Luke Chapter 1
General Background on Luke
Luke, the author of the third Gospel and the book of Acts, stands out as the only Gentile writer of the New Testament. This conclusion rests on the evidence of Colossians 4:11 and 14, where Paul makes a distinction between his Jewish fellow workers and Luke, “the beloved physician.” Colossians 4:14 says, “Luke the beloved physician and Demas greet you.” Luke is specifically separated from “those of the circumcision” in Colossians 4:11, marking him as a Gentile.
Luke is mentioned by name only three times in the New Testament: Colossians 4:14, Philemon 1:24, and 2 Timothy 4:11. From his own testimony in Luke 1:2, it is evident that he was not an eyewitness of Christ’s earthly ministry. Luke 1:2 states, “just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us.” This means Luke relied on careful research, interviews, and the inspiration of the Holy Spirit for his account.
Professionally, Luke was a physician, and the accuracy of his medical vocabulary demonstrates this background. It is often noted that his writings contain more medical terms than the works of Hippocrates, the acknowledged “father of medicine.” His precision is evident in his choice of language when describing illnesses, conditions, and healings performed by Jesus. It is likely that Luke practiced medicine in Troas, the port city where Paul met him.
Luke joined Paul during his second missionary journey and accompanied him as far as Philippi, where Luke appears to have remained while Paul continued on to Thessalonica (Acts 16:10–17; 17:1). Later, during Paul’s third missionary journey, Luke rejoined him in Philippi and accompanied him to Jerusalem (Acts 20:5–6). Luke remained by Paul’s side during the dangerous voyage to Rome, including the shipwreck recorded in Acts 27, where it is possible that Luke may have posed as Paul’s slave in order to provide medical care and maintain proximity.
He is last mentioned in 2 Timothy 4:11, written during Paul’s final imprisonment in Rome, where Paul wrote, “Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry.” Luke remained loyal when others abandoned Paul, ministering to him until the end. This faithfulness highlights Luke’s steadfast character and love for the gospel.
His medical expertise, his thoroughness as a historian, and his personal devotion to Paul and the Lord all made Luke a unique instrument chosen by the Holy Spirit. His command of Greek is recognized as the most refined in the New Testament, setting his work apart as a masterpiece of ancient literature.
Luke’s Historical Reliability
Luke’s contribution to Scripture stands as one of the greatest examples of ancient historical writing. The nineteenth-century archaeologist Sir William Ramsay originally approached Luke’s writings with skepticism, intending to expose inaccuracies in his accounts. However, after extensive research in Asia Minor, Ramsay concluded that Luke’s writings were precise in every historical detail. He admitted that Luke had not made a single error and, as a result, Ramsay himself was converted to Christianity.
Luke’s Gospel and Acts remain the most comprehensive historical accounts of the life of Christ and the early church, confirming the inspiration and reliability of Scripture.
The Distinctive Design of the Gospels
The four Gospels present a unified portrait of Christ, yet each was written with a unique design and audience in mind:
Matthew presents Jesus as the promised Messiah, the fulfillment of Old Testament prophecy, written primarily for a Jewish audience.
Mark presents Jesus as the suffering Servant, emphasizing His actions and sacrifice, written with Roman readers in mind.
Luke presents Jesus as the Son of Man, the perfect and universal Man, appealing to the Greek mindset that longed for the ideal man.
John presents Jesus as the Son of God, written with a theological emphasis to show His deity.
The first three Gospels are called the “Synoptic Gospels” because they share similar perspectives and record many of the same events in parallel order, particularly focusing on Jesus’ ministry in Galilee. John’s Gospel, however, concentrates on Jesus’ ministry in Judea and emphasizes His divine identity.
Luke’s Unique Contributions
Luke’s Gospel contains a wealth of material not found in the other Gospels:
A detailed account of the virgin birth of Christ, demonstrating his interest in historical and medical precision (Luke 1–2).
Twenty miracles are recorded, six of which are unique to Luke’s Gospel.
Twenty-three parables are recorded, eighteen of which appear in no other Gospel.
The moving account of the two disciples on the road to Emmaus following the resurrection (Luke 24:13–35).
Through these accounts, Luke shows Christ not merely as Israel’s Messiah but as the Savior of all mankind, the universal and perfect Man.
The Relevance to the Greek World
Luke wrote with the Greek mind in view. The Jews, with their devotion to the Law, produced Pharisees. The power of Rome produced Caesars. The brilliance of Greek philosophy produced men like Alexander the Great, whose conquests were vast yet whose character was immature and flawed. The Greek world was seeking the ideal man, one who embodied perfection, wisdom, and nobility. Luke presents Jesus Christ as that very Man—the Son of Man who is also the Son of God. He is the One whom the Greeks were unknowingly longing for, the true fulfillment of humanity’s need.
As H.A. Ironside observed, Luke’s presentation of Christ reaches beyond Israel to the whole world, showing Him as the perfect Man and universal Savior.
Introduction to the Gospel of Luke
The opening of Luke’s Gospel is unique in style. The first four verses form a single, carefully constructed sentence in the original Greek. They are written in the refined, polished style of classical Greek literature, showing Luke’s education and command of the language. Yet after this introduction, Luke switches to the everyday language of the common people. This shift signals that while his work bears the marks of scholarship, it was not written for the admiration of intellectuals alone, but for the understanding of the ordinary man. Luke presents a gospel that is both historically credible and pastorally accessible. His purpose was not to showcase his brilliance but to clearly proclaim Jesus Christ.
Luke 1:1–2
“Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us” (Luke 1:1–2, NKJV).
A. “Many have taken in hand”
Luke acknowledges that others had already written accounts of the life and ministry of Jesus. These likely included the Gospels of Matthew and Mark, and perhaps other records of Christ’s life circulating in the early church. This is significant because it demonstrates that written testimony about Jesus did not arise centuries later, as skeptics often claim, but during the lifetime of the eyewitnesses themselves.
The German papyrologist Carsten Thiede showed in 1994 that fragments of Matthew’s Gospel could be dated to the very first century, contemporaneous with the apostles. This undercuts the liberal theory that the Gospels were composed generations after Christ. From the start, Christians preserved the events of Jesus’ life both in oral tradition and in written form.
B. “Those things which have been fulfilled among us”
Luke writes of “those things which have been fulfilled among us,” affirming that the life, ministry, death, and resurrection of Jesus Christ were not merely teachings but historical events that had taken place in their midst. This was the settled conviction of the Christian community in Luke’s day. The Gospel message was not a philosophy or myth but a record of God’s saving acts in history.
By using the word “us,” Luke places himself among those who have received and believed the message. He was not a detached historian but a committed Christian who personally shared in the faith he records.
C. Eyewitness Testimony
Luke emphasizes that the earliest accounts came from “eyewitnesses and ministers of the word.” The term “eyewitnesses” (Greek: autoptai, from which we derive “autopsy”) was a medical term meaning “to examine personally and directly.” This reflects Luke’s training as a physician and his concern for firsthand accuracy. He was not recording hearsay but building upon the testimony of those who saw Christ with their own eyes.
The “ministers of the word” (hyperetai in Greek, meaning “under-rowers” or assistants) were not casual observers but those who served in spreading the Word of God. This included the apostles, but also others such as Mary, the mother of Jesus, whom Luke likely interviewed for details about the virgin birth and early life of Christ.
D. The Unique Role of Luke
Luke was a Gentile, confirmed by Colossians 4:10–11 and 14, which separate him from the “circumcision.” He was also a physician (Colossians 4:14: “Luke the beloved physician and Demas greet you”). This makes Luke the only Gentile writer of Scripture. The Lord entrusted him with the honor of recording not only the Gospel of Luke but also the book of Acts, which together make up more of the New Testament than any other author, including Paul.
