The MacArthur Study Bible, NKJV, page 501
1:12 fear. The normal response—and an appropriate one (12:5)—when someone is confronted by a divine visitation or a mighty work of God (Judg. 6:22; 13:22; Mark 16:5; see note on Rev. 1:17). Luke seems especially to take note of this; he often reports fear in the presence of God and His works (cf. vv. 30, 65; 2:9, 10; 5:10, 26; 7:16; 8:25, 37, 50; 9:34, 45; 23:40).
1:13 your prayer. Probably a prayer for children to be in his home (see note on v. 7; cf. v. 25). John. Lit. “Jehovah has shown grace.”
1:14 joy and gladness. The hallmarks of the messianic kingdom (Is. 25:9; Pss. 14:7; 48:11). The motif of joy runs through Luke’s gospel (cf. vv. 44, 47, 58; 2:10; 6:23; 8:13; 10:17–21; 13:17; 15:5–10, 22–32; 19:6, 37; 24:52).
1:15 neither wine nor strong drink. This was a key element of the Nazirite vow (Num. 6:1–21) and would probably have been understood as such by Zacharias. Usually such a vow was temporary, but Samson (Judg. 16:17) and Samuel (1 Sam. 1:11) were subject to it from birth. The language here is reminiscent of the angel’s instructions to Samson’s parents (Judg. 13:4–7). However, no mention is made here of any restriction on the cutting of John’s hair. Luke may have simply omitted that detail to avoid weighing his Gentile audience down with the details of Jewish law. even from his mother’s womb. Reminiscent of Jeremiah (Jer. 1:5). This illustrates God’s sovereignty in salvation.
1:17 in the spirit and power of Elijah. Elijah, like John the Baptist, was known for his bold, uncompromising stand for the Word of God—even in the face of a ruthless monarch (cf. 1 Kin. 18:17–24; Mark 6:15). The final two verses of the OT (Mal. 4:5, 6) had promised the return of Elijah before the Day of the Lord. See notes on Matt. 3:4; 11:14; Mark 9:11, 12. to turn the hearts. Quoted from Mal. 4:6, showing that John the Baptist fulfilled that prophecy. make ready. Possibly an allusion to Is. 40:3–5 (see notes on 3:4; Matt. 3:3).
Luke 1:17
New Testament Women
Mary, the virgin mother of Jesus, has a place of honor among the women of the New Testament. She is an enduring example of faith, humility, and service (Luke 1:26-56). Other notable women of the New Testament include the following:
Name: Anna
Description: Recognized Jesus as the long-awaited Messiah
Biblical Reference: Luke 2:36-38
Name: Bernice
Description: Sister of Agrippa before whom Paul made his defense
Biblical Reference: Acts 25:13
Name: Candace
Description: A queen of Ethiopia
Biblical Reference: Acts 8:27
Name: Chloe
Description: Woman who knew of divisions in the church at Corinth
Biblical Reference: 1 Cor. 1:11
Name: Claudia
Description: Christian of Rome
Biblical Reference: 2 Tim. 4:21
Name: Damaris
Description: Woman of Athens converted under Paul’s ministry
Biblical Reference: Acts 17:34
Name: Dorcas (Tabitha)
Description: Christian in Joppa who was raised from the dead by Peter
Biblical Reference: Acts 9:36-41
Name: Drusilla
Description: Wife of Felix, governor of Judea
Biblical Reference: Acts 24:24
Name: Elizabeth
Description: Mother of John the Baptist
Biblical Reference: Luke 1:5, 13
Name: Eunice
Description: Mother of Timothy
Biblical Reference: 2 Tim. 1:5
Name: Herodias
Description: Queen who demanded the execution of John the Baptist
Biblical Reference: Matt. 14:3-10
Name: Joanna
Description: Provided for the material needs of Jesus
Biblical Reference: Luke 8:3
Name: Lois
Description: Grandmother of Timothy
Biblical Reference: 2 Tim. 1:5
Name: Lydia
Description: Converted under Paul’s ministry in Philippi
Biblical Reference: Acts 16:14
Name: Martha and Mary
Description: Sisters of Lazarus; friends of Jesus
Biblical Reference: Luke 10:38-42
Name: Mary Magdalene
Description: Woman from whom Jesus cast out demons
Biblical Reference: Matt. 27:56-61; Mark 16:9
Name: Phoebe
Description: A servant, perhaps a deaconess, in the church at Cenchrea
Biblical Reference: Rom. 16:1, 2
Name: Priscilla
Description: Wife of Aquila; laborer with Paul at Corinth and Ephesus
Biblical Reference: Acts 18:2, 18, 19
Name: Salome
Description: Mother of Jesus’ disciples James and John
Biblical Reference: Matt. 20:20-24
Name: Sapphira
Description: Held back goods from the early Christian community
Biblical Reference: Acts 5:1
Name: Susanna
Description: Provided for the material needs of Jesus
Biblical Reference: Luke 8:3
1:18 “How shall I know this?” Abraham also asked for a sign under similar circumstances (Gen. 15:8). The sign given Zacharias was also a mild rebuke for doubting (v. 20).
