‏ Luke 1

Book of Luke — Quick facts:

Purpose: To write a reliable historical account of the life of Jesus that would confirm the truth of the Christian message

Author: Luke, a physician and occasional companion of the apostle Paul

Date: Either around AD 59–63, during Paul’s imprisonment in Rome, or between AD 70–90, using the Gospel of Mark as a source

Setting: Written during a time of increasing tension between Jews and Christians, in which Luke sought to demonstrate that those—both Jew and Gentile—who believed that Jesus was the Messiah made up the new people of God



Book of Luke — Overview:

Setting
Luke was written in the context of the growing conflict between the church and the synagogue in the mid-to-late first century AD. The early church did not view itself as a new religion, but as the fulfillment and completion of Judaism. The promises made to the Jews in the Hebrew Scriptures (the Old Testament) were fulfilled through the life, death, and resurrection of Jesus Christ, and continued to be fulfilled through the missionary movement of the early church. During this time, more and more Gentiles (non-Jews) came into the church, while many Jews rejected the Good News. Division grew between those who believed that Jesus was the Messiah and those who denied this claim.
The pressing question in this conflict became, Who are the true people of God? Are they the church, made up of Jews and Gentiles who believe that Jesus is the Messiah? Or are they the Jews who reject Jesus as a false messiah? Luke addresses this question and demonstrates that Jesus is indeed the Messiah who calls all people, Jew and Gentile, to put their faith in him.


Summary
Luke’s Gospel begins with a formal prologue, written in the style of the fine Greco-Roman writers of Luke’s day (1:1-4  ^a). This prologue demonstrates the author’s literary skills and sets out the purpose of his work: to write a reliable historical account of the life of Jesus that would confirm the truth of the Christian message.
After this formal literary introduction, the writing style changes dramatically. Luke describes Jesus’ birth (1:5–2:51  ^b) in a Jewish manner reminiscent of the Greek Old Testament. This birth narrative clearly shows the Jewish roots of the gospel message and introduces themes that are developed in the rest of Luke and Acts.
In common with Matthew and Mark, Luke introduces Jesus’ public ministry with accounts of John the Baptist (3:1-20  ^c), Jesus’ baptism (3:21-22  ^d), Jesus’ temptation (4:1-13  ^e), and descriptions of his ministry in and around Galilee (4:14–9:50  ^f). Jesus proclaimed the Kingdom of God, taught with authority, healed the sick, and cast out demons, demonstrating the authority of the Kingdom in his words and actions. As in Matthew and Mark, the high point of Jesus’ Galilean ministry was Peter’s confession that Jesus is the Messiah, followed by Jesus’ explanation that the Messiah must suffer and die in Jerusalem (9:18-22  ^g). Jesus then headed toward Jerusalem to fulfill this mission (9:51–19:44  ^h). In this travel narrative—the most distinctive structural feature of Luke’s Gospel—the author recounts many of Jesus’ beloved stories and parables: the Good Samaritan, the Prodigal Son, the Rich Man and Lazarus, the story of Mary and Martha, and the Zacchaeus episode. The central theme of this section is God’s love for the lost and Jesus’ ministry to sinners, poor people, and outcasts. The theme of the entire Gospel is stated at the end of the Zacchaeus episode: “The Son of Man came to seek and save those who are lost” (19:10  ⁱ).
The climax of the narrative is Jesus’ arrest, trial, and crucifixion (22:1–23:56  ^j). The central theme of the crucifixion in Luke is Jesus’ innocence. Jesus is portrayed as the righteous suffering servant of the Lord (see Isa 52:13–53:12  ^k). At Jesus’ death, the Roman officer at the foot of the cross cried out, “Surely this man was innocent” (Luke 23:47  ^l).
The narrative resolves with Jesus’ resurrection (24:1-12  ^m). Luke’s most distinctive contribution here is the account of the disciples on the road to Emmaus (24:13-35  ⁿ). As he walked with two discouraged disciples who did not recognize him, Jesus taught them that his death was not a failure, but a fulfillment of Old Testament promises. All of Scripture anticipated this great salvation event (24:25-27  ^o). The narrative ends with a brief account of the Ascension (24:50-53  ^p), which is described more fully in the book of Acts (Acts 1:1-11  ^q).
Structurally, Luke follows Mark’s basic outline, with a Galilean ministry followed by a journey to Jerusalem and the climax of Jesus’ ministry there. The main differences are: (1) Like Matthew, Luke begins with a birth narrative, which serves as a thematic introduction to the work (Luke 1:1–2:52  ^r); (2) Luke omits one major section of Mark’s account of the Galilean ministry, sometimes called his “great omission” (Mark 6:45–8:26  ^s); and (3) Luke expands Mark’s account of the journey to Jerusalem from a single chapter (Mark 10:1-52  ^t) to ten chapters (Luke 9:51–19:44  ^u) and includes here a great deal of Jesus’ teaching and his ministry to outcasts in Israel.