Luke’s calling underscores God’s plan to include Gentiles in His redemptive work. A Gentile doctor became the chosen historian of the Jewish Messiah, the Savior of the whole world.
E. Application
Luke wrote in a time when the Roman world was weary of empty philosophies and corrupt religions. He offers what the world then and now longs for: a faith founded on fact. His Gospel reassures believers that Christianity is not built upon myths but upon verifiable history. As Luke himself writes in verse 4, his purpose was “that you may know the certainty of those things in which you were instructed.”
Luke 1:3–4
“It seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed” (Luke 1:3–4, NKJV).
A. “It seemed good to me also”
Luke openly acknowledges that he was not an eyewitness of Jesus’ earthly ministry, yet he writes with authority because his Gospel is the result of careful investigation. The phrase “perfect understanding” translates a Greek expression that carries the sense of having “traced out accurately” or “investigated thoroughly.” Luke was a physician, a man of science, and he approached the task with diligence and precision.
His research was not casual; it was methodical, comprehensive, and Spirit-guided. He gathered accounts from eyewitnesses, most likely including Mary, the mother of Jesus, and other disciples who had firsthand knowledge. Though not present from the beginning, Luke places himself in the same line of credibility as Matthew and Mark because of his faithful and detailed inquiry.
This reflects the providence of God: the Holy Spirit superintended Luke’s investigations so that his record is not merely accurate history, but also inspired Scripture.
B. “To write to you an orderly account”
Luke distinguishes his Gospel by its orderly and systematic presentation. Where Matthew emphasizes the fulfillment of Old Testament prophecy, and Mark highlights the immediacy and action of Jesus’ ministry, Luke arranges his material with deliberate care, presenting the most chronological and complete account of Jesus’ life.
Luke traces the story from the annunciation of John the Baptist (Luke 1) through the resurrection and ascension of Christ (Luke 24). He then continues the narrative in the book of Acts, giving us the clearest historical bridge between the ministry of Jesus and the mission of the church.
Distinctive emphases of Luke’s Gospel include:
Universality of the Gospel: Luke frequently highlights Gentiles in a favorable light, showing that the salvation of Christ is for all nations, not Israel alone (cf. Luke 2:32, “a light to bring revelation to the Gentiles, and the glory of Your people Israel”).
Concern for the marginalized: Luke records more about women, children, and social outcasts than the other Gospels. The poor, the sick, tax collectors, and sinners are all objects of Christ’s compassion.
Prayer: Luke emphasizes Jesus’ life of prayer more than the other evangelists. Seven accounts of Jesus praying appear only in Luke, underscoring prayer as the pattern for believers.
The Holy Spirit: From the Spirit’s role in the conception of Jesus (Luke 1:35) to the empowerment of His ministry (Luke 4:18), Luke gives particular attention to the ministry of the Spirit.
Joy: Luke repeatedly emphasizes rejoicing in God’s salvation (Luke 1:14, 2:10, 10:20–21, 15:7, etc.), showing that the gospel brings gladness.
Preaching the gospel: The verb euangelizomai (“to proclaim good news”) occurs ten times in Luke and fifteen more times in Acts, far more than in the other Gospels, making Luke the great evangelist of the New Testament.
Luke therefore not only provides historical order, but also theological depth. His Gospel uniquely presents Jesus Christ as the universal Savior, the perfect Son of Man.
C. “Most excellent Theophilus”
Luke addresses his Gospel to a man named Theophilus, which means “lover of God.” While the name could symbolically apply to any believer, it is most likely the name of a real person who served as the primary recipient of the Gospel before it was widely circulated.
The honorific “most excellent” (kratistos in Greek) was a title used for Roman officials of high rank (cf. Acts 23:26; 24:3; 26:25). This suggests that Theophilus may have been a Roman magistrate or patron who supported Luke’s project financially.
It is possible that Luke–Acts was composed as part of Paul’s legal defense before Caesar. Roman law required background documents to accompany appeals to the emperor, and Theophilus may have been Paul’s sponsor in this process
Luke 1:5–7
“There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, because Elizabeth was barren, and they were both well advanced in years” (Luke 1:5–7, NKJV).
A. “In the days of Herod”
Luke begins the historical narrative by fixing it to a precise time period: the reign of Herod the Great, king of Judea. Herod ruled from 37 B.C. until 4 B.C., meaning the events described occur toward the close of his reign.
Herod was not ethnically Jewish but Idumean, descended from Esau rather than Jacob. Though Rome had installed him as “king of the Jews,” he was never truly accepted by the Jewish people. He is remembered for his grand architectural achievements, including the expansion of the Temple in Jerusalem, but he is even more infamous for his paranoia and brutality. His cruelty led him to execute many, even members of his own family, to secure his throne. Matthew records the slaughter of the infants in Bethlehem as one of his final atrocities (Matthew 2:16–18).
Theologically, Luke’s mention of Herod underscores the dark and oppressive backdrop against which God’s light was about to break forth. Israel had endured centuries of silence since the prophet Malachi. They were under foreign rule, spiritually cold, and politically oppressed. Yet in this environment, God would bring about the forerunner of His Son.
B. “A certain priest named Zacharias… and his wife… Elizabeth”
The scene shifts from the grandeur of Herod’s palace to the humble faithfulness of two ordinary servants of God. Zacharias was a priest, and his wife Elizabeth was of priestly lineage as well, being a descendant of Aaron. Their names themselves are significant: Zacharias means “God remembers,” and Elizabeth means “His oath.” Together, they testify to God’s faithfulness—He remembers His covenant promises.
Both are described as “righteous before God, walking in all the commandments and ordinances of the Lord blameless.” This does not mean they were sinless, for Scripture is clear that all have sinned (Romans 3:23). Rather, it speaks of their consistent faithfulness and obedience to the covenant, much like Noah (Genesis 6:9) or Job (Job 1:1). They lived exemplary lives, marked by devotion to God.
Yet, despite their piety, they bore the stigma of barrenness. Verse 7 says, “But they had no child, because Elizabeth was barren, and they were both well advanced in years.” In Jewish culture, barrenness was regarded as a reproach, even a sign of divine disfavor (cf. Luke 1:25). Elizabeth carried not only the grief of childlessness but also the shame placed on her by her society. Their situation recalls the barren matriarchs of the Old Testament—Sarah, Rebekah, Rachel, Hannah—each of whom God used to display His power. In this way, God was preparing to do something miraculous once again.
C. “Of the division of Abijah”
Zacharias belonged to the priestly order of Abijah, one of the twenty-four divisions of priests established by King David to serve in rotation at the Temple (1 Chronicles 24:7–18). Each division ministered twice a year, and during that time, priests were chosen by lot to perform sacred duties in the Temple.
That Luke specifies Zacharias’ division shows his concern for historical accuracy, but it also highlights God’s providence. At the precise moment of his service, Zacharias would be chosen by lot to offer incense before the Lord, a once-in-a-lifetime privilege. God sovereignly orchestrated this moment so that His angelic messenger would meet Zacharias at the altar.
Proverbs 16:33 says, “The lot is cast into the lap, but its every decision is from the Lord.” Even what seemed like chance was under God’s sovereign hand, preparing the way for the announcement of John’s birth.
D. Theological Significance
The opening verses of Luke anchor the Gospel story in history, introduce faithful yet ordinary people, and highlight the sovereign hand of God.
The Setting of Darkness – Under Herod’s tyrannical rule, Israel was politically oppressed and spiritually barren. Into this darkness, God was preparing to send both the forerunner and the Messiah.
