Luke Verse by Verse

Grant R. Osborne

• Publisher: Lexham Press
• Year: 2018
• ISBN:
  9781683592396
• Topic: Théologie et religion
• Subtopic: Commentaire biblique

The Gospel of Luke is an orderly historical account, but it is far from ordinary. In the longest Gospel, Luke places great stress on the unique lordship of Jesus and God's plan to bring salvation into this world. Throughout, Luke stresses that Jesus' message reaches the forgotten people groups of this world, particularly the poor and women, showing us that the gospel is truly intended for all peoples.In Luke Verse by Verse, Grant Osborne leads readers through this systematic account of Jesus' life. He shows us why Luke may be called "the theologian of prayer" and unpacks the far--reaching power of the gospel then and now. With Osborne as guide, readers will learn what this Gospel, which introduces the Suffering Servant who has become the Risen Lord of all and reigns by his Spirit, can teach us today.The Osborne New Testament Commentaries, by respected professor and author Grant R. Osborne, are for people seeking a straightforward explanation of the text in its context, avoiding either oversimplification or technical complexity. Osborne brings out the riches of the New Testament, making each book accessible for pastors and all who consider themselves students of Scripture.

THE INFANCY NARRATIVES: TWO BIRTHS FORETOLD

(1:1–38)

Luke makes it very clear in his prologue (1:1–4) that he is writing most of all a historical work on the life of Jesus of Nazareth that covers his life systematically. But this is not your everyday historical work, for the story he is telling is of the most unique person history has ever seen. This is made clear in the infancy narrative (1:1–2:42), in which Jesus is compared to the other dominant figure of that period, John the Baptist. The Baptist was the first prophet to appear in four centuries, and had an Elijah-type ministry among the Jewish people. Yet it is clear that Jesus overshadowed him at every point, in the announcement of their birth (1:5–38), in the births themselves (1:57–66; 2:1–7), and in the presentation of Jesus in the temple (2:22–40). John is the great prophet; Jesus, the greater prophet and king.

PROLOGUE: LUKE INTRODUCES HIMSELF AS A HISTORIAN (1:1–4)

Luke begins with one of the great sentences in Scripture, a single, well-balanced Greek sentence of high prose, placing his work carefully within Hellenistic history writing. Luke wants his readers to understand he has carefully researched and produced a biography that his readers can trust. However, we must realize that the standards it follows are from the first century rather than the twenty-first. For instance, it does not follow the exact chronological order of events in Jesus’ life. Ancient historians were free to move events around in order to give an accurate portrayal but not a chronological one, and this can be seen by comparing the structures of the four Gospels. This would not be allowed today but was fine by ancient standards.

PREVIOUS WITNESSES (1:1–2)

Luke wants it known that he was nowhere near the first “to draw up an account of the things that have been fulfilled among us.” There are two points in this. First, he was building on his predecessors (“many”). It is difficult to know who these are. He was certainly aware of Mark’s Gospel, but most would also include what we call Q as well as Luke’s own interviews with eyewitnesses.1

I do not believe Luke intends to critique the earlier works or that he thought them inadequate. Rather, he wants to produce the whole story and show how Jesus inaugurated the age of the Spirit and brought the people of God into the divine task of bringing God’s salvation to a lost world. These earlier witnesses were not insufficient, for they too were chronicling “the things that have been fulfilled among us.” The fulfillment of Old Testament prophecies is a major emphasis of Luke (1:20, 57; 2:6, 23; 4:21; 9:31; 21:22; 24:7, 26, 44), but the emphasis is also on their fulfillment “among us,” Jesus’ followers participating in the events. These events constitute not just history but salvation history, the entrance of God’s salvation into human history through Jesus and his messianic community.

Moreover, those who compiled the accounts were “eyewitnesses and servants of the word” (1:2), meaning they were first-generation followers of Christ, many of whom became apostles, all of whom served God by the accounts they assembled and disseminated (compare Acts 26:16). Luke was not one of them; he was probably converted on Paul’s second missionary journey (Acts 16:6–10), but he used their material. Luke is saying that the reader can test the accuracy of his account by going to the original eyewitnesses of the events to corroborate what they are reading.

LUKE’S CURRENT WORK (1:3–4)

Luke now provides his purpose in writing as well as his credentials for undertaking such a task. His is an organized and well-investigated work: he has carefully read and followed everything he could get his hands on. I believe he did this research while Paul was in prison in Rome, gathering, comparing, and coming to understand the eyewitness reports, then putting them together into an “orderly account” and publishing them around AD 62, when the imprisonment ended.2

As I said above, this is not “orderly” in terms of chronological exactness but in terms of a carefully constructed and coherent compilation of the material. It is accurate history. “From the beginning” means the beginning of Jesus’ story, not the beginning of Luke’s involvement. His research and writing went back to Jesus’ birth and produced an “orderly account” of the infancy narratives as well as of Jesus’ adult ministry. As I have said, it is especially salvation history that is in Luke’s mind. He is tracing not just human history but also the extent to which in Christ God’s salvation has entered human history and transformed it.