Luke as Literature
Luke’s Gospel must be read and interpreted alongside its companion volume, the book of Acts. Luke and Acts are two volumes of a single work written by the same author (Luke). The two are a literary and theological unity—when Luke wrote his Gospel, he already had the writing of Acts in mind. Themes introduced in the Gospel, such as the salvation of the Gentiles, reach their narrative completion in the book of Acts. Scholars often refer to this single two-volume work as “Luke–Acts.”
Luke’s purpose in writing gives his Gospel, like the other three Gospels, a unique perspective and emphasis that can best be understood by reading Luke’s Gospel as a distinct account of Christ’s life. However, it can also be beneficial to compare the accounts in the different Gospels.


Authorship
Though all of the Gospels are, strictly speaking, anonymous (their authors do not name themselves), the author of Luke–Acts can be identified readily as Luke, a physician and sometime companion of the apostle Paul. In several first-person plural passages in Acts (the “we” sections), the author describes himself as a participant in Paul’s missionary activities (Acts 16:10-17  ^v; 20:5-17  ^w; 21:1-18  ^x; 27:1–28:16  ^y). Luke was a Gentile (Col 4:11-14  ^z), and one of his central themes is that God’s salvation is for Gentiles as well as for Jews.
Luke evidently came to faith in Christ through the ministry of the apostle Paul. Even though he was not present during the earthly ministry of Jesus, he was a careful and astute historian. He drew on eyewitness accounts and on written and oral sources as he thoroughly investigated the events he reported. His purpose was to write so that “you can be certain of the truth of everything you were taught” (Luke 1:4  ^aa).


Occasion and Place of Writing
The specific place of writing is uncertain, but Rome, Ephesus, Caesarea, and Achaia (southern Greece) have all been suggested. The date is also uncertain. The two most common theories are that it was written at an earlier date, AD 59–63, or at a later date, AD 70–90. The earlier date is suggested by the ending of Acts, with Paul alive and in prison in Rome for two years (beginning around AD 60). If the Gospel was written before Acts, a date shortly before or during this imprisonment is likely (AD 59–63). A later date, after AD 70, has been proposed by those who believe that Luke used Mark’s Gospel as a source and that Mark was written in the late 60s, just before or during the Jewish war of AD 66–70 (see Mark 13:14  ^ab).


Recipients
Luke addressed his work to a man named Theophilus (“one who loves God”), most likely a patron who sponsored the expensive task of researching and writing a book of this length. Theophilus might have been a questioning unbeliever, but more likely he was a believer who desired more instruction concerning the origin of the Christian faith. The individual address is like a dedication. Luke–Acts was probably also intended for a larger Christian audience, one made up primarily of Gentile Christians, but with some Jewish Christians as well. These believers were seeking confirmation and assurance that God’s plan of salvation was continuing, despite the rejection of Jesus by many of the Jews. Luke was affirming that the church, made up of both Jews and Gentiles who have accepted Jesus as the Messiah, represents the true people of God in the present age.


