The Gospel of Luke
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Scripture and catechesis. Luke’s Gospel was written in order to aid instruction in the Christian faith and has served that purpose ever since. Catechesis today should thus be nourished through frequent contact with the Gospels (and the rest of the Scriptures), so as to lead people to a knowledge of the Church’s faith and to a deeper personal relationship with Jesus.10
LIVING TRADITION
Luke the Historian and the Historicity of the Gospels
Commenting on the preface, St. Bonaventure notes that Luke’s Gospel is historical: “Three attributes pertain to the narrative historian” (see 2 Macc 2:30): in composing his Gospel, Luke “took a sufficiency of material into account and was diligent and orderly.”a
Similarly, Vatican II cites Luke’s preface when affirming the historicity of the Gospels:
Holy Mother Church has firmly and constantly held and continues to hold that the four Gospels . . . whose historicity the Church affirms without hesitation, faithfully hand on what Jesus . . . actually did and taught for their eternal salvation. . . . In composing the four Gospels, the sacred writers selected certain of the many traditions that had been handed on either orally or already in written form; others they summarized or explicated with an eye to the situation of the churches. Moreover, they retained the form and style of proclamation but always in such a fashion that they related to us an honest and true account of Jesus. For their intention in writing was that, either from their own memory and recollections or from the testimony of those “who from the beginning were eyewitnesses and ministers of the Word” we might know “the truth” concerning the things about which we have been instructed (cf. Luke 1:2–4).b
St. John Paul II likewise comments that “the Gospels do not claim to be a complete biography of Jesus in accordance with the canons of modern historical science. From them, nevertheless, the face of the Nazarene emerges with a solid historical foundation. The Evangelists took pains to represent him on the basis of trustworthy testimonies which they gathered (cf. Luke 1:3).”c
a. Bonaventure, Commentary on the Gospel of Luke 1.4, 6, ed. and trans. Robert J. Karris, 3 vols. (St. Bonaventure, NY: The Franciscan Institute, 2001–4), 1:27, 29.
b. Vatican II, Dei Verbum (Dogmatic Constitution on Divine Revelation) 19, from The Scripture Documents: An Anthology of Official Catholic Teachings, ed. Dean P. Béchard (Collegeville, MN: Liturgical Press, 2002), 27–28.
c. John Paul II, Novo Millennio Ineunte (At the Beginning of the New Millennium) 18 (emphasis in the original). Unless otherwise indicated, Church and papal documents are quoted from the Vatican website.
1. John Moles, “Luke’s Preface: The Greek Decree, Classical Historiography and Christian Redefinitions,” NTS 57 (2011): 462–63.
2. The verb paradidōmi is sometimes used as a technical term to refer to the handing down of traditions (Acts 16:4; 1 Cor 11:2, 23; 15:3). See also the related noun paradosis (“tradition”) in 2 Thess 2:15; 3:6.
3. Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (Grand Rapids: Eerdmans, 2006), 29–30, 39–66, 117–19.
4. Richard Bauckham, “Luke’s Infancy Narrative as Oral History in Scriptural Form,” in The Gospels: History and Christology, ed. Bernardo Estrada, Ermenegildo Manicardi, and Armand Puig i Tàrrech, 2 vols. (Vatican City: Libreria Editrice Vaticana, 2013), 1:406–7.
5. Similarly, the Jewish historian Josephus dedicates several of his works to a patron named Epaphroditus (Jewish Antiquities 1.8; Life 1.430; Against Apion 1.1).
6. Theophilus, son of Annas, was the Jewish high priest from AD 37 to 41. See James C. VanderKam, From Joshua to Caiaphas: High Priests after the Exile (Minneapolis: Fortress, 2004), 440–43. Some have argued that years later Luke writes his Gospel to this Theophilus, the former high priest; see, e.g., David L. Allen, Lukan Authorship of Hebrews (Nashville: B&H, 2010), 327–36.
7. The Greek word asphaleia (related to the word from which “asphalt” derives) indicates the firmness or stability of the teaching (see Ps 104:5 LXX).
8. Ambrose, Exposition of the Holy Gospel according to Saint Luke 1.12, trans. Theodosia Tomkinson (Etna, CA: Center for Traditionalist Orthodox Studies, 1998), 23 (translation adapted).
