Luke 1:39-45

³⁹ Now Mary arose in those days and went into the hill country with haste, to a city of Judah, ⁴⁰ and entered the house of Zacharias and greeted Elizabeth. ⁴¹ And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. ⁴² Then she spoke out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³ But why is thisgranted to me, that the mother of my Lord should come to me? ⁴⁴For indeed, as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy. ⁴⁵ Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”

Mary and Elizabeth. Both visited by Gabriel and promised a son. The son of Elizabeth to prepare the people for the son of Mary. In this encounter already we see the baby beginning this ministry – “the babe leaped in the womb; and Elizabeth was filled with the Holy Spirit.” Hence the word of Gabriel regarding him was fulfilled, “he will also be filled with the Holy Spirit, even from his mother’s womb” (vs. 15). He leaped because of Mary’s arrival, not because of any special merit of her own that she carried but because of the One it was declared she would carry. Elizabeth’s baby has started his lifework of pointing people to Jesus.

In this case, Elizabeth herself was the one that was pointed. She declares first, “Blessed are you [Mary] among women”. Similarly in the old testament Deborah, a judge of Israel, had sung “most blessed among women is Jael” (Jud. 5:24a). However, these declarations don’t elevate Jael and Mary above other women. They are still sinners, in desperate need of a Savior (as Mary will very soon acknowledge; vs. 47). Deborah sang because of Jael’s faithfulness. Elizabeth likewise spoke out because Mary had been faithful and “believed… those things which were told her from the Lord”. But beyond Mary’s faithfulness, the theme of Elizabeth’s declaration is of the “fruit of [Mary’s] womb” for He is “Lord”. Again, this points us to the divinity of Mary’s coming son. For although the original Greek word for “Lord” simply translates “master”, this chapter consistently applies the word “Lord” to none other than God Himself (cf. verses 25,28,32,38). Jesus is coming. He is God. Elizabeth’s baby is to spend his life pointing to Him, so he begins now by pointing his mother.

And the same holds true today. Jesus is coming. He is God. So I reflect, who is the Spirit leading me to point to this God-man Jesus? Who is He leading you to point to Him?

Luke 1:26-38

²⁶ In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a town in Galilee, ²⁷ to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. ²⁸ The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.”
 ²⁹ Mary was greatly troubled at his words and wondered what kind of greeting this might be. ³⁰ But the angel said to her, “Do not be afraid, Mary; you have found favor with God. ³¹ You will conceive and give birth to a son, and you are to call him Jesus. ³²He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, ³³ and he will reign over Jacob’s descendants forever; his kingdom will never end.”
 ³⁴ “How will this be,” Mary asked the angel, “since I am a virgin?”
 ³⁵ The angel answered, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. ³⁶ Even Elizabeth your relative is going to have a child in her old age, and she who was said to be unable to conceive is in her sixth month. ³⁷ For no word from God will ever fail.”
 ³⁸ “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” Then the angel left her.

Gabriel appears again, not with an entirely new message but with the culmination of his previous message. The news of John, like the ministry of John, is a buildup to the news and ministry of Another.

Greeting Mary as “highly favored” reminds us of Gabriel’s greeting to the prophet Daniel as “greatly beloved” 500 years previous when he came to explain a prophecy looking forward to “Messiah the prince” (see Dan. 9:23,25). The time for that ancient prophecy’s fulfillment was fast approaching.

Like the announcement of John, Gabriel announces a Son. But this Son would be both “Son of the Highest” and have as “His father David”. Both divine and human. This is not divinity present in humanity, as baby John would be “filled with the Holy Spirit” (1:15). Rather, it is the fullness of divinity being manifested as a human individual. The incarnation.

The title “Son of the Highest” should not make us think of this promised child as anything less than the Highest. Recall Gabriel has already announced Him to be the God of Israel (1:16,17). The title of “Son” of both humanity and divinity recognizes His unique ability to fully identify with both. “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God” (The Desire of Ages, 24). This is the uniqueness of Jesus.

But how would such a thing happen? It was a natural question for Mary to ask. The explanation that “the power of the Highest will overshadow you” is an important insight. As son of David, one may wonder if Jesus would be born into the same problem that David and every other post-fall person has been. For David properly lamented, “Behold, I was brought forth in iniquity, and in sin my mother conceived me” (Psalm 51:5). Sin is more than just wrong actions, it is also a state we are born into: me, you, David, Mary, and everyone else.

So would Jesus also be born into this sin state? How could He? He is God and the sin state is a symptom of separation from God. Jesus, “Son of the Highest”, could not enter into such a state without forsaking His divinity. Thus He was not conceived a sinner, but “that Holy thing”. Throughout His life He would still face unimaginable temptation to participate in sin. And like Adam He would face the possibility of falling. Daily His experience would be like that of ours. But by accepting a weakened mortal body and life of struggle He would be able to fully relate to us each and provide a perfect example. Yet, Christ wasn’t born just to experience and understand humanity, but to change humanity. Hence the need to maintain His full divinity, as evidenced in His unique birth. Jesus’ different kind of birth anticipates the hope that we also might experience a new kind of birth.

