Luke 1

Luke 1:1

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:2

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:3

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:4

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:5

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:6

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:7

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:8

The Crucifixion

The Lord Jesus is so weakened by all the abuses that bearing the cross is a tremendous burden to Him. He Who bears the universe by the word of His power (Hebrews 1:3) is so truly Man that His powers are exhausted because of the suffering that has been endured. Yet He does not attribute this suffering to those who do this to Him, but to His God (Psalms 102:23).

The soldiers think that He may succumb to the burden before they have crucified Him. That is why they press into service a passer-by – for them coincidental – to bear His cross in His stead. It is symbolic that Simon was “coming from the country”. His task was done, he was finished. By taking up the cross of the Lord Jesus he is identified with the contempt that is the part of the Lord. Of Simon it is mentioned that he is the father of Alexander and Rufus. Rufus is later called by Paul “a choice man in the Lord” (Romans 16:13). God blesses what the father does in his children.

The soldiers take their Prisoner to the place of execution. Golgotha is a hill just outside Jerusalem, outside the camp (Hebrews 13:13). Because of the shape of the hill that looks like a skull from a distance, this place is probably called so. It is also a symbolic name for the many executed.

The crucifixion is the most gruesome martyrdom imaginable. To this end, convicts were given a mixture of wine and myrrh to drink that had the effect of anesthetizing them. That remedy is also given to the Lord, but He refuses to take it (Psalms 69:21). He wants to undergo the suffering in full awareness.

Then the Lord is crucified. Mark and the other evangelists describe this act in austere terms. However, the suffering is terrible. The Lord is nailed to the cross, nails go through His hands that have always done only good. After they had bound His hands, they are now dug through. In this way man ‘appreciates’ Him Who has revealed God to them in grace and blessing.

His clothes, which speak of His whole revelation among them, is the only thing that can be divided. He has no other possessions. He leaves no fortune. Only His clothes are worth anything. They cast lots for them to decide what each man should take. Who would later walk in a garment in which the Lord Jesus has walked?

The time of the crucifixion is clearly indicated. The Lord hung on the cross for six hours. All six hours He was the burnt offering, i.e. an offering completely dedicated to God and in which God is completely pleased (Leviticus 1:1-17). There are two time periods of three hours each. The first three-hour period is from the third hour to the sixth hour, according to our timekeeping from 9 a.m. to noon in the morning. In those three hours He was the burnt offering, but not yet the sin and guilt offering.

Mark also mentions the inscription above the cross. That inscription indicates the accusation and the reason for His death on the cross. He hangs there because He said He is the King of the Jews. To increase His defamation and make His humiliation complete He is crucified in the middle of two robbers, as if He were the greatest robber. According to the Scriptures, He is numbered with the transgressors (Isaiah 53:12). In the same way they had come to take Him prisoner. As if against a robber, they had come out against Him (Mark 14:48).

Luke 1:9

Mocked on the Cross

The passers-by blaspheme the Lord, while at the same time telling the truth. When people are passers-by and do not pause at the cross to understand its reality, they become slanderers (Lamentations 1:12). They slander Him because out of themselves – and not instigated now by the chief priests – they call the Lord a liar. For them, the statements He has made are untrue. By quoting those statements, they unconsciously make His glory and perfection known. At the same time, they help to make that statement come true. They are demolishing the temple of His body, which He will rebuild after a few days.

The challenge of saving Himself and coming down from the cross proves their blindness to God’s plan. If Christ had saved Himself, there would have been no salvation for anyone. If He had come down from the cross, every man would have to bear God’s judgment himself. The power of His love for His God and also for the church and for each individual believer kept Him on the cross.

The mockery of the chief priests among themselves with the scribes is unintentionally also a contribution to His glory. They speak a deep truth. Never did He save Himself, always thinking only of others. He has indeed saved others, and He could not save Himself because bonds of love kept Him on the cross.

They have seen so much of the Lord Jesus and persist in their unbelief despite that. Their unbelief has proved so persistent that even if He were to come down from the cross, they would not believe. To believe requires a humble and broken spirit.

Even those who have been crucified with Him, are also insulting Him. The humiliation of the Lord and man’s hatred are so great that man finds time even in his own agony to make the suffering of the Son of God even greater. And why is that? He hadn’t hurt them, had he? Man’s hatred of Him becomes manifest in all its facets. Everything is against Him. But the worst is yet to come.

Luke 1:10

Mocked on the Cross

The passers-by blaspheme the Lord, while at the same time telling the truth. When people are passers-by and do not pause at the cross to understand its reality, they become slanderers (Lamentations 1:12). They slander Him because out of themselves – and not instigated now by the chief priests – they call the Lord a liar. For them, the statements He has made are untrue. By quoting those statements, they unconsciously make His glory and perfection known. At the same time, they help to make that statement come true. They are demolishing the temple of His body, which He will rebuild after a few days.

The challenge of saving Himself and coming down from the cross proves their blindness to God’s plan. If Christ had saved Himself, there would have been no salvation for anyone. If He had come down from the cross, every man would have to bear God’s judgment himself. The power of His love for His God and also for the church and for each individual believer kept Him on the cross.

The mockery of the chief priests among themselves with the scribes is unintentionally also a contribution to His glory. They speak a deep truth. Never did He save Himself, always thinking only of others. He has indeed saved others, and He could not save Himself because bonds of love kept Him on the cross.

They have seen so much of the Lord Jesus and persist in their unbelief despite that. Their unbelief has proved so persistent that even if He were to come down from the cross, they would not believe. To believe requires a humble and broken spirit.

Even those who have been crucified with Him, are also insulting Him. The humiliation of the Lord and man’s hatred are so great that man finds time even in his own agony to make the suffering of the Son of God even greater. And why is that? He hadn’t hurt them, had he? Man’s hatred of Him becomes manifest in all its facets. Everything is against Him. But the worst is yet to come.

Luke 1:11

Mocked on the Cross

The passers-by blaspheme the Lord, while at the same time telling the truth. When people are passers-by and do not pause at the cross to understand its reality, they become slanderers (Lamentations 1:12). They slander Him because out of themselves – and not instigated now by the chief priests – they call the Lord a liar. For them, the statements He has made are untrue. By quoting those statements, they unconsciously make His glory and perfection known. At the same time, they help to make that statement come true. They are demolishing the temple of His body, which He will rebuild after a few days.

The challenge of saving Himself and coming down from the cross proves their blindness to God’s plan. If Christ had saved Himself, there would have been no salvation for anyone. If He had come down from the cross, every man would have to bear God’s judgment himself. The power of His love for His God and also for the church and for each individual believer kept Him on the cross.

The mockery of the chief priests among themselves with the scribes is unintentionally also a contribution to His glory. They speak a deep truth. Never did He save Himself, always thinking only of others. He has indeed saved others, and He could not save Himself because bonds of love kept Him on the cross.

They have seen so much of the Lord Jesus and persist in their unbelief despite that. Their unbelief has proved so persistent that even if He were to come down from the cross, they would not believe. To believe requires a humble and broken spirit.

Even those who have been crucified with Him, are also insulting Him. The humiliation of the Lord and man’s hatred are so great that man finds time even in his own agony to make the suffering of the Son of God even greater. And why is that? He hadn’t hurt them, had he? Man’s hatred of Him becomes manifest in all its facets. Everything is against Him. But the worst is yet to come.

Luke 1:12

Mocked on the Cross

The passers-by blaspheme the Lord, while at the same time telling the truth. When people are passers-by and do not pause at the cross to understand its reality, they become slanderers (Lamentations 1:12). They slander Him because out of themselves – and not instigated now by the chief priests – they call the Lord a liar. For them, the statements He has made are untrue. By quoting those statements, they unconsciously make His glory and perfection known. At the same time, they help to make that statement come true. They are demolishing the temple of His body, which He will rebuild after a few days.

The challenge of saving Himself and coming down from the cross proves their blindness to God’s plan. If Christ had saved Himself, there would have been no salvation for anyone. If He had come down from the cross, every man would have to bear God’s judgment himself. The power of His love for His God and also for the church and for each individual believer kept Him on the cross.

The mockery of the chief priests among themselves with the scribes is unintentionally also a contribution to His glory. They speak a deep truth. Never did He save Himself, always thinking only of others. He has indeed saved others, and He could not save Himself because bonds of love kept Him on the cross.

They have seen so much of the Lord Jesus and persist in their unbelief despite that. Their unbelief has proved so persistent that even if He were to come down from the cross, they would not believe. To believe requires a humble and broken spirit.

Even those who have been crucified with Him, are also insulting Him. The humiliation of the Lord and man’s hatred are so great that man finds time even in his own agony to make the suffering of the Son of God even greater. And why is that? He hadn’t hurt them, had he? Man’s hatred of Him becomes manifest in all its facets. Everything is against Him. But the worst is yet to come.

Luke 1:13

The Death of the Lord Jesus

Then the sixth hour comes. It is the middle of the day. When the sun is at its highest point in the heavens, all of a sudden total darkness comes over the whole land. So far, all the Lord’s sufferings have been perceived by everyone. The suffering for sin that now follows takes place in darkness, without a human eye being able to perceive it. This darkness lasts for three hours.

In these three hours of darkness, the Son of God is burdened with the sins of all who believe in Him, and He is made sin by God and God judges Him. He does not spare Him. The judgment that God executes on His own beloved Son is withdrawn from human eyes. The reckoning takes place between God and His Son alone. In these hours, the Lord Jesus is not only the burnt offering but also the sin and trespass offering (Leviticus 4-5).

When the three hours of darkness are over, we hear the Lord’s complaint that His God has forsaken Him. This is His greatest suffering. In those hours God, Who was always with Him, is against Him. The sword of God’s righteousness is awakened against the Man Who has always been His Associate (Zechariah 13:7).

During the first three hours, the Lord suffered from the side of man. In the second three hours He suffered from the side of God. The result of the first three hours is that man increased his guilt toward God and brought it to a climax. God’s response to this is His judgment on man. The result of the second three hours is the atonement that God can offer to even the greatest slanderer.

The Lord’s complaint is the question to God – Whom He calls “My God” – why He has forsaken Him. He knew, but He expressed this complaint so that we might understand how great His suffering was because of being forsaken by God. He had gone through everything with His God, while all had left Him, but now He had also been left alone by God.

This loneliness is the loneliness that every man will know forever who dies in unbelief, but without that question of why. Every person who is in hell will know why. At the same time, his loneliness will be experienced by him in a completely different way. He, Whose deepest joy it was to be in God’s presence and always has been, has uniquely experienced the lack. No unbeliever who perish will ever experience it that way. He is the One and Only in this.

When the three hours of darkness have passed, the mockery continues. The explanation of His words as if He were calling for Elijah is proof of this. It may also be that someone makes this remark who does not understand the language and hears Elijah, while the Lord says Eloi.

The Lord is thirsty. Someone gives Him a drink so that He may live a little longer and His call for Elijah may be heard. Thus man mocks Him. But His life and His death are not in the hands of men. He dies at the time God has determined. Fully in accordance with this, at that moment the Lord voluntarily commits His spirit into the hands of the Father.

He does not die of exhaustion, but lays down His life Himself (John 10:17-18). What else does He have to do in a world in which He lived only to fulfill the will of God? Everything is finished, and He must necessarily die because He has been rejected by the world. As a result, there is no more room in this world for His mercy toward it.

He breathes His last, obedient to the end, to begin a life in another world – either for His soul separated from the body, or in glory – where evil can never enter and where the new man will be perfectly happy in the presence of God.

Luke 1:14

The Death of the Lord Jesus

Then the sixth hour comes. It is the middle of the day. When the sun is at its highest point in the heavens, all of a sudden total darkness comes over the whole land. So far, all the Lord’s sufferings have been perceived by everyone. The suffering for sin that now follows takes place in darkness, without a human eye being able to perceive it. This darkness lasts for three hours.

In these three hours of darkness, the Son of God is burdened with the sins of all who believe in Him, and He is made sin by God and God judges Him. He does not spare Him. The judgment that God executes on His own beloved Son is withdrawn from human eyes. The reckoning takes place between God and His Son alone. In these hours, the Lord Jesus is not only the burnt offering but also the sin and trespass offering (Leviticus 4-5).

When the three hours of darkness are over, we hear the Lord’s complaint that His God has forsaken Him. This is His greatest suffering. In those hours God, Who was always with Him, is against Him. The sword of God’s righteousness is awakened against the Man Who has always been His Associate (Zechariah 13:7).

During the first three hours, the Lord suffered from the side of man. In the second three hours He suffered from the side of God. The result of the first three hours is that man increased his guilt toward God and brought it to a climax. God’s response to this is His judgment on man. The result of the second three hours is the atonement that God can offer to even the greatest slanderer.

The Lord’s complaint is the question to God – Whom He calls “My God” – why He has forsaken Him. He knew, but He expressed this complaint so that we might understand how great His suffering was because of being forsaken by God. He had gone through everything with His God, while all had left Him, but now He had also been left alone by God.

This loneliness is the loneliness that every man will know forever who dies in unbelief, but without that question of why. Every person who is in hell will know why. At the same time, his loneliness will be experienced by him in a completely different way. He, Whose deepest joy it was to be in God’s presence and always has been, has uniquely experienced the lack. No unbeliever who perish will ever experience it that way. He is the One and Only in this.

When the three hours of darkness have passed, the mockery continues. The explanation of His words as if He were calling for Elijah is proof of this. It may also be that someone makes this remark who does not understand the language and hears Elijah, while the Lord says Eloi.

The Lord is thirsty. Someone gives Him a drink so that He may live a little longer and His call for Elijah may be heard. Thus man mocks Him. But His life and His death are not in the hands of men. He dies at the time God has determined. Fully in accordance with this, at that moment the Lord voluntarily commits His spirit into the hands of the Father.

He does not die of exhaustion, but lays down His life Himself (John 10:17-18). What else does He have to do in a world in which He lived only to fulfill the will of God? Everything is finished, and He must necessarily die because He has been rejected by the world. As a result, there is no more room in this world for His mercy toward it.

He breathes His last, obedient to the end, to begin a life in another world – either for His soul separated from the body, or in glory – where evil can never enter and where the new man will be perfectly happy in the presence of God.

Luke 1:15

The Death of the Lord Jesus

Then the sixth hour comes. It is the middle of the day. When the sun is at its highest point in the heavens, all of a sudden total darkness comes over the whole land. So far, all the Lord’s sufferings have been perceived by everyone. The suffering for sin that now follows takes place in darkness, without a human eye being able to perceive it. This darkness lasts for three hours.

In these three hours of darkness, the Son of God is burdened with the sins of all who believe in Him, and He is made sin by God and God judges Him. He does not spare Him. The judgment that God executes on His own beloved Son is withdrawn from human eyes. The reckoning takes place between God and His Son alone. In these hours, the Lord Jesus is not only the burnt offering but also the sin and trespass offering (Leviticus 4-5).

When the three hours of darkness are over, we hear the Lord’s complaint that His God has forsaken Him. This is His greatest suffering. In those hours God, Who was always with Him, is against Him. The sword of God’s righteousness is awakened against the Man Who has always been His Associate (Zechariah 13:7).

