Down to Earth But Heavenly Minded

What does Luke Chapter 1 mean?

Luke’s gospel opens with a direct counter to claims that Christian belief is based in “blind faith.” Before the Gospels were written, men like Paul (1 Corinthians 1:1–2), Peter (1 Peter 1:1–2), and James (James 1:1) were circulating letters to fellow believers. Luke is adding his voice to an existing body of proof: the accounts of eyewitnesses and others who had first-hand knowledge of Jesus Christ. Unlike Matthew, Mark, and John, Luke was not a direct witness of Jesus’ earthly ministry. He was a co-worker with the apostle Paul. This would have brought him into contact with many key figures in Jesus’ life. Luke’s gospel is a deliberate, researched, organized, confidence-boosting record of Christ’s active life. Though it’s officially dedicated to Theophilus—otherwise an anonymous figure—the scholarly approach used by Luke is valuable even to us, today (Luke 1:1–4).

Old Testament priests were drawn only from the descendants of Aaron. These families were divided into 24 groups, who would rotate their weekly service in the tabernacle or temple. One such priest is Zechariah, married to Elizabeth, and both are known for their godly lives. However, they are aging and have never had children. In the ancient world, this was not only a financial hardship, but also socially embarrassing. Zechariah is alone offering incense in the temple when the angel Gabriel appears and announces that Elizabeth will have a child. Zechariah’s immediate reaction is to doubt that this will happen. As a result, he is stricken mute—and likely deaf (Luke 1:62)—until the prophecy is fulfilled. As predicted, Elizabeth conceives, and the child she bears will come to be known as John the Baptist. He will be an important herald of Jesus Christ (Luke 1:5–25).

Gabriel later delivers an even more miraculous announcement. Mary is an unmarried virgin, legally arranged to be married to a man named Joseph. The angel refers to her as “highly favored,” as a passive recipient of God’s grace. Inaccurate translations such as “full of grace” imply Mary was an active source of grace. This young woman will bear God incarnate, in the form of Jesus Christ. This will fulfill prophecies that Messiah would be virgin born (Isaiah 7:14) into the house of David (Isaiah 9:6–7; 2 Samuel 7:12–16). Mary’s reaction is to wonder “how,” not “if,” the message would come true. Her humble, submissive acceptance is admirable. The circumstances of her pregnancy would have been awkward in the eyes of nonbelievers, and the pressure of this role was obvious (Luke 1:26–38).

That Mary’s pregnancy through the Holy Spirit will happen immediately is confirmed when she visits Elizabeth. As soon as Mary’s greeting is heard, the unborn John the Baptist moves in the womb, suddenly and dramatically. Elizabeth shouts in celebration, under the influence of the Holy Spirit, referring to Mary’s pregnancy though Mary has not yet made any such announcement. Elizabeth’s compliment to Mary is a subtle contrast to Zechariah’s moment of doubt (Luke 1:39–45).

Mary then replies with a song of praise which reflects both love for God and familiarity with the Old Testament. She refers to God as her Savior, acknowledging that she, too, has sin which needs to be forgiven. She praises God for His power, mercy, protection, and faithfulness. In doing so, she echoes the mother of Samuel, Hannah, who prayed for a son from God (1 Samuel 1:11; 2:1). Her words quote some Old Testament passages (Psalm 103:17), directly reference others (Deuteronomy 5:10; Daniel 4:37; Obadiah 1:4) and agree with many more (Psalm 132:11; Isaiah 13:11; 1 Samuel 2:8). This song is sometimes called “The Magnificat,” from the Latin translation of its first words (Luke 1:46–55).

Elizabeth was six months pregnant when Mary came to visit. Mary stays for three months, which likely means she was there for the birth of John the Baptist. Scripture does not say if Joseph knows about her condition, yet. It’s possible he was unaware until she came back and began to show signs of expecting. Matthew clarifies (Matthew 1:18–22) that Joseph’s initial, disappointed reaction is changed thanks to divine reassurance. At this point, they are still unmarried, so Mary returns to “her” home, likely meaning that of her father (Luke 1:56).

When Zechariah and Elizabeth’s son is finally born, there is great celebration. Old Testament law required a boy to be circumcised eight days after birth (Leviticus 12:3). This was also when the baby would be formally named. By the New Testament era, Jewish families were in the habit of using traditional, family names. When Elizabeth mentions the name “John,” everyone is confused. Zechariah confirms this in writing—and is immediately freed from his punishment of silence. This adds to the people’s sense that the child, soon to be known as John the Baptist, is meant for an important mission (Luke 1:57–66).

Zechariah declares a prophecy about the mission of his son, John. This combines direct quotes from the Old Testament with echoes of prophetic promises. Zechariah celebrates that he has seen these things occur. He realizes that John’s purpose is to be the herald of Jesus Christ (Luke 1:67–79).

John’s life will be as unusual as his beginnings. Rather than living a “normal” childhood, he seems drawn to spending time alone in the wilderness (Isaiah 40:3). His spiritual strength, public memory of his miraculous birth (Luke 1:65–66), and personality quirks (Mark 1:4–6) likely magnify interest as he begins to preach (Luke 3:2–3; Matthew 3:4–6). After his first public appearance, John will consistently maintain that his role is secondary (John 1:19–23), as a herald of Christ, and that he is not the Messiah (Luke 1:80).

John’s birth concludes the longest chapter, by verses, in the New Testament. Original manuscripts were written without chapter or verse divisions. These were added centuries later. Modern readers—and commenters—are often perplexed as to why tradition did not separate this passage into two or even three sections. As it stands, Luke chapter 1 is longer than 7 entire books of the New Testament; its 80 verses are more than the smallest 4 books put together.

Chapter 2 moves on to the birth of Jesus, a passage often recited and well-known, even to those unfamiliar with the rest of the Bible.

Verse by Verse

Verse 1. Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us,

Contrary to criticism and myth, Christianity has never been a matter of “blind faith.” Even in the early days after Jesus’ resurrection, facts and information were key in leading others to accept the gospel. Luke, for his part, recognizes those other efforts and feels that his perspective is valuable. Luke traveled with Paul (Acts 16:10), possibly serving as his doctor (Colossians 4:14). This account is Luke’s personally-researched, carefully organized account of the earthly ministry of Jesus Christ (Luke 1:2–3).

Luke’s motive for writing this historical research is to inspire confidence (Luke 1:4). That which Christians believe about Jesus is true: eyewitness accounts and facts confirm it. This is the perspective Luke wants to impress on those who read his work. They should see these records and be reassured that what they’ve been told about Jesus’ life is true. While the book is directed to a specific person, Theophilus (Luke 1:3), a reasonable trust in truth is a universal need for all believers.

Context Summary
Luke 1:1–4 introduces the purpose of this gospel. Luke intends to compile an “orderly account” of the earthly ministry of Jesus Christ. His content is based on personal experience, eyewitness testimony, and other firsthand sources. These beliefs predate the writing of the New Testament, and Luke’s goal is to inspire confidence in those truths. The book of Acts is a direct continuation of this process (Acts 1:1–3).

Verse 2. just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us,

Christian beliefs did not originate with the writing of the Gospels. Years before books like the gospel of Luke were completed, letters such as those written by Paul (1 Corinthians 1:1–2) and James (James 1:1) were in circulation. The core beliefs of the Christian faith came even before then. What Luke presents is not a new, unknown story. These events were being spoken and written about by those who had seen, heard, and experienced Christ’s ministry first-hand. Since Luke has extensive personal experience in these matters (Acts 16:10), he feels qualified to add his research to that conversation (Luke 1:1, 3).

Luke will explain that he wants to assure Christians about the truths of their faith. He seeks to promote certainty in those who read these records (Luke 1:4). Knowing these events are confirmed by those who saw them in person should inspire confidence. Believers in Jesus are not relying on shallow acceptance, but on facts established by eyewitnesses and reliable sources.

Verse 3. it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus,

Luke notices others are recording facts about Jesus’ earthly ministry. Those accounts include eyewitness records and other points of history (Luke 1:1–2). Critics of faith often forget that Christian belief spread before the writing of letters from men like James (James 1:1), Paul (1 Corinthians 1:1–2) and Peter (1 Peter 1:1–2). Many of those messages were themselves in circulation prior to the Gospels. Christian faith was driven by experience and testimony, not by interesting storytellers.

Luke is confident he can make a valuable contribution to these efforts. He was a travelling companion of the apostle Paul (Acts 16:10), perhaps serving as Paul’s personal doctor (Colossians 4:14). His writing is based on careful research and investigation. That likely includes direct, first-hand accounts told to Luke by the primary figures of these stories. The intent of this historical record is to inspire confidence (Luke 1:4). Luke’s approach is deliberate, orderly, and factual. This emphasis on rational, reasonable belief is common theme in early Christianity (Acts 17:11; 1 John 4:1).

Nothing is known of Theophilus, mentioned both here and in the introduction to the book of Acts (Acts 1:1–3). His name literally means “lover of God.” For that reason, some have suggested “Theophilus” is a category—i.e., “you who love God”—rather than a proper name. That the honorable title “most excellent” is attached suggests a royal or government role, however.

Verse 4. that you may have certainty concerning the things you have been taught.

The certainty which Luke wants to inspire is not a matter of wishful thinking, blind faith, or preference. His entire purpose for writing this gospel is to collect truth, in the form of eyewitness accounts, facts, and evidence (Luke 1:1–3). Luke was present for many crucial events in the early church, as a co-worker with the apostle Paul (Acts 1:1–3; 16:10). In his travels, he likely met many key figures in Jesus’ earthly ministry. For this reason, Luke feels confident that his work can be of use.

Biblical faith has always placed great emphasis on truth and reason (Acts 17:11; 1 John 4:1; 2 Corinthians 13:5; Colossians 2:8). It is because of known events, and established truths, that Christians should be confident in God’s promises (Hebrews 12:1; 2 Peter 1:16). We don’t know who Theophilus is, exactly. What do know Luke seeks to strengthen his faith in the truths being taught about Jesus Christ. That greatly benefits modern readers, as well.

Verse 5. In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth.

The explanation of John the Baptist’s birth begins with an historical note. As a Gentile, writing mostly to other Gentiles, Luke often explains points which would have been obvious to a Jewish reader. Rather than simply using Herod as a time reference (Matthew 2:1), Luke specifies that Herod was king of Judea. This is the same king who will drive Jesus and His family into hiding in Egypt (Matthew 2:13–15). They will return after the ruler’s death (Matthew 2:19–20).

Under Old Testament law, only Levites, specifically descendants of Aaron, could serve as priests (Exodus 40:15; Numbers 25:13). Aaron’s line was divided into 24 groups, who rotated in service in the temple each year (1 Chronicles 24). One of the priests of the “division” of Abijah is an older man named Zechariah, married to Elizabeth. They are childless. In that era, this was a mark of embarrassment and misfortune (Luke 1:24–25). Because of their age, they have no reasonable expectation that they will ever have children (Luke 1:7).

Fortunately for this faithful couple (Luke 1:6), God has a plan for them which includes the blessing of a child.

Context Summary
Luke 1:5–25 explains how Elizabeth, the childless wife of a priest, learns that she will give birth to a prophet. This child will eventually be known as John the Baptist. Her husband, Zechariah, learns this from an angel but doubts due to his advanced age. As a result, he is rendered temporarily mute, and likely deaf as well (Luke 1:62). As predicted, he and Elizabeth conceive and await the birth of their son. This occurs several months before Elizabeth’s relative, Mary, receives even more amazing news from an angel.

Verse 6. And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.

Zechariah and Elizabeth are an older, childless married couple (Luke 1:7). Both are descendants of Aaron, and Zechariah is a priest whose family is part of the “division” of Abijah (Luke 1:5; 1 Chronicles 24:10). Each of the 24 divisions would rotate in priestly duties within the temple during the year. Luke emphasizes these two are God-fearing, righteous people; their lack of children is not a punishment for their sin or mistakes (John 9:1–3).

The term “blameless,” as used here, does not imply being entirely sinless. It’s not a suggestion that Elizabeth and Zechariah are morally perfect—it means there is nothing in their lives which others can criticize. To be “blameless” is very much the same as to lack a “blemish.” This is reference to one’s reputation and general character. Zechariah and Elizabeth are well-known and well-respected for their obedience to God.

