Luke Chapter One
An Orderly Account Written for Theophilus
1:1 Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, 2 just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4 that you may have certainty concerning the things you have been taught.
As mentioned in the Introduction to Luke, the author was not an eyewitness himself, but was able to diligently investigate and find people who were present and witnessed firsthand the events pertaining to the life and ministry of Jesus. Luke notes that those same people also became “ministers of the word,” a reference to their willingness to spread the gospel message. Luke then was able to compile a narrative from the beginning everything that took place. This “orderly account,” known to us today as the gospel according to Luke (or simply the book of Luke), was submitted to Theophilus, so he could know for certain that what he had already been taught was indeed true.
Since no further information is provided beyond simply the name or title “Theophilus,” it has become a subject of great conjecture. Essentially meaning “Lover of God,” the title can be found used by several people throughout history. Here Luke adds “most excellent” ahead of “Theophilus” (Greek ‘kratiste’,[1] an adjective used to address people of rank and authority), a word only used three other times in the Bible, each referring to governors, people of authority (see Acts 23:26; 24:2; 26:25). Luke also submitted his account of the Acts of the Apostles (the book of Acts) to Theophilus, which further supports the idea that he was possibly an official of a court (thought to be documents to aid in Paul’s defense). However, some believe that “Theophilus” was a pseudonym used to protect the person’s real identity from potential persecution.
Birth of John the Baptist Foretold
1:5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. 6 And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. 7 But they had no child, because Elizabeth was barren, and both were advanced in years.
King Herod (born around 73 B.C. and died 4 A.D.), sometimes called “Herod the Great,” is the first ‘Herod’ referenced in the New Testament and was followed by several other ‘Herods’ (Antipas, Philip, Archelaus, Agrippa, and Agrippa II)[2]. This event with Zechariah would have occurred very late in his reign.
To understand what the “division of Abijah” is, we need to go back in time, before the first Temple was built, to a time during King David’s reign when due to the large numbers of Levites and priests some labor-related problems arose (too many people, not enough jobs). In order to organize and offer each person equal time to perform tasks around the Tabernacle and then later at the Temple, King David developed systems for both groups (see 1 Chronicles chapters 23 and 24). For the priests they were divided into 24 divisions named after the heads of the houses at that time. Allowing them to serve for two weeks per year. Zechariah (not to be confused with the Old Testament prophet, some translators spell the name Zacharias to avoid that confusion) was assigned the division of Abijah, the eighth division (see 1 Chronicles 24:10). Luke adds that he had a wife from the daughters of Aaron (referring to the lineage of Aaron, the only acceptable lineage of the priesthood, also called the Aaronic Priesthood) her name was Elizabeth. Luke records that they were both righteous before God and that they lived without blame in all the commandments and statutes of God. But they had no children, as Elizabeth remained barren throughout her life and now they were both elderly.
1:8 Now while he was serving as priest before God when his division was on duty, 9 according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense.
Various tasks were assigned to the priests by lot (see Proverbs 16:33). When Zechariah’s division was serving on this day, he was chosen to enter the Temple to change the incense on the golden altar, which was done twice a day, once in the morning and once at night (see Exodus 30:1-10).
1:10 And the whole multitude of the people were praying outside at the hour of incense.
Many people would gather to pray outside the Temple, especially during the time of incense (prayer is often connected to the burning of incense, see Psalm 141:2; Revelation 5:8; 8:3-4, see also below). Some believe that this custom was born from the idea that their prayers would have a higher probability of being heard during this time.
1:11 And there appeared to him an angel of the Lord standing on the right side of the altar of incense. 12 And Zechariah was troubled when he saw him, and fear fell upon him. 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth, 15 for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. 16 And he will turn many of the children of Israel to the Lord their God, 17 and he will 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 for the Lord a people prepared.”