During the first three hours, the Lord suffered from the side of man. In the second three hours He suffered from the side of God. The result of the first three hours is that man increased his guilt toward God and brought it to a climax. God’s response to this is His judgment on man. The result of the second three hours is the atonement that God can offer to even the greatest slanderer.

The Lord’s complaint is the question to God – Whom He calls “My God” – why He has forsaken Him. He knew, but He expressed this complaint so that we might understand how great His suffering was because of being forsaken by God. He had gone through everything with His God, while all had left Him, but now He had also been left alone by God.

This loneliness is the loneliness that every man will know forever who dies in unbelief, but without that question of why. Every person who is in hell will know why. At the same time, his loneliness will be experienced by him in a completely different way. He, Whose deepest joy it was to be in God’s presence and always has been, has uniquely experienced the lack. No unbeliever who perish will ever experience it that way. He is the One and Only in this.

When the three hours of darkness have passed, the mockery continues. The explanation of His words as if He were calling for Elijah is proof of this. It may also be that someone makes this remark who does not understand the language and hears Elijah, while the Lord says Eloi.

The Lord is thirsty. Someone gives Him a drink so that He may live a little longer and His call for Elijah may be heard. Thus man mocks Him. But His life and His death are not in the hands of men. He dies at the time God has determined. Fully in accordance with this, at that moment the Lord voluntarily commits His spirit into the hands of the Father.

He does not die of exhaustion, but lays down His life Himself (John 10:17-18). What else does He have to do in a world in which He lived only to fulfill the will of God? Everything is finished, and He must necessarily die because He has been rejected by the world. As a result, there is no more room in this world for His mercy toward it.

He breathes His last, obedient to the end, to begin a life in another world – either for His soul separated from the body, or in glory – where evil can never enter and where the new man will be perfectly happy in the presence of God.

Luke 1:16

The Death of the Lord Jesus

Then the sixth hour comes. It is the middle of the day. When the sun is at its highest point in the heavens, all of a sudden total darkness comes over the whole land. So far, all the Lord’s sufferings have been perceived by everyone. The suffering for sin that now follows takes place in darkness, without a human eye being able to perceive it. This darkness lasts for three hours.

In these three hours of darkness, the Son of God is burdened with the sins of all who believe in Him, and He is made sin by God and God judges Him. He does not spare Him. The judgment that God executes on His own beloved Son is withdrawn from human eyes. The reckoning takes place between God and His Son alone. In these hours, the Lord Jesus is not only the burnt offering but also the sin and trespass offering (Leviticus 4-5).

When the three hours of darkness are over, we hear the Lord’s complaint that His God has forsaken Him. This is His greatest suffering. In those hours God, Who was always with Him, is against Him. The sword of God’s righteousness is awakened against the Man Who has always been His Associate (Zechariah 13:7).

During the first three hours, the Lord suffered from the side of man. In the second three hours He suffered from the side of God. The result of the first three hours is that man increased his guilt toward God and brought it to a climax. God’s response to this is His judgment on man. The result of the second three hours is the atonement that God can offer to even the greatest slanderer.

The Lord’s complaint is the question to God – Whom He calls “My God” – why He has forsaken Him. He knew, but He expressed this complaint so that we might understand how great His suffering was because of being forsaken by God. He had gone through everything with His God, while all had left Him, but now He had also been left alone by God.

This loneliness is the loneliness that every man will know forever who dies in unbelief, but without that question of why. Every person who is in hell will know why. At the same time, his loneliness will be experienced by him in a completely different way. He, Whose deepest joy it was to be in God’s presence and always has been, has uniquely experienced the lack. No unbeliever who perish will ever experience it that way. He is the One and Only in this.

When the three hours of darkness have passed, the mockery continues. The explanation of His words as if He were calling for Elijah is proof of this. It may also be that someone makes this remark who does not understand the language and hears Elijah, while the Lord says Eloi.

The Lord is thirsty. Someone gives Him a drink so that He may live a little longer and His call for Elijah may be heard. Thus man mocks Him. But His life and His death are not in the hands of men. He dies at the time God has determined. Fully in accordance with this, at that moment the Lord voluntarily commits His spirit into the hands of the Father.

He does not die of exhaustion, but lays down His life Himself (John 10:17-18). What else does He have to do in a world in which He lived only to fulfill the will of God? Everything is finished, and He must necessarily die because He has been rejected by the world. As a result, there is no more room in this world for His mercy toward it.

He breathes His last, obedient to the end, to begin a life in another world – either for His soul separated from the body, or in glory – where evil can never enter and where the new man will be perfectly happy in the presence of God.

Luke 1:17

The Death of the Lord Jesus

Then the sixth hour comes. It is the middle of the day. When the sun is at its highest point in the heavens, all of a sudden total darkness comes over the whole land. So far, all the Lord’s sufferings have been perceived by everyone. The suffering for sin that now follows takes place in darkness, without a human eye being able to perceive it. This darkness lasts for three hours.

In these three hours of darkness, the Son of God is burdened with the sins of all who believe in Him, and He is made sin by God and God judges Him. He does not spare Him. The judgment that God executes on His own beloved Son is withdrawn from human eyes. The reckoning takes place between God and His Son alone. In these hours, the Lord Jesus is not only the burnt offering but also the sin and trespass offering (Leviticus 4-5).

When the three hours of darkness are over, we hear the Lord’s complaint that His God has forsaken Him. This is His greatest suffering. In those hours God, Who was always with Him, is against Him. The sword of God’s righteousness is awakened against the Man Who has always been His Associate (Zechariah 13:7).

During the first three hours, the Lord suffered from the side of man. In the second three hours He suffered from the side of God. The result of the first three hours is that man increased his guilt toward God and brought it to a climax. God’s response to this is His judgment on man. The result of the second three hours is the atonement that God can offer to even the greatest slanderer.

The Lord’s complaint is the question to God – Whom He calls “My God” – why He has forsaken Him. He knew, but He expressed this complaint so that we might understand how great His suffering was because of being forsaken by God. He had gone through everything with His God, while all had left Him, but now He had also been left alone by God.

This loneliness is the loneliness that every man will know forever who dies in unbelief, but without that question of why. Every person who is in hell will know why. At the same time, his loneliness will be experienced by him in a completely different way. He, Whose deepest joy it was to be in God’s presence and always has been, has uniquely experienced the lack. No unbeliever who perish will ever experience it that way. He is the One and Only in this.

When the three hours of darkness have passed, the mockery continues. The explanation of His words as if He were calling for Elijah is proof of this. It may also be that someone makes this remark who does not understand the language and hears Elijah, while the Lord says Eloi.

The Lord is thirsty. Someone gives Him a drink so that He may live a little longer and His call for Elijah may be heard. Thus man mocks Him. But His life and His death are not in the hands of men. He dies at the time God has determined. Fully in accordance with this, at that moment the Lord voluntarily commits His spirit into the hands of the Father.

He does not die of exhaustion, but lays down His life Himself (John 10:17-18). What else does He have to do in a world in which He lived only to fulfill the will of God? Everything is finished, and He must necessarily die because He has been rejected by the world. As a result, there is no more room in this world for His mercy toward it.

He breathes His last, obedient to the end, to begin a life in another world – either for His soul separated from the body, or in glory – where evil can never enter and where the new man will be perfectly happy in the presence of God.

Luke 1:18

The Veil Tears

Now that death is nullified, and the only just foundation is laid for life and salvation, the Jewish system is condemned with it. The verdict is carried out on that which was its characteristic and central feature: the veil. This veil indicated that God was inside and man was outside.

The great wonder is that through the death of Christ, at the same time God comes out to man, man can approach God. The direct result of His death is free access to God. It is an act of God: He tears the veil in two from top to bottom. The access to God is free. Man can enter into the presence of God through the blood of Christ (Hebrews 10:19).

Luke 1:19

The Centurion and the Women

His people rejected Him and gladly observed His death. There is also a Roman centurion who has observed His death, but who thereby comes to the confession that He was the Son of God. This heathen confesses as truth what the chief priests took as a reason for His condemnation and death (Mark 14:61-64).

Of the disciples, no one is to be found near the cross, but there are women. These women show greater dedication and follow the Lord Jesus further than the disciples who fled. Certainly, they are at a distance from Him, but they have not lost sight of Him. Death did not separate the hearts of these weak women from the Lord because they loved Him.

Women are found in great numbers in the company of the Lord Jesus. They show a greater sympathy than men. They are also generally more likely to repent than men because they have a greater sense of the misery and sorrow that sin has brought into the world. As a result, in their weakness they seek help and support from the true Boaz (Rth 2:1). Boaz means “in Him is strength”. Men are less sensitive to misery and sorrow and therefore less inclined to seek help from Another.

Luke 1:20

The Centurion and the Women

His people rejected Him and gladly observed His death. There is also a Roman centurion who has observed His death, but who thereby comes to the confession that He was the Son of God. This heathen confesses as truth what the chief priests took as a reason for His condemnation and death (Mark 14:61-64).

Of the disciples, no one is to be found near the cross, but there are women. These women show greater dedication and follow the Lord Jesus further than the disciples who fled. Certainly, they are at a distance from Him, but they have not lost sight of Him. Death did not separate the hearts of these weak women from the Lord because they loved Him.

Women are found in great numbers in the company of the Lord Jesus. They show a greater sympathy than men. They are also generally more likely to repent than men because they have a greater sense of the misery and sorrow that sin has brought into the world. As a result, in their weakness they seek help and support from the true Boaz (Rth 2:1). Boaz means “in Him is strength”. Men are less sensitive to misery and sorrow and therefore less inclined to seek help from Another.

Luke 1:21

The Centurion and the Women

His people rejected Him and gladly observed His death. There is also a Roman centurion who has observed His death, but who thereby comes to the confession that He was the Son of God. This heathen confesses as truth what the chief priests took as a reason for His condemnation and death (Mark 14:61-64).

Of the disciples, no one is to be found near the cross, but there are women. These women show greater dedication and follow the Lord Jesus further than the disciples who fled. Certainly, they are at a distance from Him, but they have not lost sight of Him. Death did not separate the hearts of these weak women from the Lord because they loved Him.

Women are found in great numbers in the company of the Lord Jesus. They show a greater sympathy than men. They are also generally more likely to repent than men because they have a greater sense of the misery and sorrow that sin has brought into the world. As a result, in their weakness they seek help and support from the true Boaz (Rth 2:1). Boaz means “in Him is strength”. Men are less sensitive to misery and sorrow and therefore less inclined to seek help from Another.

Luke 1:22

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:23

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:24

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:25

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:26

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:27

The Burial

This day is coming to an end, a day which will be eternally remembered because a work has been done on it, the consequences of which will be seen for all eternity. It is also a special day for the Jews because it is the day before the Sabbath on which, in this case, the preparation for the Passover also takes place. To faith, the great preparation for the true Passover has been accomplished, for the Lamb of the Passover has died (1 Corinthians 5:7). Unbelief continues to follow religious customs that God abhors.

The death of the Lord Jesus is the reason for a hidden disciple to come forward. Joseph takes the courage to go to Pilate to ask “for the body of Jesus”. He is a prominent member of the Council with whom Pilate may have consulted more often on administrative matters. The humble Servant is served in His death by a prominent member of the Council. Inwardly Joseph was a disciple of the Lord and looked forward to His reign. Now he openly identifies himself with a rejected and deceased King.

Pilate wonders that the Lord has already died. Normally the crucifixion is a slow death where sometimes death only occurs after days of the most terrible suffering. With the Lord Jesus it only took a few hours. He had nothing more to do. There was therefore no point in living any longer. He was the only One Who could lay down His life at the moment that had come for it.

Pilate wants certainty about the death of this particular Condemned. When he has the centurion’s confirmation of Jesus’ death, he granted His body to Joseph. Joseph may have it. While no member of the Lord’s family comes forward to take care of Him when He has died, God has someone to take care of His Son.

The tabernacle of the Son of God that He has just left does not remain without this tribute that belongs to Him from the side of men. God takes care of it. Joseph wraps Him in a piece of linen. The Lord is buried in cloths. He was also wrapped in cloths when He was born (Luke 2:7). The clean linen suits the clean Servant, as well as a clean grave, which has never been in touch with death.

Also in these acts the women are spectators. They remain with their Lord, being attached as they are to Him. Where He is, they want to be. This is the company present at His burial. The Lord died in the greatest poverty and loneliness. Now that He is buried, there is no crowd of people present.

Luke 1:29

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:30

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:31

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:32

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:33

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:34

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:35

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:36

The Resurrection

Though the Lord has said that He will rise on the third day, the women come with spices to anoint Him. They buy them as soon as the Sabbath is over. Although they want to do something that didn’t have to happen, the women show a mind that suits people who love the Lord. He is everything to them. But Mary of Bethany is not there. She anointed Him and did so before His burial (Mark 14:8). She took in all His words (Luke 10:39) and believed that He would rise. He had also spoken about this (Mark 8:31; Mark 9:31; Mark 10:34).

It is very early on the first day of the week. That indicates the new beginning. The day of the resurrection is Sunday. As the women reach the place where death reigns, the sun rises. Death is conquered, the sun appears. Fear can disappear, a new period begins. The women do not yet see anything of the new that has come with the resurrection of the Lord Jesus. They face a great difficulty. They cannot roll away the stone that closes the tomb. How are they to anoint His body now? They can’t think about the resurrection for a moment.

When they get to the tomb, they see that the great stone has been rolled away. Their problem isn’t there. The stone has not been rolled away to let the Lord out, but to let them in. They go into the tomb and see a young man sitting there. The young man is an angel. He possesses everlasting youth because he does not belong to earth, but to heaven. His appearance impresses.

Mark notices that he is sitting at the right side and that he is clothed in a white robe. The whole appearance fits the great event of Christ’s resurrection. Death has been conquered, something new has arisen. The resurrection laid the foundation of a new creation. “Young man” speaks of the everlasting freshness and power of the new. That he is “on the right” speaks of the eternal righteousness of the new. It is Christ’s place with God (Mark 16:19). That he is clothed in a white robe speaks of the everlasting result of the new: everyone who participates in it is clean and pure before God (Revelation 7:9). The young man from Mark 14 (Mark 14:51) contrasts with this young man. That young man wanted to follow in his own power, the power of the flesh. Then there can only be failure.

The angel reassures the women. He knows that they are looking for Him Who they know as the despised Jesus from the despised Nazareth. With these words he expresses his appreciation for them. It is the appreciation of heaven because they have committed themselves to that Person. He also reassures them about their beloved Lord. The angel can tell them that He is risen. He is no longer in the tomb. They can convince themselves. They just have to look at the place where they laid Him. That place is empty.

The angel sends them away from the tomb with a message from the Lord for His disciples. He tells them to tell the disciples where to find Him. He also tells them to tell Peter specifically. This will give him the assurance that the Lord loves him and wants him to be there as well.

The angel does nothing but remind them of something the Lord said earlier about His resurrection and the place where they can see Him (Mark 14:28). The Lord always comes first. If we follow Him, we will see Him. What He said then was the reason for Peter’s statement that he would never deny Him (Mark 14:28-29). The message of the women will be a great encouragement to Peter.

In all their love for the Lord, they cannot cope with the encounter with heaven. They are not ready to hear heavenly things. It frightens and astonishes them and they flee. They dare not talk to anyone about it. Later on they will learn the richness of it. The Lord knows their sincerity and will answer their love.