Soon, God will send an angel to Zechariah, delivering news which is both encouraging and difficult to believe (Luke 1:11–13).

Verse 7. But they had no child, because Elizabeth was barren, and both were advanced in years.

In the ancient world, a person’s legacy was largely defined by their children. Concepts such as retirement, social security, and other systems simply did not exist. Those who grew old without surviving children were in a difficult position. This was worse for women, who didn’t have the same opportunities for income as did men. A lack of children—especially for a woman—was embarrassing. It would have been common for friends and neighbors to suspect that childlessness was punishment for sin, yet Zechariah and Elizabeth are well-known for their godliness (Luke 1:6; John 9:1–3).

As they age, the priestly couple’s hopes of having children all but disappear. That they’d given up on having a child is reflected in two comments made by Luke. When an angel appears to Zechariah, predicting that Elizabeth will conceive (Luke 1:12), Zechariah’s response is disbelief (Luke 1:18). When she becomes pregnant, she celebrates it as wiping away her humiliating condition (Luke 1:24–25).

Verse 8. Now while he was serving as priest before God when his division was on duty,

Only one family line could serve as priests under the Old Testament law. These were members of the tribe of Levi, through the line of Aaron (1 Chronicles 24). Aaron’s descendants were grouped into 24 “divisions,” who rotated duties in the temple throughout the year. Luke is describing the situation of one such priest, Zechariah, who has been unable to have children with his wife, Elizabeth, despite being known for their God-honoring lives (Luke 1:6). As they age, hope of having children has faded (Luke 1:7). Fortunately for these two, God has a plan which involves blessing their home with a child.

Good news will come to Zechariah while his division is actively serving in the temple. The timing will be incredible, as Zechariah will encounter an angel during his assigned duties. With a relatively large number of priests, and a limited number of explicit duties, it’s likely not every priest performed every function. Lots—items like dice or dominoes—were used for this very reason: as an impartial way of assigning those tasks. In fact, some scholars suggest this could have been the first time, and only time, that Zechariah had the opportunity to perform the ritual offering of incense (Luke 1:9).

Verse 9. according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense.

In one sense, the number of priests serving in the temple would have been limited. Only a single “division” of priests served at a time (Luke 1:8; 1 Chronicles 24:10). The 24 divisions all came from the lineage of Aaron, of the tribe of Levi. As compared to the full population of Israel, this would have left a relatively tiny portion directly serving in the temple at any given time.

And yet, there were not that many tasks to be performed on a regular basis. Some rites were done more often than others. All were considered an honor (Joshua 18:7), some more than others. The twice-daily offering of incense seems to have been one such honor (Exodus 30:1–8). For that reason, it seems random chance (Luke 1:8) was used to decide who would perform this task. Scholars indicate a given priest may have performed this sacrament once—if that—in their entire life. This may be the case for Zechariah. If so, the timing of God’s vision and prediction are further proof of their miraculous nature (Luke 1:11).

Verse 10. And the whole multitude of the people were praying outside at the hour of incense.

Exodus 30:1–8 describes God’s instructions for offering incense, twice a day, using a purpose-built altar. This object was placed inside the Holy Place of the temple (Exodus 40:26–27). The honor associated with this sacrifice apparently led Israel to a system of chance: casting lots to see which priest would perform that ritual. Given that the rite was only performed twice a day, it’s conceivable an individual priest might only participate once, if at all, in his lifetime. Zechariah is an aging, childless priest, known for his godly life and the similar character of his wife, Elizabeth (Luke 1:5–7). It is his opportunity to offer incense in one of these moments (Luke 1:9).

To make this offering, Zechariah would have been alone, in between curtains separating the courtyard from the Holy Place, and the inner curtain which covered the Most Holy Place. As he burnt the incense, the people would be outside, in the courtyard, praying. While he executes this rite, perhaps for the only time, Zechariah will be visited by an angelic messenger (Luke 1:11).

Verse 11. And there appeared to him an angel of the Lord standing on the right side of the altar of incense.

In the temple, as God had instructed for the tabernacle, there were two partitioned areas covered by curtains. The innermost room was the Most Holy Place, where the ark of the covenant was kept. The area just outside this was the Holy Place, in which was an altar specifically designed for burning incense (Exodus 30:1–8; 40:26–27). Twice a day, a priest would offer incense there. In the New Testament era, it seems the honor of performing this rite was assigned by chance (Luke 1:8–9). The person chosen in this instance is Zechariah, an honorable priest who has never had children (Luke 1:5–7).

Because of the temple’s layout, Zechariah would be alone between the two sets of curtains, while the other worshippers were in the courtyard. Only he would see this angelic visitor. Zechariah’s experience is not a hallucination or fantasy. He is lucid enough to see the angel standing in a specific location. The conversation is clear, and the angel’s instructions will be understood. The news is wonderful: after reminding the priest not to be afraid (Luke 1:12), the angel predicts that Zechariah and Elizabeth will finally have a child (Luke 1:13).

Verse 12. And Zechariah was troubled when he saw him, and fear fell upon him.

Western artwork often represents angels as serene people in white robes, or chubby-cheeked infants, typically with feathery wings and harps or trumpets. In truth, these are beings of incredible power and influence. Biblical encounters with angels almost always induce terror; angels are constantly telling those they meet not to be afraid (Luke 1:13; 30; 2:10; Matthew 28:4; Acts 10:3–4; Numbers 22:3; Judges 6:22–23). Not all angelic encounters are positive. In some cases, angels are sent to deliver terrible judgment from God (2 Kings 19:35; 2 Samuel 24:16).

It makes sense, then, that even a God-fearing priest like Zechariah (Luke 1:5–7) would be terror stricken when first seeing an angel. That Zechariah is in the Holy Place of the temple, offering a sacrifice of incense (Luke 1:8–11), means he is alone in this room. As it turns out, the angel is here to bring happy news. Though Zechariah and his wife, Elizabeth, are old, they will finally have the blessing of a child (Luke 1:13). This child will become known as John the Baptist, an important herald of Jesus Christ (Luke 1:17).

Verse 13. But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.

God sent a single angel to kill 185,000 soldiers, in one night, during the reign of king Hezekiah (2 Kings 19:35). Just one angel is adequate to destroy an entire city (1 Chronicles 21:15). Despite artwork depicting them as kindly choir members, or pudgy babies, biblical angels very often inspire abject terror. Most accounts of someone’s first encounter with an angel involve references to fear, and usually reassurance from the angel (Luke 1:30; 2:10; Matthew 28:4; Acts 10:3–4; Numbers 22:3; Judges 6:22–23). When Zechariah sees an angel in the Holy Place of the temple, he’s understandably shaken (Luke 1:11–12).

This angel has not come for destruction or judgment, but to deliver wonderful news. Zechariah and his wife, Elizabeth, are honorable people who have sadly never had children (Luke 1:5–7). The angel’s announcement suggests that prayers for a child have been a regular part of Zechariah’s life. Now, those requests will be granted. Elizabeth will conceive, at last, and they will have a son.

The angel commands that the child be named John, and future generations will refer to him as John the Baptist. The angel also instructs Zechariah to raise the child under special care (Luke 1:14–17) as he will be an important herald of God’s salvation (Luke 3:2–3).

Verse 14.And you will have joy and gladness, and many will rejoice at his birth,

Before concepts like retirement and social security, a person’s care in old age was mostly through children. This was especially important for women, who had fewer opportunities to earn income. Culturally, children were considered blessings and signs of productivity. During the New Testament era, unlike today, a childless marriage was an awkward and embarrassing situation. Zechariah and Elizabeth are righteous, God-fearing people saddened as they age without having conceived a child (Luke 1:5–7). An angel has just informed Zechariah that his prayers will be answered; his wife will bear a son (Luke 1:13).

Given the reputation of this couple, and the sadness of their condition, this will certainly be cause for celebration. Elizabeth will make mention of this as she rejoices (Luke 1:25). Even further, the child will bring joy far beyond his immediate family and neighbors. This son will come to be known as John the Baptist. His ministry will set the stage for the earthly ministry of the Messiah, Jesus Christ (Luke 1:15–17; 3:2–3).

Verse 15. for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother ‘s womb.

After years of praying and waiting (Luke 1:5–7), an elderly priest and his wife will finally be blessed with a child. This message is being delivered by an angel, as Zechariah offers incense in the temple (Luke 1:8–14). This son will fulfill an important role from prophecy (Malachi 3:1; Luke 3:2–3). His ministry will prepare the world for the introduction of the Messiah, Jesus Christ. The child, later known as John the Baptist, will be renowned for his powerful ministry work. Jesus will make note of his accomplishments (Luke 7:24–28).

The Holy Sprit’s influence on John will begin before he is even born. In one example, the unborn child will react to hearing a woman’s voice (Luke 1:43–45). That woman will be Mary, having recently been told that she would miraculously bear the Son of God.

From birth, John will be held to a high standard of holiness. That includes having no contact with intoxicating drinks like wine. Some of his peers will sneer at this (Luke 7:33; Matthew 11:18). His unusual clothing and diet will also inspire curiosity (Matthew 3:4; Mark 1:6). But his absolute commitment to God’s plan will be instrumental in setting the stage for Jesus’ earthly ministry (John 3:28–30).

Verse 16. And he will turn many of the children of Israel to the Lord their God,

The Old Testament predicted a prophet would arise to herald the coming of the Messiah (Isaiah 40:3; Malachi 3:1). This prophecy will be fulfilled in the life of John the Baptist. An angel has just predicted John’s birth to Zechariah (Luke 1:11–15), an aging, childless priest (Luke 1:5–7). The angel has noted that John will be called “great” for his spiritual strength (Luke 7:24–28). Before he is even born, the child will be sensitive to the influence of the Holy Spirit (Luke 1:43–45; 80).

Here, the angel notes that John’s call for repentance (Luke 3:2–3) will be effective. Before Jesus begins His earthly ministry, John’s preaching will “make his paths straight,” introducing ideas which will make others more receptive to the preaching of Christ (Mark 1:4). Even after Jesus’ crucifixion and resurrection, John’s message will be a point of reference for evangelists (Acts 13:24–25; 19:4). However, his message will not be the final word in God’s plan for mankind’s salvation—this is a point John himself will fully understand (John 3:28–30).

Verse 17. and he will 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 for the Lord a people prepared.”

One of the more popular prophecies of the Old Testament was the claim that Elijah would return, prior to the arrival of the Messiah (Malachi 4:5). This was tied to the prediction that a prophet would act as a herald for the Promised One (Isaiah 40:3; Malachi 3:1).

Zechariah, who has just learned that his wife’s soon-to-be-conceived son will fulfill this role (Luke 1:11–16), will recognize this connection. After the child—later known as John the Baptist—is born, Zechariah will allude to this herald’s role (Luke 1:76). Interestingly, Jesus will point out that this role as Elijah has a conditional aspect. John the Baptist will not literally be Elijah, in some form of reincarnation (John 1:19–21). Had the people of Israel fully accepted John’s message, he would have fulfilled this very function (Matthew 11:14). Instead, most people would turn away from the complete truth of the gospel (John 6:66).

Still, John’s ministry would be powerful and effective. His preaching would prepare others to understand the messages taught by Jesus (Mark 1:4; Luke 3:2–3). Even after his own death (Mark 6:17, 27), and Jesus’ ascension into heaven (Acts 1:8–9), John’s preaching would be part of the early church’s process of evangelism (Acts 13:24–25; 19:4).

Verse 18. And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.”

Zechariah and his wife, Elizabeth, are getting older and have never had children. Even—or especially—for godly, righteous people, this would have been a difficult experience (Luke 1:5–7). Zechariah is a priest, chosen to offer incense in the temple on a particular day (Luke 1:8–10). While alone in the room containing the altar, he has seen an angel, who predicts that the couple’s request will be answered: Elizabeth will have a son (Luke 1:11–13). Further, that son will play an important role in fulfilling prophecy (Luke 1:14–17; Malachi 3:1; 4:5–6).

It would be natural to wonder at such a miraculous statement, even in the presence of an angel. There would be many questions about how such a thing would happen. Wondering “in what way” is how Mary, given even more miraculous news, will respond (Luke 1:34). Zechariah’s response here seems more about “if,” rather than “how.” The NASB clarifies this by including the phrase “how can I know this for certain?”

