the gospel according to luke

120 Pages·2012·0.63 MB·English

THE GOSPEL ACCORDING TO LUKE
A textual study with comments and questions by Joe Neil Clayton
The text used in this study is the AMERICAN STANDARD VERSION (1901), revised to eliminate the
antique forms of the words. Quotation marks are used where indicated in the text. Italics are used in the
same way the translators did, to indicate words that are not found in the text, but are implied. Cross
references selected by the author are inserted in parentheses in the text.
All Rights Reserved ©1985
CHAPTER 1
Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been
fulfilled among us (Of the four "gospels," two are by Apostles and two by prophets), 2 even as they
delivered them unto us, who from the beginning were eyewitnesses and ministers of the word (Compare
1 Corinthians 11:2, 23; Hebrews 2:3; and Jude 3), 3 it seemed good to me also (Compare this phrase to
others in Acts 2:32, 3:15, 5:32, 10:39, and 15:28. This last reference shows that "what seems good" can
occur to the Holy Spirit, as well.), having traced the course of all things accurately from the first, to write
unto you in order, most excellent Theosophist; 4 that you might know the certainty concerning the things
wherein you were instructed.
MAIN POINT OF THIS SECTION: Luke reveals the purpose of his writing.
QUOTES AND COMMENTS:
1. Luke, the author of this Gospel, is described by Paul as the "beloved physician" (Colossians 4:14).
He was a "fellow-worker" with Paul, along with Demas (Phi-lemon 24). He was apparently faithful
to Paul, after Demas had "forsaken" him (2 Timothy 4:10-11). By an inference drawn from his
address to Theophilus, we learn that he was the writer for the book of Acts, also (Acts 1:1). Again,
by inference, from the change of the person of pronouns used, we learn that Luke joined Paul's
company at Troas (Acts 16:10).
2. This preface seems to suggest that Luke was not guided by inspiration of the Holy Spirit. Yet, the
historical accuracy of the book, its preservation to a place in the Canon, and its dependence on the
things "delivered" by "eyewitnesses," commend its authenticity. It does not differ from the account
of Matthew, who was an eyewitness guided by the Spirit (compare 2 Peter 1:16-21). The phrase
"seemed good," found here, should be compared to Acts 15:28.
3. THEOPHILUS, to whom the treatise is addressed, is respected as "most excellent," indicating a
special relationship between the author and his monitor. The name in the Greek language means
"friend of God" (THEOS, God, and PHILOS, friend), and may have been a term of endearment,
rather than an actual name.
4. "This preface is a perfect gem of Greek art; even in the English Version it loses little, if anything,
of its literary charm. As a prologue it is regarded as unsurpassed for brevity, modesty, and dignity.
However, its value lies not in its beauty but in its testimony to the veracity of the writer and to the
historic worth and absolute credibility of the gospel story. The fact of inspiration should not blind
us to the human means by which the Spirit of God secured accuracy in the communication of truth
and in the composition of the Holy Scriptures." --Charles R. Erdman, in his commentary on Luke.
5. Verse 4 suggests that Theophilus had received earlier instruction in the life and work of Christ, and
this writing confirmed those things in a concrete form. Speculation on the name of the teacher of
Theophilus is fruitless, since nothing is revealed about that matter.
QUESTIONS ON LUKE 1:1-4.
1. What does Paul call Luke?
2. What term of accreditation does Luke apply to those who delivered the narrative about Jesus to
us?
3. Did Luke count himself as an "eyewitness?"
4. What terms does Luke use which suggest he was very careful in his writing?
5. What does the name THEOPHILUS mean?
6. Why did Luke send this record to Theophilus?
7. How does Luke describe the content of this "former treatise" in Acts 1:1-2?

CHAPTER 1
5 There was in the days of Herod, king of Judea (Compare Matthew 2:1-3.), a certain priest named
Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was
Elisabeth. 6 And they were both righteous before God (Compare Genesis 6:9; Matthew 1:19; Luke 23:47;
and 1 John 3:7.), and walking in all the commandments and ordinances of the Lord blameless (Compare
Philippians 3:6; 1 Timothy 3:10; and Titus 1:7.). 7 And they had no child, because that Elisabeth was
barren (Other famous "barren" women: Sarah, Rachel, and Hannah), and they both were well advanced in
years.
8 Now it came to pass, while he executed the priest's office be-fore God in the order of his course, 9
according to the custom of the priest's office, his lot was to enter into the temple of the Lord to burn
incense (Compare Exodus 30:1-8.). 10 And the whole multitude of the people were praying without at the
hour of incense (Compare 2 Chronicles 26:1, 16-18.).