Luke 1:37

Appearance to Mary Magdalene

After the angel’s testimony of the resurrection of the Lord Jesus, He Himself now appears as the Risen One. Mary Magdalene is the first to whom He appears. She first fled with the others, but returned to the tomb. She has a special love for the Lord because He delivered her from the power of satan who had taken full possession of her. Now she is completely seized by Him. He reveals Himself to her and thus takes away all her doubt (John 20:11-17).

She goes to the disciples “who had been with Him,” but sometimes had listened so badly, to tell them that she had seen the Lord. She finds the disciples in great sadness. That says something of their love for Him and it also says something of their hopelessness.

The disciples are not only desperate, they are also unbelieving. When they hear Mary’s testimony that the Lord lives and that she has seen Him herself, they don’t believe her. Mary is an eyewitness, she does not pass on anything she has heard, but she has seen Him herself. The disciples have lost the words He spoke about His resurrection because they did not understand those words. If we forget His Word, we cannot be comforted.

Luke 1:38

Appearance to Mary Magdalene

After the angel’s testimony of the resurrection of the Lord Jesus, He Himself now appears as the Risen One. Mary Magdalene is the first to whom He appears. She first fled with the others, but returned to the tomb. She has a special love for the Lord because He delivered her from the power of satan who had taken full possession of her. Now she is completely seized by Him. He reveals Himself to her and thus takes away all her doubt (John 20:11-17).

She goes to the disciples “who had been with Him,” but sometimes had listened so badly, to tell them that she had seen the Lord. She finds the disciples in great sadness. That says something of their love for Him and it also says something of their hopelessness.

The disciples are not only desperate, they are also unbelieving. When they hear Mary’s testimony that the Lord lives and that she has seen Him herself, they don’t believe her. Mary is an eyewitness, she does not pass on anything she has heard, but she has seen Him herself. The disciples have lost the words He spoke about His resurrection because they did not understand those words. If we forget His Word, we cannot be comforted.

Luke 1:39

Appearance to Mary Magdalene

After the angel’s testimony of the resurrection of the Lord Jesus, He Himself now appears as the Risen One. Mary Magdalene is the first to whom He appears. She first fled with the others, but returned to the tomb. She has a special love for the Lord because He delivered her from the power of satan who had taken full possession of her. Now she is completely seized by Him. He reveals Himself to her and thus takes away all her doubt (John 20:11-17).

She goes to the disciples “who had been with Him,” but sometimes had listened so badly, to tell them that she had seen the Lord. She finds the disciples in great sadness. That says something of their love for Him and it also says something of their hopelessness.

The disciples are not only desperate, they are also unbelieving. When they hear Mary’s testimony that the Lord lives and that she has seen Him herself, they don’t believe her. Mary is an eyewitness, she does not pass on anything she has heard, but she has seen Him herself. The disciples have lost the words He spoke about His resurrection because they did not understand those words. If we forget His Word, we cannot be comforted.

Luke 1:40

Various Appearances

The Lord continues to reveal Himself and thereby multiply the proofs of His resurrection. This time He shows Himself in a different form to two of His disciples. They are also saddened by what has happened (Luke 24:17). They hoped that the kingdom would be established. Now that He has died, it will not happen. They have no choice but to pick up the thread of daily life again.

When they have recognized Him, they are going to tell the other disciples about that great encounter. Like Mary Magdalene’s report, their elated report has no resonance. Neither of these two can convince the grieving disciples of the fact that the Lord has risen. The disciples persist in their unbelief.

Then comes the moment when He reveals Himself to the eleven. At this first meeting after His resurrection, He must begin to reproach them for not believing the witnesses of His resurrection. He cannot let that pass unnoticed. They should be ashamed of their unbelief and confess it. This opens the way for them to be sent out. Right after this reproach, He sends them out. That’s a wonderful way to make these men fit to preach to others. Yet it had to happen like this.

God’s way of making us fit to preach to others is that He first makes us nothing in our own eyes and lets us discover who we are. The awareness of our own unbelief in the past is used by God when He sends us out to call others to believe. We can understand their unbelief and we feel sorry for them because we ourselves have been unbelievers. This makes us put our trust in God.

Luke 1:41

Various Appearances

The Lord continues to reveal Himself and thereby multiply the proofs of His resurrection. This time He shows Himself in a different form to two of His disciples. They are also saddened by what has happened (Luke 24:17). They hoped that the kingdom would be established. Now that He has died, it will not happen. They have no choice but to pick up the thread of daily life again.

When they have recognized Him, they are going to tell the other disciples about that great encounter. Like Mary Magdalene’s report, their elated report has no resonance. Neither of these two can convince the grieving disciples of the fact that the Lord has risen. The disciples persist in their unbelief.

Then comes the moment when He reveals Himself to the eleven. At this first meeting after His resurrection, He must begin to reproach them for not believing the witnesses of His resurrection. He cannot let that pass unnoticed. They should be ashamed of their unbelief and confess it. This opens the way for them to be sent out. Right after this reproach, He sends them out. That’s a wonderful way to make these men fit to preach to others. Yet it had to happen like this.

God’s way of making us fit to preach to others is that He first makes us nothing in our own eyes and lets us discover who we are. The awareness of our own unbelief in the past is used by God when He sends us out to call others to believe. We can understand their unbelief and we feel sorry for them because we ourselves have been unbelievers. This makes us put our trust in God.

Luke 1:42

Various Appearances

The Lord continues to reveal Himself and thereby multiply the proofs of His resurrection. This time He shows Himself in a different form to two of His disciples. They are also saddened by what has happened (Luke 24:17). They hoped that the kingdom would be established. Now that He has died, it will not happen. They have no choice but to pick up the thread of daily life again.

When they have recognized Him, they are going to tell the other disciples about that great encounter. Like Mary Magdalene’s report, their elated report has no resonance. Neither of these two can convince the grieving disciples of the fact that the Lord has risen. The disciples persist in their unbelief.

Then comes the moment when He reveals Himself to the eleven. At this first meeting after His resurrection, He must begin to reproach them for not believing the witnesses of His resurrection. He cannot let that pass unnoticed. They should be ashamed of their unbelief and confess it. This opens the way for them to be sent out. Right after this reproach, He sends them out. That’s a wonderful way to make these men fit to preach to others. Yet it had to happen like this.

God’s way of making us fit to preach to others is that He first makes us nothing in our own eyes and lets us discover who we are. The awareness of our own unbelief in the past is used by God when He sends us out to call others to believe. We can understand their unbelief and we feel sorry for them because we ourselves have been unbelievers. This makes us put our trust in God.

Luke 1:43

The Missionary Command

The command given by the Lord is very general, without any limitation. It is no longer the gospel of the kingdom only for Israel. The command to go means making a purposeful journey for which we must rise from our personal comforts. The task is to proclaim the gospel as a herald, to speak it, and not just to show it as a “silent witness” through the way of life.

They must preach the gospel so that people may come to faith. Those who come to faith must be baptized. Those who believe and are baptized no longer have a share in the judgment that comes over the world. That does not mean that someone who believes but has not been baptized is not saved. Faith and baptism belong together in the way of faith a converted person goes through the world. It has to do with his stay on earth. This is also evident from the end of the verse. It does not say: He who has not believed and has not been baptized will be condemned. The judgment only comes on someone who has not believed. Baptism is an outward matter, an outward confession, which shows what has happened to someone inwardly. Faith and baptism belong together (Romans 10:9-10).

The Lord attaches certain signs to the preaching. If these signs are there, they are not done by the preachers, but by those who believe! Nor are there any conditions attached to them, for example a special ‘spirit baptism’. Nor does it say that it is to be prayed for, nor does it say that it will happen everywhere, by everyone, and at all times. If it did, it would mean that there are not many believers today, because by far the majority of believers do not perform these signs. Even in Corinth, where there were several of these gifts, not all gifts were exercised by all believers. There it is also stated, for example, what the speaking with new tongues or the gift of speaking in languages is given for and how to use it.

The first sign done by those who believe is to be seen in their power over evil spirits. The second sign, the tongues or languages, means that the offer of grace crosses the borders of Israel and addresses the whole world. The proof that these signs have happened can be found in the book of Acts (Acts 2:4; Acts 8:7; Acts 9:32-34; Acts 28:1-6). Only of drinking something deadly we find no example in Acts.

However, it is remarkable that these signs in Acts are only done by the apostles (Acts 5:12). Nowhere in Acts do we read that the believers in Jerusalem, Samaria, Philippi, Corinth, Ephesus, Thessalonica and so on were marked by the signs Mark mentions here. Why do not those signs follow them? Because these signs are not given to all believers to do.

That doesn’t mean that God doesn’t or can’t do these wonders anymore. But that is something other than declaring them to be of general validity, as something which, even now, would be the part of all believers.

Luke 1:44

The Missionary Command

The command given by the Lord is very general, without any limitation. It is no longer the gospel of the kingdom only for Israel. The command to go means making a purposeful journey for which we must rise from our personal comforts. The task is to proclaim the gospel as a herald, to speak it, and not just to show it as a “silent witness” through the way of life.

They must preach the gospel so that people may come to faith. Those who come to faith must be baptized. Those who believe and are baptized no longer have a share in the judgment that comes over the world. That does not mean that someone who believes but has not been baptized is not saved. Faith and baptism belong together in the way of faith a converted person goes through the world. It has to do with his stay on earth. This is also evident from the end of the verse. It does not say: He who has not believed and has not been baptized will be condemned. The judgment only comes on someone who has not believed. Baptism is an outward matter, an outward confession, which shows what has happened to someone inwardly. Faith and baptism belong together (Romans 10:9-10).

The Lord attaches certain signs to the preaching. If these signs are there, they are not done by the preachers, but by those who believe! Nor are there any conditions attached to them, for example a special ‘spirit baptism’. Nor does it say that it is to be prayed for, nor does it say that it will happen everywhere, by everyone, and at all times. If it did, it would mean that there are not many believers today, because by far the majority of believers do not perform these signs. Even in Corinth, where there were several of these gifts, not all gifts were exercised by all believers. There it is also stated, for example, what the speaking with new tongues or the gift of speaking in languages is given for and how to use it.

The first sign done by those who believe is to be seen in their power over evil spirits. The second sign, the tongues or languages, means that the offer of grace crosses the borders of Israel and addresses the whole world. The proof that these signs have happened can be found in the book of Acts (Acts 2:4; Acts 8:7; Acts 9:32-34; Acts 28:1-6). Only of drinking something deadly we find no example in Acts.

However, it is remarkable that these signs in Acts are only done by the apostles (Acts 5:12). Nowhere in Acts do we read that the believers in Jerusalem, Samaria, Philippi, Corinth, Ephesus, Thessalonica and so on were marked by the signs Mark mentions here. Why do not those signs follow them? Because these signs are not given to all believers to do.

That doesn’t mean that God doesn’t or can’t do these wonders anymore. But that is something other than declaring them to be of general validity, as something which, even now, would be the part of all believers.

Luke 1:45

The Missionary Command

The command given by the Lord is very general, without any limitation. It is no longer the gospel of the kingdom only for Israel. The command to go means making a purposeful journey for which we must rise from our personal comforts. The task is to proclaim the gospel as a herald, to speak it, and not just to show it as a “silent witness” through the way of life.

They must preach the gospel so that people may come to faith. Those who come to faith must be baptized. Those who believe and are baptized no longer have a share in the judgment that comes over the world. That does not mean that someone who believes but has not been baptized is not saved. Faith and baptism belong together in the way of faith a converted person goes through the world. It has to do with his stay on earth. This is also evident from the end of the verse. It does not say: He who has not believed and has not been baptized will be condemned. The judgment only comes on someone who has not believed. Baptism is an outward matter, an outward confession, which shows what has happened to someone inwardly. Faith and baptism belong together (Romans 10:9-10).

The Lord attaches certain signs to the preaching. If these signs are there, they are not done by the preachers, but by those who believe! Nor are there any conditions attached to them, for example a special ‘spirit baptism’. Nor does it say that it is to be prayed for, nor does it say that it will happen everywhere, by everyone, and at all times. If it did, it would mean that there are not many believers today, because by far the majority of believers do not perform these signs. Even in Corinth, where there were several of these gifts, not all gifts were exercised by all believers. There it is also stated, for example, what the speaking with new tongues or the gift of speaking in languages is given for and how to use it.

The first sign done by those who believe is to be seen in their power over evil spirits. The second sign, the tongues or languages, means that the offer of grace crosses the borders of Israel and addresses the whole world. The proof that these signs have happened can be found in the book of Acts (Acts 2:4; Acts 8:7; Acts 9:32-34; Acts 28:1-6). Only of drinking something deadly we find no example in Acts.

However, it is remarkable that these signs in Acts are only done by the apostles (Acts 5:12). Nowhere in Acts do we read that the believers in Jerusalem, Samaria, Philippi, Corinth, Ephesus, Thessalonica and so on were marked by the signs Mark mentions here. Why do not those signs follow them? Because these signs are not given to all believers to do.

That doesn’t mean that God doesn’t or can’t do these wonders anymore. But that is something other than declaring them to be of general validity, as something which, even now, would be the part of all believers.

Luke 1:46

The Missionary Command

The command given by the Lord is very general, without any limitation. It is no longer the gospel of the kingdom only for Israel. The command to go means making a purposeful journey for which we must rise from our personal comforts. The task is to proclaim the gospel as a herald, to speak it, and not just to show it as a “silent witness” through the way of life.

They must preach the gospel so that people may come to faith. Those who come to faith must be baptized. Those who believe and are baptized no longer have a share in the judgment that comes over the world. That does not mean that someone who believes but has not been baptized is not saved. Faith and baptism belong together in the way of faith a converted person goes through the world. It has to do with his stay on earth. This is also evident from the end of the verse. It does not say: He who has not believed and has not been baptized will be condemned. The judgment only comes on someone who has not believed. Baptism is an outward matter, an outward confession, which shows what has happened to someone inwardly. Faith and baptism belong together (Romans 10:9-10).

The Lord attaches certain signs to the preaching. If these signs are there, they are not done by the preachers, but by those who believe! Nor are there any conditions attached to them, for example a special ‘spirit baptism’. Nor does it say that it is to be prayed for, nor does it say that it will happen everywhere, by everyone, and at all times. If it did, it would mean that there are not many believers today, because by far the majority of believers do not perform these signs. Even in Corinth, where there were several of these gifts, not all gifts were exercised by all believers. There it is also stated, for example, what the speaking with new tongues or the gift of speaking in languages is given for and how to use it.

The first sign done by those who believe is to be seen in their power over evil spirits. The second sign, the tongues or languages, means that the offer of grace crosses the borders of Israel and addresses the whole world. The proof that these signs have happened can be found in the book of Acts (Acts 2:4; Acts 8:7; Acts 9:32-34; Acts 28:1-6). Only of drinking something deadly we find no example in Acts.

However, it is remarkable that these signs in Acts are only done by the apostles (Acts 5:12). Nowhere in Acts do we read that the believers in Jerusalem, Samaria, Philippi, Corinth, Ephesus, Thessalonica and so on were marked by the signs Mark mentions here. Why do not those signs follow them? Because these signs are not given to all believers to do.

That doesn’t mean that God doesn’t or can’t do these wonders anymore. But that is something other than declaring them to be of general validity, as something which, even now, would be the part of all believers.