It’s that tinge of doubt—doubt that this event really will occur—which earns Zechariah a relatively mild rebuke from the angel (Luke 1:19–20).

Verse 19. And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news.

Only two angels are explicitly named in the Bible. One is Michael (Daniel 12:1; Jude 1:9; Revelation 12:7), the other is Gabriel (Daniel 8:16; 9:21). It will be this same angel, Gabriel, who also tells Mary the news that she will give birth to the Son of God (Luke 1:26). Gabriel is speaking to Zechariah (Luke 1:5–7), a priest offering incense (Luke 1:8–10). His message was a promise that Zechariah and his wife, Elizabeth, would finally have a child, and the child would be a powerful prophet of God (Luke 1:11–17).

Zechariah’s instinct was to doubt this prediction. His question is not about “how” such a birth could occur. It is hesitation to believe it “could” occur. In response, the angel identifies himself and his role in passing along messages from God. This reply is almost indignant. Zechariah would have immediately recognized the name Gabriel, thanks to the angel’s appearance in the story of the prophet Daniel. Gabriel’s reply is something like a modern English speaker saying, “are you really doubting Gabriel, the one God sends to deliver His messages?”

In a rebuke for his lack of faith, Zechariah will be temporarily unable to speak (Luke 1:20), and apparently unable to hear, as well (Luke 1:62).

Verse 20. And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.”

God sent the angel Gabriel (Luke 1:19; Daniel 8:16; 9:21) to deliver wonderful news to an aging priest, Zechariah (Luke 1:13–17). Though he and his wife, Elizabeth, are old and childless, they will have a son (Luke 1:5–7). Zechariah’s first response to the message, unfortunately, is to doubt that it will happen (Luke 1:18). Gabriel’s reaction is almost indignant, and he makes it clear to Zechariah exactly who he is, and how he comes to bring these messages (Luke 1:19).

The result of Zechariah’s lapse of trust is ironic. He has mistrusted the speech of an angel of God, so he will no longer be able to speak. Other verses indicate Zechariah is also rendered deaf (Luke 1:62). He has heard a message from God, via an angel, and doubted it, so he will no longer be able to hear. Both punishments are temporary, lasting only until shortly after the baby is born (Luke 1:63–64). The effect of these rebukes, and their miraculous nature, sends a clear message to others that God is working powerfully in this situation (Luke 1:65–66).

Verse 21. And the people were waiting for Zechariah, and they were wondering at his delay in the temple.

Zechariah is a priest, chosen to offer one of the two daily sacrifices of incense in the temple (Exodus 30:1–8; 40:26–27). He was alone in the Holy Place when he was visited by the angel Gabriel (Luke 1:8–12). Gabriel’s message was uplifting. Zechariah and his wife, both aging (Luke 1:5–7), will be blessed with a child. That child will grow to be an important herald of the Messiah (Luke 1:13–17). In a moment of doubt, Zechariah questioned if the angel’s message was true (Luke 1:18), so he was temporarily struck mute (Luke 1:20) and deaf (Luke 1:62).

Outside the Holy Place, in the courtyard of the temple, worshippers are waiting for Zechariah to come back. His task likely was not meant to take long. Whatever time it took for him to interact with Gabriel is enough to be noticed. Those waiting outside are curious as to what’s keeping the priest. When he emerges, they seem to realize he’s had a spiritual encounter (Luke 1:22). How much Zechariah can tell, or chooses to tell, is not explicitly stated.

Verse 22. And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute.

The priest offering incense in the temple (Exodus 30:1–8; 40:26–27) has delayed coming out of the Holy Place long enough that worshippers grew curious (Luke 1:21). The man who emerges, Zechariah, cannot speak (Luke 1:20), nor apparently hear (Luke 1:62), and the people recognize that he’s had some divine encounter. Scripture does not say how much Zechariah told others—through signs or writing—so we’re not sure whether he told the entire story right away.

He has, indeed, seen something miraculous. God sent a messenger to tell him wonderful news. Though older and childless (Luke 1:5–7), Zechariah and his wife will soon have a son (Luke 1:13–17). This child will come to be known as John the Baptist, a powerful preacher and herald of Jesus Christ (Luke 3:2–3; Malachi 3:1; 4:5–6). Zechariah’s handicap is temporary: a mild punishment for doubting the message delivered by the angel Gabriel (Luke 1:18–20). Once John is born, he will regain his speech (Luke 1:63–64).

Verse 23. And when his time of service was ended, he went to his home.

Under Old Testament Law, priests came exclusively from the tribe of Levi, and only from the lineage of Aaron (Exodus 40:15; Numbers 25:13). Aaron’s descendants were organized into 24 “divisions,” who rotated through week-long periods of service in the temple (Luke 1:8). One such priest is Zechariah. He was recently chosen to offer one of the two daily sacrifices of incense (Exodus 30:1–8; 40:26–27). While performing the rite, alone in the Holy Place, he was visited by the angel Gabriel and given happy news: he and his wife (Luke 1:5–7) will finally have a child of their own (Luke 1:11–17).

Zechariah’s first response to this news, unfortunately, was doubt it could be true (Luke 1:18). As a result, he was temporarily rendered mute (Luke 1:20) and apparently deaf, as well (Luke 1:62). Scripture does not say how much he was able to tell others about his encounter (Luke 1:21–22). Most likely, he told his wife, Elizabeth, as much as he possibly could when he completed his term of service and he was able to return to her.

Verse 24. After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying,

Elizabeth is the wife of a priest, Zechariah. They are older, and childless, despite being known for their godly character (Luke 1:5–7). While serving his assigned term in the temple (Luke 1:8–10), Zechariah was visited by the angel Gabriel. The messenger of God indicated the couple would soon have a son, who would come to fulfill prophecies heralding the arrival of Messiah (Luke 1:11–17). Unfortunately, Zechariah’s instinct was to doubt this, so he was rendered unable to speak (Luke 1:18–20).

Scripture doesn’t say exactly how much Zechariah did—or could—tell his wife. Most likely, he told her everything, as there would be no reason to hold back. In that era, being childless was a tragic disadvantage, as well as a social embarrassment. Part of the blessing for this aging couple, and especially for Elizabeth, was the end of that social stigma (Luke 1:25).

Elizabeth’s remarkable pregnancy, Zechariah’s vision, and the resulting excitement are likely why she chose to remain in seclusion for several months. Whether or not she told others about who her son would become is not clear.

Verse 25. “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.”

Cultures of the past had no means to offer social security, retirement, or other resources for the elderly. A common person’s only reliable means of support in old age was their children. Being childless, in that era, was an enormous financial disadvantage. Likewise, it meant the married couple would pass on no legacy—there would be no continuation of their family line. As a result, women shouldered an outsized social stigma when they could not bear children. In fact, some men divorced wives who did not conceive.

When Elizabeth, aging and without a child (Luke 1:5–7) hears she will finally have a son (Luke 1:13), it is cause for celebration. Not only is this an answer to prayer, and a blessing for an older couple, it removes the cultural shame that came with being an infertile woman. In modern western cultures, infertility is still a deeply personal, emotional issue. However, it does not carry the disgrace of millennia past. Women who overcame infertility would have felt released, by God, from a terrible burden (Genesis 30:22–23; 1 Samuel 1:4–6).

In this case, Elizabeth will have even greater reasons to rejoice. Her son will come to be known as John the Baptist (Luke 3:2–3). This will fulfill prophecy (Isaiah 40:3; Malachi 3:1; 4:5–6) and herald the arrival of the Messiah, Jesus Christ. She will also be visited by her relative, Mary, who will receive even more amazing news, about an even more miraculous conception (Luke 1:39–45).

Verse 26. In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth,

The prior passage explained how Elizabeth came to learn she would bear a son: the man later known as John the Baptist (Luke 1:24–25). For five months, she has remained in seclusion. This was likely because of public interest over her husband’s angelic vision (Luke 1:11–13). This passage begins after that: six months into Elizabeth’s pregnancy.

The same angel who spoke to Zechariah in the temple (Luke 1:19) will now visit another woman. Unlike Elizabeth, Mary is a virgin, unmarried but betrothed (Luke 1:27). This arrangement was as binding as marriage but did not include living together or consummation. This announcement will be even more incredible than what was told to Elizabeth and Zechariah. Mary will conceive, but through the Holy Spirit, rather than intercourse. The Child she bears will be the Son of God (Luke 1:31–32).

Mary is from the Galilee region near the Sea of Galilee, north of Jerusalem. Nazareth was a small town of less than 2,000 residents. The obscurity of this place will come up later, as the gospels record skeptics’ criticism of Jesus Christ (John 1:46; 7:41).

Context Summary
Luke 1:26–38 relates how a virgin learned she would miraculously bear the Son of God. The angel Gabriel comes to Mary, who is engaged to a man named Joseph. Gabriel tells Mary that she will bear a son, to be named Jesus. He will be the Promised One long awaited by the people of Israel. Since Mary has never been intimate with a man, God will miraculously conceive the child. Gabriel is the same angel who predicted the birth of John the Baptist (Luke 1:13), and he informs Mary about this happy occurrence for her relative, Elizabeth. Mary responds in submissive faith. A parallel account is found in Matthew 1:18–25.

Verse 27. to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin ‘s name was Mary.

This verse establishes important facts about Jesus’ conception and birth. According to Old Testament prophecy, the Messiah would be miraculously born of a virgin (Isaiah 7:14). This would keep Jesus Christ free from inheriting original sin from Adam (Romans 5:12). This Promised One was also to be a family descendant of David (2 Samuel 7:12–16; Isaiah 9:6–7).

“Betrothal,” in Jewish culture, was a legally binding arrangement. Betrothed couples were promised to each other but did not live together nor consummate the relationship. At the end of the betrothal period, they would be formally married, and the woman would live with her new husband. Mary is an unmarried virgin, meaning she has never been intimate with any man (Luke 1:34).

Her soon-to-be husband is Joseph, part of the house of David (Matthew 1:1–17). His children, adopted or naturally born, would be part of the same tribe and family. Mary, as explained by Luke later in this gospel (Luke 3:23–38), is also a descendant of David.

The angel Gabriel has been sent (Luke 1:26) to deliver an incredible message to this young woman: she will miraculously become pregnant with the Son of God (Luke 1:31–33).

Verse 28. And he came to her and said, “Greetings, O favored one, the Lord is with you!”

The angel Gabriel is associated with delivering several important messages in Scripture (Daniel 8:16; 9:21). It was Gabriel who told the aging priest, Zechariah, that he and his wife Elizabeth would finally have a child (Luke 1:11–13, 19). Now this angel comes to an obscure town in a rural area (Luke 1:26). The object of his mission is a virgin, unmarried but betrothed, by the name of Mary (Luke 1:27). Her status as a virgin (Luke 1:34) and member of the house of David (Matthew 1:1–17; Luke 3:23–38) are both important prophetic details (Isaiah 7:14; 2 Samuel 7:12–16).

Gabriel’s words here are often misquoted, partly due to translation errors and theology related to those mistakes. The angel refers to Mary using the term “favored one,” from a Greek root word which only appears twice in the New Testament (Ephesians 1:6). The expression is closely related to—but different from—the word often used for “grace.” Gabriel refers to Mary using the word kecharitōmenē, a passive verb, meaning “made favored” or “made accepted.” Latin translators, such as Jerome, rendered this as gratia plena, using an active tense, literally meaning “full of grace.”

This significantly changes the meaning of Gabriel’s greeting. Rather than Mary being called a recipient of grace, the gratia plena phrasing makes her a source, or overflow, or one who produces grace. This is no small error; over the centuries since Jesus’ ascension, many false beliefs about Mary have treated her as a co-redeemer or component of human salvation.

There is no question that Mary’s role in Jesus’ miraculous birth (Luke 1:31–33) is an example of God’s favor. Mary herself recognizes this (Luke 1:46–47), clearly acknowledging that her role is essentially passive (Luke 1:38). The work of bringing the Son of God to earth is a miracle of God, and God alone (Luke 1:49).

Of course, while Mary is faithful and willing, she is also human. As are most people, she will initially be “troubled” by the angel’s appearance (Luke 1:29) and wonder how God plans to accomplish His purpose (Luke 1:34). Unlike Zechariah (Luke 1:18), her question will be about “how,” not “if,” the angel’s message will come true.