9. Origen, Homilies on Luke 1.6, trans. Joseph T. Lienhard, FC 94 (Washington, DC: Catholic University of America Press, 1996), 9. The word for “most excellent” is the superlative of “strong.”
10. See Benedict XVI, Verbum Domini (On the Word of God in the Life and Mission of the Church) 72, 74.
God Visits His People
Luke 1:5–80
Luke’s style changes as he begins the account of the events surrounding Jesus’ birth, the infancy narrative (1:5–2:52). Whereas in the preface (1:1–4), Luke writes in classical Greek style, here he switches to using phrases and vocabulary typical of the †Septuagint. Indeed, the alert reader notices that the stories of John the Baptist and Jesus are written like stories in the Old Testament. Luke thus indicates that he is picking up where earlier biblical writers left off.1 In the historical events that Luke records, God’s plan of salvation first announced in the Old Testament continues to unfold. The Scriptures thus shed light on the meaning of the events, and conversely, those events bring the Scriptures to fulfillment.2
As in the days of old, God is again visiting his people (1:68, 78). He sends the angel Gabriel to Zechariah and Mary to announce the births of John the Baptist and Jesus and to explain their related missions as prophetic precursor and kingly Son of God. These two great figures come together in the meeting between their pregnant mothers, Elizabeth and Mary. In response to God’s wondrous deeds, Mary and eventually Zechariah, after the birth of John, burst forth in songs of praise. By the end of the chapter, the stage is set for Jesus’ birth.
Announcement to Zechariah of the Birth of John (1:5–25)
5In the days of Herod, King of Judea, there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth. 6Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly. 7But they had no child, because Elizabeth was barren and both were advanced in years. 8Once when he was serving as priest in his division’s turn before God, 9according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense. 10Then, when the whole assembly of the people was praying outside at the hour of the incense offering, 11the angel of the Lord appeared to him, standing at the right of the altar of incense. 12Zechariah was troubled by what he saw, and fear came upon him. 13But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John. 14And you will have joy and gladness, and many will rejoice at his birth, 15for he will be great in the sight of [the] Lord. He will drink neither wine nor strong drink. He will be filled with the holy Spirit even from his mother’s womb, 16and he will turn many of the children of Israel to the Lord their God. 17He will go before him in the spirit and power of Elijah to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.” 18Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” 19And the angel said to him in reply, “I am Gabriel, who stand before God. I was sent to speak to you and to announce to you this good news. 20But now you will be speechless and unable to talk until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time.”
21Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary. 22But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute. 23Then, when his days of ministry were completed, he went home. 24After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying, 25“So has the L
ord done for me at a time when he has seen fit to take away my disgrace before others.”
OT: Gen 17:1–3, 15–22; 18:9–15; Exod 30:7–8; Num 6:1–3; Judg 13:2–23; 1 Chron 24:10; Dan 8:16; 9:21; Mal 3:1, 23–24
NT: Luke 7:33
Catechism: angel Gabriel, 332; John the Baptist, 523, 696, 717–19; a people prepared, 716; spirit of Elijah, 2684; liturgy, 1070
Lectionary: December 19; Luke 1:5–17: Nativity of St. John the Baptist (Vigil)
In outline form, the infancy narrative (1:5–2:52) consists of two two-part panels or diptychs: first, the parallel announcements of the births of John the Baptist and Jesus, and second, the parallel birth narratives themselves. The message conveyed is that John the Baptist and Jesus are closely related: John prepares the way for Jesus, who is greater than John.3 Several other episodes fill in the basic outline. The meeting between Elizabeth and Mary links the two announcements and serves as a bridge to the birth narratives. The two episodes after the birth of Jesus—the presentation of the infant Jesus and the finding of the twelve-year old Jesus—both occur in the temple and thus bring the infancy narrative, which begins in the temple, to its fulfillment (see Mal 3:1). They also look ahead to the rest of the Gospel, including Jesus’ death and resurrection.
