Women’s Bible Study
Women’s Bible Study, May 9, 2025
Holy Trinity Ev. Lutheran Church
The Gospel of Luke, chapter 3
1. Luke 3:1-20 , The Forerunner at Work (John the Baptist Prepares the Way)
a. vv. 1-2a, Historical context — Luke continually relates his account of Jesus’ life to known historical facts, inviting us to see the life of Jesus in historical context. As a historian he wants his reader to know that this is a historically accurate and orderly account of the life and ministry of Jesus Christ. (TLSB 3:1-2; 30-Minutes in the NT, 1517 podcast, Luke 3:1-38 [Episode 134])
1) Political leaders listed — The historical reality of these rulers is beyond dispute. Archaeologists have discovered specific, undeniable evidence that these people lived and ruled in those times. As rulers they were known for their corruption and cruelty. The times were full of corruption and moral degradation of the Roman Empire, especially in the distant provinces like Judea. (TLSB 3:1-2; EW 3:1-2)
2) Religious leaders, Annas and Caiaphas — Two corrupt high priests (Annas the patriarch and influence of this corrupt priestly family, and Caiaphas his son-in-law the actual High Priest appointed by Rome); This family dominated the Jewish high priesthood for most of Jesus’ lifetime and beyond. A reminder that the Jewish leaders were more interested in power politics than in serving God. (CSB 3:2; TLSB 3:1-2; EW 3:2)
b. v. 2b, “The word of God came to John the son of Zechariah in the wilderness.” [ESV]
1) Also recall Luke 1:80, “…He [John] was in the wilderness until the day of his public appearance to Israel” [ESV]. God was initiating this now in Luke 3:2; that time had come for John to begin his public ministry. (TPB pp.33-34)
2) “The word of the Lord came…” is used over 100 times in the OT, mostly in the books of the Prophets; God delivering his word through them, as God was doing here with John. Sometimes the “word” was accompanied by a vision or was seen in some fashion. (TLSB p.1080)
c. vv. 3-6, The dawning of John the Baptist’s ministry
1) As is prophesied about in Isaiah 40:3-5, God is now calling John to prepare the way for Jesus. Recall Luke 1:76-77, John’s father Zechariah said that John “will go before the Lord to prepare His ways, to give His people the knowledge of salvation by the forgiveness of their sins” [EHV].
2) Where: In the region around the Jordan, likely in the Judean desert just north of the Dead Sea. John started his ministry at the Jordan, which is the same place where Elijah was taken up into Heaven. (2 Kings 2:6,11) [Recall Luke 1:17 (& Malachi 4:5-6) as we saw the angel Gabriel telling Zechariah that John would be like Elijah, boldly preaching repentance.] (TLSB 3:3; 30-Minutes in the NT, Episode 134; CSB Luke 1:17)
3) John’s ministry (at the region around Jordan) was a ministry of “…proclaiming a baptism of repentance for the forgiveness of sins.”
a) “baptism of repentance” — John was a preacher of repentance. He called for a change of heart and a commitment to lead a holy life. This repentance was sealed with a baptism (washing, cleansing). (TPB p.34; TLSB 3:3; CSB 3:3)
* “The goal of John’s Baptism at the Jordan River was to produce repentance . Those who were baptized and confessed their sins could be certain of the forgiveness of sins.” (TLSB Matthew 3:6)
** Note: “Even before John the Baptist appeared, different groups within Judaism likely practiced baptism. Rabbinic literature notably mentions that Gentiles converting to Judaism were expected to undergo circumcision and a proselyte baptism, and to make an offering These rites marked full acceptance into the community of God’s chosen people. But John insisted that Jews needed to repent and be baptized, implying that they were no better than Gentiles.” (TLSB Mark 1:4)
b) “for the forgiveness of sins” — John’s preaching of repentance included the call to faith in the coming Savior. (This is evident, as we will read shortly in Luke 3:18, “John exhorted the people and preached the good news to them.”) Response to John’s preaching of repentance included both sorrow for sins and faith in the good news of forgiveness of sins. (TPB p.35)
4) The prophecy (Isaiah 40:3-5) fulfilled through John the Baptist (Luke 3:3-6). We can see clearly here how John prepares the way for Jesus (SG pp.13,80 [#18]):
a) Isaiah 40:3-5 – Isaiah’s language evokes road building (clearing of rocks, debris; leveling of land), which figuratively portrays the preparations made in order to “pave the way” of an arriving king. (SG p.80 [#18])
b) Malachi 3:1 – John is the “messenger” preparing the way for King Jesus. (SG p.80 [#18])
c) Malachi 4:5-6 – John is a type of “Elijah” as we studied in Luke 1:16-17.
d) Luke 3:4-6 – John prepares the way for the Lord by calling for genuine repentance, which is more than sorrow for sin or regret. It is a change of heart and life that comes through faith. (SG p.80 [#18]) [Jesus works repentance and faith in us… It is His doing, not ours.]
* “The work of John is to level everything out. So those who would think they are up high would be brought low. Those who thought themselves beyond the salvation of the Lord are to be raised up. And everything is to be made smooth and level. This is the work of John calling all to repent, meaning all sinners. In this way John is smoothing out the way for Jesus to come in, for the Gospel’s entrance, bringing forgiveness of sins and salvation through Him. There is no favoritism when John preaches repentance; there’s no one who makes it out alive, no one is left unscathed, everyone is called to repent, for all have fallen short of the glory of God and are in need of repentance and saving.” (Excerpt from podcast discussion 30-Minutes in the NT, Episode 134)
e) While the Gospel writers Matthew (Matthew 3), Mark (Mark 1:1-11), and John (John 1:15-34) also write on John the Baptist’s ministry and quote a portion of this Isaiah prophecy concerning him (Isaiah 40:3-4), they do not include Isaiah 40:5. Luke, however, (in Luke 3:6) includes the promise of Isaiah 40:5, “all flesh shall see the salvation of God.” Recall that this is a major theme of Luke’s Gospel, that Jesus came for both Jews and Gentiles, for all nations and people. (TLSB 3:6; CSB 3:6)
d. vv.7-9, John starts off preaching Law, hard and heavy. In another Gospel account (Matt. 3:7-10) we see that John is most likely directing his harsh words to the religious leaders (the Pharisees and Sadducees).
1) “While the crowds [sheep without a shepherd] are going out to see some preacher, these religious leaders have to check it out because they’re the ones keeping their thumb on the “religious pulse” of the nation. When John sees these religious leaders, John lays into them because part of his ‘making things level, making things smooth (v.5)‘ will be to call out religious hypocrisy and the self-righteousness and the absolute burden the religion of the Pharisees are applying on others.” (Excerpt from podcast discussion 30-Minutes in the NT, Episode 134)
2) And it is to these religious leaders that he calls them “brood of vipers!” If you have cross-references in your Bibles, you may notice that Jesus also calls the Pharisees & religious leaders “brood of vipers” (from Matt. 3:7, cross-referenced to Matt. 12:34, 23:33).
a) “Brood of vipers” are “offspring of poisonous snakes, which often function as symbols of deception and malice” (TLSB 3:7). The viper was seen to be an evil creature. Its venom was deadly and it was also devious. Calling the Pharisees a “brood of vipers” was pointing out that these men were deceitful, dangerous, and wicked. (Got Questions online, brood of vipers)
b) Recall other references to poisonous snakes in Scripture: Satan in the form of a snake in Genesis 3, deceitful and deadly; recall, also, Jesus calling the devil “the father of lies” and the unbelieving Jews “the offspring of your father the devil” in John 8:44; Jesus is the one promised to crush the serpent, the devil (Gen. 3:1). Also recall the poisonous snakes in Israel’s wilderness experience in Numbers 21. And the prophets used word-pictures of snakes to describe the wicked (Isaiah 59:5, Jeremiah 51:34, Micah 7:17); and in the poetic books of the Bible also (Psalm 140:3, Psalm 58:4-50).
c) “The snake, as a symbol of Satan, has wound its way around the human heart and filled us with its poison. Try as we might, we cannot rid ourselves of its influence.” But, thanks be to God, that the virgin-born Son of God won the decisive victory over the power of the devil. “The Lord Jesus is our serpent-crusher” (Got Questions online, Bible-snakes). Thus, John’s ministry; “Behold, the Lamb of God, who takes away the sin of the world.” (John 2:29)
3) The “wrath to come“ refers to both to the destruction of Jerusalem (A.D.70) and the final judgment on the Last Day. “The [Greek for wrath] “anger” of God is incited by sin, which offends God’s righteousness and holiness. As a result, God judges or condemns sinners. However, Christ bore God’s wrath for us on the cross and declares us righteous; Christ’s righteousness becomes our righteousness… such amazing grace! (John 3:36; 1 Thess. 5:9). (TLSB 3:7; CSB 3:7; TLSB p.1904)
4) John anticipates their objections, “We have Abraham as our father” (v.8).
a) They were relying on their heritage, their lineage, their history, being children of Abraham, as their basis for God’s favor.
b) Here John “derisively dismissed spiritual blessing based on race” (TLSB 3:8). Here we see John leveling, making low, those prideful hills.
c) In the Gospel of the apostle John, chapter 8, Jesus speaks to these who say that “Abraham is our father” as their source of being right with God (John 8:39-47), and as we just studied, Jesus calls them children of their father the serpent-devil. “Their physical ancestor may have been Abraham, but they can trace their spiritual ancestry to the devil” (TLSB John 8:44).
d) John the Baptist uses a wordplay in Luke 3:8 to dismiss their supposed spiritual blessing based on their religious and racial superiority: “God is able from these stones to raise up children for Abraham.” There are two ways to understand this:
* Straightforward, looking at the stones on the ground and saying God is powerful enough that He can raise these stones up and change them into children of Abraham.
** The other way to understand this, giving double meaning here, is that some Jews referred to Gentiles as being worthless, like stones. Thus, John is alluding to the fact that just because they have the physical lineage, that doesn’t mean anything, for God is able to make Gentiles (stones) into children of Abraham. In fact, that’s exactly what happens in the New Testament! (30-Minutes in the NT, Episode 134) [Recall our study of Acts and of Galatians: Paul’s ministry in Acts to the Gentiles; and in Paul’s letter to the Galatians (Gal. 3:7-14 and Gal. 3:26-29) he refers to the Gentile believers as true offspring of Abraham.]