MAIN POINT OF THIS SECTION:
We are introduced to the priestly father of John the baptizer.
QUOTES AND COMMENTS:
1. Herod is called here "King of Judea" rather than "King of the Jews," because he was an Idumean
(Edomite), and there were restrictions against a foreigner being chosen to be king (Deuteronomy
17:14-15). Herod was the son of Antipater, pro-curator of Judea under the Roman dictator, Julius
Caesar.
2. The "course of Abijah" was the 8th of 24 courses of Priests that King David had designated to
serve in consecutive order, one course each month (1 Chronicles 24:1-19, and compare 1
Chronicles 27:1). When Solomon built the Temple, he appointed the courses by David's command
(2 Chronicles 8:14).
3. Elisabeth was of the "daughters of Aaron," just as Zacharias was of the "sons of Aaron" (1
Chronicles 24:1). The priests were all of the tribe of Levi, the family of Kohath, particularly of
Aaron (1 Chronicles 6:1-3; Exodus 28:1).
4. Of the term "blameless," J. S. Lamar comments, "As we cannot suppose that they were absolutely
sinless before God (see Romans 3:23), this may refer to their reputation among men."
5. The custom of gathering for prayer at the "hour of incense," is confirmed in Psalm 141:1-2. The
Temple came to be called "A House of Prayer" (Isaiah 56:7, and compare Matthew 21:13; Mark
11:17; Luke 19:46), and prayers were equated with incense in Revelation 5:8.
QUESTIONS ON LUKE 1:5-10.
1. Why was Herod called "King of Judea," rather than "King of the Jews?
2. Zacharias and Elisabeth had an important common ancestor. What was his name?
3. After studying 1 Chronicles 24:1-19, briefly tell what you learned about the "course of Abijah."

4. Zacharias and Elisabeth are said to be "righteous before God." What makes a person righteous?

5. What other word expresses the reputation of Zacharias and Elisabeth as to their performance of
God's commands?
6. How often was the incense rekindled in the Temple?
7. Was the custom of gathering outside the Temple at the hour of incense a Scriptural practice?
8. Why did the people stay outside, when the incense was burnt?
CHAPTER 1
11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense (See
Exodus 30:1-6; Hebrews 9:1-5.). 12 And Zacharias was troubled when he saw him, (Compare Judges
6:22-23; Daniel 10:5-6, 12.) and fear fell upon him. 13 But the angel said unto him, "Fear not, Zacharias:
because your supplication is heard (Compare Genesis 25:21.), and your wife Elisabeth shall bear you a
son, and you shall call his name John (Meaning, "Jehovah is gracious"). 14 And you shall have joy and
gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and he shall
drink no wine nor strong drink (See Numbers 6:2-5); and he shall be filled with the Holy Spirit (Compare
Numbers 27:18; Acts 2:4, 6:3, and Galatians 1:15.), even from his mother's womb (See Judges 16:17,). 16
And many of the children of Israel shall he turn unto the Lord their God. 17 And he shall go before his
face in the spirit and power of Elijah (See Malachi 4:5-6.), to turn the hearts of the fathers to the children,
and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for
him."
MAIN POINT OF THIS SECTION:
John is to be given a divine mission which would fulfill prophecy.
QUOTES AND COMMENTS:
1. Many others have been troubled by the appearance of Angels. Zacharias had never seen an angel
before, so far as we know. He was inclined to distrust his vision (vs. 18), and suffered for it.
2. The "supplication" that was "heard" may have been in connection with the barrenness of his
wife, since the answer promised an end to her condition. Yet Erdman comments, "For what had
Zacharias then been praying--for a son, or for the salvation of his people? Were not both desires
included in that supplication? As the representative of a nation, the Priest hardly could have
confined his petition to what was purely personal and private...The angel declared that the prayer
for national salvation had been heard, and he gradually unfolded the contents of the divine answer;
the Messiah was about to appear, and his coming was to be heralded by a son who was to be born
to the aged priest."
3. All of the attributes of John, predicted by the Angel, were fulfilled. He was (1) "great in the sight
of the Lord," and this was confirmed by his own personal appeal, and the witness of Jesus
(Matthew 3:5-6, 11:7-11, 21:26). John would (2) fulfill Malachi 4:5-6 by having the "spirit and
power" of Elijah in his work of announcing the Christ (Matthew 11:14-15, compare John
1:19-23). He was (3) to "make ready a people prepared" for the Messiah. He magnified the stature
of the one to come after him, so that he turned his disciples to Jesus (Matthew 3:11-12, John
1:35-39, 3:25-30, 4:1).
