Originally posted December 2019
PART 1: THE WRITINGS OF LUKE
Luke´s writings in the New Testament comprise Luke-Acts; a two-volume work, which in fact represents more of the New Testament than even the letters of Paul.
Paralleling the 3 other Gospels in portraying the ministry of Jesus, this work goes further, recording the history of the early Church up until the time Paul reaches Rome.
This is unique for Luke among Gospel writers, and will impact the way we read his Gospel.
Whereas we think of Matthew as a Jew, writing for predominately Jewish Christians, we think of Luke as a Gentile (see below), writing predominantly for Greek speaking Gentiles (Theophilus is a Roman).
Many facts of the 3rd Gospel make it clear that Luke´s focus differs from Matthew´s; the most obvious being Luke´s genealogy of Jesus in ch. 3. Instead of taking Jesus´ ancestry back to Abraham, as does Matthew, Luke goes right back to Adam – the first man in biblical terms, the head of all humanity. This speaks of the universality of the Gospel message which Luke presents to us.
LUKE HIMSELF
There are 3 references to Luke, in the letters of Paul: Col. 4,14; Philemon 24 and 2 Tim. 4,11. From these, we learn that he was a physician (medical doctor), most probably a Gentile (in Col. 4,14, his mention comes after “they of the circumcision” are mentioned in verse 11; this being a term for Jews). He was a beloved co-worker of Paul.
From his writing, we learn that he was an educated Gentile. Luke and the author of the letter to the Hebrews write the best Greek in the New Testament.
He wrote in the tradition of the most reliable historians of antiquity (e.g. Thucydides).
That he was a most trustworthy and conscientious historian, has been the verdict of several New Testament scholars writing on Luke/Acts.
LUKE AS A HISTORIAN
Chapter 1, verses 1-4 in his Gospel, is a Greek-style preface, following a literary convention widespread in the Graeco-Roman world.
That Luke thus is conversant with the literary convention of his day, has the vocabulary to match; and is taking this rather scientific approach — he will do extensive research to underpin his writing – is noteworthy!
The preface, together with the rest of his writing, shows Luke to be an author of considerable literary ability.
Luke then, having followed all things closely for some time past, will write an orderly account, that Theophilus may have certainty concerning the things he has been taught.
ACCESSIBILITY TO SOURCE MATERIAL
What available source material would Luke have found at his disposal, as he did his research?
Luke had intimate contact with Paul for many years, and many other Christian leaders; e.g. Philip, Timothy, Silas, Mark, and Barnabas. Through this, and his going to Jerusalem (Acts 21,17ff), Caesarea and other places intimately associated with Jesus and with his first apostles, gave Luke the very best opportunity to obtain first-hand knowledge regarding Jesus and the history of the earliest Christian Church.
Luke himself must be counted as one of the eyewitnesses in Paul´s missionary work – see the “we” passages in the Acts of the Apostles (Troas-Philippi: 16,10-16; Philippi-Jerusalem: 20,6-21,18; Judea-Rome: 27,1-28,16).
Paul´s last visit to Jerusalem ended with his detention in Caesarea. Luke seems not to have been far away during this time. On one occasion at least, he is known to have met James, the brother of Jesus (Acts 21,17). It is reasonable to suppose that he during these years also would have had the opportunity to meet Mary. The material in Luke ch. 1-2, reflects an oral tradition, which Luke probably received from her.
We can therefore conclude that Luke will have had recourse to many and varied sources.
LUKE AND MODERN HISTORIANS
Luke knows, as does Paul, that faith cannot be based on myth or hearsay (1 Tim. 1,4; 4,7; 2 Tim. 4,4; Tit. 1,14). It is the facts concerning Jesus´ ministry, death and resurrection that must be the basis of faith.
At the same time, we must not hold Luke to the same criteria we would hold a modern historian, who will step back from his sources and seek “objectivity”. It is not Luke´s intention to be objective! Through the narrative his intention is to highlight what he sees as the significance of the events that have taken place, and which his faith is based on.
Luke is a master story-teller! Unlike Paul´s letters so full of argumentation, Luke´s message is to be seen in his narrative; in the way, he presents his source material!
This then, is the certainty he seeks to give Theophilus.
It is impossible to fact-check Luke today on every detail of his writing. Nor is that what modern scholars of ancient history attempt to do with an ancient text.
Instead, they form an opinion of the general reliability of a source, both internally from the text itself, and externally, from whatever information they have of the author.