The Faithful Remnant – Zacharias and Elizabeth embody the believing remnant of Israel. Though the nation at large was far from God, there were still individuals who “walked blameless” in covenant faithfulness.
The Pattern of Barrenness – As in the stories of Sarah, Hannah, and others, God often chooses to display His power by bringing life from barrenness, reminding His people that salvation is not by human strength but by divine intervention.
Luke 1:8–10
“So it was, that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense” (Luke 1:8–10, NKJV).
A. “According to the custom of the priesthood, his lot fell to burn incense”
Luke situates this account within the ritual life of Israel’s temple. Zacharias, a priest of the division of Abijah (one of the 24 divisions instituted by David in 1 Chronicles 24:7–18), was serving during his scheduled rotation. By the first century, the number of priests had swelled to perhaps 20,000. Since only one priest could perform each sacred duty, lots were cast to determine who would serve.
The most coveted honor was to offer incense on the golden altar. Because of the multitude of priests, a man could go his entire life without being chosen. For Zacharias, this moment represented a once-in-a-lifetime privilege, the highest point of his priestly career. This was not chance; Proverbs 16:33 declares, “The lot is cast into the lap, but its every decision is from the Lord.” God’s sovereignty was at work, placing Zacharias exactly where He intended, preparing him for the angelic announcement.
To a faithful man like Zacharias, this must have been a moment filled with awe and anticipation. He likely had wondered what it would be like to enter the Holy Place, to stand before the altar of incense, and to intercede for the nation in God’s presence.
B. The Ritual of Burning Incense
The offering of incense was prescribed in the Law of Moses: “Aaron shall burn on it sweet incense every morning; when he tends the lamps, he shall burn incense on it. And when Aaron lights the lamps at twilight, he shall burn incense on it, a perpetual incense before the Lord throughout your generations” (Exodus 30:7–8, NKJV).
The duties of the priests at the morning sacrifice were determined by a series of lots:
The first lot determined who would cleanse the altar and prepare its fire.
The second lot determined who would slay the morning sacrifice and apply the blood.
The third lot—by far the most sacred—determined who would enter the Holy Place and offer incense on the golden altar.
The two assisting priests entered with Zacharias, one to place the burning coals and another to arrange the incense. They then withdrew, leaving Zacharias alone in the Holy Place. In front of him stood the golden altar of incense (18 inches square and three feet high), with glowing coals sending up wisps of smoke. To his right stood the table of showbread; to his left, the golden lampstand. Behind him loomed the great veil separating the Holy Place from the Holy of Holies. The weight of the moment was overwhelming: Zacharias was interceding for the nation before the living God.
C. “And the whole multitude of the people was praying outside at the hour of incense”
While Zacharias prayed within, the congregation prayed without. Hundreds of worshipers gathered in silence, hands lifted in prayer. They knew that at that moment, the priest within represented them before God, lifting petitions for the people of Israel.
There was profound symbolism here. In Scripture, incense is often a picture of prayer ascending to God. Psalm 141:2 says, “Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice.” In Revelation 5:8, John describes golden bowls full of incense, “which are the prayers of the saints.”
Thus, as the smoke of incense rose heavenward, it symbolized the prayers of God’s people ascending to His throne. The solemn hush that fell over the temple courts signified the nation waiting on God.
D. Theological Reflections
Divine Providence – The lot falling to Zacharias was no accident. God orchestrated the circumstances of his service to fulfill His plan of announcing the forerunner of the Messiah.
The Power of Prayer – Incense and prayer are inseparably linked in Scripture. Just as incense rises to heaven, so do the prayers of God’s people. This act prepared the way for Gabriel’s appearance with a direct answer to prayer (Luke 1:13).
The Anticipation of Messiah – The people outside prayed not only for personal and national needs but also for God’s long-awaited deliverance. Though Zacharias may have felt it improper to pray for his own child at such a sacred moment, God intended to answer both prayers—the redemption of Israel through the coming Messiah, and the personal longing of Zacharias and Elizabeth through the birth of John.
Luke 1:11–17
“Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said to him, ‘Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth. For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God. He will also go before Him in the spirit and power of Elijah, “to turn the hearts of the fathers to the children,” and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord’” (Luke 1:11–17, NKJV).
A. The Appearance of the Angel
As Zacharias carried out his sacred duty before the altar of incense, “an angel of the Lord appeared to him, standing on the right side of the altar.” Angels frequently appear in moments of divine revelation, yet their presence is always startling and overwhelming. Zacharias was instantly seized with fear, for angels are not sentimental figures of human imagination but glorious messengers of God’s holiness.
As with most angelic encounters, the first words spoken are, “Do not be afraid.” This reassurance is not to minimize the angel’s glory, but to calm the human heart so it may receive God’s message.
B. A Prayer Answered Beyond Expectation
The angel declared, “Your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John.” At this moment, Zacharias was not likely praying for a son. His personal petitions for a child had probably faded over years of disappointment. More likely, he was praying for Israel’s redemption and the coming of the Messiah. Yet God in His wisdom answered both prayers together.
This illustrates how God often exceeds our requests. Ephesians 3:20 reminds us that He “is able to do exceedingly abundantly above all that we ask or think.” Zacharias and Elizabeth would receive not only the joy of a child but also the knowledge that their son would play a vital role in preparing for the Messiah.
C. The Commanded Name: John
The angel commanded that the child be named John, meaning “Yahweh is gracious.” The name itself testified to God’s mercy, both in answering a long-barren couple’s prayer and in sending a prophet to announce the coming Christ.
D. The Child’s Character and Calling
Consecration:
“For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink.” This recalls the Nazirite vow (Numbers 6:1–4), a consecration marked by abstinence from wine and worldly indulgence. John would live a life wholly set apart for God, similar to Samson but in obedience where Samson failed.Spirit-Filled from the Womb:
“He will also be filled with the Holy Spirit, even from his mother’s womb.” This was a unique and extraordinary endowment. At Elizabeth’s encounter with Mary, “the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit” (Luke 1:41). John’s Spirit-filled calling shows that God’s work is not limited by age or ability. From the womb to his desert ministry, John was empowered by the Spirit for his task.John Calvin observed: “Let us learn by this example that, from the earliest infancy to the latest old age, the operation of the Spirit in men is free.”
Mission of Repentance:
John’s ministry would be a ministry of turning: “He will turn many of the children of Israel to the Lord their God.” His preaching would call Israel to repentance, preparing them to receive Christ. His role was not political reform but spiritual renewal, leading people back to God.In the Spirit and Power of Elijah:
John would embody the prophetic boldness of Elijah, confronting sin and calling for radical repentance. Jesus confirmed this when He said, “And if you are willing to receive it, he is Elijah who is to come” (Matthew 11:14, NKJV). John was not Elijah reincarnated, but he carried the same prophetic power and mission.
E. Fulfillment of Old Testament Prophecy
The angel quotes Malachi 4:5–6: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers.” These were the final words of the Old Testament, left hanging for 400 years until the silence was broken here.
By citing Malachi, the angel signaled that John’s birth marked the renewal of God’s redemptive plan. The long-awaited prophetic voice had returned, heralding the soon arrival of the Messiah.
Luke 1:18–20
“And Zacharias said to the angel, ‘How shall I know this? For I am an old man, and my wife is well advanced in years.’ And the angel answered and said to him, ‘I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time’” (Luke 1:18–20, NKJV).
A. Zacharias’ Doubtful Question
When confronted with the angelic announcement, Zacharias responds, “How shall I know this? For I am an old man, and my wife is well advanced in years.” His question reflects hesitation and doubt. Unlike Mary later in this chapter, whose question (“How can this be, since I do not know a man?” in Luke 1:34) sprang from wonder and a desire for clarification, Zacharias’ question arises from unbelief.