Meaning and Message
The narrative of Luke–Acts positively affirms (1) that Jesus is the Messiah promised in the Old Testament Scriptures; (2) that his death on the cross did not negate this claim, because the Messiah’s death and resurrection were predicted in Scripture all along (Luke 24:26  ^ac, 46  ^ad); (3) that the mission to the Gentiles was initiated by the Spirit of God, was predicted in Scripture, and was part of God’s purpose of bringing salvation to the whole world in the last days; and (4) that the Jews and Gentiles who make up the church are the people of God. The central theme of Luke’s Gospel is that God’s salvation, promised in the Scriptures, was fulfilled in the life, death, and resurrection of Jesus Christ.
A Historical Message. More than any other Gospel writer, Luke affirms that the story of Jesus is historical, and he assures his readers that the gospel message is authentic. He emphasizes that his account is based on reliable eyewitness testimony (1:1-4  ^ae) and meticulously dates Jesus’ ministry with reference to the rulers of his day (3:1-2  ^af).
Portrait of Jesus. Luke’s portrait of Jesus reflects a theme of promise and fulfillment. Jesus is introduced as the promised Savior, the Messiah descended from King David. He was born in Bethlehem, the city of David, and will reign forever on David’s throne (1:32-33  ^ag; 2:4  ^ah, 11  ^ai). Jesus did not accomplish salvation through military power and conquest, but by suffering the fate of the prophets. He died as the servant of the Lord, fulfilling the promises of the Old Testament. Through his death and resurrection, Jesus became the Savior of the world (Luke 2:11  ^aj; Acts 2:36  ^ak; 10:36  ^al). His servants now take this message of salvation to the ends of the earth.
Salvation for Outsiders. Luke emphasizes salvation for all who believe, especially with reference to the outsiders of Israel: the poor, sinners, despised Samaritans, women, and Gentiles.
(1) The poor. The Kingdom of God brings a great reversal of fortunes. God exalts the poor and the humble, and he will humble the rich and the arrogant (Luke 1:51-55  ^am; 16:19-31  ^an). The gospel is good news for the poor and oppressed (4:18  ^ao) because they most recognize their need for God (6:20-21  ^ap). It is impossible for the rich to enter the Kingdom when they trust in their riches instead of in God (12:13-21  ^aq; 18:18-30  ^ar).
(2) Sinners. God’s love for the lost is revealed most clearly in Jesus’ association with sinners and tax collectors. He called a despised tax collector, Levi, to be his disciple. As the Great Physician, Jesus came to heal the “sick” (sinners), not the “healthy” (the self-righteous; 5:27-32  ^as). He commended an immoral woman who anointed his feet because she recognized God’s forgiveness and loved greatly in response (7:36-50  ^at). He rebuked the Pharisees and teachers of religious law for their self-righteousness, hypocrisy, and lack of compassion. The repentant tax collector in the Temple received forgiveness, while the self-righteous Pharisee gained nothing (18:9-14  ^au). Even the chief tax collector Zacchaeus was forgiven when he repented and turned to God (19:1-10  ^av). Jesus forgave and offered a place in paradise to the repentant criminal on the cross (23:39-43  ^aw). And Jesus’ parables express this same theme—for example, the father forgave his prodigal son when he returned to him (15:11-32  ^ax). The message throughout the Gospel is that the coming of God’s Kingdom brings forgiveness to all who repent and believe.
(3) Samaritans. The Samaritans were despised outsiders, but in Luke, Jesus commends a Samaritan for his gratitude to God when he was healed of leprosy (17:11-19  ^ay), and Jesus told the parable of the Good Samaritan, in which a despised Samaritan was the only true neighbor to a wounded Jew (10:29-37  ^az). God’s salvation does not depend on ethnic identity or social status, but on a repentant heart and a life of love for God and others.
(4) Women. In first-century culture, women were viewed as inferiors, but Jesus elevated women to a position of dignity in the Kingdom of God. Luke’s Gospel gives special prominence to women and mentions thirteen women who are not found in the other Gospels. The birth narrative is told from the perspective of women (Mary and Elizabeth). Luke alone mentions the women who financially supported Jesus (8:1-3  ^ba). And in his story of Mary and Martha, Mary is commended for learning as a disciple at Jesus’ feet (10:38-42  ^bb).
(5) Gentiles. The ultimate outsiders were the Gentiles, and Luke emphasizes that God’s salvation extends even to them. Though arising within Israel, Jesus would be “a light to reveal God to the nations” (2:32  ^bc), and “all people [would] see the salvation sent from God” (3:4-6  ^bd; Isa 40:5  ^be). While Matthew’s genealogy (Matt 1:1-17  ^bf) emphasizes Jesus’ Jewish ancestry by beginning with Abraham, the father of the Israelites, Luke’s genealogy goes all the way back to Adam, the father of the entire human race (Luke 3:23-38  ^bg). In his sermon at Nazareth, Jesus declared that God had always demonstrated grace toward the Gentiles (4:24-27  ^bh). Luke’s message is that God loves all people everywhere and desires that all who are lost should be found (15:1-32  ^bi; 19:10  ^bj).
Rejection by Many in Israel. The dark side of this inclusion of the Gentiles and other outsiders is that Jesus’ message was rejected by many in Israel. At Nazareth, when he announced that God had blessed Gentiles in the past, the people rose up in anger to kill him (4:28-30  ^bk). This episode initiated the rejection of Jesus by his own people and anticipated the Jewish opposition to the church (as recounted in Acts). Jerusalem rejected its Messiah and so stood under God’s judgment (Luke 13:33-35  ^bl; 19:41-44  ^bm), and this pattern continues in Acts. While many in Israel believed the gospel, still more rejected it. Israel was divided, and the gospel went out to the Gentiles. Luke emphasizes that this did not negate the gospel message; Israel’s rejection of the gospel was predicted in the Old Testament Scriptures and was a continuation of Israel’s history of stubbornness and hard-heartedness (11:29-32  ^bn, 47-51  ^bo; 13:34-35  ^bp; 19:41-44  ^bq; 23:27-31  ^br; Acts 13:46  ^bs; 28:25-28  ^bt; see also Rom 9–11  ^bu).


