The Prologue (1:1–4)

Luke introduces his two-volume work with a formal literary prologue similar in style to the Hellenistic writers of his day (see “The Prologues of Luke and Josephus”). These four verses represent some of the finest Greek in the New Testament. The author is obviously an educated and skilled writer, a worthy candidate to compose the longest and most comprehensive account of the words and deeds of the central figure in human history.

Luke begins by setting forth the purpose of his work. What strikes the reader first is the piling up of terms of historical reliability. Not only has Luke received his information from first–generation Christians—eyewitnesses and the original ministers of God’s message of salvation—but he has also gone back and carefully investigated these accounts to ensure that they are true. Yet Luke does not write from historical motivations alone. His goal is also theological. He is seeking to assure Theophilus of the truth of the gospel message.

This brings up an important point about the nature of the New Testament Gospels. None of the writers wrote from purely biographical or historical interest. All were convinced that God had acted in history to bring salvation to the world through his Son Jesus Christ. All had a burning desire to convince others of the truth of this message. The Gospel writers are called “Evangelists” (from euangelion, the Greek word for “Gospel”) because their works are written versions of the oral proclamation of the good news about the salvation that has been achieved in Jesus Christ. The Gospels were written to be preached, and they were written to be believed.

Many have undertaken to draw up an account (1:1). Authors of Luke’s day often cited similar works when describing their reason for writing. In some cases this was to show the inadequacy of previous writings; in others it was to justify their reason for writing or to lend credibility to their own works. In his history of the Jewish War, the Jewish historian Josephus claims he is writing to correct others who “misrepresented the facts” of the war to flatter the Romans or because of their hatred for the Jews.3 The closest ancient parallel to Luke’s prologue appears in the introduction to Josephus’s Against Apion (see “The Prologues of Luke and Josephus” at 1:3).

While Luke does not say that these “many” other writings were inaccurate or inferior, he must have seen something inadequate in them for the situation he was addressing, since he felt the need to write his own. If Luke is using Mark as one of his sources, as most scholars believe, he may have wanted a more comprehensive account than Mark provided and one that addressed the universality of the gospel message more clearly.

An account (1:1). The term diēgēsis is used frequently in Greek literature of a historical narrative, especially one that set out a comprehensive and orderly account of events.4

Handed down to us by … eyewitnesses and servants of the word (1:2). The term “handed down” (paradidōmi, 1:2) often occurs as a technical term for the passing down of authoritative tradition. The rabbis of Jesus’ day had a large body of oral traditions that they carefully memorized and passed on to their disciples (cf. Mark 7:13). Paul uses the same term regarding the handing down of the authoritative accounts of the Lord’s Supper (1 Cor. 11:2, 23) and of the resurrection appearances (1 Cor. 15:3–8). The use of such terms indicates that the apostles, like the rabbis of their time, carefully preserved and passed on the words and deeds of their teacher. This contradicts the claim of some critics that the early church cared little about preserving accurate historical material about Jesus (see “Historians of Luke’s Time”).

The phrase “eyewitnesses and servants of the word” probably refers to one rather than two groups and means “the eyewitnesses who became the ministers of the message.” This would refer primarily to the twelve apostles, but would also include the larger body of Jesus’ disciples (see the reference to 120 believers in Acts 1:15).

An orderly account (1:3). Literally, “accurately in order.” The phrase does not necessarily denote a strict chronological order (some events in Luke’s Gospel are not chronological), but rather a systematic or logical account of the events.

Most excellent Theophilus (1:3). The word “Theophilus” means “beloved of God” or “one who loves God”; some have therefore suggested that Luke is writing generally to all believers who love God. Theophilus, however, was a common personal name in Luke’s day, and it is much more likely that he refers here to an actual individual. The designation “most excellent” was used of anyone of high social status and was especially common for those of the equestrian order (the “knights”) of Roman society. The term is used in Acts of the Roman governors Felix (Acts 24:3) and Festus (Acts 26:25). For more on the identity of Theophilus see the Introduction above.