We have already seen that Luke is regarded highly in this respect.
Where he can be checked on the details he gives of names, dates and titles of persons e.g., he is found to be extremely accurate – also in the light of archaeological research*.
When scholars are sceptical of the historicity of Luke-Acts, it is generally because of an unwillingness to accept the supernatural elements in the story. For Luke, however, the reality of God and of the supernatural, is a given.
*Should you be interested in checking this, a good little book to get would be The New Testament Documents, Are They Reliable, by Professor FF Bruce
THE ROLE OF THE HOLY SPIRIT IN LUKE-ACTS
The driving force behind the events Luke narrates, is God himself!
It is God who sends the angel Gabriel first to Zacharias, then to Mary. It is God who sends the host of angels to the shepherds with tidings of great joy! It is God himself who has good will towards men.
Since Luke conceives of God acting in history to fulfil the promises given to the fathers, the Holy Spirit is never far away in his narrative, from chapter 1 of the Gospel, to chapter 28 of the Acts.
I remember as a student once reading through the Acts of the Apostles in a single sitting; that is, without putting the book down. The clearest impression I was left with, was the role of the Holy Spirit, in directing and energising the mission of the Church.
The same could be said in a different way about the presence of the Holy Spirit in the Gospel of Luke!
The Spirit is present in chapter 1:
John will be filled with the Holy Spirit from birth, Mary will conceive and give birth by the Holy Spirit, both Elizabeth and Zechariah are filled with the Holy Spirit, and speak prophetically.
Further into the narrative, the Spirit descends on Jesus´ at his baptism (3,22).
Pivotally, in chapter 4,18, Jesus cites Isaiah 61,1-2 as the program for his ministry (see also important Messianic prophecies in Isa. 11,2 and 42,1)! Jesus is anointed by the Spirit par excellence, to bring good news to the poor, bind up the broken hearted etc.
For Luke, the Messianic Age has dawned with the birth of the Messiah. This, together with the prophecy in Joel 2,28-32, cited in Acts 2,17ff, shows that Luke sees The Age of the Messiah as also the Age of the Spirit!
The Spirit had been active all through the Old Testament, from Genesis 1,1.
The Spirit anointed kings and prophets, always for a specific task and for a specific time.
With the birth of the Messiah, a new age has dawned, the Spirit will be active in a new way, available to all believers.
Crucially, Jesus is the one who *baptises in the Holy Spirit and fire (3,16)! For Luke, undoubtedly, this was fulfilled in Acts 2, 1ff.
*What the expression “baptise in the Holy Spirit” means, has been a difficult topic for Christians to agree on; together with speaking in tongues, the gifts of the Spirit (on this see 1 Cor. 12, Romans 12,3ff and Eph. 4). I do believe in the gifts of the Spirit for all Christians, to be practiced today, but that will have to be another blog post. In the meantime, read my newly edited post BE FILLED WITH THE SPIRIT!
A GENERAL DESCRIPTION OF LUKE CHAPTERS 1-2
“The account of the nativities of John the Baptist and Jesus in the first two chapters of the Gospel has been described as the most archaic passage in the New Testament; it breathes the atmosphere of a humble and holy *Palestinian community, which cherished ardent hopes of the early fulfilment of God´s ancient promises to his people Israel, and saw in the birth of these two children, a sign that their hopes were about to be realised” (the words of F.F. Bruce – British New Testament scholar of a generation ago)
*Palestine was part of the Roman province Syria Palestine – roughly speaking today´s Israel.
Luke’s mind is soaked in the Greek translation of the Old Testament, the Septuagint (LXX).
Unlike Matthew, who tells us when he is referring to the Old Testament, Luke´s writing is filled with echoes and with associations, which the knowledgeable Greek reader would recognize. This is particularly true of chapters 1-2!
PART 2: CHAPTER 1
ELIZABETH AND ZECHARIAH (v. 5-25)
We note first Luke´s temporal marker: ´This took place in the days of Herod, King of Judea.´
The Greek of this section differs markedly from the foregoing verses, verses 1-4, bearing the marks of what was obviously a Hebrew source!
Zechariah is visited in the temple by the angel Gabriel. He is told that Elizabeth will have a child. He would like confirmation of this, since both he and Elizabeth are advanced in age. He will be unable to speak until these things take place, because he doubts Gabriel´s word – Gabriel who comes from the presence of the Lord! (Contrast here Mary´s response: v. 45)
With regard to the child, who is to be called John, Gabriel cites the words of two prophets: “..he will go before him (God) 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 (Mal. 4,5-6), to make ready for the Lord a people prepared” (Isa. 40,3). For this, see Matthew 17,10-13.
