy; he will be called the Son of God.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 1:35

Shall overshadow thee ( episkiasei ).

A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter’ s shadow in Act 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Mat 17:5; Mar 9:7; Luk 9:34). Here it is like the Shekinah glory which suggests it (Exo 40:38) where the cloud of glory represents the presence and power of God.

Robertson: Luk 1:35

Holy, the Son of God ( Hagion huios theou ).

Here again the absence of the article makes it possible for it to mean "Son of God."See Mat 5:9. But this title, like the Son of Man (Ho huios tou anthrōpou ) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Mat 27:43), but it is assumed in his frequent use of the Father, the Son (Mat 11:27; Luk 10:21; Joh 5:19.). It is the title used by the Father at the baptism (Luk 3:22) and on the Mount of Transfiguration (Luk 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

Vincent: Luk 1:35

Shall overshadow

" Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful" (Bengel). Compare Exo 33:22; Mar 9:7. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in all the terrors of the thunderer, and was consumed by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (Exo 40:34; 1Ki 8:10).

Wesley: Luk 1:35

The power of God was put forth by the Holy Ghost, as the immediate Divine agent in this work: and so he exerted the power of the Highest as his own power, who together with the Father and the Son is the most high God.

Wesley: Luk 1:35

Not only as he is God from eternity, but on this account likewise he shall be called the Son of God.

JFB: Luk 1:35

(See on Mat 1:18).

JFB: Luk 1:35

The immediate energy of the Godhead conveyed by the Holy Ghost.

JFB: Luk 1:35

A word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN].

JFB: Luk 1:35

That holy Offspring of thine.

JFB: Luk 1:35

That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.

Clarke: Luk 1:35

The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God

Clarke: Luk 1:35

Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, 1Ti 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: -

1st. I have not been able to find any express declaration in the Scriptures concerning it

2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation

3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him

4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead

5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas

The enemies of Christ’ s Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!

Calvin: Luk 1:35

35.The Holy Ghost shall come upon thee The angel does not explain the manner, so as to satisfy curiosity, which there was no necessity for doing. He only leads the virgin to contemplate the power of the Holy Spirit, and to surrender herself silently and calmly to his guidance. The word ἐπελεύσεται, shall come upon, denotes that this would be an extraordinary work, in which natural means have no place. The next clause is added by way of exposition, and the power of the Highest shall overshadow thee: for the Spirit may be regarded as the essential power of God, whose energy is manifested and exerted in the entire government of the world, as well as in miraculous events. There is an elegant metaphor in the word ἐπισκιάσει , overshadow. The power of God, by which he guards and protects his own people, is frequently compared in Scripture to a shadow, (Psa 17:8; Psa 57:1; Psa 91:1.) But it appears to have another and peculiar meaning in this passage. The operation of the Spirit would be secret, as if an intervening cloud did not permit it to be beheld by the eyes of men. Now, as God, in performing miracles, withholds from us the manner of his proceedings, so what he chooses to conceal from us ought to be viewed, on our part, with seriousness and adoration.

Therefore also the holy thing which shall be born This is a confirmation of the preceding clause: for the angel shows that Christ must not be born by ordinary generation, ²⁹ that he may be holy, and that he may be the Son of God; that is, that in holiness and glory he may be high above all creatures, and may not hold an ordinary rank among men. Heretics, who imagine that he became the Son of God after his human generation, seize on the particle therefore as meaning that he would be called the Son of God, because he was conceived in a remarkable manner by the power of the Holy Spirit. But this is a false conclusion: for, though he was manifested to be the Son of God in the flesh, it does not follow that he was not the Word begotten of the Father before the ages. On the contrary, he who had been the Son of God in his eternal Godhead, appeared also as the Son of God in human flesh. This passage not only expresses a unity of person in Christ, but at the same time points out that, in clothing himself with human flesh, Christ is the Son of God. As the name, Son of God, belonged to the divine essence of Christ from the beginning, so now it is applied unitedly to both natures, because the secret and heavenly manner of generation has separated him from the ordinary rank of men. In other passages, indeed, with the view of asserting that he is truly man, he calls himself the Son of man, (Joh 5:27;) but the truth of his human nature is not inconsistent with his deriving peculiar honor above all others from his divine generation, having been conceived out of the ordinary way of nature by the Holy Spirit. This gives us good reason for growing confidence, that we may venture more freely to call God our Father, because his only Son, in order that we might have a Father in common with him, chose to be our brother.

It ought to be observed also that Christ, because he was conceived by a spiritual power, is called the holy seed For, as it was necessary that he should be a real man, in order that he might expiate our sins, and vanquish death and Satan in our flesh; so was it necessary, in order to his cleansing others, that he should be free from every spot and blemish, (1Pe 1:19.) Though Christ was formed of the seed of Abraham, yet he contracted no defilement from a sinful nature; for the Spirit of God kept him pure from the very commencement: and this was done not merely that he might abound in personal holiness, but chiefly that he might sanctify his own people. The manner of conception, therefore, assures us that we have a Mediator separate from sinners, (Heb 7:26.)

Defender: Luk 1:35

This marvelous work of God can be nothing less than direct creation. Some have suggested such quasi-naturalistic hypotheses as parthenogenesis or artificial insemination, or perhaps that the Holy Spirit somehow fertilized Mary's naturally produced egg, but such stratagems could only caricature the amazing incarnation - the entrance of the omnipotent, omnipresent, eternal God of creation into finite human flesh. We cannot comprehend the mechanics of such a miracle; we can only believe God's Word.

Defender: Luk 1:35

It is striking that the embryonic Jesus in Mary's womb must be called "that holy thing" - not "the babe" or "the child" or something else. There is no human word to fit. Actually, the word "thing" is not in the original - just "the holy," or perhaps "the holy (One)."

Defender: Luk 1:35

Thus, Mary was the very first to hear the words "the Son of God" as applied to that Holy One that would enter her womb."

TSK: Luk 1:35

The Holy Ghost : Luk 1:27, Luk 1:31; Mat 1:20

that : Job 14:4, Job 15:16, Job 25:4; Psa 51:5; Eph 2:3; Heb 4:15, Heb 7:26-28

the Son of God : Luk 1:32; Psa 2:7; Mat 14:33, Mat 26:63, Mat 26:64, Mat 27:54; Mar 1:1; Joh 1:34, Joh 1:49, Joh 20:31; Act 8:37; Rom 1:4; Gal 2:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 1:35

The Holy Ghost shall come upon thee - See Mat 1:20.

The power of the Highest ... - This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners - to make atonement for "others,"and not for himself it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See Heb 10:5.

That holy thing ... - That holy progeny or child.

Shall be called the Son of God - This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that "one"reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the "Son of God"on account of his resurrection, Rom 1:4; Act 13:33, compared with Psa 2:7.

Poole: Luk 1:35

The Holy Ghost (who is also called here the power of the Highest) shall come upon thee; it is a phrase which signifieth a special and peculiar influence of the Holy Spirit: thus we read of the prophets, that the Spirit of the Lord came upon them, 2Ch 20:14 , &c., which argued a special influence of the Holy Spirit on them, efficacious, so as it put them upon a present prophesying. There is a common influence of God upon the forming of all children in the womb, Job 10:8 Psa 139:15 . But this phrase denotes an extraordinary special influence of the Spirit, changing the order and course of nature, and giving a power to the blood of the virgin by him sanctified, to coagulate alone to the forming of the body of a child: this is more mysteriously yet expressed, by the term overshadow thee, which I take to be a modest phrase, signifying only a supply of man’ s act, by a Divine creating power, in a most miraculous manner.

Therefore also that holy thing which shall be born of thee shall be called the Son of God as Adam was called the son of God, Luk 3:38 , God (by his creating power) supplying as to him the place of father and mother, and to Christ supplying the place of the father, though not of the mother, for (saith the angel) he shall be

born of thee But yet that mass of flesh shall be a holy thing, because, though born of thee, and flesh of thy flesh, yet of thy flesh first sanctified, by the Holy Ghost coming upon and overshadowing of thee. He shalt be called so, not that he was not so by eternal generation, (of which the angel here speaks not), but the Word, the eternal Son of God, which was in the beginning, being thus made flesh, and personally united to thy flesh, the whole person shall be called

the Son of God

Lightfoot: Luk 1:35

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.   

[The Holy Ghost shall come upon thee, etc.] I. This verse is the angel's gloss upon that famous prophecy, "Behold, a virgin shall conceive and bring forth." The veracity of which Mary not questioning, believing further that she herself was that virgin designed, and yet being utterly ignorant of the manner how so great a thing should be brought about, she only asks, "How shall this be?" etc. Doubtless she took the prophecy in its proper sense, as speaking of a virgin untouched. She knew nothing then, nor probably any part of the nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place...  

II. Give me leave, for their sakes in whose hand the book is not, to transcribe some few things out of that noble author Morney, which he quotes concerning this grand mystery from the Jews themselves:  

"Truth shall spring out of the earth." "R. Joden," saith he, "notes upon this place, that it is not said, Truth shall be born; but shall spring out; because the generation and nativity of the Messiah is not to be as other creatures in the world, but shall be begot without carnal copulation; and therefore no one hath mentioned his father, as who must be hid from the knowledge of men till himself shall come and reveal him." And upon Genesis: "Ye have said (saith the Lord), We are orphans, bereaved of our father; such a one shall your Redeemer be, whom I shall give you." So upon Zechariah, "Behold my servant, whose name is Branch": and out of Psalms_110, "Thou art a priest after the order of Melchizedek": he saith, R. Berachiah delivers the same things. And R. Simeon Ben Jochai upon Genesis more plainly; viz. "That the Spirit, by the impulse of a mighty power, shall come forth of the womb, though shut up, that will become a mighty Prince, the King Messiah." -- So he.

Haydock: Luk 1:35

The Holy Ghost shall come upon thee, &c. By the divine power thou shalt bring forth, and yet remain always a pure virgin. ---

And therefore also the Holy which shall be born of thee, shall be called (shall be) the Son of God. The second person of the ever blessed Trinity, being united to our human nature, remaining unchangeably the same God, and being born of the Virgin Mary; it must needs be true to say that God was born, that God suffered and died for us; and consequently that the blessed Virgin Mary was truly the mother of God, or of him that is truly God; though not the mother of the Godhead: as the Catholic Church declared in the council of Ephesus, (431) against the heretic Nestorius. (Witham) ---

Seek not for natural order in things that transcend nature. You ask, how shall this be done, since you know not man? This, your ignorance of man, is the very reason why this will take place within you. For had you not been pure, you never would have been deemed worthy of so great a mystery. Not because marriage is bad, but because virginity is far more excellent. The common Lord of all ought in his birth to have something common with all mankind, and still something different. He was conceived and born in the womb like the rest of mankind, but he differed from them in being born of a virgin. (St. John Chrysostom, xlix. in Genes.)

Gill: Luk 1:35

And the angel answered and said unto her,.... The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith,

The Holy Ghost shall come upon thee. The words, "upon thee", are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to בא על, in frequent use with the Jews ^x, as expressive of coition,

And the power of the Highest shall overshadow thee. By "the power of the Highest" is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Luk 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, "overshadow", some think there is an allusion to the Spirit of God moving upon the face of the waters, in Gen 1:2 when, מרחפת, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers ^y as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to הופת חתנים, ^z, "the nuptial covering": which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Rth 3:9 though the Jewish writers say ^a, that phrase is לשון נישואין expressive of the act of marriage, or taking to wife. The phrase of being מטללין ברוח נבואה "overshadowed", or "covered with the spirit of prophecy", as the virgin also was, is used by the Targumist, on 1Ch 2:55.

therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a "thing"; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be "holy", being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, "of thee", or "out of thee". Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and "therefore should be called the Son of God": not that he was now to become the "the Son of God"; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, "therefore", causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the "Emmanuel", God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Isa 7:14. Moreover, the word, "also", is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity,

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 1:35

¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

Geneva Bible: Luk 1:35

And the angel answered and said unto her, The Holy Ghost ^{( g )} shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that ^{( h )} holy thing which shall be born of thee shall be ^{( i )} called the Son of God.