When Zechariah entered the room known as the “Holy Place” where the golden altar of incense was located in the Temple, he was startled to see an angel standing on the right side of the altar. The angel told him to not be afraid and that his prayer had been heard. Zechariah is then informed by the angel that Elizabeth will give birth to a son and that his name will be John. And many will rejoice at his birth giving them joy and gladness. The angel continues to say that their son will be great before the Lord and advises that he was not to drink wine or any strong drink (not to be given any alcohol). The angel then said that he will be filled with the Holy Spirit from birth and that he will be effective in bringing many Israelites to God, as “He will be a man with the spirit and power of Elijah. He will prepare the people for the coming of the Lord. He will turn the hearts of the fathers to their children, and he will cause those who are rebellious to accept the wisdom of the godly.” (Verse 17, NLT) Their son’s primary mission will be to prepare the people for the coming of Jesus.
1:18 And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” 19 And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. 20 And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.” 21 And the people were waiting for Zechariah, and they were wondering at his delay in the temple. 22 And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. 23 And when his time of service was ended, he went to his home.
Zechariah asks how is this possible? Both he and his wife were elderly, considered by human standards, too old to have any children. The angel tells him his name is Gabriel and that he stands in the presence of God (meaning he can only speak the truth) and was sent to inform him the good news of their soon-to-be-born son, so he should believe what he says. Zechariah made the classic mistake of limiting God’s ability by not thinking beyond human understanding. That God could restore Elizabeth’s body to have a healthy baby boy. Sadly, Zechariah is not alone, many people, including theologians, have made that same error. God is without limit, He delights in redeeming, renewing, and restoring His people.
Gabriel then tells Zechariah that since he did not believe his words, he will be unable to speak until John is born. When Zechariah exited the Temple the people who had gathered that day for prayer, wondered why he was in the Temple so long. But since he could not talk, he tried to gesture to them. They did understand that he had some form of vision while inside the Temple.
1:24 After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, 25 “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.”
Soon afterwards Elizabeth became pregnant and since she was barren for so long, she kept her pregnancy a secret until such time it was obvious that she was indeed pregnant. Just like Hannah who gave birth to Samuel (see 1 Samuel 1:19-2:10), Elizabeth was elated that God gave her a child, removing the disgrace of her being childless.
Considerations
Justified by Faith[3]
Verse six states that both Zechariah and Elizabeth were righteous before God, walking blamelessly in all of God’s commandments and statutes. Does that mean that they were without sin? No, just like all of the other Old Testament saints (those that lived and were saved prior to Jesus’ completed work on the cross), they were saved by their faith and belief in God, that He would do as He promised.
The apostle Paul addresses the question of how the Old Testament saints were justified by faith in his epistle to the church in Rome: “What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin. Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.” (Romans 4:1-12)
In verse three, Paul quotes Genesis 15:6, “Abraham believed God, and it was counted to him as righteousness.” There are three Greek words in this verse that can help summarize this concept for us: ‘believed’ (Greek ‘episteusen’,[4] whose root word is ‘pistis’,[5] the Greek word for ‘faith’); ‘counted’ (Greek ‘elogisthē’,[6] an accounting term that means to credit or to pass to one’s account) and ‘righteousness’ (Greek ‘dikaiosynēn’,[7] meaning to be approved by God). Paul injects again the fact that works of any kind will not help anyone gain righteousness (see also Deuteronomy 9:4-5). Paul points out that if someone does something, then they are due payment for what they did, but the gift of salvation is not for sale. The word that is translated as ‘gift’ in verse four is the Greek word ‘charin’,[8] which is most often translated as ‘grace’, a great reminder that Jesus did all the work for our salvation and, by the grace of God, He offers it to us as a free gift. Only faith in Jesus alone can justify the ungodly. Paul then references another key figure in the Old Testament, King David, the author of several of the Psalms. Here Paul quotes Psalm 32:1-2 to further illustrate his point: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” (emphasis added)
The three key words here are: 1) ‘forgiven’ (Greek word ‘aphethēsan’,[9] to send away); 2)‘covered’ (Greek word ‘epekalyphthēsan’,[10] meaning to cover over), helping us see the need for atonement; and 3) ‘count’, (Greek ‘logisētai’,[11] to reckon) the same Greek word translated as ‘counted’ in each of these verses (see also 2 Corinthians 5:19). But Paul is using this passage to point out something else, he begins by asking another question, “is this blessing only for the circumcised, or also the uncircumcised?” He then takes us back to reestablish that it was Abraham’s faith that was credited to him as righteousness, not his actions or works. But, if that was the case, when was it credited to him? Was it after he was given circumcision as a sign of the covenant, or before? Abraham’s faith in God preceded his circumcision. He received the sign of circumcision as a seal of the righteousness he had by faith, before he was circumcised. The word translated as ‘seal’ is the Greek word ‘sphragida’,[12] a word that refers to a process to validate or authenticate a message from a king or other person in authority, typically using a signet in wax; the verb of this word is used in the New Testament to point out the permanence of the promises of God (see Ephesians 1:13-14). In other words, Abraham had faith in God during a time in his life that he would have been considered a Gentile. His saving faith was before he became the father of the Hebrews.