Elizabeth is barren, and past the age of childbearing!
This reminds us of Sarah, Abrahams wife, who conceived Isaac in her old age (Gen. 21,1); Rebekah (Gen. 25,21), Isaac´s wife and Rachel (Gen. 29,31), Jacob´s wife, all of whom are also barren, and who conceive with divine help. Yet two more, are Hannah (1 Sam 1,1 ff), Samuel´s mother, and Samson´s mother (Judg. 13,3).
All these women give birth to sons, who have a decisive role to play in God´s plans for the nation of Israel! This emphasises the fact that when God acts in history, neither age nor barrenness is any hindrance to him.
But another aspect of this is the stigma for a mother that attached to not being able to have children (Luke 1,25). In Genesis 1,28, God blesses the man and woman and tells them to be fruitful and multiply.
With no knowledge of the biology involved in having children, the understanding is that it is God who either opens or shuts the womb (Gen. 29,31). Being able to have children is associated with God´s blessing (Exod. 23,26, Deut. 7,14 and 28,11). The opposite to blessing is curse. If God curses in the Old Testament it is because of sin. Barrenness, is viewed as a curse (Deut. 28,18).
Luke stresses that Elizabeth and Zechariah were both righteous and blameless before God, being obedient in all the commandments and statutes of the Lord. This is to say that Elizabeth´s barrenness was not the result of sin.
We are not told why she was barren, just that God will take it away! She will have a child!
It is a powerful theme in Luke´s Gospel that Jesus has come to bind up the broken-hearted (Isa. 61,1), bring good news to the poor, to set at liberty those who are oppressed (4,18), and bring healing to those who need healing (9,11).
MARY AND THE MAGNIFICAT (v. 46-56)
Six months later, the angel Gabriel is sent to a young girl in Nazareth, Galilee. She is Mary, a virgin, engaged to Joseph of the house of David. His message to her is that she shall bear a son and shall call his name Jesus (we had Joseph´s version of this in Matthew 1).
He will be given the throne of David and of his reign and of his kingdom, there will be no end (v. 33).
“How will this be?”, answers Mary, “I am a virgin?”
The angel answers 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.”
The angel tells her that her relative Elizabeth, who is called barren, is already 6 months underway with child. For nothing will be impossible with God”
Mary visits Elizabeth, and having heard Elizabeth´s greeting (and note v. 45), Mary says,….
What follows is known as The Magnificat, v. 46-56.
It is a song which bears a strong resemblance to Hannah´s prayer in 1 Samuel 2,1.
They are both very beautiful!
It is not that there is any direct word for word correspondence between the two texts. The correspondence is thematic; that God has visited the lowly, the humble, the poor, and confounded the high, the mighty, the proud, they that are wise in their own eyes.
This theme of role reversal, is a central theme in Luke´s Gospel.
ZECHARIAH AND THE BENEDICTUS (v. 68-79)
Elizabeth´s time has come, the neighbours and relatives hear that she has given birth to a son and they gather after 8 days to circumcise the child and give the child a name. Both Elizabeth and Zechariah confirm that he is to be called John. Zechariah´s tongue is loosed, he is filled with the Holy Spirit, and he speaks forth the words of verses 68-78, sometimes called the Benedictus.
A summary is as follows:
Zechariah praises God for visiting and redeeming his people; and raising up for them a Saviour, in the house of David; thus, remembering his holy covenant, the oath which he swore to Abraham; now understood in spiritual terms (Gen. 22,16ff): That Israel being saved from their enemies, might serve God without fear, in holiness and righteousness.
John, will be called the prophet of the Most High; for he will prepare the way of the Lord.
Luke´s story in chapter 1, dovetails well with Mt. 1,18-25, which tells what happened when Mary went home from being with Elizabeth!
PART 3: CHAPTER 2,1-21
Chapter 2 starts with new time markers:
In those days, a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when *Quirinius was governor of Syria.
In writing this, Luke is placing the birth of Christ within the context of the Roman Empire (the world), and not just Israel. This speaks again of the universality, as Luke sees it, of the Gospel. Christ came for all people. There is no mention of Jews alone. The Gospel is for Jews and Gentiles together.