Verse 29. But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be.

Appearances from angels usually evoke instinctive fear or unease in those they visit (Luke 1:13; 2:10; Matthew 28:4; Acts 10:3–4; Numbers 22:31; Judges 6:22–23). This is partly due to their powerful, spiritual nature; Scripture does not include western art’s serene, infantile versions of angelic messengers. Anxious reactions are also based on reputation: angels are not always sent in peace (2 Kings 19:35; 2 Samuel 24:16). Assurances not to be afraid are common, and Gabriel (Luke 1:26) will make just such a remark to Mary in the next verse (Luke 1:30).

Gabriel’s first statement to Mary was a greeting indicating that she had been esteemed by God (Luke 1:28). Despite translation errors that suggest otherwise, Mary was not “full of grace,” or a “source of grace,” but one who was given special blessing. Mary’s response here further goes to support this truth. Her reaction is to wonder—quite naturally—what exactly it means that she’s been “favored,” and that God is with her. God’s calling can involve drastic steps (Genesis 12:1; Judges 6:11–12; Luke 5:27–28). In this moment, she is probably apprehensive about what she will hear next.

Verse 30. And the angel said to her, “Do not be afraid, Mary, for you have found favor with God.

Gabriel’s reassurance to Mary (Luke 1:26–27) addresses the natural fear a person might suffer when confronted with a powerful angel (Luke 2:10; Matthew 28:4; Acts 10:3–4). It also repeats part of his initial greeting (Luke 1:28) and eases her anxiety about what God is about to expect of her (Luke 1:29). Her role will be relatively passive, but incredibly important. Being chosen for this function in God’s plan is a great honor and blessing: Mary is “highly favored,” indeed.

Mary’s role will fulfill prophecy. The Child she bears will be Jesus Christ, the Messiah, and the Son of God (Luke 1:31–33). Mary is a virgin, who has never been intimate with any man (Luke 1:34), matching predictions that the Promised One would be virgin-born (Isaiah 7:14). Both Mary (Luke 3:23–38) and her husband (Matthew 1:1–17) are part of the house of David. This is the family from which the Lord said the Savior would come (2 Samuel 7:12–16; Isaiah 9:6–7).

Verse 31. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.

And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.

Verse 32. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David,

The angel Gabriel is explaining what will become of the Child born to Mary, a virgin (Isaiah 9:6–7) living in Nazareth (Luke 1:26–31). This miraculous conception will produce Jesus.

The title “Most High” is a reference to God. This is from the Greek hypistos, the same word Jewish translators would use when rendering the Hebrew term ‘elyown. That is part of the Old Testament phrase ‘El ‘Elyon, literally meaning “God Most High” (Genesis 14:18–20). This phrase is an important part of Gabriel’s message. Hebrew used the concept of a “son” to imply someone who had all the qualities of the father. Jesus, as the Son of the Most High God, will have all divine qualities (Hebrews 1:3). Both Jesus’ friends (Matthew 16:16) and His enemies (Mark 5:7) will acknowledge this status. Jesus will claim it for Himself (Luke 22:70). All who properly understand Christ’s divine nature will accept this, as well (John 1:49; 2 Corinthians 1:19).

God promised to send a Messiah through the line of king David (2 Samuel 7:12–16). This King from the future generations of David’s family would provide ultimate, eternal victory for Israel (Isaiah 9:6–7). The last words of Gabriel’s message reinforce this aspect of Jesus’ role as Messiah (Luke 1:33; Psalm 45:6–7). Mary is of David’s family line (Luke 3:23–38), as is the man to whom she is betrothed, Joseph (Matthew 1:1–17).

Mary likely understood both references and their implications. In a short pair of phrases, Gabriel is telling Mary she will give birth to God incarnate, the Savior promised by prophecy.

Verse 33. and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

Jacob was the man renamed Israel by God (Genesis 35:10); his sons were the patriarchs of Israel’s twelve tribes. Many Old Testament prophecies involve the Messiah, or the “Promised One,” who would rescue Israel. This King would come from the tribe of Judah (Genesis 49:10) and the family line of David (2 Samuel 7:12–16). Those same prophecies indicated that once Messiah took the throne, He would never give it up (Isaiah 9:6–7).

The angel Gabriel is describing this Messiah to an unmarried virgin, Mary (Luke 1:26–27). The Savior he depicts will be born of Mary, herself (Luke 1:30–32). Most likely, Mary understood the angel’s mention of David as a reference to Messiah. She would also have realized that calling Jesus “Son of the Most High” was a way of saying Jesus would be God incarnate (Hebrews 1:3; Luke 22:70; 2 Corinthians 1:19). Mary’s praise of God later in this chapter demonstrates great familiarity with the Old Testament (Luke 1:46–56).

Jesus’ birth will fulfill the associated prophecies. His sacrificial death and resurrection will make Him the Savior for all who come to Him in faith (John 3:16–17; 1 John 4:14). His return, in the end times, will be the moment He assumes His throne and ushers in an unending era of God’s rule on earth (Revelation 19:11–16).

Verse 34. And Mary said to the angel, “How will this be, since I am a virgin?”

Mary is an unmarried virgin (Luke 1:26–28) hearing amazing news from the angel Gabriel. His message is that Mary will conceive a Son, to be named Jesus (Luke 1:31). He will be the Messiah: God incarnate and the Savior of the world (Luke 1:32–33; 22:70; 2 Corinthians 1:19; John 3:16). That Mary would bear the very Son of God is incredible—and it leads her to a very natural question.

When Gabriel delivered news of a child to an aging priest and his wife (Luke 1:5–7, 13), his message implied a miracle, but not something unheard of (Genesis 21:1–2). The priest’s reaction, unfortunately, was to wonder “if” what the angel said would happen (Luke 1:18). In response, he was temporarily rendered unable to speak (Luke 1:19–20). Mary’s reply here is not a question of “if” these things would happen, but “how.” She uses the Greek phrase “Pōs estai touto,” which literally means “how will this happen?”

Mary’s uncertainty is to be expected. The second part of her statement declares “andra ou ginōskō.” This literally means “I know no man,” a polite but clear reminder that she has never had intercourse. Any number of questions may have been going through her mind, but something about Gabriel’s statement seems to have implied this conception was to take place immediately. When this conversation is over, Mary will visit a relative (Luke 1:39), whose unborn child would already recognize the One Mary carried (Luke 1:41–42).

Gabriel will explain that Jesus Christ will be conceived through a miracle of the Holy Spirit (Luke 1:35). This will make Him truly the “Son” of God, as well as free from the inherited sin nature of Adam (Romans 5:12).

Verse 35. And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy — the Son of God.

When Gabriel told Zechariah, an aging priest, that he and his wife would conceive, the priest reacted with doubt (Luke 1:13, 18). He was unsure if the angel’s message was true. In response, Gabriel temporarily struck the man mute (Luke 1:19–20). Six months later, Gabriel has delivered an even more amazing message, this time to a young woman named Mary (Luke 1:26–28). The priest’s son would be an important herald of the Messiah (Luke 1:16–17). Mary, however, will give birth to the actual Son of God, Jesus: the Messiah Himself (Luke 1:31–33).

Mary’s response is like Zechariah’s in that it comes in the form of a question. Unlike Zechariah, she does not doubt “if” Gabriel’s words are true. Instead, she wonders “how” they will be fulfilled (Luke 1:35). And so, Gabriel reacts with more information, rather than a rebuke.

When Adam sinned (Genesis 3:9–12), he brought a “sin nature” to humanity, which was passed down to all of Adam’s children (Romans 5:12, 17–18). Jesus’ conception by the Holy Spirit, rather than by a human father, accomplishes two purposes. It makes Jesus free from sin that all fathers pass to their children. It also fulfills prophecy that the Messiah would be born of a virgin (Isaiah 7:14). This means Jesus will quite literally be the “Son of God” (Luke 1:32; 22:70; John 3:16; Matthew 14:33). He will be born holy, lacking any sin at all, and remain that way forever (Hebrews 4:15; 2 Corinthians 5:21).

It would be easy to forget that Mary’s unexpected pregnancy, during her betrothal to Joseph (Luke 1:26), would have created a social dilemma. Joseph, for his part, was inclined to break the planned wedding when he learned she was expecting a child not his own (Matthew 1:19–20). Even when Jesus is an adult, rumors about His birth will be used as insults by His enemies (John 8:19, 41). The news that she would conceive as an unmarried woman implied a burden of its own. And yet, Mary will respond with joyful obedience (Luke 1:38).

Verse 36. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren.

Mary has responded to news that she would conceive, apparently immediately, the very Son of God (Luke 1:31–33). Her initial reply was an entirely reasonable question. Fully believing it would happen, she naturally wondered how she, as a virgin, would come to be pregnant (Luke 1:34). Gabriel, the angel sent to deliver this message (Luke 1:26–27), tells Mary the conception will be the miraculous work of the Holy Spirit (Luke 1:35).

To further reassure her, Gabriel also tells her about the good news he recently delivered to her relative, Elizabeth (Luke 1:5–7). She and her husband, the priest Zechariah, were aging and childless. In a personal encounter, Gabriel told Zechariah that his wife would finally bear a child, who would come to be known as John the Baptist (Luke 1:13–17). Elizabeth celebrated this, in part, as an end to the embarrassment which that culture assigned to childless women (Luke 1:24–25).

Gabriel’s point of mentioning this happy news comes in the next verse (Luke 1:37). Elizabeth, once barren, will have a son. That which humanity finds impossible is possible for God (Luke 18:27).

Verse 37. For nothing will be impossible with God.”

This simple statement is a beautiful summary of the hope brought by faith in God. Changed lives, victory in hard circumstances, overcoming sin, even eternal salvation, are all possible through a relationship with Jesus Christ (John 3:16; 1 Corinthians 6:9–11; Philippians 4:12–13; Hebrews 5:9).

In its most immediate context, these words are a comfort to Mary, the soon-to-be-mother of Jesus Christ. The angel Gabriel has just explained her role in Messiah’s earthly ministry (Luke 1:26–27; 31–33). He has also explained that though she is still a virgin, she will conceive this Child through a miraculous work of the Holy Spirit (Luke 1:35). To emphasize the way God provides the means to fulfill His promises, Gabriel mentions that Mary’s relative, Elizabeth, is expecting though she is very old (Luke 1:36). This, as well, was news carried by Gabriel earlier in this chapter (Luke 1:13).

Context, of course, also includes the rest of Scripture, reason, language, and so forth. God’s omnipotence is real (Revelation 11:17). Anything which can be done is within His ability (Numbers 11:23). No force or being can override His strength (Job 42:2). His power alone created everything which is or will ever be (Genesis 1:1; Revelation 21:5). At the same time, Gabriel’s statement is not meant in some shallow, irrational sense. God cannot contradict His own perfect nature—not because it would be too difficult, but because the concept is meaningless. Like a “square circle” or a “married bachelor,” an “imperfect God” does not even reach the level of “impossible,” because the idea itself is nonsense.

That “nothing” is impossible for God is true; all things which power can accomplish can be accomplished by God. Other than violating His own goodness, existence, and uniqueness, that includes every “actual” thing we could imagine.

Mary’s response to this news will be faithful, trusting submission (Luke 1:38).

Verse 38. And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her.

When the angel, Gabriel, first spoke to Mary (Luke 1:27), he referred to her using a specific Greek phrasing. He called her “highly favored” using a passive Greek verb. In clear terms, he said Mary was the recipient of God’s favor and grace. Inaccurate translations sometimes render the angel’s description as “full of grace,” implying something active: that Mary was a source or conduit of God’s grace. That has led to and supported many false beliefs about Jesus’ earthly mother. In truth, Mary’s primary role in Jesus’ arrival on earth (Luke 1:31–33) is passive. She is not being called on to perform miracles, declare judgment, preach to crowds, defy kings, or write inspired words.

At the same time, it’s important to realize Mary’s role is not easy. In that era, a woman who became pregnant while unmarried would have suffered enormous social stigma. Even her betrothed, Joseph, instinctively planned to end their relationship when he first heard she was expecting (Matthew 1:19). Further news from God changed his mind (Matthew 1:20). Being told she would conceive before being married would have been no small point. Decades later, when Jesus is an adult, Scripture records enemies making snide remarks about His birth (John 8:19, 41). It stands to reason Mary endured similar insults throughout her life, from doubters and critics. After Jesus’ birth, she will hear a faint hint of the pain she will experience when Jesus dies (Luke 2:34–35; John 19:25–27).

