The first chapter of Luke is introductory to the book. It begins with the announcement about the birth of John the Baptist and then announces Christ's birth. Luke 1, which is longer in number of verses than any other chapter in the four Gospels, may be divided into seven major parts as follows:
Luke 1:1-4
The first few verses of this chapter explain the aim of the book of Luke (which is called the "former treatise" in Acts 1:1).
The book of Luke had a precedence for its writing. Luke cites that precedence in the first two verses of the book.
The many in the precedence. "Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us" (Luke 1:1). The "many" includes more than just the writers of the Gospels in the canon of the Scriptures. "Many" includes those who had written only portions of the record of Christ. Only Matthew and Mark of the four Gospels had written their Gospel accounts before Luke wrote his account. So "many" would hardly be appropriate for a reference to just the first two Gospel writers.
The message in the precedence. "Those things which are most surely believed among us" (Luke 1:1). We note two things about the message. First, the facts of the message. "Those things." This was the Gospel message, the message about Jesus Christ. Second, the faith in the message. "Believed among us." Luke's message is not about doubts but about what was believed. We need more messages of this kind today.
The men in the precedence. The character of the men who had given the earlier accounts of the work of Christ is given here. First, their witness. "Which from the beginning were eyewitnesses" (Luke 1:2). Those who had written the earlier accounts were very qualified to write, for they were writing from a personal experience of witnessing the ministry of Christ. Second, their work. "Ministers of the word" (Luke 1:2). The early writers had high qualifications to verify their writing. "Ministers of the word" speaks of high character. We have many ministers today, but few who are "ministers of the word."
Luke was the only Gentile to write a book of the Bible, but was well qualified to do so. A physician (Colossians 4:14), he was a companion of Paul on some of Paul's missionary travels.
The approval in the preparation. "It seemed good to me also" (Luke 1:3). "It seemed good to me" was the inspiration and leading of God to write the Gospel of Luke. You must have the inspiration and leading of God to adequately serve Him.
The awareness in the preparation. "Having had perfect [complete] understanding of all things from the very first" (Luke 1:3). Luke was not writing out of hearsay. He knew whereof he was writing. He was well acquainted with the record of Christ and, therefore, was most competent to write about it. Preachers need to likewise be well acquainted with the Word of God, so when they get in their pulpits they can declare the Word of God with clarity and certainty.
Luke had a definite plan in making this Gospel record.
The method in the plan. "To write" (Luke 1:3). Luke's method of proclaiming the ministry of Jesus Christ was to put it in writing. This was not an oral witness but a written witness.
The manner in the plan. "In order" (Luke 1:3). The meaning of "in order" is to report the events in Christ's life in consecutive order, that is, in the order in which they occurred. While all of the four Gospels progress in a general sequential order of the life of Christ, Luke is the most accurate in the order of the events. In contrast to Luke, Matthew grouped the events in Christ's life according to subject.
"Unto thee... most excellent Theophilus" (Luke 1:3). Luke wrote his record primarily for one person (cp. Acts 1:1). While the book is for all people to read and study, Luke states at the beginning that he was writing this account to one man just as Paul stated to whom he was writing his epistles.
The name of the person. "Theophilus" (Luke 1:3). The name means "lover of God" (Zodhiates). Theophilus evidently became what his name means. In like manner, we need Christians who live their name of Christian.
The nobility of the person. "Most excellent" (Luke 1:3). This title given Theophilus can indicate his character or his rank or both. Using the term "most excellent" is like saying "your Honor" to a judge. It denotes considerable rank. The same word was used for Claudius Lysias in Acts 23:26 and translated "most excellent." It was used by Paul of Felix and translated "most noble" (Acts 24:3). The same term was used of Festus by Paul and translated "most noble" (Acts 26:25).
Luke states the purpose of his Gospel account right at the beginning of the account.
To know the certainty of instruction. "That thou mightest know the certainty of those things, wherein thou hast been instructed" (Luke 1:4). Luke desires that Theophilus not be in doubt about his spiritual knowledge. If there is anything we need to be certain about it is spiritual truths. Today, if we want to be certain of what we believe, we must study the Word of God. Failure to study the Word leads to uncertainty and unbelief.
To know the confirmation of the instruction. "Wherein thou has been instructed" (Luke 1:4). Theophilus had evidently been instructed in the Gospel on one of Paul's missionary journeys. Now Luke would confirm the validity of those instructions. The Gospel of Jesus Christ rests on the best support of all. It has great evidence to prove its claim (cp. Acts 1:3).
Luke 1:5-25
John the Baptist was the herald, the forerunner, and the preparer for the earthly ministry of Jesus Christ. Luke appropriately begins his Gospel by an introduction of John the Baptist and how John the Baptist came on the earthly scene.
The situation for the announcement is summarized in two men who were extremely different in character and position.
The sovereign in the situation. "In the days of Herod, the king of Judea" (Luke 1:5). Herod was an extremely cruel man and greatly oppressed truth and righteousness. Yet it was during his rule that John the Baptist and Jesus Christ were born. God delights to work in the darkest hours and circumstances. This should encourage the saints. It is not the condition of the circumstances that determines their prospects, but it is the power of God that determines their prospects.