In addition, Luke is setting up what will be a powerful political message; the lord of the Roman Empire being compared to the Lord (with a capital L), of all men and women.
*There is a historical problem with the census under Quirinius.
The census that we know about during his time in office, was in the year A.D. 6, which is too late for Jesus´ birth – too late also to explain why Mary and Joseph have come south to Bethlehem.
Several suggestions have been put forward to solve this. You can hear about a neat one, if you watch this little video (3,5 mins approx.): Quirinius
JOSEPH AND MARY ARRIVE IN BETHLEHEM
Joseph and Mary leave Nazareth and travel to Bethlehem. This is because Bethlehem is the birthplace of David, and Joseph is of the house of David. It is in Bethlehem that the census for them, is being taken. Bethlehem is full of other people who are there for the same reason.
They arrive, and there is no room for them in the inn.
What the inn was, is unclear. Jesus is placed in a manger (the word means feeding trough for animals). There is no mention of animals. However, animals would be kept in a section of a house (rather than a stable, which implies a wealthier society).
An early tradition going back to the 2nd century, says that Jesus was born in a cave near Bethlehem.
Whether it was a section of a private home, or a cave, Luke´s point seems to be that it was in these humble conditions that the Christ was born.
One commentator (Howard Marshall) suggests that “no room in the inn” means that Jesus had to be content with the habitation of animals because there was no room for him in human society!
THE SHEPHERDS
Some shepherds are watching their flock by night in fields outside Bethlehem.
This is an agrarian society; people live off the land.
But they would have had smallholdings, not large enough to feed the family! Having sheep would be useful and bring in more money.
The point is that the shepherds are peasants!
They would probably have enjoyed some respect in society, given the history of David being a shepherd from Bethlehem; but they are peasants, and quite low down in the social hierarchy of the day.
But it is now to these people, and not to Caesar in Rome, that the angels of God are sent to proclaim the Good News of a Saviour born in Bethlehem, and lying in a manger!
THE PROCLAMATION OF THE ANGELS
And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Saviour, who is Christ the Lord. And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger” And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is well pleased!” (v. 10-14)
It is important to notice here, that the locus of revelation from God, is no longer the temple in Jerusalem, but out where the people are, in this case, with the humble shepherds of Bethlehem.
The words: good news (Gr. evangelion/ευαγγελιον), saviour (Gr. sōtēr/σωτηρ) and lord (Gr. kyrios/κύριος), also need special mention!
They are used in the angel’s proclamation cited above, but are also words which have a common secular use in the Roman Empire.
The word evangelion – good news would be used in announcing the victory in a battle, or when great leaders (such as the Roman emperor) were born:
According to Paullus Fabius Maximus, proconsul of Asia, the year should start with Caesar Augustus´ birthday – as to the beginning of all things! Caesar´s birth had been for the benefit of all!
Caesar Augustus was worshipped as god, during his own lifetime. The Imperial Cult, as it is often called started in the provinces (like Asia), in gratitude of the peace and prosperity that the emperor had brought:
It was the Pax Romana in Augustus’ case; the peace throughout the Empire which people enjoyed, which started in his reign, and lasted for over 200 years.
Augustus could for these reasons also be called sōtēr – saviour and kyrios – lord.
However, for Luke, these words, Good News (to be precise, it is the verb, not the noun which is used in Isaiah), Saviour and Lord all had different meanings. They were all taken from Isaiah chapters 40-66, where they occur with some frequency, and are used as referring to God!
Luke is using them as referring to Christ!
In these chapters the good news of the coming of God is announced (40,9) and the salvation of God in peace and justice (52,7), on behalf of the outcasts (61,1-2). For God as Savour, see e.g. Isaiah 43,11; 49,26 and 60,16.
«All the people” in v. 10 should be understood in a universalistic sense!
CHRIST NOT CAESAR!
The message from Luke: Christ, born in an outpost of the Roman Empire, in humble conditions, is Saviour and Lord, NOT Caesar in Rome!
GOOD NEWS FOR ALL OF US
The last sentence of the angels´message is “Glory to God in the highest, and on earth peace among those with whom he is well pleased!”
If the question is asked: “Who are those with whom he is pleased?”, the answer for Luke was surely humanity as a whole!
This chimes well with John 3,16-17, which state: For God so LOVED THE WORLD……. For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
The Christmas message IS therefore a message of GOOD NEWS, for all of us today as well!!😀