^{( g )} That is, the Holy Spirit will cause thee to conceive by his mighty power.

^{( h )} That thing which is pure and void of all spot of uncleanliness: for he that was to take away sin must of necessity be void of sin.

^{( i )} Declared and shown to the world to be the Son of God.

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 1:26-38

We have here an account of the mother of our Lord; though we are not to pray to her, yet we ought to praise God for her. Christ must be born miraculously. The angel's address means only, Hail, thou that art the especially chosen and favoured of the Most High, to attain the honour Jewish mothers have so long desired. This wondrous salutation and appearance troubled Mary. The angel then assured her that she had found favour with God, and would become the mother of a son whose name she should call Jesus, the Son of the Highest, one in a nature and perfection with the Lord God. JESUS! the name that refreshes the fainting spirits of humbled sinners; sweet to speak and sweet to hear, Jesus, a Saviour! We know not his riches and our own poverty, therefore we run not to him; we perceive not that we are lost and perishing, therefore a Saviour is a word of little relish. Were we convinced of the huge mass of guilt that lies upon us, and the wrath that hangs over us for it, ready to fall upon us, it would be our continual thought, Is the Saviour mine? And that we might find him so, we should trample on all that hinders our way to him. Mary's reply to the angel was the language of faith and humble admiration, and she asked no sign for the confirming her faith. Without controversy, great was the mystery of godliness, God manifest in the flesh, 1Ti 3:16. Christ's human nature must be produced so, as it was fit that should be which was to be taken into union with the Divine nature. And we must, as Mary here, guide our desires by the word of God. In all conflicts, let us remember that with God nothing is impossible; and as we read and hear his promises, let us turn them into prayers, Behold the willing servant of the Lord; let it be unto me according to thy word.

Matthew Henry: Luk 1:26-38

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers.

I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for.

1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David.

2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning.

3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Mat 1:20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin.

4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem.

II. The address of the angel to her, Luk 1:28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire - rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity.

(1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living. "The vulgar Latin translates this gratiâ plena - full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee.

(2.) She has the presence of God with her: " The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state."The angel with this word raised the faith of Gideon (Jdg 6:12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa 7:14), and why not she?

(3.) She has the blessing of God upon her: " Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed. "She explains this herself (Luk 1:48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Jdg 5:24), Blessed shall she be above women in the tent.

III. The consternation she was in, upon this address (Luk 1:29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard.

IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, Luk 1:30. To what he had said she made no reply; he therefore confirms it: " Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are."Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee.

1. Though she is a virgin, she shall have the honour of being a mother: " Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus, "Luk 1:31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen 3:16. But Mary has the honour without the allay.

2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus - a Saviour, such a one as the world needs, rather than such one as the Jews expect.

(1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom 9:5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, 1Jo 3:1, 1Jo 3:2.

(2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, Luk 1:32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Pro 27:24. The gospel is the last dispensation, we are to look for no other.

V. The further information given her, upon her enquiry concerning the birth of this prince.

1. It is a just enquiry which she makes: " How shall this be? Luk 1:34. How can I now presently conceive a child"(for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how? "She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed.

2. It is a satisfactory answer that is given to it, Luk 1:35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself.

(2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Ecc 11:5. We were made in secret, Psa 139:15, Psa 139:16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, 1Ti 3:16. It is a new thing created in the earth (Jer 31:22), concerning which we must not covet to be wise above what is written.

(3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature.

3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, Luk 1:36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (Luk 1:5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (Luk 1:37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom 4:20, Rom 4:21. No word of God must be incredible to us, as long as no work of God is impossible to him.

VI. Her acquiescence in the will of God concerning her, Luk 1:38. She owns herself, 1. A believing subject to the divine authority: " Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me."She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise.

Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.

Barclay: Luk 1:26-38

Mary was betrothed to Joseph. Betrothal lasted for a year and was quite as binding as marriage. It could be dissolved only by divorce. Should the man to whom a girl was betrothed die, in the eyes of the law she was a widow. In the law there occurs the strange-sounding phrase, "a virgin who is a widow."

In this passage we are face to face with one of the great controversial doctrines of the Christian faith--the Virgin Birth. The church does not insist that we believe in this doctrine. Let us look at the reasons for and against believing in it, and then we may make our own decision.

There are two great reasons for accepting it.

(i) The literal meaning of this passage, and still more of Mat 1:18-25, clearly is that Jesus was to be born of Mary without a human father.

(ii) It is natural to argue that if Jesus was, as we believe, a very special person, he would have a special entry into the world.

Now let us look at the things which may make us wonder if the story of the virgin birth is to be taken as literally as all that.

(i) The genealogies of Jesus both in Luke and in Matthew (Luk 3:23-38; Mat 1:1-17) trace the genealogy of Jesus through Joseph, which is strange if Joseph was not his real father.

(ii) When Mary was looking for Jesus on the occasion that he lingered behind in the Temple, she said, "Your father and I have been looking for you anxiously" (Luk 2:48). The name father is definitely given by Mary to Joseph.

(iii) Repeatedly Jesus is referred to as Joseph's son (Mat 13:55; Joh 6:42).

(iv) The rest of the New Testament knows nothing of the virgin birth. True, in Gal 4:4Paul speaks of Jesus as "born of woman." But this is the natural phrase for any mortal man. (compare Job 14:1; Job 15:14; Job 25:4).

But let us ask, "If we do not take the story of the virgin birth literally, how did it arise?" The Jews had a saying that in the birth of every child there are three partners--the father, the mother and the Spirit of God. They believed that no child could ever be born without the Spirit. And it may well be that the New Testament stories of the birth of Jesus are lovely, poetical ways of saying that, even if he had a human father, the Holy Spirit of God was operative in his birth in a unique way.

In this matter we may make our own decision. It may be that we will desire to cling to the literal doctrine of the virgin birth; it may be that we will prefer to think of it as a beautiful way of stressing the presence of the Spirit of God in family life.

Mary's submission is a very lovely thing. "Whatever God says, I accept." Mary had learned to forget the world's commonest prayer--"Thy will be changed"--and to pray the world's greatest prayer--"Thy will be done."

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 1:26-56

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

This section parallels the one immediately preceding (vv. 5-25). Their forms are so similar that Luke must have arranged them to bring out the similarities between them. Gabriel announced the birth of Jesus as he had John's birth. Again the fact of a divinely initiated birth announcement shows the unique significance of the individuals born. In the preceding section the father was the main figure, but in this one the mother is.

"Luke presents the theology of the Incarnation in a way so holy and congruent with OT sacred history that any comparisons with pagan mythology [that the original readers may have made] seem utterly incongruous. Instead of the carnal union of a pagan god with a woman, producing some kind of semidivine offspring, Luke speaks of a spiritual overshadowing by God himself that will produce the holy one' within Mary."⁴³

Luke may have obtained some of the intimate information in this section directly from Mary. In this section Luke stressed Jesus' divine sonship (vv. 32, 35) and His messianic role as ruler over God's kingdom on earth (vv. 32-33). He also stressed God as the "Most High" (vv. 32, 35; cf. v. 76), the Holy Spirit's power (v. 35), and God's grace (vv. 29-30, 34-35, 38).

Constable: Luk 1:28-38

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

1:28 The fact that Gabriel greeted Mary as he did and did not greet Zechariah the same way shows Mary's favored position. Gabriel's greeting was customary: Hail! or Greetings! (Gr. chaire). Mary was highly "favored" (Gr. kecharitomene) because God chose to bestow special grace ("favor," Gr. charis) on her (cf. Eph. 1:6, the only other New Testament occurrence of kecharitomene). She would be the mother of the Messiah, which was an honor every Jewish mother prayed would be hers. God did this without any special merit of her own (cf. v. 47).⁵¹ The Lord's presence with Mary guaranteed His help in the assignment she would have to fulfill (cf. Judg. 6:12; Ruth 2:14).

1:29-30 The angel's unexpected appearance in the temple sanctuary had unnerved Zechariah (v. 12), but it was his greeting that troubled Mary. Perhaps he appeared at her door and she mistook him for an ordinary visitor. Gabriel calmed the fears he had aroused with an announcement of a special divine blessing (cf. v. 13) by assuring Mary that God was happy with her (cf. Gen. 6:8; 1 John 4:17-18). Gabriel had come to announce a blessing, not punishment.

1:31 These words would have come as good news indeed to Mary. Not only would she bear a son, but her son would obviously be someone special in view of the angelic announcement of His birth. The words Gabriel used are very similar to the wording of Isaiah 7:14 in the Septuagint (cf. Gen. 16:11-12). "Jesus" was a common name that came from "Joshua" (lit. Yahweh saves; cf. Matt. 1:21). As with John the Baptist, God exercised His sovereign prerogative by naming Jesus. Both names were significant in the light of salvation history.

1:32-33 Like John, Jesus would be great (v. 15). However, He would be the Son of God, a clear statement of His deity (Ps. 2:7-9; 89:26-29; cf. v. 35). The "Most High" is a common designation of God in the Old Testament (Heb. El Elyon, Gen. 14:8; et al.). It carried over into the New Testament (vv. 35, 76; 6:35; 8:28; Acts 7:48; 16:17; Heb. 7:13). The Greeks also used "Most High" to describe their gods.⁵²

"In Semitic thought a son was a carbon copy' of his father, and the phrase son of' was often used to refer to one who possessed his father's' qualities (e.g., the Heb. trans. son of wickedness' in Ps. 89:22 [AV] means a wicked person)."⁵³

Jesus would also be the long expected Messiah (2 Sam. 7:12-14; Ps. 89:3-4, 28-29). His divine sonship qualified Him for His messianic role. The messianic rule of the Son would continue forever after it began (Isa. 9:7; Dan. 7:14; Mic. 4:7; et al.).⁵⁴

1:34 Mary, unlike Zechariah, did not ask for a sign that what the angel had predicted would happen. The idea that the Messiah would appear soon did not surprise her either. Instead she asked how it would happen. This was not an expression of weak faith but of confusion. Consequently Gabriel did not rebuke her as he had Zechariah. She was unmarried and a virgin. She had not had sexual relations with any man.⁵⁵ Evidently Mary assumed that Gabriel meant she would conceive before she and Joseph consummated their marriage.⁵⁶ The euphemism of "knowing" someone sexually comes from the Old Testament (Gen. 4:1; 19:8; et al.).

1:35 Gabriel explained that the Holy Spirit would be God's enabling agent who would make Mary's supernatural act of service possible (cf. vv. 41, 67, 80; 2:25-27). He would overshadow Mary with His personal presence. Beyond this Gabriel was not specific. God settled upon the tabernacle in the wilderness similarly filling it with His presence (Exod. 40:35; cf. Ps. 91:4). It is interesting that the same Greek word, episkiazo, translated "overshadow" here, occurs in all three accounts of the Transfiguration where the cloud overshadowed those present (Matt. 17:5; Mark 9:7; Luke 9:34). Then the voice came out of heaven identifying God's Son, but here an angel identified Him as such. The Holy Spirit would produce a holy offspring through Mary. The deity and preexistence of the Son of God required a miraculous conception. His virgin birth resulted in His assuming a human nature without giving up His divine nature.

1:36-37 Even though Mary had not requested a sign, God gave her one, namely the pregnancy of Elizabeth. The exact relationship between Mary and Elizabeth is unknown, but they obviously knew they were relatives.