The servant in the situation. "A certain priest named Zacharias" (Luke 1:5). Herod may have done well in politics, but he was not impressive to God. The man who was impressive to God was an obscure priest by the name of Zacharias. First, the calling of the servant. "Priest" (Luke 1:5). Zacharias was from the tribe of Levi and was one of thousands of priests of Judaism. Many of the priests of Israel were not good men, but Zacharias was. Just because most people have become corrupt does not mean that you have to be corrupt. Second, the course of the servant. "Of the course of Abia" (Luke 1:5). This refers to the organization of the priests started in the time of David the king to accommodate the great number of priests by having a rotating schedule of duty in the Temple (duty based on the Tabernacle duties) so all priests would eventually have a time of duty in the Temple. Third, the companion of the servant. "His wife was of the daughters of Aaron, and her name was Elisabeth" (Luke 1:5). Zacharias abided by the laws of Moses and married a girl of the tribe of Levi. Fourth, the character of the servant. "They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:6). This was a great couple. Both were righteous and it was not just a show before man but it was "before God." The word "blameless" does not mean sinless perfection but indicates they were faithful. Their godliness was not just a Sabbath show but it was all the time. Fifth, the childlessness of the servant. "They had no child, because that Elisabeth was barren, and they both were now well stricken in years" (Luke 1:7). This was their heavy trial. Barrenness was a real stigma in those days, and the fact that they were both old said this barrenness had no hope humanly of ending. This is another bleak aspect of the situation that shows God delights and is able to do great things in spite of difficult situations.
"It came pass, that while he executed the priest's office before God in the order of his course... according to the custom... to burn incense" (Luke 1:8, 9). It was while Zacharias did his duty that he heard the good news that he would have a son. If you want special blessing from God, be faithful to your duty. The lazy and slothful are shut out of these blessings.
"The whole multitude of the people were praying without at the time of incense" (Luke 1:10). When the priest took the incense inside the Temple, the people came near and prayed. It was while they were praying that heaven announced the coming of John the Baptist. The multitude praying at the Temple is certainly not characteristic of our churches today. Our church people prefer to play instead of pray.
The announcement of the coming of John the Baptist was made by an angel whose name was "Gabriel" (Luke 1:19).
The appearing of the seraphim. "There appeared unto him an angel of the Lord" (Luke 1:11). This was a very special spiritual blessing and privilege. First, the suddenness of the appearing. "There appeared unto him an angel of the Lord" (Luke 1:11). Suddenly right before Zacharias' eyes appeared an angel. It would be a real surprise as such an appearance was not anticipated. God speaks to us at times when we are least expecting it. Therefore, we should always be in a state of devotion to God, so when He speaks we can listen intently. Second, the site of the appearing. "Standing on the right side of the altar of incense" (Luke 1:12). The altar of incense stood right before the curtain through which one went into the Holy of Holies. The angel was in a very sacred location for this revelation.
The affright of the seraphim. "When Zacharias saw him, he was troubled, and fear fell upon him" (Luke 1:12). There was no arrogant disrespect here by Zacharias. He was a holy man and the presence of a spiritual being greatly moved him. In our land today there is so much disrespect of the sacred that profaneness is practically a lifestyle of many.
5. The Specifics in the Announcement (Luke 1:13-17)
The angel had plenty to say. We examine the recorded specifics of the announcement about John.
The command in the specifics. "Fear not" (Luke 1:13). This was needed for the previous verse described Zacharias as being in a state of great fear. This is one of those commands that illustrates the fact that many commands seem impossible to obey, but we can be sure if God commands, He will enable.
The confirming in the specifics. "Thy prayer is heard" (Luke 1:13). Zacharias and Elisabeth had prayed much about her barrenness. Many prayers take much time to be answered. We need patience when we pray. Delay does not necessarily mean denial. Keep praying.
The child in the specifics. "Bear thee a son" (Luke 1:13). The announcement from the angel was primarily about a child for Zacharias and Elisabeth. First, the mother of the child. "Thy wife Elisabeth shall bear thee a son" (Luke 1:13). There is both morality and might here. If anyone but Elisabeth bears a child to Zacharias, morals have been greatly defiled. Furthermore, Elisabeth bearing the child at her age shows the great might of God. Second, the maleness of the child. "Bear thee a son" (Luke 1:13). There is no neuter gender here. The child was to be a male, not a female or an "it". Third, the moniker of the child. "Thou shalt call his name John" (Luke 1:13). The name John means "Jehovah is gracious." The name emphasizes the grace of God. The coming of John and of Jesus both emphasized grace.
The cheer in the specifics. "Thou shalt have joy and gladness; and many shall rejoice at his birth" (Luke 1:14). Not only would the parents have joy from John's birth but so would many others. This announcement is certainly not hard to believe.
The compliment in the specifics. "He shall be great in the sight of the Lord" (Luke 1:15). John was going to be somebody great. He would be no ordinary person. First, the character of the greatness. "Great in the sight of the Lord." Hollywood and other worldly honors would not come his way, but that did not mean he was not great. Being great in the sight of the Lord is true greatness. Many folk called "great" today are not great in the sight of the Lord. Second, the cause of the greatness. The world will have a hard time discerning how John could be great, for John never wrote a book, was never on radio or TV, was not a world traveler, never went to college, never held high office in government, never achieved in sports, never owned a home or car, did not have a bank account, his ministry lasted only six months, he died in ignominy, and he was not given an honorable, well-attended funeral. Yet he was great. Obviously there are other causes for greatness (such as devotion to Christ and His Word) than what the world thinks brings greatness.
The consuming in the specifics. "Shall drink neither wine nor strong drink" (Luke 1:15). This had a lot to do with his greatness. Booze and greatness before God do not mix.
The capability in the specifics. "He shall be filled with the Holy Ghost, even from his mother's womb" (Luke 1:15). John was given Divine enablement from the very beginning which was necessary for his ministry.
The conversions in the specifics. "Many of the children of Israel shall he turn to the Lord their God" (Luke 1:16). This is another aspect of his greatness. In contrast, many folk turn people against God and against holy living.
The comparison in the specifics. "He shall go before him in the spirit and power of Elias [Elijah]" (Luke 1:17). John the Baptist was like Elijah of the Old Testament. Like Elijah, he had a spartan, earnest, and bold spirit, and he was despised by the rulers of the day. Jezebel and Ahab were enemies of Elijah and Herod and Herodias were enemies of John the Baptist.