We do not know who Theophilus was, but he was probably a wealthy believer of high social standing who was the patron of this work and perhaps helped distribute it. It does not seem that more than this opening paragraph was addressed to him in particular, and the rest of the Gospel and Acts were certainly written generally for all readers.

The purpose (1:4) is that Theophilus (and others) “may know the certainty of the things you have been taught.” There is a strong apologetic air in this, indeed in all of 1:1–4. The words “know” and “certainty” frame the verse, emphasizing again the trustworthiness of his Gospel. Some think this refers to a potentially hostile reception of Luke’s work, as if he were writing to counter slander and false rumors about the church. I find this unlikely and believe that Luke writes to give Theophilus and other readers confidence about the truths he will be presenting in these pages. The “things you have been taught” probably refers to Christian teaching and preaching both to believers and unbelievers. Luke has both an evangelistic and a teaching interest in writing his Gospel.

JOHN THE BAPTIST’S BIRTH IS ANNOUNCED (1:5–25)

The two scenes announcing the births are given in parallel episodes that establish the basic thrust of the whole, for they are followed by the meeting of the two mothers-to-be and Mary’s thanksgiving (1:39–56); the two births, also in parallel (1:57–2:21); and finally by the postbirth events (2:22–52). John the Baptist and Jesus provide a transition from the old to the new, and in this transition there are four contrasts pointing to the overwhelming glory of Jesus the Christ. The Baptist has a wondrous beginning, for he like Jesus is announced by an angelic herald, named by that selfsame angel, and called to a ministry fulfilling God’s purposes. The key is that this divine ministry is that of forerunner to the expected Messiah of Israel. The emphasis is not on his inferiority, for he too is prophesied in Scripture, and the new age begins with him. The real importance of John the Baptist to history simply shows even further the infinite importance of Jesus the Christ.

A PRIESTLY COUPLE WHO ARE CHILDLESS (1:5–7)

Both Zechariah and Elizabeth came from priestly families, demonstrating the pedigree of their son. Luke includes Zechariah’s family line to emphasize this background, specifying that this event took place “in the time of Herod king of Judea,” undoubtedly to contrast the false earthly king with the true “King of Judea” soon to be born. This Herod is Herod the Great, made king of Judea by Rome, an earthly privilege not extended to his sons. Since Herod died in 4 BC, this places the events here somewhat earlier, say about 6 BC. Luke mentions earthly rulers (also Caesar Augustus and Quirinius in 2:1–2), but they play little role here except to situate these God-driven events within human history.

While the priesthood was quite corrupt at that time (especially at the top), Zechariah and Elizabeth were “righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly.” The term “righteous” refers both to spiritual and ethical righteousness. They were right with God in both their lives and their behavior. Moral righteousness is uppermost, as seen in the added “observing … blamelessly.” There is a marked similarity to Abraham and Sarah, who also were both blameless and childless. This shows that God had a purpose for their childless state; it was not judgment for sin. That purpose comes up here. The three descriptions in verses 6–7—righteous, childless, elderly—all parallel Abraham and Sarah as well as Elkanah and Hannah in 1 Samuel 1:1–20. The parallel with Hannah will come to the fore in Mary’s song in 1:46–56.

ZECHARIAH IN THE TEMPLE (1:8–10)

There were about eighteen thousand priests at this time, divided into twenty-four divisions (named after Aaron’s descendants, 1 Chr 24:1–31), each one with several orders consisting of eight or nine families each. Each priestly division was responsible for supplying the priests in the temple complex for two weeks a year. Those who served were chosen by lot (Luke 1:9). Zechariah was chosen to serve in the holy place, and it is likely that this was the only time in his life (due to the thousands of priests) he had been privileged to do so. He is burning incense during the afternoon offering, called the Tamid. Incense was offered on the altar of incense in the holy place during the morning and evening sacrifices at nine in the morning and three in the afternoon.

Zechariah brings burning coals into the holy place from the altar of burnt offering and gets ready to burn the incense on the altar of incense in front of the veil before the holy of holies. The people are outside, participating in the sacrifices, praying as the priest with two assistants takes the coals into the sanctuary to burn the incense. The assistants then leave Zechariah alone. As the worshippers are praying in the court of Israel (1:10), he lays the incense on the altar and prostrates himself before it. The incense signified prayer, a sweet-smelling offering to the Lord.

Zechariah is about to receive the heraldic angel and the message from the Lord at the most sacred moment of his life.

THE APPEARANCE OF THE ANGEL (1:11–12)

While Zechariah is placing the incense on the altar, an angel appears. It is debated whether the Greek ōphthē (meaning “to see” or “appear”) refers to an actual appearance or a vision. However, this verb is used in Luke’s writings to indicate a supernatural event (Luke 24:34; Acts 2:3; 7:30, 35; 9:17; 16:9), and that would be the case here. Angels often in the Old Testament announce the birth of significant people (Gen 17:15–19; 18:10–15; Judg 13:3–21).