The Birth of John the Baptist Foretold (1:5–25)

Only Luke and Matthew include accounts of Jesus’ miraculous conception and birth. (Mark begins with the ministry of John the Baptist, John with a statement of Jesus’ preexistence.) While the birth narratives of Matthew and Luke differ significantly from each other in terms of content, both draw strongly on the themes of messiahship and promise-fulfillment. Jesus is the promised Messiah, the descendant of David born to be king. His coming represents the fulfillment of the hopes and expectations of faithful Jews throughout the ages. Matthew’s story centers on Joseph, whose dreams and actions link the narrative together. Luke’s centers on Mary.

THE KINGDOM OF HEROD THE GREAT

Luke’s birth narrative (1:5–2:52) is not intended merely to fill in the details about Jesus’ early years for the curious reader. It serves rather as an overture, setting the stage and preparing the reader for the rest of the Gospel and Acts. Many of Luke’s important themes are introduced in these two chapters, including (1) the arrival of God’s promised salvation and the fulfillment of his promises to Israel, (2) the place of John the Baptist as the forerunner of the Messiah, (3) the central role of the Holy Spirit in the age of salvation, (4) the gospel as good news for the poor and oppressed, (5) Jesus as the Messiah from David’s line, and (6) the gospel as salvation for the Gentiles as well as the Jews.

As the reader moves from Luke’s formal introduction in 1:1–4 to the story of John the Baptist, the writing style changes dramatically. From the very fine Greek literary style of the prologue, the language suddenly takes on an “Old Testament” flavor, reminiscent of the Septuagint (LXX), the Greek translation of the Old Testament. This stylistic change is used by Luke to bring the reader into another world—the world of the Old Testament and of Judaism. The characters we meet represent the righteous “remnant” of faithful Israel, Jews anxiously awaiting the coming of their Messiah. Zechariah is a priest, one of Israel’s spiritual elite, and his wife Elizabeth is of priestly ancestry. Both are upright before God and faithful to his law. Zechariah is in the temple in Jerusalem, the center of Israel’s religious life, offering incense before the Lord. Luke’s goal here is to introduce his readers to the Old Testament people of God and to the promises that he has made to them, setting the stage for the fulfillment of those promises. The fulfillment begins with the announcement of the birth of John the Baptist, who will be “a voice of one calling in the desert” (3:4), preparing the way for the Messiah.

In the time of Herod king of Judea (1:5). In line with his historical purpose, Luke connects the birth of John the Baptist with Herod the Great, who reigned from 37–4 B.C. over a kingdom that included Judea, Galilee, Samaria, and much of Perea and Coele-Syria (see map and “Herod the Great”). When Luke calls him “king of Judea” he is probably using the term “Judea” in the broader sense of “greater Palestine,” encompassing all of these regions.

A priest named Zechariah, who belonged to the priestly division of Abijah (1:5). The priesthood in Israel was divided into twenty-four courses, each providing temple service for one week twice a year (1 Chron. 24:1–19). Abijah is identified as the eighth division of the priesthood in 1 Chronicles 24:10.

His wife Elizabeth was also a descendant of Aaron (1:5). Literally, a “daughter of Aaron.” Though priests could marry any godly Israelite woman, it was a sign of special piety to marry a woman of priestly ancestry.

But they had no children, because Elizabeth was barren (1:7). In a culture where the primary social unit was the family and where one’s ancestry was of critical importance, childlessness was a cause of great concern and shame. Such shame is a common theme in the Old Testament, appearing in the stories of Sarah, the mother of Isaac (Gen. 18); Rebekah, the mother of Jacob and Esau (25:21); Rachel, the mother of Joseph (30:22–23); the unnamed mother of Samson (Judg. 13); and Hannah, the mother of Samuel (1 Sam. 1). Sarah provides the closest analogy to Elizabeth, since she was not only barren but also past child-bearing years. In all of these cases, the tragedy of childlessness provides an opportunity for God to show his grace and power. When God miraculously opens the womb, the child who is born is a special and unique gift from God and fulfills a special destiny in his plan.