It is in response to this awesome news that Mary forgets the shame her neighbors will cast on her for her premarital pregnancy and proclaims by faith, “Let it be to me according to your word.”

Luke 1:18-25

¹⁸ And Zacharias said to the angel, “How shall I know this? For I am an old man, and my wife is well advanced in years.” ¹⁹ And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. ²⁰ But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time.” ²¹ And the people waited for Zacharias, and marveled that he lingered so long in the temple. ²² But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless. ²³ So it was, as soon as the days of his service were completed, that he departed to his own house. ²⁴ Now after those days his wife Elizabeth conceived; and she hid herself five months, saying,²⁵ “Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people.”

In response to the angel’s good news, Zacharias questions. He asks for some assurance that the angel’s words would come to fulfillment. However, ample evidence had already been given. The Hebrew Scriptures with which Zacharias would be well acquainted recorded numerous similar promises being fulfilled. In addition to the written word, the source of the words currently being spoken – an angel! – should have satisfied Zacharias.

Hence the angel’s response. He identifies himself as Gabriel, translating “the strength of God”. Gabriel’s appearing is a rare event in scripture, only occurring three other times (later in this chapter and twice in Daniel). Why? Because Gabriel stands “in the presence of God”. The setting gives profound meaning to these words. Just feet away from where the conversation is occurring, on the other side of a veil, is the Most Holy Place of the temple. Here would rest the arc of the Testimony; a structure adorning two golden statues of angels (Ex. 26). Throughout the Israelite history, God would manifest His presence on the "mercy seat" between these two angels. This temple structure reflects a heavenly reality . Two exalted angels that were invited to stand in the presence of God’s throne. Might Gabriel be identifying himself as one of these angels? Incredible.

Yet, as exalted as Gabriel may be, let’s remember he “was sent”. The words he spoke were words given by God. Hence Zacharias was not just exhibiting doubt in the power of Gabriel’s words, but doubt in the power of God’s words. Words with the creative power to bring about this world.

The problem: rather than listen and believe these words, he filled the air with his own noise. So Gabriel eliminates that noise. He gives Zacharias time to reflect, to understand, and to believe the words spoken to him.

This is a vital aspect of the Christian’s experience. To turn off the noise – the gospel music, our conversations (and blogs!) about religious topics, all of it – and personally reflect on the power of God’s word. Perhaps this explains why Elizabeth "hid herself for five months”.

We may very well continue to serve God in these periods, as Zacharias did, or it may involve some sort of temporary retreat, like Elizabeth, but whatever the case let us learn to regularly stop our noise making to reflect on the words of God, the goodness of His character.

Luke 1:13-17

¹³ But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. ¹⁴ And you will have joy and gladness, and many will rejoice at his birth. ¹⁵ For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb. ¹⁶ And he will turn many of the children of Israel to the Lord their God. ¹⁷ He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”

The angel’s message to John contains good news, great news, and the most incredible news.

First the good news, old Zecharias and his barren wife are going to have a son. That is enough reason for “joy and gladness.” But the angel goes on to give the great news, he would be no ordinary son. The prohibition on wine and strong drink echoes the Nazirite vow that individuals would take to separate themselves to God (see Num. 6). Likewise being “filled with the Holy Spirit” from the womb indicates that God is setting apart John for a special work. His appointed task: to turn the Israelites back to God. Just like Elijah who arrived on the scene to bring a disobedient nation back to faithfulness to God, so we can expect John to do a similar work.

It may be easy to envy John and other prophets such as Jeremiah who were given a clear mission from birth (see Jer. 1:5). But we needn't since we each are described as God’s “workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10). Like John, we’ve each been given a mission.

Returning to John, our text explains that “he will also go before Him” (vs. 17). Who is this “Him” that John is to precede. The immediate context suggests that it is “the Lord their God” (vs. 16). The end of our passage supports this: John is to prepare the people “for the Lord”. Furthermore, we see this in the Old Testament prophecy that the Angel applies to John,

“Behold I will send you Elijah the prophet before the coming of the day of the LORD. And he will turn the hearts of the fathers to the children and the hearts of the children to their fathers” (Malachi 4:5-6a)

That “Him” who John is to precede and prepare the people for is none other than God, the mighty LORD of the Hebrew Scriptures. In a special and real way, God is coming! Now we are reading about angels, priests, and prophets, but soon we'll be reading about God Himself. This is the most incredible news.