His words reveal a human tendency: to weigh God’s promises against visible circumstances. From a human standpoint, his doubt seemed logical. Both he and Elizabeth were beyond childbearing years. Yet, by looking first at his circumstances rather than at God’s power, Zacharias missed the logic of faith.
Faith begins not with what is seen but with who God is. Hebrews 11:6 declares, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Zacharias allowed the reality of his weakness to overshadow the reality of God’s strength.
B. Gabriel’s Authority
The angel’s response is firm: “I am Gabriel, who stands in the presence of God.” Gabriel contrasts Zacharias’ words, “I am an old man,” with the authority of heaven itself: “I am Gabriel.”
Gabriel’s very name means “mighty one of God.” He is one of only two angels named in Scripture (the other being Michael). His role is closely associated with delivering messages of God’s redemptive plan (Daniel 8:16; Daniel 9:21; Luke 1:26). His declaration that he “stands in the presence of God” emphasizes both his authority and the seriousness of his message.
The news Gabriel brought was indeed “glad tidings.” Zacharias and Elizabeth would have a son, and that son would prepare the way for the Messiah. This was good news not only for them personally but for the whole world. The angelic announcement illustrates the very essence of the gospel—God breaking into human weakness with His redeeming power.
C. The Certainty of God’s Word
Gabriel declares that Zacharias’ unbelief will not alter God’s plan: “My words which will be fulfilled in their own time.” God’s purposes are not dependent on human faith. His promises stand sure, for His word cannot fail (Isaiah 55:11).
Yet while unbelief does not undo God’s promises, it does rob us of joy in them. Zacharias’ silence meant he could not publicly share the joy of this announcement. He would experience the fulfillment of God’s promise, but not with the fullness of participation he might have enjoyed through faith.
D. The Discipline of Muteness
Gabriel declares, “But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words.” This was not the loss of the promise but the loss of the ability to speak of it. For a priest whose role was to bless and teach, muteness was a profound discipline.
The silence served several purposes:
It was a sign to confirm the angel’s words. Zacharias asked for proof, and his silence became the sign.
It was a discipline to remind Zacharias of the cost of unbelief.
It was a preparation for the child’s birth, giving Zacharias nine months to reflect silently on God’s promises.
Ironically, this punishment underscores the very gospel he was meant to proclaim. The messenger of good news was silenced because he doubted. Many Christians today remain silent about Christ—not because they are divinely disciplined, but because they choose not to speak. Zacharias’ muteness should remind us that we are called to declare the good news boldly.
E. Theological Reflections
Faith Versus Sight – Zacharias illustrates the danger of relying on circumstances rather than God’s Word. Faith must rest on the character of God, not the condition of man.
God’s Word is Certain – Human unbelief cannot undo God’s promises. What He has decreed will come to pass, in His time.
Discipline is a Mercy – God’s discipline of Zacharias was not destruction but correction, intended to grow his faith and prepare him for the joy to come. Hebrews 12:11 reminds us, “Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.”
Luke 1:21–23
“And the people waited for Zacharias, and marveled that he lingered so long in the temple. But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless. And so it was, as soon as the days of his service were completed, that he departed to his own house” (Luke 1:21–23, NKJV).
A. The Waiting Multitude
“And the people waited for Zacharias, and marveled that he lingered so long in the temple.”
Ordinarily, the priest offering incense did not remain long in the Holy Place. After presenting the incense and offering intercessory prayer, he would exit quickly to reassure the congregation of his safety and pronounce the benediction. Any delay was cause for concern, since the people knew that entering the presence of God was an awesome and dangerous privilege. The longer Zacharias stayed, the more the crowd wondered if something extraordinary—or even disastrous—had occurred.
The expectation was that the priest would emerge and raise his hands to bless the people with the words of Numbers 6:24–26: “The Lord bless you and keep you; the Lord make His face shine upon you, and be gracious to you; the Lord lift up His countenance upon you, and give you peace” (NKJV). The congregation would then respond, “Blessed be the Lord God, the God of Israel, from everlasting to everlasting.”
Immediately following this, the Levites would strike the silver trumpets, the cymbals would resound, and the choir of Levites would sing the Psalm of the day. The choir consisted of at least twelve voices, combining young and old for a rich harmony that filled the temple courts. What should have been a moment of triumphant worship was now filled with confusion, as Zacharias’ delay disrupted the expected flow of the liturgy.
B. The Speechless Priest
“But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless.”
When Zacharias finally emerged, the crowd expected him to deliver the priestly blessing. Instead, he stood mute. Unable to fulfill his duty, he attempted to communicate through hand motions, but the people could only surmise that he had seen a vision. They recognized something supernatural had occurred, though they could not grasp its meaning.
This was itself a powerful testimony. The priest who went into the temple on behalf of the nation could not even bless them with words when he came out. His silence underscored the seriousness of unbelief and the authority of the angel’s message. God had indeed spoken, but His chosen priest was not able to speak.
The irony is striking: the one chosen to pray and to bless could not utter a word. The good news had come, but the messenger was silenced. It serves as a warning that unbelief does not nullify God’s promises, but it does rob the believer of the joy of proclamation.
C. Completion of Duty
“And so it was, as soon as the days of his service were completed, that he departed to his own house.”
Priests served in the temple for one week at a time, twice a year, according to their division. Despite his muteness, Zacharias remained faithful to finish his priestly service before returning home. This demonstrates both his commitment and the public nature of his condition. For the remainder of his service, all could see the divine consequence of his unbelief.
Once his week concluded, he departed to his home in the Judean hill country, where the fulfillment of God’s promise soon began with Elizabeth’s conception (Luke 1:24).
Luke 1:24–25
“Now after those days his wife Elizabeth conceived; and she hid herself five months, saying, ‘Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people’” (Luke 1:24–25, NKJV).
A. Elizabeth Conceived
The angel’s word came to pass: “His wife Elizabeth conceived.” Though Zacharias was struck mute for unbelief, God remained faithful to His promise. The conception of John was not virginal like Christ’s, but it was miraculous in that it occurred in a barren and aged couple. God often works in this way, displaying His power by overturning human impossibility.
Zacharias and Elizabeth acted in obedience and partnership with God’s promise. Unlike the birth of Christ, John’s conception required natural union, showing the cooperation of human responsibility with divine sovereignty.
B. Elizabeth Hid Herself
The text says, “she hid herself five months.” This was not secrecy out of shame but seclusion for reflection. In her early months of pregnancy—when it would not yet be outwardly obvious—she withdrew to meditate on God’s work and the destiny of the child in her womb. Like Hannah before her, Elizabeth recognized that this child was a direct answer to years of prayer and a fulfillment of God’s gracious plan (1 Samuel 1:27–28).
Her words reveal her gratitude: “Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people.” In Jewish culture, barrenness carried social stigma, often interpreted as a sign of divine disfavor. God, however, turned Elizabeth’s reproach into joy. This mirrors the pattern of redemption: the Lord removes shame and replaces it with honor, not for human merit but by His grace.
C. Theological Reflections
God Keeps His Word – Even when His servants falter, God’s promises remain sure. Zacharias’ unbelief delayed his joy but did not cancel God’s plan.
God Removes Shame – Elizabeth’s testimony points to the gospel itself. Just as her reproach was taken away, Christ removes the shame of sin and grants believers honor in His presence (Romans 10:11).
Seclusion with God – Elizabeth’s retreat reminds us of the importance of reflection in God’s presence when He works in extraordinary ways. Seasons of silence before the Lord prepare us for service.