Gabriel also reassured Mary with one of the greatest statements of God's power that God recorded in the Bible (v. 37). This verse undoubtedly comforted Mary in the following months as it has comforted countless believers faced with difficult ministries ever since. God can do the impossible (cf. Jer. 32:17, 27). Gabriel was alluding to the angel's words to Sarah when he announced that she would bear a son in spite of apparently impossible obstacles (cf. Gen. 18:14). Verse 37 should also encourage readers of this story who doubt the possibility of a virgin birth to believe that God can do even this.

1:38 Mary responded submissively to God's will, as Hannah had (1 Sam. 1:11, where the same Greek word, doule, "servant," occurs in the Septuagint). Even though Gabriel's announcement was good news, it was also bad news. Mary would bear the Messiah, but her premarital pregnancy would bring misunderstanding and shame on her for the rest of her life. Therefore her humble attitude is especially admirable (cf. Gen. 21:1; 30:34). Unfortunately she did not always maintain it (cf. John 2:5). In this she was only human.⁵⁷

"This passage suggests four other important lessons: (1) the certainty that God will perform his promise, since nothing is impossible with him, (2) Mary's example as one chosen to serve God, an example that extends even beyond the willingness to be used to trust God to take us beyond our limitations, (3) the significance of the Virgin Birth of our Savior, and (4) the importance of sexual faithfulness throughout our lives."⁵⁸

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 1:26-38

VI.
ANNUNCIATION OF THE BIRTH OF JESUS.
(At Nazareth, B. C. 5.)
^cLUKE I. 26-38.

   ^c26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The way in which Luke introduces Galilee and Nazareth shows that he wrote to those unfamiliar with Palestine. Compare the conversation at Joh 1:45, Joh 1:46. Galilee comprised the lands of Zebulun, Naphtali, Issachar and Asher. It was rich in trees and pastures. Its people were hardy and warlike],  27 to a virgin betrothed to a man [In the East, the betrothal or engagement was entered into with much ceremony, and usually took place a year before the marriage. It was so sacred that the parties entering into it could not be separated save by a bill of divorcement -- Mat 1:19] to a man whose name was Joseph, of the house of David [that is, Joseph was of the house of David]; and the virgin's name was Mary. [The same as Miriam -- Exo 15:20.]  28 And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee.  29 But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. [Whether it meant a present sorrow or joy, for God's salutations all [14] mean joy, but usually is in the distant future -- Heb 12:11, 2Co 4:17, 2Co 4:18.]  30 And the angel said unto her, Fear not [the gospel is full of "Fear nots"; it teaches us that perfect love which casts out fear -- 1Jo 4:18], for thou hast found favour with God.  31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. [The same as Hoshea (Num 13:8), Joshua, and Jeshua (Zec 3:1). It means the "salvation of Jehovah." It was one of the most common Jewish names, but was given to Jesus by divine direction because of its fitness -- Mat 1:21.]  32 He shall be great, and shall be called the Son of the Most High [A common Hebrew way of saying "He shall be." Even the evil spirits called Jesus by this name -- Mar 5:7]: and the Lord God shall give unto him [he shall not receive his kingdom as a bribe from Satan (Mat 4:9), nor win it by force of arms (Joh 18:10, Joh 18:11, Joh 18:36, Mat 26:53), but as the gift of God -- Act 2:32-36, Phi 2:9-11, Mat 28:18] the throne [see Psa 132:11] of his father David [this must refer to Mary's descent from David, for she is expressly told in Luk 1:35 that her son would have no earthly father]:  33 and he shall reign over the house of Jacob [That is, over the family or descendants of Jacob; but the expression includes his spiritual, rather than his carnal, descendants (Gal 3:7, Gal 3:28, Gal 3:29). This name therefore includes the Gentiles as the name of a river includes the rivers which flow into it] forever [Dan 2:44, Dan 7:13, Dan 7:14, Dan 7:27, Mic 4:7, Psa 45:6, Heb 1:8, Rev 11:15]; and of his kingdom there shall be no end. [Isa 7:9. Christ shall resign his mediatorial kingdom to the Father at the close of this dispensation (1Co 15:24-28); but as being one with his Father he shall rule forever.]  34 And Mary unto the angel, How shall this be [Her question indicates surprise, not disbelief. Unlike Zacharias, she asked no sign. The youthful village maiden, amid her humble daily duties, shows a more ready faith in the far more startling message than the aged priest in the holy place of the temple in the atmosphere [15] of the sacred incense], seeing I know not a man?  35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow [the Spirit of God is thus spoken of as "brooding over" or overshadowing creation to develop it -- Gen 1:2] thee [This indicates that the Holy Spirit himself created the body of Christ (Heb 10:5). The spirit, or divine nature, of Christ was from the beginning, and was unbegotten -- that is, in the sense of being created]: wherefore also the holy thing. [the body of Jesus -- Heb 7:26, 1Pe 2:22] which is begotten [Gal 4:4] shall be called the Son of God. [As the Evangelist is here talking about the bodily and human nature of Jesus, it is possible that he may here speak of Jesus as the Son of God in the same sense in which he called Adam the son of God (Luk 3:38); that is, his body and human nature were the direct and miraculous production of the divine power. If so, we find Jesus called the Son of God in three several senses: 1. Here, because he was born into the world in a supernatural manner. 2. Elsewhere, because by his resurrection he was begotten from the dead (Rom 1:4, Act 13:33, Psa 2:7). 3. Also elsewhere, because of the eternal, immutable, and unparalleled relationship which he sustains to the Father -- Joh 1:1, Joh 1:14, Joh 1:18.]  36 And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age. [The angel tells of Elisabeth's condition, that it may encourage the faith of Mary, and lead her to trust in Him with whom nothing is impossible -- Jer 32:17, Jer 32:27, Gen 18:14, Mat 19:26.]  37 For no word from God shall be void of power. [Isa 55:11.]  38 And Mary said, Behold, the handmaid [Literally, "slave" or "bondservant." It is the feminine form of the word which Paul so often applies to himself (Rom 1:1, Tit 1:1). Mary uses it to indicate her submissive and obedient spirit] of the Lord; be it unto me according to thy word. [In great faith she not only believes the promise, but prays for its fulfillment. She bowed to the will of God like [16] Eli (1Sa 3:18), and became the mother of Him who prayed, "Not my will, but thine, be done" -- Luk 22:42.] And the angel departed from her.

[FFG 14-17]

Lapide: Luk 1:35-80

Ver. 35. — And the Angel answered . . . the Holy Ghost shall come upon thee, &c. Mark here that the Incarnation is limited only to the Person of the Word, or Son of God: for He alone was incarnate and made man, and not the Father nor the Holy Spirit: and yet the incarnation was the work of the whole Trinity, as its efficient cause and not only of the Son. Yet this work of the Incarnation is appropriated to the Holy Spirit, first, because it was a most holy work; secondly, because the works relating to our redemption, and those which most display God's goodness are appropriated to the Holy Spirit, because He proceeds forth as the ideal love of the Father and the Son: in the same way wisdom is appropriated to the Son as the Word, and omnipotence to the Father as the first principle and origin. Moreover, the Holy Spirit was the framer of the humanity of Christ, because He fashioned and animated it, but He cannot be called its Father, because He did not contribute or communicate anything to it of His own substance. S. Augustine ( Enchirid. c. 28).

Further S. Cyril ( Catech. 12) shows that a virgin by the power of God could conceive and bring forth; and first, in arguing with the Gentiles, he says, "How is it that ye, who say that stones when thrown were changed into men, maintain that a virgin cannot bring forth? How is it that, ye, who fable that a daughter was born out of the head of Jupiter, maintain that it is impossible that one can be born of a virgin's womb?" And then, arguing with the Jews, he says, "Sara was barren, and she brought forth a child beyond the way of nature at an age when women have lost the power (to do so): either then deny both, or grant both, for the same God was the worker of both." He further says, that God out of the virgin Adam formed a virgin woman, namely Eve; why could He not then in like manner form a virgin man out of a virgin woman?

Shall come upon thee. In order that the conception of Christ, and Christ Himself, might be holy, not only by reason of the hypostatic union with the Word, but also by reason of so divine a conception, for He was conceived not by a man or an angel, but by the Holy Ghost. Wherefore Christ, by virtue of this conception, was not the son of Adam, so as to derive original sin from him, and be born a sinner, as we all are born, but He was most pure and most holy.

Again Christ was conceived by the Holy Ghost, because it was fitting, since He was both God and man, that both should be recognised in the conception. For the conception itself declares that He was Man; for He would not have been conceived unless He had been man; and the manner of the conception shows that He was also God; for to be conceived by a virgin without a husband, shows that He who was conceived was more than man.

Mystically, S. Cyril of Jerusalem ( Catech. 12) says, the Lord willed to be born of a virgin, to signify that His members would be born according to the Spirit of the Church, which is a virgin.

Lactantius gives another reason, which is that Christ, Who in heaven is α̉μήτωζ, without a mother, might be on earth α̉πάτωζ, without a father. But the first reason is the chief one, namely, that Christ might be born without original sin.

Proclus ( Hom. de Nativ.) says, "Mary is both handmaid and mother, both virgin and heaven itself. She is the one bridge by which God comes down to man. She is the wonderful web of that economy, of whom and in whom, in a certain ineffable manner, the admirable fabric of that union was wrought, of which the Holy Spirit was the weaver, the power overshadowing from on high was the spinner; the wool was the old and rough garment of Adam; the woof was the pure flesh of the Virgin; the weaver's shuttle was the immeasurable grace of her who was with child; the artificer was the Word which passed in through the hearing."

The power of the Highest, &c. According to Euthymius and Maldonatus, the power of the Highest is the Holy Spirit, Who with power brings the holy works of God to perfection, so that these words are an explanation of what the angel had said, the Holy Ghost shall come upon thee. So Christ (cap. Luk 24:49) says to the Apostles, Tarry in this city (Jerusalem) until ye be endued with power from on high, i.e. with the Holy Spirit. This it is of which the Church speaks, "Almighty and everlasting God, Who by the co-operation of the Holy Spirit didst prepare the body and soul of the glorious Virgin Mother Mary that she might be worthy to be made a fit habitation for thy Son."

Shall overshadow thee. S. Gregory (33 Moral. c. 2) explains thus, "The Word of God in thee will assume a body, which will be as it were a shadow of Deity, for it will as a shadow veil and conceal It." And again he says (18 Moral 12), "The human body in thee shall receive the incorporeal light of Divinity." Origen says also that the Body of Christ is called a shadow, because in the Passion it was humiliated and obscured after the manner of a shadow.

S. Ambrose ( on Psalm 119) understands by the shadow this present and mortal life which the Spirit gave to Christ, for this is, as it were, a shadow of the true life and of eternity.

S. Augustine ( Quæst. V. et N. T. c. 15) says , The power of the Highest shall overshadow thee, i.e. shall attemper itself to thee, as a shadow adjusts itself to a body, for thy human weakness could not contain the fulness of its force and power.

But more simply, the meaning is, It will cover thee as with a veil, i.e., will secretly work a mighty operation in thee; for it will be such and so great a one that no man or angel can penetrate into or comprehend it. For, first, it will form in thee the perfect humanity of Christ; and, secondly, it will unite the same in a certain ineffable manner to the Person of the Word.

Again, to overshadow may be taken as answering to the Hebrew word ענז, to cover with a cloud, and so to rain upon, for a cloud pours forth rain, and hence by the shadow and the cloud is signified rain, which is poured forth from the cloud and renders the earth fruitful. An allusion seems to be made to Psa 72:6, He shall come down like the rain into a fleece of wool.

