Luke 1

Luke 1:1

They compel one Simon . . . to bear his cross. See notes on Matthew 27:32-56. Mark’s account is almost parallel. Compare Lu 23:26-49 John 19:17-30. Only Mark declares that Simon was the father of Alexander and Rufus. See Romans 16:13 1 Timothy 1:20 Acts 19:33. Simon, while a native of Cyrene in North Africa, was a Jew.

Luke 1:22

When the even was come. See notes on Matthew 27:57-61 for the Burial of Jesus. Compare Lu 23:50-56 John 19:36-42. Nicodemus and Joseph of Arimathea, who obtained the body of Jesus and placed it in Joseph’s new-made tomb, were both members of the Jewish Sanhedrin. Nicodemus had come to Jesus by night (John 3:1,2) and had vainly opposed the animosity of the Sanhedrin (John 7:50-53).

Luke 1:29

The Resurrection SUMMARY OF MARK 16: The Women at the Tomb. The Empty Sepulcher. The Message of the Angel. Mary Magdalene Sees the Risen Lord. The Message to the Disciples. Seen of Two Disciples at Emmaus. Appears to the Eleven. Rebukes Their Unbelief. Gospel for All the World. Received into Heaven. When the sabbath was past. Compare Matthew 28:1-17 Lu 24:1-11 John 20:1-10. As Mark’s account is peculiar in some things, I add some notes. The Sabbath ended at sunset; the women then made their preparations to visit the tomb at dawn. Might come and anoint him. This shows that they did not expect his resurrection. The Jews were wont, as a mark of honor, to surround the body in the tomb with fragrant spices. Nicodemus had brought spices (John 19:39,40). Perhaps the women did not know this; perhaps they wished, in addition, to render their own loving service.

Luke 1:31

Who shall roll us away the stone? They were not aware of the Jewish rulers which had gone to Pilate and secured the sealing of the stone and the setting of the watch over the tomb (Matthew 27:62-66), and their only anxiety was how they would get the great stone, with which the rock-cut sepulcher was closed, rolled away.

Luke 1:32

Looked. Rather, “looking up”. They may have been looking down before, absorbed in the conversation. The tomb was probably above them, cut horizontally in the face of the rock at a slight elevation.

Luke 1:33

And entering into the sepulchre. Mary Magdalene, seeing the stone rolled away, and supposing the body had been removed by the Jews, runs to find Peter and John (John 20:1-2). The other women proceed to the sepulchre, and enter. Saw a young man. Matthew calls him an angel (Matthew 28:2). Luke says that there were two who “stood” (Lu 24:4); i.e., appeared suddenly. Besides, they might easily have both sat and stood during the interview; might have been both outside and inside at different moments, and they might have been seen both singly and together in the sudden and shifting apparition (Jacobus).

Luke 1:34

He is risen. Through woman death was first introduced into the world; to woman the first announcement was made of the resurrection.

Luke 1:35

Tell his disciples and Peter. Observe that as Christ’s first appearance is to Mary Magdalene (John 20:18), out of whom he had cast seven devils, so his special message is to Peter, who had denied him (Mr 14:72). A touching commentary on our Savior’s saying that he came to save sinners (Matthew 18:11 Lu 19:10).

Luke 1:36

Neither said they any thing to any [man]; i.e., on their way to tell the disciples. Says Dr. Wells: ``For they were afraid to stay, and not to hasten all they could to the apostles.’’ They were in a tumult of commotion, and could not pause by the way to speak to any.

Luke 1:37

Now when [Jesus] was risen. The remainder of the chapter is not found in the Vatican or Siniatic Greek MSS, but is found in the Alexandrian. These are the three oldest and most reliable MSS. Some hold these verses to be a later addition, but as they are found in all the most ancient versions they must have been a part of Mark’s Gospel when the first century. Schaff, Plumptree, Olshausen, Lochman and others regard them genuine, while other critics consider them doubtful. A circumstance in their favor is that the Vatican MS has a vacant space for them.

It seems probable that in an early copy, therefore, they were omitted for some cause by a copyist who left space for them, but did not afterwards fill it, and that the Siniatic MS was made from the mutilated copy. It is clear that Mr 16:8 was not designed to conclude Mark’s narrative. He appeared first to Mary Magdalene. This appearance is described more fully in John 20:11-17.