The changes in the specifics. "Turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just" (Luke 1:17). John's ministry will affect some wonderful changes in the lives of many people.
The consequences in the specifics. "To make ready a people prepared for the Lord" (Luke 1:17). The great purpose of John's ministry was to "Prepare ye the way of the Lord" (Isaiah 40:3; cp. Luke 3:4-6). John was the herald of Jesus Christ and prepared a people to receive the Lord.
6. The Skepticism About the Announcement (Luke 1:18-23)
The angel's announcement was greeted with skepticism. Unbelief dominated the reception of the announcement.
The person with unbelief. "Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years" (Luke 1:18). Unbelief shows up in surprising places. Unbelief is not only caused by doubts of the great truths of the Word of God but also by discouragement, as was the case here.
The presumption of unbelief. "Whereby shall I know this?" (Luke 1:18). Zacharias' skepticism is often mistakenly compared to Mary's question to the same angel after he had announced the coming of Christ to her. But the two questions are as different as day and night. Zacharias' question asked for evidence that it would happen. Mary's "How shall this be" (Luke 1:34) asked for an explanation of how it would occur. Zacharias was accused of unbelief; Mary was said to believe (Luke 1:45). Unbelief often disguises itself to look like faith.
The perspective of unbelief. "For I am an old man, and my wife well stricken in years" (Luke 1:18). Zacharias in his unbelief focused on his dire circumstances rather than on the dynamic power of God. Like the ten spies Moses sent to spy out Canaan, Zacharias looked only at man instead of at God.
The proof for unbelief. "The angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings" (Luke 1:19). Zacharias had proof for faith right before his eyes in the angel. Unbelief can be very blind to the obvious.
The penalty for unbelief. "Thou shalt be dumb, and not able to speak... because thou believest not my words" (Luke 1:20). First, the dumbness in the penalty. The penalty also included deafness (cp. Luke 1:62). Heaven does not think well of unbeliefyou cannot please God with unbelief (Hebrews 11:6). Second, the duration of the penalty. "Until the day that these things shall be performed" (Luke 1:20). No one wanted the birth of John the Baptist to come more than Zacharias, for that would end his chastening from God. Third, the disabling in the penalty. "Thou shalt be dumb, and not able to speak... when he came out, he could not speak unto them... he beckoned unto them, and remained speechless" (Luke 1:20, 22). The penalty for unbelief disabled Zacharias in his serving. He was unable to communicate to the people. Unbelief disables service. Zacharias departed for home still deaf and dumb (Luke 1:23).
7. The Secrecy After the Announcement (Luke 1:24, 25)
"Elisabeth... hid herself five months" (Luke 1:24). For five months Elizabeth stayed out of the public eye.
The conception for the secrecy. "Elisabeth conceived" (Luke 1:24). The conception is what caused Elisabeth to keep herself out of the eye of the public.
The cause for the secrecy. "Hid herself five months" (Luke 1:24). Why would Elisabeth hide herself five months? The answer is that she wanted to enjoy the lack of reproach (Luke 1:25) from the moment she was aware she was pregnant. She would not have been able to do that had she been in public. For the first few months, no one would have suspected her pregnancy, so her reproach would still have been present. But after five months, her pregnancy would be evident so she could come out in public. The stigma of barrenness was a very great burden in those days which explains Elisabeth's actions.
Luke 1:26-38
The next predictive announcement recorded in Luke is the announcement made about the coming of Jesus Christ to earth.
As He did in John the Baptist's case, God sent an angel to reveal God's plan for how Jesus would come to earth.
The period of the sending. "In the sixth month" (Luke 1:26). This was the sixth month of the pregnancy of Elisabeth. In the previous verses we read about Elisabeth hiding herself for five months. Now the sixth month has arrived and it is time for another great announcement from heaven.
The person in the sending. "The angel Gabriel" (Luke 1:26). Gabriel was the angel who announced the coming birth of John the Baptist (Luke 1:19). This angel is mentioned four times in Scripturetwice in Daniel and twice in Luke.
The place in the sending. "A city of Galilee, named Nazareth" (Luke 1:26). One of the most distinguishing features of this city was its wickedness. This fact is emphasized by Nathanael who, when told by Philip about "Jesus of Nazareth" (John 1:45), said in scorn of Nazareth producing any worthy person, "Can there any good come thing out of Nazareth?" (John 1:46). The fact that Mary was a "virgin" (Luke 1:27) says you can still live a holy life even though you live in a wicked society. Great saints have lived godly amidst great sin.
Here we are introduced to the human mother of Jesus Christ. So much error, thanks to the church of Rome, is attached to her. But the study of Scripture will reveal the truth about her.
Her character. "Virgin" (Luke 1:27). Being a virgin in Nazareth was especially a mark of character. So few women today have high character morally.
Her commitment "Espoused to a man whose name was Joseph" (Luke 1:27). The espousal commitment in that culture was so strong that to separate involved a divorce, therefore, we have called her a "spouse" in our numbered point.
Her clan. "Of the house of David" (Luke 1:27). Both Joseph and Mary could trace their lineage back to David as is seen in the genealogies of Christ given in Luke and Matthew.
Her compellation. "Mary" (Luke 1:27). This name is a derivative of Miriam (the name of Moses' sister). This was a very common name, in fact it appears from other Scripture that she had a sister also named Mary. The various Marys mentioned in Scripture all were godly women.
The salutation which the angel Gabriel gave Mary is very instructive.
The greeting in the salutation. "Hail" (Luke 1:28). This word used as a greeting means "Joy to you" (Zodhiates).
The grace in the salutation. "Highly favored" (Luke 1:28). Grace is involved both in the meaning of the word and in the action from God.