Luke 1:26–27
“Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary” (Luke 1:26–27, NKJV).
A. Gabriel Sent to Nazareth
“Now in the sixth month” refers to the sixth month of Elizabeth’s pregnancy. Gabriel, who had earlier announced John’s birth to Zacharias, is now dispatched on an even greater mission: to announce the conception of the Messiah Himself. This shows continuity in God’s plan—first the forerunner, then the Christ.
Nazareth is introduced here for the first time in Scripture. It was an obscure village in Galilee, never mentioned in the Old Testament, the Apocrypha, or the writings of Josephus. It was small, off the main roads, and supplied only by a weak central well. Its insignificance highlights God’s choice to bring greatness out of humble places, consistent with His pattern throughout redemptive history (cf. Micah 5:2 concerning Bethlehem).
B. Mary the Virgin
Gabriel is sent “to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary.” The emphasis on Mary’s virginity is deliberate, mentioned twice in the verse. Luke affirms her purity without ambiguity, making clear that she had never known a man. This sets the stage for the miraculous virgin conception by the power of the Holy Spirit.
The Jewish betrothal process had three stages:
Engagement – often arranged by the fathers.
Betrothal – a formal covenant, legally binding and requiring divorce to dissolve, though the couple had not yet come together physically.
Marriage – usually one year later, when the groom came for his bride, often at night and without warning.
Mary was thus legally bound to Joseph but still living in purity. This made her pregnancy humanly scandalous, yet divinely glorious.
Her name, Mary (Mariam in Greek, from the Hebrew Miriam), means “exalted one.” Though obscure in her social standing, she was exalted in God’s plan, chosen to bear the Messiah.
C. Theological Reflections
God Chooses the Lowly – By sending Gabriel not to Jerusalem but to Nazareth, and not to a queen but to a poor virgin, God demonstrated that His kingdom advances not by worldly power but by divine grace.
The Necessity of the Virgin Birth – The forerunner’s conception was extraordinary but natural; the Messiah’s would be supernatural. The virgin birth ensured that Christ was truly human, yet free from inherited sin, and truly divine, the Son of God.
God’s Covenant Faithfulness – Joseph’s lineage “of the house of David” ties this event directly to God’s covenant promises (2 Samuel 7:12–16; Isaiah 9:6–7). Jesus would be the rightful heir to David’s throne.
Luke 1:28–29
“And having come in, the angel said to her, ‘Rejoice, highly favored one, the Lord is with you; blessed are you among women!’ But when she saw him, she was troubled at his saying, and considered what manner of greeting this was” (Luke 1:28–29, NKJV).
A. Gabriel’s Greeting
Gabriel addresses Mary with three declarations:
“Highly favored one” – The Greek word (kecharitōmenē) means “endued with grace.” Mary was the recipient of God’s unmerited favor, chosen not because of inherent worthiness but because of God’s sovereign grace.
“The Lord is with you” – God’s presence would sustain Mary in her extraordinary calling. This assurance echoes promises given to other chosen servants, such as Moses (Exodus 3:12) and Joshua (Joshua 1:9).
“Blessed are you among women” – Mary was set apart for a unique privilege, not merely for her own sake but for the redemptive plan of God.
These truths, though uniquely fulfilled in Mary, also belong to all believers in Christ. Ephesians 1:6 says, “to the praise of the glory of His grace, by which He made us accepted in the Beloved.” Matthew 28:20 promises, “Lo, I am with you always, even to the end of the age.” And Ephesians 1:3 affirms that God has “blessed us with every spiritual blessing in the heavenly places in Christ.”
B. Mary’s Humble Response
Mary’s troubled reaction reveals her humility. She was not accustomed to such exalted language spoken about her. Rather than pride, she displayed astonishment and contemplation, “considering what manner of greeting this was.” Genuine humility does not deny God’s work but stands amazed that God would choose the lowly and undeserving for His purposes (cf. 1 Corinthians 1:27–29).
Luke 1:30–33
“Then the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end’” (Luke 1:30–33, NKJV).
A. Mary’s Favor and Jesus’ Identity
Gabriel reassures Mary, “Do not be afraid, Mary, for you have found favor with God.” The emphasis is not on Mary’s merit but on God’s grace. The focus quickly shifts from Mary to the Child she will bear: “You will conceive in your womb and bring forth a Son, and shall call His name JESUS.”
The name Jesus (Iēsous in Greek, from the Hebrew Yehoshua) means “Yahweh is salvation.” This identified the Child not only as Israel’s long-awaited Messiah but also as the Savior of the world (Matthew 1:21).
B. “He Will Be Great”
Gabriel declares, “He will be great.” Many men in history are described as great—conquerors, kings, philosophers, and leaders. Yet Jesus’ greatness is unparalleled:
Great in His nature – the union of full humanity and full deity (John 1:14).
Great in His offices – Prophet, Priest, and King (Hebrews 1:1–3).
Great in His works – miracles, teaching, and above all, redemption through the cross and resurrection.
Great in His people – millions have been transformed by His saving grace.
Great in His eternal glory – every knee will bow to Him (Philippians 2:9–11).
As Spurgeon observed, His greatness surpasses conquerors, deliverers, and saviors alike, for He alone is the eternal Redeemer.
C. “He Will Be Called the Son of the Highest”
This title emphasizes His divine nature. Though truly the son of Mary, Jesus would be uniquely the Son of God, conceived by the Holy Spirit. The phrase “Son of the Highest” underscores His eternal relationship with the Father (John 1:18).
D. “The Throne of His Father David”
Gabriel links the Child to the Davidic covenant: “The Lord God will give Him the throne of His father David.” This fulfills the promise of 2 Samuel 7:12–16, that David’s descendant would reign forever. Jesus is the rightful heir, not through Joseph’s physical line (since Joseph was not His biological father), but through legal adoption and Mary’s Davidic descent.
E. An Everlasting Kingdom
“He will reign over the house of Jacob forever, and of His kingdom there will be no end.” Unlike earthly kingdoms, which rise and fall, Christ’s reign is eternal. This echoes Isaiah 9:6–7: “Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever.”
This kingdom is spiritual in the present age, ruling in the hearts of believers, but will also be literal and visible in the millennial reign and the eternal state (Revelation 11:15).
F. Theological Reflections
Grace, Not Merit – Mary was chosen not because of inherent holiness but because of God’s gracious favor, just as believers are chosen in Christ.
The Centrality of Christ – Gabriel’s announcement shifts the focus from Mary’s role to Christ’s identity and mission. The gospel is always Christ-centered, not man-centered.
The Fulfillment of Prophecy – The angel ties Jesus’ birth directly to the promises of Isaiah and the Davidic covenant, showing that God’s plan of redemption is rooted in His covenant faithfulness.
The Eternal Kingdom – Christ’s reign is certain and everlasting. While human rulers come and go, His kingdom will never be shaken.
Luke 1:34–37
“Then Mary said to the angel, ‘How can this be, since I do not know a man?’ And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren. For with God nothing will be impossible’” (Luke 1:34–37, NKJV).
A. Mary’s Question: “How can this be, since I do not know a man?”
Mary’s question reflects astonishment, not doubt. She accepts Gabriel’s announcement as true but asks how it will take place since she is a virgin. Unlike Zacharias, whose question expressed unbelief (Luke 1:18), Mary’s inquiry comes from faith seeking understanding. Her words assume God’s promise will be fulfilled; she simply wonders about the means.
This distinction is crucial: Zacharias sought confirmation because he doubted; Mary sought clarification because she believed. Her humility and readiness of faith made her a fitting vessel for God’s extraordinary work.