5) In Luke 3:8, instead of clinging to their family tree, John tells them to “Bear fruits in keeping with repentance.” In verse 9 John paints a picture of an unfruitful tree ready to be chopped down. He stresses the reality of God’s judgment. He stresses the urgency of genuine repentance that cannot help but produce fruit. This is not unreasonable. God has often described Israel as an unproductive vine coming under His judgment (example: Isaiah 5:1-7). They are unfruitful because they are unrepentant. True repentance will always have fruit – and the basic fruit of the Christian life is love (see Galatians 5:22 fruit of the Spirit and 1 Corinthians 13:1-3). (TLSB 3:9; EW 3:8-9; TPB p.35)
e. vv.10-14, Many in the crowd were moved by John’s preaching, and so John points out to them some of the fruits of genuine repentance. Notice that he suggests fruits of faith which bring benefits to other people, which all show love to others. Notice, too, that these acts of kindness and consideration are simple and ordinary things we would teach young children. A repentant, forgiven, and believing heart, would find joy in being able to bare fruit for others and ultimately for our Savior. Forgiveness of sins frees us to joyfully love others. (It’s not a requirement for forgiveness, but the Lord’s forgiveness and salvation frees us from sin’s burden and enables us to love.) Fruit of the Spirit that grows in our hearts. (TPB pp.35-36; 30-Minutes in the NT, Episode 134)
f. While some people may be offended when they are rebuked for their sin, and others may think the pastor’s sermon is just what someone else needed to hear, John’s preaching had an effect on hearts of several in the crowd. God’s Word will always bear fruit on the repentant and believing sinner, as we have seen in these verses. (SG pp.13,80 [#19])
* “To our detriment, we deflect the Law in a sermon by taking offense or by thinking, ‘That’s not meant for me; it’s meant for so-and-so.’ However, we are called upon to apply both Law and Gospel to ourselves and to our daily lives. The preparatory seasons of Advent and Lent serve as seasons of repentance preceding the seasons of joy (Christmas and Easter).” (SG p.80 [#19])
g. vv.15-18, Could this be the Christ?…No, John points to the “One who is mightier than I.”
1) Always pointing others to Jesus, who is the promised Messiah. With great humility and awe John emphasizes that the Christ is coming soon, and He will baptize with the Holy Spirit (for faith, for the repentant) and with fire (for judgment upon those who are unrepentant). Christ is the One who would ultimately be the judge of the living and the dead. (30-Minutes in the NT, Episode 134; TPB p.36)
* Regarding v.16, When John baptized others, “his was a baptism of repentance for the forgiveness of sins. The people who were baptized made confession of their sins (see Matthew 3:6)… John recognized that his baptism was only preparation for what was to come: ‘I baptize you with water. But One more powerful than I will come… He will baptize you with the Holy Spirit..’ John’s baptism was an effective means of grace for the forgiveness of sins, but it was only preparatory for the baptism of Jesus that would follow.”
2) Jesus baptized His disciples with the Holy Spirit at Pentecost (Acts 2:33) and continues to pour out the Spirit on believers through Word and Sacrament. (TLSB Matthew 3:11)
3) v.18, “With many other words John exhorted the people and preached the good news to them.” Yes, repent, for there is such freedom in Christ! Just wait and see! Behold the Lamb of God who takes away the sin of the world…available to all. Free and undeserved love, and eternal joy!
NIV = New International Version
h. vv.19-20, John’s ministry comes to an abrupt halt when he is locked up in prison by Herod. For John had rebuked Herod for his evil ways (including his adultery, divorcing his wife and taking his brother’s wife, who was also his niece Herodias). John had been calling all people to repent and be baptized. No one gets excluded from needing repentance and faith, for the Lord wants all to be saved. So John didn’t discriminate or show partiality in who he wanted to come to a saving knowledge of salvation. He even called the ruler Herod to repent and be baptized. But the Word of God is not well received by the sinful world. (TPB, p.36; TLSB 3:19; 30-Minutes in the NT, Episode 134)
2. Luke 3:21-22, John Baptizes Jesus
a. Flashback — Since Luke had just previously written about John’s arrest, which brought John’s ministry to a complete halt, this report now of John baptizing Jesus is a “flashback” into the ministry of John. Luke is not writing in chronological order at this point, but rather he wanted to finish writing about the ministry of John before now introducing the history of Jesus’ now as an adult. So Luke saved the report of the baptism of Jesus until this point. (TPB p.38)
b. Full Gospel coverage — Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:29-34
“The fact that all four Gospels report the Baptism of Jesus points to its importance.” (TLSB Matt.3:15)
c. Reason for Jesus’ baptism — To fulfill all righteousness for us (the unrighteous)…
1) v. 21, “When all the people were being baptized, Jesus was baptized, too.” What a remarkable response to John’s ministry, many came (maybe a crowd) to repent and be baptized. Jesus is being baptized right along with all the others. The Sinless One being baptized side-by-side with the sinful.
2) And in Matthew’s account, “Matthew tells us that the association of Jesus with sinners coming for baptism brought forth a protest from John. Jesus’ answer points to His work of fulfilling the entire will of God for us: ‘It is proper for us to do this to fulfill all righteousness’ (Matt. 3:15). The Sinless One does not separate Himself from sinners but becomes one with them in His baptism.” (TPB p.38)
* Question: To fulfill all righteousness for who?? Answer: To fulfill all righteousness for you!! (30-Minutes in the NT, Episode 134)
3) “By his baptism Jesus completely identified himself with man’s sin and failure (though he himself needed no repentance or cleansing from sin), becoming our substitute (2 Cor. 5:21).” (CSB Matt. 3:15)
4) According to the Gospel of John’s account (John 1:31-34), at Jesus’ baptism John publicly announced the arrival of the Messiah and the beginning of His ministry. (CSB Matt. 3:15, TLSB Matt. 3:15)
d. v. 21, Jesus prayed right after He was baptized.
1) Only Luke notes Jesus praying at his baptism. Jesus in prayer is one of the special themes we will notice as we go through this Gospel written by Luke. (CSB 3:21)
2) “Jesus was [and still is] a person of prayer. This is especially emphasized in Luke’s gospel. It was while Jesus was praying after his baptism that heaven was opened and the Holy Spirit descended upon Jesus…” (TPB p.38)
e. v. 22, The Holy Trinity is most clearly revealed in the baptism of Christ. (TLSB, Matt. 3:16-17)
1) While Jesus was praying, “the heavens were opened, and the Holy Spirit descended on Him in bodily form, like a dove…” (v. 22); “…and coming to rest on Him“ (Matt. 3:16). (Matthew emphasizes that the Spirit’s descent was for Jesus’ benefit… The Messiah would possess the Spirit of the Lord. [TLSB Matt. 3:16])
a) In Acts 10:38 Peter, preaching in the home of Cornelius, makes reference to the fact that “God anointed Jesus of Nazareth with the Holy Spirit and power.” The visible descent of the dove is public witness to the fact that here truly is the Messiah, the Christ, the Anointed One. (TPB p.38)
b) In baptism, notice… along comes the Holy Spirit! (We’ll touch on this again shortly!)
2) “And a voice came from heaven, ‘You are my beloved Son; with you I am well pleased.'” (v.22)
a) The Father’s affirmation echoes two messianic prophecies (Psalm 2:7 and Isaiah 42:1), reinforcing that Jesus is indeed the Son of God. (TLSB 3:22)
b) “The Father‘s voice, so often heard in the OT, was heard anew here… The Father’s declaration is for all to hear, including us today. Even John was not fully aware of Jesus’ divine origin until now (John 1:31-34).” (TLSB Matt. 3:17)
c) “The climax to the baptismal scene comes with the declaration that Jesus is none other than the Son of God. The voice of the Father from Heaven introduces His Son… Before Jesus begins his public ministry, the Father puts His seal of approval on him. Everything that is reported about Jesus in this gospel must be seen from this perspective: Here is the Son of God.” (TPB pp.38-39)
3) The presence of the Holy Trinity (the Triune God, Three persons yet one God). The Baptism of Jesus shows us the Holy Trinity most vividly. The Father is present (we hear His voice). The Son is present in human flesh; He is Jesus. The Holy Spirit is present (the form of a dove) and rests on Jesus. (SG pp.14,81 [#20a])
a) When Jesus gave the command to baptize all nations, He told us that we should baptize “in the name of the Father and of the Son and of the Holy Spirit” (Matthews 28:19). Our baptisms today continue to confess the Holy Trinity, who was revealed at the Baptism of Jesus. (TPB p.39)
b) “Our Baptism brings us into a saving relationship with the Holy Trinity (1 Peter 3:21). Through water and the Word (the name of the Holy Trinity, Matt. 28:19) we receive the forgiveness of sins and the Holy Spirit (Acts 2:38-39; 22:16) and are reborn into God’s family (John 3:5-6; Titus 3:5-7).” (SG pp.14,81 [#20b])
f. What a comfort to think on Christ’s Baptism often. Because Jesus is our substitute, we need not fear God’s wrath and punishment for our sins. We are washed clean by the blood of the Lamb (Rev. 7:14), who prepared the waters of Baptism for us. He stood next to sinners in the waters of the Jordan for our sake, “taking our sins upon himself, sins that he did not commit, in order to wipe them out and drown them in his holy Baptism.” He stands with us now and always, washing away our sins. (TLSB Matt. 3:15 [with quote from Luther], 3:13-17 footnotes) (SG pp.14 [#21a])
g. And what a comfort to think on our Baptisms often. For “through our Baptism, we are united with Christ in both His death and resurrection for the forgiveness of our sins (Rom. 6:4) and receive the ‘clothing’ of Christ’s righteousness (Gal. 3:26-27; [Matt 3:15]).” (SG pp.14,81 [#21b])
3. Luke 3:23-37, The Genealogy of Jesus
a. v. 23, “Jesus was about thirty years of age when he began his ministry.”
1) A fitting age, as priests (Levites) began their work at age 30 (Numbers 4:3), when a man was considered mature. Ezekiel began his prophetic calling at age 30 (Ezk. 1:1) and King David assumed the throne at this age (2 Sam. 5:4). (CSB 3:23; TLSB 3:23)
2) “He had fully matured physically; spiritually, he was ready to undertake that arduous service which would ultimately lead too the cross.” (TPB p.39)
b. vv. 23-37, The genealogy; Key points to keep in mind:
1) Why a genealogy
a) Luke now goes all the way back to the beginning to show that indeed Jesus is here for all of humanity. And he’s going to do that by giving a genealogy.
b) Genealogies were not unusual and were often part of “public record” as they deemed their lineage of great importance. (EW 3:23-38)
c) And this genealogy is also important for us today. Luke wants his readers to recognize once again the reality of Jesus in context of history and in context of the fulfillment of God’s promise through all those generations who were waiting for the Messiah to come. The reality is He remains Christ for us now and forever.
2) Matthew’s genealogy and Luke’s genealogy
a) Luke is not the only gospel writer that gives a genealogy of Jesus. Matthew does the same thing. But Luke’s genealogy is different from Matthew’s in a few significant ways:
* “Matthew begins with the father of the Jewish people and works forward from Abraham, while Luke traces the line in the reverse order, working backward from Joseph. (CSB 3:23-38; TLSB 3:23-38)
** Luke’s genealogy goes back further. [We’ll discuss this shortly in point c) below.]
*** Both write of Joseph as Jesus’ legal father, but Luke begins, “[Jesus] was the son, so it was thought [ESV: “(as was supposed)”], of Joseph…” According to ancient custom, genealogies were almost always traced through the father, not the mother. This was a problem in the unique situation of a virgin birth. Luke’s words “as was supposed“ subtly reaffirms the virgin birth. (EW 3:23; TLSB 3:23)
**** From Abraham to David, the genealogies of Matthew and Luke are almost the same. But from David through until Joseph they are different… A likely explanation is that Luke followed Mary’s genealogical line (Jesus’ actual lineage), while
Note: There are other suggested explanations given by some scholars for these different listings of names, but “we may finally have to admit that with our present knowledge of the way genealogies were constructed in ancient times, we simply are not able to explain why the names differ in the lists of Luke and Matthew.” (TPB p.40)
b) Matthew’s genealogy stops at Abraham, because Matthew is showing that Jesus is a proper descendent of Abraham, and this was essential for Matthew’s Jewish readers, to understand Jesus is, indeed, the Messiah promised from God.
c) But Luke, wanting to emphasize that this gospel is for the whole world, keeps on going. He goes back further, much further! He brings it all the way back to Adam (the first Adam). Jesus becomes the second Adam for the whole world. Additionally, Luke brings the genealogy all the way back to God, which is the primary identity of Christ, the Son of God. So it’s very clear that Luke is universalizing this Gospel very early on to say: He isn’t just for the Jews; he’s not just the Messiah for Israel. He is the Messiah for the entire world, which all have descended originally from Adam. (30-Minutes in the NT, Episode 134)
3) All those names! (No, we won’t be reading through these in our time together.