QUESTIONS ON LUKE 1:11-17.
1. Where was the "altar of incense" located in the Temple?
2. Name two other famous Bible characters who showed fear in the presence of an Angel.
3. Name the two possible requests contained in "supplication" of Zacharias?
4. In all the things the Angel said about John, write the four statements that tell of the work he would
do.
(1)
(2)
(3)
(4)
5. Compare Luke 1:17 to Matt. 11:11-15, 17:1-13, John 1:21, and Malachi 4:5, then state briefly
what you consider to be the special relationship between Elijah and John the baptizer:
6. What does Malachi add to "turning the hearts of the fathers to the children?"
CHAPTER 1
18 And Zacharias said to the angel, "Whereby shall I know this (Compare vs. 34.)? for I am an old man,
and my wife well advanced in years." 19 And the angel answering said to him, "I am Gabriel (Compare
Daniel 8:16, 9:20-23.), that stands in the presence of God; and I was sent to speak to you, and to bring you
these good tidings. 20 And look, you shall be silent and not able to speak (Compare Acts 13:6-12.), until
the day that these things shall happen, because you did not believe my words ( Compare vs. 45, and
Genesis 18:10-15.), which shall be fulfilled in their season." 21 And the people were waiting for
Zacharias, and they marveled while he tarried in the temple. 22 And when he came out, he could not
speak to them: and they perceived that he had seen a vision in the temple (Compare Isaiah 6:1-5.): and he
continued making signs to them, and remained dumb. 23 And it happened, when the days of his
ministration were fulfilled, he departed to his
house.
24 And after these days Elisabeth his wife conceived; and she hid herself five months, saying, 25 "Thus
has the Lord done to me in the days wherein he looked upon me, to take away my reproach among men
(Compare Genesis 30:22-24.)."
MAIN POINT OF THIS SECTION:
Zacharias is taught a lesson about complete belief of God.
QUOTES AND COMMENTS:
1. Zacharias asked greater credentials of the angel than he was willing to grant. McGarvey says, "His
question in the original is in four words. Four faithless words cost him forty weeks of silence." It
was a bad habit of the Jews to ask for signs (miraculous assurances) even when surrounded by such
signs. Jesus did many signs and wonders (John 20:30-31), but was still challenged to produce
signs. He said that an ultimate sign would be given (Matthew 12:38-40, compare John 6:26-36).
Mary's question of vs. 34 was not offensive to Gabriel, as seen in his answer. She did not question
the promise, only the means. Gabriel willingly provided information to a submissive believer (see
vs. 38).
2. Gabriel is the only angel mentioned by name in the Bible, other than Michael, called a "chief
prince" in Daniel 10:13, 21; 12:1, and an "archangel" in Jude 9 and Revelation 12:7. Gabriel's role
is as an "announcer," but he is not identified with the blowing of the final trumpet of time (1
Thessalonians 4:16).
3. Elisabeth hid herself, either out of modesty (like King Saul, 1 Samuel 10:20-24), or out of secret
pleasure in her unusual privilege (compare Psalms 17:6-8), but certainly not out of shame (compare
Psalms 113:9).
QUESTIONS ON LUKE 1:18-25.
1. Compare Zacharias' question to that of Mary in vs. 34, and state why you think Mary's question
was less offensive to the angel.
2. Were the revelations of angels reliable? (see Heb. 2:2)
3. Why is it improbable that Elisabeth hid herself out of shame?
CHAPTER 1
26 Now in the sixth month (Of Elisabeth's confinement--see vs. 36) the angel Gabriel was sent from God
to a city of Galilee, named Nazareth (24 miles east of the Sea of Galilee--see Isaiah 9:1-2), 27 to a virgin
betrothed to a man whose name was Joseph, of the house of David (Compare Matthew 1:6, 16); and the
virgin's name was Mary. 28 And he came in to her, and said, "Hail, you who are highly favored, the Lord
is with you." 29 But she was greatly troubled at the saying (Compare Acts 10:4), and considered in her
mind what manner of salutation this might be. 30 And the angel said to her, "Do not fear, Mary: for you
have found favor with God. 31 And see, you shall conceive in your womb, and bring forth a son, and shall
call his name JESUS. 32 He shall be great (See Vs. 15, and compare Isaiah 52:13; and Philippians
2:9-11), and shall be called the Son of the Most High (See 8:28, and compare 6:35 and Psalm 82:6): and
the Lord God shall give to him the throne of his father David (See Psalm 132:11; Isaiah 9:6-7, 16:5; and
Jeremiah 23:5-6): 33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall
be no end (See Daniel 2:44)."