B. Gabriel’s Response: “The Holy Spirit will come upon you, and the power of the Highest will overshadow you”
Gabriel explains that this will not come through natural means but through the direct work of the Holy Spirit.
“Come upon you” – echoes the Spirit’s empowering presence throughout Scripture (Judges 14:6; Acts 1:8). The Spirit would miraculously initiate conception within Mary’s womb.
“Overshadow you” – the Greek word (episkiazō) means “to cover with a cloud.” This recalls the Shekinah glory cloud that covered the tabernacle (Exodus 40:34), descended on Sinai (Exodus 19:9), and enveloped the mount of transfiguration (Luke 9:34). The imagery shows that the same divine presence that manifested in Israel’s history would now act in Mary’s womb.
This language rules out any pagan or crude notion of divine-human physical union. The miracle is not carnal but creative—God’s Spirit sovereignly bringing forth life. Technically, as scholars note, this was a virginal conception, not a virginal birth, for Jesus’ actual birth process was normal. What was unique was His conception, free from human fatherhood and sin’s transmission.
C. The Holy One, the Son of God
Gabriel declares: “That Holy One who is to be born will be called the Son of God.”
“That Holy One” – Jesus is utterly unique, set apart from all humanity. Unlike every other human being, He is conceived without sin. This does not mean He became holy at conception, but that His eternal holiness was preserved in His incarnation.
“Son of God” – In Jewish understanding, this was not a casual title but a claim to deity (John 5:18). To be called “the Son of God” was to share God’s nature. Thus, the child conceived in Mary’s womb was not only her son but God’s eternal Son, clothed in human flesh (John 1:14).
This shows both His humanity (born of a woman) and His deity (conceived by the Spirit). He is the God-Man, uniquely qualified to be the Savior.
D. The Sign of Elizabeth
Gabriel strengthens Mary’s faith by pointing to Elizabeth: “Now indeed, Elizabeth your relative has also conceived a son in her old age; and this is now the sixth month for her who was called barren.”
God often confirms His promises with signs. Just as Sarah conceived in her old age (Genesis 18:14), so Elizabeth’s pregnancy testified to God’s power. If He could grant conception to one who was barren, He could certainly bring forth a child from a virgin. Calvin wisely notes: believers rest in God’s word alone, but confirming works strengthen faith.
E. The Assurance: “For with God nothing will be impossible”
Gabriel concludes with a sweeping affirmation of God’s power. More literally, the Greek reads, “For no word from God shall be powerless.” This ties God’s omnipotence directly to His promises. Every word He speaks carries the full weight of His creative authority.
This echoes Genesis 18:14, where the Lord asked Abraham concerning Sarah’s barrenness, “Is anything too hard for the Lord?” Mary thus stood in a long line of those who discovered that the God who speaks is also the God who acts.
Luke 1:38
“Then Mary said, ‘Behold the maidservant of the Lord! Let it be to me according to your word.’ And the angel departed from her” (Luke 1:38, NKJV).
A. “Behold, the maidservant of the Lord!”
Mary identifies herself as “the maidservant of the Lord” (Greek: doulē, meaning bondservant or slave). This expresses complete submission to God’s will. By this confession, Mary acknowledges that her life does not belong to her but to God, and therefore His command is to be received, not debated.
Her response is remarkable when we consider what it meant in her cultural setting. In agreeing to bear the Messiah, she would face misunderstanding, shame, and the potential accusation of immorality. In a society where adultery could lead to public disgrace or even death by stoning (Deuteronomy 22:23–24), her submission required extraordinary faith. Yet Mary’s first instinct was not self-preservation but obedience.
As Meyer observed, “It was inevitable that clouds would gather around her character, which would sorely perplex the good man to whom she was betrothed. But as soon as she realized that this lot was ordained for her by God, she humbly acquiesced, with these model words of patient faith.”
B. “Let it be to me according to your word”
Mary’s second statement is one of pure faith: “Let it be to me according to your word.” She surrenders herself fully to God’s plan, affirming that His word is both trustworthy and sufficient.
This surrender demonstrates:
Faith in God’s promise – She trusted the angel’s word though she did not fully comprehend the mechanics of the miracle.
Courage in obedience – She willingly embraced the cost of being misunderstood in order to obey God’s will.
Humility before God’s sovereignty – She accepted God’s role for her without demanding signs beyond His word.
Spiritually, Mary’s experience parallels the life of every believer. Christ is formed in us spiritually (Galatians 4:19), just as He was formed in Mary physically. Through the indwelling of the Spirit, Jesus lives within us, His presence becomes visible through our lives, and we bear Him into the world. As Spurgeon observed, “Truly did our Lord speak when he said to his disciples, ‘These are my mother, and sister, and brother.’ We bear as close a relationship to Christ as did the Virgin mother, and we in some sense take the same position spiritually which she took up corporeally in reference to him.”
C. “And the angel departed from her”
After Mary’s statement of faith, Gabriel’s mission was complete. The text does not specify the precise moment of conception, but it was the Spirit’s overshadowing (Luke 1:35) that accomplished it. Whether immediately at Gabriel’s words or shortly thereafter, the eternal Word became flesh (John 1:14), conceived without a human father, preserved from the corruption of sin, and entering the world through Mary’s womb.
This is the Virgin Conception, leading to the Virgin Birth. The church rightly confesses this as part of the “mystery of godliness” (1 Timothy 3:16): “God was manifested in the flesh.” While the mechanics are beyond human comprehension, Scripture is unmistakably clear in its testimony.
Luke 1:39–41
“Now Mary arose in those days and went into the hill country with haste, to a city of Judah, and entered the house of Zacharias and greeted Elizabeth. And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit” (Luke 1:39–41, NKJV).
A. Mary’s Journey to Elizabeth
“Now Mary arose in those days and went into the hill country with haste, to a city of Judah.”
Upon receiving Gabriel’s announcement, Mary acted promptly, setting out to visit Elizabeth, her relative. The journey from Galilee to Judea was arduous, covering roughly 80 to 100 miles through rugged terrain. This was no casual visit but a deliberate act of faith and fellowship. Mary went “with haste,” eager both to confirm Gabriel’s sign (Elizabeth’s pregnancy, Luke 1:36) and to share her own miraculous experience with someone who might understand.
Mary likely knew she could not explain her condition to her village without suspicion or ridicule. But in Elizabeth she found a sympathetic listener, another woman touched by God’s miraculous intervention. Thus, Mary’s haste reveals her hunger for fellowship with one who shared her faith and experience of divine grace.
B. The Greeting and the Leap
“And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb.”
The unborn child, John the Baptist, responded with a leap of joy at the presence of Christ in Mary’s womb. This remarkable detail demonstrates several theological truths:
The Personhood of the Unborn – John, still in the womb, exhibited spiritual awareness. This underscores the sanctity of life before birth and affirms that even the unborn bear God’s image and can respond to His Spirit.
The Forerunner’s Calling – John’s ministry of pointing others to Christ (John 1:29) began before his birth. Already he was rejoicing in the presence of the Messiah, fulfilling his role as herald.
The Power of Christ’s Presence – Even as an unborn child, Christ’s presence carried divine influence. If the unborn John leaped for joy at His approach, how much greater will be the joy of His people in His unveiled presence in glory.
As the Puritan Trapp observed, “Such comfort there is in the presence of Christ (though but in the womb) as it made John to spring. What then shall it be in heaven, think we?”
C. Elizabeth Filled with the Holy Spirit
“And Elizabeth was filled with the Holy Spirit.”
At the sound of Mary’s greeting, Elizabeth experienced a filling of the Holy Spirit, enabling her to perceive and proclaim divine truth (Luke 1:42–45). The filling of the Spirit was not a new experience in redemptive history but had been promised in connection with the coming of the Messiah (Joel 2:28–29). This moment anticipates Pentecost, where Spirit-filled proclamation becomes the norm for God’s people.