Summary for Luke 1:1-4: 1:1-4  ^bv Luke begins his Gospel with a formal preface in the style of the best Greek writers of his day. These four verses are some of the finest literary Greek in the New Testament. 1:1  ^bw Many people have set out to write accounts: Luke was not the first to put the history of Jesus into written form. Most scholars believe that Luke used Mark’s Gospel and other written and oral sources in his writing.

• fulfilled: This word can simply mean “accomplished,” but Luke is thinking of Jesus’ fulfillment of Old Testament promises (4:21  ^bx; 24:44  ^by).
1:3  ^bz As a good historian, Luke carefully investigated everything in the history of Jesus from the beginning in order to present a reliable historical account.

• an accurate account: Some versions translate this phrase “in consecutive order,” but it refers to an orderly or carefully written account, not to chronological sequence.

• The name Theophilus means “loved by God” or “one who loves God”; it is probably a personal name, not a descriptive name. Different theories identify him as (1) an influential unbeliever, (2) a new convert needing instruction, (3) the judge overseeing Paul’s trial (the book of Acts ends with Paul imprisoned in Rome, awaiting trial), or (4) the patron who sponsored Luke’s writing project. The last possibility is the most likely, as it was common to dedicate a literary work to a financial patron and the Greek word translated most honorable indicates someone of high social status.
Summary for Luke 1:5: 1:5–2:52  ^ca Luke’s first two chapters give an account of Jesus’ birth and introduce key themes that will appear later in Luke–Acts. The announcements and birth stories for Jesus and John the Baptist run side by side, showing their parallel roles in bringing God’s salvation. At each point, Jesus is shown to be greater. John is the forerunner announcing Jesus’ coming; Jesus is the Savior. 1:5  ^cb Herod was king of Judea: See profile for Herod the Great at end of chapter.

• a Jewish priest named Zechariah: The priests were descendants of Aaron, Moses’ brother (Exod 28:1  ^cc).

• the priestly order of Abijah: See study note on Luke 1:8-9; see also 1 Chr 24:10  ^cd.

• Elizabeth was also from the priestly line of Aaron: It was considered especially pious for a priest to marry a woman from a priestly family.
1:7  ^ce Elizabeth was unable to conceive: Childbearing was viewed as the highest calling for a woman, and infertility brought social stigma and shame. God miraculously intervened in the lives of various Old Testament women so they could bear children (Gen 18:10-12  ^cf; 25:21  ^cg; 30:22-23  ^ch; Judg 13  ^ci; 1 Sam 1:1-28  ^cj).
Summary for Luke 1:8-9: 1:8-9  ^ck his order was on duty that week ... he was chosen by lot: It was common in Old Testament times to cast lots (similar to throwing dice) to determine God’s will (1 Chr 26:13-16  ^cl; Neh 11:1  ^cm; Prov 16:33  ^cn; Jon 1:7  ^co). There were twenty-four orders of priests (1 Chr 24:1-19  ^cp) that took turns in the Temple, and lots were cast to determine which priest would serve in the sanctuary. There were a large number of priests, so this privilege might come only once in a priest’s lifetime. The angel appeared at the most sacred moment of Zechariah’s life.

• to enter the sanctuary of the Lord and burn incense:. Luke uses the word here translated sanctuary (Greek naos) for the Temple building, not the whole Temple grounds, which he calls hieron (Luke 2:27  ^cq). The Temple building included the Holy Place and the Most Holy Place (see Heb 9:1-5  ^cr). The priests burned incense twice a day in the Holy Place.
Summary for Luke 1:12-13: 1:12-13  ^cs Zechariah was shaken and overwhelmed with fear: Fear and awe are common reactions when someone sees an angel or experiences the presence of God (Judg 6:22-23  ^ct; 13:22  ^cu; Isa 6:5  ^cv). The person is often reassured by a saying such as Don’t be afraid.

• you are to name him John: John means “the Lord has shown favor.” This favor came to Elizabeth and Zechariah through their son and to the Israelite nation through the Messiah, whose coming John would announce.
1:15  ^cw He must never touch wine or other alcoholic drinks: In the Old Testament, abstaining from alcohol was part of the Nazirite vow of special dedication to God (see Num 6:1-21  ^cx). This vow was usually temporary (see Acts 18:18  ^cy; 21:23  ^cz, 26  ^da); for some individuals such as Samson (Judg 13:4-7  ^db), Samuel (cp. 1 Sam 1:11  ^dc), and John the Baptist, it was a lifelong commitment.