MAIN POINT OF THIS SECTION:
Gabriel reveals to Mary the nature of the child to be conceived in her.
QUOTES AND COMMENTS:
1. The choosing of Mary as the mother of Jesus was the great "favor" of God. She is not exalted to the
"divine" status recognized by the Roman Catholic Church (as "mother of God," and as a personal
"intercessor" with her son), and Jesus did not place her on any special pedestal (Matthew
12:47-50). Erdman comments that the angel's announcement "does not mean...that Mary was to be
a source but rather a recipient of grace."
2. In this passage the "greatness" of Jesus is stated in the same terms as that of John, but he is
distinguished as "the Son of the Most High," the inheritor of the "throne of David" with its "reign
over the house of Jacob," and the one of whose "kingdom there shall be no end." Barnes says, "His
is the only kingdom that shall never have an end. He the only King that shall never lay aside his
diadem and robes, and that shall never die. He the only King that can defend us from all our
enemies, sustain us in death, and reward us in eternity. O how important, then, to have an interest
in his kingdom; and how unimportant, compared with his favor, is the favor of all earthly
monarchs!"
QUESTIONS ON LUKE 1:26-33.
1. The text says that Joseph was of the "house of David." Was Mary descended from David, also?
How do you know?
2. What is the meaning of the name Jesus? (Matthew 1:21)
3. Does Gabriel's announcement put "David's Throne" on earth?
4. How long shall Jesus' kingdom last?
CHAPTER 1
34 And Mary said to the angel, "How shall this be, seeing I do not know a man (Or, "I am a virgin." vs.
27)?" 35 And the angel answered and said to her, "The Holy Spirit shall come upon you, and the power of
the Most High shall overshadow you: wherefore also the holy thing which is begotten shall be called the
Son of God (See vs. 32, Matthew 1:18-20, and compare Isaiah 7:14). 36 And look, Elisabeth your
kinswoman, she has also conceived a son in her old age; and this is the sixth month (See vs. 26) with her
that was called barren. 37 For no word from God shall be void of power (The King James Version says,
"For with God no-thing shall be impossible." The ASV has "word," not "thing," because the Greek word
RHEMA is defined "word," or "saying." Compare Isaiah 55:10-11)." 38 And Mary said, "Behold, the
hand-maid of the Lord; let it be to me according to your word." And the angel departed from her.
MAIN POINT OF THIS SECTION:
Mary receives an explanation of the manner of her conception.
QUOTES AND COMMENTS:
1. Mary's question inquires into the technique of the conception predicted by the angel. R. M. Edgar,
in The Pulpit Commentary, says, "She wanted direction. Was she to go on with her proposed
marriage with Joseph? or was she to break with him? or was she to do nothing but wait? Gabriel
directs her to wait passively in God's hands, and all he has promised will come supernaturally
about." The angel explains that the Holy Spirit will "overshadow" her, miraculously side-stepping
the natural process. Joseph's chagrin at finding her pregnant is relieved by the angel's word that
God is the cause, not man (Matthew 1:18-25).
2. The angel further shows that no more power is needed to cause the barren Elisabeth to conceive,
than to enable a virgin to do so. This assures Mary of her role.
3. The Lord chose Mary wisely, finding in her humility, and a ready mind to do all of God's will;
offering herself as His "handmaid," even if it aroused suspicion in her betrothed husband,
endangered her reputation with her contemporaries, and eventually subjected her to the vile abuse
of modern unbelievers.
4. The power in the Word of God is legendary. It creates (Genesis 1:3, 9; John 1:1-3). It sustains the
creation (Hebrews 1:1-3). In the form of the Gospel, it is the "power of God to salvation" (Romans
1:16). Compare Genesis 18:14, Jeremiah 32:17, and Matthew 19:26.
QUESTIONS ON LUKE 1:34-38.
1. Did Mary's question imply that she was seeking assurance through a sign?
2. What event did the angel relate to assure her?
3. What was to be the method by which Mary was to conceive?
4. Is anything too hard for God to do?
5. What traits of Mary's submission would we be wise to imitate today?
CHAPTER 1
39 And Mary arose in these days and went into the hill country with haste, into a city of Judah (Possibly
the village of Jutah, Joshua 15:48, 55, a priestly city: Joshua 21:13-16); 40 and entered into the house of
Zacharias and saluted Elisabeth. 41 And it came to pass, when Elisabeth heard the salutation of Mary, the
babe leaped in her womb (See Vs. 44); and Elisabeth was filled with the Holy Spirit (This can be
manifested in prophecy [See 1:67], or tongues [See Acts 2:4], or in simple filling of the words of Christ.