Wherefore that Holy Thing which shall be born of Thee shall be called the Son of God. Because the Holy Spirit will come upon thee, and cause thee to conceive a son, the Son which shall be born of thee will be holy from His very conception, yea, the Holy of Holies, because He will be called, and through His hypostatic union with the Word will truly be, the natural and Only Begotten Son of God, and will be called so by God, by angels, and by men; for He who is conceived by the Holy Spirit must needs be most Holy. Maldonatus somewhat differently says, "Jesus is called the Son of God, because He will not be begotten as the rest of men are, but by God through the power of the Spirit, and therefore He will be holy, and the Son of God." So (Luk 3:38) Adam is called the Son of God, because he was created not by man but by God.

He says, That Holy Thing, not Man, to show that this Son will not be a mere man, but besides being, a man will also be God ( S. Greg. xviii . Moral. c. 27); and also to declare that Jesus will be holy with a holiness altogether perfect and natural on account of the hypostatic union (Suarez, iii. p. disp. 18 sect. 1): so that the meaning is, Jesus, Who will be born of thee, will be Most Holy, yea, Holiness itself

S. Bernard ( Serm. 4 super Missus Est ) says, "Why does he say merely that Holy Thing, and no more? Because there was not any proper or worthy expression that he could use. If he had said that holy flesh, or that holy man, or whatever expression of such a kind he had used, he would have seemed to himself to have said but little. He uses, therefore, the indefinite expression, That Holy Thing ; because whatever it was that the Virgin brought forth, It was without doubt holy and in a singular manner holy, both through the sanctification of the Spirit and the assumption of the Word."

The Son of God by nature, Who would make all the faithful, sons of God by grace.

Ver. 36. — And, behold, thy cousin Elizabeth. The angel confirms the miracle of the coming birth of Jesus of the Virgin and the Holy Spirit by the similar miracle of the conception of John by Elizabeth who was barren. At the same time he silently admonishes the Blessed Virgin that she should visit John and Elizabeth, and fill them with the Holy Spirit by saluting them.

For with God nothing shall be impossible (Vulgate, non omne verbum, no word, which is a Hebraism), i.e. nothing, however difficult or incredible to man; or, as others take it, no word, i.e. no promise; which means that God is able to perform all things that He has promised, because He is omnipotent; and He will really perform them because He is faithful. He says word, because it is as easy to God to do a thing as it is to us to speak a word, and because He spake a word only and all things were made. "Inasmuch as," says S. Bernard ( Serm. 4 on Missus Est ), "with God neither does His word fall short of His intention, because He is Truth; nor His deed fall short of His word, because He is Power; nor the manner (in which the deed is done) fall short of the deed, because He is Wisdom." "God," says S. Augustine ( lib. 5 de Civ. c. 10), "can do all things except those things which to be able to do is a mark not of power, but of weakness; and which if he were able to do He would not be omnipotent; such as to die, to deceive, to err, to sin."

The angel stood, and was silent, eagerly expecting the answer and consent of the Virgin. Whence S. Bernard ( Serm. 4, super Missus Est ) says, that Adam and all the patriarchs and prophets, being anxious concerning the coming of the Messiah and the salvation of men, were waiting for this consent; and he adds "the whole world, prostrate at thy knees, is waiting for this: and rightly, since on thy words depend, the consolation of the miserable, the, redemption of the captives, the liberation of the damned, the salvation, in short, of all the sons of Adam. Make answer, 0 Virgin, speedily, speak the word which earth, which the dwellers below and the dwellers on high are waiting for. The King and Lord of all things Himself desires thine assent, by which His purpose is to save the world."

Ver. 38.— And Mary said, &c. Mark the humility, modesty, and resignation of the Virgin, for though saluted by the angel as Mother of God, she calls herself His handmaid, not His mother; handmaid by nature, mother by grace. Pet. Dam. ( Serm. 3 de Nativ. Virg. ). And S. Bernard ( Serm. in Apoc. 12) says, " A great sign: deservedly she made mistress of all who declared herself servant of all."

Be it unto me ( Fiat ). This word shows that she consented and yielded her assent to the angel with respect to the conception of the Word; also that she wished, desired, and earnestly prayed for the Incarnation of the Messiah, so that He might redeem and save mankind. For this the Blessed Virgin most ardently desired and prayed for. " Be it so, is a mark of desire, not a sign of doubt."  S. Bernard ( Serm. 4 sup. Missus Est ).

There is a question at what precise moment the Son of God became carnate. 1. Andrew^* of Crete is of opinion that He was incarnate before the angel came to the Blessed Virgin. For his words, the Lord is with thee, clearly signify that the King Himself had come.

2. Nicephorus maintains that Christ became incarnate when the angel saluted her and said Hail, thou art full of grace ( Lib. 1 . c. 8).  S. Jerome ( Ep. 140) and S. Gregory Thaumaturgus favour this opinion.

3. Others appear to think that He became incarnate when the Angel said The Lord is with thee. S. Augustine ( Serm. 2 de Annunc.) and S. Thomas (3 p. qu. 30 art. 4) and others so explain it.

But these opinions cannot be true; because the angel after the Hail, &c . adds, Behold, thou shalt conceive in thy womb ; therefore she had not yet conceived. Again the Blessed Virgin giving her assent to the angel says, Be it unto me according to thy word ; therefore it had not yet taken place.

I say then that the Word was incarnate as soon as the Blessed Virgin had given her assent to the angel; for he was sent for this purpose; for it was not fitting that Christ should be conceived without the consent or knowledge of His Virgin Mother; as soon then as she had spoken the words, Behold the handmaid of the Lord, Be it unto me according to thy word, the Holy Spirit formed the Body of Christ, and joined It Hypostatically to the Word, or Person of the Son of God; in the same way as when the priest in consecration says, This is my Body, by the power of these words the bread is transubstantiated into the Body of Christ. This again is clear from the fact that as soon as the Virgin had given her consent the angel, having, as it were, fulfilled his mission, departed from her. It is confirmed too by the fact that soon after the Blessed Virgin had said, Be it unto me, &c., when she saluted Elizabeth, being saluted by her in return she was called the Mother of the Lord, i.e. of Christ Who is God. The Virgin, therefore, when she said, Be it unto me, &c., was made as it were the spouse of God, and our flesh was made the spouse of the Word.

To those who maintain a contrary opinion it may be replied—1. that Andrew of Crete seems to have been of an opposite opinion, but that he was alone in maintaining it; for the rest contradict him. 2. That Nicephorus by the words Hail, &c., understands the whole of the salutation and annunciation made by the angel, at the end of which the Word was made flesh.  3. S. Augustine, S. Thomas, and Damian are to be understood ( when they say the Lord is with thee ) not as to what had already taken place, but as to what was immediately going to take place.

The Blessed Virgin in the conception of the Son received an extraordinary increase of grace and perfect sanctification; and this, says Suarez, may not be doubted without temerity. Whence Bede ( Hom. de. Visit. ) says, "Who can say or measure what grace then filled the spirit of the Mother of God, when so great a light from heaven shone forth in the mother of His forerunner?"  S. Bernard gives a reason for this ( Vol. 1, conclus. 61, art 1, cap. 12), "In order that God should generate God, no especial arrangement was needed on the part of God, since according to His nature it was fitting that in the way of nature His intellect should produce the Word, in all things equal to Himself; but that a woman should conceive and bring forth God is and was a miracle; for there was a necessity, so to say, that she should be raised to a certain divine equality by means of a certain quasi-infinity of perfections and graces, which equality no creature had ever experienced. Whence, as I believe, no human or angelic intellect has ever been able to attain to that inscrutable abyss of all gifts of the Holy Spirit which descended on the Blessed Virgin in the hour of the Divine conceptions."

And the angel departed from her. The Blessed Virgin made known to some that Gabriel did not depart immediately, but stayed with her for nine hours, being overcome with astonishment at the Incarnation of the Word in her, and that he adored the Word incarnate; as if rapt in admiration at the incredible modesty and majesty of the Virgin, he were unable to depart. (The records of S. George in Alga in Lusitania mention this tradition.) But though this is a pious tradition it is not to be regarded as certainly true.

Ver. 39. — And Mary arose in those days. Not on the same day on which she was saluted by the angel, but after two or three days. What was the reason of her going away?  1. That she might announce the conception of the Word to others. For Christ having become incarnate in her, willed immediately to begin His mission as a Saviour, for which He had been sent by the Father. Whence S. Ambrose says, "She departed, not as disbelieving in the oracle, or as uncertain about the messenger, or doubtful of the example, but as rejoicing in the fulfilment of her wish, conscientious in the performance of her duty, and hastening on account of her joy."

2. To cleanse John from original sin, and to fill him and his mother Elizabeth with the Holy Spirit, and that so the honour and devotion of all to Christ might be increased.

3. To congratulate her kinswoman on the miraculous conception of John.

4. To give to all future ages a remarkable example of humility and charity which she showed in visiting Elizabeth, though she was now made Mother of God and Mistress of the world.

Wherefore, under the title of the Visitation of the Blessed Virgin, many congregations have been instituted for visiting the poor and the sick, and those in prison, and recently under this title S. Francis of Sales, Bishop of Geneva, has instituted a congregation of religious women, who are well known throughout France, for ministering to the sick.

To the hill country. That is Hebron, according to Baronius and others; or the hill country of Judæa.

Tropologically, the soul filled with God, as the soul of the Blessed Virgin was, ascends the mountain heights, i.e., toils up the steep paths of virtue. "The Word having been conceived in the mind," Bede says, "we must ascend to the heights of virtue along the way of love; and the city of Judah, i.e. of confession and praise, must be reached by us; and in the perfection of faith, hope, and love, we must abide there for three months."

With haste. S. Ambrose mentions as the first cause of her haste that she might not tarry long out of the house in the public ways. "Learn, ye virgins, not to loiter in the streets, nor mingle in any public talk." He also adds a second reason, because she was full of joy and the Holy Spirit; "the grace of the Holy Spirit knows nothing of slow endeavours."

Origen gives a third reason, because Christ in the womb of the Virgin was hastening to cleanse John from original sin, and to sanctify him. "For Mary," says S. Ambrose, "who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from fulfilling her purpose, nor the length of the journey from performing her duty."

To a city of Judah. Jerusalem, according to Albertus Magnus and S. Bonaventura; but Jerusalem is generally mentioned by name, Jerusalem also is in the tribe of Benjamin, not of Judah. It is better, therefore, with Toletus and Baronius, to suppose that Hebron is meant; for it was situated in the hill country of Judah.

It is very probable that the Blessed Virgin first went to Jerusalem, since the feast of the Passover was near, and then in the Temple returned thanks to God, and made an offering of herself and her child Jesus to Him.

And entered into the house of Zacharias. This house is thus described by Adrichomedus on the authority of Nicephorus in his description of the Holy Land, "It is one mile distant from Emmaus, near the hills. It was still inhabited in the time of Saligniacus, and travellers were accustomed to salute it reverently. There John was born and circumcised, and concealed in a cave that he might not be slain with the children of Bethlehem by Herod, &c.

And saluted Elizabeth, with the usual Hebrew salutation. Peace be to thee. God intended by means of Elizabeth, being a matron advanced in years, to make known to the world the conception of the Virgin, and the secret Incarnation of the Word that had taken place in her.

Elizabeth. Not Zacharias; both because he was deaf, and because it was not becoming that a man should be saluted by the Virgin. Moreover; S. Ambrose says, "She was the first to give her salutation; for the more chaste a virgin is, the more humble she ought to be, and the more ready to give way to her elders. Let her then be the mistress of humility in whom is the profession of chastity."