1:19 Gabriel. Lit. “strong man of God.” Gabriel also appears in Dan. 8:16; 9:21 (see notes there). He is one of only two holy angels whose names are given in Scripture, the other being Michael (Dan. 10:13, 21; Jude 9; Rev. 12:7).
1:21 marveled that he lingered so long. Zacharias was only supposed to offer incense, then come out to pronounce the familiar blessing of Num. 6:23–27 on the people who were waiting in the temple court. The conversation with the angel would have taken additional time.
1:23 the days of his service. A week. See note on v. 5. to his own house. In the hill country of Judea (v. 39).
1:24 hid herself. Probably an act of devotion out of deep gratitude to the Lord.
1:25 my reproach. Childlessness carried a reproach in a culture where blessings were tied to birthrights and family lines. Barrenness could occasionally be a sign of divine disfavor (Lev. 20:20, 21), but it was not always so (cf. Gen. 30:23; 1 Sam. 1:5–10). Still, it carried a social stigma that could be humiliating.
1:26 in the sixth month. I.e., Elizabeth’s sixth month of pregnancy. Nazareth. See note on Matt. 2:23.
1:27 a virgin. The importance of the virgin birth cannot be overstated. A right view of the incarnation hinges on the truth that Jesus was virgin-born. Both Luke and Matthew expressly state that Mary was a virgin when Jesus was conceived (see note on Matt. 1:23). The Holy Spirit wrought the conception through supernatural means (see notes on v. 35; Matt. 1:18). The nature of Christ’s conception testifies of both His deity and His sinlessness. betrothed. See notes on Matt. 1:18, 19.
1:28 highly favored. Lit. “full of grace”—a term used of all believers in Eph. 1:6, where it is translated “accepted.” This portrays Mary as a recipient, not a dispenser, of divine grace.
1:30 Do not be afraid. The same thing Gabriel had said to Zacharias (v. 13). See note on v. 12.
1:31 JESUS. See notes on Matt. 1:1, 21.
1:32 He will be great. This same promise was made of John the Baptist. However, the subsequent title is what set Jesus apart. the Son of the Highest. Cf. v. 76, where John the Baptist is called “the prophet of the Highest.” The Gr. term Luke uses for “Highest” is the one employed in the LXX to translate the Heb., “The Most High God.” Since a son bears his father’s qualities, calling a person someone else’s “son” was a way of signifying equality. Here the angel was telling Mary that her Son would be equal to the Most High God. His father David. See note on Matt. 9:27. Jesus was David’s physical descendant through Mary’s line. David’s “throne” was emblematic of the messianic kingdom (cf. 2 Sam. 7:13–16; Ps. 89:26–29).
1:33 over the house of Jacob forever. This emphasizes both the Jewish character of the millennial kingdom and the eternal permanence of Christ’s rule over all. See notes on Is. 9:7; Dan. 2:44.
1:34 I do not know a man. I.e., conjugally. Mary understood that the angel was speaking of an immediate conception, and she and Joseph were still in the midst of the long betrothal, or engagement period (see note on Matt. 1:18), before the actual marriage and consummation. Her question was borne out of wonder, not doubt, nor disbelief, so the angel did not rebuke her as he had Zacharias (v. 20).
1:35 The Holy Spirit will come upon you. This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology.
1:36 Elizabeth your relative. It seems most reasonable to regard the genealogy of 3:23–38 as Mary’s (see note on 3:23). This would make her a direct descendant of David (see note on v. 32). Yet, Elizabeth was a descendant of Aaron (see note on v. 5). Therefore, Mary must have been related to Elizabeth through her mother, who would have been of Aaronic descent. Thus, Mary was a descendant of David through her father.
