Luke 1 Study Notes

1:31-33 The miracle that would cause Mary to conceive and give birth to a son would be a far greater miracle than the one that caused Elizabeth to conceive in old age (vv. 13,18) because, unlike Elizabeth, Mary was still a virgin (v. 34). The name Jesus (Gk Iesous) is equivalent to the Hebrew Yehoshua (Joshua), meaning “the Lord is salvation.” Being the Son of the Most High means Jesus was the Son of God himself (v. 35) because God created the life in Mary’s womb without the aid of a human father (see note at vv. 34-35). Humanly speaking, though, Jesus’s lineage would be traced legitimately through the royal family of David (see note at 3:23-38) because Joseph, Jesus’s adoptive father, was a descendant of David. This made Jesus heir to David’s throne according to God’s eternal covenant (forever . . . his kingdom will have no end, v. 33; see 2Sm 7:13,16).

1:34-35 The difference between Mary’s response (how can this be) and Zechariah’s (v. 18) is that Mary asked her question not from unbelief but from puzzlement (v. 38; see note at v. 20). The answer to Mary’s question about how she could get pregnant without having sexual relations with a man is that the Holy Spirit would overshadow her and cause her to conceive (see note at vv. 31-33). Because the Holy Spirit was the agent of conception, the child (the holy One; 2Co 5:21; Heb 4:15) would be the Son of God.

1:36-37 There is no way of knowing whether your relative Elizabeth means Elizabeth was Mary’s aunt or cousin. On she has conceived . . . the sixth month, see note at vv. 24-25. If ever Mary was tempted to doubt God’s promise to her, she could recall Gabriel’s words that nothing will be impossible with God, as had been shown in the lives of Abraham and Sarah (Gn 18:14).

1:38 Mary’s response is a classic model of humble commitment (I am the Lord’s servant) and willing obedience (may it be done to me according to your word).

1:39-40 Shortly after Gabriel left, Mary traveled to Judah to check on her relative, Elizabeth, whom she had just learned (from the angel) was pregnant (see note at vv. 36-37).

1:41-45 The baby (John) being “filled with the Holy Spirit” (v. 15) fulfilled Gabriel’s prediction to Zechariah. But Elizabeth was filled with the Spirit also (v. 41), and the Spirit’s revelations to her were apparently the source of her knowledge about the blessed roles and identities of Mary and her unborn child. When baby John leaped inside Elizabeth, she understood that he had experienced great joy at Mary’s presence.

1:46-55 Mary’s hymn of praise is known as the “Magnificat,” so named for the Latin term rendered as praises the greatness. It is similar in tone to the song of Hannah (1Sm 2:1-10).

1:46-49 There is a beautiful balance in Mary’s hymn of praise. She expressed humble recognition of the greatness and holy nature of God and his grace (favor) on his voluntary servant, but also an awareness that God’s unique calling on her life would result in all future generations calling her blessed. She viewed herself as both humbled and exalted.

1:50-53 These verses recall the descriptions of God’s justice found throughout the Psalms (e.g., Ps 100:5; 103:11). Those who fear him is an OT expression that is equivalent to the NT idea of faith. Fear of God is faith in God. His arm is figurative for God’s power. God is a Spirit being (Jn 4:24) and does not have a physical body, but bodily metaphors are effective in communicating some of God’s attributes and actions. God is against the proud . . . the mighty, and the rich, who imagine themselves self-sufficient. By contrast, he champions the cause of the lowly and the hungry, for they acknowledge their need for him.

1:54-55 In sending Jesus to be born to Mary, God mercifully helped . . . Israel, in keeping with promises he had made centuries earlier to Abraham and his descendants (see Gn 12:1-3; 22:15-18).

1:56-57 Mary visited Elizabeth shortly after hearing she was “in the sixth month” of her pregnancy (vv. 36,39-40) and stayed with her about three months. Mary may have returned to Nazareth either shortly before or after the birth of Elizabeth’s son, John. Given their spiritual bond and the great roles their sons would play in God’s plan, it seems likely that Mary stayed for John’s birth.

1:58 Since Elizabeth remained secluded for the early months of her pregnancy (see note at vv. 24-25), it is possible that many of her neighbors and relatives first learned of God’s great mercy toward her at or near the time of John’s birth. The birth of a son was seen as favor from God.

1:59-63 In the OT, a child’s name was more often given at birth. Perhaps Zechariah’s inability to speak at John’s birth caused the delay. Because Luke was writing for a Gentile audience that was unfamiliar with Jewish rites, he explained that Mosaic law (Lv 12:3) required parents to circumcise a male child (i.e., cut off the foreskin of his sex organ) on the eighth day. It was customary to name a boy baby after his father, in this case Zechariah, or his grandfather. Elizabeth had apparently already learned from Zechariah in writing that God wished for them to name the baby John. That neighbors and relatives motioned to Zechariah (rather than spoke) may imply that he was temporarily deaf as well as mute (vv. 20,22). A writing tablet was a small wooden board covered with wax. A wooden stylus was used to etch words into the wax.

1:64 That Zechariah was again able to speak fulfilled Gabriel’s prediction (see note at v. 20).

1:65-66 The overall outcome of the preceding episode is that it was clear that the Lord’s hand was with the newborn John in a remarkable way and that everyone living in the region continued to ponder (took . . . to heart) the question, What . . . will this child become?

1:67 On the meaning of filled with the Holy Spirit, see Eph 5:18. It is ironic that Zechariah, being a priest (v. 5) and having prophesied, set the stage for the ministry of his son, John the Baptist. Though John hailed from a priestly family, he was called to serve as a prophet of the Most High (v. 76).

1:68-79 Zechariah’s prophecy is traditionally called the “Benedictus,” from the first word (blessed) of v. 68 in the Latin Vulgate Bible.

1:68-70 The births of John the Baptist, the forerunner (v. 17; Is 40:1-5; Mal 4:5-6), and Jesus, the Messiah, marked the initiation of the final stages of God’s plan of salvation for his people. This salvation would require a payment of redemption on the cross by Jesus. An animal’s horn symbolized strength or power (Dt 33:17). Jesus was from the house of . . . David (see v. 27; 3:30).

1:71-75 The ministries of John the Baptist and Jesus fulfilled God’s covenant with David (v. 69; 2Sm 7:12-16) and the oath that he swore to . . . Abraham (see Gn 12:1-3). As a result, in the Messiah’s future reign, Israel would have full salvation from their enemies and would serve God in holiness and righteousness.

1:76 John was to be the prophet of the Most High who would go before Jesus, “the Son of the Most High” (see note at vv. 31-33) to prepare his ways (see Is 40:3; Mal 3:1).

1:77 To give knowledge of salvation through the forgiveness of sins was the emphasis of John the Baptist’s preaching (see note at 3:2-3).

1:78-79 Dawn from on high speaks of the coming Messiah (Mal 4:2). The Lord’s visitation began with John’s birth. The next part of that visit would be Jesus’s birth (2:1-20). The phrase those who live in darkness and the shadow of death probably echoes Is 9:1-2, which is cited in Mt 4:16. The way of peace with God is through faith in Christ (Rm 5:1).

1:80 This verse about John’s upbringing is parallel to 2:51-52, which is about Jesus’s upbringing. Because Zechariah and Elizabeth were already quite old when John was born (see note at 1:6-7), they probably died while he was fairly young, which may explain why he grew up . . . in the wilderness of Judea, between Jerusalem and the Dead Sea. The day of his public appearance is recounted in 3:1-3. Since ministry for a Levite (which John was) began at thirty years old (Nm 4:46-47), this is probably when he launched his ministry, as did Jesus (Lk 3:23).