Read the Passage: Luke 1:1–25

Author and Date: The books of Luke and Acts are written by the same person (cf. Luke 1:1–4; Acts 1:1), but both of these epistles are technically anonymous. Yet, from the so-called “we” sections of the book of Acts, it is evident that Luke is the author of both books. Luke being the author is also the unified testimony of the early church. Luke was a Gentile convert (cf. Col. 4:7–14), making him likely the only Gentile to pen a book of the Bible. Observe that Luke actually wrote a large part of the Scriptures, as Luke and Acts together constitute 28% of the New Testament. Luke was a physician (cf. Col. 4:14), probably from the city of Antioch, who traveled with Paul from Acts 16 until the time of Paul’s death (cf. 2 Tim. 4:11). It is probable that Luke wrote both Luke and Acts from Rome during Paul’s imprisonment there, sometime between 60–62 AD. Note that more than one-half of Luke’s material is also found in Matthew or Mark, with Luke 9:51–19:27, which is sometimes referred to as Luke’s travelogue, being his most unique contribution.

Theme and Purpose: The books of Luke and Acts are both written to an unknown man named “Theophilus” (Luke 1:3; Acts 1:1) with the intent of tracing Christianity from the birth of Jesus until Paul’s Roman imprisonment. It seems that Luke was not an eyewitness of Jesus’ ministry (cf. Luke 1:2) but was a second-generation Christian who utilized existing records and eyewitness accounts to write his Gospel. Since Theophilus is referred to with the title “most excellent” (Luke 1:3), it is possible that Theophilus was a Roman ruler (cf. Acts 23:26; 24:3; 26:25). Alternatively, given that “Theophilus” means “lover of God,” this term could also indicate that Luke and Acts were written to believers in general. Note that Luke focuses more on Jesus’ ministry to Gentiles than do the other Gospel writers. Additionally, Luke emphasizes women, children, and social outcasts more than does Matthew, Mark, or John. Luke’s style is logical, detailed, and polished, although his material is not always strictly chronological. Luke’s Gentile focus is seen in that he omits Aramaic and Hebrew words (e.g., Abba, Hosanna, Rabbi, etc.), he uses Greek vocabulary, he cites the Greek Septuagint rather then the Hebrew Scriptures, and he quotes sparingly from the Old Testament.

Structure and Outline: Below is a suggested thematic outline of the Gospel of Luke:

• Birth and Prelude (1:1–4:14)
• Ministry in Galilee (4:15–9:50)
• Traveling to Jerusalem (9:51–19:27)
• Passion Week (19:28–23:56)
• Resurrection and Ascension (24:1–53)

Luke’s Purpose (1:1–4)

Luke 1:1–4 is one long sentence in Greek, in which Luke states his purpose. In this one sentence, Luke recognizes that others have written gospel accounts (cf. Luke 1:1), he indicates that he was not an eyewitness of Jesus’ ministry (cf. Luke 1:2), he points to his own thorough research (cf. Luke 1:3), and he identifies Theophilus as the recipient of this letter (cf. Luke 1:4). Note that although Luke utilized others’ material and he surely conducted eyewitness interviews, he was still writing under the inspiration of the Holy Spirit (cf. 2 Tim. 3:16–17; 2 Pet. 1:19–21). Luke discloses that his primary goal is that Theophilus may “know the certainty of those things in which you were instructed” (Luke 1:4). This indicates that Theophilus was likely already a believer, for he had already been instructed. Luke’s main purpose, then, was Theophilus’ sanctification and discipleship, not his conversion.

Zacharias’ Ministry (1:5–10)

The narrative about Zacharias, Elizabeth, and the birth of John the Baptist is only found in Luke’s Gospel. The story of John’s birth begins in the days of Herod the Great, who is one of six rulers named “Herod” in Scripture. In this passage, Luke writes that Zacharias and Elizabeth “were both righteous before God” (Luke 1:6), indicating both that they were justified and that their childlessness was not a curse from God (cf. Gen. 20:18). The text notes that Zacharias and Elizabeth were both Levites, and that Zacharias was a priest. Note that each division of priests would serve at the temple for two weeks during the year. When Zacharias’ division was serving in Jerusalem, the lot fell to him to burn incense before the Lord in the holy place (cf. Exod. 30:7–8; 2 Chron. 29:11). Given that most priests would never be chosen to burn incense in the holy place, this was a very great honor for Zacharias.

Gabriel’s Message (1:11–25)

The text notes that when Zacharias was performing his priestly service “an angel of the Lord appeared to him” (Luke 1:11). As is the case throughout Scripture, when an angel appeared to him, Zacharias was struck with great fear (cf. Dan. 8:17; Judg. 13:22; Rev. 19:10; 22:8). The angel Gabriel comforted Zacharias, telling him that his prayer had been heard. Since Zacharias and Elizabeth were both “well advanced in years” (Luke 1:7), it is questionable whether the prayer in view here was for a child or if it was for the arrival of the long-awaited Messiah. In any event, the angel told Zacharias that Elizabeth would conceive a son (cf. Luke 1:13a), that his name would be John (cf. Luke 1:13b), that John would be a Nazirite (cf. Num. 6:1–21; Luke 1:15), and that John would be the forerunner of the Messiah (cf. Luke 1:14, 16–17). Zacharias struggled to believe Gabriel, leading to him being mute during Elizabeth’s pregnancy (cf. Luke 1:18–25).

Application Questions:

1. What do you know about the book of Luke? What verses or passages from this book come to mind?
2. How can we know that the Word of God was inspired by the Holy Spirit? How can we know that the canon of Scripture is closed?
3. How can we explain the fact that Zacharias and Elizabeth were both righteous, yet they were childless?
4. What is the relationship between prayer and the sovereign will of God? How does prayer related to God’s moral will?
5. How often do angels appear in Scripture? Should contemporary Christians expect supernatural, angelic appearances?