This means that Abraham is the father of all who believe and have faith in Jesus, both those that are circumcised (the Hebrews, Israelites, and Jews) and those that are not circumcised. Paul once again clarifies the need for those that are circumcised to follow in Abraham’s footsteps and have faith like what he had before he received the sign of circumcision, since neither their lineage nor circumcision can save them.
The author of Hebrews explains, “Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation.” (Hebrews 11:1-2) The author then listed several key Old Testament saints along with examples of their faith in action, including two references to Abraham.
Prayer was (and still is) a vital part of a Jewish person’s life. The proper Jewish application and attitude of prayer was taught and understood at an early age for most Jews. The first tractate of the Jewish Mishnah (Berakhot) is dedicated to the proper approach in reciting creeds and prayers. This discipline undoubtedly carried over to those praying publicly outside the Temple. The Jewish-Christian historian Alfred Edersheim wrote:
Before proceeding to describe the ‘morning sacrifice,’ it is necessary to advert to a point of considerable interest and importance. There can be no doubt that, at the time of Christ, public prayer occupied a very prominent place in the ordinary daily services of the Temple. Yet the original institution in the law of Moses contains no mention of it; and such later instances as the prayer of Hannah, or that of Solomon at the dedication of the Temple, afford neither indication nor precedent as regards the ordinary public services.[13]
The phrase, “filled with the Holy Spirit,” or similar wording, can be found in both the Old and New Testaments. Here in verse 15 is the first reference in the New Testament of someone being filled (Greek ‘plēthēsetai’,[14] to fill, make full) with the Holy Spirit. However, in this passage we are also told that John will receive the Holy Spirit before he is born, something very unique as no other person (other than Jesus) was born filled with the Holy Spirit (reminiscent of Samson being born as a Nazarite, see Judges chapter 13). Many question if this indwelling of the Holy Spirit is the same as receiving the Holy Spirit when believers accept Jesus as their Savior. First, we need to remember that this ‘filling’ was before Jesus was born or had fulfilled the law, in other words, this occurred under the old covenant. That would technically make John the Baptist the last “Old Testament” prophet (see also Matthew 11:11-15).
Secondly, understanding that the Holy Spirit never changes, we see that there is a major difference between those having the Holy Spirit in the Old Testament versus those who receive the Holy Spirit as the result of accepting Jesus as their Savior in the New Testament. In the Old Testament the Spirit can be removed from them, for example: “Now the Spirit of the LORD departed from Saul” (1 Samuel 16:14a, see also 1 Samuel 18:12; 28:15-16; Judges 16:20) and King David wrote, “Cast me not away from your presence, and take not your Holy Spirit from me.” (Psalm 51:11) Each of these verses indicate that the Holy Spirit can be removed from a person. However, in the New Testament, Jesus promises that the Holy Spirit will reside in Christians forever. “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.” (John 14:15-17)
The Apostle Paul further explains that God ‘seals’ believers with the Holy Spirit, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14) “And it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee.” (2 Corinthians 1:21-22) The Holy Spirit will not be removed from a Christian. Some like to say that the Holy Spirit only visited people in the Old Testament, but calls believers of Jesus, home.
The Bible only reveals the names of two angels, Gabriel and Michael. We see that Gabriel is God’s primary messenger. He announces important prophecies such as the coming of John the Baptist (here in verse 19) and the coming of Jesus (see verse 26 below), as well as to offer instruction and prophetic insight for Daniel (see Daniel 8:15-27; 9:20-23). Michael, however, might be best described as the warrior angel. He aided a messenger (believed by many to be a Christophany,[15] a pre-incarnate visit of Jesus) sent to give Daniel a vision on the future kingdoms (see Daniel chapter 10). Michael is again mentioned in Daniel 12:1 as someone who will escort in the period of tribulation mentioned later by Jesus (see Matthew 24:21; Mark 13:19) and is referenced as fighting against the devil in Jude 9 and Revelation 12:7.