Ver. 41. — And it came to Pass when Elizabeth heard the salutation of Mary, &c. Notice with S. Ambrose, that Elizabeth was the first to hear the salutation of Mary but John was the first to perceive the spirit and effect of her salutation; for to him, as the future forerunner of Christ, this salutation of the Virgin, yea, even of Christ, was chiefly directed. Theophylact says, "The voice of the Virgin was the voice of God incarnate in her."

It is a question here whether the leaping of John for joy (Vulgate exultavit, Greek έσκίζτησε ) was a natural or rational movement. Calvin thinks that it was only a natural one; but all the Fathers and Orthodox Doctors are of a contrary opinion. Origen says, "Then first Jesus made His forerunner a prophet," and Irenæus ( lib. 3 c. 18) says, "He recognised the Lord in the womb, and leaping for joy saluted Him." And S. Gregory ( lib. 3 Moral. c. 5). "In his mother's womb he was filled with the spirit of prophecy." So a1so S. Cyril, S. Ambrose, S. Chrysostom. All these maintain that this leaping of John was not only supernatural, but showed an active use of reason, and proceeded from true joyfulness of mind; and this is clear from the words of Elizabeth; The babe leaped in my womb for joy.

Secondly, this is clear, likewise, from the circumstance that John communicated his joy to his mother.

Thirdly, because in like manner the Blessed Virgin rejoiced when she sang the Magnificat, therefore also John rejoiced, who was the chief end and object of the visitation of the Blessed Virgin and of all these wonders.

John at this time received the gift of prophecy, as the Fathers already quoted show. He likewise received the extraordinary gifts which befitted the future forerunner of Christ. For this had been predicted by the angel when he said, " he shall be filled with the Holy Ghost from his mother's womb." In John, therefore, that saying of S. Chrysostom ( Hom. 30) is true, "his leaping was a sign of perfect soundness;" and also, of sanctity.

Hence some think that John was free from sinful desire, and never committed venial sin; but this privilege seems to have been peculiar to the Blessed Virgin, to whom John was inferior. He had, therefore, sinful desire, and did commit venial sin, falling into it unawares, but perhaps, never deliberately. For it is a rule of S. Augustine and of theologians, that whoever has or has had original sin, has also sinful desire, and consequently commits venial sin; but John had original sin, therefore he must have committed venial sin.

Learn, morally, of what advantage the salutation and prayers of the Saints are, and especially of the Blessed Virgin, who by one word of salutation filled both John and Elizabeth with the Holy Spirit. "Not only the words, but the very aspect of the Saints is full of spiritual grace," says S. Chrysostom. For the Saints, and above all the Blessed Virgin, are full of the fiery spirit of love. Wherefore he who strives to make other men spiritual should first fill himself with the Divine Spirit; for thus when he speaks he will breathe the same forth upon others, for out of the abundance of the heart the mouth speaketh. God also uses such men as suitable instruments united to Himself. For He is a most pure and powerful spirit; wherefore He accomplishes mighty spiritual results by means of spiritual men full of zeal, as being like Himself

And Elizabeth was filled, &c. She who was before just and holy (verse 6) is now made much more just and holy, and besides received the gift of prophecy. Moreover John, as I said, was first filled with the Spirit, and then filled his mother also with the same; because by his own holiness, merits, and prayers, he obtained for his mother that she should be filled with the Holy Spirit, of which he was himself full. So S. Ambrose says, "Elizabeth first heard the word, but John first experienced the grace. The mother was not filled before the son, but when the son had been filled with the Holy Spirit, he filled the mother also."

Ver. 42. — And she spake out with a loud vote and said, Blessed art thou among women. Thou art most blessed of all women because thou hast been chosen to be the Mother of God Whom the whole world cannot receive.

Blessed is the fruit of thy womb. The fountain of all the blessings and graces bestowed upon the Blessed Virgin by God was to be the mother of God; for God adorned His mother with every grace in order that she might become an habitation worthy of Him, even that she might be worthy to become the Mother of God, and whom would such a Son bless rather than His mother. Elizabeth therefore, by the inspiration of the Spirit knew that Mary had already conceived, and that the Son of God was incarnate in her. And "He is Blessed, not only as thou art, among women, but, absolutely, above angels, men, and all creatures, as being the Creator and Lord of all. Again the rest of the sons of Eve are all under a curse, because they contract original sin from her and from Adam. Christ alone is Blessed because He is not the natural son of Adam, but was supernaturally conceived in the Virgin by the Holy Ghost."

She alludes to the prophecy and promise made to David, Of the fruit of thy body shall I set upon thy seat, Psa 132:2

Ver. 43. — And whence is this to me, that the Mother of my Lord should come to me? These are words of the greatest humility and reverence; John imitated his mother, saying when Christ came to be baptized of him, "I have need to be baptized of Thee, and comest thou to me?"

Lord, that is God, Who is called absolutely the Lord, because He is King of kings and Lord of lords. Hence it is clear—1. That the humanity of Christ was already in Christ endowed with life and united to the Word or Son of God. 2. That the Blessed Virgin is rightly called θεότοκος, i.e., Mother of God and not only χζιστότοκος, Mother of Christ, as Nestorius maintained. 3. That in Christ there are two natures, the human, for this alone could He take of His Virgin Mother; and the Divine, which the Father alone communicated to Him; but one Person, not human, but Divine. For if in Christ there had been two persons, as there are two natures, God could not properly be said to have been born of a Virgin, to have suffered and been crucified, but another person, that is to say, a man, or the person of a man; but now it is properly so said, because there is one person in Christ; which is the reason why the attributes of the one nature may be ascribed in the concrete to the other, so that this man, Jesus, may properly be called God, eternal and Almighty; and on the other hand, God in Him may properly be called man, passible and mortal, yea, He may even be said to have suffered and died; because it is the same Person, which on account of the two natures which It has, is at the same time God and man, and accordingly assumes to Itself the actions and attributes both of God and man. For action belongs to persons; and this sole (divine) Person in Christ is signified alike by the word man, or Jesus, and by the word God or Son of God. Wherefore what is truly said of one is also truly said of the other.

Ver. 44. — The babe leaped. Symbolically, the leaping of John prefigured his own martyrdom; for by his dancing he represented the dancing of the daughter of Herodias, by which having pleased Herod, she asked and obtained of him the head of John.

Ver. 45. — Blessed, &c. Elizabeth, therefore, knew by the Holy Spirit that the Blessed Virgin had believed the angel when he announced the conception and nativity of Christ. "Blessed art thou, both in fact because thou already bearest Christ within thee, and also in hope, because thou shalt bring forth Him Who will make thee and all who believe in Him blessed in heaven: Blessed therefore art thou before God and men." Elizabeth silently censures the unbelief of her own husband.

Ver. 46.— And Mary said, My soul, &c. Fitly does Mary make answer to the praises of herself celebrated by Elizabeth, by referring them to their fountain, i.e. to God. S. Bernard ( Serm. in Rev 12) says, "Truly this is a song of high praise, but also of devout humility which suffers her not to retain anything for herself, but gives all back rather to Him Whose blessings bestowed upon herself she was celebrating. Thou, she says, magnifiest the Mother of the Lord, but my soul doth magnify the Lord. Thou declarest that thy son leaped for joy at my voice, but my spirit has rejoiced in God my Saviour. He rejoices as the friend of the bridegroom at the voice of the bridegroom. Thou sayest she is blessed which believed, but the cause of faith and blessedness is the regard of the Celestial Goodness, so that on this account the rather all generations will call me Blessed, because God hath regarded the low estate of his handmaid."  S. Bernard then shows that the Blessed Virgin, though she was most humble, yet in the faith of the promise made by the angel she was lifted high in soul, so that she doubted not that she was elected to so great a mystery, but believed that she would soon be the true Mother of God and man; for the grace of God so works in His elect, "that neither does humility make them feeble spirited, nor does exaltation of soul make them proud." God magnifies man in one way, and man magnifies God in another. God magnifies a man when He heaps upon him riches and honours, graces and gifts, and raises him above others; but man cannot magnify God in this way, for he cannot add anything to Him either great or small. He is said therefore to magnify God when he proclaims His greatness, i.e. His majesty, almighty power, holiness, wisdom, &c., The meaning of the Blessed Virgin's words therefore is, Thou, 0 Elizabeth, magnifiest me in honouring me with the magnificent title of Mother of God, but I magnify God Who has made me great, in giving me so great a Son, Who is God Himself, and has thought fit to bring to pass in me the great mystery of the Incarnation of the Word.

The Incarnation of the Word was the greatest of all the works of God. 1. It was a work of the highest power, to unite heaven to earth, God to man; 2. of the highest goodness, by which God communicated Himself wholly to man; 3. of the highest wisdom, by which He effected this union in a Divine Person, so that the integrity of each nature, the human and the divine, was preserved to it.

With this, therefore, begins the song of the Blessed Virgin, which of all the songs of Holy Scripture, of Moses, Deborah, &c., is the most excellent, as being the most full of the Divine Spirit and exultation. The Church, accordingly, uses it daily in the Office of Vespers, in order that she may by it, in the highest manner, celebrate the glories and praises of God, and render the highest thanks to Him for the Incarnation of the Word and His other gifts, and that she may drink in the same affections of devotion, piety, love, and exultation that in uttering it the Blessed Virgin drank in from heaven.

There are three parts in this song. In the first (verse 46-50), the Blessed Virgin praises God for the peculiar blessings bestowed upon herself by God, especially for the conception of the Word. In the second (verse 50-54), she praises Him for the common blessings bestowed upon His whole people before the coming of Christ. In the third (verse 54 to the end), she returns to this greatest blessing of the Incarnation of the Word which had been promised to the fathers, and made known to herself

My soul. Not only my tongue, nor my hand only, but my soul itself with all its power magnifies God. From the inmost recesses of my soul, with all the powers of my mind, I praise and glorify God; I employ and entirely devote all the strength of my soul in His praise; so that my understanding contemplates Him alone, my will loves and celebrates no being but Him, my memory dwells upon nothing but Him, my mouth speaks of and celebrates nothing but Him, my hand performs only those things which tend to His service, my feet move forwards only to those things which tend to His glory.

Symbolically, Toletus says, The Blessed Virgin rightly says my souls. Because she alone had her soul in her own power, and was mistress over it, because she possessed it in patience, having dominion over all its affections and passions. But we do not possess our souls, because we are ourselves possessed by anger, pride, concupiscence or some other like passion. 2. Because she had wholly delivered up her soul to her Son; and those things which belonged to her Son were hers also. Whence her soul having been delivered up to her Son returned entirely to her own power, and she truly calls it my soul. 3. On account of her loving affection for it; for the more any one loves God, the more he loves his own soul. Since, therefore, the Blessed Virgin loved God chiefly above all men, and had never committed any sin, she loved her own soul very greatly. And that which we love, on account of our love for it we call our own. She therefore who so loved her own soul, truly called it her own.

And my spirit hath rejoiced. Exultavit. The Blessed Virgin, admiring the divine power, holiness, justice, benignity of the Spirit of God incarnate in her, exults and leaps and sings for joy. Euthymius ( in Ps. 9) says, "Exultation is, as it were, an intensified joy, which causes the heart to leap up vehemently with excess of joy, and to be raised on high." Cajetan also says, "Exultation is an overflowing joy, which breaks forth, modestly however and seriously, in the external signs of gesticulation, singing and jubilation."

There is an allusion here to Isaiah lxi. 10, I will greatly rejoice in the Lord, and my soul shall be joyful in my God ; and still more to the words of Anna, 1Sa 2:1., My heart rejoiceth in the Lord, &c., for as Anna, who was barren, rejoiced in conceiving Samuel by the miraculous help of God, so the Blessed Virgin rejoiced in conceiving Emmanuel (of whom Samuel was a type) by the power of the Holy Spirit.