1:38 Let it be to me according to your word. Mary was in an extremely embarrassing and difficult position. Betrothed to Joseph, she faced the stigma of unwed motherhood. Joseph would obviously have known that the child was not his. She knew she would be accused of adultery—an offense punishable by stoning (Deut. 22:13–21; cf. John 8:3–5). Yet she willingly and graciously submitted to the will of God.
1:41 filled with the Holy Spirit. I.e., controlled by the Holy Spirit, who undoubtedly guided Elizabeth’s remarkable expression of praise. See notes on vv. 43, 44, 67.
1:43 the mother of my Lord. This expression is not in praise of Mary, but in praise of the Child whom she bore. It was a profound expression of Elizabeth’s confidence that Mary’s Child would be the long-hoped-for Messiah—the one whom even David called “Lord” (cf. 20:44). Elizabeth’s grasp of the situation was extraordinary, considering the aura of mystery that overshadowed all these events (cf. 2:19). She greeted Mary not with skepticism but with joy. She understood the response of the child in her own womb. And she seemed to comprehend the immense importance of the Child whom Mary was carrying. All of this must be attributed to the illuminating work of the Spirit (v. 41).
1:44 the babe leaped in my womb for joy. The infant, like his mother, was Spirit-filled (cf. vv. 15, 41). His response, like that of Elizabeth, was supernaturally prompted by the Spirit of God (see note on v. 41).
1:46–55 Mary’s Magnificat (the first word in the Latin translation; see notes on vv. 68–79; 2:29–32) is filled with OT allusions and quotations. It reveals that Mary’s heart and mind were saturated with the Word of God. It contains repeated echoes of Hannah’s prayers, e.g., 1 Sam. 1:11; 2:1–10. These verses also contain numerous allusions to the law, the psalms, and the prophets. The entire passage is a point-by-point reciting of the covenant promises of God.
1:47 my Savior. Mary referred to God as “Savior,” indicating both that she recognized her own need of a Savior, and that she knew the true God as her Savior. Nothing here or anywhere else in Scripture indicates Mary thought of herself as “immaculate” (free from the taint of original sin). Quite the opposite is true; she employed language typical of someone whose only hope for salvation is divine grace. Nothing in this passage lends support to the notion that Mary herself ought to be an object of adoration.
1:48 lowly state. The quality of Mary that shines most clearly through this passage is a deep sense of humility. maidservant. I.e., a female slave.
1:56 about three months. Mary arrived in the sixth month of Elizabeth’s pregnancy (v. 26), so she evidently stayed until John the Baptist was born. her house. At this point Mary was still betrothed to Joseph, not yet living in his house (cf. Matt. 1:24).
1:59 the eighth day. In accord with God’s commandment (Gen. 17:12; Lev. 12:1–3; cf. Phil. 3:5), it had become customary to name a child at circumcision. The ritual brought together family and friends, who in this case, pressured the parents to give the baby “the name of his father”—probably intending this as a gesture of respect to Zacharias.
1:60 No. Elizabeth had learned from Zacharias in writing (v. 63), everything Gabriel had said to him.
1:62 made signs to his father. The priests conducting the circumcision ceremony appear to have assumed that since he could not speak he was also deaf.
1:65 fear. See note on v. 12. all the hill country of Judea. I.e., Jerusalem and the surrounding area. John the Baptist’s reputation began to spread from the time of his birth (v. 66).
1:67 filled with the Holy Spirit. See note on v. 41. In every case where someone was Spirit-filled in Luke’s nativity account, the result was Spirit-directed worship. Cf. Eph. 5:18–20.
1:68–79 This passage is known as the Benedictus (the first word of v. 68 in the Latin translation; see notes on vv. 46–55; 2:29–32). Like Mary’s Magnificat, it is liberally sprinkled with OT quotations and allusions. When Zacharias was struck mute in the temple (v. 20), he was supposed to deliver a benediction (see note on v. 21). So it is fitting that when his speech was restored, the first words out of his mouth were this inspired benediction.