The two announcements (Luke 1:5–25 and 1:26–38) are themselves presented according to a pattern seen in Old Testament birth announcements of great figures like Isaac (Gen 17–18) and Samson (Judg 13). The similar pattern indicates that God’s marvelous deeds in the Old Testament prefigure those happening now in the Gospel. The pattern has five steps, allowing for easy comparison of the related roles of John the Baptist and Jesus: (1) appearance of an angel (Luke 1:11, 26–28); (2) reaction of fear (1:12, 29); (3) message of the angel (1:13–17, 30–33); (4) response with a question (1:18, 34); and (5) giving of a sign (1:20, 36–37).4
[1:5]
Luke first situates his account in its historical context, as he will do twice more (2:1–2; 3:1–2). The events surrounding Jesus’ birth take place during the reign of Herod, King of Judea (see Matt 2:1). Among his many building projects, Herod had refurbished the Jerusalem temple and expanded its courts. It was there that an angel appeared to a Jewish priest named Zechariah, whose name means “†YHWH has remembered.” Jewish priests belonged to the tribe of Levi and were descended from Aaron. They were organized in twenty-four groups (1 Chron 24:1–19; see Neh 12:1–7, 12–21), which served in the temple for a week at a time on a rotating basis.5 The eighth group was Zechariah’s division of Abijah (1 Chron 24:10). As was common, his wife was also from a priestly family. Her name was Elizabeth, like Aaron’s wife Elisheba (Exod 6:23), a name derived from the Hebrew words “my God” and “oath.”
BIBLICAL BACKGROUND
King Herod and Herod the Tetrarch
Herod the Great (Luke 1:5) was appointed king of the Jews by the Roman senate in 40 BC and took control of Jerusalem in 37 BC after defeating the †Hasmonean king Antigonus. He reigned for the rest of his life as a client-king of Caesar Augustus. Since he was the son of an Idumean father and an Arabian mother, he was considered a half Jew at best and certainly not a king in the line of David! Famous for his building projects, he expanded the Jerusalem temple complex; constructed the city of Caesarea, where Paul was later held in custody (Acts 25:4); and built or rebuilt fortresses such as Herodium near Bethlehem, Masada on the western shore of the Dead Sea, and Machaerus on its eastern shore, where John the Baptist was later imprisoned by Herod Antipas (Luke 3:19–20). Herod was notorious for his cruelty, killing three of his sons because of fear of conspiracies and uncertainty about his heir. When he died, his kingdom was divided among his sons Archelaus (Matt 2:22; deposed in AD 6 by the Romans), Herod Antipas, and Philip (Luke 3:1).
The consensus since the end of the nineteenth century for the date of Herod’s death is 4 BC. However, several recent studies of the first-century Jewish historian Josephus’s many references to Herod, as well as of ancient inscriptions and coins, propose that he died later, in 1 BC or AD 1.a The date has implications for dating Jesus’ birth, which was one or two years earlier (Matt 2:16).
Throughout Jesus’ public ministry, Herod Antipas was tetrarch of Galilee, a position he maintained until his exile in AD 39. “Herod” in Luke’s Gospel refers to him, except the initial reference to King Herod (1:5). Like his father, Antipas engaged in building projects—for example, in his capitals Sepphoris and Tiberias. Since Antipas arrested and killed John the Baptist, Jesus had to be wary of him (9:7–9; 13:31–33). The two finally met during his trial in Jerusalem (23:6–15).
a. Jack Finegan, Handbook of Biblical Chronology, rev. ed. (Peabody, MA: Hendrickson, 1998), 298–301; Andrew E. Steinmann, “When Did Herod the Great Reign?,” Novum Testamentum 51 (2009): 1–29; Bieke Mahieu, Between Rome and Jerusalem: Herod the Great and His Sons in Their Struggle for Recognition (Leuven: Peeters, 2012), 235–444.
[1:6]
Zechariah and Elizabeth are presented as model Jews: they are righteous before God, observing (or “walking in,” RSV) all the commandments and ordinances of the Lord blamelessly. They do what God told Abraham: “Walk in my presence and be blameless” (Gen 17:1). Like the other characters encountered in these first two chapters (Mary, Joseph, Simeon, and Anna), they are obedient and devout.