Luke 1:47

The Ascension

After the Lord had given His command to preach, He has fully accomplished His service. He handed His task over to His disciples. As proof of the approval and appreciation of His work by God, He is received up into heaven. He is received up into heaven, which means that this happens to Him. God does that. At the same time He is also aware of His own dignity. This is evidenced by the fact that it is not God Who places Him in the place of honor at His right hand, but that He Himself sits down there.

In Mark 16:19, the second last verse of this Gospel, the Lord Jesus is called “Lord” for the first time and in Mark 16:20, the last verse, for the second time. The disciples follow the Lord’s command.

At the same time He also remains in heaven, in the place of honor, the perfect Servant. He co-operates with His servants on earth, that is, He does the actual work by blessing the preaching and confirming it by giving visible evidence that it is indeed His Word that is being preached (Acts 14:3; Hebrews 2:3-4).

Nowhere in Scripture are signs a goal in themselves, but always have the purpose of supporting the preached Word (Hebrews 2:3-4). This additional evidence was necessary because the Word of God was not yet complete. We now have the complete Word of God. Proofs beyond that are no longer necessary, although God can give them in His grace where it pleases Him.

Luke 1:48

The Ascension

After the Lord had given His command to preach, He has fully accomplished His service. He handed His task over to His disciples. As proof of the approval and appreciation of His work by God, He is received up into heaven. He is received up into heaven, which means that this happens to Him. God does that. At the same time He is also aware of His own dignity. This is evidenced by the fact that it is not God Who places Him in the place of honor at His right hand, but that He Himself sits down there.

In Mark 16:19, the second last verse of this Gospel, the Lord Jesus is called “Lord” for the first time and in Mark 16:20, the last verse, for the second time. The disciples follow the Lord’s command.

At the same time He also remains in heaven, in the place of honor, the perfect Servant. He co-operates with His servants on earth, that is, He does the actual work by blessing the preaching and confirming it by giving visible evidence that it is indeed His Word that is being preached (Acts 14:3; Hebrews 2:3-4).

Nowhere in Scripture are signs a goal in themselves, but always have the purpose of supporting the preached Word (Hebrews 2:3-4). This additional evidence was necessary because the Word of God was not yet complete. We now have the complete Word of God. Proofs beyond that are no longer necessary, although God can give them in His grace where it pleases Him.

Luke 1:51

Introduction

If we give a description of someone, we can do so from different angels. For example, we can highlight someone as the father of a family. In addition, a description of the same person is also possible as a colleague or as a neighbor. In this way we see how four evangelists – under the inspiration of the Holy Spirit – report the life of the Lord Jesus during His stay on earth. In the four biographies we have in the Bible, Matthew tells in his Gospel about the Lord Jesus as King, Mark presents Him as Servant, Luke describes Him as true Man and finally John writes about Him as the eternal Son of God.

The purpose of this Gospel is to look at the Lord Jesus as Man. Hence the call: “Behold, the Man” (John 19:5) is chosen as the subtitle for this book. If we read this Gospel with the desire to see Him as Man, we will get to know Him as Someone in Whom God has come close to us men. He became equal to men, yet without sin (Hebrews 4:15).

Ger de Koning Middelburg, October 2009, new version 2020, translated 2020

Purpose of the Gospel according to Luke

Luke presents the Lord Jesus as the Son of Man, the Man of God for all men. In Him God reveals Himself in redeeming grace to lost men. In this Gospel God addresses all mankind. Here, the dispensation of the law is not replaced by another dispensation (the kingdom) as in the Gospel according to Matthew, but here the law is substituted by saving heavenly grace. Grace is not just the solution to the problem of sin. Grace goes much further and that is what this Gospel presents. This Gospel is not so much about what God wanted to deliver us from, but what He wanted to make of us.

In this Gospel, men are presented as men with whom God is pleased (Luke 2:14). God has predestined them to that purpose. Therefore, a heading for this Gospel could be “taken into favor in the Beloved” (Ephesians 1:6, Darby Translation). Favor or grace contains everything that God has prepared for us in His counsels. It is said of believers that they are made pleasant in the Beloved, for it is He, the beloved Son, in Whom God reveals Himself. In Him God comes in grace as Man to us. He is the Man from heaven, He is true Man, yet without sin.

The Writer Luke

God used Luke to record this Gospel. Luke is a co-worker of the apostle Paul and a physician by profession (Colossians 4:14; 2 Timothy 4:11; Philemon 1:24). He is most probably a Gentile of origin and he writes to a Gentile. It shows that the grace of God is also for the Gentiles.

As Paul’s companion he wrote about things on which Paul expands in his letters. There is a close connection between these two servants, who have spent a lot of time together. Luke shows us what Paul further elaborates on: the sonship of the believer. Luke speaks of sons of the Most High (Luke 6:35), a son of peace (Luke 10:6, literal translation), sons of light (Luke 16:8), sons of God (Luke 20:36), sons of the resurrection (Luke 20:36). Sonship is the highest position of the believer before God, for that is what the believer is in the presence of God Himself as a joy to His heart (Ephesians 1:5).

To Theophilus

With his account of the life of the Lord Jesus on earth, Luke wants to make the converted Gentile Theophilus better acquainted with Who He is. There were many accounts about the life of the Lord Jesus in circulation, but they were insufficient. That’s because the “many”, who had undertaken to compile this account of Him, were not inspired. Luke does not accuse them of false intentions or falsehood in what they have written, but their biography clearly fell short. In all cases it was nothing more than the work and effort of men to tell the things that are completely certain and believed among Christians.

Because their work failed, it was necessary to write a new and above all God-given account about Christ. When we read Luke’s considerations to record the Lord’s life, we notice that there is with him talk of a “motive” and of “inspiration”. Both come from God. God worked in Luke the desire to take on this task. Subsequently He has led him entirely and completely into everything he writes down.

We must carefully bear in mind that the difference between an inspired Scripture and another scripture is not that only the inspired is true and that everything else is untrue. A scripture other than an inspired Scripture need not be untrue. No, the big difference is that an inspired Scripture represents the truth as God sees it. This Gospel that Luke writes is not just a biography, as other historians have written. It is God’s story about Christ, which from beginning to end breathes the special meaning with which it pleases Him to permeate it.

This is distinctive for all inspired Scriptures, whatever their form or meaning may be. Inspiration excludes mistakes in the story and the text. And that’s not all. Inspiration also includes a Divine purpose to teach the believer the revelation of the glory of God in Christ.

Besides the fact of inspiration, we also see a difference between Luke and the other, uninspired writers in the working method. The many uninspired writers have delivered what they themselves have seen of the Lord’s life. In it they were servants of the Word. This may mean that in their account they have testified of the Lord Jesus as the Word (John 1:1; 14). Luke, like all those who have already compiled an account, also wants to compile an account.

Those who have already written an account, have as a source their own perception. They started from what they have seen with their own eyes from the Lord’s deeds. This also determines that what they have written is no more than their human observation. They could only pass on their own observations, without being able to go into the depths of the truth that in Christ has come to man.

Luke has done an accurate, thorough study of the Lord’s life. He has personally “investigated everything carefully from the beginning”. He has not limited himself to what he has seen of the Lord. He has also studied the beginning of things concerning the Lord. It is also doubtful whether he knew the Lord Jesus on earth. This is not a problem when we realize that God has given him the special inspiration and revelation of the Spirit. This makes it clear that God has chosen Luke as His instrument, not only to add a new eyewitness testimony to the many that already existed, but to show to men His own pleasure in this Man.

Although Luke says “it seemed fitting for me as well “, just as it had seemed fitting for others well, he still distinguishes his own account from their account. He does not tell how he obtained his perfect knowledge of all the things he writes about, but he simply states the fact that he possesses this perfect knowledge. Accurate research has brought him to the account we have before us in this Gospel.

We know that God has shown Luke everything that is needed for this. But everything God shows a man, does not relieve that man of his own responsibility to study what he wants to describe. Only God is able to unite the responsibility of man with His own sovereign plan. He can do so in such a way that man’s responsibility remains fully valid, while that man acts precisely according to God’s plan and purpose.

This is aptly seen in what Luke presents as a result of his research in this Gospel. Not a word is mentioned about the wonderful combination of Luke’s thorough research and the inspiration and revelation by the Spirit. Yet every believer who reads this Gospel with prayer, will notice how much this Gospel also has come into existence under the mighty effect of God’s Spirit and is therefore completely different from any other account about the Lord’s life.

There is still a peculiarity to mention about the way in which Luke passes on his findings. He says to do so “in consecutive order”. By this, however, he does not mean to say that he describes the life of the Lord in a regular chronological or historical order. The “consecutive order” that he means, has to do with the spiritual coherence of the events. He places events together, not because in time the one event is followed by the other, but because certain events belong together through an inner connection.

For example, he lets an event in which Mary sits at the Lord’s feet to hear His words to be followed by an event in which prayer is central (Luke 10:38-42; Luke 11:1-13). In doing so, he emphasizes the inner connection that exists between the Word and prayer, without wondering whether these two events also follow one another in time. A considerable time may have elapsed between the two events. We will find more proofs of this approach to the Lord’s life in this Gospel. We will see how facts, conversations, questions, answers and discourses of the Lord are presented by Luke according to their inner connection and not always as events have taken place successively.

Then we hear to whom Luke writes. He writes to the “most excellent Theophilus“. “Most excellent” refers to the official position of Theophilus and not to his character. Although Luke is mainly concerned with preaching the gospel to the poor (Luke 4:18; Luke 6:20; Luke 7:22), his Gospel as a whole is directed to this man of high society who is now a disciple of the Lord.

Someone who holds a high position in the world is particularly exposed to the tricks and temptations of satan and to the worries of life. These are all reasons why the seed of the Word remains without fruit (Luke 8:12-14). The fact that a whole part of the Bible is addressed to this one Gentile, especially one having such a status in the world, is a special proof of God’s gracious care (cf. 1 Corinthians 1:26). God knows what every human being needs and despises no one. He also wants to provide in the needs of this high-ranking man who is now humble and certainly feels his spiritual poverty despite his earthly status and wealth (cf. James 1:10).

Luke wants to convince the converted, non-Jewish Theophilus of the reliability of the Christian truth he has accepted. With this, Luke provides aftercare to this converted Gentile. The purpose of the evangelist is to give him a better understanding of “the Way”. He is taught in the Christian truth, but he needs confirmation and foundation. This means that he needs the Scriptures, for certainty concerning faith is connected to the holy Scriptures, the Word of God. Without the Word we wouldn’t have certainty about anything. If we want to serve and edify people who have (recently) came to faith, this can only be done by teaching them God’s Word.

Luke 1:52

Introduction

If we give a description of someone, we can do so from different angels. For example, we can highlight someone as the father of a family. In addition, a description of the same person is also possible as a colleague or as a neighbor. In this way we see how four evangelists – under the inspiration of the Holy Spirit – report the life of the Lord Jesus during His stay on earth. In the four biographies we have in the Bible, Matthew tells in his Gospel about the Lord Jesus as King, Mark presents Him as Servant, Luke describes Him as true Man and finally John writes about Him as the eternal Son of God.

The purpose of this Gospel is to look at the Lord Jesus as Man. Hence the call: “Behold, the Man” (John 19:5) is chosen as the subtitle for this book. If we read this Gospel with the desire to see Him as Man, we will get to know Him as Someone in Whom God has come close to us men. He became equal to men, yet without sin (Hebrews 4:15).

Ger de Koning Middelburg, October 2009, new version 2020, translated 2020

Purpose of the Gospel according to Luke

Luke presents the Lord Jesus as the Son of Man, the Man of God for all men. In Him God reveals Himself in redeeming grace to lost men. In this Gospel God addresses all mankind. Here, the dispensation of the law is not replaced by another dispensation (the kingdom) as in the Gospel according to Matthew, but here the law is substituted by saving heavenly grace. Grace is not just the solution to the problem of sin. Grace goes much further and that is what this Gospel presents. This Gospel is not so much about what God wanted to deliver us from, but what He wanted to make of us.

In this Gospel, men are presented as men with whom God is pleased (Luke 2:14). God has predestined them to that purpose. Therefore, a heading for this Gospel could be “taken into favor in the Beloved” (Ephesians 1:6, Darby Translation). Favor or grace contains everything that God has prepared for us in His counsels. It is said of believers that they are made pleasant in the Beloved, for it is He, the beloved Son, in Whom God reveals Himself. In Him God comes in grace as Man to us. He is the Man from heaven, He is true Man, yet without sin.

The Writer Luke

God used Luke to record this Gospel. Luke is a co-worker of the apostle Paul and a physician by profession (Colossians 4:14; 2 Timothy 4:11; Philemon 1:24). He is most probably a Gentile of origin and he writes to a Gentile. It shows that the grace of God is also for the Gentiles.

As Paul’s companion he wrote about things on which Paul expands in his letters. There is a close connection between these two servants, who have spent a lot of time together. Luke shows us what Paul further elaborates on: the sonship of the believer. Luke speaks of sons of the Most High (Luke 6:35), a son of peace (Luke 10:6, literal translation), sons of light (Luke 16:8), sons of God (Luke 20:36), sons of the resurrection (Luke 20:36). Sonship is the highest position of the believer before God, for that is what the believer is in the presence of God Himself as a joy to His heart (Ephesians 1:5).

To Theophilus

With his account of the life of the Lord Jesus on earth, Luke wants to make the converted Gentile Theophilus better acquainted with Who He is. There were many accounts about the life of the Lord Jesus in circulation, but they were insufficient. That’s because the “many”, who had undertaken to compile this account of Him, were not inspired. Luke does not accuse them of false intentions or falsehood in what they have written, but their biography clearly fell short. In all cases it was nothing more than the work and effort of men to tell the things that are completely certain and believed among Christians.

Because their work failed, it was necessary to write a new and above all God-given account about Christ. When we read Luke’s considerations to record the Lord’s life, we notice that there is with him talk of a “motive” and of “inspiration”. Both come from God. God worked in Luke the desire to take on this task. Subsequently He has led him entirely and completely into everything he writes down.

We must carefully bear in mind that the difference between an inspired Scripture and another scripture is not that only the inspired is true and that everything else is untrue. A scripture other than an inspired Scripture need not be untrue. No, the big difference is that an inspired Scripture represents the truth as God sees it. This Gospel that Luke writes is not just a biography, as other historians have written. It is God’s story about Christ, which from beginning to end breathes the special meaning with which it pleases Him to permeate it.

This is distinctive for all inspired Scriptures, whatever their form or meaning may be. Inspiration excludes mistakes in the story and the text. And that’s not all. Inspiration also includes a Divine purpose to teach the believer the revelation of the glory of God in Christ.

Besides the fact of inspiration, we also see a difference between Luke and the other, uninspired writers in the working method. The many uninspired writers have delivered what they themselves have seen of the Lord’s life. In it they were servants of the Word. This may mean that in their account they have testified of the Lord Jesus as the Word (John 1:1; 14). Luke, like all those who have already compiled an account, also wants to compile an account.

Those who have already written an account, have as a source their own perception. They started from what they have seen with their own eyes from the Lord’s deeds. This also determines that what they have written is no more than their human observation. They could only pass on their own observations, without being able to go into the depths of the truth that in Christ has come to man.