Birth of Jesus Foretold
1:26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. 28 And he came to her and said, “Greetings, O favored one, the Lord is with you!” 29 But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. 30 And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”
In the sixth month of Elizabeth’s pregnancy, Gabriel was dispatched by God to go to Nazareth, a city in the Galilee region to talk to a virgin girl named Mary, who was betrothed to a man named Joseph. Luke adds that Joseph was of the house (lineage) of David. When approached by Gabriel, he said, “Greetings, O favored one, the Lord is with you!” Luke notes that she was greatly troubled by what he said, but doesn’t identify if it was being a “favored one,” or the fact that the Lord was with her troubled her. While she pondered the greeting, Gabriel continues by first telling her to not be afraid and that she had found favor with God the Father. He then foretells the birth of Jesus and briefly describes His kingdom. He tells Mary that she will conceive and give birth to a son who is to be named Jesus (transliterated from the Hebrew ‘Yhô·šǔª’[16]). Gabriel then announces that Jesus will be great and will be called the Son of the Most High, who will give Him the throne of his earthly father,[17] David, and will reign over the house of Jacob (all Jews) forever, as His kingdom is eternal.
1:34 And Mary said to the angel, “How will this be, since I am a virgin?” 35 And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. 36 And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. 37 For nothing will be impossible with God.” 38 And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her.
Mary apparently understood what Gabriel was saying, but she had a question as to how that could happen since she was a virgin. Gabriel explained that the Holy Spirit would supernaturally impregnate her and the child will be called holy, the Son of God. Gabriel then tells Mary that her relative Elizabeth in her old age, even though previously barren has now conceived a son. Gabriel adds, “For nothing will be impossible with God.” A valuable lesson often forgotten by believers and unbelievers alike. God has no limitations. Mary, understanding what was going to happen, gladly accepts her role and tells Gabriel, “Let it be to me according to your word.” Having full trust and faith in God, Mary offers no resistance, concerns, or any complaints, just a willingness to be a servant of God’s!
The relationship between Mary and Elizabeth is never explained. It is interesting to note that Elizabeth was identified as being “from the daughters of Aaron” (see verse 5) making both her and Zechariah (a priest from the same roots) from the tribe of Levi and both Mary and Joseph will be later identified as being from the tribe of Judah. Therefore, the relationship between Elizabeth and Mary would likely have been through Mary’s mother.
Mary Visits Elizabeth
1:39 In those days Mary arose and went with haste into the hill country, to a town in Judah, 40 and she entered the house of Zechariah and greeted Elizabeth. 41 And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, 42 and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! 43 And why is this granted to me that the mother of my Lord should come to me? 44 For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”
Upon hearing that Elizabeth was pregnant, Mary immediately travels south from Nazareth to an unidentified town in Judah, undoubtedly near Jerusalem since Zechariah was a priest at the Temple. Upon arrival, Mary greeted Elizabeth and as soon as Elizabeth heard that Mary was there, the baby in her womb leaped for joy. Elizabeth, having been filled with the Holy Spirit, proclaimed loudly to Mary, “God has blessed you above all women, and your child is blessed. Why am I so honored, that the mother of my Lord should visit me? When I heard your greeting, the baby in my womb jumped for joy. You are blessed because you believed that the Lord would do what he said.” (NLT) Mary was not only was blessed being chosen by God to give birth to the Messiah, but also due to her willingness and belief that God will do as He promised, she is further blessed.
Considerations
Elizabeth noted significant motion in her womb when she first heard Mary’s voice. She had been pregnant approximately six months plus one or two weeks (see verse 26, add at least four days of traveling, etc.) Since we know that John would be born filled with the Holy Spirit (see verse 15), that undoubtedly John’s leap in Elizabeth’s womb was at least partially supernatural. But it is interesting to note that at that time of the child’s development that he was able to interact with his mother.