)
) a) “As you glance through, there are a few scattered names you may recognize. But, overall, probably most of them you don’t know. David is important…because one of the titles Jesus has is ‘Son of David’ …So Luke’s genealogy very clearly, on the one hand, shows that Jesus has all the right credentials to be the Messianic King. But, on the other hand, one of the things I love about the genealogy …is that Jesus is brought to bare through ‘a bunch of no-namers’ that no one has ever heard of.” (From discussion on podcast 30-Minutes in the NT, Episode 134)
b) The son of Judah… important because it was prophesied that the Messiah would come from Judah. (Perhaps you can identify a few more names that you recognize and their importance.)
4) I relate this final note here, as it connects with my personal love for Bible translators (my niece and her husband’s careers and their lives are dedicated to the mission work of international Bible translation). A genealogy may not seem like much to us, but it exactly established Jesus’ credentials as a member of the human race. Jesus is, indeed, “both the Son of God and Son of Man, both divine and human” (TPB p.39). The following explains this significance of translating even the genealogies in the Bible:
“A Bible translator to a distant tribe saved the genealogies for last because he thought them the least important part of the gospels. But when he finally finished them last of all, the tribesmen were astounded – they told the translator, “You mean to tell us that this Jesus was a real person, with real ancestors? We had no idea!” (EW 3:23-38)
And that is why the genealogy of Jesus is important.
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References:
SG = Study Guide used in our Women’s Bible Study (by participants in-person and via Zoom): “Luke: To All Nations” Revised from material by J. M. Weidenschilling with contributions by Robert C. Baker. Concordia Publishing House, St. Louis, MO. 2006. (This is part of the Bible study series “God’s Word for Today“)
TPB = “The People’s Bible (Commentary): Luke” 2nd edition, by Victor H. Prange. Northwestern Publishing House, Milwaukee, WI. 2000 (2nd ed.). (Originally published 1988).
TLSB = The Lutheran Study Bible, English Standard Version, General editor Rev. Edward A. Engelbrecht. Concordia Publishing House, St. Louis, MO. Published 2009.
CSB = Concordia Self-Study Bible, New International Version, General editor Robert G. Hoerber. Concordia Publishing House, St. Louis MO. 1986.
30 Minutes in the NT, 1517 podcast, Luke 3 (Episode 134).
EW = *Enduring Word BIble Commentary, Online, for Luke 3.
*Got Questions online; (brood of vipers; Bible-snakes)
(*Minor supplemental resources only.)
Bible translations used:
EHV = Evangelical Heritage Version
ESV = English Standard Version
NIV = New International Version
Women’s Bible Study, April 25, 2025, Luke 2 (Revised Edit)
Women’s Bible Study, April 25, 2025
Holy Trinity Ev. Lutheran Church
The Gospel of Luke
Luke 2 (Lesson 1 [part 2])
1. Luke 2:1-7, The Birth of the Christ Child
a. Contrasts: Great
**(See photo of painting on last page of these notes)
1) Great significance: “No event in the history of the world has been so celebrated in word and song as the birth of Jesus Christ! Yet this story is told by Luke in a totally undramatic fashion. The significance of what happens here in Bethlehem’s manger was already revealed in chapter 1 with the angel’s announcement to Mary… [The] true significance: Here is the Word of God made flesh for us and for our salvation.” (TPB p.20, p.21)
2) Humble beginnings: “The actual birth of the babe is told in the simplest words: ‘she gave birth to her firstborn, a son.’ So the Son of God [great significance] enters our world in utter humility and without fanfare.” (TPB p.20)
b. Luke lays out the historic scene (2:1-4), in which God takes care of the details in fulfilling His promises.
1) Government involvement, but God is in the details
a) Caesar Augustus [great-nephew of Julius Caesar who eventually adopted him] — Ruler of the Roman Empire (27 B.C. to A.D.14) …Recall that “Luke is the only Gospel writer who relates his narrative to dates of world history.” [CSB 2:1])
“In 27 B.C., the Roman Senate conferred on Octavian, the reigning Caesar, the title ‘Augustus’ (meaning ‘the exalted one’). For all his glory, however, Caesar Augustus remained God’s instrument. His call for a worldwide census unwittingly set into motion the events of Jesus’ birth, thereby bringing to fulfillment the prophecy regarding His place of birth.” (TLSB 2:1)
b) A census ordered (for taxation purposes); back to geographic family/home roots…
2) Geographic involvement: Nazareth, 80 miles (at least a 3-day trip, [CSB 2:4]) to Bethlehem (town of David); God in the details…
a) Why Bethlehem? See Matthew 2:5-6
b) What this proves about the Bible, see Micah 5:2
c) “…the ancient city of Bethlehem, family home of the famous King David. Here this child, whose kingdom would be far greater than that of his ancestor, was born. It was to fulfill God’s Old Testament promise that the Messiah was born in Bethlehem, not Nazareth.” (TPB p.20)
d) “Bethlehem was the birthplace of David (1 Samuel 16:1-13). Both Joseph (as foster father) and Mary (as Jesus’ mother) were descendents of King David. Thus, legally, through Joseph (Matthew 1:16-17; Luke 2:4), and biologically, through Mary (Luke 1:32-33), Jesus is David’s Son (Matthew 1:1; 22:41-42). Jesus’ birth in Bethlehem fulfills Micah’s prophecy (5:2) and further proves the Bible’s reliability.” (SG pp. 10, 78 [#10])
c. Discuss the humble circumstances surrounding Jesus’ birth (such as the manger, a feeding trough for animals; this is the only indication we have that Christ was born in a stable [probably a cave] CSB 2:7). Then consider why Jesus was born in such humble circumstances (SG pp.10, 78 [#11]):
1) 2 Corinthians 8:9 – “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you by His poverty might become rich.”
2) John 1:14 – “The Word became flesh and made His dwelling among us,…”
3) “The Son of God left the riches of heaven and took on the poverty of humanity by becoming man. He did this so that, freed from sin by His life, death, and resurrection, we might enjoy the riches of Heaven. The servant attitude of the Master is also that of the believer (see Philippians 2:5-11).” (SG p. 78, [#11])
4) Also, as we will read next, the angel’s message is “good news of great joy” (Luke 2:10) because through this humble little child God richly grants “peace” (2:14). (SG p. 79, [#11])
2. Luke 2:8-20, The Shepherds and the Angels
a. God goes public with the good news
“We must assume that very few people in Bethlehem were aware of that baby lying in a manger; only Mary and Joseph were in on the secret of His divine origin. That all changes as God goes public with the good news… Jesus Christ is the Savior of all people.” (TPB p.22)
b. Shepherds, the first to learn of this good news
1) Shepherds were usually regarded as unclean, social outcasts. A great symbol of where Jesus will go as the Good Shepherd during his entire ministry… He goes to the lowly, the unclean, the outcast and downcast. (EW 2:9-11; 30-Minutes in the NT, 1517 podcast, Luke 2:8-52, Episode 133)
2) Watching over their flock – “against thieves and predatory animals” (CSB 2:8)
3) The flock – Bethlehem’s shepherds were known to care for the temple flock. These men may have also protected and cared for the lambs used in temple sacrifice. (CSB 2:8; EW 2:8)
4) Historic perspective – The Judean countryside had long been used for grazing sheep. David himself had been a shepherd in these fields (1 Samuel 16:11), (TLSB 2:8). And the greater Shepherd, the Good Shepherd was now born; the Lamb of God who would be the final Sacrifice for the sins of the world.
c. An angel of the Lord, and then the heavenly host/angels – Once again messengers of the Gospel.
1) Notice the several times the Lord’s angels were used throughout the birth narratives, and this is the third appearance of angels in Luke’s gospel. (Luke 1:11,1:26, 2:9; Matthew 1:20, 2:13, 2:19). (CSB 2:9)
2) Good news (Gospel) was given first to the shepherds, these social outcasts.
3) The angel’s message – Gospel. For all people (the scope of Jesus’ salvation, for all the world). The Savior who would deliver from sin and death (Matt. 1:21; John 4:42) is Christ (the Messiah, the Anointed One) the Lord. This is the first occurrence of the name Christ in Luke’s gospel. (CSB 2:11; 30-Minutes in the NT, Episode 133; TPB p. 23) This is, indeed, good news of great joy!
4) The angels’ song –
a) The third canticle of four in Luke 1-2. Familiar to us in our worship services liturgy, the Gloria in Excelsis (Glory to God in the Highest). (TPB p. 23) (Christian Worship Hymnal pp. 157, 176, 191)
b) Praising God in the heavenly realms and here for the shepherds to witness: Angels rejoicing that in Christ God is pleased with man, in Christ God’s favor and grace rests, so that on earth there is peace for people on whom God’s favor rests, God’s “good will toward men” (KJV), (TPB p.23; 30- Minutes in the NT, Episode 133). “This emphasizes not human goodwill but God’s grace and the peace it brings us” (TLSB 2:14)
d. “Let’s go see what the Lord has told us!” (Faith to go see; and seeing Christ keeps us in faith)
1) This shows a genuine urgency. They didn’t hesitate at all.
2) They had the sign, a baby in a feeding trough. Found Him, just as the angel had said.
3) The shepherds who looked after the Temple lambs were the first to see the Lamb of God who takes away the sin of the world. (EW 2:15-17)
e. The Good News about Jesus is contagious (TLSB 2:17)
1) They couldn’t keep such good news to themselves!
2) I love the NKJV translation (v.17) – “…they made widely known the saying which was told them concerning this Child.”
3) “Their message was not so much about the baby in a manger; rather, they shared the angel’s message… And they echoed the angels’ praise” (TPB p.24). They shared the Gospel, pure and simple, and kept the Gospel “front and center” (recalling the importance of this from our study of the Pastoral Epistles, 2 Timothy 2:15). And (v.20) their exuberance remained with them as they returned to their everyday lives, for this Good News had changed their lives. Their Messiah had come, they saw God’s Word fulfilled.
4) The shepherds good news amazed all who heard it. Even if they didn’t really understand it, they recognized that something significant had happened. Yes, indeed… Significant. Humbly. (Follow the contrasts)
f. Mary’s Treasures (not earthly relics)
1) Mary’s reaction to all these happenings is much more subdued than the exuberance of the shepherds (TPB p.24). But her praise was just as powerful. Hers was a faith given, a grace given, a love given, and upon which she pondered throughout her life, and that she cherished in her heart (the same heart from which she humbly sang her Magnificat). She deeply loved her child and loved her Lord and Savior. His grace dwelled within her heart.