Compare Ephesians 5:18-20 to Colossians 3:16-17); 42 and she lifted up her voice with a loud cry, and
said, "Blessed are you among women, and blessed is the fruit of your womb. 43 And whence is this to
me, that the mother of my Lord should come unto me? 44 For behold, when the voice of your salutation
came into my ears, the babe leaped in my womb for joy. 45 And blessed is she that believed; for there
shall be a fulfillment of the things which have been spoken to her from the Lord (See Vs. 31-33)."
MAIN POINT OF THIS SECTION:
Mary receives confirmation of the deity of her unborn child.
QUOTES AND COMMENTS:
1. When the "babe" (John) leaped in Elisabeth's womb, she interprets, by the Holy Spirit, that it was
"for joy." This suggests that emotion can be present in the child still in the womb, not just in the
imagination of the mother.
2. The "blessings" pronounced by Elisabeth have become a part of Roman Catholic ritual, and the
repeated recitation of these words are presumed to be valuable as a means of obtaining
"absolution" through "penances" enforced by the priestly "confessor." To them, Mary is an
intercessor for them to the Lord (but see 1 Timothy 2:5-6).
3. The submissiveness of Mary is called "belief," illustrating the fact that obedience is the substance
of NT faith (Hebrews 3:18-19, 4:11, American Standard Version).
QUESTIONS ON LUKE 1:39-45.
1. Name two others in Chapter 1 who were "filled with the Holy Spirit?"
2. How did Elisabeth know that Mary was the mother of her "Lord?"
CHAPTER 1
46 And Mary said, "My soul does magnify the Lord, (See Psalm 34:3) 47 And my spirit has rejoiced in
God my Savior. (See Hosea 13:4; and 1 Timothy 4:10) 48For he has looked upon the low estate of his
hand-maid: (See Psalm 136:23) For behold, from henceforth all generations shall call me blessed. 49For
he that is mighty has done to me great things; And holy is his name. (See Isaiah 57:15)
50 And his mercy is unto generations and generations On them that fear him. (See Deuteronomy 7:9;
Psalm 103: 17-18) 51 He has showed strength with his arm; (See Psalm 89:20-21) He has scattered the
proud in the imagination of their heart. (See Genesis 11:1-9) 52He has put down princes from their
thrones, (See 1 Samuel 13:13-14; and Daniel 4:28-32) And has exalted them of low degree.
53The hungry he has filled with good things; And the rich he has sent empty away. (See 1 Samuel 2:5-7)
54 He has given help to Israel his servant, That he might remember mercy 55(As he spoke unto our
fathers) Toward Abraham and his seed for ever." (See Micah 7:18-20)
56 And Mary abode with her about three months, and returned unto her house.
MAIN POINT OF THIS SECTION:
Mary is moved to praise the Lord for His blessing.
QUOTES AND COMMENTS:
1. This "Magnificat," so-called in Latin because of the use of the word "magnify" in the first verse, is
similar to that of Hannah in 1 Samuel 2:1-9, after she had dedicated Samuel to God. It ranks as one
of the great hymns of praise in the Bible, and expresses the joy of special blessing, both for the
individual singer and other similarly blessed worshippers.
2. H. Leo Boles, in his commentary, writes that these words"breathe the most delightful recognition
of God's mercy, his condescension to their humble estate, his often manifested law of moral
administration to exalt the lowly and to abase the proud. Here is a celebration of his glorious
fulfillment of the long extant promise to Israel of the Messiah."
QUESTIONS ON LUKE 1:46-56.
1. How many similarities of language occur in Mary's song to other passages of Scripture?
2. Is there any evidence that Mary spoke by the Holy Spirit?
CHAPTER 1
57 Now Elisabeth's time was fulfilled that she should be de-livered; and she brought forth a son. 58 And
her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced
with her (This fulfills Vs. 14). 59 And it came to pass on the eighth day, that they came to circumcise the
child (See Genesis 17:9-14, and Leviticus 12:1-3); and they would have called him Zacharias, after the
name of his father. 60 And his mother answered and said, "Not so; but he shall be called John (See Vs.