The gain in the salutation. "The Lord is with thee" (Luke 1:28). This is great gain. The world does not value the presence of God, but wise men understand that the presence of God is great gain indeed. To gain the presence of God is great blessing.
The greatness in the salutation. "Blessed art thou among women" (Luke 1:28). The church of Rome would pervert this to mean blessed is Mary "above" women, but Scripture only says "among" women. She was indeed blessed to be the mother of our Lord, but that does not give her salvation powers or authority over Jesus Christ.
Not unexpectedly, the salutation given Mary alarmed her.
Perturbation in the stress. "She was troubled at his saying" (Luke 1:29). The meaning of the word "troubled" involves alarm, agitation, disturbance. Mary was very stressed by this salutation from the angel Gabriel.
Perplexity in the stress. "Cast in her mind what manner of salutation this should be" (Luke 1:29). The angel would eliminate her perplexity shortly, but before he did, Mary was much perplexed at what the salutation of the angel meant. She obviously knew the salutation meant something important, but what that was she did not know.
The angel gave Mary a marvelous announcement. Here we note the specifics of that great announcement about Jesus.
The command in the specifics. "Fear not, Mary" (Luke 1:30). Mary needed this command, for fear filled her heart. The angel had given the same command to Zacharias. Mary had nothing to fear from this appearance of the angel. This was not judgment as most thought when a supernatural being appeared on the scene.
The comfort in the specifics. "Thou has found favor with God" (Luke 1:30). This repeats some of the salutation. It would comfort Mary that it was favor not judgment that was her situation before God. Favor from God is the best favor of all.
The conception in the specifics. "Thou shalt conceive in thy womb" (Luke 1:31). Mary would bear a child.
The child in the specifics. "A son" (Luke 1:31). The gender of the child is plainly specified. Neuter gender Bibles are a farce and false and fraudulent.
The compellation in the specifics. "Thou shalt call his name Jesus" (Luke 1:31). Mary was told the name of the child just as Joseph was told the name of the child (Matthew 1:21). The reason for this name is in its meaning. It meant Jehovah is Savior. Jesus is the Savior of mankind. The name "Jesus" is the English rendition of the Greek "Jesu" and Hebrew "Yeshua" (generally translated "Joshua" in the Old Testament).
The character in the specifics. "He shall be great" (Luke 1:32). The crucifixion in the eyes of men mocked the idea of greatness, but God evaluates far differently than man. There was none greater to walk on this earth than Jesus Christ!
The called in the specifics. "Shall be called the Son of the Highest" (Luke 1:32). This announces His Deity. Scripture plainly teaches the Deity of Christ.
The crown in the specifics. "He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:33). This was the great prophecy and promise of the royal inheritance for Christ. First, the domain of the throne. "He shall reign over the house of Jacob" (Luke 1:33). This was the very issue at the crucifixion. Pilate asked Christ if He was the king of the Jews (Matthew 27:11), and Pilate put the sign on the cross which said Jesus was the King of the Jews (Matthew 27:37). Pilate may have meant the sign in mockery, but regardless of his intention, the sign declared the truth about Jesus Christ. Christ's domain will include more than the Jews, but He is the king of the Jews. Second, the dynasty of the throne. "Throne of his father David" (Luke 1:32). Both the genealogy of Mary and of Joseph could be traced back to David thus making Christ the only one who could claim and inherit the throne of David. Third, the duration of the throne. "Forever... of his kingdom there shall be no end" (Luke 1:33). The reign over Israel will be eternal and the reign over all men will be eternal. Once Christ sits on the throne, He will be there forever. There will be no more elections and no one will overthrow His government. His reign will be so blessed that the sooner He is seated on the throne the better for all mankind!
Mary was puzzled about how all of this was going to take place, so she asked the angel to explain the process.
The curiosity in the seeking. "How shall this be, seeing I know not a man?" (Luke 1:34). Some think Mary's question was like the question asked by Zacharias who said, "Whereby shall I know this? for I am an old man, and my wife well stricken in years?" (Luke 1:18). But as we pointed out earlier, there is a world of difference between the two questions. One asked for evidence that it would happen; while the other asked for an explanation how it would happen. Zacharias' question was one of unbelief (Luke 1:20), but Mary "believed" (Luke 1:45). Mary believed it would happen but was curious as to the way it would happen because she was a virgin. Zacharias, however, wanted a sign before he would believe it would happen.
The creed in the seeking. "I know not a man" (Luke 1:34). Jesus was born to a virgin. Mary beget Christ before she had ever had sex with a man. The virgin birth of Christ is an important doctrine which apostates despise and reject, for they want Jesus to be just mere man. Some apostates even go so far as to say Jesus was a result of a illicit sexual liaison between Mary and a Roman soldier. Nazareth was accustomed to such evils. But Scripture makes it plain Mary was a virgin when she conceived Jesus Christ.
The explanation from the angel to Mary's question emphasizes the supernatural in the conception of the child.
The dynamic in the supernatural. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee" (Luke 1:35). Mary believed it would happen; the angel tells her why and howGod will work the miracle by His mighty power. Leave out the dynamic of God and the conception of Christ is impossible to explain.
The Deity in the supernatural. "The Holy Ghost... the Highest... the Son" (Luke 1:35). All three members of the trinity are mentioned in this verse. The Holy Spirit is mentioned first, then God the Father ("Highest") then God the Son.
The doctrine in the supernatural. The entire process emphasizes the doctrine of the virgin birth. Mary did not conceive as a result of a union with a human man, rather the conception was a result of God working a miracle in Mary.