S. Augustine, writing on the Magnificat, shows that the Virgin here does two things: first, she praises the goodness and mercy of God, as in the preceding verse she had praised His power and majesty; secondly, she pours forth the expression of the sweetness and delight which she had received in the conception of her Son; and in this he says that the Mother of God imitated the angels, who in heaven perform these two things, viz., meditate on the incomprehensible majesty of God, and enjoy His ineffable goodness and sweetness; and they so admire them as to rejoice in and love them. His words are, "Thou hast seen His majesty, thou hast tasted His sweetness; therefore that which thou hast received inwardly, thou hast poured forth abroad, and thou hast rejoiced in His justice. My spirit hath rejoiced ; the soul magnifies; the spirit rejoices. In God my Saviour : the word God, denotes His power; the word Saviour (or salvation) denotes His mercy. For these are two things Which the spirits of angels and saints in that fountain of good drink in by eternal contemplation; viz., the incomprehensible Majesty of God, and His ineffable goodness; the one of which produces a sacred fear, and the other love; they venerate God for His majesty; they love Him for His goodness; so that love being joined with reverential, fear may not be lost, and fear being joined with love may not have torment."

Lastly, as in the conception of the Word the very highest of blessings was bestowed upon the Virgin, so she experienced the very highest exaltation on account of it, so that her spirit seemed to leap forth for joy from her body, and to hasten forth towards God; and perhaps it would have done so, had not God by His power kept it in her body. For when she died several years after, she died not of sickness, but of love, joy, and the desire of seeing her Son, as Suarez and other theologians think. Moreover this exaltation, Albertus says, was not transient, but remained as a habit through the whole of her life. He adds, that on account of her possessing this continual exultation in God, she was above all entirely dead to the world and to this mortal life, so that her life was always hid with Christ in God, and being present in the angelic court she dwelt in the sanctuary of God, and she could say in a more excellent manner than Paul or any other creature, "I live, yet not I, but Christ liveth in me." Gal 6.

My Spirit. That is, my soul, as Euthymius and others say; as if my Spirit hath rejoiced, &c., were the same as my soul doth magnify, &c. But the opinion of Toletus and others is better, who think that the spirit is more than the soul ; wherefore by the soul they understand the intellect, and by the spirit the will. More simply, by the soul you may understand the lower part of the soul, which regards natural objects; by the spirit the superior part, which beholds spiritual and divine things. The soul, therefore, is natural and contemplates natural things; the spirit is supernatural and contemplates heavenly things. The spirit, therefore, signifies—1. the mind; 2. the vehement and fervent impulse of the mind towards joy; 3. that this impulse is inspired by the Holy Spirit. Moreover, the Spirit, as being the superior, draws the soul and body along with it, so that they likewise may exult with joy, according to the saying in Psalm 84, "My heart and my flesh rejoice in the living God."

In God my Saviour. Vulgate, salutari meo ; Greek, σωτη̃ζί μου. The Syriac renders the words in God my lifegiver ( vivificatore meo ). Who will be-stow life, i.e. liberty, grace, and glory on me and all the faithful.

She says my Saviour—1. Because Jesus is my Son. 2. Because He is also my Saviour, both because He has preserved, me above others from all sin, and filled me with all grace, and because He has made me the mediatrix of salvation for all men, so that I am as it were the cause and the mother of salvation to all who are to be saved.

S. John of Damascus, when the hand with which he had written the defence of the worship of sacred images had been cut off by Leo the Isaurian, and had been miraculously restored by the Blessed Virgin, sang the words, "My spirit hath rejoiced in God my Saviour, and in His Mother, for He that is mighty hath done to me great things."

Ver. 48. — For He hath regarded, &c. S. Augustine ( super Magnificat ) says, "This is the grace of her exultation, that He hath regarded the low estate of His handmaiden: it is as if she said, because I exult in His grace, therefore my exultation is from Him; and because I love His gifts on account of Himself, therefore I exult in Him. S. Bernard ( Serm. 57 in Cant.) says, "God regards the earth and causes it to tremble; He regards Mary and infuses grace. He hath regarded, she says, the lowliness of His handmaiden, for, behold, from henceforth all generations shall call me blessed. These are not the words of one lamenting or fearing but of one rejoicing. Hence He says to her, Arise quickly, my love, my dove, my fair one, and come away."

Lowlines, or low estate. Vulgate, humilitatem ; Greek, ταπείνωσιν. Humility here properly means lowliness of estate, not the virtue of humility as opposed to pride, for this is called ταπεινοφζοσύνη ; for humility alone among virtues is ignorant of itself; and he who boasts of his humility is proud, not humble.

Secondly, however, by humility may be understood the virtue itself of humility; for on account of this God had regard to the Blessed Virgin, and chose her for His mother; for a humble person recognises his virtues as being the gifts of God; wherefore among them he sees also his own humility, but he ascribes it not to his own strength, but to the grace which he had received from God.

As, therefore, the Blessed Virgin here recognises her election to be the Mother of God (which was a far greater thing), so likewise she recognises that she was fittingly adorned for so great a dignity by her humility, virginity, and other virtues which had been imparted to her by God. For a humble person recognises his own, low estate, his misery, his poverty, yea, even his own nothingness, and ascribes all that he is and has to God, Whose he is, and says with the Psalmist, Not unto us, 0 Lord, not unto us, but unto Thy Name give the glory.

Listen to S. Augustine ( Serm. 2 de Assump.), "0 true humility which hath borne God to men, hath given life to mortals, made new heavens, and a pure earth, and given liberty to the souls of men. The humility of Mary was made the heavenly ladder by which God came down to earth. For what does regarded mean but approved? For many seem in the sight of men to be humble, but their humility is not regarded by the Lord. For if they were truly humble, then they would not wish to be praised by men, and their spirit would not rejoice in the world but in God." And S. Chrysostom ( Hom. 2 in Ps. 50) says, "The greatest sacrifice of all is humility, for the same man who by sinning has separated himself from God, subjects himself to Him by humility, when he is converted to penitence." And lastly S. Bernard says, "It is humility which truth begets for us, and it has not heat, and it is humility which love forms and inflames. The latter consists in affection, the former in knowledge: by the former we learn that we are nothing, and we learn it from ourselves and our own weakness; by the latter we tread underfoot the glory of the world, and we learn it from Him Who emptied Himself, and Who, when men sought to make Him a king, fled; but when He was sought for reproaches and for the Cross, He did not flee, but offered Himself willingly." The Blessed Virgin had both these (humility and love) in an eminent and heroic degree.

For behold from henceforth, &c. S. Augustine says here, "Thou, 0 Elizabeth, sayest concerning me, Blessed art thou who believedst ; but I say, From this time (when I conceived the Son of God) all generations shall call me blessed. Mary, who was humble before God, and lowly before men on account of God, obtained witness that she was regarded in both respects: for both her humility before God was acceptable, and her low estate before men was changed into glory. Wherefore it follows, from henceforth all generations shall call me blessed."

Blessed. Gerson ( super. Magnificat ) says, "Thou art worthy of our praises, 0 Holy Virgin, thrice and four times blessed. Blessed—1. because thou didst believe.  2. Because thou art full of grace, according to the salutation of Gabriel.  3. Because Blessed is the fruit of thy womb.  4. Because He, that is mighty hath done to thee great things. 5.  Because thou art the Mother of the Lord.  6. Because thou art fruitful and yet retainest the honour of virginity.  7. Because thou seemest to have none like thee, among those that were before thee, or among those that come after."

All generations. All future ages and generations of the faithful. Cardinal Hugo says, "All generations, i.e. all nations of Jews and Gentiles, of men and women, of rich and poor, of angels and of men, because all through her have received a saving benefit: men have received reconciliation; angels restoration (of their numbers). For Christ the Son of God wrought salvation in the middle of the earth, that is, in the womb of Mary which by a certain wonderful propriety is called the middle of the earth. For, as S. Bernard says, towards it look both those who dwell in heaven and those who dwell in the lower regions, i.e. in purgatory, and those who dwell in the world. The first, that they may be filled up again, the second that they may be delivered, the third that they may be reconciled. And then, assigning the reason, he adds, from henceforth therefore, 0 Blessed Virgin, all generations shall call thee blessed, because thou hast brought forth life, grace, and glory for all generations, life for the dead, grace for sinners, glory for the miserable. Therefore it is said of her, Judith, c. xv. 10, "Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the great rejoicing of our people, because thou hast done courageously. The first is the word of the angels, whose loss was repaired by her; the second is the word of men, whose sadness was by her changed into joy; the third is the word of women, whose dishonour was done away with by her; the fourth is the voice of the dead, whose captivity was brought back by her."

The truth of this prophecy of the Blessed Virgin is clear from the event; for we have seen her worshipped and honoured by all nations and generations with shrines, churches, festivals, congregations, societies of religious, vows, supplications, litanies in such numbers as the rest of the Saints joined together do not obtain; yea, to the Blessed Virgin alone is paid the worship of hyperdulia, as to God is paid the worship of latria, while to the rest of the Saints is paid the worship of dulia. Thy honour, thy praise and glory, 0 Blessed Virgin, will live as long as the angels shall live, as long as men shall live, as long as Christ shall live, as long as God shall be God, for ever and ever.

Ver. 49. — For He that is mighty hath done to me great things. For the Incarnation of the Word is a greater work than the creation of the whole world; wherefore the Blessed Virgin, as being the Mother of God, is greater than all angels, all men, and all creatures taken together. Augustine ( Serm. 2 de Assump.) says, "What great things hath He done unto thee, 0 Lady, that thou shouldest merit to be called blessed? I truly believe that thou, a creature, gavest birth to the Creator; a servant, thou broughtest forth the Lord." "He that is mighty hath done to me wonderful things," says Titus, "since I, still a virgin, have conceived by the will of God, passing over the bounds of nature; I have been accounted worthy, without being joined to a husband, to be made a mother, not of any one, but of the Only Begotten Son of God."

Cardinal Hugo mentions twelve great things belonging to the Virgin:—1. Sanctification in the womb of her mother.  2. The salutation of the angel.  3.The fulness of grace.  4.The conception of her Son.  5. Fruitful virginity.  6.Virgin fruitfulness.  7.Her honoured humility.  8. Her ready obedience.  9. The devotion of her faith.  10. Her prudent modesty.  11. Her modest prudence.  12. The dominion over heaven.  S. Thomas ( part. 1 , qu. 25, art. 6) teaches that it is possible for God to do better works than He has done with the exception of three: the Incarnation of the Word; the maternity of God; and the beatitude of man which consists in the vision of God; for God can do nothing better or greater than these, because nothing can be greater or better than God Himself. The Blessed Virgin is called by Hesychius, Bishop of Jerusalem ( hom. 2 de S. Maria ), "The entire complement of the Trinity, because both the Holy Ghost came to her, and sojourned with her, and the Father overshadowed her, and the Son, borne in her womb, dwelt within her."

He that is mighty. Vulgate, potens ; Greek, ό δυνατός. This is one of the ten names of God, for the Septuagint used to render the Hebrew word גבר (gibbor), i.e. mighty, strong, whence is derived Gabriel, i.e. the strength of God. The Blessed Virgin, says Titus, adds this—first, that no one may disbelieve this mystery. Let no one wonder if I a virgin have conceived, for He Who hath wrought this work is the Mighty God. Secondly, that she may show that what the angel had promised (verse 35) is fulfilled in her, the power (Greek, δύναμις ) of the Highest shall overshadow thee. She alludes to Isa. vii. 14 and ix. 6, His name shall be called Wonderful, Counsellor, the Mighty God אל גבר (Elgibbor), i.e. mighty, strong as a giant; whence Gabriel announced His birth, whose name signifies the power and strength of God.