Luke 1:38

[And] she went. While she was going to tell the disciples, Jesus appeared to the other women, who had started before on the same errand (Matthew 28:9-10).

Luke 1:39

They . . . believed not. Their disbelief was overruled for good, for it furnishes abundant proof that they did not “invent” the story of the resurrection.

Luke 1:40

Jesus next appeared to Peter (Lu 24:34 1 Corinthians 15:5). After that. On the afternoon of the same day (Sunday) (Lu 24:13-32). He appeared in another form. Luke explains this by saying that their eyes were held. If their eyes were influenced, of course, optically speaking, Jesus would appear in another form.

Luke 1:41

And they went. Back to Jerusalem, to the upper room where the ten disciples were assembled (Lu 24:33). And told [it]. They related their whole interesting interview.

Luke 1:42

He appeared unto the eleven. Compare Lu 24:36-49 John 20:19-23.

Luke 1:43

He said unto them. Probably not at the time referred to in Mr 16:14, but later. The Lord appeared many times during the forty days. These words may have been spoken at the great meeting in Galilee (Mr 16:7 Matthew 28:18-20). Go ye into all the world. Jesus is the world’s Savior; he died for all; the gospel must be preached to all. In the first commission they were sent only to Jews (Matthew 10:6). Preach the gospel. The good news of salvation through Christ; the way of life. To every creature. To every mortal. None are denied the Savior if they will have him.

Luke 1:44

He that believeth. Believeth the gospel message; believes in Christ as his Savior. And is baptized. These are the condition of pardon; faith in Christ and obedience to his command. If any one has not faith enough in Christ to obey him, he has not faith enough to be saved. He that believeth not. Remains in a state of unbelief. Such have no promise. See John 3:18.

Luke 1:45

These signs shall follow them that believe. It is generally held that this is a promise limited to the apostolic age and to a few of the disciples of that age. Perhaps the plural “them” does not have for its antecedent the singular “he” in Mr 16:16, but the plural “them” in Mr 16:14. If it does not, why is the number changed in Mr 16:15,16? The grammatical construction requires us to look to Mr 16:14 for the antecedent of “them” in Mr 16:17. In Mr 16:14 the apostles are “upbraided for their unbelief because they believed not them who had seen him after he had arisen”. They are commended to go and tell the glad story, and assured that miraculous credentials shall be given to those of “them who believe” and tell the wonderful tidings. In my name shall they cast out demons, etc. See Mr 16:14-16 Acts 2:4 5:16 8:7 16:18 28:3.

Luke 1:47

After the Lord had spoken unto them. The words above, and other words recorded in the other Evangelists. He was received up into heaven. In Acts it says, “a cloud received him out of their sight” (Acts 1:9). He did not fade away from sight, but a cloud came as a veil between him and the eyes of the gazing disciples. The cloud can be pierced by the eye of faith, and our Lord seen interceding for us at the right hand of God.

Luke 1:48

They went forth, and preached every where. Acts of the Apostles is the history of their preaching. It should be studied to see how the Apostles understood and preached the Commission of the Lord. The Commission of Christ is to his Church; its field is the world; its work is to preach the gospel; its congregation embraces every creature; its offer is a free and full salvation; the conditions of salvation are faith in Christ, and obedience to him; the consequence of rejecting Christ’s salvation is eternal condemnation.

Luke 1:51

The Birth of John SUMMARY OF LUKE 1: Preface. The Announcement to Mary. The Visit of Mary to Elisabeth. The Prophecies of Mary and Elisabeth. The Birth of John. The Prophecy of Zacharias. The Child in the Deserts. Forasmuch as many. Lu 1:1-4 are an introduction. They explain that already many narratives of Christ had been written, that these were by eye witnesses and ministers of the word, that Luke had made a careful examination of all these sources of information, and thought it good, “having traced all things accurately from the first, to write them out in order” (Lu 1:3). We thus learn that at least as early as twenty-seven years after the death of Christ (see Introduction to Luke) many histories of eye witnesses and ministers had already written, of which only two, Matthew and Mark, have come down to us.

Luke 1:53

Most excellent Theophilus. The name means “A lover of God”. He is named in Acts 1:1, but of him nothing more is known.