Mary’s Song of Praise: The Magnificat
Often called a song or a hymn, Mary responds to Elizabeth’s proclamation with these words of praise. Years later the text was given the Latin name ‘Magnificat,’ from the Greek “megalynei’,[18] meaning to enlarge, translated here as ‘magnifies’ in the opening line.
1:46 And Mary said, “My soul magnifies the Lord,
Mary begins with an interesting observation, that her soul (Greek ‘psychē’,[19] the immaterial part of man, see below) magnifies (enlarges, see above) the Lord. Martin Luther (1483-1546), reformer, theologian and commentator, wrote:
These words express the strong ardor and exuberant joy with which all her mind and life are inwardly exalted in the Spirit. Therefore she does not say, “I exalt the Lord,” but, “My soul doth exalt Him.” It is as if she said: “My life and all my senses float in the love and praise of God and in lofty pleasures, so that I am no longer mistress of myself; I am exalted, more than I exalt myself, to praise the Lord.” This is the experience of all those who are saturated with the divine sweetness and Spirit: they cannot find words to utter what they feel. For to praise the Lord with gladness is not a work of man; it is rather a joyful suffering and the work of God alone. It cannot be taught in words but must be learned in one’s own experience. Even as David says in Psalm 34:8: “Oh, taste and see that the Lord is sweet; blessed is the man that trusts in Him.” He puts tasting before seeing, because this sweetness cannot be known unless one has experienced and felt it for himself; and no one can attain to such experience unless he trusts in God with his whole heart when he is in the depths and in sore straits. Therefore David makes haste to add, “Blessed is the man that trusteth in God.” Such a person will experience the work of God within himself and will thus attain to His sensible sweetness and through it to all knowledge and understanding.[20]
1:47 and my spirit rejoices in God my Savior,
In addition to her soul magnifying God, her spirit rejoices in God her Savior. In her submission to God’s will for her, she is rejoicing. Since real praise requires participation from the heart, where one’s spirit, the essence of everything that makes a person who they are, is rejoicing in praise, that praise is not only legitimate it is pleasing to God. Mary recognized that God will provide salvation for her, another reason to rejoice!
1:48 for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed;
Mary notes that her “humble estate” (Greek ’tapeinōsin’,[21] of humble origin) was seen by God. This is not a boast of her humility, just a recognition that she was no one special, from a family that had neither status nor wealth. Taken from nothing to someone who will be known by all future generations as the mother of the Savior, someone they will called blessed.
1:49 for he who is mighty has done great things for me, and holy is his name. 50 And his mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; 52 he has brought down the mighty from their thrones and exalted those of humble estate; 53 he has filled the hungry with good things, and the rich he has sent away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 as he spoke to our fathers, to Abraham and to his offspring forever.”
Mary then begins to describe several of God’s attributes, starting with the fact that He is mighty, who has done great things for her (aorist tense, not only accepting that what she was told to be the truth but the events had already occurred) and reports that His name is holy.[22] The next attribute of God she lists is His mercy for those that fear Him, those that have received undeserved forgiveness who have chosen to revere God and follow in His ways. She further notes that He also has incredible strength as He has scattered the proud in their hearts and minds (perhaps thinking of the arrogant Pharaoh that Moses had to face); plus He has brought down mighty kings, lifted up those with humble beginnings, and sent the rich away empty. She concludes by saying that God had mercy on His servant Israel by speaking to and guided the ways of the patriarchs like Abraham and those that followed.
Mary began her praise by first sharing who she was and how she felt. Then she gave what may be considered an abbreviated recount of some of God’s attributes along with summaries of a few of His encounters with mankind, sufficient to create an accurate image of God’s greatness. The song explains that she as a child with humble beginnings went on to being the mother of the Messiah. She could have easily been overwhelmed, but instead her enthusiasm and joy in being selected by Him made her truly rejoice.
1:56 And Mary remained with her about three months and returned to her home.
Mary stayed with Elizabeth and Zechariah for approximately three months and then returned to her home in Nazareth.