And holy is His name. The Blessed Virgin shows that the promise of the angel, The Holy Ghost shall come upon thee, was fulfilled; and therefore she says, And holy is His Name.

Toletus and Francis Lucas are of opinion that the Virgin here celebrates two great things as done to her by God—1. The Incarnation of the Word, by which she was made the Mother of God, and therefore the mistress and queen of all angels and men; and, 2. Her own Preparation and sanctification for the accomplishment of the Incarnation in her. For as it was a work of power for God to be made man of a virgin, so it was a work of holiness to prepare the Virgin so as to be fit for conceiving in her womb the Holy and Immaculate Word of God. For the Blessed Virgin was so sanctified by the Holy Ghost that she contracted no sin at all, and far exceeded all the angels, even the seraphim, in grace and holiness

But more plainly and fully, we may refer both clauses of this verse to both works, namely, to the Incarnation of the Word as well as to her own preparation and sanctification for It. For each of these was a work of the excellent power as well as holiness of God, because each was accomplished by the coming of the Holy Spirit upon her to sanctify both Christ and the Virgin; according to the announcement of the angel, That Holy Thing which shall be born of thee shall be called the Son of God. For Christ was the Holy of Holies, the Fount of holiness, sanctifying the whole world.

The meaning therefore is, God Himself, as signified by His own name, is holy, possesses all purity, holiness, power, perfection, and therefore is to be worshipped, adored, and celebrated in every way. God therefore is holy in all His works, and above all in this most holy mystery of the Incarnation of the Word; by which He sanctified Christ, the Blessed Virgin, and all the faithful.

Lastly, God incarnate is called holy because He assumed flesh and blood for the purpose of offering it to God, both in life, and on the cross, and in His death for the salvation of men. For as S. Isidorus says ( lib. 15 , Origin. c. 14), " Nothing was called holy among the ancients unless it was consecrated or sprinkled with the blood of a victim. Also that is holy (sanctum) which is ratified ( sancitum ) with blood; moreover to ratify ( sancire ) is to confirm." See Heb. ix. 12, &c. S. Augustine ( lib 2 de Serm. Dom. 31) says, "That is holy which it is impious to violate and defile; and assuredly any one is held guilty of this crime who only attempts or wills it with regard to a holy thing, which nevertheless remains by its nature inviolable and incorruptible." But S. Bernard ( Serm. 5 in Vigil. Nativ.) makes sanctity or holiness consist in clemency and gentleness, according to that saying concerning Moses, Ecclesiasticus xlv. 4, He that sanctified him in his faithfulness and meekness ; and he continues, "In order that sanctification may be perfect we have need to learn gentleness and courtesy in social life from the Saint of Saints; as He says Himself, Learn of Me for I am meek and lowly in heart."

Hence some more recent interpreters refer the words Holy is His Name, to the following verse, and His mercy, &c., as if this were the holiness of God; but literally they must be referred to what precedes, as I have said. Hence Euthymius ( in Ps. II) says, "He properly is called pious (όσιος ) who observes piety and religion in those things which pertain to God; but he is called holy (άγιος ) who is made a partaker of the Divine nature by following the path of virtue." Further, holy ( sanctus ) in Hebrew is קדש, that is, removed and separated from all vice, blemish, and even from intercourse with the vulgar; as God is especially, Whose holiness and majesty is so far removed, so lofty and exalted, that it infinitely transcends all gods, angels, and men. Whence S. Dionysius ( Devin. nom. c. 12) says, "Since holiness is free from all taint, and is purity altogether perfect and immaculate, hence God, from the superabundance of the purity and all the excellences with which He is filled, is called the Holy of Holies." And Bede says, "His name is called holy because in the height of His marvellous power He transcends every creature, and is widely removed from the works which He has made. This is better understood in the Greek tongue, in which the very word that means holy (άγιος ) signifies as it were to be apart from earth: and by imitation of Him in our small measure we are taught to separate ourselves from all who are neither holy nor dedicated to God, by those words of the Lord, Be ye holy, for I am holy ; for whoever has consecrated himself to God will rightly appear as one free from the world; for he is able even himself to say, while we walk upon the earth we have our conversation in heaven."

Christians therefore being called by Christ to fulness of holiness ought to be holy (whence they are continually called by S. Paul holy [or saints]), yea, more holy than all the faithful who lived in the time of Moses, Abraham, &c; for Christianity is nothing else than the life of Christ. Let the Christian therefore so live as it becomes the disciple of Christ, so that his life may be a living image, of the holiness of Christ, so that whoever sees and hears him, may seem to himself to see and hear Christ in him.

Ver 50.— And His mercy, &c. As God is all-powerful and all-holy, so is He all-merciful, and that continually towards all who in any age love Him, and therefore fear to offend Him. This is the second part of this song, in which the Blessed Virgin passes from the peculiar benefits bestowed by God upon herself, to those bestowed in common upon all Israel, i.e. upon all the faithful.

Ver 51. — He hath shewed strength, &c. The Virgin has been praising the mercy of God towards those who fear Him, and now she goes on to praise His severity and justice towards those who despise Him.

With His arm. The strength and power of God are anthropomorphically expressed by the hand, the finger, the right hand, but most of all by the arm, for the strength of man puts itself forth in his arms. The meaning therefore is, God has in every age wrought many things by His mighty arm, as in the case of Pharaoh by Moses, &c. But much more has God shown His power by causing Christ to become incarnate in me, by Whom He will mightily overthrow Lucifer, hell, death and sin. Whence Bede and Theophylact understand by His arm here, mystically, the Son of God incarnate in the Virgin. For He is the power of God, 1Co 1:24. There is an allusion to Isa 53:1, To whom is the arm of the Lord revealed?

He hath scattered the proud ; as He scattered and overthrew Pharaoh, Nebuchadnezzar, &c.

In the imagination of their heart. Vulgate , mente cordis sui. Some refer these words to the heart of God, so that the meaning will be, God by His own heart, i.e. His will and decree, scattered the proud: so S. Augustine explains it. "In the imagination (or purpose) of His heart," he says, "that is, in His deep counsel He scattered them. It was deep counsel for God to become man for me, and for the innocent to suffer in order that the guilty might be redeemed." The Carthusian (Denis) follows this explanation, "In the purpose, i.e. in the intention and will of His heart, i.e. of His understanding, by which He discerns, judges, and orders all things." But from the Greek it is clear that the word sui is not to be referred to the heart of God, but to the heart of the proud; for the Greek is αυ̉τω̃ν, of them. Whence Euthymius says, God scattered those who were proud in their heart.

Others refer the word sui, of them, to the word dispersit, scattered, so that the meaning is, God hath scattered the proud by means of the purpose (Greek, διανοία ) of their heart, because He turns back their proud machinations to their own destruction, so that He disperses them, according to that saying Job 5:13, He taketh the wise in their own craftiness ; as He did to Pharaoh when he followed the Hebrews through the Red Sea, by drowning him with all his followers in the same sea; and to the brethren of Joseph who sold him that they might destroy him, but God by this very thing exalted Joseph and constrained his brethren to bow down to him.

Ver. 52. — He hath put down, &c. As He put down the proud Saul from his royal throne by putting the humble David in his place; so He put the humble Mordecai in the place of the proud Haman, and Esther in the place of Vashti. God has done, and does, and will do the same in every age. Wherefore these past tenses. He hath scattered, put down, exalted, are to be taken in the widest sense, as signifying any time, future, present, or past, according to the Hebrew idiom. He hath put down therefore signifies He does and will put down. The Virgin alludes to the words of David, Psa 113:7, He raiseth up the poor out of the dust, &c.; and of Hannah, 1Sa 2:7, The Lord maketh poor and maketh rich, &c.

Moreover, as often at other times, so at the time of the Nativity of Christ God put down the mighty from their seat almost throughout the whole world, which, after Julius Cæsar, Pompey, Lepidus, Antony, and other kings, tyrants, and princes had been removed, He had put in subjection to Augustus alone, who was a type of Christ, as Cyrus had been, Isa. xlv. 1. Whence, when Christ was born, he refused the title of Lord which was offered to him. Then also God put down from their seat Hyrcanus and Aristobulus, who were contending with each other for the government over Judæa. Herod also, the infanticide, was deprived of his life and kingdom; and shortly afterwards his whole royal progeny perished; as also did that of Augustus Caesar, that it might be declared that Christ was now born, and that every kingdom was due to him and was prepared for Him, as Daniel foretold, c. Dan 7:14.

Ver. 53. — He hath filled the hungry, &c. So He fed the-Hebrews with manna from heaven for forty years in the wilderness. So He fed Elias when he was hungry by an angel, and Daniel in the den of lions by Habakkuk, and Paul, the first hermit, by a raven. So also He fed the Blessed Virgin, hungering and thirsting after righteousness, with the Word Incarnate, and He feeds all the faithful with the same in the Holy Eucharist, and will feed them still more in heaven. By the hungry the poor are intended, since the Virgin opposes the rich to them.

Ver. 54. — He hath holpen His servant Israel. God hath taken by the hand, raised up, helped and restored His people Israel, whom He loved and kept as a son or servant. He did this formerly by Moses, Joshua, David, &c.; and now much more has He done it, by sending to Israel the Messiah that had been promised. For at that time, the commonwealth and Church of Israel had fallen into ruins, since the sceptre had been taken away from them, and transferred to Herod and the Romans; and the priests, intent on their own gain, were negligent of the welfare of the people; wherefore the people were grievously afflicted with various miseries of mind and body. God therefore at a seasonable time sent Christ that He might deliver out of them all His own Israel, that is, all the faithful who were converted to Him, both from among the Jews and Gentiles; whence S. Augustine says, "He helped Israel; not the Israel which He found; but He helped Israel that He might make him; as a physician helps a sick man, that He might heal the weak, and redeem the captive, that He might justify the impious, and save the just." For Isr

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.

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.

Bailey, Kenneth E. Poet and Peasant: A Literary-Cultural Approach to the Parables in Luke. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977.

Bishop, Eric F. F. Jesus of Palestine: The Local Background to the Gospel Documents. London: Lutterworth, 1955.

Bock, Darrell L. Luke. The NIV Application Commentary series. Grand Rapids: Zondervan Publishing House, 1996.

_____. "A Theology of Luke-Acts." In A Biblical Theology of the New Testament, pp. 87-166. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Boslooper, Thomas. The Virgin Birth. Philadelphia: Westminster Press, 1962.

Bowman, John. "The Parable of the Good Samaritan." Expository Times 59 (1947-48):151-53, 248-49.

Brown, R. E. The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. Garden City: Doubleday, 1977.

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

Brown, Schuyler. Apostasy and Perseverance in the Theology of Luke. Rome: Pontifical Biblical Institute, 1969.

Brown, William E. "The New Testament Concept of the Believer's Inheritance." Th.D. dissertation, Dallas Theological Seminary, 1984.

Bruce, F. F. Jesus and Christian Origins Outside the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

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

Burrows, Millar. "Levirate Marriage in Israel." Journal of Biblical Literature 59 (1940):23-33.

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

Cadbury, Henry J. The Style and Literary Method of Luke. Cambridge, Mass.: Harvard University Press, 1920.

Cairns, Earle E. "Luke As a Historian." Bibliotheca Sacra 122:487 (July-September 1965):220-26.

Carson, Donald A. "Matthew." In Matthew--Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Cave, C. H. "Lazarus and the Lucan Deuteronomy." New Testament Studies 15 (1968-67):319-25.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Creed, J. M. The Gospel According to St. Luke. A Commentary on the Third Gospel. London: Macmillan and Co., 1930.

Cullmann, Oscar. The Early Church: Studies in Early Christian History and Theology. Philadelphia: Westminster Press, 1956.