Mary certainly knew what the early years of her task would imply. She would expect judgmental, unkind reactions from most people. She may not have been sure how Joseph would respond. Being charged with raising the very Son of God implied incredible pressure. And yet, her reaction is obedient, accepting faith.

Beyond terrifying people at first sight (Luke 1:13, 29; 2:10; Matthew 28:4; Acts 10:3–4; Numbers 22:31; Judges 6:22–23), angels also seem prone to dramatic exits when their tasks are complete (Acts 12:10; Judges 6:21). In this case, Gabriel’s exit leaves Mary eager to visit Elisabeth (Luke 1:36) so they can mutually rejoice over their happy news (Luke 1:39–40).

Verse 39. In those days Mary arose and went with haste into the hill country, to a town in Judah,

Mary is an unmarried virgin who has just received miraculous news: that she will conceive and give birth to the very Son of God, through the work of the Holy Spirit (Luke 1:26–38). Her relative, Elizabeth (Luke 1:5–7), is the aging wife of a priest. They have also been given an amazing message, predicting the birth of their son (Luke 1:13–17). This child will come to be known as John the Baptist (Luke 3:2–3).

As part of his message, the angel Gabriel told Mary about Elizabeth’s pregnancy (Luke 1:36). At this point, she is only a few months from delivery. That Mary went “with haste” speaks to her excitement. As soon as she arrives, the unborn child in Elizabeth’s womb will recognize the presence of the also-unborn Jesus Christ in Mary’s womb (Luke 1:41–42). This affirms that the angel’s message to Mary implied she would conceive Jesus immediately (Luke 1:34–35).

Context Summary
Luke 1:39–56 contains Mary’s visit with her relative, Elizabeth, and her resulting praise of God. Both women are miraculously pregnant. Despite her old age, Elizabeth is several months pregnant with a boy who will one day be known as John the Baptist (Luke 1:13). Mary, a virgin, has recently learned that God has conceived in her the Messiah, to be named Jesus (Luke 1:31). The unborn John reacts when he hears Mary’s voice. Mary responds to this with extensive praise of God, calling Him her “Savior.” After staying for a while—possibly until the birth of John—Mary returns home.

Verse 40. and she entered the house of Zechariah and greeted Elizabeth.

Zechariah and Elizabeth are an aging priest and his wife, who struggled with an inability to have children (Luke 1:5–7). In an angelic encounter, Zechariah learned that they would finally have a child (Luke 1:13), and the boy would become a powerful herald of the Messiah (Luke 1:13–17). For several months, Elizabeth has been in joyful seclusion (Luke 1:24–25).

Her relative, Mary, has also been given amazing news (Luke 1:26–33). Though a virgin, she is bearing the very Son of God. Mary’s Child is the Messiah whom Elizabeth’s son, known as John the Baptist, will proclaim (Luke 3:2–3). At the time Mary comes to visit, Elizabeth is six months pregnant (Luke 1:36). When Mary arrives, the unborn child in Elizabeth’s womb will react to the presence of the also-unborn Messiah (Luke 1:41–42). This begins a rejoicing encounter between the two women (Luke 1:43–56).

Verse 41. And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,

Elizabeth is six months pregnant (Luke 1:36), despite being older and formerly barren (Luke 1:5–7, 13). Her child will come to be known as John the Baptist (Luke 3:2–3), an important precursor to the Messiah (Luke 1:14–17). As it happens, that very Messiah is in the womb of a young virgin named Mary (Luke 1:26–27). She was recently informed she was to bear the Son of God, Jesus Christ (Luke 1:31–33). In her excitement, Mary has come to visit Elizabeth’s home in the hills near Jerusalem.

The arrival of Mary causes an immediate reaction. Her voice causes the unborn baby in Elizabeth’s womb to move in a dramatic way. At the same time, Elizabeth feels herself filled with the Holy Spirit. These responses speak to the miraculous nature of both pregnancies. They also imply something important about the unborn in general. Both Jesus Christ and John the Baptist were identifiable, distinct persons. At this moment, Elizabeth’s son is three months from birth and Mary’s pregnancy has only just begun. And yet, the two are already alive, active, and individual.

Elizabeth will celebrate this turn of events (Luke 1:42–45), as will Mary (Luke 1:46–47).

Verse 42. and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!

The aging wife of a priest, Elizabeth, is six months pregnant (Luke 1:36). This was a miraculous event, as she had been unable to have children prior to this (Luke 1:5–7). An angel announced that she and her husband would conceive a son who would fulfill important roles in biblical prophecy (Luke 1:13–17). Elizabeth has just been visited by her relative Mary, an unmarried virgin (Luke 1:26–27). Mary has also been given news by an angel: she will bear the Son of God, the Messiah (Luke 1:30–33). When Mary announced herself, both Elizabeth and her unborn child reacted immediately (Luke 1:40–41). Both Jesus Christ and John the Baptist, though yet unborn, are living people with their own identities.

Elizabeth’s response is motivated by the Holy Spirit. At the moment, Mary has just entered the home and spoken a greeting. She has not, it seems, made any mention of her own pregnancy. And yet, Elizabeth responds by celebrating the fact that Mary is pregnant. She does this with a shout: the Greek text makes a point of saying she is speaking in a loud voice.

Twice in this verse, Elizabeth uses the Greek root word eulogeo, which refers to praise and approval. This is the same word from which we derive the English term eulogy, where someone speaks approvingly of the deceased at a funeral. Her reaction also implies a compliment for Mary’s faithful reaction. Her own husband, Zechariah, initially reacted with doubt (Luke 1:18) and was temporarily rendered mute (Luke 1:19–20). Mary reacted to the angel’s message with a more trusting question (Luke 1:35), and faithful submission (Luke 1:38).

In the following verse, Elizabeth will further note that the Child whom Mary carries is the Lord (Luke 2:11).

Verse 43. And why is this granted to me that the mother of my Lord should come to me?

Elizabeth has been in joyful seclusion for several months, awaiting the birth of her only child (Luke 1:24–25). This unborn son will be known as John the Baptist (Luke 3:2–3). Elizabeth has just been visited by her relative, Mary, an unmarried virgin (Luke 1:26–27). Mary is also pregnant, through the miraculous work of the Holy Spirit, with the very Son of God (Luke 1:31–33). When Mary announces herself, Elizabeth’s unborn son moves dramatically, “leaping” in the womb. Elizabeth also responds to the presence of the unborn Jesus Christ, shouting out a blessing on Mary (Luke 1:39–42).

Here, this unborn Child in Mary’s womb is referred to as Elizabeth’s “Lord.” The literal Greek term kyrios can refer to a master or be used in place of the English word “sir.” In context, Elizabeth is celebrating Jesus as her Messiah and Savior (Luke 2:11; John 20:28). She realizes that the Messiah her own son, John, will proclaim, is growing inside of Mary’s body at that very moment.

Verse 44. For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.

The child who will one day be known as John the Baptist (Luke 3:2–3) is a few months from being born (Luke 1:36). Mary, a virgin (Luke 1:26–27) bearing the Son of God (Luke 1:31–33), has only just become pregnant. And yet, when Mary arrives at the home of Elizabeth (Luke 1:39–40), both mother and unborn child respond to her presence in dramatic ways. John “leaps” when Mary speaks, and Elizabeth is filled with the Holy Spirit (Luke 1:41–42). She is inspired to celebrate Mary’s pregnancy, despite there being no sign of it, yet, and Mary having not told her the news.

Elizabeth also realizes that the Child carried by Mary is her “Lord.” Her own son is predicted to be a herald of the Messiah (Luke 1:14–17). The Baby carried in Mary’s womb is that Promised One (Isaiah 7:14; 9:6–7). She tells Mary about the way John reacted to Jesus’ presence. She will continue to compliment Mary for her faithful response to this news (Luke 1:45). Elizabeth’s own husband, Zechariah, initially doubted (Luke 1:18–20), while Mary reacted in humble faith (Luke 1:34, 38).

Verse 45. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

Zechariah was an aging priest, childless (Luke 1:5–7), when he was visited by an angel and told his wife would finally conceive (Luke 1:13–17). Unfortunately, his first instinct was doubt. He struggled to believe such a thing could really happen (Luke 1:18). The angel, Gabriel, responded by temporarily rendering Zechariah unable to speak (Luke 1:19–20). Zechariah’s wife is Elizabeth (Luke 1:24–25). She has just been visited by her relative, Mary, who has very recently been miraculously made the expectant mother of the Son of God (Luke 1:31–33). Mary has come to share the news, and as soon as she announced herself, both Elizabeth and her unborn child reacted (Luke 1:41–44).

Part of Elizabeth’s response was to declare Mary “blessed,” and to apply that same praise to her unborn Child, Jesus (Luke 1:42). Here, she repeats that approval of Mary, with a special emphasis on her willingness to believe that the Lord’s message was true. While Mary did respond to Gabriel’s words with a question (Luke 1:34), she only wondered “how” God would accomplish the miracle. She reacted in humble faith (Luke 1:38), and Elizabeth’s Spirit-induced words affirm this choice.

Verse 46. And Mary said, “My soul magnifies the Lord,

When the angel Gabriel approached an unmarried virgin (Luke 1:26–27), she responded to his amazing news (Luke 1:31–33) with humility and obedience (Luke 1:38). The angel’s message included references to Old Testament prophecy (2 Samuel 7:12–16; Isaiah 9:6–7). Those predictions were about the birth of the Messiah, who Mary will bear and name Jesus. The song Mary recites in this passage (Luke 1:47–55) is sometimes called “The Magnificat,” and it demonstrates her familiarity with the Old Testament. Several of her comments either quote or refer to Scripture. The first part of her speech sounds very much like 1 Samuel 2:1–10. This is an example of a woman rejoicing over expecting a child.

Mary went to visit her relative, Elizabeth, as soon as she heard of her own pregnancy. Both Elizabeth and her unborn child reacted to the presence of the also-unborn Savior (Luke 1:41–42). Mary’s reply here echoes that joyful response. It also continues the humble, faithful attitude she expressed when she was first visited by Gabriel.

To “magnify” God is to extoll, proclaim, celebrate, or approve of Him. This same attitude is expressed elsewhere in Scripture (Psalm 34:3; 1 Chronicles 17:23–24; Acts 10:46).

Mary’s declaration also includes her admission of a need for salvation. Contrary to suggestions that she was sinless, or a component of God’s forgiveness, Mary clearly notes that God is her “Savior” (Luke 1:47).

Verse 47. and my spirit rejoices in God my Savior,

Mary, recently told she would bear the very Son of God (Luke 1:26–33), is celebrating with her relative, Elizabeth (Luke 1:39–42). Her initial response to an angelic message was humility and obedience (Luke 1:38). The extended praise she offers in this passage has become known as “The Magnificat.” Most of this speech quotes or alludes to passages in the Old Testament, including Hannah’s celebration when she learned she would bear the prophet Samuel (1 Samuel 2:1–10).

A key point here is that Mary refers to God as her “Savior.” When Gabriel first appeared, he described Mary—very specifically, in Greek grammar—as a recipient of God’s grace (Luke 1:28). False belief and poor translation have suggested Mary was “full of grace” and that she passes along grace to others. For her part, Mary clearly understood she was a sinner in need of salvation (Psalm 35:9). Her song of praise declares what God does, and how He saves, without suggesting that she is an active part in that process. She is honored and happy to obey God’s plan and follow His will.

Verse 48. for he has looked on the humble estate of his servant.For behold, from now on all generations will call me blessed;

This is part of Mary’s extended song of praise, sometimes called “The Magnificat” (Luke 1:46–55). She is rejoicing along with her relative, Elizabeth (Luke 1:39–42), over the impending birth of Jesus Christ (Luke 1:31–33). Mary began this praise by extolling God (Luke 1:46). She also made a clear, humble profession of God’s role as her Savior (Luke 1:47). Much of her speech reflects Old Testament passages and themes.

Psalmists and other writers often celebrate God for paying attention to weak, broken, hurting people (Psalm 136:23; 138:6). Though the world pays attention to the rich and influential, God notices those the world ignores. Mary’s reference to herself as a servant echoes the prayer of Hannah (1 Samuel 1:11), who would become the mother of the prophet Samuel (1 Samuel 2:1–10).