2) Regarding her “pondering”… This “detail points to Mary as one of Luke’s sources for the Gospel,” one he would have interviewed and received firsthand, trustworthy eyewitness accounts. (TLSB 2:19)
3. Luke 2:21, Eight days old, Jesus circumcised
a. Galatians 4:4-5 – Jesus was “born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”
1) “As our substitute, Jesus fully and perfectly submitted to God’s Law to keep and fulfill it for us… Jesus circumcision [here in Luke 2:21] and presentation in the temple [Luke 2:22-24] bear witness to this fact.” (SG pp.11, 79 [#14])
2) “The circumcision is a part of Christ’s active obedience: he fulfilled the law perfectly in our place. And his circumcision brings to an end the need for us New Testament Christians to practice circumcision as a religious rite in fulfillment of the Old Testament law. In this sense, Christ is truly the end of the law (Romans 10:4 [‘For to everyone who believes, Christ is the end of the law, resulting in righteousness.’ EHV]).” (TPB p.26)
b. “The circumcision also served as the occasion for naming the child; Jesus‘ name (and its meaning: ‘Yahweh saves‘) given by the angel Gabriel (Luke 1:31; Matthew 1:21) points to His Divine origin.” (SG p.79 #14) And points to why this would be His name; it reveals His purpose: “He will save His people from their sins.” (Matthew 1:21)
c. Circumcision took place where Mary & Joseph were staying while they remained in Bethlehem following his birth. We assume they were able to find better shelter than where she had given birth, after the crowds of people probably had left Bethlehem after the Census registration. (TPB p. 26)
d. And they undoubtedly stayed longer than the others, for after 40 days there would be a need to present Jesus in the temple in Jerusalem (only about six miles from Bethlehem, CSB 2:22)…
4. Luke 2:22-38, Forty days old, Jesus presented in the temple; Simeon and Anna
a. The law of purification (in Leviticus 12) — 40 days for purification after the birth of a son, they were required to go to the temple to offer a sacrifice for “their purification” (the mother’s purification, and the son’s consecration). The purification ceremony was a reminder that we are all born in sin (Ps. 51:5). (CSB 2:22, TLSB 2:22, TPB p.26, EW 2:22)
1) However, recall from our last lesson (study notes p.8), Jesus was not born with the same sinful line of humanity, he was not born with our sin nature. He is truly the sinless, spotless Lamb of God. And yet, submitting himself under the law, he identified with sinners even as a baby. Jesus could have been excused because He was not born in sin. Yet, we see Him even as a baby, identifying with sinners and submitting himself under the law for our sake, as He also later did at His baptism and on the cross. (EW 2:22)
2) The type of sacrifice given would suggest that Mary and Joseph were poor. (TLSB 2:22)
b. The law of consecration of a firstborn son (Exodus 13:2) — Required that a firstborn male was to be presented and dedicated to the Lord, as God had adopted Israel as His firstborn, and had delivered every firstborn son among the Israelites…from the tenth plague (CSB Ex.13:2). As we know, Jesus was truly consecrated to the Lord in the fullest possible way. (TPB p.26)
c. Luke 2:25-35, Simeon meets his Savior
1) vv. 25-27, God’s promise to Simeon fulfilled; Seeing Christ…our salvation
a) Waiting for the consolation/comfort of Israel; waiting for the Lord’s salvation and forgiveness which the Messiah would bring his people at His coming. (CSB 2:25, TLSB 2:25)
b) The Holy Spirit had promised Simeon that he would not die before he had seen the Lord’s Christ (the Messiah). “Simeon’s watchfulness, discernment of the Messiah’s presence, and consequent prophetic utterance were all the result of the Spirit’s action.” (TLSB 2:25-27)
Simeon took the baby Jesus in his arms and was filled with love for his Savior. He hardly knew Jesus, and yet by seeing Him, looking at Him, Simeon truly knew Him now.
2) vv. 28-32, Song of Simeon (the Nunc Dimittis) — (Latin, “[You] now dismiss”) (CSB 2:29-32)
(A canticle of praise for seeing the Christ child; Theme: Seeing Christ, seeing salvation in Him alone)
a) v. 29, “Lord, now let your servant depart in peace…” — “Simeon is not really making a request of the Lord–he is making a statement of fact: ‘You now dismiss your servant in peace.’ Simeon’s service in the temple as a watchman waiting for the fulfillment of the Old Testament promises is at an end. The watch is over; the servant can retire in peace. With the eyes of faith, Simeon sees more than a babe in arms, he sees a Savior dying on the cross; he sees salvation for all people, both Israelite and Gentile.” (TPB p.27)
b) vv.30-31, “For my eyes have seen Your salvation, which you have prepared in the sight of all people.”
* Our salvation is Christ! Don’t look at yourself, don’t look at your sin, don’t look at your righteousness. Look at Christ! Simeon is actually looking at Christ, his salvation. Christ is his salvation. (That’s why John the Baptist tells people to ‘Look, behold the Lamb of God…’ John 1:29). If you want to look for your salvation, do not be tricked (swayed by false teachings) into looking anywhere else. Don’t look inward, don’t look at world philosophies, don’t look at your goodness or good deeds. Look to Christ alone. (30-Minutes in the NT, Episode 133)
c) vv. 31-32, Christ came for all people to see Him, the salvation for all people (“in the sight of all people,” “a light for revelation for the Gentiles”). As a Gentile himself, Luke was careful to emphasize the truth that salvation was offered for the Gentiles, as well as for the Jews. For all people of all nations. (CSB 2:31; TLSB 2:32; 30-Minutes in the NT, Episode 133)
d) What a wonderful song in our liturgy as a post-communion canticle (CW 1993, p.24), and sung at Close of Day (CW 2021, pp. 231, 247) . “Just as Simeon and Anna beheld (and in Simeon’s case, touched) the Lord in the temple, so, too, do we depart with thanks following our experience with the risen Christ in His Word and in His true body and true blood of His holy Supper.” (SG pp.11, 79 [#15])
3) vv. 33-35, Simeon’s blessing and prophecy —
*Simeon gives a blessing upon Joseph & Mary. Then through insight from the Holy Spirit, he gives further revelation concerning the destiny of this child: “Israel would be divided over Jesus–He would cause some to fall and some to rise. For some, Jesus would be a rock of offense over which they would stumble; for others, he would be the living stone of salvation. Mary would herself witness his suffering on the cross, her own soul would be pierced with the sword” (TPB p.27). The deepest of pain, yet the richest of joys in Him, joy eternal.
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d. Good article to summarize:
The glory of God’s presence:
God’s glory indicates His presence for the good of His people. His glory appeared in the cloud by which He led the people of Israel out of Egypt (Ex. 16:10); from a cloud of glory, He spoke to the people of Israel and gave them the Ten Commandments (Ex. 19–20). In the tabernacle built by Moses and in the temple Solomon built, God descended in a cloud of glory to indicate His blessing and presence among His people (Ex. 40:34–38; 1 Kings 8:10–11).
The departure of His glory from the temple meant that He had abandoned Israel as surely as a parent abandons a wayward child — only after years of longsuffering patience, warning and admonition.
But God did not leave his people without hope, giving his prophets his promise to return through the Messiah. The prophet Ezekiel received a vision of the glory of the Lord returning to the temple. And Simeon saw the fulfillment of this vision and sang the song we now know as the Nunc Dimittis; God’s glory has returned.
Old Testament rites:
The rites of purification mark the woman’s privilege of participating in the divine blessing of childbirth, of the lineage of the Savior promised to Eve and — as hindsight reveals — delivered through Mary. The rites of purification, therefore, moved the woman from her own cycles and timeline to God’s time and His order.
The consecration of firstborn sons took place for the same reason. All the firstborn children of Israelite women point to and are completed in the birth of the Child from the womb of the Virgin Mary. Whereas the former sons were tainted by the sin of their fathers, this Child was conceived by the Holy Spirit and born of a woman who had not known a man. This Child was not born with original sin.
And yet, despite His purity and perfection, He lived under the laws and requirements of those who were not pure, who were tainted by sin. As sinful men circumcised His flesh, He was preparing to set apart those who would receive Him with a circumcision not made by hands, but in the heart by the hand of God.
In short, all the rituals and rites, all the lineage from Abraham to Joseph, all the practices and worship of God that His people and priests in the Old Testament had abandoned and for which God abandoned the temple, pointed to the Child born of Mary — the infant Simeon took in his arms and for which he blessed God.
Simeon’s Song:
With eyes opened by the Holy Spirit, Simeon sees the glory of God returning to the temple… the glory of God rests in the tabernacle of human flesh (John 1:14), in the baby Simeon held in his arms.
The glory of God, which once abandoned the temple because of the failure of the Israelite people to follow His commands and their failure to circumcise not merely the flesh but also the heart, now returns to the temple. God Himself undergoes the law’s demands. The One who chose Israel out of all nations and gave them the mark of circumcision as the sign of His choosing now undergoes circumcision Himself. His mother who received the fulfillment of the promise made to Eve now receives purification and reincorporation into the household of God. Not, ultimately, because of the turtledoves she offers as a poor woman, but because of the Son she birthed.
This is the glory of God: the law fulfilled by His own hand. The presence of God, now no longer found in houses made by men, is found in the flesh born of the Virgin Mary and that would be crucified by hands of men. It was this glory the Holy Spirit led Simeon to see and therefore sing about in what we now know as the Nunc Dimittis:
Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel. (Luke 2:29–32)
[Excerpts from article taken from the Lutheran Witness
Nunc Dimittis, December 1, 2021]
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e. Luke 2:36-38, Anna becomes an evangelist
1) Anna was a remarkable woman. As a widow she knew great pain and loss but had not become bitter. As an elderly woman she had not lost hope. She was a woman of worship and a woman of prayer.
2) While Simeon sees Jesus and then is ready to depart, Anna sees Jesus and is ready to witness. In a sense she becomes an evangelist particularly to those who were waiting for the redemption of Israel. She has good news to tell them…He is here! Great news!
e. Devotional moment: “As confirmed by prophecy, Jesus is appointed as the Savior. Today pray that the Lord would grant you the enduring faith of Simeon and Anna, to see the Lord’s salvation and give Him thanks face-to-face in eternity.” (TLSB 2:22-38)
5. Luke 2:39-40, The Return to Nazareth
a. Joseph and Mary had much to discuss as they proceeded on their way back to Bethlehem following thier visit to the temple. For the time being, they decided to stay in Bethlehem. (TPB p.28)
b. Notice that Luke skips over the story of the coming of the wise men and the flight into Egypt (Matthew 2). He simply reports that after doing everything required by the law of the Lord (from the very beginning Jesus was keeping the Law of the Lord for our sake!), they returned to their hometown of Nazareth (probably via a time away in Egypt). (TPB p.28)
c. Jesus grew up, becoming stronger every day and was filled with wisdom and the grace of God. (See Isaiah 11:2, the Messiah is characterized as one endowed by the Spirit with wisdom.) (TPB p.28; TLSB 2:40)
1) “Jesus grew and developed as other children; yet His spiritual development is here first noted. We might say that Jesus was aware of His identity and His calling as appropriate to His age development. At age 5 He did not have the understanding of a 30-year-old; but had the greatest capacity for understanding appropriate for a 5 year-old.” (EW 2:40)
2) Fully God and fully human from the beginning… hard to comprehend, but by faith we believe and trust even that which goes beyond our understanding.