Elizabeth’s filling also demonstrates that the Spirit’s work is not limited by age, gender, or position. God chose a barren, elderly woman and a young virgin to display His power, both empowered by His Spirit to bear testimony to Christ.
Luke 1:42–45
“Then she spoke out with a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb! But why is this granted to me, that the mother of my Lord should come to me? For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord’” (Luke 1:42–45, NKJV).
A. Elizabeth’s Spirit-Filled Proclamation
“Then she spoke out with a loud voice.” Elizabeth’s bold proclamation was not the product of human reasoning but of her being “filled with the Holy Spirit” (Luke 1:41). The Spirit empowered her to recognize truths hidden from human sight—most importantly, the identity of the Child in Mary’s womb.
Her exclamation begins: “Blessed are you among women, and blessed is the fruit of your womb!” This blessing does not elevate Mary above humanity into a quasi-divine figure, but acknowledges the unique honor granted to her by God. She was “blessed among women” because she bore the Messiah; her blessedness was derivative of Christ, the “fruit of her womb.”
B. “The Mother of My Lord”
Elizabeth continues: “But why is this granted to me, that the mother of my Lord should come to me?” This is one of the earliest Christological confessions in the New Testament. Elizabeth, by the Spirit, calls the unborn Jesus “my Lord.” This confession points to His deity, even while He was yet in Mary’s womb.
This recognition was not intellectual deduction but Spirit-given revelation. Only by the Spirit can anyone truly confess Jesus as Lord (1 Corinthians 12:3). Elizabeth’s humility is also evident—though older and further along in her pregnancy, she considered herself honored by Mary’s visit.
C. John’s Leap of Joy
Elizabeth explains: “For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy.” John the Baptist, even unborn, responded to the presence of Christ with joy. This act symbolized his lifelong calling as forerunner: to point to Christ and rejoice in His coming (John 3:29).
This moment also underscores the personhood of the unborn and the sanctity of life in the womb. John’s Spirit-filled leap affirms that even before birth, human life can be the object and instrument of God’s redemptive work.
D. The Commendation of Mary’s Faith
Elizabeth closes with a blessing directed at Mary: “Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”
Mary’s blessedness was not only in her role as the mother of Jesus but also in her faith. Unlike Zacharias, who doubted the angel’s word, Mary responded with submission and trust (Luke 1:38). Faith is the proper response to God’s promises; they are not given to make us passive, but to be seized by believing hearts.
Elizabeth’s words encouraged Mary to hold fast to God’s word: “there will be a fulfillment.” This is not mere optimism but the assurance that every word from God carries divine certainty (Luke 1:37)
Luke 1:46–56
“And Mary said:
‘My soul magnifies the Lord,
And my spirit has rejoiced in God my Savior.
For He has regarded the lowly state of His maidservant;
For behold, henceforth all generations will call me blessed.
For He who is mighty has done great things for me,
And holy is His name.
And His mercy is on those who fear Him
From generation to generation.
He has shown strength with His arm;
He has scattered the proud in the imagination of their hearts.
He has put down the mighty from their thrones,
And exalted the lowly.
He has filled the hungry with good things,
And the rich He has sent away empty.
He has helped His servant Israel,
In remembrance of His mercy,
As He spoke to our fathers,
To Abraham and to his seed forever.’
And Mary remained with her about three months, and returned to her house” (Luke 1:46–56, NKJV).
A. Mary’s Knowledge of Scripture
Mary’s hymn of praise, known as the Magnificat (from the Latin for “magnifies”), is steeped in Old Testament language and imagery. It closely parallels Hannah’s song in 1 Samuel 2:1–10, and contains allusions to the Psalms and the Prophets. This demonstrates that Mary, though a young girl from an obscure village, was saturated with Scripture.
Her familiarity with God’s Word reminds us that true worship is birthed from the knowledge of God’s truth. As Trapp noted, “She had by her much reading made her bosom Bibliothecam Christi, Christ’s library.” Mary’s response is not casual emotion but informed, Spirit-led adoration.
B. Humility and Praise (vv. 46–48)
Mary begins, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior.” This declaration reveals that Mary herself needed a Savior. She was not sinless, contrary to Roman Catholic teaching of the Immaculate Conception. Her words make clear that she, like all humanity, required redemption. Only sinners need a Savior (Romans 3:23).
She acknowledges God’s grace in “regarding the lowly state of His maidservant.” Mary was not a queen, not wealthy, not powerful—yet God chose her. This reveals God’s pattern: He exalts the humble and brings down the proud (James 4:6). Her statement, “henceforth all generations will call me blessed,” is not self-exaltation but recognition that her unique role in bearing the Messiah would be remembered throughout history.
C. God’s Mighty Works (vv. 49–50)
“For He who is mighty has done great things for me, and holy is His name. And His mercy is on those who fear Him from generation to generation.”
Mary exalts God’s power (He who is mighty), His holiness (holy is His name), and His mercy (on those who fear Him). These attributes show that God is both transcendent in glory and near to His people in compassion.
Trapp observed: “No small things can fall from so great a hand.” Mary rejoices in God’s faithfulness even before the fulfillment is visible. Spurgeon beautifully noted: “There are some of you who cannot even sing over a mercy when it is born, but here is a woman who sings over an unborn mercy.” This is faith rejoicing in promises not yet seen (Hebrews 11:1).
D. God’s Reversal of Human Pride (vv. 51–53)
Mary sings of the great reversals of God’s kingdom:
The proud are scattered.
The mighty are brought down.
The lowly are exalted.
The hungry are filled.
The rich are sent away empty.
This is not political revolution but spiritual truth. God opposes human arrogance, power, and self-reliance, while lifting the humble who trust Him. The song echoes Hannah’s words: “The Lord makes poor and makes rich; He brings low and lifts up. He raises the poor from the dust and lifts the beggar from the ash heap” (1 Samuel 2:7–8, NKJV).
Christ’s kingdom overturns worldly values. True blessing is not in wealth, prestige, or position, but in God’s mercy and provision.
E. God’s Covenant Faithfulness (vv. 54–55)
“He has helped His servant Israel, in remembrance of His mercy, as He spoke to our fathers, to Abraham and to his seed forever.”
Mary concludes by tying God’s actions in her life to His covenant with Abraham (Genesis 12:1–3; 22:17–18). The promise of blessing to Abraham’s seed finds its fulfillment in Christ (Galatians 3:16). Mary recognizes that her child is the embodiment of God’s covenant faithfulness to Israel and to the nations.
This shows Mary’s understanding of redemptive history: God’s mercy to her was not isolated but part of His grand, unfolding plan to redeem His people and bless the world through the Messiah.
F. Mary’s Stay with Elizabeth (v. 56)
“And Mary remained with her about three months, and returned to her house.”
Mary’s three-month stay likely carried her through Elizabeth’s final trimester, possibly until John’s birth. These months would have been filled with fellowship, encouragement, and preparation. Yet eventually Mary returned home, carrying both the promise and the hidden burden of explaining her pregnancy to Joseph and her community.
Luke 1:57–66
“Now Elizabeth’s full time came for her to be delivered, and she brought forth a son. When her neighbors and relatives heard how the Lord had shown great mercy to her, they rejoiced with her. So it was, on the eighth day, that they came to circumcise the child; and they would have called him by the name of his father, Zacharias. His mother answered and said, ‘No; he shall be called John.’ But they said to her, ‘There is no one among your relatives who is called by this name.’ So they made signs to his father—what he would have him called. And he asked for a writing tablet, and wrote, saying, ‘His name is John.’ So they all marveled. Immediately his mouth was opened and his tongue loosed, and he spoke, praising God. Then fear came on all who dwelt around them; and all these sayings were discussed throughout all the hill country of Judea. And all those who heard them kept them in their hearts, saying, ‘What kind of child will this be?’ And the hand of the Lord was with him” (Luke 1:57–66, NKJV).