• filled with the Holy Spirit, even before his birth: See Luke 1:41  ^dd, 44  ^de.
1:17  ^df He will be a man with the spirit and power of Elijah: The prophet Malachi predicted that God would send Elijah before the time of God’s salvation (see Mal 3:1  ^dg; 4:5-6  ^dh). John fulfilled this role by preparing the way for the Lord’s coming.
1:19  ^di I am Gabriel! Two angels are named in Scripture: Gabriel (Dan 8:16  ^dj; 9:21  ^dk) and Michael (Dan 10:13  ^dl; 12:1  ^dm; Jude 1:9  ^dn; Rev 12:7  ^do).
1:20  ^dp now ... you will be silent and unable to speak: This discipline for Zechariah’s lack of faith was also a sign that confirmed the prophecy. The Greek word translated silent in 1:22  ^dq can also mean “deaf” (7:22  ^dr; cp. 1:62  ^ds).

• Zechariah is contrasted with Mary, who responded with faith (1:38  ^dt).
1:24  ^du went into seclusion for five months: The reason for this seclusion is unknown and does not seem related to any Old Testament custom or command. Perhaps it was a spiritual retreat to honor God for answered prayer.
1:26  ^dv Nazareth, a village in Galilee, was an insignificant, disreputable little village southwest of the Sea of Galilee (see John 1:46  ^dw).
1:27  ^dx engaged to be married: In Jewish culture, marriages were arranged, and engagement was a formal legal contract between two families. Girls were normally married by their mid-teens.

• Joseph, a descendant of King David: See Matt 1:1-16  ^dy. Joseph’s ancestry is significant because the Messiah was to be a descendant of King David (2 Sam 7:11-16  ^dz; Isa 9:7  ^ea).
1:31  ^eb you will name him Jesus: Jesus means “the Lord saves.”
Summary for Luke 1:32-33: 1:32-33  ^ec These verses echo God’s covenant with David (2 Sam 7:11-16  ^ed), the foundational promise of the coming Messiah (see also Isa 9:6-7  ^ee; 11:1-5  ^ef; Jer 23:5-6  ^eg; 33:15-16  ^eh; Ezek 37:24-25  ^ei).
1:35  ^ej The Holy Spirit will come upon you: Jesus’ conception was miraculous, by the power of the Most High. No further detail is provided as to how this happened.
1:36  ^ek your relative Elizabeth: The King James Version identifies Elizabeth as Mary’s cousin, but the Greek term is more general.
1:39  ^el The hill country of Judea was 80–100 miles away from Nazareth, at least a four-day journey.
1:41  ^em Elizabeth’s child leaped within her: See 1:15  ^en. John was already announcing the Messiah’s coming.

• Elizabeth was filled with the Holy Spirit: In the Old Testament, being filled with the Spirit was often associated with a prophetic gift. The Spirit of prophecy was again appearing in Israel (see 1:67  ^eo; 2:25  ^ep, 27  ^eq).
Summary for Luke 1:46-55: 1:46-55  ^er Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10  ^es. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.
1:48  ^et all generations will call me blessed: In Middle Eastern culture, honor and shame were extremely important, and one’s legacy to future generations was highly cherished.
1:51  ^eu His mighty arm personifies God’s mighty power (see Ps 98:1  ^ev; Isa 40:10  ^ew).
Summary for Luke 1:54-55: 1:54-55  ^ex Gabriel’s words in 1:32-33  ^ey recalled God’s covenant with David; here Mary alluded to God’s covenant with Abraham (Gen 12:1-3  ^ez; 17:3-8  ^fa).

• The coming of Jesus brought glory to Israel and salvation to the Gentiles (see Luke 2:32  ^fb).
1:59  ^fc God commanded every Israelite male to be circumcised when eight days old (Gen 17:9-14  ^fd; Lev 12:3  ^fe). Circumcision signified the child’s incorporation into the covenant community of Israel.

• They wanted to name him Zechariah: It was common to name a child after a relative. The family and friends were surprised because John was not the name of any of his relatives.
Summary for Luke 1:62-63: 1:62-63  ^ff they used gestures: Zechariah was mute and deaf (see study note on 1:20). Zechariah’s obedience in naming the child John confirmed his faith, and his voice and hearing were restored.
1:66  ^fg the hand of the Lord: This anthropomorphism (describing God with human characteristics, cp. 1:51  ^fh) meant that God was at work in John’s life.
Summary for Luke 1:67-79: 1:67-79  ^fi This second hymn of the birth narrative is called the Benedictus (“Blessed” or “Praise”), from the first word of the Latin translation. The hymn expects God’s Messiah to deliver the Israelites from their enemies. Salvation entails physical deliverance and forgiveness of sins (1:77  ^fj).
1:68  ^fk he has visited and redeemed his people: This recalls the exodus from Egypt, when God rescued his people from Pharaoh (Exod 3:7-10  ^fl, 17-20  ^fm).
1:69  ^fn He has sent us a mighty Savior (literally has raised up a horn of salvation for us): A “horn of salvation” was the horn of a powerful animal such as a ram or an ox. To “raise up a horn” implies strength and power (see also Pss 89:24  ^fo; 132:17  ^fp).