13)." 61 And they said unto her, "There is none of your kindred that is called by this name." 62 And they
made signs to his father, what he would have him called. 63 And he asked for a writing tablet, and wrote,
saying, "His name is John." And they marveled all. 64 And his mouth was opened immediately, and his
tongue loosed, and he spoke, blessing God (This fulfills Vs. 20). 65 And fear came on all that dwelt round
about them: and all these sayings were noised abroad throughout all the hill country of Judea. 66 And all
that heard them laid them up in their heart, saying, "What then shall this child be?" For the hand of the
Lord was with him.
MAIN POINT OF THIS SECTION:
The promises made by the angel to John are fulfilled.
QUOTES AND COMMENTS:
1. According to the information of vs. 56, Mary may have been one of the "kinsmen" present at the
birth of John.
2. The precise compliance with the Law concerning the circumcision of their son is but one example
of the "blamelessness" of John's parents (see vs. 6).
3. We have no information that Zacharias had previously revealed the name of his son, and this made
the events of vs. 59-63 "marvelous" in the eyes of the people gathered for the ceremony. All those
who hear of the event are primed to expect great things of the child born to the old age of
Zacharias and Elisabeth.
QUESTIONS ON LUKE 1:57-66.
1. How many of Gabriel's predictions in vs. 13-20 are fulfilled in these verses?
2. On what day did the Law of Moses command the circumcision of the newborn male?
3. By the reading of these verses, do you conclude that Zacharias had revealed to Elisabeth the name
of his son, before this day? Why?
CHAPTER 1
67And his father Zacharias was filled with the Holy Spirit, and prophesied, saying, 68Blessed be the
Lord, the God of Israel; For he has visited and wrought redemption for his people, 69 And has raised up a
horn of salvation for us In the house of his servant David (Compare Psalm 18:2, 132:17)
70(As he spoke by the mouth of his holy prophets that have been from of old), 71 Salvation from our
enemies, and from the hand of all that hate us; 72To show mercy towards our fathers, And to remember
his holy covenant; 73 The oath which he swore unto Abraham our father (Compare Genesis 22:15-18;
Hebrews 6:13-20), 74To grant unto us that we being delivered out of the hand of our enemies should
serve him without fear, 75 In holiness and righteousness before him all our days.
76 Yes, and you, child, shall be called the prophet of the Most High: (See 20:6; Matthew 11:9, 21:26, and
Mark 11:32.) For you shall go before the face of the Lord to make ready his ways; (This fulfills Vs. 17,
and compare Malachi 3:1)
77 To give knowledge of salvation unto his people In the remission of their sins, (Compare Jeremiah
31:31-34, and Hebrews 9:22, 10:1-4.)
78 Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us,
79 To shine upon them that sit in darkness and the shadow of death; (See Isaiah 9:2; 2 Peter 1:19, and
compare Malachi 4:1-2.) To guide our feet into the way of peace. (Compare Isaiah 59:8.)
80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto
Israel.
MAIN POINT OF THIS SECTION:
Zacharias prophesies of the work of John in regard to Jesus.
QUOTES AND COMMENTS:
1. Vs. 68-71 are speaking of Jesus, not John, since Zacharias and Elisabeth were of the tribe of Levi, not
Judah, the tribe of David.
2. The mercy shown to the fathers (vs. 72) is in the revealing of Christ to take away sins (compare
Hebrews 9:15). God "swore" the fulfillment of his promise (Genesis 22:15-18, Hebrews 6:13-20). Other
references to oaths of God are found in Deuteronomy 2:14, Psalm 95:11, and Acts 2:30.
3. The role of John in all this fulfills prophecy. He will "give knowledge of salvation," but his teaching is
not the plan of salvation. He will point to the Messiah, and reveal that "remission of sins" will be found in
Him (John 1:29).
4. John was "in the deserts," but it was not his Nazarite vow that kept him there. Samson was a Nazarite,
but led a very public life, and so did other famous Nazarites. John's sojourn in the desert probably gave
him his appearance (Matthew 3:4), and his "mystique" as a prophet. Jesus spent 40 days in the wilderness
in spiritual preparation before his ministry (Matthew 4:1-2), and Paul was in Arabia, possibly for the same
reason (Galatians 1:17).
QUESTIONS ON LUKE 1:67-80.
1. Who is represented by the expression "horn of salvation...in the house of his servant David?"
2. What was the oath sworn by God, when Abraham had shown his willingness to offer Isaac?
3. Under what covenant was remission of sins possible?
4. Is it feasible that the "day-spring" of verse 78 is the same as the "day-star" of 2 Peter 1:19? What
makes you think so?