Considerations
The Bible often speaks of life having two primary components, a body, and for lack of a better term, a 'non-body'. Why call it a 'non-body'? Because the two Greek words 'pneuma' (most often translated as 'spirit') and 'psychē' (usually translated as 'soul') are often used as synonyms for each other, for example we see passages like Matthew 10:28; 1 Corinthians 5:3; 7:34, that only recognize two components, the physical body and the spirit/soul ('non-body'). But the Bible also delineates these terms, providing distinction between them, perhaps best seen in 1 Thessalonians 5:23, where Paul wrote: “Now may the God of peace himself sanctify you completely, and may your whole spirit [pneuma][23] and soul [psychē][24] and body [sōma][25] be kept blameless at the coming of our Lord Jesus Christ.” (Greek words in brackets were added, see also Romans 8:16; Hebrews 4:12) This concept of a third component of life is often called a Trichotomy. Since the Bible does not provide clear explanation, there are a number of ideas and opinions regarding this concept.
One example of human ’trichotomy' begins by first recognizing that every animal has a body and a spirit (source and maintainer of life), that when death occurs, the spirit, as the source of life vanishes leaving a dead body (in other words all other air-breathing creatures have only two components). Humans, on the other hand, possess an eternal soul (being the ’software’ that contains their identity,[26] etc.), that when the body dies, the spirit remains with the soul which continues to live. Perhaps best illustrated with three circles that overlap, where the body (sōma), soul (psychē) and spirit (pneuma) join in the center representing the whole person.
The Birth of John the Baptist
1:57 Now the time came for Elizabeth to give birth, and she bore a son. 58 And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father, 60 but his mother answered, “No; he shall be called John.” 61 And they said to her, “None of your relatives is called by this name.” 62 And they made signs to his father, inquiring what he wanted him to be called. 63 And he asked for a writing tablet and wrote, “His name is John.” And they all wondered. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God. 65 And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea, 66 and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.
The narrative returns to Elizabeth and Zechariah as she gives birth to a son by the name of John, who will later be known as “John the Baptist.” Their family and neighbors had heard how God, in His mercy,[27] had granted them the blessing of a child and when the baby was born they rejoiced with her. On the eighth day after he was born he was circumcised as required by the law (see Genesis 17:12; Leviticus 12:3) and officially named. Luke notes that the custom was to name the boy after the father, but Elizabeth intervened and said his name will be John. Those present were confused and point out that none of their relatives has the name John and then gestured to Zechariah to see what he thought. Zechariah wrote on a writing tablet confirming that his name is John. This added to their confusion. Then Luke records that at that moment Zechariah was able to speak and blessed God (recorded in verses 67-79). The neighbors, recognizing that the birth of John and now Zechariah’s prophecy, that now after God being silent for approximately four-hundred years (known as the intertestamental period) a mighty work of God was in process. Luke records that the news of this event spread throughout the hill country of Judea. Knowing that the hand of God was involved, their fear of God increased as they wondered, “What then will this child be?” John and his family were undoubtedly watched closely as he grew up. Perhaps that was the reason why John sequestered himself and lived in the wilderness for most of his adult life.
Zechariah’s Prophecy
1:67 And his father Zechariah was filled with the Holy Spirit and prophesied, saying,
Zechariah, praises God and proclaims a bold prophecy regarding his new-born son. Luke notes that he was filled with the Holy Spirit, offering credibility to Zechariah’s prophetic proclamation, which did come true. This declaration is often called, “The Benedictus,” from the first word in the Latin Vulgate translation of the Bible.
1:68 “Blessed be the Lord God of Israel, for he has visited and redeemed his people 69 and has raised up a horn of salvation for us in the house of his servant David, 70 as he spoke by the mouth of his holy prophets from of old, 71 that we should be saved from our enemies and from the hand of all who hate us; 72 to show the mercy promised to our fathers and to remember his holy covenant, 73 the oath that he swore to our father Abraham, to grant us 74 that we, being delivered from the hand of our enemies, might serve him without fear, 75 in holiness and righteousness before him all our days.