3) Devotional moment: “Jesus matures as a normal child and also has the blessings of God’s wisdom and favor. Today, pray for the children in your family or neighborhood, that they would grow in the knowledge of their Savior and receive His favor. He who has blessed and kept you in faith will likewise hear and bless them too. *’I thank You, Holy Child, that You fulfilled the Law for me. Fill me with the wisdom only You can give. Amen.'” (TLSB 2:39-40)
6. Luke 2:41-52, The Child Jesus in the Temple Courts
a. v. 41, Attending the annual feast of the Passover in Jerusalem.
1) Traveling from Nazareth (about 80 miles north of Jerusalem). Yet Scripture always mentions going “up to Jerusalem.” We’ve studied this before, but it’s good to recall…
a) We often think of going “up” to someplace as meaning geographically heading north. We often refer to going “up north” when traveling in Michigan. But in Scripture there are two reasons why going to Jerusalem is always referred to as going “up.”
*First, Jerusalem is located literally “up,” in a range of hills, on top of a high hill called Mt. Zion. It’s the same mount where Abraham had brought Isaac for sacrifice 2000 years earlier. Traveling to Jerusalem involved a journey up in altitude.
**But Jerusalem was also theologically/spiritually “up.” For that’s where the temple of God was, the house of the Lord, the dwelling place of God with His people. Scripture also speaks of Mt. Zion (Jerusalem) as a heavenly place, a Holy City in Heaven. Think of this now in context of Jesus’ earthly life. And as we learned earlier (see last handout “Themes” p.2) one of Luke’s themes throughout the gospel is the Temple theme, with “the shift in location of God’s presence from the temple [in Jerusalem] to the body of Jesus as God’s temple.” Through Christ God dwells with us. Christ is Immanuel (“God with us.”)
b) An annual pilgrimage for the Passover was required of all Israelite men, and their families normally accompanied them. Extended families and neighbors often traveled together, singing and picnicking along the way. It is interesting to note that Psalms 120-134 are known as the “Psalms of Ascents.” The exact meaning fo the title is not known, but it could refer to the religious pilgrimages each year going up to Jerusalem. These psalms would be sung as the worshipers approached Jerusalem’s hills, as they made their ascent up to Jerusalem. (The Psalms of Ascents have no single theme, though they are all short and frequently mention Zion and Jerusalem.) (TLSB 2:41; TLSB Ps. 120-134 footnote; CSB 2:41; TPB p.30)
2) The Passover feast celebrated the redemption of the people of Israel from Egypt and was observed in the spring of the year. It was the most important of the Jewish festivals. (There were three different festivals that were held annually: Passover, Pentecost, and the Tabernacles. Distance prevented many from attending all three, but most Jews tried to be at the Passover.) (TPB p.30; CSB 2:41)
b. v.42, Twelve year old boy Jesus
1) Twelve years have passed since the previous episode in Jesus’ life as an infant (birth, circumcision, purification). There are no other accounts that we have of his childhood (although many claimed extra knowledge of his youth; they were all made up stories). “This is the only incident recorded for us about Jesus’ childhood in all the Gospels.” (30-Minutes in the NT, Episode 133; TLSB 2:42)
2) “At age 12, boys began preparing to take their places in the religious community the following year” (CSB 2:42). “At the age when many children today are prepared for confirmation, Jesus studied the Holy Scriptures. Even as a boy, He faithfully applied God’s Word… At twelve, a Jewish boy assumed full responsibility for his spiritual life.” Note how this is similar to our own confirmation practice in training and preparing our young people. (SG pp.12,79 [#16])
c. vv.43-47, Jesus stays at the temple in Jerusalem
1) Traveling with a large group of people, family, cousins… Parents would have assumed he was with other relatives. These were different times and in a different culture (“well before the time of helicopter parenting”), and it would have been normal to assume their son was with others, cousins, uncles, etc. (30-Minutes in the NT, Episode 133)
2) The child who was presented and consecrated unto the Lord in the temple 12 years previously, now takes a seat in the courts of the temple among the teachers of the Word of God, much to the amazement of the onlookers. (TPB p.30)
a) “In order to stimulate more profound thinking, the rabbis [teachers] often responded to people’s questions by posing their own questions. Already as a child, Jesus was able to engage the best religious minds in this way. [No wonder they were all “amazed at His understanding and his answers.”] Jesus is depicted as Rabbi par excellence, even from His youth.” (TLSB 2:46-47)
b) “This is something like a middle-school child discussing physics with a rocket scientist. Jesus did have a unique advantage, having a special relationship with the writer of God’s Word.” His doctrine was right! He could have said that He wrote all the Scriptures of which they were discussing, and so, yes, he understood Scripture completely (But obviously he had great wisdom not to say that!). (EW 2:46-47; 30-Minutes in the NT, Episode 133)
d. vv.48-52, Jesus’ and his parents’ interaction
1) Mary and Joseph were initially frantic when they could not find Jesus. Then they were astonished when they saw him and heard him teaching. And because they were concerned parents, “Mary gently chided Jesus for causing them worry.” (SG p.79 [#17]; TPB pp.30-31)
2) Jesus’ first recorded words in the Gospels are here (v.49) in his response to his mother. Jesus responds with two questions. “Jesus gently chided His mother for assuming the Son could be ‘lost’ in His Father’s house.” (SG pp.12,79 [#17])
a) “These first words of Jesus are no sign of disrespect to His earthly parents, but rather show that even at his age He recognized His deity.” (SG pp.12,79 [#17])
b) “Did you not know that I must be in my Father’s house?” (ESV); Did you not know that I must be taking care of my Father’s business?” (EHV)
“In that day, there was nothing more natural than a son taking up his father’s business. Jesus did follow in Joseph’s footsteps as a carpenter, but His words here show that He was at least beginning to understand His unique relationship to His Father. [In Judaism of that day, a boy began to learn his father’s trade at about 12 years of age. Jesus fulfilled this in regards to his heavenly Father’s “trade” by instructing the teachers in the temple.]
“It is impossible to say when, in the context of the self-imposed limitations of His humanity, Jesus realized who He was and what He was sent to do, but it was early – this is probably not when it began, but when it was in full flower.” (EW 2:49)
3) Mary’s perspective
a) What did Mary think when they couldn’t find Jesus? She lost her son; she lost the Messiah! Did she feel like a failure for not keeping closer watch over her son?
b) Regarding Jesus’ gentle rebuke for Mary: “She was tempted at times to think of Jesus as an ordinary child, one over whom she had complete control… Mary had to learn, as also later at the wedding at Cana, that Jesus was directed by a greater will, the will of the heavenly Father, in a way no other child was directed. This was something that Mary and Joseph did not understand, [but they were learning along the way].” (TPB p.31)
c) And once again, Mary “treasured up all these things in her heart“ (v.51).
*And we recall that Luke probably heard of all this (and of the events about John’s and Jesus’ births) in personal interviews with Mary as he compiled his Gospel via the inspiration of the Holy Spirit.
4) Jesus went home with his parents.
a) The knowledge of who He was (God’s Son) did not make Jesus proud or haughty; Jesus was obedient to his parents. He continued to faithfully obey to the Law (for our sake) by perfectly “honoring his father and mother.” (TLSB 2:51; 30-Minutes in the NT, Episode 133)
b) Growing up in Nazareth, Jesus would mature in boyhood and then in his young adulthood. He would fulfill the responsibilities expected of an eldest son; and then at some time Joseph disappeared from the scene and Jesus became the “man of the family.” He worked his trade, supported his family, loved God, and proved himself utterly faithful in a thousand small things before he formally entered his appointed ministry. (EW 2:51)
* “One assumes that Jesus spent the next 18 years of his life in and around Nazareth working as a carpenter (Mark 6:3). We will next hear of Jesus when he is baptized by John in the Jordan River at about 30 years of age (3:23).” (TPB p.31)
5) v.52, “Jesus grew in wisdom and stature, and in favor with God and men.”
a) This pertains to the human nature of Christ. While Jesus was fully God (and fully human), “there is no indication that he had all knowledge and wisdom from birth. He seems to have matured like any other boy.” (TLSB 2:52; CSB 2:52)
b) “He is growing up! Literally, in stature. And he’s increasing in wisdom. People have the idea that Jesus as a little baby, because he is God he knew everything. There’s a simultaneous thing that goes on with Christ…He actually has to learn things; it’s built into the humanity, where he learns to speak, he learns to read, and he’s going to increase in everyday wisdom the way that anybody else would. He’s not going to become any more righteous (he’s perfectly righteous from Day 1), but he is going to grow in his understanding of life and of how things function just like any other kid does.” (30-Minutes in the NT, Episode 133)
c) Jesus grew …in favor with God and men:
* He grew (as fully human) in a close relationship with His heavenly Father (with whom as fully God he is already in perfect relationship), and He also grew in His human friendships and relationships. The word translated “favor” is the same word translated “grace” in the rest of the New Testament, but this was not saving grace in the pattern of grace extended to sinners. “The good pleasure of God was upon Him,” would be the best way to render the text. (“in whom He is well pleased.”) (EW 2:52)
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References:
SG = Study Guide used in our Women’s Bible Study (by participants in-person and via Zoom): “Luke: To All Nations” Revised from material by J. M. Weidenschilling with contributions by Robert C. Baker. Concordia Publishing House, St. Louis, MO. 2006. (This is part of the Bible study series “God’s Word for Today“)
TPB = “The People’s Bible (Commentary): Luke” 2nd edition, by Victor H. Prange. Northwestern Publishing House, Milwaukee, WI. 2000 (2nd ed.). (Originally published 1988).
TLSB = The Lutheran Study Bible, English Standard Version, General editor Rev. Edward A. Engelbrecht. Concordia Publishing House, St. Louis, MO. Published 2009.
CSB = Concordia Self-Study Bible, New International Version, General editor Robert G. Hoerber. Concordia Publishing House, St. Louis MO. 1986.
EW = Enduring Word BIble Commentary, Online, for Luke 2. (Minor supplemental resource only.)
CW 2021 = “Christian Worship Hymnal” as authorized by the Wisconsin Evangelical Lutheran Synod. Northwestern Publishing House, Milwaukee, WI. First edition, 2021.
Women’s Bible Study, April 4, 2025, Luke 1
The Gospel of Luke
Luke 1 (Lesson 1 [part 1])
1. Introduction to the Gospel of Luke
a. Discuss what we might remember of Luke from our study of the Pastoral Epistles and from Acts.
What I recall, my thoughts: A writer, who wrote Acts after writing this Gospel (which we are about to study), under the inspiration of the Holy Spirit. A historian, physician, and dear friend of Paul. Accompanied Paul through his missionary journeys, even to the point of Paul’s final imprisonment. Exhibited loyalty and faithfulness, steadfast endurance, humility, and fruitfulness in faith. Unassumingly spent his years shining the light of Christ in all he did, serving Christ Jesus and others, and devoting his life to proclaiming Christ.
b. Key verse, Luke 24:46-47 — “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in His name to all nations, beginning from Jerusalem.” (SG title page, p.1)
c. Authorship:
1) Luke is named only three times in the NT; referred to by name in Paul’s letters (Philemon 24, Colossians 4:14, and 2 Timothy 4:11). Luke refers to himself in his book of Acts occasionally when including himself in activities with Paul (“we…” sections of Acts: 16:10-17; 20:5-15; 21:1-18; 27:1-28:16). (TPB p.1)
* And, he refers to himself as “I/me” in the preface of each book, but never naming himself.