When Zechariah’s division was on duty … chosen by lot (1:8–9). During one of the two weeks of service for Zechariah’s priestly division, he is chosen by lot to offer incense in the Holy Place. The casting of lots (something like throwing dice) was a common method of discerning God’s will in the Old Testament. Proverbs 16:33 says, “The lot is cast into the lap, but its every decision is from the LORD.”5 Lots were cast by the disciples for the replacement of Judas in Acts 1:26. Regulations for the lot are given in the Mishnah.6 In the New Testament era such a procedure is unnecessary since believers possess the permanent indwelling of the Holy Spirit for guidance (Rom. 8:14).

To go into the temple of the Lord and burn incense (1:9). The word “temple” here is naos, which Luke uses to designate the Holy Place and/or the Most Holy Place (see diagram of temple). Luke uses a different word, hieron, to identify the temple in general or the larger temple precincts (see comments on 2:27). The Most Holy Place, which held the ark of the covenant, was entered only once a year by the high priest on Israel’s Day of Atonement, when sacrifices were offered for the whole nation (see Lev. 16:1–34; Heb. 9:6–7). Incense was offered in the Holy Place twice daily, before the morning sacrifice and after the evening sacrifice. The Holy Place held the altar of incense, the golden lampstand, and the table of consecrated bread. The chosen priest would enter, clean the altar, and offer fresh incense. The incense was to be kept burning continually before the Lord (Ex. 30:7–8). Because of the large number of priests, this privilege may have come only once in a lifetime for a particular priest. This was a special occasion in Zechariah’s life.

An angel of the Lord appeared (1:11). Visions or messages from God occasionally occur in the temple in the Old Testament (1 Sam. 3; Isa. 6; Zech. 3:1) and in later Judaism. Josephus describes how the Maccabean king and high priest John Hyrcanus, while offering incense in the temple, heard a heavenly voice telling him his sons had just won victory in battle.7 Such precedents explain why in Luke 1:22 the people conclude that Zechariah has seen a vision.

THE JERUSALEM TEMPLE

A model of the temple looking at the entrance to the holy place. This portion of the temple would have been 172’ high.

In the Old Testament “the angel of the LORD” is an exalted figure who appears as God’s messenger and is at times identified with the Lord himself (see Gen. 16:7, cf. v. 13). Some identify him as the preincarnate Christ. Here, however, he is identified as Gabriel (see Luke 1:19).

Zechariah … was gripped with fear (1:12). Fear is a common Old Testament response to the appearance of God or an angel. See the reactions of Gideon (Judg. 6:22–23), Manoah (13:22), and Daniel (Dan. 8:16–17; 10:10–11), and especially Isaiah’s terror at his awesome vision of God (Isa. 6:5). Such fear is usually followed by a reassuring word of comfort, “Do not be afraid” (Luke 1:13; cf. 1:29–30).

Your wife Elizabeth will bear you a son (1:13). Predictions of the birth of a special child are common in the Old Testament and frequently follow the pattern of announcement and naming found here. See the accounts of Ishmael (Gen. 16:11), Isaac (17:16, 19; 18:1–15), Samson (Judg. 13:2–23), and “Immanuel” (Isa. 7:14). The announcement to Mary in Luke 1:30–33 will follow a similar pattern.

You are to give him the name John (1:13). The meaning of names, especially those bestowed by God, had greater significance in biblical times than today. They could relate to the circumstances of the child’s birth or might predict his future role. “John” means “the Lord has shown favor.” God is showing favor to Elizabeth by giving her a child in her old age and also to the nation Israel by providing the forerunner of the Messiah.

He is never to take wine or other fermented drink (1:15). The Greek word for “fermented drink” (sikera) can mean any alcoholic beverage not made from grapes, but usually referred to grain-based alcohol (“beer”). This abstinence from alcohol is probably to be identified with a Nazirite vow, which was for an Israelite a period of special consecration to God. During the vow no alcohol was to be drunk, the hair was to remain uncut, and no dead body was to be touched (touching a body rendered an individual ceremonially unclean) (Num. 6:1–21). Though normally temporary, in the case of John the Baptist, as with Samson (Judg. 13:4–7) and Samuel (1 Sam. 1:11, 15), this vow was lifelong.