Danker, Frederick W. Jesus and the New Age. Proclamation Commentaries series. Philadelphia: Fortress Press, 1976.

Davis, W. D. Paul and Rabbinic Judaism. 4th ed. Philadelphia: Fortress Press, 1980.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Deere, Jack. Surprised by the Power of the Spirit. Grand Rapids: Zondervan Publishing House, 1993.

Derrett, J. Duncan M. "Eating up the Houses of Widows': Jesus's Comment on Lawyers?" Novum Testamentum 14 (1972):1-9.

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

_____. Law in the New Testament. London: Darton, Longman & Todd, 1970.

_____. "Law in the New Testament: The Palm Sunday Colt." Novum Testamentum 13 (1971):241-58.

_____. "Law in the New Testament: The Unjust Judge." New Testament Studies 18 (1071-72):178-91.

_____. "Take thy Bond . . . and Write Fifty' (Luke xvi. 6) The nature of the Bond." Journal of New Testament Studies NS23 (1972):438-40.

_____. "You Build the Tombs of the Prophets' [Luke 11:47-51; Matt. 23:29-31]." Studia Evangelica 4 (1968):187-93.

Dillon, Richard J. From Eye-Witnesses to Ministers of the Word: Tradition and Composition in Luke 24. Analecta Biblica 82. Rome: Biblical Institute Press, 1978.

_____. "Previewing Luke's Project from His Prologue (Luke 1:1-4)." Catholic Biblical Quarterly 43 (1981):205-27.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Doeve, J. W. Jewish Hermeneutics in the Synoptic Gospels and Acts. Assen: Van Gorcum, 1954.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Easton, Burton Scott. The Gospel according to St. Luke. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1926.

Edwards, James R. "The Authority of Jesus in the Gospel of Mark." Journal of the Evangelical Theological Society 37:2 (June 1994):217-33.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Erickson, Richard J. "The Jailing of John and the Baptism of Jesus: Luke 3:19-21." Journal of the Evangelical Theological Society 36:4 (December 1993):455-66.

Findlay, J. A. "Luke." In Abingdon Bible Commentary, pp. 1022-59. Nashville and New York: Abingdon Press, 1929.

Finegan, Jack. The Archaeology of the New Testament. Princeton: Princeton University Press, 1964.

_____. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964.

Fitzmyer, Joseph A. Essays on the Semitic Background of the New Testament. London: Geoffrey Chapman, 1971.

_____. The Gospel according to Luke I--IX. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1981.

_____. "The Story of the Dishonest Manager." Theological Studies 25 (1964):23-42.

Flender, Helmut. St Luke: Theologian of Redemptive History. London: SPCK, 1967.

Foakes-Jackson, F. J., and Lake, Kirsopp, eds. The Beginnings of Christianity. 5 vols. London: Macmillan and Co., 1920-33.

Forbes, Greg. "Repentance and Conflict in the Parable of the Lost Son (Luke 15:11-32)." Journal of the Evangelical Theological Society 42:2 (June 1999):211-229.

Ford, J. Massingbyrde. "The Meaning of Virgin.'" New Testament Studies 12:3 (1966):293-99.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Freyne, Sean. Galilee from Alexander the Great to Hadrian 323 B.C.E. to 135 C.E. Wilmington, Del.: Michael Glazier, Inc. and Notre Dame, Ind.: University of Notre Dame Press, 1980.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaston, Lloyd. Horae Synopticae Electonicae; Word Statistics of the Synoptic Gospels. Missoula, Mont.: Society of Biblical Literature, 1973.

Geldenhuys, Norval. Commentary on the Gospel of Luke. London: Marshall, Morgan & Scott, 1950.

Gerhardsson, Birger.The Testing of God's Son. Coniectanea Biblica New Testament series 2:1. Lund: C. W. K. Gleerup, 1966.

Geyser, A. S. "The Youth of John the Baptist." Novum Testamentum 1 (1956):70-75.

Goodspeed, E. J. "Some Greek Notes: I. Was Theophilus Luke's Publisher?" Journal of Biblical Literature 73 (1954):84.

Gromacki, Robert. The Virgin Birth: Doctrine of Deity. Nashville: Thomas Nelson, 1974.

Han, Kyu Sam. "Theology of Prayer in the Gospel of Luke." Journal of the Evangelical Theological Society 43:4 (December 2000):675-93.

Harvey, A. E. The New English Bible: Companion to the New Testament. Cambridge: Oxford University Press and Cambridge University Press, 1970.

Hawkins, John Caesas. Horae Synopticae; Contributions to the Study of the Synoptic Problem. 1909. Reprint ed. Grand Rapids: Baker Book House, 1968.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hendriksen, William. Exposition of the Gospel According to Luke. Grand Rapids: Baker Book House, 1978.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Inrig, Gary. The Parables: Understanding What Jesus Meant. Grand Rapids: Discovery House Publishers, 1991.

International Standard Bible Encyclopedia. 1986 ed. Edited by Geoffrey E. Bromiley. S.v. "money," by H. W. Perkin.

Jellicoe, S. "St Luke and the Seventy-two." New Testament Studies 6 (1960):319-21.

Jeremias, Joachim. The Eucharistic Words of Jesus. New Testament Library series. 3rd ed. Revised. London: SCM Press, 1966.

_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Keck, Leander E. "The Spirit and the Dove." New Testament Studies 17 (1970-71):41-67.

Keck, Leander, and Martyn, J. Louis, eds. Studies in Luke-Acts. New York: Abingdon Press, 1966.

Larkin, William J., Jr. "The Recovery of Luke-Acts as Grand Narrative' for the Church's Evangelistic and Edification Tasks in a Postmodern Age." Journal of the Evangelical Theological Society 43:3 (September 2000):405-15.

Lenski, Richard C. H. The Interpretation of St. Luke's Gospel. 1946. Minneapolis: Augsburg Publishing House, 1961.

Lewis, Clive Staples. The Screwtape Letters. New York: Macmillan Co., 1959.

Liefeld, Walter L. "Luke." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "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.

Lindsey, F. Duane. "Lucan Theology in Contemporary Perspective." Bibliotheca Sacra 125:500 (October-December 1968):346-51.

Longenecker, Richard N. The Christology of Early Jewish Christianity. Studies in Biblical Theology, Second series 17. London: SCM, 1970.

Lövestam, E. Spiritual Wakefulness in the New Testament. Lund: Gleerup, 1963.

Luce, H. K. The Gospel according to S. Luke. Cambridge Greek Testament series. Cambridge: Cambridge University Press, 1933.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Greshem. The Virgin Birth of Christ. Reprint ed. Grand Rapids: Baker Book House, 1965.

Maddox, Robert. The Purpose of Luke-Acts. Gottingen: Vandenhoeck und Ruprecht, 1982.

Malick, David E. "A Literary Approach to the Birth Narratives in Luke 1-2." In Integrity of Heart, Skillfulness of Hands, pp. 93-107. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Manek, J. "The New Exodus in the Books of Luke." Novum Testamentum 2 (1955):8-23.

_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

Manson, T. W. The Sayings of Jesus. London: SCM Press, 1949.

Marshall, I. Howard. "The Divine Sonship of Jesus." Interpretation 21 (1967):87-103.

_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

Martin, John A. "Luke." In Bible Knowledge Commentary: New Testament, pp. 199-265. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Martin, R. P. Colossians: The Church's Lord and the Christian's Liberty. Exeter, Eng.: Paternoster Press, 1972.

Mason, Steve. "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 115-77. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Mathewson, Dave L. "The Parable of the Unjust Steward (Luke 16:1-13): A Reexamination of the Traditional View in Light of Recent Challenges." Journal of the Evangelical Theological Society 38:1 (March 1995):29-39.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena, Cal.: Thru the Bible Radio, 1983.

Merrill, Eugene H. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

Mills, Montague Stephen. "A Comparison of the Genesis and Lukan Genealogies (The Case for Cainan)." Th.M. thesis, Dallas Theological Seminary, 1978.

Minear, P. S. "A Note on Luke xxii. 36." Novum Testamentum 7 (1964):128-34.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "The Lucan Great Commission and the Isaianic Servant." Bibliotheca Sacra 154:613 (January-March 1997):47-60.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. The Gospel According to St. Luke. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Mosley, A. W. "Historical Reporting in the Ancient World." New Testament Studies 12 (1965-66):10-26.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

O'Neill, J. C. "The Six Amen Sayings in Luke." Journal of Theological Studies NS10 (1959):1-9.

Orr, James. The Virgin Birth of Christ. New York: Scribner's, 1907.

Overstreet, R. Larry "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Packer, J. I. "The Comfort of Conservatism." In Power Religion, pp. 283-99. Edited by Michael Scott Horton. Chicago: Moody Press, 1992.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke. International Critical Commentary series. Edinburgh: T. & T. Clark, 1922.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Reicke, Bo. "Jesus in Nazareth -- Lk 4, 14-30." In Das Wort und die Wörter, pp. 47-55. Edited by H. Balz and S. Schulz. Stuttgart: n. p., 1973.

Roberts, C. H. "The Kingdom of Heaven (Lk. xvii. 21)." Harvard Theological Review 41 (1948):1-8.

Robinson, J. A. T. Twelve New Testament Studies. Studies in Biblical Theology No. 14. London: SCM Press, 1962.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Schurer, Emil. A History of the Jewish People in the Time of Jesus Christ. Clark's Foreign Theological Library series. 6 vols. Translated by John Macpherson. Edinburgh: T. & T. Clark, 1895-1905.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Clarendon Press, 1963.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sneed, R. J. "The Kingdom of God is within you' (Lk. 17, 21)." Catholic Biblical Quarterly 24 (1962):363-82.

Stanton, G. N. Jesus of Nazareth in New Testament Preaching. Society for New Testament Studies Monograph Series 27. London: Cambridge University Press, 1974.

Storms, C. Samuel. Reaching God's Ear. Wheaton, Il.: Tyndale House Publishers, 1988.

Strugnell, J. "Amen I say unto you' in the Sayings of Jesus and in Early Christian Literature." Harvard Theological Review 67 (1974):177-90.

Summers, Ray. Commentary on Luke. Waco: Word Books, 1972.

Talbert, Charles H. Literary Patterns, Theological Themes and the Genre of Luke-Acts. Society of Biblical Literature Monograph Series 20. Missoula, Mont.: Scholars Press, 1974.

_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

Tannehill, Robert C. "Israel in Luke-Acts: A Tragic Story." Journal of Biblical Literature 104 (1985):69-85.

_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

Tenney, Merrill C. "Historical Verities in the Gospel of Luke." Bibliotheca Sacra 135:538 (April-June 1978):126-38.

Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

Thompson, G. H. P. "Called -- Proved -- Obedient." Journal of Theological Studies NS11 (1960):1-12.

_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

Turner, Nigel. Grammatical Insights into the New Testament. Edinburgh: T. & T. Clark, 1966.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian?" Bibliotheca Sacra 148:589 (January-March 1991):57-71.

Vermes, Geza. Jesus the Jew. London: Collins, 1973.

Walls, A. F. "In the Presence of the Angels' (Luke xv. 10)." Novum Testamentum 3 (1959):314-16.

Walvoord, John F. "The Times of the Gentiles." Bibliotheca Sacra 125:497 (January-March 1968):3-9.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkinson, J. "The Case of the Bent Woman in Luke 13:10-17." Evangelical Quarterly 49 (1977):195-205.

Wink, Walter. John the Baptist in the Gospel Tradition. London: Cambridge University Press, 1968.

Winter, P. "Nazareth' and Jerusalem' in Luke chs. 1 and 2." New Testament Studies 3 (1956-57):136-42.

Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p42luk-1@

@pict rend=gs.pixel ent=p42luk-2@

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.