2) While his name does not appear as the author in either book, there is little doubt that Luke authored this Gospel and the book of Acts. (TPB p.2). Both books are addressed to the same person, and the writing style, use and command of language and structure “indicate that both were written by the same person… [And] his authorship is supported by the uniform testimony of early Christian writings.” (CSB p.1540, Introduction to Luke). “The title ‘Gospel according to Luke’ is found at the end of the oldest existing papyrus Greek copy of Luke, dating from A.D.175-225.” (TPB p.1)
3) “Luke was probably a Gentile by birth, well educated in Greek culture, a physician by profession, a companion of Paul… Antioch (of Syria) and Philippi are among the places suggested as his hometown.” (CSB p.1540) Notably in both books “Luke had outstanding command of the Greek language. His vocabulary is extensive and rich, and his style at times approaches that of classical Greek… His vocabulary seems to reveal geographical and cultural sensitivity, in that it varies with the particular land or people being described” (CSB p.1541). According to TPB, “Early tradition suggests that Luke did his writing in the large and important city of Antioch, the home base for Paul on his mission journeys. It was in this city that the disciples of Jesus were first called ‘Christians’ (Acts 11:26).” (TPB p.2)
d. Themes to watch for and keep in mind as we work our way through Luke:
1) Gospel (The life, teaching, death, resurrection, and ascension of Jesus Christ) for all nations, all people. (TLSB p.1700, Introduction to Luke)
2) Temple (The Gospel of Luke begins at the temple in Jerusalem (1:8), climaxes with Jesus teaching at the temple some 30 years later (19:45-21:38), and ends at the temple (24:53) after Jesus’ ascension outside the city. Note in particular “the shift in location of God’s presence from the temple to the body of Jesus as God’s temple.”) (TLSB p.1700; TLSB p.1705 chart “The Temple in Luke” comment for Luke 1-2)
3) Service / Servant (“Servant” characterizes the entire life of Jesus. “On the night before his death on the cross, Jesus said to his disciples, ‘I am among you as one who serves’ (22:27). Jesus trained a body of servants and sent them into the world as his witnesses. Every believer is a servant of the greatest of all servants, Jesus Christ. Reading the Gospel of Luke will help one appreciate more fully the service which Jesus rendered. It will help all who follow Jesus to become better servants.” (TPB p.4)
e. Church and our Liturgy: The heart of Luke’s Gospel, our Lord and Savior Jesus Christ’s work, continues through the Church, as we realized in our study of the NT Church in Acts. And it is appropriate that as such “the Church literally sings the Gospel of Luke through the Magnificat (1:46-55), the Benedictus (1:68-79), the Gloria in Excelsis (2:14), the Nunc Dimittis (2:29-32), and a portion of the Sanctus (“Blessed is He who comes in the name of the Lord”; 19:38).” (SG p.7)
f. God’s Grace in Luke (from CSB p.1540, Introduction to Luke):
“The completeness of God’s grace is one of the dominant characteristics in Luke. The parables of the Prodigal or Lost Son (15:11-32) and the Pharisee and…the Tax Collector (18:9-14) — found only in Luke’s Gospel — underscore the feature of free forgiveness through God’s grace. Luke emphasizes that Jesus ‘welcomes sinners and eats with them’ (15:2). In Luke Jesus intercedes for the disciple who will deny him (22:31-34), promises paradise to the criminal beside him (23:42-43) and clearly affirms: ‘For the Son of Man came to seek and to save what was lost’ (19:10).
“The universality of God’s grace through Christ is another emphasis of Luke’s Gospel — that is, the Gospel message is meant for all people. In contrast to Matthew, Luke traces Jesus’ genealogy to Adam, the father of all human beings (3:23-38). Gentile soldiers are baptized by John (3:7,12,14), Simeon speaks of Jesus as a ‘light for…the Gentiles’ (2:32). In discussing John the Baptist, Luke continues the quotation from Isaiah to include the words: ‘And all mankind will see God’s salvation’ (3:4-6).”
g. Purpose of Luke’s writing this Gospel (we also will look more at this in the next section [‘Opening: Prologue…”] below): Luke wrote this Gospel “to strengthen the faith of all believers and to answer the attacks of unbelievers. It was presented to displace disconnected and ill-founded reports about Jesus. Luke wanted to show that the place of the Gentile Christian in God’s kingdom is based on the teaching of Jesus. He wanted to commend the preaching of the Gospel to the whole world.” (CSB p.1540, Introduction Luke).
*(Personal thought: Perhaps it’s no wonder that Luke accompanied Paul and wrote the Book of Acts concerning Paul’s outreach to the Gentiles, to reach all nations. This was the purpose the Lord had given for Luke in accompanying Paul.)
2. Luke 1:1-4, Opening: Prologue/Preface; Dedication to Theophilus
a. “Written in excellent Greek style, the prologue not only displays Luke’s literary prowess, but also more important, identifies his purpose, his method, and who received his Gospel.” (TLSB 1:1-4)
b. Luke’s personal introduction and purpose in writing his Gospel —
1) v.1, “An account” (“a narrative“) of the events that have been fulfilled among us…” — Luke sees this as a narrative, as history, as a story …about Jesus’ life (not every detail, but a lot about Jesus’ life).
2) v.2, Based on “eyewitnesses“ accounts — “Luke wants to get us to what actually happened, not just the rumors about what you heard about the life of Jesus. So Luke went out and tracked down eyewitnesses and got their accounts of things. So that those who read it might have certainty in the things they were taught…” (30 Minutes in the NT, 1517 podcast, Luke 1:1-24, Episode 130)
3) vv.3-4, Luke is the only one of the four evangelists who introduces his gospel with a kind of personal foreword. He clearly states the purpose here of his writing: “…that you may know the certainty of the things you have been taught” (v.4). (TPB p.7) “This letter (book) is meant to shore up our faith in the reliability of the Gospel’s narrative of Jesus Christ.” (30 Minutes in the NT, 1517 podcast, Luke 1:1-24, Episode 130)
2) By the time Luke wrote this Gospel (which he most likely wrote around 60 A.D. [EHV note]), many had already undertaken to write accounts of the life, death, and resurrection of Jesus, and these reports were already being circulated. Luke wanted to assure his readers that he had investigated everything thoroughly and that they could trust this account to be the truth. (TPB p.7)
a) Luke personally based his account on testimony from “eyewitnesses and servants of the word” (v.2), including the preaching and oral accounts of the apostles. (CSB p.1541, “Sources” in Introduction to Luke)
b) “Luke’s account is based on firsthand testimony. He would have gathered information from some of the apostles, original disciples, and perhaps even members of Jesus’ family.” (TLSB 1:2) In particular, regarding Luke 1-2, “Luke carefully details the events surrounding the births of John and Jesus. He writes from Mary’s perspective and perhaps bases his presentation on interviews with Mary* (Lk. 1:2).” (TLSB p. 1703, Chart “Luke’s Unique Contribution” regarding birth narratives)
* (Personal note, as this brings back memories: Many years ago for “Christmas/Advent by Candlelight” I did a monologue of Mary as if being interviewed by Luke, giving Mary’s perspective throughout her years of her being the mother of Jesus, and her accounts of seeing Jesus grow, and in His ministry, His death, and His resurrection.)
c) We also can be certain of the truth of what Luke wrote for he was guided and under the inspiration of the Holy Spirit as he wrote this portion of God’s Word (as he also wrote Acts). Recall our study of 2 Timothy: “All Scripture is God breathed (given by inspiration of God)…” (2 Tim. 3:16) whereby we receive the “word of truth” (the Gospel which we are to handle rightly [keep front and center] when telling others, 2 Tim. 2:15).
c. Intended recipient of Luke’s Gospel (to whom he writes) —
1) “most excellent Theophilus” (for whom Luke also wrote Acts) — His name means “friend of God” or “one who loves God.” He might have been a Roman official, as “most excellent” would be directed toward high Roman officials (TLSB 1:3), or at least he was a person of high position and wealth. He most likely was a Gentile Christian. He perhaps was “a prominent Christian in the early church; some suggest he may have paid for the parchment on which this gospel was written” (TPB p.7).
2) “Theophilus had a basic knowledge of the Christians faith. Luke’s purpose in writing was to deepen his familiarity with Jesus’ life and teachings.” (TLSB 1:4)
3) Some suggest that Theophilus (“Friend of God”) is symbolic in referring to anyone who reads the Gospel in faith. (TLSB 1:3; TBP p.7) “Each person who reads this Gospel must hear himself addressed as the lover of God who seeks to know the truth about Jesus Christ.” (TPB p.8)
a) Interesting to notice the distinct differences in the intended audience of each Gospel writer, particularly in Matthew and in Luke. “Matthew’s Gospel was directed primarily towards Jewish people to convince them that Jesus was their promised Jewish Messiah. If Matthew was doing that, Luke was writing to convince the world that Jesus is ALL of their Messiah, not just the Jewish Messiah, but the Savior for the Gentiles as well. So you will see that throughout Luke’s narrative” (30 Minutes in the NT, 1517 podcast, Luke 1:1-24, Episode 130). And from the SG (SG pp.8,77 #1): The Book of “Luke was written especially for the Gentiles.”
b) “Luke’s introduction shows that the original audience for his Gospel had already received teaching about Christ from within the Church, by her ministers and writings. Luke was writing to the Church for the benefit of those already in the Church… Luke’s book is to be used by the Church in its proclamation of the Gospel to the unbaptized and the baptized.” (TLSB p.1703, Chart “Luke’s Unique Contribution”)
3. Luke 1:5-17, Zechariah and Elizabeth; The Birth of John the Baptist Foretold
a. v.5, Right from the beginning of his narrative, notice that Luke anchors his writing in the historical context: “In the days of Herod, King of Judea, there was a certain priest named Zechariah…” (Luke, the historian, helps us place this in the framework of time, in history.)
b. v.7, “Elizabeth was barren; and they were both well along in years.” — In ancient times barrenness was generally considered to indicate divine disfavor and often brought social reproach. (CSB 1:25) It was also a most difficult thing, as children were security for the parents in their advanced years, not to mention the natural blessing of having children in the family.