The deportment in the supernatural "That holy thing which shall be born of thee" (Luke 1:35). The word translated "holy thing" emphasizes the holiness of Christ. He was without sin. It is shameful the way the KJV translated this text. The word translated "holy thing" simply means "holy." To call Jesus Christ a "thing" is despicable. The translators could have said "holy One" or "holy Person" or "holy Son" or "holy child" as other translations do. But they used the cheap word "thing" for Jesus Christ. Jesus Christ is no mere "thing!"
The designation in the supernatural. "Shall be called the Son of God" (Luke 1:35). The Deity of Christ is emphasized in this part of the angel's announcement. Christ is human but also Divine. Denying the Deity of Christ is to go against what the Scriptures plainly teach.
The angel will give Mary support for his statements. What God does can be adequately supported. Mary already believed, but God encourages the faith of those who believe.
The pregnancy in the support. "Thy cousin Elisabeth, she hath also conceived a son in her old age; and this is the sixth month with her, who was called barren" (Luke 1:36). To encourage Mary that the humanly impossible would occur, the angel gives her a current example. The impossible has occurred with Mary's relative, Elisabeth. In spite of her age and her lengthy barrenness, she has conceived a child.
The principle in the support. "With God nothing shall be impossible" (Luke 1:37). To encourage Mary's faith, the angel not only gave Mary an example of the impossible happening, but the angel also gave her a great principle that encourages our faith to trust God for the impossible. Examples are encouraging but so are Divine principles. Both help our faith.
The angel's announcement to Mary about Christ was not met with rejection but with acceptance. Though the announcement was so surreal to human rationale, Mary still submitted.
The position in the submission. "Behold the handmaid of the Lord" (Luke 1:38). Mary's submission is first seen in her submitting to the lowly position of a servant ("handmaid"). If you want high position before you serve, you will not serve well.
The plea in the submission. "Be it unto me according to thy word" (Luke 1:38). The word of God will be her guide. She will have her course of life directed by the Word. All of God's people need to adjust their lives to the Word of God.
Luke 1:39-45
Except for the section about the birth of John the Baptist, the last half of Luke 1 is mostly musical. Three anthems dominate the last half of Luke 1. They are the anthems or songs of Elisabeth, Mary, and Zacharias. All three have special names. Elisabeth's anthem is called the "Beatitude." Mary's is called the "Magnificat" and Zacharias' anthem is called the "Benedictus." The contents of each anthem has determined its name.
Elisabeth's anthem was inspired by a series of three significant and unexpected events which came to Elisabeth.
The fellowship with Mary. "Mary... entered into the house of Zacharias, and saluted Elisabeth" (Luke 1:39, 40). The arrival of Mary, a kinsman of Elisabeth, (the word "cousin" [Luke 1:36] is translated from a word which simply means "kinsman") began the inspiration for Elisabeth's anthem. First, the rigor for the fellowship. "Went into the hill country... into a city of Juda" (Luke 1:39). Mary's trip to see Elisabeth covered as much as 80 miles. She came all the way from Nazareth of Galilee to the province of Judea ("Juda") and to the town of Hebron (likely home of Zacharias and Elisabeth). Second, the rapidity for the fellowship. "Went into the hill country with haste" (Luke 1:39). Mary was excited by what the angel had told her about herself and about Elisabeth. That would account for her rapidity. Third, the reason for the fellowship. Mary and Elisabeth shared Divine blessings the world would not understand. They would have mutual understanding of God working miracles in them, and the fellowship would be delightful.
The flutter in the womb. "When Elisabeth heard the salutation of Mary, the babe leaped in her womb" (Luke 1:41). The word translated "leaped" is stronger than the normal flutter of the fetus in the womb. This was a supernatural reaction.
The filling with the Holy Spirit. "Elisabeth was filled with the Holy Ghost" (Luke 1:41). This enabled Elisabeth to understand Mary's situation and to prophesy in her anthem.
Elisabeth's anthem, which is the shortest of the three anthems in Luke 1, is divided into two parts. They speak of the blessings which came to Elisabeth and the three blessings which she prophesied for others. The repetition of "blessed" in this anthem has given it the name of "Beatitude."
The blessings for Elisabeth. The blessings Elisabeth cites are twofold. She does not mention the filling of the Spirit as she may not have been altogether conscious of that action. Her anthem revealed it, but she may not have been well aware of it.
First, the arrival of Mary. "Whence is this to me, that the mother of my Lord should come to me?" (Luke 1:43). The filling of the Spirit revealed that Mary was "the mother of my Lord." Elisabeth takes a very humble position in regard to this special blessing.
Second, the activity of the babe. "As soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy" (Luke 1:44). The word translated "leaped" involved leaping for joy. The coming of Christ brings great joy.
The blessings for others. Elisabeth speaks three blessings for others.
First, the blessing for the female. "Blessed art thou among women" (Luke 1:42). Elisabeth, like the angel, spoke it right. It was not blessed above women but "among" women.
Second, the blessing for the fruit. "Blessed is the fruit of thy womb" (Luke 1:42). This is honor for Christ, Who is the "fruit" in Mary's womb.
Third, the blessing for the faith. "Blessed is she that believed, for there shall be a performance of those things which were told her from the Lord" (Luke 1:45). There is no blessing for unbelief, but unbelief brings judgment. Faith in the word of God will always be vindicated by the "performance" of the predictions of the Word. Mary's faith is Gospel faith, for she believed what God said about His Son. What we believe about God's Son, Jesus Christ, determines our eternal destiny.
Luke 1:46-56
After Elisabeth spoke her anthem, Mary then spoke her anthem. What marvelous words were spoken by these two women upon their meeting one another on this occasion. John the Baptist and Jesus were something about which to be excited.
Mary's anthem had many things in it which also were in Hannah's prayer of praise when she brought Samuel to "the house of the Lord in Shiloh" (I Samuel 1:24). This says Mary was well acquainted with Scripture. We note some significant comparisons of Mary's anthem with Hannah's prayer of praise.