He will be filled with the Holy Spirit even from birth (1:15). “Even from birth” is better translated “even while still in the womb,” as 1:41 makes clear. The filling of the Spirit provided an individual with God’s presence and power to accomplish his sovereign purpose. While in the Old Testament period, the Spirit came upon individuals intermittently to accomplish particular tasks, John will have a permanent possession of the Spirit (cf. 1 Sam. 16:13). This previews the role of the Spirit in the church from the day of Pentecost onward.

In the spirit and power of Elijah (1:17). This verse alludes to Malachi, where the prophet predicts that Elijah will return before the great Day of the Lord to bring about reconciliation within families (Mal. 4:5–6) and to prepare the way for the coming of the Lord (Mal. 3:1; see Luke 1:76). The reference to Elijah’s “spirit” recalls 2 Kings 2:9–10, where Elijah’s successor Elisha asks for and receives a “double portion” of his spirit. The “power” of Elijah probably refers to his prophetic authority rather than to his miracles (cf. 1 Kings 17–18) since Luke does not record miracles by John. His role, rather, is to “make ready a people prepared for the Lord.”

There was speculation in Judaism concerning the return of Elijah, much of it related to Elijah’s role as interpreter of the law.8 Even today Jews leave an empty chair at Passover in the hopes that the prophet Elijah will come.

How can I be sure … ? (1:18). Requests for a sign are common in the Old Testament. Abraham (Gen. 15:8), Gideon (Judg. 6:17), and Hezekiah (2 Kings 20:8) all asked for signs. Paul says in 1 Corinthians 1:22, “Jews demand miraculous signs and Greeks look for wisdom.”

I am Gabriel (1:19). Gabriel is one of only two angels specifically named in the Old Testament, though others are named in intertestamental Jewish literature.9 Both Gabriel and Michael appear in the New Testament (Gabriel in Luke 1:19 and 1:26, Michael in Jude 9 and Rev. 12:7). In Daniel Gabriel explains the vision of seventy weeks, a prophecy concerning the coming Messiah (Dan. 9:24–27). He will now announce the birth of that Messiah.

The people were waiting … and wondering why he stayed so long in the temple (1:21). Replacing the incense took only a short time, so the people may have been concerned that Zechariah had incurred God’s judgment for some act of disrespect. A passage from the Mishnah (c. A.D. 200) concerning the entrance of the high priest into the Most Holy Place on the Day of Atonement provides insight into Luke’s text:

When he [the high priest] reached the Ark he put the fire pan between the two bars. He heaped up the incense on the coals and the whole place became filled with smoke. He came out by the way he went in, and in the outer space he prayed a short prayer. But he did not prolong his prayer lest he put Israel in terror.10

HEROD’S TEMPLE COMPARED TO A MODERN BUILDING

Though Zechariah did not enter the Most Holy Place, the altar of incense just outside in the Holy Place stood very close to the ark and hence to the awesome power and presence of God (see 2 Sam. 6:1–15 for the danger of casually touching the ark).

He returned home (1:23). Zechariah and Elizabeth lived outside of Jerusalem “in the hill country of Judea” (1:39). When not fulfilling his role as a priest, Zechariah probably practiced a secular trade as a small farmer or craftsman. Though the priests were supposed to receive portions of sacrifices (1 Cor. 9:13) and temple tithes (Heb. 7:5), these tithes were not always paid because of poverty or corruption, and many priests remained poor. Since they served in the temple only a few weeks a year, most practiced a secular trade.11

Elizabeth … for five months remained in seclusion (1:24). There is no known Israelite custom that required such seclusion. This may have been a spiritual retreat for grateful prayer, or perhaps it was Elizabeth’s way of respecting God’s silence imposed on Zechariah.