Both the angel Gabriel (Luke 1:30) and Elizabeth (Luke 1:42) noted that Mary was specially blessed by God through her role in His incarnation. Mary seems to understand that bearing the Son of God is a profound honor, and responsibility. As she predicts here, generations ever since have noted that privilege. Even in Mary’s own earthly life, those who valued the ministry of Jesus noted that she had been blessed by her role as His mother (Luke 11:27).

Verse 49. for he who is mighty has done great things for me,and holy is his name.

When the angel Gabriel spoke to Mary (Luke 1:26–27), he made references to prophetic statements about the Messiah (Isaiah 9:6–7; 2 Samuel 7:12–16). His description of Jesus Christ (Luke 1:31–33) was not lost on Mary. Not only did she respond in humility and faith (Luke 1:28), but she also seems to have grasped the meaning of the angel’s words. As she celebrates the news with her relative, Elizabeth (Luke 1:39–42), Mary demonstrates familiarity with Scripture. Her song of praise—sometimes called “The Magnificat”—includes many quotes and allusions to the Old Testament (Luke 1:46–55).

In the early part of her speech, Mary humbly worshipped God for His role as her Savior (Luke 1:46–47). Her words echoed some of Hannah’s prayer to God, as she asked for a child in 1 Samuel 1:11 and celebrated an answer to prayer in 1 Samuel 2:1. Here, she again gives all credit for this miracle to God. She acknowledges God’s power (Psalm 50:1; 62:7; 106:2) and holiness (Exodus 15:11; Leviticus 20:26; Psalm 99:5).

As this song continues, Mary will speak of God’s use of the Messiah in the present tense. This is a common technique in psalms, in prophecy, and in praise of God. That which He promises to do will certainly be done—His decree is a guarantee. Many of God’s messages declare his future acts as if they were already happening. In a similar way, Mary’s celebration of Messiah’s influence takes on the “as good as done” tone.

Verse 50. And his mercy is for those who fear himfrom generation to generation.

Elizabeth reacted to the presence of Mary’s unborn child (Luke 1:31–33) with Spirit-driven praise, as did her own unborn son (Luke 1:39–42). Mary, in turn, is responding with an extended song of praise (Luke 1:46). This draws from many parts of the Old Testament, whether by quoting verses or referencing broad ideas. Mary has already worshipped God as her Savior (Luke 1:47) and alluded to God’s blessing of Hannah, the mother of the prophet Samuel (Luke 1:48; 1 Samuel 1:11; 2:1).

The prior verse noted God’s great power (Luke 1:49; Psalm 50:1; 62:7; 106:2) as well as His holy perfection (Exodus 15:11; Leviticus 20:26; Psalm 99:5). The words of this verse resonate with that by declaring this holy, almighty God is also merciful (Psalm 25:6; 86:15), for generation after generation who honor Him. The “fear” she speaks of here is in the typical biblical sense of reverence and awe; this is humble submission, not abject terror.

Her words are probably a paraphrase of Psalm 103:17, as well as an agreement with Deuteronomy 5:10.

Verse 51. He has shown strength with his arm;he has scattered the proud in the thoughts of their hearts;

Mary is praising God for His gift of the Messiah, Jesus Christ, and her privilege of being His earthly mother (Luke 1:31–33). She has honored the Lord for His role as her Savior (Luke 1:46–47), His favor in entrusting her with this role (Luke 1:48), His holiness and power (Luke 1:49), and His promise to show mercy to those who love Him (Luke 1:50). These statements are drawn from various places in the Old Testament, either as quotations (Psalm 103:17) or direct references (1 Samuel 1:11; 2:1; Psalm 50:1; 99:5).

In this verse, she continues to proclaim God’s attributes. References to the “arm” were commonly used as a metaphor for strength, especially in battle. God has already proven His power over earthly enemies (Psalm 89:13; 98:1). With the coming of the Messiah, He will begin to complete that victory (Isaiah 9:6–7).

Likewise, Mary had already seen evidence that God could bring arrogant people to humiliation (Daniel 4:37; Isaiah 2:17; Proverbs 21:4). New Testament writers would later note that the ministry of Christ overturned the world’s conceited view of its own knowledge (1 Corinthians 1:20, 27–31).

Verse 52. he has brought down the mighty from their thronesand exalted those of humble estate;

In the prior verse, Mary noted that God had already proven His ability to humiliate those who were arrogant (Daniel 4:37; Proverbs 21:4). He did this, in part, through demonstrations of His great power (Psalm 89:13; 98:1). All these attributes will be further proven as the Messiah completes His work in the world (Isaiah 9:6–7). This passage (Luke 1:46–51) is Mary’s song of praise, rejoicing at God’s incarnation in Jesus Christ (Luke 1:31–33).

Here, more evidence is given of God’s ability to correct injustice and punish sin (Obadiah 1:4; Isaiah 13:11). Mary notes these as both a praise of the Lord’s completed work, and a forward-looking celebration of how the Promised One’s influence will achieve final victory (Revelation 19:11–15). This includes the ability to raise up those the world rejects (Psalm 107:41; 1 Samuel 2:8).

Verse 53. he has filled the hungry with good things,and the rich he has sent away empty.

In psalms, prophecies, and other forms of praise, Scripture often speaks of God’s impending acts as if they have already happened. Since God’s promise is absolute, that which He declares is “as good as done.” As Mary (Luke 1:26–27) rejoices over her role in the birth of Jesus Christ (Luke 1:31–33), she is making many allusions to the Old Testament (Luke 1:46–52). Many of these serve a dual purpose. They praise God for what He has already done, as well as celebrating how the Messiah will accomplish these things in an ultimate, final way (Isaiah 9:6–7; Revelation 19:11–15; 21:1–5).

Prior verses noted God’s power and holiness being expressed in humiliating the arrogant, while uplifting those rejected by the world (Daniel 4:37; Psalm 89:13; Obadiah 1:4; Isaiah 13:11; 1 Samuel 2:8). Here, Mary makes another contrast. God’s work sustains those who are needy (Psalm 34:10; Matthew 6:31–33). At the same time, He demonstrates that earthly wealth has no eternal value (Luke 6:24).

Verse 54. He has helped his servant Israel,in remembrance of his mercy,

These words are part of Mary’s song of praise, sometimes called “The Magnificat.” This began (Luke 1:46) in reply to her relative, Elizabeth, who was celebrating Mary’s role in bearing Jesus Christ (Luke 1:39–42). While acknowledging her need for a Savior (Luke 1:47), Mary has also made many references to the Old Testament. Some are in the form of quotations. Others are echoes of biblical ideas. These not only praise God for what He has done (Luke 1:51; Psalm 89:13), and who He is (Luke 1:49; Psalm 50:1; Exodus 15:11), they also celebrate how the Messiah will accomplish these things on an eternal scale (Luke 1:52–53; Revelation 21:1–5).

Prophecies about a Promised One were centered around the nation of Israel. This Messiah was to come from the tribe of Judah (Genesis 49:10) and the family line of David (2 Samuel 7:12–16). He would fully accomplish the promises made to Jewish ancestors such as Abraham, Isaac, and Jacob (Isaiah 9:6–7). Isaiah records God referring to Israel as His servant and promising not to forsake the nation (Isaiah 44:21). This once again demonstrates the mercy God shows (Psalm 25:6; 86:15) to those who trust and honor Him (Deuteronomy 5:10; Psalm 103:17).

Verse 55. as he spoke to our fathers,to Abraham and to his offspring forever.”

When Mary heard she was going to bear the Messiah (Luke 1:31–33), she knew it would fulfill one of Israel’s most cherished prophecies. God had made promises to patriarchs like Abraham (Genesis 17:9), Isaac (Genesis 28:13), and Jacob (Genesis 35:10–12). Later prophets had predicted the arrival of a Promised One who would finally set all things right and rescue Israel (Isaiah 9:6–7; 2 Samuel 7:12–16). Each generation since Abraham had seen progressively more of the Lord’s promises come true. God’s declaration that Jesus Christ will be born validates His promise not to forget the people of Israel (Luke 1:54; Psalm 132:11).

This ends Mary’s song of praise, which is often called “The Magnificat.” She speaks these words (Luke 1:46–54) as she celebrates with her relative, Elizabeth (Luke 1:39–42). Elizabeth is six months pregnant (Luke 1:37) with a child who will become known as John the Baptist (Luke 3:2–3). Mary, it seems, will stay with Elizabeth until she gives birth before returning to her home (Luke 1:56). There, she will await her marriage to Joseph (Luke 1:26–27). Scripture does not say if Joseph, at this time, was aware of Mary’s condition, though he will learn about it soon (Matthew 1:18–21).

Verse 56. And Mary remained with her about three months and returned to her home.

The prior verses form an extended series of quotes and references tied to the Old Testament (Luke 1:46–55). These were spoken by Mary, who is currently bearing the Son of God in her womb (Luke 1:31–33). She received this news from the angel Gabriel (Luke 1:26–27) before coming to visit her relative, Elizabeth (Luke 1:39–42). In her song, Mary has praised God for His power, mercy, and faithfulness in keeping His promises.

Elizabeth was elderly and childless (Luke 1:5–7) until given a miraculous announcement (Luke 1:13–17). When Mary comes to visit, Elizabeth is six months pregnant (Luke 1:37). Given that Mary stays with her for another three months, it’s likely she stayed until Elizabeth’s son was born. This child will be known as John the Baptist (Luke 3:2–3). He will be an important herald of Jesus Christ (Malachi 3:1; 4:6; Isaiah 40:3).

Matthew’s gospel points out that Joseph did not know about Mary’s angelic encounter—or did not believe it—until he was visited by an angel, himself (Matthew 1:18–21). He and Mary are “betrothed,” which is as binding as marriage but does not yet include living together or intercourse. It’s possible he did not learn that Mary was pregnant until she returned from visiting Elizabeth and began to show signs of carrying the unborn Jesus.

After this, Luke will focus on the birth of John the Baptist (Luke 1:57–80). This is followed by the well-known and often-recited narrative of Jesus’ birth, recorded in Luke chapter 2.

Verse 57. Now the time came for Elizabeth to give birth, and she bore a son.

Elizabeth is the wife of Zechariah, a priest, and both are well beyond “normal” childbearing years (Luke 1:5–7). That they would finally have a son was a miraculous announcement, delivered by an angel (Luke 1:11–13). The child would be an important herald of the Messiah (Luke 1:14–17) known as John the Baptist (Luke 3:2–3). This would also be an answer to prayer (Luke 1:24–25). Others would celebrate along with the new parents (Luke 1:58).

Unfortunately, Zechariah’s first instinct was to doubt the angel’s message (Luke 1:18), so he was temporarily rendered unable to speak (Luke 1:19–20). Details from later in this passage suggest he was unable to hear, as well (Luke 1:62). Now that the child has been born, that time of rebuke will soon be coming to an end. This will not happen until after the child is circumcised and formally named, eight days after he is born (Leviticus 12:3; Luke 1:59).

Context Summary
Luke 1:57–80 describes the first of two births predicted by the angel Gabriel in this chapter (Luke 1:13, 31). Despite their old age, Elizabeth and Zechariah have had a son, who now needs to be named. Zechariah has been stricken mute for months, after doubting the angel’s message. Elizabeth surprises her family by naming the child “John.” When asked, Zechariah writes down the same name and is immediately able to speak again. Amid the awestruck reaction of family and neighbors, the legendary reputation of John the Baptist has begun. Zechariah then prophesies about the powerful ministry of his son.

Verse 58. And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her.

Both Elizabeth (Luke 1:57) and Zechariah are known for their godly lives (Luke 1:5–7). They have struggled with an inability to have children, however. While Zechariah was serving in the temple, he was visited by an angel, Gabriel (Luke 1:11–12). Gabriel declared that Elizabeth would finally have a son, who would be an important prophet (Luke 1:13–17). Zechariah’s first response was doubt, so he was temporarily stricken with an inability to speak (Luke 1:19–20).

As expected, Elizabeth was overjoyed with this news (Luke 1:24–25). Also as expected, her friends and family were happy for her, as well. Given the circumstances of his birth and his father’s encounter with Gabriel, there would have been more interest than usual. This means that the baby’s circumcision and naming were likely attended with great interest. This would have multiplied the number of people who saw the supernatural events which occurred there (Luke 1:63–66).