Figure 1. A model of the temple sanctuary. [© Baker Publishing Group and Dr. James C. Martin]
[1:7]
According to the law, such people are promised blessings from the Lord: they “will live and grow numerous” (Deut 30:16). In this case, however, they had no child, because Elizabeth was barren. Moreover, they are advanced in years, so there seems to be no more hope for children. The situation is like that of Abraham and his wife, Sarah (Gen 11:30; 18:11). It also brings to mind other Old Testament women like Rebekah (Gen 25:21), Rachel (Gen 29:31; 30:22–23), Manoah’s wife (Judg 13:2–3), and Hannah (1 Sam 1:5, 19–20). All these women were barren, but God remembered them and they conceived and bore a son. Will God also remember Elizabeth?
[1:8–12]
The action now begins in the sanctuary (naos; 1:9, 21–22) of the temple complex (hieron; 2:27, 37, 46)—in other words, in the temple building. During a week in which it is his division’s turn of duty, according to the practice for the assigning of priestly duties, Zechariah is chosen by lot (1 Chron 24:5; see Acts 1:26) to burn incense, a task done twice daily (Exod 30:6–8) in association with the morning and evening offerings (Exod 29:38–42). Here it is likely the latter, around the ninth hour (three o’clock).6 Zechariah thus enters the Holy Place, the first room of the temple, where the altar of incense was located.
Meanwhile, the whole assembly of the people was praying outside in the temple courts. Throughout Luke’s Gospel, the people of Israel are often portrayed as reverently attentive to God and to Jesus (7:29; 19:48; 21:38), in contrast with their leaders (7:30; 19:47; 20:19; 22:2). Their piety is here emphasized, as their “prayer” is as “incense before” God (Ps 141:2).
Suddenly, the angel of the Lord appears to Zechariah. Like others who experience such an angelic visitation (Luke 1:29; 2:9; 24:5), Zechariah is troubled and full of fear.
[1:13–14]
The angel’s message begins with a word of reassurance: Do not be afraid, Zechariah (see 1:30; 2:10). His prayer has been heard! In words that echo the announcement to Abraham—“Your wife Sarah shall bear you a son, and you shall name him Isaac” (Gen 17:19 NRSV)—Zechariah is told: your wife Elizabeth will bear you a son and you shall name him John. The Hebrew name means “the Lord is gracious [or merciful]” (see Luke 1:58, 72; Exod 34:6). The birth will bring joy and gladness to his parents, and indeed many others will rejoice (see Luke 1:58). Throughout the first two chapters, the events recounted are “joyful mysteries.”
[1:15–17]
The message continues with multiple references to the Old Testament, which help to show how John and his mission will be great. First, like the priestly sons of Aaron (Lev 10:9) and like Samson and Samuel,
who were dedicated to God as †nazirites (Num 6:1–21; Judg 13:4–7; 1 Sam 1:11, 28), John will drink neither wine nor strong drink (see Luke 7:33). He will also be filled with the holy Spirit even from his mother’s womb (see 1:41), as were various Old Testament prophets (see Isa 49:1; Jer 1:5). Moreover, John is the one who will go before the Lord in the spirit and power of Elijah to turn the hearts of fathers toward children. He will thus fulfill the prophecy of Malachi: “I am sending to you / Elijah the prophet. . . . / He will turn the heart of fathers to their sons” (Mal 3:23–24;7 see also Mal 3:1; Luke 7:27). Prophecy in Israel, silent for centuries after Malachi (according to a common Jewish view of the time), will continue now with John, “prophet of the Most High” (Luke 1:76). John’s mission is to prepare a people fit for the Lord. That is, he will turn many of the children of Israel to the Lord their God by his proclamation of repentance (3:3–4; 7:29). And as precursor of the Messiah (3:15–16), John will also prepare for the “Lord” Jesus (2:11).
[1:18]
Zechariah finds this wonderful news too incredible to believe: How shall I know this? He asks the same question that Abraham once did (Gen 15:8 LXX); yet unlike Abraham, who believed (Gen 15:6), Zechariah doubts. For I am an old man, and my wife is advanced in years. This again sounds like Abraham: “Can a child be born to a man who is a hundred years old? Can Sarah give birth at ninety?” (Gen 17:17; see 18:12). However, Zechariah knows that God fulfilled his promise to Abraham, so because of the precedent in Scripture he should believe the angel’s message.8