5. Verse 80 says that John was "strong in spirit:" what kind of "strength" did Jesus possess, according
to 2:40?
6. Does the Bible tell us why John was "in the deserts till the day of his showing to Israel?"
CHAPTER 2
Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should
be enrolled ("He was privileged to hold a public census, and did so three times." Seutonius, The Twelve
Caesars, p. 63. Compare Acts 5:37). 2 This was the first enrollment made when Quirinius was governor of
Syria. 3 And all went to enroll themselves, every one to his own city. 4 And Joseph went up from Galilee,
out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem (Micah 5:2; and
see 1 Samuel 17:12; John 7:42; and Matthew 2:1-6), because he was of the house and family of David; 5
to enroll himself with Mary, who was betrothed to him, being great with child. 6 And it came to pass,
while they were there, the days were fulfilled that she should be delivered. 7 And she brought forth her
firstborn son (See Exodus 34:19-20); and she wrapped him in swaddling clothes, and laid him in a
manger, because there was no room for them in the inn.
MAIN POINT OF THIS SECTION:
Luke explains the reason for the presence of Jesus' parents in Bethlehem at the time of His birth.
QUOTES AND COMMENTS:
1. Caesar's decree disrupted the lives of Jews who traced their ancestry through genealogies (see
Titus 3:9). Living in Nazareth, the parents of Jesus concluded that the decree meant for them to
return to the city of their illustrious forefather, David. Erdman comments, "Only the most recent
scholarship has vindicated the historic accuracy of Luke in connecting the event with the decree of
Augustus and with the enrollment under Quirinius. However, these facts are mentioned by Luke
not so much to fix the date of the birth of Christ as to explain how this occurred in Bethlehem
when the home of his parents was in Nazareth."
2. The events of Matthew 1:18-25 had already occurred, since now Mary was now "great with child."
3. Presuming full term pregnancies for both Elisabeth and Mary, Jesus was born about 6 months after
John.
4. The crowding of the city of Bethlehem, because of the general disruption of the population due to
the census, is the probable reason for lack of room for them in the inn. But it is also possible that
their poverty (revealed in vs. 24) may have prevented them from paying inflated prices for a room.
QUESTIONS ON LUKE 2:1-7. (Next page)
1. Why did Joseph and Mary go from Nazareth to Bethlehem?
2. Study Genesis 35:19, and Ruth 4:11, and state whether or not these verses are speaking of the same
Bethlehem mentioned in this passage.
3. Why was Jesus laid in a manger after his birth?
CHAPTER 2
8 And there were shepherds in the same country abiding in the field (The Mishna, or Talmud, says that
sheep for the daily sacrifices at the Temple were fed in the pastures near Bethlehem. See the Pulpit
Commentary on Luke, p. 38) and keeping watch by night over their flock. 9 And an angel of the Lord
stood by them, and the glory of the Lord shone round about them (Com-pare Exodus 24:16; and 1 Kings
8:10-11): and they were very afraid. 10 And the angel said unto them, "Be not afraid; for behold, I bring
you good tidings of great joy which shall be to all the people (see Vs. 31-32): 11 for there is born to you
(compare Isaiah 9:6) this day in the city of David a Savior, who is Christ the Lord (See Matthew 1:16). 12
And this is the sign unto you: You shall find a babe wrapped in swaddling clothes, and lying in a manger."
13 And suddenly there was with the angel a multitude of the heavenly host (see Revelation 5:11) praising
God, and saying,
14"Glory to God in the highest And on earth peace among men (compare Isaiah 2:1-4, Ephesians 2:13-15)
in whom he is well pleased."
15 And it came to pass, when the angels went away from them into heaven, the shepherds said one to
another, "Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord has
made known unto us." 16 And they came with haste, and found both Mary and Joseph, and the babe lying
in the manger. 17 And when they saw it, they made known concerning the saying which was spoken to
them about this child (see Vs. 11). 18 And all that heard it wondered at the things which were spoken unto
them by the shepherds. 19 But Mary kept all these sayings, pondering them in her heart (see Vs. 51). 20
And the shepherds returned, glorifying and praising God for all the things that they had heard and seen,
even as it was spoken unto them (see Psalm 107:8-9).
MAIN POINT OF THIS SECTION:
God chooses humble shepherds as the first witnesses of the advent of Christ.
QUOTES AND COMMENTS:
1. Luke alone records the experience of the shepherds, but details the "sign" they were to receive, so
that they could be the first public witnesses to the extraordinary nature of this event.