1) Now in their advanced years they thought they had no hope of ever having children, and they had accepted the reality of this, as hard as it was. Yet they still devoted their lives in serving the Lord. (30 Minutes in the NT- Episode 130)
2) They had undoubtedly prayed for years when they were younger, praying the Lord would be gracious and provide them with children (See Psalm 127:3). But now well past childbearing years, they would have no longer prayed about this, as it seemed to be God’s will to not grant them children. In faith they had accepted this as their lot in life according to God’s purpose for them (See Psalm 34:19; Hebrews 12:11). (30 Minutes in the NT- Episode 130; SG pp.8,77 #2)
c. vv.8-17 —
1) v.13, “Do not be afraid, Zechariah; your prayer has been heard…” — We have to assume this is old prayer from many years ago. Probably these prayers were uttered decades ago. (Zechariah’s response would indicate as such, as if he might be thinking, “You’re a little late on this one, Lord.”) (30 Minutes in the NT- Episode 130)
a) God always seems to love dealing with the impossible births. Consider Abram & Sarah (old couple who can’t have kids, and yet the father of nations… [Gen. 16:1-5]); consider Rachel (Gen. 30:1); consider Hannah (1 Sam.1:5-6), etc. And, we know what’s coming for Zechariah & Elizabeth (Luke 1-2), and then a virgin named Mary with the most impossible birth, a virgin giving birth to the Son of God, conceived by the Holy Spirit (Luke 1-2). Impossible births! This is God doing the impossible and delivering on His promises, and doing it in a way that only He can be responsible for! (30 Minutes in the NT- Episode 130)
* “God is in the business of making something out of nothing. He is the One who can actually do that. He does it in Creation; He speaks things into existence by the power of His Word. And the same is true here. There just seems to be a thread through all of Scripture, in that God likes to take the weak, the foolish, the ‘nothings’ of the world, the barren of the world, the people that have no hope for fruitfulness, and make them fruitful for His glory, for the sake of His Name.” (30 Minutes in the NT- Episode 130)
** That’s very much what’s going on here with Zechariah and Elizabeth.
b) “You are to give him the name John“ — The name (derived from the Hebrew) means “The Lord is gracious” (CSB 1:13) [or “The Lord has shown favor” (TLSB 1:13)… isn’t that the truth!!]. As we pray “Thy will be done” we sometimes have to wait, in which case the Lord’s answer is “No, not now.” Other times His answers to our prayers are simply “No” or a “Yes” according to His will. Consider that Zechariah & Elizabeth prayers were from years ago, and here, with John’s name, we realize that “the Lord is [always] gracious!” We can trust that He hears, He cares, and He answers. His will is always best for us. (SG pp.8,77 #3)
2) v.17, “…he will go on before the Lord, in the spirit and power of Elijah…” — Here the angel is quoting the very last verses of the OT (Malachi 4:5-6), which Zechariah would have been familiar with. “John’s ministry paralleled Elijah’s prophetic career in key ways…” (30 Minutes in the NT- Episode 130; TLSB 1:17)
a) “John was not Elijah returning in the flesh (John 1:21), but he functioned like that OT preacher of repentance and was therefore a fulfillment of Mal. 4:5-6.” (CSB 1:17)
b) Elijah is the prophet that becomes the picture of all prophets… he becomes the prophet that doesn’t die. He is taken up in the midst of the river Jordan, up to Heaven. (We will see the connection to John’s work later.) (30 Minutes in the NT- Episode 130)
c) The last words in Malachi were God’s last words to Israel before putting a 400 year pause here, before speaking to His people again. Those last words point to the fulfillment here, where in Luke we read God’s first words after those 400 years. God’s first words after those silent years were spoken to a priest, and were about to usher in a gift for His people Israel. God picked up exactly where He left off (Malachi & Elijah), and now Luke gives us the narrative of the fulfillment of those words. Luke is showing continuity here. God is continuing His plan. Zechariah’s son John is being set aside as God’s special prophet to prepare the way for the Lord, the Messiah’s coming. (30 Minutes in the NT- Episode 130)
4. Luke 1:18-25, Taking God at His Word
a. v.18, But Zechariah begins to question this. He is an old man, and he is dumbfounded, to say the least. He does not believe. (CSB p.9)
1) When we cannot understand through our own intellect/reasoning, we begin to doubt, and we stand on our own perceived wisdom which is so inadequate. We, too, easily find ourselves failing to believe on our Lord. (The impossible; really, Lord?) (Personal notes; SG pp.9,77 #4) (“Trust in the Lord with all your heart, and lean not on your own understanding…” Prov. 3:5)
2) But notice the grace… Zechariah’s unbelief is not the qualifier as to whether God will still fulfill HIs promise to give him a son. This WILL still take place. God’s promise to Zechariah and His promises to us are not predicated on our faith. I am saved, not because ot the size of my faith, but I am saved because of the size and greatness of my God. (30 Minutes in the NT- Episode 130)
b. vv.19-20, The Lord shuts Zechariah’s unbelieving mouth. This also is a grace. While it is a chastisement from God, in which Zechariah was unable to speak for the entire nine months of Elizabeth’s pregnancy, there is a touch of grace about it, a “time of grace” in which Zechariah would acknowledge his sin and experience repentance, a time where he would more fully lean on the Lord and not his own understanding, and he would watch the Lord work and bring about His gracious promise. (Sometimes I need the Lord to “shut my unbelieving mouth,” too, and I quietly need to stay connected to the means of grace before me, study His word, pray for the Holy Spirit’s help, and keep leaning into the Lord my Savior alone!) (Personal notes; SG pp.9,78 #5)
5. Luke 1:26-38, The Birth of Jesus Foretold
a. vv.26-27 —
1) Six months after Gabriel’s assignment to Zechariah (the 6th month of Elizabeth’s pregnancy), the angel now is sent by God to a little podunk town of Nazareth. (“Can anything good come out of Nazareth?” Just you wait and see! [John 1:46]) From the very beginning Jesus is associated with the lowly, even the lowly place of his childhood.
2) “…a virgin betrothed (ESV) [“pledged to be married” (NIV,EHV)] to a man whose name was Joseph…”
a) Yes, Mary was truly a virgin. (If we lose the importance of her being a virgin, we lose everything! [Theologically speaking, Jesus, both fully human and fully God, was not of the same sinful line of humanity, not born with our sin nature, so that the sinless, spotless Lamb of God could take our sin upon himself to be our Savior and Redeemer.]) (30 Minutes in the NT, 1517 podcast, Luke 1:25-56, Episode 131)
* “The Bible clearly speaks about Mary’s virginity at the time of Christ’s conception and how important this fact is for us (see [below] also Hebrews 4:15; John 8:46). Because of His supernatural conception, Jesus did not inherit (original) sin (Romans 5:12,19 [below]). The denial of the virginity of Mary at Christ’s conception is a tacit denial of His divinity.” (SG pp.9,78 #6 for this note and the Scripture passages following)
Hebrews 4:15 – “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” (Jesus did not succumb to the temptation He experienced but remained wholly faithful to His Father. TLSB Heb. 4:15)
John 8:46 – “Which one of you convicts me of sin? If I tell the truth, why do you not believe me?” (Here Jesus is showing that the burden of proof lay on Jesus’ opponents. TLSB Jn 8:46)
Romans 5:12,19 – “Therefore, just as sin came into the world through one man [Adam], and death through sin, and so death spread to all men because all sin… For as by the one man’s [Adam’s] disobedience the many were made sinners, so by the one man’s [Christ’s] obedience the many will be made righteous.” (One man–Christ–has redeemed us and changed humanity forever. TLSB Rom. 5:12-21)
** Scripture proof that Jesus was born of a virgin:
Isaiah 7:14 – “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
Matthew 1:18-25 – “…an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son , and you shall call his name Jesus, for he will save his people for their sins.’ All this took place to fulfill what the Lord had spoken by the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us)…” (vv.20-23)
*** What this meant for Jesus’ conception and birth:
2 Corinthians 5:21 – “For our sake He made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (Christ was without sin, for our sake, to take our sin upon himself so that his righteousness could become ours. “Christ alone is our Righteousness, who is true God and man, because in Him the divine and human natures are personally united with each other.” (Formula of Concord, Epitome (1577) Article III, paragraph 1; TLSB 2 Cor. 5:21)
Hebrews 7:26-27 – “For it was indeed fitting that we should have such a High Priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since He did this once for all when He offered up Himself.” (A true human being, He is also truly the Son of God from eternity and so is forever without sin. TLSB Heb.7:26. [Luther: “The cross was the altar on which He, consumed by the fire of the boundless love which burned in His heart, presented the living and holy sacrifice of His body and blood to the Father with fervent intercession, loud cries, and hot, anxious tears (Heb. 5:7)” (Luther’s Works, American Edition 13:319; TLSB Heb. 7:26-27)
b) “Jewish betrothal was binding in ways that modern engagements are not. Betrothal usually preceded marriage by at least nine months to assure that the bride was not pregnant. The young man would give the bride’s family a gift [“bride price” Genesis 34:12]. The fathers of the families would sign a marriage document” (TLSB 1:27); “…and [the betrothal (engagement)] could only be broken by divorce” (CSB Matt. 1:18).
3) “…to a man whose name was Joseph, of the house David.” — “Joseph was a descendant of David. Mary also came from that royal family; her son would be given the throne of his father David.” (TPB p.11)
b. vv.28-33 —
1) v.28, “Greetings, you who are highly favored! The Lord is with you.”
a) “Greetings” — “Ave” in the Latin Vulgate (from which comes “Ave Maria”). (CSB 1:28)
b) “highly favored!” (“O favored one” ESV) — could be translated “Graced one” / “highly graced”; she’s a recipient of grace. This grace, favor is directly connected with “The Lord is with you.” (It has nothing to do with the person, and everything to do with the presence of the Lord!) And because she’s a recipient of grace and the Lord’s presence, that’s why she’s able to carry what the angel is going to tell her next. This is such a “good news” type of greeting! (Personal notes; 30 Minutes in the NT, 1517 podcast, Luke 1:25-56, Episode 131)
2) vv. 29-30, Mary’s initial fear — always the first response of anyone when greeted by an angel in Scripture or when given a glimpse of the glory of the Lord. Her fear is removed by the angel again mentioning the favor/grace of God. God was graciously looking upon her right there!
3) vv.31-33, We learn a lot about Jesus right up front, as the angel Gabriel gives a sort of a credal statement about who Jesus is/will be. Gabriel lays out a lot of claims about Christ, valuable information from the very beginning before Jesus is even born. Mary learns…
a) “He will be great and will be called the Son of the Most High” — clearly His divinity
b) He is the one prophesied about as being the One sitting on “the throne fo his father David” — “Refers to the Davidic covenant wherein God promised the Messiah would descend from David and rule eternally.” (TLSB 1:32-33)
c) “He will reign over the house of Jacob forever and of his kingdom there will be no end.” –(Genesis 49:10, a key part of Jacob’s blessing of his sons, prophecy of the Messiah fulfilled in Jesus Christ); “…and His Kingdom will have no end!” — Something we hear often in liturgical worship, in credal statements, upon which our hope stands firm. (30 Minutes in the NT, Episode 131)
4) vv.34-38 —
a) v.34, Mary’s virgin status; Mary’s question in faith. (In contrast to Zechariah’s skeptical question in v. 18, Mary wonders in faith. [TLSB 1:34])
b) vv.35-37, How this will happen… Read phrase by phrase, and marvel at the glorious wonder happening! Via the Holy Spirit, the Son of God becoming human. The fully divine becoming fully human, the holy Son of God. And over all will be the Most High, God’s overshadowing presence upon Mary.
c) v.38, No greater responsive faith than this!! (“Hard to believe? Without a doubt! Yet the faith of Mary shines brightly in contrast to the doubts of the priest Zechariah.” [TPB p.12]) Not understanding, when it makes no sense, but she trusts in the Word of God fully. It doesn’t have to make sense to believe. God can do the impossible.) In faith Mary, with great humility and purpose, identifies herself as a slave/servant ready to serve God and graciously trust in His will. (30 Minutes in the NT, Episode 131)
6. Luke 1:39-45, Mary Visits Elizabeth
a. Mary learned of Elizabeth’s pregnancy from the angel Gabriel. Who better to go visit than another one who has experienced the impossible from God.
b. Notice the response of the baby in Elizabeth’s womb!