Luke has done an accurate, thorough study of the Lord’s life. He has personally “investigated everything carefully from the beginning”. He has not limited himself to what he has seen of the Lord. He has also studied the beginning of things concerning the Lord. It is also doubtful whether he knew the Lord Jesus on earth. This is not a problem when we realize that God has given him the special inspiration and revelation of the Spirit. This makes it clear that God has chosen Luke as His instrument, not only to add a new eyewitness testimony to the many that already existed, but to show to men His own pleasure in this Man.

Although Luke says “it seemed fitting for me as well “, just as it had seemed fitting for others well, he still distinguishes his own account from their account. He does not tell how he obtained his perfect knowledge of all the things he writes about, but he simply states the fact that he possesses this perfect knowledge. Accurate research has brought him to the account we have before us in this Gospel.

We know that God has shown Luke everything that is needed for this. But everything God shows a man, does not relieve that man of his own responsibility to study what he wants to describe. Only God is able to unite the responsibility of man with His own sovereign plan. He can do so in such a way that man’s responsibility remains fully valid, while that man acts precisely according to God’s plan and purpose.

This is aptly seen in what Luke presents as a result of his research in this Gospel. Not a word is mentioned about the wonderful combination of Luke’s thorough research and the inspiration and revelation by the Spirit. Yet every believer who reads this Gospel with prayer, will notice how much this Gospel also has come into existence under the mighty effect of God’s Spirit and is therefore completely different from any other account about the Lord’s life.

There is still a peculiarity to mention about the way in which Luke passes on his findings. He says to do so “in consecutive order”. By this, however, he does not mean to say that he describes the life of the Lord in a regular chronological or historical order. The “consecutive order” that he means, has to do with the spiritual coherence of the events. He places events together, not because in time the one event is followed by the other, but because certain events belong together through an inner connection.

For example, he lets an event in which Mary sits at the Lord’s feet to hear His words to be followed by an event in which prayer is central (Luke 10:38-42; Luke 11:1-13). In doing so, he emphasizes the inner connection that exists between the Word and prayer, without wondering whether these two events also follow one another in time. A considerable time may have elapsed between the two events. We will find more proofs of this approach to the Lord’s life in this Gospel. We will see how facts, conversations, questions, answers and discourses of the Lord are presented by Luke according to their inner connection and not always as events have taken place successively.

Then we hear to whom Luke writes. He writes to the “most excellent Theophilus“. “Most excellent” refers to the official position of Theophilus and not to his character. Although Luke is mainly concerned with preaching the gospel to the poor (Luke 4:18; Luke 6:20; Luke 7:22), his Gospel as a whole is directed to this man of high society who is now a disciple of the Lord.

Someone who holds a high position in the world is particularly exposed to the tricks and temptations of satan and to the worries of life. These are all reasons why the seed of the Word remains without fruit (Luke 8:12-14). The fact that a whole part of the Bible is addressed to this one Gentile, especially one having such a status in the world, is a special proof of God’s gracious care (cf. 1 Corinthians 1:26). God knows what every human being needs and despises no one. He also wants to provide in the needs of this high-ranking man who is now humble and certainly feels his spiritual poverty despite his earthly status and wealth (cf. James 1:10).

Luke wants to convince the converted, non-Jewish Theophilus of the reliability of the Christian truth he has accepted. With this, Luke provides aftercare to this converted Gentile. The purpose of the evangelist is to give him a better understanding of “the Way”. He is taught in the Christian truth, but he needs confirmation and foundation. This means that he needs the Scriptures, for certainty concerning faith is connected to the holy Scriptures, the Word of God. Without the Word we wouldn’t have certainty about anything. If we want to serve and edify people who have (recently) came to faith, this can only be done by teaching them God’s Word.

Luke 1:53

Introduction

If we give a description of someone, we can do so from different angels. For example, we can highlight someone as the father of a family. In addition, a description of the same person is also possible as a colleague or as a neighbor. In this way we see how four evangelists – under the inspiration of the Holy Spirit – report the life of the Lord Jesus during His stay on earth. In the four biographies we have in the Bible, Matthew tells in his Gospel about the Lord Jesus as King, Mark presents Him as Servant, Luke describes Him as true Man and finally John writes about Him as the eternal Son of God.

The purpose of this Gospel is to look at the Lord Jesus as Man. Hence the call: “Behold, the Man” (John 19:5) is chosen as the subtitle for this book. If we read this Gospel with the desire to see Him as Man, we will get to know Him as Someone in Whom God has come close to us men. He became equal to men, yet without sin (Hebrews 4:15).

Ger de Koning Middelburg, October 2009, new version 2020, translated 2020

Purpose of the Gospel according to Luke

Luke presents the Lord Jesus as the Son of Man, the Man of God for all men. In Him God reveals Himself in redeeming grace to lost men. In this Gospel God addresses all mankind. Here, the dispensation of the law is not replaced by another dispensation (the kingdom) as in the Gospel according to Matthew, but here the law is substituted by saving heavenly grace. Grace is not just the solution to the problem of sin. Grace goes much further and that is what this Gospel presents. This Gospel is not so much about what God wanted to deliver us from, but what He wanted to make of us.

In this Gospel, men are presented as men with whom God is pleased (Luke 2:14). God has predestined them to that purpose. Therefore, a heading for this Gospel could be “taken into favor in the Beloved” (Ephesians 1:6, Darby Translation). Favor or grace contains everything that God has prepared for us in His counsels. It is said of believers that they are made pleasant in the Beloved, for it is He, the beloved Son, in Whom God reveals Himself. In Him God comes in grace as Man to us. He is the Man from heaven, He is true Man, yet without sin.

The Writer Luke

God used Luke to record this Gospel. Luke is a co-worker of the apostle Paul and a physician by profession (Colossians 4:14; 2 Timothy 4:11; Philemon 1:24). He is most probably a Gentile of origin and he writes to a Gentile. It shows that the grace of God is also for the Gentiles.

As Paul’s companion he wrote about things on which Paul expands in his letters. There is a close connection between these two servants, who have spent a lot of time together. Luke shows us what Paul further elaborates on: the sonship of the believer. Luke speaks of sons of the Most High (Luke 6:35), a son of peace (Luke 10:6, literal translation), sons of light (Luke 16:8), sons of God (Luke 20:36), sons of the resurrection (Luke 20:36). Sonship is the highest position of the believer before God, for that is what the believer is in the presence of God Himself as a joy to His heart (Ephesians 1:5).

To Theophilus

With his account of the life of the Lord Jesus on earth, Luke wants to make the converted Gentile Theophilus better acquainted with Who He is. There were many accounts about the life of the Lord Jesus in circulation, but they were insufficient. That’s because the “many”, who had undertaken to compile this account of Him, were not inspired. Luke does not accuse them of false intentions or falsehood in what they have written, but their biography clearly fell short. In all cases it was nothing more than the work and effort of men to tell the things that are completely certain and believed among Christians.

Because their work failed, it was necessary to write a new and above all God-given account about Christ. When we read Luke’s considerations to record the Lord’s life, we notice that there is with him talk of a “motive” and of “inspiration”. Both come from God. God worked in Luke the desire to take on this task. Subsequently He has led him entirely and completely into everything he writes down.

We must carefully bear in mind that the difference between an inspired Scripture and another scripture is not that only the inspired is true and that everything else is untrue. A scripture other than an inspired Scripture need not be untrue. No, the big difference is that an inspired Scripture represents the truth as God sees it. This Gospel that Luke writes is not just a biography, as other historians have written. It is God’s story about Christ, which from beginning to end breathes the special meaning with which it pleases Him to permeate it.

This is distinctive for all inspired Scriptures, whatever their form or meaning may be. Inspiration excludes mistakes in the story and the text. And that’s not all. Inspiration also includes a Divine purpose to teach the believer the revelation of the glory of God in Christ.

Besides the fact of inspiration, we also see a difference between Luke and the other, uninspired writers in the working method. The many uninspired writers have delivered what they themselves have seen of the Lord’s life. In it they were servants of the Word. This may mean that in their account they have testified of the Lord Jesus as the Word (John 1:1; 14). Luke, like all those who have already compiled an account, also wants to compile an account.

Those who have already written an account, have as a source their own perception. They started from what they have seen with their own eyes from the Lord’s deeds. This also determines that what they have written is no more than their human observation. They could only pass on their own observations, without being able to go into the depths of the truth that in Christ has come to man.

Luke has done an accurate, thorough study of the Lord’s life. He has personally “investigated everything carefully from the beginning”. He has not limited himself to what he has seen of the Lord. He has also studied the beginning of things concerning the Lord. It is also doubtful whether he knew the Lord Jesus on earth. This is not a problem when we realize that God has given him the special inspiration and revelation of the Spirit. This makes it clear that God has chosen Luke as His instrument, not only to add a new eyewitness testimony to the many that already existed, but to show to men His own pleasure in this Man.

Although Luke says “it seemed fitting for me as well “, just as it had seemed fitting for others well, he still distinguishes his own account from their account. He does not tell how he obtained his perfect knowledge of all the things he writes about, but he simply states the fact that he possesses this perfect knowledge. Accurate research has brought him to the account we have before us in this Gospel.

We know that God has shown Luke everything that is needed for this. But everything God shows a man, does not relieve that man of his own responsibility to study what he wants to describe. Only God is able to unite the responsibility of man with His own sovereign plan. He can do so in such a way that man’s responsibility remains fully valid, while that man acts precisely according to God’s plan and purpose.

This is aptly seen in what Luke presents as a result of his research in this Gospel. Not a word is mentioned about the wonderful combination of Luke’s thorough research and the inspiration and revelation by the Spirit. Yet every believer who reads this Gospel with prayer, will notice how much this Gospel also has come into existence under the mighty effect of God’s Spirit and is therefore completely different from any other account about the Lord’s life.

There is still a peculiarity to mention about the way in which Luke passes on his findings. He says to do so “in consecutive order”. By this, however, he does not mean to say that he describes the life of the Lord in a regular chronological or historical order. The “consecutive order” that he means, has to do with the spiritual coherence of the events. He places events together, not because in time the one event is followed by the other, but because certain events belong together through an inner connection.

For example, he lets an event in which Mary sits at the Lord’s feet to hear His words to be followed by an event in which prayer is central (Luke 10:38-42; Luke 11:1-13). In doing so, he emphasizes the inner connection that exists between the Word and prayer, without wondering whether these two events also follow one another in time. A considerable time may have elapsed between the two events. We will find more proofs of this approach to the Lord’s life in this Gospel. We will see how facts, conversations, questions, answers and discourses of the Lord are presented by Luke according to their inner connection and not always as events have taken place successively.

Then we hear to whom Luke writes. He writes to the “most excellent Theophilus“. “Most excellent” refers to the official position of Theophilus and not to his character. Although Luke is mainly concerned with preaching the gospel to the poor (Luke 4:18; Luke 6:20; Luke 7:22), his Gospel as a whole is directed to this man of high society who is now a disciple of the Lord.

Someone who holds a high position in the world is particularly exposed to the tricks and temptations of satan and to the worries of life. These are all reasons why the seed of the Word remains without fruit (Luke 8:12-14). The fact that a whole part of the Bible is addressed to this one Gentile, especially one having such a status in the world, is a special proof of God’s gracious care (cf. 1 Corinthians 1:26). God knows what every human being needs and despises no one. He also wants to provide in the needs of this high-ranking man who is now humble and certainly feels his spiritual poverty despite his earthly status and wealth (cf. James 1:10).

Luke wants to convince the converted, non-Jewish Theophilus of the reliability of the Christian truth he has accepted. With this, Luke provides aftercare to this converted Gentile. The purpose of the evangelist is to give him a better understanding of “the Way”. He is taught in the Christian truth, but he needs confirmation and foundation. This means that he needs the Scriptures, for certainty concerning faith is connected to the holy Scriptures, the Word of God. Without the Word we wouldn’t have certainty about anything. If we want to serve and edify people who have (recently) came to faith, this can only be done by teaching them God’s Word.

Luke 1:54

Introduction

If we give a description of someone, we can do so from different angels. For example, we can highlight someone as the father of a family. In addition, a description of the same person is also possible as a colleague or as a neighbor. In this way we see how four evangelists – under the inspiration of the Holy Spirit – report the life of the Lord Jesus during His stay on earth. In the four biographies we have in the Bible, Matthew tells in his Gospel about the Lord Jesus as King, Mark presents Him as Servant, Luke describes Him as true Man and finally John writes about Him as the eternal Son of God.

The purpose of this Gospel is to look at the Lord Jesus as Man. Hence the call: “Behold, the Man” (John 19:5) is chosen as the subtitle for this book. If we read this Gospel with the desire to see Him as Man, we will get to know Him as Someone in Whom God has come close to us men. He became equal to men, yet without sin (Hebrews 4:15).

Ger de Koning Middelburg, October 2009, new version 2020, translated 2020

Purpose of the Gospel according to Luke

Luke presents the Lord Jesus as the Son of Man, the Man of God for all men. In Him God reveals Himself in redeeming grace to lost men. In this Gospel God addresses all mankind. Here, the dispensation of the law is not replaced by another dispensation (the kingdom) as in the Gospel according to Matthew, but here the law is substituted by saving heavenly grace. Grace is not just the solution to the problem of sin. Grace goes much further and that is what this Gospel presents. This Gospel is not so much about what God wanted to deliver us from, but what He wanted to make of us.

In this Gospel, men are presented as men with whom God is pleased (Luke 2:14). God has predestined them to that purpose. Therefore, a heading for this Gospel could be “taken into favor in the Beloved” (Ephesians 1:6, Darby Translation). Favor or grace contains everything that God has prepared for us in His counsels. It is said of believers that they are made pleasant in the Beloved, for it is He, the beloved Son, in Whom God reveals Himself. In Him God comes in grace as Man to us. He is the Man from heaven, He is true Man, yet without sin.

The Writer Luke

God used Luke to record this Gospel. Luke is a co-worker of the apostle Paul and a physician by profession (Colossians 4:14; 2 Timothy 4:11; Philemon 1:24). He is most probably a Gentile of origin and he writes to a Gentile. It shows that the grace of God is also for the Gentiles.

As Paul’s companion he wrote about things on which Paul expands in his letters. There is a close connection between these two servants, who have spent a lot of time together. Luke shows us what Paul further elaborates on: the sonship of the believer. Luke speaks of sons of the Most High (Luke 6:35), a son of peace (Luke 10:6, literal translation), sons of light (Luke 16:8), sons of God (Luke 20:36), sons of the resurrection (Luke 20:36). Sonship is the highest position of the believer before God, for that is what the believer is in the presence of God Himself as a joy to His heart (Ephesians 1:5).

To Theophilus

With his account of the life of the Lord Jesus on earth, Luke wants to make the converted Gentile Theophilus better acquainted with Who He is. There were many accounts about the life of the Lord Jesus in circulation, but they were insufficient. That’s because the “many”, who had undertaken to compile this account of Him, were not inspired. Luke does not accuse them of false intentions or falsehood in what they have written, but their biography clearly fell short. In all cases it was nothing more than the work and effort of men to tell the things that are completely certain and believed among Christians.