2. Of the manner of the first announcement, J. Marshall Lang comments in The Pulpit Commentary,
"...it is not to supercilious Pharisee, not to Sadducee cold and dry as dust, not to Essene ascetic and
separatist, not to Herodian worldly and crafty, not to the mighty or the noble that the first tidings of
the great joy are brought. The first preacher is the heavenly angel, and the first congregation some
lowly, simple men..."
QUESTIONS ON LUKE 2:8-20.
1. The phrase "good tidings," used by the angel, is from the same Greek word that is translated
"gospel." Is the birth of Christ the major event of the gospel of salvation? (see 1 Corinthians
15:1-4)
2. What titles did the angels give to the babe?
3. What was the "sign" by which the shepherds would recognize the child?
4. When the shepherds told of their experience, what was the reaction of those who heard it?

What was Mary's reaction?
CHAPTER 2
21 And when eight days were fulfilled for circumcising him (see the references at Vs. 1:59), his name was
called JESUS, which was so called by the angel before he was conceived in the womb (see Vs. 1:31). 22
And when the days of their purification according to the law of Moses were fulfilled (see Leviticus
12:1-4), they brought him up to Jerusalem, to present him to the Lord 23 [as it is written in the law of the
Lord, "Every male that opens the womb shall be called holy to the Lord"] (see Exodus 13:1-2, 12-13;
34:20b; and Numbers 3:5-7, 11-13, 44-48), 24 and to offer a sacrifice accord-ing to that which is said in
the law of the Lord, "A pair of turtledoves, or two young pigeons (see Leviticus 12:6-8)." 25 And behold,
there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking
for the consolation of Israel: and the Holy Spirit was upon him. 26 And it had been revealed unto him by
the Holy Spirit, that he should not see death, before he had seen the Lord's Christ (Compare the language
of Mark 9:1). 27 And he came in the Spirit into the temple: and when the parents brought in the child
Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his
arms, and blessed God, and said, 29 "Now you may let your servant depart, Lord,
According to your word, in peace;
30 For my eyes have seen your salvation,
31 Which you have prepared before the face of all peoples;
32 A light for revelation to the Gentiles, (see Isaiah 42:6, 60:1-3; and Acts 13:47) And the glory of your
people Israel."
33 And his father and his mother were marveling at the things which were spoken concerning him; 34 and
Simeon blessed them, and said unto Mary his mother, "Behold, this child is set for the falling and the
rising of many in Israel (see Matthew 10:32-36, 21:44); and for a sign which is spoken against (see Acts
28:22); 35 yes, and a sword shall pierce through your own soul (see John 19:25); that thoughts out of
many hearts may be revealed (see Matthew 10:26-27)." 36 And there was one Anna, a prophetess (see
Exodus 15:20; Judges 4:4; and 2 Kings 22:14), the daughter of Phanuel, of the tribe of Asher (see Genesis
35:22b-26) [she was of a great age, having lived with a husband seven years from her virginity, 37 and she
had been a widow even unto eighty four years], who departed not from the temple, worshipping with
fasting and supplications night and day (see 1 Timothy 5:5). 38 And coming up at that very hour she gave
thanks unto God, and spoke of him to all them that were looking for the redemption of Jerusalem (see
Isaiah 52:7-10, 66:10-14; and Jeremiah 33:14-18). 39 And when they had accomplished all things that
were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
40 And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him (see Vs.
52, and 2 Timothy 2:1).
MAIN POINT OF THIS SECTION:
Luke adds the witness of Simeon and Anna to that of the shepherds concerning the special role of Jesus.
QUOTES AND COMMENTS:
1. The testimony of Gabriel, and the sign of the shepherds were surely enough to convince the parents
of Jesus that he would be divine in nature, but true to the Law of God, they fulfilled the days of
Mary's purification, and went to the Temple to make the prescribed sacrifices. In this knowledge,
they might have claimed exemption for him, or for Mary (in view of her remarkable conception),
but chose to maintain the customs as if he were totally human (compare Matthew 17:24-27).
2. The poverty of Jesus and his earthly family is documented in other places besides vs. 24. See
Matthew 8:20; and John 19:23-24.
3. Simeon's testimony by the Spirit is the first evidence of the universal salvation to be found in
Christ. The testimony of Simeon serves the purpose of Luke in writing to Gentiles, because he
confirmed by inspiration what the prophets had revealed--that the Gentiles were to be offered the
opportunity of Salvation through Christ, and it is significant that the mission of Christ was to begin
from "Galilee of the Gentiles." See Isaiah 9:1-2; and Matthew 4:12-17.