• from the royal line of his servant David: See study note on Luke 1:32-33.
1:71  ^fq saved from our enemies: The people of Israel hoped for rescue from their physical enemies, the Romans; Jesus brought salvation from sin, Satan, and death.
Summary for Luke 1:76-77: 1:76-77  ^fr And you, my little son: Zechariah turned from speaking about the coming Messiah to address his newborn son, John, who would prepare the Messiah’s way.

• called the prophet of the Most High: John was the last and greatest in the line of Old Testament prophets (see 7:28  ^fs).

• prepare the way for the Lord: See Isa 40:3  ^ft.
1:78  ^fu the morning light from heaven is about to break upon us: The Messiah is identified in the Old Testament as a light shining in darkness (Isa 9:2  ^fv; 42:6-7  ^fw; 49:6  ^fx; Mal 4:2  ^fy).
1:80  ^fz John grew up and became strong in spirit: Cp. 2:40  ^ga, 52  ^gb; 1 Sam 2:21  ^gc, 26  ^gd; 3:19  ^ge.

• John probably lived in the wilderness west of the Jordan River and southeast of Jerusalem. It was a place of testing (Deut 8:2  ^gf; Pss 78  ^gg, 95  ^gh, 107  ^gi) as well as spiritual retreat and preparation (Exod 3  ^gj; 1 Kgs 19:4-6  ^gk, 11-18  ^gl; Isa 40:3  ^gm).

Profile: Herod the Great
Herod the Great was the Roman-appointed king of Judea (37–4 BC) at the time of Jesus’ birth (Matt 2:1  ^gn; Luke 1:5  ^go). He was a strong military leader, a brilliant politician, and a cruel tyrant. Born into an Idumean (Edomite) family with links to the Romans, he rose to power by gaining Roman favor and retained it by cruelly suppressing his opponents.
Herod was known for his large building projects. His greatest accomplishment was the rebuilding and beautification of the Jerusalem Temple, begun ~20 BC (Josephus, Antiquities 15.8.1), making it one of the most magnificent buildings in the ancient world. He also built Caesarea and made it the Roman headquarters in Palestine. Herod earned the title “the Great” because of his reputation as a great builder.
Herod was also known for his family troubles and his brutal treatment of those who opposed him or whom he considered threats. He murdered two of his wives and three of his own sons when he suspected them of plotting against him. Caesar Augustus once said that he would rather be Herod’s swine than his son (a play on words in Greek since the two words sound alike—hus, huios). When Jesus was born toward the end of Herod’s reign and Herod heard him referred to as a future “king,” Herod attempted to have him killed also. Unable to locate the boy, Herod ordered the massacre of all the boys less than two years old in the Bethlehem area (see Matt 2:1-20  ^gp)—an act typical of his ruthlessness and paranoia.
Though Herod gained the title “king of the Jews,” the Jewish people never accepted him as a legitimate king because he was not from the line of David and because he was an Edomite (a descendant of Esau) rather than a Jew.


Passages for Further Study
Matt 2:1-20  ^gq; Luke 1:5  ^gr

‏ Luke 2

Summary for Luke 2:1-7: 2:1-7  ^gs Having described John’s birth, Luke gives a parallel account of Jesus’ birth, with emphasis on its lowliness. Although he was the glorious Messiah, Jesus entered the world in humble circumstances. 2:1  ^gt Caesar Augustus, whose given name was Octavian, ruled the Roman Empire from 27 BC to AD 14. Prior to his time, Rome was a republic ruled by a senate. The Roman senate gave Augustus supreme authority as emperor, and the republic became an empire. Augustus secured the empire’s borders and established the Pax Romana (“Roman Peace”), a period of unprecedented stability and prosperity in the Mediterranean world.

• A census registered the people for tax purposes.
2:2  ^gu Quirinius was governor of Syria: Quirinius held this post AD 6–9. In 6–4 BC, Quirinius also had authority over Judea, possibly through some kind of joint rule. He may have begun the census. Historical accounts mention three other censuses at that time (in Syria, Gaul, and Spain), and there was no reason not to have one in Judea, though it is not mentioned in secular records. Jesus was born around 6–4 BC, before Herod the Great died in 4 BC (see Matt 2:1-19  ^gv).
Summary for Luke 2:3-4: 2:3-4  ^gw Since Joseph was a descendant of King David, he returned to David’s hometown of Bethlehem (1 Sam 17:12  ^gx, 58  ^gy; 20:6  ^gz), a tiny village in Judea five miles south of Jerusalem, where Mic 5:2  ^ha predicted that the Messiah would be born.
2:5  ^hb Mary, to whom he was engaged: See study note on 1:27.
2:7  ^hc wrapped him snugly in strips of cloth: This common practice showed motherly love and care (see Ezek 16:4  ^hd).