The rejoicing in God. Mary said, "My spirit hath rejoiced in God my Savior" (Luke 1:47). Hannah said, "My heart rejoiceth in the Lord" (I Samuel 2:1).
The honoring from God. Mary said, "He hath regarded the low estate of his handmaiden... from henceforth all generations shall call me blessed" (Luke 1:48). Hannah said, "My mouth is enlarged over mine enemies" (I Samuel 2:1).
The honoring of God. Mary honored God in two specific ways. First, the purity of God. Mary said of God, "Holy is his name" (Luke 1:49). Hannah said, "There is none holy as the Lord" (I Samuel 2:2). Second, the power of God. Mary said in her anthem, "He hath showed strength with his arm... put down the mighty" (Luke 1:51, 52). Hannah said, "The bows of the mighty men are broken [by God]" (I Samuel 2:4).
The rebuking of the proud. Mary said, "He hath scattered the proud in the imagination of their hearts" (Luke 1:51). Hannah said, "Talk no more so exceeding proudly" (I Samuel 2:3).
The defeating of the mighty. Mary said, "He hath put down the mighty" (Luke 1:52). Hannah said, "The bows of the mighty men are broken" (I Samuel 2:4).
The lifting of the humble. Mary said in her anthem, "Exalted them of low degree" (Luke 1:52). Hannah said, "He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill" (I Samuel 2:8).
The filling of the hungry. Mary said, "He hath filled the hungry with good things" (Luke 1:53). Hannah said, "They that were hungry ceased [to be hungry]" (I Samuel 2:5).
The emptying of the rich. Mary said, "The rich he hath sent empty away" (Luke 1:53). Hannah said, "The Lord maketh poor" (I Samuel 2:7).
The preserving of God's own. Mary said, "He hath holpen
[helped] his servant Israel" (Luke 1:54). Hannah said, "He will keep the feet of his saints" (I Samuel 2:9).
Mary's anthem is called the "Magnificat" because it magnifies the Lord. "My soul doth magnify the Lord" (Luke 1:46). The name of Mary's anthem, "Magnificat," comes from this sentence. Many magnify God only by their lips. When your soul honors God, your whole being honors God. Her anthem does indeed magnify God by stating many Divine attributes in a praising way. We note a number of the attributes Mary mentions about God which magnify Him.
The joy from God. "My spirit hath rejoiced in God" (Luke 1:47). The world rejoices in the things of the flesh, but faith rejoices in God. No one gives pleasure like God. "At thy right hand are pleasures for evermore" (Psalm 16:11). The pleasures of the world are empty, void, and vain compared to the pleasures that come from God. Yet most people forsake God to seek after the pleasures of the world (II Timothy 3:4).
The salvation from God. "God my Savior" (Luke 1:47). The salvation of man's soul comes from God through Jesus Christ. Any other way will not save.
The blessing from God. "All generations shall call me blessed" (Luke 1:48). Mary suffered greatly in being the vessel through which Christ came into the world. But the blessings far exceeded any suffering. God's blessings more than compensate for any loss we experience to gain His blessings.
The enabling from God. "He... hath done to me great things" (Luke 1:49). An understatement to be sure. When God calls, God will enable. The enabling of Mary was a tremendous miracle. Be encouraged that God will enable you to do what He has called you to do.
The holiness of God. "Holy is his name" (Luke 1:49). The fundamental attribute of God is holiness. Mary had some good theology in her anthem.
The mercy of God. "His mercy is on them that fear him" (Luke 1:50). The fear of God and the mercy of God are inseparably related. When we fear God we run to Christ for mercy. There is not much fear of God in the world today.
The power of God. "He hath showed strength with his arm" (Luke 1:51). This is a figure of speech. Men often roll up their sleeves to show the muscle in their arm to show their power. No one has more power than God.
The judgment of God. "He hath scattered the proud... put down the mighty from their seats" (Luke 1:51, 52). God will judge the arrogant who despise Him. Many politicians and earthly rulers have bitten the dust in humiliation because they rebelled against God.
The justice of God. "He hath... exalted them of low degree" (Luke 1:52). He exalts the lowly not because they are lowly but because they have character. Character is generally despised in the world, and those with character are given a back seat in the world, but God is just. He exalts character.
The filling by God. "He hath filled the hungry with good things" (Luke 1:53). This attribute in related to the fourth beatitude in the Sermon on the Mount which says, "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Matthew 5:6). You must desire God's blessings or you will not be filled with God's blessings.
The rejection by God. "The rich he hath sent empty away" (Luke 1:53). This reminds us of the experience Jesus had with the rich man (Mark 10:17-22). It is not the wealth that God rejects but the fact that men want their riches more than God.
The faithfulness of God. "He hath holpen [helped] his servant Israel, in remembrance of his mercy; as he spake to our fathers, to Abraham, and his seed for ever" (Luke 1:54, 55). God is faithful to His promises for Israel. He sent them a Messiah as promised, but Israel rejected Him the first time He came to earth. However, God will send Him back a second time, and Israel will receive Him. God was faithful, but Israel was not.
"Mary abode with her [Elisabeth] about three months, and returned to her own house" (Luke 1:56). Mary wisely left the home of Elisabeth and Zacharias at this time so she would not be in the way when John was bornhe would be born shortly after Mary left. (She came in the sixth month and stayed about three months meaning Elisabeth was about ready to give birth to John). Also Mary needed to get back to Nazareth before her own pregnancy advanced so far it would be difficult to travel.
Luke 1:57-66, 80
Interjected among the three great anthems which comprise most of the last half of Luke 1 is the interesting and instructive account of the birth of John the Baptist.
It would be a very exciting time as the birth of John approached. The day of birth was the climax of the excitement.