Because their work failed, it was necessary to write a new and above all God-given account about Christ. When we read Luke’s considerations to record the Lord’s life, we notice that there is with him talk of a “motive” and of “inspiration”. Both come from God. God worked in Luke the desire to take on this task. Subsequently He has led him entirely and completely into everything he writes down.

We must carefully bear in mind that the difference between an inspired Scripture and another scripture is not that only the inspired is true and that everything else is untrue. A scripture other than an inspired Scripture need not be untrue. No, the big difference is that an inspired Scripture represents the truth as God sees it. This Gospel that Luke writes is not just a biography, as other historians have written. It is God’s story about Christ, which from beginning to end breathes the special meaning with which it pleases Him to permeate it.

This is distinctive for all inspired Scriptures, whatever their form or meaning may be. Inspiration excludes mistakes in the story and the text. And that’s not all. Inspiration also includes a Divine purpose to teach the believer the revelation of the glory of God in Christ.

Besides the fact of inspiration, we also see a difference between Luke and the other, uninspired writers in the working method. The many uninspired writers have delivered what they themselves have seen of the Lord’s life. In it they were servants of the Word. This may mean that in their account they have testified of the Lord Jesus as the Word (John 1:1; 14). Luke, like all those who have already compiled an account, also wants to compile an account.

Those who have already written an account, have as a source their own perception. They started from what they have seen with their own eyes from the Lord’s deeds. This also determines that what they have written is no more than their human observation. They could only pass on their own observations, without being able to go into the depths of the truth that in Christ has come to man.

Luke has done an accurate, thorough study of the Lord’s life. He has personally “investigated everything carefully from the beginning”. He has not limited himself to what he has seen of the Lord. He has also studied the beginning of things concerning the Lord. It is also doubtful whether he knew the Lord Jesus on earth. This is not a problem when we realize that God has given him the special inspiration and revelation of the Spirit. This makes it clear that God has chosen Luke as His instrument, not only to add a new eyewitness testimony to the many that already existed, but to show to men His own pleasure in this Man.

Although Luke says “it seemed fitting for me as well “, just as it had seemed fitting for others well, he still distinguishes his own account from their account. He does not tell how he obtained his perfect knowledge of all the things he writes about, but he simply states the fact that he possesses this perfect knowledge. Accurate research has brought him to the account we have before us in this Gospel.

We know that God has shown Luke everything that is needed for this. But everything God shows a man, does not relieve that man of his own responsibility to study what he wants to describe. Only God is able to unite the responsibility of man with His own sovereign plan. He can do so in such a way that man’s responsibility remains fully valid, while that man acts precisely according to God’s plan and purpose.

This is aptly seen in what Luke presents as a result of his research in this Gospel. Not a word is mentioned about the wonderful combination of Luke’s thorough research and the inspiration and revelation by the Spirit. Yet every believer who reads this Gospel with prayer, will notice how much this Gospel also has come into existence under the mighty effect of God’s Spirit and is therefore completely different from any other account about the Lord’s life.

There is still a peculiarity to mention about the way in which Luke passes on his findings. He says to do so “in consecutive order”. By this, however, he does not mean to say that he describes the life of the Lord in a regular chronological or historical order. The “consecutive order” that he means, has to do with the spiritual coherence of the events. He places events together, not because in time the one event is followed by the other, but because certain events belong together through an inner connection.

For example, he lets an event in which Mary sits at the Lord’s feet to hear His words to be followed by an event in which prayer is central (Luke 10:38-42; Luke 11:1-13). In doing so, he emphasizes the inner connection that exists between the Word and prayer, without wondering whether these two events also follow one another in time. A considerable time may have elapsed between the two events. We will find more proofs of this approach to the Lord’s life in this Gospel. We will see how facts, conversations, questions, answers and discourses of the Lord are presented by Luke according to their inner connection and not always as events have taken place successively.

Then we hear to whom Luke writes. He writes to the “most excellent Theophilus“. “Most excellent” refers to the official position of Theophilus and not to his character. Although Luke is mainly concerned with preaching the gospel to the poor (Luke 4:18; Luke 6:20; Luke 7:22), his Gospel as a whole is directed to this man of high society who is now a disciple of the Lord.

Someone who holds a high position in the world is particularly exposed to the tricks and temptations of satan and to the worries of life. These are all reasons why the seed of the Word remains without fruit (Luke 8:12-14). The fact that a whole part of the Bible is addressed to this one Gentile, especially one having such a status in the world, is a special proof of God’s gracious care (cf. 1 Corinthians 1:26). God knows what every human being needs and despises no one. He also wants to provide in the needs of this high-ranking man who is now humble and certainly feels his spiritual poverty despite his earthly status and wealth (cf. James 1:10).

Luke wants to convince the converted, non-Jewish Theophilus of the reliability of the Christian truth he has accepted. With this, Luke provides aftercare to this converted Gentile. The purpose of the evangelist is to give him a better understanding of “the Way”. He is taught in the Christian truth, but he needs confirmation and foundation. This means that he needs the Scriptures, for certainty concerning faith is connected to the holy Scriptures, the Word of God. Without the Word we wouldn’t have certainty about anything. If we want to serve and edify people who have (recently) came to faith, this can only be done by teaching them God’s Word.

Luke 1:55

Zacharias and Elizabeth

Luke starts his account by pointing out that Herod is king of Judea. This means that the situation is completely different from what God has meant. There is no king from the tribe of Judah and certainly not the one King from the tribe of Judah. The people came under foreign domination because God had to surrender His people into the hands of enemies because of their sins. This means that when the Lord Jesus is born, there is someone on the throne who has wrongfully taken this place, no matter to what extend God has allowed this because His people have left Him.

These two circumstances, that the people have turned their backs on God and that a stranger reigns over them, characterize the time when the Lord Jesus comes on earth. Yet in that dark time, when the people massively forget God, there are people who are faithful to Him. In the first two chapters of this Gospel we meet several people who do have a heart for God. In them we learn to know the God-fearing remnant of Israel, from whom Christ, according to the flesh, came forth.

Luke writes his Gospel for all men, but in his description he acts according to the principle “to the Jew first, and also to the Greek” (Romans 1:16). In the first two chapters he shows that grace first comes to the faithful remnant. This remnant we see represented in seven persons or groups of persons: Zacharias and Elizabeth, Joseph and Mary, the shepherds, Simeon and Anna.

The first of this remnant are Zacharias, meaning ‘Yahweh remembers’, and Elizabeth, meaning ‘my God is oath swearing’. Both names speak of the faithfulness of God. Zacharias is a priest. He belongs to the division of Abijah, which is the eighth division (1 Chronicles 24:5; 10). It is no coincidence that it is the eighth division. The number eight speaks of a new beginning. His wife also comes from the lineage of priests. Zacharias has sought and found a wife who, like him, belongs to a lineage that is connected with God.

This is an important indication for those who are looking for a partner. Scripture is clear that a believer can only marry “in the Lord” (1 Corinthians 7:39), that is with someone who also knows the Lord Jesus as Savior. Scripture also clearly forbids a believer to marry someone who does not know Christ (2 Corinthians 6:14-18). Moreover, should anyone who wants to serve the Lord himself, be willing to marry someone who does not want to?

In his investigation Luke found out what kind of people Zacharias and Elizabeth are. He can give a wonderful testimony of them. They are not perfect people. Yet he does not write about the wrong things they have done, but about the overall impression they give. They are people who live for God and they want to give Him to what He is entitled. To do so, they strictly observe “all the commandments and requirements of the Lord”, that is Yahweh. Their way of life must have stood out amidst the deviated and sinful people.

Despite their impeccable life, they have no child. Yet God has promised that by faithfulness to His commandments He will bless the womb (Deuteronomy 28:1-4). Zacharias and his wife did not blame Him, they did not revolt because of not getting children. Their trust in God is rewarded with a blessing for which they have long prayed (Luke 1:13), but no longer count on.

God blesses in a way that reveals the weakness of the instrument, a weakness that, in human thought, takes away all hope. Elizabeth had an example in other God-fearing women who were also barren and where God also gave the blessing of conceiving a child when all hope was gone. The way God sometimes goes with faithful people is not always easy to understand. Yet God is worthy of all trust that He always has blessing for those who put their trust in Him.

Luke 1:56

Zacharias and Elizabeth

Luke starts his account by pointing out that Herod is king of Judea. This means that the situation is completely different from what God has meant. There is no king from the tribe of Judah and certainly not the one King from the tribe of Judah. The people came under foreign domination because God had to surrender His people into the hands of enemies because of their sins. This means that when the Lord Jesus is born, there is someone on the throne who has wrongfully taken this place, no matter to what extend God has allowed this because His people have left Him.

These two circumstances, that the people have turned their backs on God and that a stranger reigns over them, characterize the time when the Lord Jesus comes on earth. Yet in that dark time, when the people massively forget God, there are people who are faithful to Him. In the first two chapters of this Gospel we meet several people who do have a heart for God. In them we learn to know the God-fearing remnant of Israel, from whom Christ, according to the flesh, came forth.

Luke writes his Gospel for all men, but in his description he acts according to the principle “to the Jew first, and also to the Greek” (Romans 1:16). In the first two chapters he shows that grace first comes to the faithful remnant. This remnant we see represented in seven persons or groups of persons: Zacharias and Elizabeth, Joseph and Mary, the shepherds, Simeon and Anna.

The first of this remnant are Zacharias, meaning ‘Yahweh remembers’, and Elizabeth, meaning ‘my God is oath swearing’. Both names speak of the faithfulness of God. Zacharias is a priest. He belongs to the division of Abijah, which is the eighth division (1 Chronicles 24:5; 10). It is no coincidence that it is the eighth division. The number eight speaks of a new beginning. His wife also comes from the lineage of priests. Zacharias has sought and found a wife who, like him, belongs to a lineage that is connected with God.

This is an important indication for those who are looking for a partner. Scripture is clear that a believer can only marry “in the Lord” (1 Corinthians 7:39), that is with someone who also knows the Lord Jesus as Savior. Scripture also clearly forbids a believer to marry someone who does not know Christ (2 Corinthians 6:14-18). Moreover, should anyone who wants to serve the Lord himself, be willing to marry someone who does not want to?

In his investigation Luke found out what kind of people Zacharias and Elizabeth are. He can give a wonderful testimony of them. They are not perfect people. Yet he does not write about the wrong things they have done, but about the overall impression they give. They are people who live for God and they want to give Him to what He is entitled. To do so, they strictly observe “all the commandments and requirements of the Lord”, that is Yahweh. Their way of life must have stood out amidst the deviated and sinful people.

Despite their impeccable life, they have no child. Yet God has promised that by faithfulness to His commandments He will bless the womb (Deuteronomy 28:1-4). Zacharias and his wife did not blame Him, they did not revolt because of not getting children. Their trust in God is rewarded with a blessing for which they have long prayed (Luke 1:13), but no longer count on.

God blesses in a way that reveals the weakness of the instrument, a weakness that, in human thought, takes away all hope. Elizabeth had an example in other God-fearing women who were also barren and where God also gave the blessing of conceiving a child when all hope was gone. The way God sometimes goes with faithful people is not always easy to understand. Yet God is worthy of all trust that He always has blessing for those who put their trust in Him.

Luke 1:57

Zacharias and Elizabeth

Luke starts his account by pointing out that Herod is king of Judea. This means that the situation is completely different from what God has meant. There is no king from the tribe of Judah and certainly not the one King from the tribe of Judah. The people came under foreign domination because God had to surrender His people into the hands of enemies because of their sins. This means that when the Lord Jesus is born, there is someone on the throne who has wrongfully taken this place, no matter to what extend God has allowed this because His people have left Him.

These two circumstances, that the people have turned their backs on God and that a stranger reigns over them, characterize the time when the Lord Jesus comes on earth. Yet in that dark time, when the people massively forget God, there are people who are faithful to Him. In the first two chapters of this Gospel we meet several people who do have a heart for God. In them we learn to know the God-fearing remnant of Israel, from whom Christ, according to the flesh, came forth.

Luke writes his Gospel for all men, but in his description he acts according to the principle “to the Jew first, and also to the Greek” (Romans 1:16). In the first two chapters he shows that grace first comes to the faithful remnant. This remnant we see represented in seven persons or groups of persons: Zacharias and Elizabeth, Joseph and Mary, the shepherds, Simeon and Anna.

The first of this remnant are Zacharias, meaning ‘Yahweh remembers’, and Elizabeth, meaning ‘my God is oath swearing’. Both names speak of the faithfulness of God. Zacharias is a priest. He belongs to the division of Abijah, which is the eighth division (1 Chronicles 24:5; 10). It is no coincidence that it is the eighth division. The number eight speaks of a new beginning. His wife also comes from the lineage of priests. Zacharias has sought and found a wife who, like him, belongs to a lineage that is connected with God.

This is an important indication for those who are looking for a partner. Scripture is clear that a believer can only marry “in the Lord” (1 Corinthians 7:39), that is with someone who also knows the Lord Jesus as Savior. Scripture also clearly forbids a believer to marry someone who does not know Christ (2 Corinthians 6:14-18). Moreover, should anyone who wants to serve the Lord himself, be willing to marry someone who does not want to?

In his investigation Luke found out what kind of people Zacharias and Elizabeth are. He can give a wonderful testimony of them. They are not perfect people. Yet he does not write about the wrong things they have done, but about the overall impression they give. They are people who live for God and they want to give Him to what He is entitled. To do so, they strictly observe “all the commandments and requirements of the Lord”, that is Yahweh. Their way of life must have stood out amidst the deviated and sinful people.

Despite their impeccable life, they have no child. Yet God has promised that by faithfulness to His commandments He will bless the womb (Deuteronomy 28:1-4). Zacharias and his wife did not blame Him, they did not revolt because of not getting children. Their trust in God is rewarded with a blessing for which they have long prayed (Luke 1:13), but no longer count on.

God blesses in a way that reveals the weakness of the instrument, a weakness that, in human thought, takes away all hope. Elizabeth had an example in other God-fearing women who were also barren and where God also gave the blessing of conceiving a child when all hope was gone. The way God sometimes goes with faithful people is not always easy to understand. Yet God is worthy of all trust that He always has blessing for those who put their trust in Him.

Luke 1:58

The Priestly Service of Zacharias

The priestly division to which Zacharias belongs is on duty. At that time, there were approximately 18,000 priests, divided into twenty-four divisions. Each division came in turn to Jerusalem to serve there. Every day the lot determined which priest who had not done so before, was allowed to burn incense. Given the large number of priests, each priest would have this privilege only once in his lifetime.

How many times Zacharias will have been in Jerusalem in the turn of his division? And every day the lot was cast. Every day, Zacharias will have prayed that he should now have the privilege to burn incense. Each time it had been cast and so far each time it had not fallen on him. So he waited for it, just as he waited for a son and always in vain. Then, finally, the lot falls on the old man. He may burn incense.

This is a privilege and a beautiful and at the same time responsible task. He must represent the people and may approach God. Zacharias was probably one of the few priests who did this work with devotion to God and love for the people. The priesthood as a whole is in great decay. The attitude of the chief priests toward the Lord Jesus shows how much the priesthood is not focused on God but on themselves. It is not about whether God gets what is due to Him, but whether they themselves can benefit from it. Zacharias is an exception to this practice.