• A manger was a feeding trough for animals.

• no lodging available for them: This is a more accurate translation than the traditional “no room in the inn.” The word translated lodging does not mean an inn (there were no inns in tiny Bethlehem), but either a guest room in a private house or a public shelter for travelers. Since there was no normal lodging, Joseph and Mary moved to an area reserved for animals.
2:8  ^he Shepherds were sometimes portrayed in Judaism as drifters and dishonest troublemakers. This stereotype was not universal, however; in the Old Testament, shepherds are usually viewed positively (e.g., Ps 23:1  ^hf). Jesus came to common people such as these poor and humble peasants.

• staying in the fields: This suggests warmer months of the year, perhaps March through November, though some shepherds stayed out year-round. The actual month of Jesus’ birth is unknown.

• They were guarding their flocks against thieves and wild animals.
Summary for Luke 2:9-10: 2:9-10  ^hg terrified: As with Zechariah and Mary, the angelic presence was glorious and frightening. The angel told the shepherds, “Don’t be afraid” (cp. 1:11-13  ^hh, 28-30  ^hi).

• I bring you good news: This verb (Greek euangelizō, “I evangelize”) is from the same root as the word for “Good News” (Greek euangelion, sometimes translated gospel; e.g., Gal 2:5  ^hj, 7  ^hk, 14  ^hl). Isaiah’s prophecies describe God’s salvation as good news (see, e.g., Isa 52:7  ^hm; 61:1  ^hn).

• to all people (literally to all the people): In Luke’s writings, “the people” (grammatical singular) always refers to the people of Israel. The shepherds were being told that Israel’s salvation had arrived. It would ultimately go to all nations.
2:11  ^ho The Messiah (Greek Christos, a translation of Hebrew mashiakh) means “Anointed One” and refers to the coming savior from David’s line (see study note on 1:32-33). As the Good News moved from a Jewish context to the Gentile world, Christians began to use Christos less as a title and more as a name.
2:12  ^hp this sign: Shepherds would appreciate the paradox and incongruity between the security of strips of cloth and the lowly circumstances of lying in a manger. Seeing a baby in such a setting was very unusual—a fitting sign that God was at work.
2:13  ^hq The armies of heaven reveal God’s sovereign power and authority (2 Kgs 6:17  ^hr; Ps 148:2  ^hs). “Lord of Heaven’s Armies” is a common Old Testament name for God (e.g., 1 Sam 1:11  ^ht; 17:45  ^hu; 2 Sam 7:8  ^hv; Isa 5:16  ^hw; Rom 9:29  ^hx; Jas 5:4  ^hy).
2:14  ^hz Glory to God in highest heaven: This short hymn is known as the Gloria in excelsis Deo from the first line of the Latin translation. The Messiah’s coming brings glory to God in the heavens and peace to humans on earth.

• peace on earth to those with whom God is pleased: Peace indicates total well-being, not just the absence of hostility. The traditional translation, “on earth peace, good will toward men” (KJV), is based on the reading of some late manuscripts. The NLT text follows more reliable early manuscripts. Peace comes to the recipients of God’s grace.
2:19  ^ia Mary kept all these things in her heart: Perhaps Mary reflected on the significance of these events and wondered about Jesus’ destiny. It is also possible that Luke says this because Mary was his source of information on these events.
2:20  ^ib Glorifying and praising God are major themes throughout Luke’s Gospel (e.g., 1:64  ^ic; 2:13  ^id, 28  ^ie; 5:25-26  ^if; 7:16  ^ig; 13:13  ^ih; 17:15  ⁱⁱ, 18  ^ij; 18:43  ^ik; 19:37  ^il; 23:47  ^im; 24:53  ⁱⁿ).
2:21  ^io Eight days later ... circumcised: See study note on 1:59.
2:22  ^ip time for their purification offering: The law of Moses prescribed a forty-day period of ritual purification for women following childbirth (Lev 12  ^iq), after which an offering was made (Luke 2:24  ^ir).

• to present him to the Lord: Every firstborn, whether human or animal, was to be offered to the Lord; humans were bought back with a redemption price (see Exod 13:1-2  ^is, 15  ^it; 34:19-20  ^iu; Num 3:11-13  ^iv; 18:15-16  ^iw; Neh 10:35-36  ^ix).
2:24  ^iy a pair of turtledoves or two young pigeons: This quote from Lev 12:8  ^iz pertains to the purification ceremony after childbirth; Joseph and Mary offered the sacrifice prescribed for the poor.
2:25  ^ja Simeon was righteous and devout, like Zechariah and Elizabeth (1:6  ^jb). They represent the righteous remnant of Israel that awaited God’s salvation (Isa 10:20-22  ^jc). Some have assumed that Simeon was a priest; the text says only that he was a devout man in Jerusalem.