Verse 59. And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father,

According to Old Testament law, male children were circumcised eight days after they were born (Leviticus 12:3; Philippians 3:5). This was also when the baby would be formally given his name. The child in this passage has been born under unique circumstances. His parents are elderly and assumed they’d never have children (Luke 1:5–7). An angelic message said otherwise (Luke 1:13–17) and now Elizabeth has given birth (Luke 1:57–58).

When the baby’s father, Zechariah, was told about the impending pregnancy, the angel told him the baby should be named John (Luke 1:13). However, Zechariah was temporarily prevented from speaking because of his doubt (Luke 1:18–20). Most likely, he still told Elizabeth about what he’d seen and heard. It’s possible, but very unlikely, that he had not mentioned the baby’s intended name to her. It does seem that he didn’t pass that information on to friends and family. When the moment comes to declare the newborn’s name, those performing the ceremony plan to give him the same name as his father.

Elizabeth will reject this name (Luke 1:60), which will surprise everyone since it’s not one of the family’s traditional names (Luke 1:61). Zechariah will confirm the name “John,” breaking his curse of silence and amazing everyone (Luke 1:62–65).

Verse 60. but his mother answered, “No; he shall be called John.”

Gabriel, the angel, told Zechariah (Luke 1:5–7) that he should name his son John (Luke 1:13). Since the birth, itself, was to be a miracle, Zechariah responded with doubt (Luke 1:18). As punishment, Zechariah was rendered unable to speak until after Gabriel’s prophecy was fulfilled (Luke 1:19–20). That probably did not stop Zechariah from communicating to his wife what had happened, likely in writing.

Now that she has given birth (Luke 1:57–58), the time has come to choose a name. Since Zechariah is not speaking, those performing the ritual plan to call the baby by the father’s name (Luke 1:59). Elizabeth vetoes this and wants to call her child John. The family will be surprised; sons were usually given traditional names from the family line (Luke 1:61). Zechariah, who might also be unable to hear (Luke 1:62) will confirm the name should be “John” (Luke 1:63). This will complete all Gabriel’s predictions about John’s birth, freeing Zechariah to speak (Luke 1:64–66).

Verse 61. And they said to her, “None of your relatives is called by this name.”

By the New Testament era, it was common for Jewish families to rely on a set of traditional, family names when identifying newborn sons. Now that Elizabeth and Zechariah have finally had a child (Luke 1:5–7, 13, 57), family and neighbors expect them to follow that trend. Since Zechariah is unable to speak (Luke 1:18–20), those performing the naming ceremony plan to name the child after his father (Luke 1:59). Elizabeth refuses (Luke 1:60), wanting to name the child “John.”

“John” is the name Zechariah was told to give his son, by Gabriel himself (Luke 1:13). Though he cannot speak—and likely cannot hear (Luke 1:62)—he can still write. He probably communicated everything to Elizabeth when he came home. Her insistence on the name John most likely is not a supernatural occurrence, or even a coincidence. And yet, others hesitate to accept her choice of a name. They will ask Zechariah, who confirms her wish and is immediately freed from his temporary silence (Luke 1:62–64).

Verse 62. And they made signs to his father, inquiring what he wanted him to be called.

The father mentioned here is Zechariah (Luke 1:5–7). When Zechariah doubted the words of an angel who predicted he’d become a father (Luke 1:13–18), he was stricken speechless (Luke 1:19–20). When the baby was finally born (Luke 1:57) and ready to be named (Luke 1:59), those supervising the ceremony plan to name the baby after Zechariah. Elizabeth, the mother, insists that the child be named “John” (Luke 1:60), to the confusion of their family (Luke 1:61).

It seems likely—or at least possible—that Zechariah was also rendered deaf by his encounter with the angel. Such a condition would fit the nature of his rebuke. He rejected the angel’s words, so he would be unable to speak words of his own. He rejected what he heard, so he would be unable to hear other speech. That people communicate with him by making signs suggests that talking to him would not work.

While Zechariah cannot speak, he can write (Luke 1:63). What he indicates is exactly what Elizabeth wanted, and is what Gabriel commanded (Luke 1:13). This fulfills the term of his punishment, allowing him to speak, and amazing those who see these things happen (Luke 1:64–65).

Verse 63. And he asked for a writing tablet and wrote, “His name is John.” And they all wondered.

Zechariah is the father of Elizabeth’s newborn boy (Luke 1:57), an event which was predicted by an angelic messenger (Luke 1:13). Zechariah was serving in the temple when the angel appeared to him (Luke 1:8–11). His first response to the prophecy was doubt (Luke 1:18), so he was temporarily rendered unable to speak (Luke 1:19–20).

Being unable to speak—and possibly unable to hear (Luke 1:62)—does not mean Zechariah cannot communicate, at all. Hand signs and gestures can communicate some things. He’s also capable of writing. The tablet mentioned here was a common object in that era. These were wooden or stone boards covered in a thin layer of wax. These were the ancient precursor to modern objects like dry-erase boards or chalkboards.

The reason Zechariah needs to write is because friends and family doubt Elizabeth’s choice of a name for their son (Luke 1:59–61). “John” is the name the angel commanded, and “John” is the name Elizabeth chose. Most likely, she had been told about the angel’s message by Zechariah. To settle the issue, those involved have asked Zechariah, and he produces exactly the name mentioned by Elizabeth.

This surprises those who see it, but their surprise will soon be multiplied. Confirming the name “John” completes the angel’s prophecy about the birth, which also concludes Zechariah’s term of silence. He will immediately begin to praise God and prophesy, greatly affecting those nearby (Luke 1:64–66).

Verse 64. And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God.

When the angel Gabriel told Zechariah he would become a father (Luke 1:13), the elderly priest reacted with doubt (Luke 1:18). As a result, he was rendered “silent and unable to speak until the day that these things take place” (Luke 1:19–20). That day has finally come. Zechariah’s wife, Elizabeth, has given birth (Luke 1:57), and she has insisted on the name “John” (Luke 1:60). Zechariah confirmed this in writing (Luke 1:63), much to the amazement of others.

That moment completes the angel’s prophecy about the birth of this child. Zechariah is enabled to speak—as one would expect, his first words celebrate God’s blessing. There would have been great publicity around this pregnancy, given its unusual circumstances (Luke 1:37). Most likely, there are more people than usual present for the baby’s circumcision and naming ceremony (Luke 1:59; Leviticus 12:3). This will enhance the reputation around John the Baptist (Luke 3:2–3) even while he is still an infant (Luke 1:65–66).

Verse 65. And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea,

The people expressing fear are the friends, relatives, and neighbors of Elizabeth and Zechariah. This elderly couple was known for both their godliness and their unfortunate lack of children (Luke 1:5–7). While Zechariah was serving in the temple, he was visited by an angel (Luke 1:8–12). The angel predicted that Elizbeth would give birth to a son who would be an important herald of the Messiah (Luke 1:13–17). Zechariah’s first response was doubt (Luke 1:18), so he was temporarily rendered mute (Luke 1:19–20).

As soon as Zechariah emerged from this encounter, there was publicity over the event (Luke 1:21–22). That may have been why Elizabeth remained in seclusion for the early days of her pregnancy (Luke 1:24–25). There were probably more people than usual attending the baby’s naming ceremony (Luke 1:57–59). They would have seen Elizabeth insist on the name John (Luke 1:60) and Zechariah’s written confirmation (Luke 1:61–63). That was followed by the lifting of Zechariah’s silence and his immediate praise of God (Luke 1:64).

That combination of supernatural events struck a level of fear in those who saw them. These happenings confirmed that this child—who will come to be known as John the Baptist (Luke 3:2–3)—was indeed in a unique position. Decades later, when John begins his preaching and baptizing ministry (Matthew 3:1–4), stories about his birth probably increase interest and bring more people to hear his message (Luke 1:66; Matthew 3:5).

Verse 66. and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.

Elizabeth and Zechariah (Luke 1:5–7) have finally obtained a son, as predicted by an angelic messenger (Luke 1:13–17). Zechariah was temporarily prevented from speaking by that encounter (Luke 1:18–20), and worshippers in the temple could tell he had seen an angel (Luke 1:21–22). Elizabeth’s pregnancy and delivery were cause for celebration (Luke 1:57–58). The controversial name she chose, John, was confirmed in writing by Zechariah (Luke 1:59–63). This resulted in Zechariah regaining his ability to speak (Luke 1:64). This combination of events deeply affected those in the region (Luke 1:65).

The phrase “laid them up in their hearts” can also be understood as “kept them in mind.” As John grows, it’s clear he’s meant to play an important role in fulfilling prophecy (Isaiah 40:3; Malachi 3:1; 4:6). The miraculous circumstances of his birth likely made people more interested in coming to hear him preach (Luke 3:2–3).

Verse 67. And his father Zechariah was filled with the Holy Spirit and prophesied, saying,

John the Baptist (Luke 3:2–3) is the child of an elderly couple (Luke 1:5–7). These two were given a miraculous promise of a son (Luke 1:13), which came true (Luke 1:57–58). The combination of these supernatural events made a deep impression on those living in the region around Jerusalem (Luke 1:65). The fact that John quickly attracts many people to hear his early preaching (Matthew 3:5) might be influenced by this early reputation (Luke 1:66).

At some point after John’s birth, his father, Zechariah, will declare a prophecy (Luke 1:68–79). This will combine references to the Old Testament with a celebration of how the Messiah will accomplish salvation. As with many psalms and prophecies, this will apply a present-tense view of God’s work. Since the Lord’s promises are guaranteed, that which He says is “as good as done.” Zechariah’s praise will declare things God has “done,” in faithful anticipation that they are about to be fulfilled.

Verse 68. “Blessed be the Lord God of Israel,for he has visited and redeemed his people

Zechariah is celebrating the birth of his son (Luke 1:57). This child will be a powerful herald of the Messiah (Luke 1:13–17; Isaiah 40:3; Malachi 3:1; 4:5–6). His song of praise includes many allusions to the Old Testament. This is not surprising, as Zechariah is a priest (Luke 1:5).

The phrase “blessed be the Lord God of Israel” is seen in several psalms (Psalm 41:13; 72:18; 106:48) and in multiple Old Testament Scriptures (1 Samuel 25:32; 1 Kings 8:15; 1 Chronicles 16:36). This identifies God as the same One who spoke with patriarchs like Abraham (Genesis 12:1–2) and Isaac (Genesis 26:3–4), as well as Jacob (Genesis 28:13), who would later be named Israel (Genesis 35:10).

Another use of the “blessed” phrase is in 1 Kings 1:48. There, David rejoices to know that God has placed his successor on the throne. This is especially relevant to Zechariah’s song; his son (Luke 3:2–3) will be a precursor to Jesus Christ (Luke 1:31–33), who will fulfill Messianic prophecy as a descendant of David (2 Samuel 7:12–16; Isaiah 9:6–7).

The concept of Israel being “visited” by God refers to His meeting their needs. This echoes how Israel reacted when they first heard God was going to free them from Egypt (Exodus 4:31). That praise, as well as Zechariah’s, reflects a unique way Scripture would refer to God’s promises. Though Messiah had not yet come, when Zechariah spoke, God’s promises are “as good as done.” Referring to what God was about to do as if it was done is seen in other passages of the Bible (Joshua 2:24; Psalm 9:5–8).

Isaiah 43:1 combines several of these concepts, including God’s role as Israel’s “Redeemer.”

Verse 69. and has raised up a horn of salvation for usin the house of his servant David,

The priest Zechariah (Luke 1:5) is celebrating the birth of his son (Luke 1:57), who will grow to be a powerful herald of the Messiah (Luke 1:13–17; Isaiah 40:3; Malachi 3:1). His prophecy comes in the form of a song, which includes many references to the Old Testament. In the prior verse, Zechariah noted God’s deep connection to the people of Israel and His promise to redeem His chosen people (Luke 1:68).

In biblical texts, “horns” are symbolic of power (Psalm 75:10; 89:24; Numbers 23:22; Daniel 7:7; Revelation 17:12). Referring to Jesus (Luke 1:31–33) as a “horn of salvation” (Psalm 18:2) echoes the idea that Messiah will be from the lineage of David (Psalm 132:17; Jeremiah 23:5). When Hannah, mother of the prophet Samuel, praised God for her son’s birth, she used similar phrases (1 Samuel 2:10).