A. The Fulfillment of God’s Promise
“Now Elizabeth’s full time came for her to be delivered, and she brought forth a son.”
The promise given through Gabriel (Luke 1:13) was fulfilled in detail, demonstrating God’s faithfulness. What He declares, He accomplishes, in His time and way. Elizabeth’s barren womb now bore fruit, reminding us that nothing is impossible with God (Luke 1:37).
“When her neighbors and relatives heard how the Lord had shown great mercy to her, they rejoiced with her.” This echoes Gabriel’s word in Luke 1:14: “And you will have joy and gladness, and many will rejoice at his birth.” God’s mercy to Elizabeth became a testimony to her community. Personal blessings from God are never for us alone but ripple outward to encourage others in faith.
B. The Naming of John
On the eighth day, the child was brought for circumcision in accordance with the Abrahamic covenant (Genesis 17:12; Leviticus 12:3). It was customary to announce the child’s name at this ceremony, often drawing from family lineage. The neighbors assumed he would be named after his father, Zacharias.
Elizabeth, however, insisted: “No; he shall be called John.” This was an act of obedience to God’s command (Luke 1:13). The name John (Yohanan) means “Yahweh is gracious.” The name itself declared God’s grace, both in answering Elizabeth’s prayers and in preparing Israel for the coming Messiah.
When the crowd questioned Elizabeth’s insistence, they turned to Zacharias. Still mute, he asked for a tablet and wrote with certainty, “His name is John.” This was not suggestion but recognition of divine command. By this act, Zacharias publicly demonstrated his faith, in contrast to his earlier unbelief (Luke 1:18–20).
C. Zacharias’ Restoration
“Immediately his mouth was opened and his tongue loosed, and he spoke, praising God.” Gabriel had declared that Zacharias would be mute “until the day these things take place” (Luke 1:20). Now, with John’s birth and naming, the time was fulfilled. His first words were not complaints about his long silence but praise to God.
This reveals the fruit of divine discipline: Zacharias’ chastisement produced humility and faith. God’s correction had not made him bitter but better, leading him to exalt the Lord. Hebrews 12:11 affirms, “Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.”
D. The Reaction of the People
The crowd responded with awe: “Fear came on all who dwelt around them; and all these sayings were discussed throughout all the hill country of Judea.” The combination of Elizabeth’s miracle, Zacharias’ muteness and restoration, and the unusual name choice convinced the people that this child was destined for a unique role.
Their question, “What kind of child will this be?” was more profound than they realized. The Spirit had already declared John’s destiny through Gabriel: he would be the forerunner of the Messiah, preparing a people for the Lord (Luke 1:17).
Luke adds: “And the hand of the Lord was with him.” This is not merely a statement about John’s childhood but a theological affirmation of God’s guiding, empowering presence throughout his life. From conception to wilderness ministry, John was under divine direction.
Luke 1:67–80
“Now his father Zacharias was filled with the Holy Spirit, and prophesied, saying:
‘Blessed is the Lord God of Israel,
For He has visited and redeemed His people,
And has raised up a horn of salvation for us
In the house of His servant David,
As He spoke by the mouth of His holy prophets,
Who have been since the world began,
That we should be saved from our enemies
And from the hand of all who hate us,
To perform the mercy promised to our fathers
And to remember His holy covenant,
The oath which He swore to our father Abraham:
To grant us that we,
Being delivered from the hand of our enemies,
Might serve Him without fear,
In holiness and righteousness before Him all the days of our life.
And you, child, will be called the prophet of the Highest;
For you will go before the face of the Lord to prepare His ways,
To give knowledge of salvation to His people
By the remission of their sins,
Through the tender mercy of our God,
With which the Dayspring from on high has visited us;
To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.’
So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel” (Luke 1:67–80, NKJV).
A. The Prophetic Voice Restored
“Now his father Zacharias was filled with the Holy Spirit, and prophesied.”
For 400 years since Malachi, there had been no prophetic voice in Israel. Now, by the Spirit, God again spoke—through Gabriel (Luke 1:13, 28), Elizabeth (Luke 1:41–42), Mary (Luke 1:46–55), and now Zacharias. The theme of every word was Christ and His work of redemption.
Zacharias begins with worship: “Blessed is the Lord God of Israel, for He has visited and redeemed His people.” The language recalls Old Testament promises of God’s visitation for deliverance (Exodus 4:31; Ruth 1:6). Zacharias sees God breaking into history to redeem His people, even though Christ was still unborn. His faith in God’s promise was so strong that he spoke as though redemption was already accomplished.
This prophetic hymn is called the Benedictus (from its first word in Latin, “Blessed”).
B. The Horn of Salvation (vv. 69–75)
“And has raised up a horn of salvation for us in the house of His servant David.”
The “horn” in Scripture symbolizes power and victory, often in the image of a strong animal’s horn used in battle (Psalm 18:2; Daniel 7:24). The “horn of salvation” is a prophecy of the Messiah, Jesus Christ, who arises from the house of David, in fulfillment of covenant promises (2 Samuel 7:12–16; Psalm 132:17).
Notice Zacharias’ emphasis:
Jesus is the One who saves from enemies (v. 71).
Jesus is the One who performs the mercy promised (v. 72).
Jesus is the One who remembers the covenant (v. 72).
Jesus is the One who enables His people to serve without fear (v. 74).
This salvation is not primarily political, as many Jews of the day expected, but spiritual—deliverance from sin and the bondage of Satan. It culminates in the privilege of serving God “in holiness and righteousness before Him all the days of our life.” True redemption is not freedom to do as we please but freedom to serve God as He pleases.
C. John’s Role as Prophet of the Highest (vv. 76–77)
After exalting Christ, Zacharias turns to his son: “And you, child, will be called the prophet of the Highest; for you will go before the face of the Lord to prepare His ways.”
John would not be the Savior but the forerunner, preparing Israel for the Messiah by calling them to repentance (Isaiah 40:3; Malachi 3:1). His task was to “give knowledge of salvation to His people by the remission of their sins.”
This highlights that salvation is not merely deliverance from earthly oppression but forgiveness of sins. John’s ministry anticipated Christ’s atonement, which would secure that forgiveness through His shed blood (Matthew 26:28).
D. The Dayspring from on High (vv. 78–79)
Zacharias exults in God’s mercy: “Through the tender mercy of our God, with which the Dayspring from on high has visited us.”
The word “Dayspring” (anatolē in Greek) can mean “sunrise” or “branch.” Both images fit Christ:
As the rising sun, He shines light into the world’s darkness (Malachi 4:2; John 1:4–5).
As the Branch, He fulfills the messianic promises of Jeremiah and Zechariah (Jeremiah 23:5; Zechariah 3:8).
Christ came “to give light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace.” This echoes Isaiah’s prophecy: “The people who walked in darkness have seen a great light” (Isaiah 9:2). In Christ, spiritual darkness is dispelled, death is defeated, and peace with God is granted (Romans 5:1).
E. John’s Preparation (v. 80)
“So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel.”
John’s formative years were spent in the wilderness, a place of solitude, testing, and preparation. Like Elijah before him, he was shaped in obscurity before stepping into public ministry. God often prepares His servants away from the crowds, forging spiritual strength through hidden seasons.