The angel stands “at the right side of the altar of incense” between it and the menorah, or golden candlestick. The right side signifies God’s favor, and it is fitting that God’s temple is the place where the events are set in motion that will end with the births of the messianic forerunner and the Messiah himself.

Zechariah is “startled and … gripped with fear.” This is the common reaction in the Bible to encounters with God and his angelic heralds (Exod 16:15; 2 Sam 6:9; Isa 6:5; Luke 2:9; 9:34; Acts 5:5, 11). The verb for “startled” is etarachthē. Like epepesen phobos (gripped with fear) it also indicates great fear; together they could be translated “troubled and afraid.” He knows he is unworthy and wonders if the angel has come to judge him for his sins (as we all would in such a situation).

THE ANGEL’S MESSAGE (1:13–17)

There is no need for Zechariah to be “gripped with fear” (1:12), for (dioti, “because”) God has heard his prayer. We don’t know for sure what prayer this is, perhaps a request for a son or for God to deliver Israel (a major focus of the evening offering prayers). Several scholars believe the focus is on both, and that makes sense in light of the messianic significance of the infancy narratives. The birth of John the Baptist will initiate the process of deliverance that will move from John to Jesus to redemption not just for the nation but for all humanity.

The angel announcing the good news here reminds us of the message to Abraham and Sarah that God would grant them a son in their extreme old age (Gen 16:11 to Hagar; 17:15, 19, to Abraham and Sarah). The angel even tells Zechariah what name he should call his son. The name “John” (Iōannēn) means “Yahweh is gracious” and means their son will be the means by which God’s gracious mercy will pour down on his people.

The angel then tells the effects of John’s birth (1:14), first on the parents and then on the nation: “joy and delight.” This rejoicing will be personal for Zechariah and Elizabeth, and it will be corporate and eschatological for those who respond among the Jews. Polloi (many) does not mean all in Israel will find joy, for only a few will respond positively to the salvation message John and Jesus will bring. Still, the emphasis here is on the positive side, the rejoicing that will flow out of the Baptist’s ministry as many are made right with God.

There are three terms for joy in this context, all of them used frequently in Luke-Acts for the exultation caused by God’s salvation poured out on the nation—chara (joy) in 2:10; 8:13; 15:7, 10; chairō (rejoice) in 1:28; 10:20; 15:5, 32; and agalliasis (exultation) in 1:44; Acts 2:46; 11:28. This introduces a theme that will flow throughout Luke’s two-volume work, the rejoicing that will come as God’s mercy is felt through John and Jesus throughout the land.

The angel in verses 15–17 turns from John’s effects on others to his own demeanor. His life will be dominated by God. The angel begins with an incredible prophecy that sums up the whole: “He will be great in the sight of the Lord.” What every one of us wouldn’t give for this to be said of our future when we were born! This points to 7:28, where Jesus will testify, “among those born of women there is no one greater than John.” His greatness is seen both in who he is and what he does. His righteous character and his ministry as messianic forerunner both set him apart from those around him. He is the first prophet to appear in four centuries. Still, his greatness is not in his stature or accomplishments but in his obedience to God’s will for his life and ministry, in particular, as the messenger who...

Table of contents

• Cover
• Title Page
• Copyright
• Contents
• Series Preface
• Introduction to the Gospel of Luke
• The Infancy Narratives: Two Births Foretold (1:1–38)
• The Infancy Narratives: Meeting and Birth (1:39–80)
• The Birth and Presentation of Jesus (2:1–52)
• Preparation for Jesus’ Ministry (3:1–38)
• The Testing of God’s Son (4:1–13)
• Jesus’ Early Ministry in Galilee (4:14–44)
• Discipleship and Conflict (5:1–6:11)
• Calling of the Twelve and Sermon on the Plain (6:12–49)
• Compassionate Ministry and Growing Popularity (7:1–50)
• Authoritative Teaching and Mighty Deeds (8:1–56)
• The Training of the Twelve (9:1–50)
• Mission and Further Training (9:51–10:42)
• Prayer and Conflict (11:1–54)
• Training to Take over the Mission (12:1–48)
• Readiness and Vigilance for the Coming Crisis (12:49–13:35)
• Lessons from Meals (14:1–35)
• Parables on the Joy of Finding Lost Things (15:1–32)
• Sayings on Wealth and Possessions (16:1–31)
• Faith, Forgiveness, and the Kingdom (17:1–37)
• Kingdom, Prayer, and Faith (18:1–43)
• End of Jesus’ Ministry and Start of Passion Week (19:1–48)
• Teaching and Controversy in the Temple (20:1–21:4)
• The Coming Destruction of Jerusalem (21:5–38)
• The Final Events of Passion Week (22:1–53)
• The Trials of Jesus (22:54–23:25)
• The Crucifixion and Burial of Jesus (23:26–56)
• The Resurrection of Jesus (24:1–53)
• Glossary
• Bibliography
• Subject and Author Index
• Index of Scripture and Other Ancient Literature