1:69 horn of salvation. A common expression in the OT (2 Sam. 22:3; Ps. 18:2; cf. 1 Sam. 2:1). The horn is a symbol of strength (Deut. 33:17). These words were clearly not meant to exalt John the Baptist. Since both Zacharias and Elizabeth were Levites (see note on v. 5), the One raised up “In the house of…David” could not be John, but spoke of Someone greater than he (John 1:26, 27). Verses 76–79 speak of John’s role.
1:72 His holy covenant. I.e., the Abrahamic Covenant (v. 73), with its promise of salvation by grace. See note on Gen. 12:1–3.
1:76 the prophet of the Highest. See note on v. 32.
1:77 the remission of their sins. Forgiveness of sins is the heart of salvation. God saves sinners from separation from Him and from eternal hell only by atoning for and forgiving their sins. See notes on Rom. 4:6–8; 2 Cor. 5:19; Eph. 1:7; Heb. 9:22.
1:78 Dayspring. A messianic reference (cf. Is. 9:2; 60:1–3; Mal. 4:2; 2 Pet. 1:19; Rev. 22:16).
1:80 was in the deserts. Several groups of ascetics inhabited the wilderness regions E of Jerusalem. One was the famous Qumran community, source of the Dead Sea Scrolls. John’s parents, already old when he was born, might have given him over to the care of someone with ties to such a community. In a similar way, Hannah consecrated Samuel to the Lord by entrusting him to Eli (1 Sam. 1:22–28). However, there is nothing concrete in Scripture to suggest that John was part of any such group. On the contrary, he is painted as a solitary figure, in the spirit of Elijah. See note on v. 17.
Luke 2
2:1 Caesar Augustus. Caius Octavius, grand-nephew, adopted son, and primary heir to Julius Caesar. Before and after Julius’ death in 44 B.C., the Roman government was constantly torn by power struggles. Octavius ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium. In 29 B.C., the Roman senate declared Octavius Rome’s first emperor. Two years later they honored him with the title “Augustus” (“exalted one”—a term signifying religious veneration). Rome’s republican government was effectively abolished, and Augustus was given supreme military power. He reigned until his death at age 76 (A.D. 14). Under his rule, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace (the Pax Romana). He ordered “all the world” (i.e., the world of the Roman Empire) to be “registered.” This was not merely a one-time census; the decree actually established a cycle of enrollments that were to occur every 14 years. Palestine had previously been excluded from the Roman census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service (as well as account for all Roman citizens). This new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register—see note on v. 3). Property and income values were not recorded in this registration. But soon the names and population statistics gathered in this census were used for the levying of poll taxes (see note on Matt. 22:17), and the Jews came to regard the census itself as a distasteful symbol of Roman oppression. See note on v. 2.
2:2 Quirinius was governing Syria. Fixing a precise date for this census is problematic. Publius Sulpicius Quirinius is known to have governed Syria during A.D. 6–9. A well known census was taken in Palestine in A.D. 6. Josephus records that it sparked a violent Jewish revolt (mentioned by Luke, quoting Gamaliel, in Acts 5:37). Quirinius was responsible for administering that census, and he also played a major role in quelling the subsequent rebellion. However, that cannot be the census Luke has in mind here, because it occurred about a decade after the death of Herod (see note on Matt. 2:1)—much too late to fit Luke’s chronology (cf. 1:5). In light of Luke’s meticulous care as a historian, it would be unreasonable to charge him with such an obvious anachronism. Indeed, archeology has vindicated Luke. A fragment of stone discovered at Tivoli (near Rome) in A.D. 1764 contains an inscription in honor of a Roman official who, it states, was twice governor of Syria and Phoenicia during the reign of Augustus. The name of the official is not on the fragment, but among his accomplishments are listed details that, as far as is known, can fit no one other than Quirinius. Thus, he must have served as governor in Syria twice. He was probably military governor at the same time that history records Varus was civil governor there. With regard to the dating of the census, some ancient records found in Egypt mention a worldwide census ordered in 8 B.C. That date is not without problems, either. It is generally thought by scholars that 6 B.C. is the earliest possible date for Christ’s birth. Evidently, the census was ordered by Caesar Augustus in 8 B.C. but was not actually carried out in Palestine until 2–4 years later, perhaps because of political difficulties between Rome and Herod. Therefore, the precise year of Christ’s birth cannot be known with certainty, but it was probably no earlier than 6 B.C. and certainly no later than 4 B.C. Luke’s readers, familiar with the political history of that era, would no doubt have been able to discern a very precise date from the information he gave.