Luke 1:55

There was in the days of Herod. For Herod, see PNT Matthew 2:1. A certain priest. Not a chief priest, but one belonging to the courses. The course of Abia. All the priests were divided into twenty-four courses, or classes. That of Abijah was the eighth course (1 Chronicles 24:10); each course took charge of the temple worship in succession, for a week at the time, beginning on a Sabbath. The heads of these twenty-four courses are “the chief priests” so often spoken of in the New Testament. His wife [was] of the daughters of Aaron. Elizabeth also was of priestly family.

Luke 1:56

They were both righteous. Almost invariably great men of God are born of parents eminently pious. Augustine, Luther, Wesley, and Campbell are examples.

Luke 1:58

While he executed the priest’s office. His course came on duty once in twenty-four weeks, and then he repaired to Jerusalem to remain his week.

Luke 1:59

His lot. In the service of the sanctuary nothing was left to accident or to human arrangement. The “lot” determined who was to perform each separate portion of the sacred service, and especially who was each morning and evening to burn incense before the Lord. To burn incense. Burned on the altar of incense in the Holy Place morning and evening. To burn the incense was an office held so honorable that no one was allowed to perform it twice, since it brought the offering priest nearer the divine presence in the Holy of Holies than any other priestly act, and carried with it the richest blessing from on high, which all ought to have a chance of thus obtaining.

Luke 1:60

Praying without. The incense itself was a symbol of prayer (Psalms 141:2 Revelation 5:8), and when offered by the priest a bell was rung as a signal to the people in the courts without, who all engaged in prayer in deep silence.

Luke 1:61

An angel. His name was Gabriel (Lu 1:19). This is the first messenger of the New Dispensation. The altar of incense. It was of cedar, overlaid with gold (1 Kings 6:20; 1 Chronicles 28:18), was a cubit (about two feet) in length and breadth, and two cubits high; it stood in the Holy Place before the veil which separated the Holy Place from the Holy of Holies.

Luke 1:63

Fear not. This first celestial message at the dawning of the New Testament dispensation is one of cheer. Thy prayer is heard. The childless old priest had prayed for offspring. Shalt call his name John. That is, “the God-given”.

Luke 1:65

Shall drink neither wine nor strong drink. No kind of intoxicant. Like the Nazarites (Numbers 6:3).

Luke 1:67

In the spirit and power of Elijah. The likeness of John the Baptist to Elijah strikes us not only in his outward appearance, his clothing and way of living, but in his spirit and character as a preacher of repentance. Turn the hearts of the fathers. These are the last words of the Old Testament, there uttered by a prophet, here expounded by an angel; there concluding the law, and here beginning the gospel (Malachi 4:6). To make ready a people prepared for the Lord. This was his mission, but it was only partially successful. The common people, who heard him gladly, received with gladness the Messiah; the scribes and Pharisees, who rejected the forerunner, rejected also the King.

Luke 1:68

By what shall I know this? He wanted a sign.

Luke 1:69

I am Gabriel, that stand in the presence of God. The word of such a messenger was sign enough. He is named also in Daniel 8:15-18. Seven angels “stand before God” (Revelation 8:2).

Luke 1:70

Thou shalt be dumb. His power of speech taken away shall be a sign.

Luke 1:71

The people waited for Zacharias. Those who were praying without waited until the incense offering priest came out and dismissed them with a benediction.

Luke 1:73

To his own house. To his own city and home.

Luke 1:74

Hid herself. Did not go into society, both from delicacy and that she might have more time for devotion.

Luke 1:75

To take away my reproach. To be childless was regarded a great calamity in Israel. Compare Genesis 16:1-3 30:1.

Luke 1:76

Gabriel was sent from God unto a city of Galilee. Nazareth, the home of Mary. Matthew (Matthew 1:20) gives an account of this visit, but does not give the angel’s name.

Luke 1:77

To a virgin. She was espoused; that is, formally engaged to Joseph, but not yet married. Compare with Matthew 1:18-25.

Luke 1:80

Fear not. In the angel’s message we have, (1) An assurance, “Fear not”. (2) A promise, “Thou shalt bring forth a son” (Lu 1:31). (3) A command, “Thou shalt call his name JESUS” (Lu 1:31). (4) A prophecy, “He shall be great, the Son of the Highest, sit on David’s throne, reign forever” (Lu 1:32).