If we ever doubt that infants/babies are capable of acknowledging the presence of God, capable of believing in God, capable of praising God, here we learn it is possible. Faith is from God, yes, even for little ones in the womb, even for newborn babies. By God’s grace alone, through the Means of Grace He gives us… Faith is a gift of the Holy Spirit. (30 Minutes in the NT, Episode 131)
c. Notice Elizabeth’s response:
1) Filled with the Holy Spirit (that’s the key!). “Elizabeth recognized that Mary was carrying a child who was the ‘Lord,’ knowledge that only the Holy Spirit could reveal.” (TLSB 1:41-44)
2) Elizabeth is the older one. Mary would normally be the one giving respect to Elizabeth, but here the older is giving praise to the younger. For she sees God’s hand in this. (30 Minutes in the NT, Episode 131)
3) “Above all, Elizabeth praises the faith of Mary. Remember that at this time no sounds were coming from the lips of Zechariah because of his unbelief. Elizabeth had good reason to marvel at the faith of Mary.” (TPB p.13)
4) Mary most likely stayed with Elizabeth for three months, until Elizabeth’s baby John was born. (One can’t help but wonder of the conversations they had, and if they visited each other frequently after their boys were born. Did Jesus and John spend time together growing up? This relative who was to be the forerunner of the Messiah. What a special relationship they must have had, Jesus and John the Baptist.
(30 Minutes in the NT, Episode 131)
7. Luke 1:46-56, The Magnificat (Mary’s Song of Praise)
[See “Christian Worship” Hymnal #956]
[“One of four canticles in chapters 1-2. [They add to Luke’s narrative!!] They introduce an important Lukan theme: God delights in exalting the poor and humble, while bringing down the rich and proud.” (TLSB 1:46-55)]
a. Magnificat — My soul magnifies (glorifies) the Lord. Shows forth the greatness of the Lord, glorifies Him. Giving God all the credit, all the glory. Mary is speaking as one who has been graced, pointing away from herself, recognizing her humble status as a servant. (TPB p.15)
b. Theme of this wonderful song of praise: God’s great reversal. God lifts up the lowly, the humbled, and the broken. God brings down the haughty, the arrogant, those who think they can do it on their own. (30 Minutes in the NT, Episode 131) Mary is “recalling some of the Lord’s great acts of mercy, how He works in contrasting ways. The proud He brings down, but he lifts up the humble” (TPB p.15) [An OT parallel is found in 1 Samuel 2:1-10, Hannah’s hymn.]
c. Mary sees herself as the beginning of the fulfillment of God’s prophecy, that which the Jewish people have been waiting on for centuries and centuries. And she remains profoundly humble in this whole thing. (30 Minutes in the NT, Episode 131)
d. The virgin Mary is an example for all Christians, as seen in her humble service and in her simple trusting faith even when nothing makes sense. She recalls the Lord’s mighty acts and His great mercy. Her heart is steadfast on glorifying the Lord and in proclaiming His goodness and grace, with her words and with her willingness to be used of the Lord. She truly knows the Lord’s grace. (Personal notes; and SG p.9 #7)
“Refer to verses 28 and 30 (‘favor’ means ‘grace’) and verse 47 (needed a Savior)… Through the Word, God gave Mary the gift of faith in the work to which God called her. Christians are also given faith through the Word (Gospel and the Sacraments) so that they may serve the Lord in their vocations. Like Mary, they acknowledge their sinfulness and God’s grace.” (SG pp.9,78 #7)
8. Luke 1:57-66, The Birth of John the Baptist (The Forerunner’s Birth)
a. vv. 57-64 — Names were important for carrying on the family name during that time, and so Zechariah and Elizabeth were going against the norm in suggesting a name not associated with carrying on the family identity. Especially since they had been barren and this was their only son, people would expect them to want to name this child after dad to carry on the family name. (30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
1) It appears that they hadn’t told anyone about anything concerning this child (about the angel’s visit, Zechariah’s encounter and about the instructions given, about such an impossible miracle happening for this old barren couple). Apparently loads of people didn’t even know Elizabeth was pregnant as she had secluded/hidden herself (v.24) and Zechariah wasn’t talking (vv.20-22). Neighbors and relatives didn’t seem to hear about this until the baby was born (v.58); what a surprise, what cause for rejoicing & celebrating.
(30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
2) When Zechariah affirmed the baby’s name, writing it out, “His name is John,” he was then given his speech back. As he affirmed the name the Lord had chosen for their son, he was also affirming his faith in the Lord. And with his now-believing mouth, he was able to give witness and praise of the Lord’s good news of what was happening before them all. (30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
* “At once the tongue of Zechariah is loosed, and words of praise flow from his mouth. Here is conversion — doubt turned to faith, skepticism replaced by adoration.” (TPB p.17)
b. vv. 65-66 — The neighbors were filled with awe as they took notice of all of this. “No wonder the people of the hill country of Judea talked of hardly anything else for quite a spell.” And they wondered and asked, “What then is this child going to be?” It was a question the new father would answer. (TPB p.17) It seemed apparent to all that “the hand of the Lord was with him [John’s life].” (v.66)
9. Luke 1:67-80, Zechariah’s Prophecy (The Benedictus)
[See “Christian Worship” Hymnal #954]
a. v. 67 –– And Zechariah answered the people as he was filled with the Holy Spirit and prophesied!
b. vv.68-75 — Blessing and praising God as he prophesies of the salvation now coming.
1) The Benedictus (from the Latin translation of the first word “Blessed“) “This canticle has been used for centuries in the daily morning service (matins) of the church.” (TLSB 1:68; TPB p.18) Translated as “Blessed be…” [“Praise be to the Lord”]. Worship to God,praise for God’s redemption.
*Note: “Whereas the Magnificat is similar to a psalm, the Benedictus is more like a prophecy.” (CSB 1:68-79)
2) “Zechariah speaks of the salvation that will come through Jesus as a fact which has already been accomplished. And this before Christ is even born! We are at the very end of the Old Testament [era], the time of promise. With Luke chapter 2 we enter the New Testament, the time of fulfillment.” (TPB p.18) (Note: Chapter 1 is in transition, so to speak… Recall the continuity from the last verses of Malachi to the first spoken words of God after 400 years to Zechariah, Luke 1:13-17.)
3) v.68, “the Lord… has visited and redeemed his people”
a) “visited” in the Greek means “look after, appear in order to help” (TLSB 1:68) 400 years had passed without a visit from the Lord. This is good news!
b) “redeemed” in the Greek means “redeem or ransom from slavery” (TLSB 1:68) Buy you back!
4) v.69, “…[He] has raised up a horn of salvation…”
a) David himself in Psalm 18:2 said of the Lord, “He is my shield and the horn of my salvation, my stronghold. Now Zechariah uses this same term, “horn of salvation” to refer to the Messiah, Jesus Christ. (TPB p.19)
b) “horn“ indicates strength …Jesus, the Messiah from the house of David, has the power to save. (CSB 1:69; SG pp.10,78 #8a)
5) vv.70-71, “[He] spoke through the prophets …that we should be saved from our enemies…“
6) vv.72-74, During those 400 silent years, when they didn’t hear from God, the people were feeling defeated by their oppressors. They were waiting for the promised release from their captivity. (We all have been oppressed by sin, death and the devil.) (30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
c. vv.76-79 — Clearly in this prophecy Zechariah sees his son’s role toward preparing the world for the Redeemer drawing near. (30 Minutes in the NT, 1517 podcast, Episode 132)
1) Now Zechariah’s prophecy shifts to his son: John’s job will be to dispense forgiveness and knowledge of salvation in Christ.
2) “Sunrise“…this is the dawning of a new era (NT)…the light of Christ is dawning upon them, to bring light to their darkness. John’s job will be to get the people looking unto Jesus as the one will bring this light and salvation. John is preparing the way for people to look to Him. (SG pp.10,78 #8b; TLSB 1:78; 30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
3) v.79, Here Zechariah describes people who have no knowledge of the Savior. They “sit in darkness and in the shadow of death“ and they have no knowledge of “the way of peace.” “Natural man is spiritually blind and dead. The Gospel illuminates the hearts that “sit in darkness” and fills them with spiritual light. Note how Zechariah’s hymn expresses Christian faith, joy, hope,and peace that come only through the arrival of God’s grace-filled presence (Isaiah 60:1-3).” (SG pp.10,78 #9)
d. v.80 —
1) When does John go out into the wilderness?…We don’t know. (Luke probably knew more about John from all his eyewitness accounts, but he didn’t think it essential for his readers to know. He didn’t share more for the purposes of his narrative…to focus on Jesus!) (30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132)
2) It is significant that John is to go into the wilderness to prepare the way of the Lord. Moses was in the wilderness before leading the people to the promised land. Wilderness experiences point people to the promised land. Jesus is our promised land! Also, “throughout Israel’s history, the wilderness serves as a place of spiritual formation and testing in God’s presence.” (30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7, Episode 132; TLSB 1:80)
3) Compare this last verse of Luke 1 to the last verse of Luke 2.
“Luke parallels the births of John and Jesus. In each case the angel Gabriel makes the announcement foretelling the birth; both the mother of Jesus and the father of John sing hymns of praise…; then comes the description of the two births and the rite of circumcision that follows. While there are some parallels between John and Jesus, above all we must recognize how much greater Jesus is than John. Both are servants of God, but the service of Jesus renders is far superior to anything John does. Above all, Jesus is the Son of God; John is …the blessed offspring of two very pious and aged human parents.” (TPB p.9)
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References:
TPB = “The People’s Bible (Commentary): Luke” 2nd edition, by Victor H. Prange. Northwestern Publishing House, Milwaukee, WI. 2000 (2nd ed.). (Originally published 1988)
TLSB = The Lutheran Study Bible, English Standard Version, General editor Rev. Edward A. Engelbrecht. Concordia Publishing House, St. Louis, MO. Published 2009.
CSB = Concordia Self-Study Bible, New International Version, General editor Robert G. Hoerber. Concordia Publishing House, St. Louis MO. 1986.
SG = Study Guide used in our Women’s Bible Study (by participants in-person and via Zoom): “Luke: To All Nations” Revised from material by J. M. Weidenschilling with contributions by Robert C. Baker. Concordia Publishing House, St. Louis, MO. 2006. (This is part of the Bible study series “God’s Word for Today”)
The Formula of Concord, Epitome Article III, as found in “Concordia: The Lutheran Confessions: A Readers’ Edition of the Book of Concord” Second Edition. General Editor Paul Timothy McCain, Concordia Publishing House, St. Louis, MO, 2005,2006.
Luther, Martin, “Luther’s Works.” American Edition, Vol. 13 of 56 vols. St. Louis: Concordia,and Philadelphia: Muhlenberg and Fortress, 1955-86.
30 Minutes in the NT, 1517 podcast, Luke 1:1-24 (Episode 130)
30 Minutes in the NT, 1517 podcast, Luke 1:25-56 (Episode 131)
30 Minutes in the NT, 1517 podcast, Luke 1:57-2:7 (Episode 132)
“Christian Worship Hymnal” as authorized by the Wisconsin Evangelical Lutheran Synod. Northwestern Publishing House, Milwaukee, WI. First edition, 2021.
Bible translations used:
EHV = Evangelical Heritage Version
ESV = English Standard Version
NIV = New International Version
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