The Lord has … taken away my disgrace among the people (1:25). Similar praise is expressed in the Old Testament by the barren women whom God blesses with children (Gen. 21:6–7; 1 Sam. 2:1–11). Rachel, like Elizabeth, rejoices that “God has taken away my disgrace” (Gen. 30:23).

The Birth of Jesus Foretold (1:26–38)

Having announced the birth of John, the forerunner of the Messiah, Luke’s story now turns to the Messiah himself. While Jesus and John are viewed together as co-agents in God’s great plan of salvation, Jesus is superior, for he is the Messiah.

In the sixth month (1:26). This is the sixth month of Elizabeth’s pregnancy (1:36). The reference links this story with the previous one.

Nazareth, a town in Galilee (1:26). Nazareth was a small and insignificant village in Galilee (see Nathanael’s comment in John 1:46: “Can anything good come from [Nazareth]?”). The town is never mentioned in the Old Testament or in Jewish writings of the day. Its existence was confirmed by an inscription discovered in 1962 at Caesarea Maritima (see “Inscription Bearing the Name of ‘Nazareth’ ”).

GALILEE

Nazareth was located west of the Sea of Galilee near the Roman city of Sepphoris.

To a virgin pledged to be married (1:27). The word translated “virgin” (parthenos) means a young, unmarried girl and normally indicates virginity. A young Jewish girl would normally be engaged between twelve and fourteen years old. This engagement was far more formal than today. A legal marriage contract would be drawn up (which could only be broken by “divorce”), the girl would be called her fiancé’s “wife,” and infidelity would be treated as adultery. Yet she would continue to live with her parents until the marriage ceremony a year or so later.12

Joseph, a descendant of David (1:27). Literally “of the house of David,” meaning the family (= ancestry) with implications of “dynasty.” Jesus is a legitimate heir to the throne of David (see 1:32–33).

You will be with child and give birth to a son (1:31). This verse follows a common pattern of birth announcements and especially echoes Isaiah 7:14: “The virgin will be with child and will give birth to a son, and will call him Immanuel.”

You are to give him the name Jesus (1:31). “Jesus” is the Greek equivalent of the Hebrew Yeshua, or Joshua, and means “Yahweh saves.” Unlike Matthew (Matt. 1:21), Luke does not specifically refer to the meaning of the name.

Most High ….The Lord God (1:32). Both of these are Greek translations of Old Testament names for God. The first is from El Elyon, “God Most High,” and the second from Yahweh Elohim, “Yahweh God.”

The throne of his father David … he will reign … forever (1:32–33). The verse epitomizes the covenant made to David (2 Sam. 7; Ps. 89), where David was promised that God would raise up his “seed” after him, who would have a “father-son” relationship with God (see Luke 1:35) and who would reign forever on his throne. This promise to David was taken up by the prophets and became the foundation for Israel’s hope for a coming Messiah (see “Messianic Expectation in Jesus’ Day”).13 Luke repeatedly refers to this promise.14

His kingdom will never end (1:33). Though an eternal kingdom was part of the covenant made to David (2 Sam. 7:16; Isa. 9:6), the verse also recalls the eternal kingdom of Daniel 7:14.

The Holy Spirit will come upon you … will overshadow you … (1:35). The verb “come upon” is used similarly in Isaiah 32:15 LXX, where it refers to the Spirit’s coming upon the land to make it fertile. Luke uses the same verb in Acts 1:8 of the Spirit’s coming upon the believers at Pentecost. The verb “overshadow” appears in Exodus 40:35 (LXX) with reference to God’s presence or Shekinah “overshadowing” the tabernacle in a cloud (cf. Num. 10:34), and a similar reference to God’s overshadowing presence appears in the transfiguration account (Luke 9:34).

In the past, attempts have been made to draw parallels between this passage and pagan texts related to a god’s impregnating a human woman. But there is no hint here of sexual union, and these parallels have now generally been rejected by scholars.

