Luke 1, Part One

Prologue (vs. 1-4)—As noted in the introduction, Luke writes his gospel especially for a man named Theophilus, whom we do not know, but who may have been some high Greek official (v. 3). “Many” others had written about Jesus (v. 1); Luke perhaps has Matthew and Mark in mind, but “many” would indicate more than two (John wrote much later than Luke). We don’t have any of these other accounts. The things Luke writes about have been “fulfilled” (NKJV, ASV), or “most surely believed among us” (KJV). The apostles had reported these things (v. 2), and Luke, had a “perfect understanding of all things from the first” (v. 3—a “perfect” understanding is something only the Holy Spirit could have given him, but such did not preclude Luke doing some research as well). So Luke, with this knowledge, wrote an “orderly account” (topically, not necessarily chronologically) wanting to help confirm Theophilus’s faith (v. 4). The very tone of this prologue gives great confidence in the veracity of Luke’s account. He didn’t just make this stuff up. In verse 3, the ASV reads “having traced the course of all things accurately from the first” which, again, indicates Luke’s devotion as an historian. He dug, he studied, he researched; and his account inspires belief in those whose minds are open and reasonable.

The annunciation of John the Baptist’s birth (vs. 5-25)—John was the forerunner of Jesus so Luke begins there. He dates the events recorded here—during the reign of Herod, (v. 5) king of Judea, which was between 40 B.C. and 4 A.D. Most scholars put the birth of John and Jesus between 6 and 4 B.C. Herod was not of David’s line; he was recommended to the Roman Senate for the position by Marc Antony and Octavian, before those two had a falling out. Herod was nothing more than a Roman puppet. Near the end of his reign, there was a priest named Zacharias who had a wife named Elizabeth (v. 5). They were both very righteous (v. 6), but she was barren (v. 7), which was a reproach and a shame to any woman of that day. Indeed, some believed it was a punishment for sin. Zacharias was a priest “of the division of Abijah” (v. 5). David had divided the priesthood in 24 “courses” or divisions, and each division served in rotation. Abijah was the 8th “course” (I Chronicles 24:3-19). When it came time for a priestly “course” to serve, they would draw lots to see who did what, and they would perform their duties for about a week. Zacharias’s lot that time was to burn incense (v. 9). Incense, which was made of sweet spices, equal parts of stacte, onycha, galbanum, and frankincense, and ground very fine (Exodus 30:34-38), was offered every morning and evening on the altar of incense. This altar, which measure 22x22x44 inches (the latter being its height) was made of acacia wood and overlaid with gold. It stood in the Holy Place, in front of the veil which led to the Most Holy Place, the latter being the location that the high priest could enter only once a year. While Zacharias was offering the incense (probably the morning offering) the angel Gabriel appeared to him, “standing on the right side of the altar of incense” (v. 11). Not surprisingly, Zacharias became frightened (v. 12), but the angel comforted him with the words that his prayer had been heard, and “your wife Elizabeth will bear you a son, and you shall call his name John” (v. 13). He would bring rejoicing among many, not just his parents (v. 14). John would also be a Nazirite (or Nazarite, it is spelled differently in different versions). For information about this class of men, see Numbers 6:1-21. One thing a Nazirite couldn’t so was drink wine (v. 15), but John wouldn’t need it, getting his inspiration not from vulgar spirits but from the Holy Spirit (v. 15). Many would follow him (v. 16). He would “go before Him [the Christ] in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,’” the latter statement being a quotation from Malachi 4:6. Jesus would later say that John was the Elijah who was expected by the Jews before the Messiah came; some Jews today are still looking for Elijah. Zacharias shows some unbelief in verse 18, for which he is rebuked and punished—he would be struck dumb until John was born (v. 20). The angel gave his name as Gabriel, one of only two angels who are named in the Bible. He talked with Daniel in chapters 7-12 of that book, and he will also announce to Mary about her coming impregnation by the Holy Spirit (v. 26). Because of this conversation with Gabriel, Zacharias was delayed from leaving the temple, and this caused some concern among the people who were waiting outside (v. 21). Slow service was considered irreverent by the Jews and displeasing to God; bad service was even punishable by death (Lev. 16:13). But Zacharias came out and was able to make the people understand that he had seen a vision (v. 22). There had been no such communications from God for 400 years, so it was an amazing thing. When he finished his service, Zacharias and Elizabeth went home (we don’t know where they lived), and sure enough, she conceived (v. 24). “She hid herself five months” (v. 24), perhaps out of modesty, humility, devotion, and/or joy. We do know she attributed this great blessing to the Lord (v. 25).

So the events which led up to the birth of the one who would be the forerunner of the Messiah were miraculous in nature. The Lord was preparing the people, by these miraculous signs, for the coming of His Son. Keep in mind, Jehovah had not acted in any kind of miraculous way for over 400 years, since the last book of the Old Testament was inspired by the Holy Spirit. So, the fact that He is once again moving outside the realm of natural causes should have been an indication to the Jews that great things were about to happen. They didn’t get it. They still haven’t to this day.