• eagerly waiting for the Messiah to come and rescue Israel (literally awaiting Israel’s consolation): This is an allusion to Isa 40:1  ^jd, which promised comfort to Israel after returning from exile.

• The Holy Spirit was upon him: See study note on Luke 1:41.
2:26  ^je the Lord’s Messiah (or the Lord’s Anointed): This title, often used of David, came to refer to the Messiah, who would come from David’s line.
2:27  ^jf to the Temple: This was the Temple compound, not the sanctuary. See study note on 1:8-9.
Summary for Luke 2:29-32: 2:29-32  ^jg This third great hymn of the birth narrative is called the Nunc dimittis (“now dismiss”), from the first words of the Latin translation. The hymn praises God for allowing Simeon to see God’s salvation.
2:30  ^jh I have seen your salvation: The phrase echoes Isa 52:12  ^ji.
2:31  ^jj The grammatical plural of people means all people, Jews and Gentiles (cp. study note on 2:9-10).
2:32  ^jk The prophet Isaiah predicted that the coming Kingdom of God would bring salvation to all the nations (Isa 42:6-7  ^jl; 49:6  ^jm).

• the glory of your people Israel! This quote from Isa 46:13  ^jn says that God’s salvation will bring glory to Israel. Israel’s role in the Old Testament was to bring glory to God by revealing God’s light to the nations.
2:34  ^jo to cause many in Israel to fall: Many Israelites rejected Jesus as the Messiah (see Isa 8:14-15  ^jp).

• a sign from God: See Luke 11:29-30  ^jq; cp. Isa 8:18  ^jr.
2:35  ^js the deepest thoughts of many hearts: Israel’s true heart—whether for God or against him—would be revealed through their response to Jesus.

• a sword will pierce your very soul: Mary would experience great pain at seeing her son rejected and dying on the cross.
Summary for Luke 2:36-38: 2:36-38  ^jt Anna is the Greek equivalent of the Hebrew name Hannah, Samuel’s mother (1 Sam 1–2  ^ju). Jewish tradition identified seven Old Testament women as prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. Anna was another prophetic witness to Jesus’ identity as the Messiah.

• The tribe of Asher, one of the ten northern tribes of Israel, was named after Jacob’s eighth son (Gen 30:12-13  ^jv). Most of those who returned from Babylonian exile were from the tribe of Judah; other Israelites also knew their tribal ancestry in Jesus’ day. For instance, the apostle Paul was from the tribe of Benjamin (Phil 3:5  ^jw).
2:37  ^jx she lived as a widow to the age of eighty-four: In the ancient world, great age was associated with wisdom and honor.

• She never left the Temple: This is probably hyperbole; we might say, “She was there all the time,” reflecting her total dedication to God.
2:40  ^jy filled with wisdom, and God’s favor was on him (cp. 1:80  ^jz; 2:52  ^ka): The twin statements about Jesus’ wisdom (2:40  ^kb, 52  ^kc) frame the story about Jesus’ extraordinary wisdom at an early age.
Summary for Luke 2:41-51: 2:41-51  ^kd Jesus’ visit to Jerusalem when he was twelve is the only account from Jesus’ childhood recorded in the Gospels. Its main theme is Jesus’ early spiritual insight, including his growing awareness both of his unique father-son relationship with God and of his unique mission. 2:41  ^ke Every year ... the Passover festival: Passover, celebrating Israel’s deliverance from slavery in Egypt, was one of three great annual festivals that Jewish men were expected to attend (Exod 23:14-17  ^kf; Deut 16:16  ^kg). Jesus’ family was devout and observant.
2:42  ^kh Jesus was twelve years old: A Jewish boy entered into his covenant responsibilities at age thirteen (the bar mitzvah ceremony developed later to express this custom). With this visit, Jesus’ parents were preparing him to fulfill his role in the covenant community.
2:44  ^ki they assumed he was among the other travelers: Joseph and Mary were probably traveling with a large caravan of relatives and friends from Galilee. Jesus probably spent a lot of time with his friends and relatives, so his parents were not worried at first.
2:46  ^kj The three days probably included one day traveling from Jerusalem, one day traveling back, and one day searching.

• in the Temple: He was in the Temple compound, not the sanctuary.

• listening to them and asking questions: Jesus was in the role of a student. In rabbinic instruction, a teacher responded to a student’s question with a series of counter-questions. Jesus’ insightful questions and answers amazed the teachers.
2:47  ^kk amazed at his understanding and his answers: Jesus fulfilled Isa 11:2  ^kl.
2:49  ^km Didn’t you know that I must be in my Father’s house? Jesus was aware that his greatest loyalty belonged to his Father in heaven.
2:51  ^kn Although Jesus recognized his relationship to his heavenly Father, he was obedient to his earthly parents.