Zechariah begins by recognizing and praising the Lord God of Israel. After the long period of silence, God has returned to His people. Zechariah notes that God, “has visited,” (Greek ‘epeskepsato’,[28] to look upon, used in aorist tense) and redeemed His people and raised up a “horn of salvation,” an often-used Old Testament phrase (see 1 Samuel 2:10; 2 Samuel 22:3; Psalm 18:2; 89:17, 24; 92:10; 112:9; 132:17; 148:14; Micah 4:13). The use of the Hebrew ‘qě’·rěn’[29] can refer to a bony projection that grows out of certain animals; a ‘horn-like’ shape on a wide variety of things including furniture found in the Tabernacle and the shape of mountains; however, the word can also be used metaphorically to represent strength and authority.
The term describes strength, honor, rulership, dignity, fertility, descendants (1 Sam. 2:10); fertility, descendants (1 Sam. 2:1; Ps. 89:17[18]); the power and source of salvation (2 Sam. 22:3). To raise up one’s horn meant to act arrogantly, insolently (Ps. 75:4[5]). The special anointing oil was sometimes kept in a horn, a container made of a hollowed-out horn (1 Kgs. 1:39).[30]
Zechariah connects the “horn of salvation” to the house of David (those being in the lineage of David), referring to the Messiah (see Jeremiah 23:5; 33:15). Just as the prophets of old spoke about. That the people of Israel would be saved from their enemies and from those that hate them. Zechariah further notes that God will show mercy just as He promised many years earlier in His unconditional covenant given to Abraham (see Genesis 12:1-9; 15:1-21; 17:1-14). So that after being delivered from their enemies, they can serve God without fear in holiness (separated from the world to serve God alone) and righteousness (the righteousness that only Jesus can provide) before Him. In that scenario, if one is truly holy and righteous, being forgiven of their sin, they could serve God without fear.
1:76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people in the forgiveness of their sins, 78 because of the tender mercy of our God, whereby the sunrise shall visit us from on high 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
Zechariah now turns to his son and tells him that he will be a prophet of God and will go before the Lord (the Messiah) to prepare His way. To offer the knowledge of salvation and the forgiveness of sins to His people, available only through God’s mercy. Zechariah then describes the Messiah as being light from the Sun, giving light to those who sit in darkness and in the shadow of death, so that they can see into the way of peace, finding salvation through Jesus.
1:80 And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel.
John grew up and became strong in spirit. He lived in the wilderness until it was time for his ministry to begin in Israel.
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[1] Strong’s Greek 2903.
[2] See Considerations under Matthew 2:7-12 “Meet the Herods.”
[3] Adapted from author’s book, “Everything a Christian Should Know About the Torah A Commentary on the First Five Books of the Bible”
[4] Strong’s Greek 4100.
[5] Strong’s Greek 4102.
[6] Strong’s Greek 3049.
[7] Strong’s Greek 1343.
[8] Strong’s Greek 5485.
[9] Strong’s Greek 863.
[10] Strong’s Greek 1943.
[11] Strong’s Greek 3049.
[12] Strong’s Greek 4973.
[13] Edersheim, A. (1959). The Temple, its ministry and services as they were at the time of Jesus Christ. (p. 152). London: James Clarke & Co.
[14] Strong’s Greek 4130.
[15] See commentary and Considerations under John 1:18 “Theophanies and Christophanies.”
[16] Strong’s Hebrew 3091. See commentary under Matthew 1:20-21.
[17] Used both as a Messianic title and as the most prominent person in Jesus’ genealogy (see Matthew 1:1).
[18] Strong’s Greek 3170.
[19] Strong’s Greek 5590.
[20] Luther, M. (1999). Luther’s works, vol. 21: The Sermon on the Mount and the Magnificat. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 21, pp. 302–303). Saint Louis: Concordia Publishing House.
[21] Strong’s Greek 5014.
[22] See Considerations under Matthew 1:22-25 “Holy.”
[23] Strong’s Greek 4151.
[24] Strong’s Greek 5590.
[25] Strong’s Greek 4983.
[26] See Considerations under Matthew 26:43-46 "Dichotomy."
[27] See commentary under Matthew 5:7 regarding the concept of mercy.
[28] Strong’s Greek 1980.
[29] Strong’s Hebrew 7161.
[30] Baker, W., & Carpenter, E. E. (2003). The complete word study dictionary: Old Testament (p. 1016). Chattanooga, TN: AMG Publishers.