Because he is faithful, God can inform him about His plans. He wants to give Zacharias insight into this. Faithfully fulfilling the task we have been given is always, even today, one of the conditions for receiving and understanding communications from God. We will see later that faith is also needed.

The lot has determined that Zacharias may burn incense. There is still the question of the lot here. God then used that to make known His sovereign will. That fits in with an Old Testament situation. When the Lord Jesus has gone to heaven, the lot is used for the last time. That is in the case of choosing an apostle instead of Judas (Acts 1:26). That is even before the Holy Spirit is poured out and has come to earth to guide the believers. Once the Holy Spirit is here, we no longer read anywhere about the use of the lot. From His coming on earth the Holy Spirit guides the believers in making decisions.

Zacharias must enter the temple of the Lord, Yahweh, to “burn incense”. The incense offering symbolically represents the Lord Jesus in the loveliness He has for God. Thus the believer may now tell God how excellent He is and thus, as a priest in a spiritual sense, burn incense in a spiritual way. When the offering of incense is brought, the priest stands in its scent. In the same way the believer is pleasant in Who Christ is for God. Incense is a picture of the prayers of the saints (Psalms 141:2; Revelation 5:8) and it is a picture of the personal glory of the Lord Jesus (Revelation 8:3). Our prayers are only pleasing to God through Him (Hebrews 13:15).

Zacharias works in the temple on earth in accordance with the law. In the course of this Gospel we see the transition from law to grace, from earth to heaven. The Gospel ends with the good news for all nations and a Christ Who is taken up into heaven to perform His high priestly service there.

This Gospel begins with a scene in the temple and ends with a scene in the temple. In the first chapter we see a mute priest. In the last chapter we find people who are anything but mute. They praise and worship God as people destined to be priests in a new dispensation, that of the church. This Gospel begins with a believer who cannot speak, it ends with believers who cannot stop praising.

The fact that the whole multitude of the people is outside is the typical characteristic of the Old Testament. The mass is thus in prayer. Prayer is common in this Gospel. Eight times we find the Lord Jesus in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The people are in prayer, which does not mean that they have a real longing for God. Yet there will also be faithful believers present who are praying in real reverence. They realize that God can only deal with them on the basis of the incense offering. Prayer is part of their religion. They may not approach God themselves. It has to be done via a mediator.

Wherever in professing Christianity someone occupies a position between man and God, it is holding to this Old Testament situation. It is the privilege of the believer that he may now approach God himself. Every believer is a priest and is called to bring spiritual sacrifices (1 Peter 2:5).

Luke 1:59

The Priestly Service of Zacharias

The priestly division to which Zacharias belongs is on duty. At that time, there were approximately 18,000 priests, divided into twenty-four divisions. Each division came in turn to Jerusalem to serve there. Every day the lot determined which priest who had not done so before, was allowed to burn incense. Given the large number of priests, each priest would have this privilege only once in his lifetime.

How many times Zacharias will have been in Jerusalem in the turn of his division? And every day the lot was cast. Every day, Zacharias will have prayed that he should now have the privilege to burn incense. Each time it had been cast and so far each time it had not fallen on him. So he waited for it, just as he waited for a son and always in vain. Then, finally, the lot falls on the old man. He may burn incense.

This is a privilege and a beautiful and at the same time responsible task. He must represent the people and may approach God. Zacharias was probably one of the few priests who did this work with devotion to God and love for the people. The priesthood as a whole is in great decay. The attitude of the chief priests toward the Lord Jesus shows how much the priesthood is not focused on God but on themselves. It is not about whether God gets what is due to Him, but whether they themselves can benefit from it. Zacharias is an exception to this practice.

Because he is faithful, God can inform him about His plans. He wants to give Zacharias insight into this. Faithfully fulfilling the task we have been given is always, even today, one of the conditions for receiving and understanding communications from God. We will see later that faith is also needed.

The lot has determined that Zacharias may burn incense. There is still the question of the lot here. God then used that to make known His sovereign will. That fits in with an Old Testament situation. When the Lord Jesus has gone to heaven, the lot is used for the last time. That is in the case of choosing an apostle instead of Judas (Acts 1:26). That is even before the Holy Spirit is poured out and has come to earth to guide the believers. Once the Holy Spirit is here, we no longer read anywhere about the use of the lot. From His coming on earth the Holy Spirit guides the believers in making decisions.

Zacharias must enter the temple of the Lord, Yahweh, to “burn incense”. The incense offering symbolically represents the Lord Jesus in the loveliness He has for God. Thus the believer may now tell God how excellent He is and thus, as a priest in a spiritual sense, burn incense in a spiritual way. When the offering of incense is brought, the priest stands in its scent. In the same way the believer is pleasant in Who Christ is for God. Incense is a picture of the prayers of the saints (Psalms 141:2; Revelation 5:8) and it is a picture of the personal glory of the Lord Jesus (Revelation 8:3). Our prayers are only pleasing to God through Him (Hebrews 13:15).

Zacharias works in the temple on earth in accordance with the law. In the course of this Gospel we see the transition from law to grace, from earth to heaven. The Gospel ends with the good news for all nations and a Christ Who is taken up into heaven to perform His high priestly service there.

This Gospel begins with a scene in the temple and ends with a scene in the temple. In the first chapter we see a mute priest. In the last chapter we find people who are anything but mute. They praise and worship God as people destined to be priests in a new dispensation, that of the church. This Gospel begins with a believer who cannot speak, it ends with believers who cannot stop praising.

The fact that the whole multitude of the people is outside is the typical characteristic of the Old Testament. The mass is thus in prayer. Prayer is common in this Gospel. Eight times we find the Lord Jesus in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The people are in prayer, which does not mean that they have a real longing for God. Yet there will also be faithful believers present who are praying in real reverence. They realize that God can only deal with them on the basis of the incense offering. Prayer is part of their religion. They may not approach God themselves. It has to be done via a mediator.

Wherever in professing Christianity someone occupies a position between man and God, it is holding to this Old Testament situation. It is the privilege of the believer that he may now approach God himself. Every believer is a priest and is called to bring spiritual sacrifices (1 Peter 2:5).

Luke 1:60

The Priestly Service of Zacharias

The priestly division to which Zacharias belongs is on duty. At that time, there were approximately 18,000 priests, divided into twenty-four divisions. Each division came in turn to Jerusalem to serve there. Every day the lot determined which priest who had not done so before, was allowed to burn incense. Given the large number of priests, each priest would have this privilege only once in his lifetime.

How many times Zacharias will have been in Jerusalem in the turn of his division? And every day the lot was cast. Every day, Zacharias will have prayed that he should now have the privilege to burn incense. Each time it had been cast and so far each time it had not fallen on him. So he waited for it, just as he waited for a son and always in vain. Then, finally, the lot falls on the old man. He may burn incense.

This is a privilege and a beautiful and at the same time responsible task. He must represent the people and may approach God. Zacharias was probably one of the few priests who did this work with devotion to God and love for the people. The priesthood as a whole is in great decay. The attitude of the chief priests toward the Lord Jesus shows how much the priesthood is not focused on God but on themselves. It is not about whether God gets what is due to Him, but whether they themselves can benefit from it. Zacharias is an exception to this practice.

Because he is faithful, God can inform him about His plans. He wants to give Zacharias insight into this. Faithfully fulfilling the task we have been given is always, even today, one of the conditions for receiving and understanding communications from God. We will see later that faith is also needed.

The lot has determined that Zacharias may burn incense. There is still the question of the lot here. God then used that to make known His sovereign will. That fits in with an Old Testament situation. When the Lord Jesus has gone to heaven, the lot is used for the last time. That is in the case of choosing an apostle instead of Judas (Acts 1:26). That is even before the Holy Spirit is poured out and has come to earth to guide the believers. Once the Holy Spirit is here, we no longer read anywhere about the use of the lot. From His coming on earth the Holy Spirit guides the believers in making decisions.

Zacharias must enter the temple of the Lord, Yahweh, to “burn incense”. The incense offering symbolically represents the Lord Jesus in the loveliness He has for God. Thus the believer may now tell God how excellent He is and thus, as a priest in a spiritual sense, burn incense in a spiritual way. When the offering of incense is brought, the priest stands in its scent. In the same way the believer is pleasant in Who Christ is for God. Incense is a picture of the prayers of the saints (Psalms 141:2; Revelation 5:8) and it is a picture of the personal glory of the Lord Jesus (Revelation 8:3). Our prayers are only pleasing to God through Him (Hebrews 13:15).

Zacharias works in the temple on earth in accordance with the law. In the course of this Gospel we see the transition from law to grace, from earth to heaven. The Gospel ends with the good news for all nations and a Christ Who is taken up into heaven to perform His high priestly service there.

This Gospel begins with a scene in the temple and ends with a scene in the temple. In the first chapter we see a mute priest. In the last chapter we find people who are anything but mute. They praise and worship God as people destined to be priests in a new dispensation, that of the church. This Gospel begins with a believer who cannot speak, it ends with believers who cannot stop praising.

The fact that the whole multitude of the people is outside is the typical characteristic of the Old Testament. The mass is thus in prayer. Prayer is common in this Gospel. Eight times we find the Lord Jesus in prayer (Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; 29; Luke 11:1; Luke 22:41; Luke 23:34a). The people are in prayer, which does not mean that they have a real longing for God. Yet there will also be faithful believers present who are praying in real reverence. They realize that God can only deal with them on the basis of the incense offering. Prayer is part of their religion. They may not approach God themselves. It has to be done via a mediator.

Wherever in professing Christianity someone occupies a position between man and God, it is holding to this Old Testament situation. It is the privilege of the believer that he may now approach God himself. Every believer is a priest and is called to bring spiritual sacrifices (1 Peter 2:5).

Luke 1:61

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:62

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:63

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:64

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:65

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:66

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:67

The Birth of John Announced

For many years, the daily incense offering was brought. Zacharias has never heard of anything unusual happening during the offering of the incense. Then, when it is his turn, it happens: Zacharias is visited by an angel from heaven. Such a visit with a message for people on earth was a long time ago. An angel “went down at certain seasons” for the healing of all kinds of diseases (John 5:4). That was certainly a gracious intervention by God, but now an angel is coming for a far more glorious purpose, for he announces the birth of the predecessor of the Messiah.

The angel takes place to the right of the altar of incense. This emphasizes the connection between his message and the altar of incense. The message he brings is connected to the power of the incense offering. Only because Christ is so pleasing to God, God can make this visit to the earth and communicate His plans. The fact that the angel stands to the right of the altar also has a meaning. The right side speaks of favor (Matthew 25:33-34) and power, the place where the Lord Jesus is, at God’s right hand. The message is about the favor of God that He grants to people and about the power He has to actually grant that favor.

Zacharias has prayed many times in his life and has become accustomed to the holiness of God through his priesthood. Yet he’s troubled and gets scared of this visit from heaven. We sometimes have the same experience. We can be faithful to the Lord, read His Word and speak with Him, and yet be troubled when He suddenly shows us something of Himself. How familiar are we really with Him?

The angel reassures him and encourages him that his petition has been heard. The pious priest often prayed for the blessing of a child, but so far the answer has not been given. Now an angel comes to tell him that his prayers, which have been sent up so long seemingly in vain, have been heard.

The angel does not speak of ‘your petitions’, but of “your petition”. All the petitions of Zacharias formed one petition for God. The answer to a prayer that has been sent to God in sincerity many times must sometimes be waited for a long time. Sometimes it seems as if God does not hear. Here we see that He does not forget all these petitions, but waits in His wisdom with the answer until the time He has determined.

The child being announced must be named “John”, which means ‘Yahweh is gracious’. Thus, every answer to a petition is an expression of the Lord’s grace. The angel does not only announce the birth of a son with the name that this son should have. He also announces what the birth of this son will mean for Zacharias and many others. His son will be one who causes happiness and joy. When God answers prayers, the result is happiness.

Not only his parents and other people will rejoice over John. Especially God will rejoice over him. John will be a Nazirite, completely separated for God. It will be the joy of the Holy Spirit to guide this son throughout his ministry. The answer to each of our prayers is also a great joy for God. We may give Him what He gives us. We do this when we use what He gives us to His glory.

The effect of his separated life and his powerful message will be that many of the sons of God’s people who have departed as a whole will turn back to the Lord their God. John will be a special instrument for restoring the broken relationship between the people and God.

Not only will he restore the relationship between many of Israel and God, but also between people. Therefore he will go out before the Lord Jesus, He is Yahweh, sent by Him as His ambassador. His Sender can be seen in him. He does not come up in his own strength and with an invented story. His performance will be reminiscent of Elijah (Malachi 4:5).

When we see Elijah at Mount Carmel (1 Kings 18:20-46), we see his spirit and power manifested there in a special way. What an unshakeable and fervent zeal for the glory of the LORD, the God of Israel! And what a result! The broken relationship between Israel and the LORD is being restored when we hear the people shouting: “The LORD, He is God; the LORD, He is God” (1 Kings 18:39). John’s call for repentance has such spiritual power that he is compared here with Elijah who led the people back to the LORD, Yahweh.

By forsaking God there is no unity in Israel, but division. Everything in Israel is broken. Sin always brings such disruptions. John is sent “TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN”, that is, what he will be used for by God is to reunite them in love (Malachi 4:6). He will do this by telling them that their mind is one of disobedience. Instead, he will teach them “the attitude of the righteous”. Disobedience must be condemned and instead teaching must be given in what is pleasing to God.

The purpose of his performance is to prepare for the Lord, Yahweh, that is the Lord Jesus, a people ready to receive Him. In this respect God wants to equip every believer to do a service like that of John. Like John, we too live in a time of transition. It is an end time and at the same time a time that announces a new beginning. Judgment is about to come in the coming of Jesus Christ. We must point out to people that He comes and that only through repentance toward God and faith in the Lord Jesus Christ one can endure the day of His coming and be saved from judgment.

Luke 1:68

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:69

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:70

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:71

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:72

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:73

The Unbelief of Zacharias

Zacharias does not believe the angel at his word. He shows himself to be an ‘unbelieving believer’. He ignores everything the angel says about the announced son and asks for a sign (cf. 1 Corinthians 1:22a) to confirm that God has indeed answered his prayers. What do his prayers mean then? Did he pray in faith that God is able to do what he has asked? Do we trust God when we pray? How is our relationship with Him and how do we know God?

It is significant that a man who has lived with God for so long and has been in His presence so many times, doubts a message from heaven. He doubts that God is able to change the course of nature where necessary. The Scriptures, that Zacharias knows, bear witness to this in the examples of Sarah, Rebekah and Hannah. What about our faith in Scripture?

The angel’s response sounds almost indignant. Does Zacharias know who he is dealing with? The angel is not personally offended, but the reaction of Zacharias is an insult to God. Gabriel points this out when he declares that he stands (present tense) in the presence of God, not that he stood (past tense) in the presence of God. He is aware of God’s presence and that he is the spokesman of God. Doubting his words is doubting what God says. He has said nothing but what God has told him. Therefore, Zacharia’s doubt is proof of his unbelief.

We also don’t like it when someone does not believe our words, how much more an angel who speaks on behalf of God and how much more God Himself when He speaks. Often we do not read the Scripture with sufficient intimacy in our hearts. We read the Scripture as if we wanted to become familiar with words and phrases. But if, by reading the Scripture, I do not enter into the presence of God with my heart and conscience, I have not learned the lesson that the Scripture would like to teach me. Zacharias is not in the presence of God with his heart and conscience, so he cannot believe that what is said comes from God.