Luke 1:8-13

8 So it was, that while he [Zacharis] was serving as priest before God in the order of his division, ⁹ according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. ¹⁰ And the whole multitude of the people was praying outside at the hour of incense. ¹¹ Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. ¹² And when Zacharias saw him, he was troubled, and fear fell upon him.
¹³ But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John.

It’s time. Zacharis and Elizabeth had lived many years without a son, but now God is to bless them. The Old Testament reader won’t find this surprising. The stories of Abram, Hagar, Manoah, and Hannah follow a similar pattern. Yet these figures had lived many hundred years before Zacharias and Elizabeth. The miracles that happened to them, even once accepted as true, could have been easily disregarded as belonging to another era.

But Zacharias doesn’t take that route. Instead he prays. Prayer saturates this passage. Outside, “the whole multitude of the people was praying”. Inside, Zacharias was burning incense. The rising incense was understood to symbolically carry the nation’s prayers to heaven, explaining why David sang “Let my prayer be set before You as incense” (Psalm 141:2a).

Thus when the angel arrived he declared “your prayer is heard.” Then, just like in the ancient stories, he gave the promise of a son. The lesson: Prayer bridges the many years that separate the miracles of the past and the realities of today.

Recognizing this power of prayer, perhaps a few more words are in order. In particular, we look closer as the symbolism of the alter of incense. It appears again in Revelation, this time with an angel in place of Zacharis the priest,

“Then another angel, having a golden censer, came and stood at the alter. He was given much incense, that he should offer it with the prayers of the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints ascended before God from the angel’s hand.” (Rev. 8:3-5)

Notice without the incense the prayers remain on the alter, powerless. Hence the necessity of the angel to add the incense.

Here prayer is revealed not as an action of people to control the will of God, but as a cooperation between the human and the Divine. God teaches us how to pray, when to pray, who and what to pray for. He guides us through our prayers. Then, by mingling our prayers with incense, God lifts our prayers to heaven that He might act in response. This is the power and the privilege of prayer.

Luke 1:5-7

⁵ There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. ⁶ And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. ⁷ But they had no child, because Elizabeth was barren, and they were both well advanced in years.

Writing as a historian, Luke dates his narrative by tying it to Herod, who ruled until 4 BC. Thus the when, now the who.

The first characters we meet are Zacharias, priest “of the division of Abijah”, and Elizabeth “of the daughters of Aaron.” These names would catch the attention of the Jewish reader. Aaron was the first High Priest and next to Moses in leading the Israelites out of Egyptian slavery to the promised land. Similarly, Abijah was among the first of the priests to return to Jerusalem from the 70 year Babylonian captivity and rebuild the temple (see Nehemiah 12).

Certainly, the family had a proud history. And Luke adds that they were “righteous before the Lord” evidenced by their “walking in all the commandments.” Good people with a proud heritage.

Hence the surprise that they are childless. Afterall, there is a natural desire for good things to happen to good people. But scripture reflects reality in recognizing this isn’t always the case. Indeed, Elizabeth had lived with the shame of barrenness and Zacharias without heir until they were ”well advanced in years.”

Yet, even if it takes seemingly forever to fully manifest, there is a greater reality: God is abundant in compassion, mercy, and pity. Zacharias and Elizabeth must have spent the years clinging to this hope, and now God was ready to substantiate it.

Luke 1:1-4

¹ Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, ² just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, ³ it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, ⁴ that you may know the certainty of those things in which you were instructed.

Luke’s gospel starts unexpectedly: a declaration that many others have written narratives of Jesus. So then, why another one? Furthermore, Luke didn’t seem to fit the description of a gospel writer. Unlike the “eyewitnesses” who were telling the Jesus story, Luke had never met Jesus during His earthly ministry.

In brief, the work was already being done by more capable hands. Usual reaction: sit back and watch those more capable hands work. But praise God that wasn’t Luke’s reaction, else we’d be short a gospel.

Instead, we see Luke bring his unique talents to the table. True, he was no eyewitness, but researching the accounts circulating at the time (around 30 years after Jesus had risen), he was able to put together an “orderly account.”

He addresses it to Theophilus, which translates to “Lover of God”, and explains his intention that Theophilus “may know the certainty” of the teachings he’s heard. Undoubtedly at the time there were numerous stories floating around about Jesus. Some true, some sensationalized, some downright strange. Luke’s gospel intends to straighten things out with an historically sound narrative.

This is an important lesson for Christians today. We can’t advocate faith by sensationalism that lacks substance. Such a faith will not long stand. Instead, we must have an informed faith on historical realities.

However, Luke indicates that the Jesus story is not just a happening of history but also a fulfilling of history. Many promises had been made to God’s people regarding the Messiah and the work He would accomplish; now these promises had been “fulfilled” (vs. 1).

So Luke writes a historical narrative about a man who is the long awaited fulfillment of history. Let’s join Theophilus in learning more about this man.