Verse 70. as he spoke by the mouth of his holy prophets from of old,

In the Old Testament, God made many promises about the Savior, Jesus Christ, including details about His birth. These included the fact that He would be virgin-born (Isaiah 7:14; Luke 1:34–35). The prophecies noted that He would be from the lineage of David (2 Samuel 7:12–16; Jeremiah 23:5) and noted the power He would wield (Isaiah 9:6–7). Other prophecies mentioned a herald to prepare the world for Jesus’ message (Malachi 3:1; 4:6; Isaiah 40:3).

Zechariah, the man speaking the words of this passage, is the father of that herald (Luke 1:13, 57). His song of praise emphasizes how God’s promises, as given through His prophets, have always come true. That the world has seen the fulfillment of prophecy and will soon see more (Luke 1:39–45), is reason to worship. That also comes with joy, as the role of this Messiah will be that of Savior (Luke 1:71).

Verse 71. that we should be saved from our enemiesand from the hand of all who hate us;

This is a citation of Psalm 106:10, which celebrated God’s intervention for Israel at the Red Sea (Psalm 106:7–9; Exodus 14:28–30). The Exodus from Egypt was both a literal rescue from slavery and a powerful symbol of spiritual salvation (Galatians 4:3–5). That rescue proved God’s promises to men like Abraham and Isaac were true (Exodus 6:8). Other guarantees came in the form of prophecies (Luke 1:70) about a Messiah (Isaiah 9:6–7) and a herald who would announce Messiah’s ministry (Malachi 3:1; 4:6; Isaiah 40:3).

All these ideas are celebrated by Zechariah, a priest (Luke 1:5, 67). His wife has given birth (Luke 1:57) to the man later known as John the Baptist (Luke 1:13; 3:2–3). John’s role will be to announce the Savior, Jesus Christ, whose impending birth was recently announced by an angel (Luke 1:31–33). Jesus’ first coming to earth will establish a means for mankind to be saved from sin (John 3:16–17), while His second coming will establish an eternal end to all sin and evil (Revelation 19:11–15; 21:1–5).

Verse 72. to show the mercy promised to our fathersand to remember his holy covenant,

A unique aspect of biblical prophecies is that those who first hear them often do not see the promises fulfilled during their earthly lives. Those who come after have the advantage of seeing how God made good on His guarantees (Hebrews 11:13; 12:1). Trust that God will accomplish His promises is a key theme of the Old Testament (Psalm 105:8; Micah 7:20; Genesis 22:16–18). Those who witness a fulfilled prophecy can celebrate their experience as a special blessing—this is what leads Zechariah, a priest (Luke 1:5) to rejoice through a prophetic song (Luke 1:67).

One of the more important promises of Old Testament prophets was the coming of a Savior (Isaiah 9:6–7). Earlier in this chapter, Mary learned she would become the earthly mother of this Promised One: Jesus (Luke 1:31–33). The son recently born to Zechariah and his wife, Elizabeth (Luke 1:13–17; 1:57), is the herald whom God planned to send ahead of the Messiah (Luke 1:13; Malachi 3:1; 4:6; Isaiah 40:3).

Verse 73. the oath that he swore to our father Abraham, to grant us

Israel’s most treasured prophecy was the promise to send a Messiah—a Savior—to defeat evil and sin once and for all (Isaiah 9:6–7). This was the ultimate end of the “oath” mentioned here, which God established with patriarchs like Abraham (Genesis 22:16–18). Each generation since had lived and died without seeing that promise entirely fulfilled (Hebrews 11:39–40), though they did see God’s work in moving towards those ends (Hebrews 12:1; Exodus 6:8; 1 Kings 1:48).

Zechariah is a priest (Luke 1:5) whose wife, Elizabeth, has just given birth to a son (Luke 1:57). This child is the fulfillment of prophecies about a herald (Isaiah 40:3; Malachi 3:1; 4:6) who would prepare people for the Messiah (Luke 1:13–17). This child will soon be known as John the Baptist (Luke 3:2–3). In another confirmation of God’s promises, a young virgin has learned she will give birth to this Savior (Luke 1:31–33). Zechariah’s song of praise (Luke 1:67–68) recognizes these events as further proof that all God said would happen truly will occur.

Verse 74. that we, being delivered from the hand of our enemies,might serve him without fear,

The prior verse mentioned an “oath” which God swore to Israel’s patriarchs, starting with Abraham (Genesis 22:16–18). Among the promises delivered by God’s prophets was the arrival of a Messiah (Isaiah 9:6–7), who would establish ultimate victory over sin and evil. One result of this Savior’s work would be an end to Israel’s persecution from the world and its resulting fear. Prophets like Zephaniah looked forward to that day (Zephaniah 3:14–17).

This verse is part of a celebration of God’s fulfillment of some of those guarantees. Zechariah, a priest, knows his son (Luke 1:13–17, 57) will be a herald appointed by God (Isaiah 40:3; Malachi 3:1; 4:6). This child, John the Baptist (Luke 3:2–3), will prepare the world for Jesus Christ (Luke 1:31–33). Zechariah and his wife, Elizabeth, are aware that Jesus’ birth will happen soon (Luke 1:39–45). The prophetic song given by Zechariah (Luke 1:67–68) intertwines references to the Old Testament with confidence that God’s promises continue to come true.

Verse 75. in holiness and righteousness before him all our days.

God made promises to patriarchs of Israel like Abraham (Genesis 22:16–18). Later generations saw God working to assure these prophecies would come true (Exodus 6:8). Zechariah, a priest (Luke 1:5, 67–68) is celebrating fulfilled prophecy, seen in the birth of his son, John (Luke 1:13–17, 57; Isaiah 40:3). He is also anticipating the birth of Jesus Christ (Luke 1:31–33), the Messiah guaranteed in other Old Testament prophecies (Isaiah 9:6–7).

One of the end results of the Messiah’s arrival would be the end of sin, evil, and fear (Luke 1:73–74; Zephaniah 3:14–17). The first arrival of Jesus on earth would establish human salvation, and the freedom from the eternal penalty of sin (Hebrews 6:17–20). His second coming will lead to the complete defeat of death and wickedness (Revelation 19:11–15; 21:1–5). This will allow those saved by God to be freed from the slavery of sin (Romans 7:14–20), completely and eternally (1 John 3:2; 1 Corinthians 15:52–57).

Verse 76. And you, child, will be called the prophet of the Most High;for you will go before the Lord to prepare his ways,

Zechariah is a priest (Luke 1:5) whose wife, Elizabeth, has just given birth to their son (Luke 1:57). This child was an unexpected miracle and an answer to prayer (Luke 1:11–17). Zechariah is celebrating these events (Luke 1:67–68), as well as the news that Jesus Christ, the Messiah, will soon be born (Luke 1:39–45).

The child in question will one day be known as John the Baptist (Luke 3:2–3). He will fulfill a role established in Old Testament prophecy. Isaiah predicted there would be a “voice” calling out to prepare people for the arrival of God (Isaiah 40:3). The last prophet of the Old Testament, Malachi, also noted that someone would come to “prepare” the world for the arrival of the Messiah (Malachi 3:1; 4:6). This is the part which John, Zechariah’s son, will play.

The “Most High” to be proclaimed is Jesus (Luke 1:31–33; Genesis 14:18–20; Hebrews 1:1–3). Jesus’ immediate purpose will be to establish the means of salvation from sin (Luke 1:77; John 3:16–17). John’s ministry of repentance and baptism (Matthew 3:1–5) will foreshadow the work of Christ (John 1:19–23).

Verse 77. to give knowledge of salvation to his peoplein the forgiveness of their sins,

God promised to send a Messiah (Isaiah 9:6–7), following the work of a herald (Isaiah 40:3; Malachi 3:1; 4:6). The Messiah is Jesus Christ (Luke 1:31–33), and His herald is John the Baptist (Luke 1:13–17; 3:2–3). Here, Zechariah (Luke 1:57, 67–68) celebrates the role his son, John, will play in this process (Luke 1:76). John will proclaim the need for repentance (Matthew 3:1–5), while pointing people to the Savior (John 1:19–23). John the Baptist will be very clear about his inferiority to Jesus (John 3:30). His purpose is to tell others to follow Christ (John 1:29–30).

Jesus’ first coming to earth will be to establish this means of forgiveness (John 3:16–17). His sacrificial death and resurrection will be the mechanism for those who believe to be rescued from the penalty of sin (2 Corinthians 5:21; Philippians 2:8). That corresponds to Old Testament predictions that God would establish a new covenant with His people (Jeremiah 31:31–33), including forgiveness of sin (Jeremiah 31:34). Christ’s second coming (Revelation 19:11–15) will finish God’s prophetic promise to end all sin and evil (Revelation 21:1–5).

Verse 78. because of the tender mercy of our God,whereby the sunrise shall visit us from on high

The father of John the Baptist (Luke 3:2–3) is celebrating God’s fulfillment of prophecy (Luke 1:67–68). Old Testament prophets promised a herald to announce the coming of the Messiah (Isaiah 40:3). As Zechariah speaks, that prediction is coming true in the birth of John (Luke 1:14–17, 57). Prior verses explicitly pointed out that John’s role was to be an announcer of sorts for the Promised One (Luke 1:76–77). That Promised One, the “Most High,” is Jesus (Luke 1:31–33). John’s ministry of preaching repentance and baptism (Matthew 3:1–5) will set the stage for Jesus’ work in offering salvation to all who believe (John 3:16–17; Philippians 2:8; 2 Corinthians 5:21).

Malachi was the last prophet of the Old Testament. His message included more details about the person who would announce the ministry of the Christ (Malachi 3:1; 4:6). Part of Malachi’s prophecy included references to sunrise (Malachi 4:2). The imagery of the sun, rising over the horizon to touch earth with light and warmth, symbolizes the arrival of the Savior (John 1:9). John the Baptist is not that Light (John 1:6–8), but he clearly draws people’s attention to Jesus (John 1:19–23).

Verse 79. to give light to those who sit in darkness and in the shadow of death,to guide our feet into the way of peace.”

In Hebrew culture, “light” is the embodiment of truth and goodness (Psalm 27:1; 43:3). This is connected in symbolism to seeing the right path (Psalm 119:105; Proverbs 4:18). Old Testament prophecy anticipated the arrival of a Savior (Isaiah 9:6–7) whose ministry included this concept of being a “light” (Isaiah 9:2). The fulfillment of that prediction comes in the form of Jesus Christ (John 1:1–5; Matthew 4:16; Luke 1:78). The truth and wisdom His “light” reveals provide a means for people to be forgiven of sin (Luke 1:77; John 3:16–17) and freed from eternal death (John 8:51).

The same prophecies noted that Messiah would be associated with peace (Isaiah 9:6) and a freedom from fear (Zephaniah 3:14–15). Others mentioned light (Malachi 4:2), while noting that there would be a herald (Malachi 4:6) who would come before the Savior (Isaiah 40:3; Malachi 3:1). This herald is John the Baptist (Luke 1:13–17; 3:2–3). He will make it clear (John 1:19–23) that He is not the Christ, but a voice meant to point people towards God (Matthew 3:1–5). John’s father, Zechariah (Luke 1:67) is celebrating this fulfillment of prophecy in an extended series of Old Testament quotes and echoes (Luke 1:68–78).

Verse 80. And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel.

Zechariah and Elizabeth (Luke 1:5–7) were surprised to learn they would finally have a child (Luke 1:11–17). Their son will come to be known as John the Baptist (Luke 3:2–3). His purpose is to prepare people for the ministry of Jesus Christ (Luke 1:76; Isaiah 40:3; Malachi 3:1; 4:6). Jesus’ arrival has recently been predicted (Luke 1:31–33), and the following chapter is a well-known account of His birth (Luke 2).

In the meantime, John will grow up with a noticeable strength of spirit. His miraculous birth (Luke 1:22, 58, 65) and unusual personality (Mark 1:4–6) will contribute to interest in his message (Matthew 3:4–6). That message will be focused on directing people toward the Messiah, Jesus (John 1:19–23; 3:27–30).

End of Chapter 1.

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