The Son of God (1:35). While the title always points to Jesus’ unique relationship with the Father, it carries various nuances in the New Testament. In 1:32 the emphasis is on Jesus’ messiahship, since the Old Testament promised that the Messiah would have a special father-son relationship with God.15 This use of the title is common in the New Testament.16 Elsewhere, as here in 1:35, the title emphasizes Jesus’ essential deity.17

Elizabeth your relative (1:36). The term “relative” (syngenis) is not specific and could refer to a cousin, aunt, or other relation.

Nothing is impossible with God (1:37). The verse echoes Genesis 18:14 (LXX), “Nothing is impossible with God,” a reference to God’s miraculous intervention for the barren and aged Sarah. God’s intervention in the case of Elizabeth (and Sarah) is proof that he can accomplish anything, even the virginal conception promised to Mary.

I am the Lord’s servant (1:38). The term “servant” (doulē) is also used by Hannah (1 Sam. 1:11 LXX), whose hymn of joy has parallels to Mary’s Magnificat in the following passage (1 Sam. 2:1–10; Luke 1:46–55).

Mary Visits Elizabeth (1:39–45)

The stories of the births of Jesus and John now come together as Mary sets off to visit her relative Elizabeth. John’s role as forerunner and witness to Christ begins already as the child leaps for joy in Elizabeth’s womb at Mary’s arrival. Filled with the Spirit (see comments on 1:41), Elizabeth proclaims a blessing on Mary and on her child, and Mary responds with a song of praise to God. This theme of joy and rejoicing at the arrival of God’s salvation is an important one for Luke and will recur throughout his Gospel.

HILL COUNTRY OF JUDEA

A town in the hill country of Judea (1:39). Lit. “into the hill country, to a city of Judah” (see 2 Sam. 2:1). Judah, one of the twelve tribes of Israel, occupied much of southern Canaan after the Israelites conquered the Promised Land (Josh. 15). David, a Judahite, was first made king over Judah (2 Sam. 2) and then later of all of Israel (2 Sam. 5). When the kingdom divided in civil war after the death of David’s son Solomon, the southern kingdom was known as “Judah” and the northern kingdom “Israel.” Luke probably uses the term to describe the whole southern region of Israel—what became the Roman province of “Judea.” Luke’s description of the location is imprecise, but in light of Zechariah’s temple service one would expect a village in the hills near Jerusalem. Depending on the location, Mary’ journey may have taken her between three and five days. If taken alone, such a journey would have been unusual and potentially dangerous for a woman of Mary’s age.

HILL COUNTRY OF JUDEA

The area just north of Hebron.

The baby leaped in her womb (1:41). Leaping is an expression of joy (Mal. 4:2). David “leaped” and danced before the Lord (2 Sam. 6:16). The recognition of prenatal actions as significant appears elsewhere in Jewish literature. The struggle between Esau and Jacob in the womb (Gen. 25:22) is interpreted in Jewish tradition as a conscious struggle. In another tradition, the unborn children sang a song at the Exodus.18

Elizabeth was filled with the Holy Spirit (1:41). In the Old Testament, as here, the filling of the Spirit is often associated with the prophetic gift. After four hundred years of silence, the Spirit of prophecy is appearing again in Israel (cf. 1:67; 2:25, 27).

Mother of my Lord (1:43). “My Lord” here is a court expression, roughly equivalent to “my king.” Elizabeth recognizes that Mary is bearing the Messiah, the future king of Israel (see 2 Sam. 24:20–21, where Araunah expresses similar unworthiness that he should be visited by King David).

Mary’s Song (1:46–56)

Mary’s joyful song of praise (called the Magnificat, “he/she magnifies,” from the first word in the Latin translation) has a strong Old Testament flavor and is the first of four similar “hymns” of praise in the birth narrative (see also 1:68–79; 2:29–32; 2:14). It has many parallels with Hannah’s prayer in 1 Samuel 2:1–10, which celebrates God’s blessing in overcoming her barrenness and providing her with a child. Hannah, like Mary, praised God for lifting up the poor and the humble and bringing down the mighty and the proud. This theme of the reversal of fortunes, which will accompany God’s salvation (see comments on 1:52), is an important one for Luke and will appear again in his rendition of the Beatitudes (6:20–21, 24–25) and in the parable of the rich man and Lazarus (16:19–31; cf. 12:13–21; 21:1–4).