The patience for the delivery. "Now Elisabeth's full time came that she should be delivered" (Luke 1:57). To Elisabeth and perhaps even more to Zacharias because of the judgment upon his hearing and speech, the waiting for John to be born was probably the longest nine months of their lives. God had promised, but the promise was not fulfilled until the "full time" has passed. "Ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Hebrews 10:36).
The punctuality in the delivery. "Now Elisabeth's full time came that she should be delivered; and she brought forth a son" (Luke 1:57). God had promised and He was not late in fulfilling His promise. It may have required patience to wait for the fulfillment of the promise, but there was no frustration from the failure to fulfill the promise. God is punctual.
The power for the delivery. "She brought forth a son" (Luke 1:57). Not only did God work miraculously for Elisabeth to conceive but He had to give her strength to give birth. At her advanced age that strength would normally not be present, but God had promised, and God enabled.
As with the birth of most children, there was considerable rejoicing in the birth of John the Baptist.
The cause of the rejoicing. "Heard how the Lord had showed great mercy upon her; and they rejoiced with her" (Luke 1:58). There was extra cause for rejoicing in this birth because a miracle from God had produced the birth. Elisabeth had been barren for many years, but now the barren bears a child. This brought joy upon joy.
The crowd in the rejoicing. "Her neighbors and her cousins... rejoiced with her" (Luke 1:58). The word translated "cousins" simply means kinfolk or relatives, as we noted earlier. Cousins may have been present, but there were more than cousins involved here. Doubtless among the neighbors and relatives were those who had heaped reproach upon Elisabeth for her barrenness. So the birth of John the Baptist was a special blessing to Elisabeth in that it stopped the painful reproach she had been experiencing for many years.
In spite of the great rejoicing at the birth of John the Baptist, there arose a great dispute about the new baby.
The commemoration in the dispute. "It came to pass, that on the eighth day they came to circumcise the child" (Luke 1:59). A Jewish boy was circumcised the eighth day after his birth. It was a special day when friends and relatives would assemble for the occasion, and the child would be named then.
The cause of the dispute. "They called him Zacharias, after the name of his father... his mother answered and said, Not so; but he shall be called John... There is none of thy kindred that is called by this name" (Luke 1:59-61). The cause of the dispute at the time of circumcising John was the name for the baby. First, the consenses name. "They called him Zacharias" (Luke 1:59). Tradition named the first son after his father. So the consenses of those present thought that would be his name. Second, the corrected name. "Not so; but he shall be called John" (Luke 1:60). Elisabeth spoke up quickly and said that Zacharias was the wrong name; the right name was John. Third, the contested name. "They said unto her, There is none of thy kindred that is called by this name" (Luke 1:61). The contesting argument was right about none of his kindred being named John, but the people were wrong in that God decided the name, not the people or consensus or tradition.
The conclusion of the dispute. "They made signs to his father, how he would have him called. And he asked for a writing table [tablet], and wrote... His name is John. And the marvelled all" Luke 1:62, 63). Zacharias stopped the dispute. First, the appeal for the conclusion. "They made signs to his father, how he would have him called" (Luke 1:62). Zacharias' unbelief left him unable to speak or hear so the people made signs to him about John's name. Second, the agreement for the conclusion. "His name is John" (Luke 1:63). When Zacharias wrote that the babe's name was John, that agreed with the mother and ended the dispute. Third, the amazement after the dispute. "They marvelled all" (Luke 1:63). The people were amazed at the name and that both Zacharias and Elisabeth agreed on the name in spite of Zacharias being unable to hear or to speak.
The communication after the dispute. "His mouth was opened immediately, and his tongue loosed, and he spake, and praised God" (Luke 1:64). When Zacharias said what the name of the babe would be, the judgment for unbelief (deafness and dumbness) ended. First, the confirmation in the communication "His tongue loosed, and he spake" (Luke 1:64). The angel Gabriel had promised that Zacharias would have this curse upon him until John was born (Luke 1:20). Zacharias' speaking confirmed the fulfillment of that heavenly prediction. Second, the character of the communication "He spake, and praised God" (Luke 1:64). How noble that when Zacharias could again speak he honored God with his tongue. Detailed expression of that honor and praise will be seen shortly in Zacharias' anthem. Third, the consternation of the communication. "Fear came on all that dwelt round about them" (Luke 1:65). Those who heard about the experience were affected in a great way. The fear here speaks of respect and reverence for God. The people realized that God was working mightily. They were in awe and reverence of what was occurring. Fourth, the cognizance of the communication. "All these sayings were noised abroad throughout all the hill country" (Luke 1:65). Those who were at the circumcising/naming occasion told their neighbors all that had transpired so all were cognizant of the events. Fifth, the contemplation of the communication "They that heard them laid them up in their hearts" (Luke 1:66). The mighty working of God is the kind of information and news we need to put in our hearts and ponder rather than the trash that too often is put in our hearts and pondered. Sixth, the conclusion in the communication. "What manner of child shall this be!" (Luke 1:66). It was obvious from what the people had heard and from what they were observing in the child that John the Baptist was not the typical child. Rather they rightly saw in him something special. They had enough spiritual discernment to see God at work. Today, few ever see God working in anything.
The report of the arrival of John is accompanied by a few concise sentences about the development of the child.
The aid in the development. "The hand of the Lord was with him" (Luke 1:66). One will not do much for God if the hand of the Lord is not upon one. The work which John the Baptist had to do required great help from God. But when God calls, God enables. Many do not perceive the need of the hand of the Lord upon them for service. They think by manipulation and clever schemes they can accomplish much for God. Scripture, however, says, "Without me ye can do nothing" (John 15:5). To serve God adequately we must have Divine help.