Zacharias receives the requested sign, but it is a sign of judgment. The sign he receives fits his unbelief, just as speaking fits faith (2 Corinthians 4:13). The priestly service is silenced by unbelief. However, it is a temporary judgment. The words of God will be fulfilled in their time, despite his unbelief. The punishment will be removed by mercy at the right time.

While the conversation takes place in the temple house, the people outside are waiting for Zacharias. The people are not only literally outside the temple house, they are also outside the announcements made in the temple. They are not used to a priest staying in the temple house that long. Something must have happened.

When the priest appears, he cannot give them the usual blessing. Between the mass on the temple square there will have been several faithful, people who all expect the salvation of Jerusalem (Luke 2:38). The muteness of Zacharias is also a sign for the people, that all may reflect on it. Zacharias makes the gesture that they can go. He himself remains mute. He keeps on fulfilling his service the prescribed time. When the service of his division is ended, he goes home.

Luke 1:74

Elizabeth Becomes Pregnant

The Lord fulfills His word and Elizabeth becomes pregnant. When she notices she is pregnant, she keeps herself in seclusion for five months. This is not because she is ashamed, but because she wants to honor the Lord for five months for His wonderful deed. She is conscious of His looking with favor upon her. After all, she was barren. She suffered from the defamation she had among the people because of her childlessness. Now the Lord has taken that away from her. For this she wants to honor Him.

Luke 1:75

Elizabeth Becomes Pregnant

The Lord fulfills His word and Elizabeth becomes pregnant. When she notices she is pregnant, she keeps herself in seclusion for five months. This is not because she is ashamed, but because she wants to honor the Lord for five months for His wonderful deed. She is conscious of His looking with favor upon her. After all, she was barren. She suffered from the defamation she had among the people because of her childlessness. Now the Lord has taken that away from her. For this she wants to honor Him.

Luke 1:76

Gabriel Is Sent to Mary

In the sixth month of Elizabeth’s pregnancy, Gabriel is sent back to earth. God determines the right time of and for everything. The time is His. He never rushes. There must be a space of six months between the birth of the Lord Jesus and that of His predecessor. When heaven opens again to send a messenger to earth, the goal this time is not the temple in Jerusalem, but Nazareth. This place would have been the last place man had chosen for the fulfillment of God’s plan, a place of which the name alone is sufficient to condemn those who come from it (John 1:45-46).

The angel must go to a virgin with a message, a special message. That he is sent to a virgin is in the forefront. Further on the name of the virgin is mentioned. She’s not someone the people of the world talk about. She is unknown to the world, but God knows her. He has chosen her to become the mother of His Son.

Therefore it is important that she is a virgin and that her husband comes from the house of David. Thus will be fulfilled the prophecy of Isaiah who spoke of a virgin who will become pregnant (Isaiah 7:14). Also, all prophecies shall be fulfilled that speak that Someone from the house of David, namely the Son of David, shall reign on the throne of the LORD, Yahweh, in Jerusalem (1 Chronicles 29:23; 2 Samuel 7:12-16; Psalms 89:3-4).

That no one knows Joseph and Mary is proof of how decayed the house of David is. Joseph is not a prince, he is just a simple carpenter. Here God finds the atmosphere in which His promises can be fulfilled.

The angel visits Mary at home. He comes with his message to her in her private life and not in the temple, as with Zacharias. It shows how close God comes to people with His announcements. The angel greets her. He assures her that the Lord, Yahweh, is with her. He also calls her “favored one”. It makes Mary special among all women of the whole world that she has been chosen by God to become the mother of the Lord Jesus.

This can only be the result of the grace of God. In herself she is no more than any other woman. Yet God chooses her because she is someone who is aware of the grace of God. From this greeting the roman-catholic church produced the idolatrous idea that Mary would be full of grace and could act as mediator. However, in herself she is a sinful woman who also needs her Son as Savior for her sins. To become as such the mother of the Messiah is nothing but God’s grace.

We do not read that she is troubled by the appearance of the angel, like Zacharias (Luke 1:12), but that she is perplexed at his statement. The angel’s greeting leads her to think about it. She can’t grasp this, but she doesn’t reject it in unbelief. This marks her God-fearing mind.

The angel reassures her. He assures her of the favor she has found with God. That is, she has searched for it, like once Noah (Genesis 6:8). The favor given to her to become the mother of the Messiah goes far beyond the grace she found with God as a sinner. It will have been her wish to become the mother of the Lord Jesus, as it will have been of every God-fearing virgin in Israel who is of the descendants of David (Daniel 11:37a).

Luke 1:77

Gabriel Is Sent to Mary

In the sixth month of Elizabeth’s pregnancy, Gabriel is sent back to earth. God determines the right time of and for everything. The time is His. He never rushes. There must be a space of six months between the birth of the Lord Jesus and that of His predecessor. When heaven opens again to send a messenger to earth, the goal this time is not the temple in Jerusalem, but Nazareth. This place would have been the last place man had chosen for the fulfillment of God’s plan, a place of which the name alone is sufficient to condemn those who come from it (John 1:45-46).

The angel must go to a virgin with a message, a special message. That he is sent to a virgin is in the forefront. Further on the name of the virgin is mentioned. She’s not someone the people of the world talk about. She is unknown to the world, but God knows her. He has chosen her to become the mother of His Son.

Therefore it is important that she is a virgin and that her husband comes from the house of David. Thus will be fulfilled the prophecy of Isaiah who spoke of a virgin who will become pregnant (Isaiah 7:14). Also, all prophecies shall be fulfilled that speak that Someone from the house of David, namely the Son of David, shall reign on the throne of the LORD, Yahweh, in Jerusalem (1 Chronicles 29:23; 2 Samuel 7:12-16; Psalms 89:3-4).

That no one knows Joseph and Mary is proof of how decayed the house of David is. Joseph is not a prince, he is just a simple carpenter. Here God finds the atmosphere in which His promises can be fulfilled.

The angel visits Mary at home. He comes with his message to her in her private life and not in the temple, as with Zacharias. It shows how close God comes to people with His announcements. The angel greets her. He assures her that the Lord, Yahweh, is with her. He also calls her “favored one”. It makes Mary special among all women of the whole world that she has been chosen by God to become the mother of the Lord Jesus.

This can only be the result of the grace of God. In herself she is no more than any other woman. Yet God chooses her because she is someone who is aware of the grace of God. From this greeting the roman-catholic church produced the idolatrous idea that Mary would be full of grace and could act as mediator. However, in herself she is a sinful woman who also needs her Son as Savior for her sins. To become as such the mother of the Messiah is nothing but God’s grace.

We do not read that she is troubled by the appearance of the angel, like Zacharias (Luke 1:12), but that she is perplexed at his statement. The angel’s greeting leads her to think about it. She can’t grasp this, but she doesn’t reject it in unbelief. This marks her God-fearing mind.

The angel reassures her. He assures her of the favor she has found with God. That is, she has searched for it, like once Noah (Genesis 6:8). The favor given to her to become the mother of the Messiah goes far beyond the grace she found with God as a sinner. It will have been her wish to become the mother of the Lord Jesus, as it will have been of every God-fearing virgin in Israel who is of the descendants of David (Daniel 11:37a).

Luke 1:78

Gabriel Is Sent to Mary

In the sixth month of Elizabeth’s pregnancy, Gabriel is sent back to earth. God determines the right time of and for everything. The time is His. He never rushes. There must be a space of six months between the birth of the Lord Jesus and that of His predecessor. When heaven opens again to send a messenger to earth, the goal this time is not the temple in Jerusalem, but Nazareth. This place would have been the last place man had chosen for the fulfillment of God’s plan, a place of which the name alone is sufficient to condemn those who come from it (John 1:45-46).

The angel must go to a virgin with a message, a special message. That he is sent to a virgin is in the forefront. Further on the name of the virgin is mentioned. She’s not someone the people of the world talk about. She is unknown to the world, but God knows her. He has chosen her to become the mother of His Son.

Therefore it is important that she is a virgin and that her husband comes from the house of David. Thus will be fulfilled the prophecy of Isaiah who spoke of a virgin who will become pregnant (Isaiah 7:14). Also, all prophecies shall be fulfilled that speak that Someone from the house of David, namely the Son of David, shall reign on the throne of the LORD, Yahweh, in Jerusalem (1 Chronicles 29:23; 2 Samuel 7:12-16; Psalms 89:3-4).

That no one knows Joseph and Mary is proof of how decayed the house of David is. Joseph is not a prince, he is just a simple carpenter. Here God finds the atmosphere in which His promises can be fulfilled.

The angel visits Mary at home. He comes with his message to her in her private life and not in the temple, as with Zacharias. It shows how close God comes to people with His announcements. The angel greets her. He assures her that the Lord, Yahweh, is with her. He also calls her “favored one”. It makes Mary special among all women of the whole world that she has been chosen by God to become the mother of the Lord Jesus.

This can only be the result of the grace of God. In herself she is no more than any other woman. Yet God chooses her because she is someone who is aware of the grace of God. From this greeting the roman-catholic church produced the idolatrous idea that Mary would be full of grace and could act as mediator. However, in herself she is a sinful woman who also needs her Son as Savior for her sins. To become as such the mother of the Messiah is nothing but God’s grace.

We do not read that she is troubled by the appearance of the angel, like Zacharias (Luke 1:12), but that she is perplexed at his statement. The angel’s greeting leads her to think about it. She can’t grasp this, but she doesn’t reject it in unbelief. This marks her God-fearing mind.

The angel reassures her. He assures her of the favor she has found with God. That is, she has searched for it, like once Noah (Genesis 6:8). The favor given to her to become the mother of the Messiah goes far beyond the grace she found with God as a sinner. It will have been her wish to become the mother of the Lord Jesus, as it will have been of every God-fearing virgin in Israel who is of the descendants of David (Daniel 11:37a).

Luke 1:79

Gabriel Is Sent to Mary

In the sixth month of Elizabeth’s pregnancy, Gabriel is sent back to earth. God determines the right time of and for everything. The time is His. He never rushes. There must be a space of six months between the birth of the Lord Jesus and that of His predecessor. When heaven opens again to send a messenger to earth, the goal this time is not the temple in Jerusalem, but Nazareth. This place would have been the last place man had chosen for the fulfillment of God’s plan, a place of which the name alone is sufficient to condemn those who come from it (John 1:45-46).

The angel must go to a virgin with a message, a special message. That he is sent to a virgin is in the forefront. Further on the name of the virgin is mentioned. She’s not someone the people of the world talk about. She is unknown to the world, but God knows her. He has chosen her to become the mother of His Son.

Therefore it is important that she is a virgin and that her husband comes from the house of David. Thus will be fulfilled the prophecy of Isaiah who spoke of a virgin who will become pregnant (Isaiah 7:14). Also, all prophecies shall be fulfilled that speak that Someone from the house of David, namely the Son of David, shall reign on the throne of the LORD, Yahweh, in Jerusalem (1 Chronicles 29:23; 2 Samuel 7:12-16; Psalms 89:3-4).

That no one knows Joseph and Mary is proof of how decayed the house of David is. Joseph is not a prince, he is just a simple carpenter. Here God finds the atmosphere in which His promises can be fulfilled.

The angel visits Mary at home. He comes with his message to her in her private life and not in the temple, as with Zacharias. It shows how close God comes to people with His announcements. The angel greets her. He assures her that the Lord, Yahweh, is with her. He also calls her “favored one”. It makes Mary special among all women of the whole world that she has been chosen by God to become the mother of the Lord Jesus.

This can only be the result of the grace of God. In herself she is no more than any other woman. Yet God chooses her because she is someone who is aware of the grace of God. From this greeting the roman-catholic church produced the idolatrous idea that Mary would be full of grace and could act as mediator. However, in herself she is a sinful woman who also needs her Son as Savior for her sins. To become as such the mother of the Messiah is nothing but God’s grace.

We do not read that she is troubled by the appearance of the angel, like Zacharias (Luke 1:12), but that she is perplexed at his statement. The angel’s greeting leads her to think about it. She can’t grasp this, but she doesn’t reject it in unbelief. This marks her God-fearing mind.

The angel reassures her. He assures her of the favor she has found with God. That is, she has searched for it, like once Noah (Genesis 6:8). The favor given to her to become the mother of the Messiah goes far beyond the grace she found with God as a sinner. It will have been her wish to become the mother of the Lord Jesus, as it will have been of every God-fearing virgin in Israel who is of the descendants of David (Daniel 11:37a).

Luke 1:80

Gabriel Is Sent to Mary

In the sixth month of Elizabeth’s pregnancy, Gabriel is sent back to earth. God determines the right time of and for everything. The time is His. He never rushes. There must be a space of six months between the birth of the Lord Jesus and that of His predecessor. When heaven opens again to send a messenger to earth, the goal this time is not the temple in Jerusalem, but Nazareth. This place would have been the last place man had chosen for the fulfillment of God’s plan, a place of which the name alone is sufficient to condemn those who come from it (John 1:45-46).

The angel must go to a virgin with a message, a special message. That he is sent to a virgin is in the forefront. Further on the name of the virgin is mentioned. She’s not someone the people of the world talk about. She is unknown to the world, but God knows her. He has chosen her to become the mother of His Son.

Therefore it is important that she is a virgin and that her husband comes from the house of David. Thus will be fulfilled the prophecy of Isaiah who spoke of a virgin who will become pregnant (Isaiah 7:14). Also, all prophecies shall be fulfilled that speak that Someone from the house of David, namely the Son of David, shall reign on the throne of the LORD, Yahweh, in Jerusalem (1 Chronicles 29:23; 2 Samuel 7:12-16; Psalms 89:3-4).

That no one knows Joseph and Mary is proof of how decayed the house of David is. Joseph is not a prince, he is just a simple carpenter. Here God finds the atmosphere in which His promises can be fulfilled.

The angel visits Mary at home. He comes with his message to her in her private life and not in the temple, as with Zacharias. It shows how close God comes to people with His announcements. The angel greets her. He assures her that the Lord, Yahweh, is with her. He also calls her “favored one”. It makes Mary special among all women of the whole world that she has been chosen by God to become the mother of the Lord Jesus.

This can only be the result of the grace of God. In herself she is no more than any other woman. Yet God chooses her because she is someone who is aware of the grace of God. From this greeting the roman-catholic church produced the idolatrous idea that Mary would be full of grace and could act as mediator. However, in herself she is a sinful woman who also needs her Son as Savior for her sins. To become as such the mother of the Messiah is nothing but God’s grace.

We do not read that she is troubled by the appearance of the angel, like Zacharias (Luke 1:12), but that she is perplexed at his statement. The angel’s greeting leads her to think about it. She can’t grasp this, but she doesn’t reject it in unbelief. This marks her God-fearing mind.

The angel reassures her. He assures her of the favor she has found with God. That is, she has searched for it, like once Noah (Genesis 6:8). The favor given to her to become the mother of the Messiah goes far beyond the grace she found with God as a sinner. It will have been her wish to become the mother of the Lord Jesus, as it will have been of every God-fearing virgin in Israel who is of the descendants of David (Daniel 11:37a).