My soul … my spirit (1:46–47). Synonymous parallelism, where a second line restates the first line in some way, is characteristic of Hebrew poetry and appears throughout the Psalms. See Psalm 16:9: “Therefore my heart is glad, and my soul rejoices; my body also dwells secure” (RSV). “My soul” is a Hebrew way of saying “I” (Ps. 34:2).

God my Savior (1:47). God is often called “Savior” in the Old Testament, especially in the Psalms and Isaiah. Physical salvation (but always with spiritual dimensions) is usually intended.

All generations will call me blessed (1:48). The honor given to one’s name by future generations was of great importance in the ancient Near East.

Those who fear him (1:50). Fear here means reverence, humility, and obedience before God’s awesome person and presence. It is the appropriate attitude of all God’s people.

He has performed mighty deeds with his arm (1:51). God’s “arm” is an Old Testament anthropomorphism for God’s mighty power (cf. Ps. 98:1; Isa. 40:10). It is especially used of God’s strength in bringing the Israelites out of Egypt.19

He has brought down rulers … lifted up the humble … filled the hungry … sent the rich away empty (1:52–53). God’s justice in reversing social and political fortunes is a common theme in the Old Testament. Hannah’s song says, “ … those who were hungry hunger no more…. The LORD sends poverty and wealth; he humbles and he exalts.”20 The theme also appears in the wisdom literature of intertestamental Judaism. Sirach 10:14 reads, “The Lord overthrows the thrones of rulers, and enthrones the lowly in their place.” For the “poor” as God’s righteous people, see comments on Luke 6:20.

His servant Israel (1:54). Israel is frequently called God’s “servant” in Isaiah 41–49 (see comments on Matt. 3:22; 12:15–18).

To Abraham and his descendants forever (1:55). Just as Gabriel’s words in 1:33–34 recalled God’s covenant with David, so now Mary alludes to the Abrahamic covenant. God made an “everlasting covenant” with Abraham and with his descendants to be his God, to make his name great, to bless him, to make him the father of a great nation (Israel) and of many nations, and to give him the land of Canaan as an eternal inheritance (Gen. 12:1–3; 17:3–8). Abraham became the father of the nation Israel as well as the father of all who share his faith in God’s promises (Rom. 4:16–17). Luke often refers to Abraham and his covenant.21

The Birth of John the Baptist (1:57–66)

The account of John’s birth centers around his circumcision and naming. Elizabeth and Zechariah demonstrate their faithfulness and obedience to God by naming the child “John” (see 1:6, 13). Their friends and neighbors are amazed at their unwillingness to name the child after Zechariah or another relative, and are astonished at the miracle that Zechariah can speak again. Word of these extraordinary events spreads throughout the countryside and all wonder what special role this child will play in God’s plan. God is once again at work among his people!

Her neighbors and relatives … shared her joy (1:58). A birth, especially the birth of a son (because it meant the family name would be carried on), was a time of great celebration (as today!). For Elizabeth’s family and friends, the joy was even greater since God had mercifully removed the shame of her barrenness (see comments on 1:7).

On the eighth day they came to circumcise the child (1:59). God commanded first Abraham and then the nation Israel to circumcise every male child on the eighth day (Gen. 17:9–14; Lev. 12:3). The procedure represented the child’s incorporation into God’s covenant community. Circumcision was generally viewed as essential for recognition as an authentic Jew (Phil. 3:5). At this time it was normally performed by the head of the household.

To name him after his father (1:59). It was common to name a son after a relative, usually either his father or (more often) his grandfather. In the Old Testament the naming normally occurred at birth (see Gen. 4:1; 25:25–26), so waiting eight days is unusual. The Greeks and Romans often named their children around the seventh or tenth day, so perhaps this practice had been adopted by some in Palestine.22

He asked for a writing tablet (1:63). This would normally be a wood board with a wax surface that could be inscribed with a sharp object.