The areas of the development. "The child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel" (Luke 1:80). Three important areas of development are covered in this text. First, the physical development. "The child grew." John developed well physically. His diet helped in this area. He did not drink strong drink (Luke 1:15). Alcohol always hurts one physically. Second, his spiritual development. "Waxed strong in spirit." John's spiritual growth kept pace with his physical growth. Today, however, we emphasize the physical over the spiritual and produce physical giants and spiritual pygmies. Third, his vocational development. "Was in the deserts till the day of his showing unto Israel." Like Moses of old, John was trained in the desert for his task, and he was trained in spartan circumstances. John was no weakling.
Luke 1:67-79
When Zacharias had his tongue unloosed so he could speak again, he "praised God" (Luke 1:64). The anthem of Zacharias is part of the wonderful praise which now came from the mouth of Zacharias, a mouth that earlier had spoken forth unbelief and had been silenced by God until the birth of John the Baptist. This anthem is called the "Benedictus" which comes from the first line of the anthem, namely, "Blessed be the Lord God of Israel" (Luke 1:68). We note three main themes in this anthem.
The first theme in the anthem of Zacharias concerns salvation. It not only speaks of personal salvation but even more it speaks of the national salvation of Israel.
The perceiving for salvation. "He hath visited and redeemed his people" (Luke 1:68). The word translated "visited" is the word from which we get the word episcopal or overseer. It speaks of God visiting His people and seeing a problem and acting to correct the problem.
The power for salvation. "Hath raised up an horn of salvation" (Luke 1:69). The horn is the great weapon of an animal and its use in Scripture represents power. Salvation requires power (Romans 1:16).
The prophecy about salvation. "As he spake by the mouth of his holy prophets, which have been since the world began" (Luke 1:70). The message of salvation has been coming to mankind ever since men prophesied. God has given men ample instruction about how to be saved.
The protection in salvation. "That we should be saved from our enemies, and from the hand of all that hate us" (Luke 1:71). This especially speaks of Israel as a nation. Israel has many enemies, but God will deliver Israel from them. Salvation for the individual is also seen here. The enemies of the individual include sin, self, and Satan.
The passion for salvation. "To perform the mercy promised to our fathers" (Luke 1:72). Salvation is always associated with mercy and grace. None merit Divine salvation; it is all of grace.
The promise of salvation. "To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham" (Luke 1:72, 73). The promise of salvation for both Israel and the individual is a promise God will not break. However, you will not experience the promise if you do not receive the Savior. God did not promise to save everyone, but He promised to save those who receive Christ. Israel will not be saved until they accept Christ as their Messiah. No individual will be saved until they receive Christ as Savior.
Salvation brings service. Following the salvation theme, the anthem of Zacharias speaks of service.
The plea for service. "That he would grant unto us, that we... might serve him" (Luke 1:74). This plea does not sound like the typical church member who is inventing excuses to get out of any kind of serving responsibility.
The prerequisite to service. "That we being delivered" (Luke 1:74). Service follows salvation. It does not come before salvation. Salvation should motivate one to serve. Those who do not want to serve justify others questioning their salvation.
The pleasure of service. "Serve him without fear" (Luke 1:74). Serving God is joyous service. Serving sin is ruinous.
The purity for service. "In holiness and righteousness before him" (Luke 1:75). "Holy" service is the only kind that is "acceptable" (Romans 12:1) to the Lord. "Before him" says God determines the standards of holiness. Our churches could use much help in this area, for many serving in church are far from holy. The qualifications for church office in many churches do not stress holiness.
The permanency of service. "All the days of our life" (Luke 1:75). This speaks of a far greater commitment than most are willing to give. Short-term missionary service unfortunately describes too much so-called Christian service today.
The last part of the anthem of Zacharias is about John the Baptist. It speaks of his calling and work and why he was brought into this world.
The position of the servant. "Thou, child, shalt be called the prophet of the Highest" (Luke 1:76). John the Baptist was a prophet and a prophet of God. The world did not call John by such high titles, but what heaven calls a man and what the world calls a man are often two very different things.
The place of the servant. "Thou shalt go before the face of the Lord to prepare his ways" (Luke 1:76). John was a herald of Jesus Christ. A herald goes before the dignitary and prepares the people and the path for the coming of the dignitary.
The proclaiming of the servant. "To give knowledge of salvation... by the remission of sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us." (Luke 1:77, 78). John had a very important message of salvation to proclaim to the people. First, the message of salvation. "To give knowledge of salvation unto his people." John was to make the people aware of how to be saved. No message is more important or valuable or needed. Second, the method of salvation. "Remission of their sins." Salvation does not come via church membership, baptism, or good works but through the forgiveness and cleansing of a person's sins. If you do not deal with the sin problem, you will not proclaim any salvation. Third, the mercy in salvation. "Through the tender mercy of our God." There is no salvation apart from the mercy and grace of God. No one merits salvation. It is all of mercy and grace. Fourth, the Messiah in salvation. "Dayspring from on high hath visited us." "Dayspring" pictures the coming of dawn which breaks the hold of darkness upon the earth. This speaks of the salvation of Israel as a nation. "The advent of Messiah as a sunrise was a favorite one with the prophets" (Bickersteth). It also speaks of Christ as the light of the world (John 8:12) in soul salvation.
The perception from the servant. "To give light to them that sit in darkness and in the shadow of death" (Luke 1:79). John's ministry will turn the lights on so men can perceive Divine truth. Sin has left men in darkness. Men need to be shown the light, and John's ministry will do just that.
The peace from the servant. "To guide our feet into the way of peace" (Luke 1:79). Christ brings the greatest peace known to mankind. John's ministry will guide people into this great peace by directing them to Jesus Christ. Of course people must follow John's teaching or they will not know peace. Multitudes came to hear John preach, but many did not accept his message so they did not experience the great peace that comes via Jesus Christ.