For the Lord’s hand was with him (1:66). Another Old Testament anthropomorphism (see 1:51). It can indicate either God’s guidance and protective power, as here, or his hand of judgment, as in Acts 13:11.23

Zechariah’s Song (1:67–80)

Zechariah’s song of praise, known as the Benedictus (“blessed” or “praised,” after the first word of the hymn in the Latin Vulgate), is the second of four songs of praise in Luke’s birth narrative.24 Like Mary’s, Zechariah’s hymn has a strong nationalistic tone, focusing on Israel’s physical salvation. It recalls similar psalms in the Old Testament and Judaism. Yet while Mary’s was primarily a psalm of praise, Zechariah’s is also prophetic, predicting the roles of Jesus and John. It is thus similar to the messianic or “royal” psalms of the Old Testament.25 While praising God for the part his son John will play in God’s plan (1:76–77), the hymn focuses especially on God’s salvation through his Messiah. It is with this latter theme that the hymn begins and ends (1:68–75, 78–79).

His father Zechariah was filled with the Holy Spirit (1:67). See comments on 1:41.

Praise be to the Lord, the God of Israel (1:68). A common Old Testament phrase in hymns of praise.26

Because he has come and has redeemed his people (1:68). The idea of “visiting to redeem” recalls especially God’s great act of salvation in the Exodus from Egypt (see Ex. 3:7–10, 17–20) and the “new exodus” promised by the prophets (see Isa. 40). Luke will return to this theme in 1:78 and 7:16.

He has raised up a horn of salvation (1:69). “Horn” indicates the horn of a powerful animal, a symbol of strength (Deut. 33:17). The lifting or exalting of a horn denotes an increase in power. The horn of David is exalted by the Lord in Psalm 89:24, a messianic context (cf. 1 Sam. 2:10). The image of “raising up” a horn is close to Psalm 132:17, another messianic passage, where it is said that a horn will “sprout” or “grow up” for David.

In the house of his servant David (1:69). See comments on 1:27.

Salvation from our enemies … to rescue us (1:71–74). While the language here is strongly nationalistic and political, in the Old Testament such salvation is always accompanied by spiritual and moral renewal. Notice the goal here is “to enable us to serve him … in holiness and righteousness” (1:74–75).

Covenant … to our father Abraham (1:72–73). See comments on 1:55.

You will go on before the Lord to prepare the way for him (1:76). The verse recalls God’s messenger of salvation in Malachi 3:1 and the voice announcing a new exodus deliverance in Isaiah 40:3 (see comments on Luke 1:17; 3:4; 7:27).

The knowledge of salvation through the forgiveness of their sins (1:77). Forgiveness of sins, an important theme for Luke, was an integral part of the new covenant promised through Jeremiah.27

The rising sun will come to us … to shine on those living in darkness (1:78–79). The Greek word translated “rising sun” (anatolē; “Sunrise,” NASB; “dawn,” NRSV) denotes a “rising” and can refer to a rising heavenly body (“sunrise” or “east” [= where the sun rises]) or to a growing plant (“shoot” or “branch”). Both images have messianic connotations. The Messiah is called the “shoot” from David’s line28 but is also identified as a light shining on those in darkness.29 The reference to shining here confirms that the latter sense is primary. In Isaiah 9:1–7 the light that shines on those in darkness heralds the birth of the child who will reign forever on the throne of David. Similarly, Numbers 24:17, which speaks of a star coming forth from Jacob, was widely interpreted in Judaism with reference to the Messiah.30 Rising light imagery also appears in the Old Testament with reference to God’s end-time salvation.31

The child grew and became strong in spirit (1:80). This phrase echoes the descriptions of Samson and especially Samuel.32

He lived in the desert (1:80). The reference is probably to the Jordan River Valley west of the Dead Sea. The desert in the Bible is a place of solitude and spiritual reflection, but also one of testing and preparation (see comments on 4:2 and “John the Baptist and the Community at Qumran”).

QUMRAN

The cliffs where the principal cave (cave 4) of the Dead Sea Scroll discoveries is located.

The remains of the scriptorium.

The entrance to cave 4.