ST LUKE
CHAPTER 1
Gabriel promises Zacharias that Elisabeth shall bear a son, whom they shall name John—He also tells Mary she shall be the mother of the son of God—Mary visits Elisabeth and utters a Psalm of praise—John the Baptist is born—Zacharias prophesies of John’s mission. [ Luke was a gentile (non-Jewish) physician who traveled with the Apostle Paul. He wrote his Gospel after the Savior’s death primarily to a non-Jewish audience. He testified of Jesus Christ as the Savior of both the Gentiles and the Jews. Luke has a project that looks like it might be to convince the world that Jesus is the Christ. Gentiles. Luke seems to pay a lot more attention to a gentile audience and what their expectations and needs are. His Jesus is the son of Adam and fulfills a wider scope of a son of God. Luke's the one who features the birth story, the nativity story for us. Luke pays a lot more attention to women and how women fit in the ministry of Jesus and how Jesus ministers to women, that begins with Mary herself. He recorded eyewitness accounts of events in the Savior’s life, and he included more stories involving women compared to the other Gospels. Mentioned three times in the New Testament (Col. 4:14; 2 Tim. 4:11; Philem. 1:24). He was also the writer of the third Gospel and of the Acts. In all passages in the latter book in which the first person plural is used (Acts 16:10), we can assume that Luke was Paul’s fellow-traveler. He was born of gentile parents and practiced medicine. He may have become a believer before our Lord’s Ascension, but there is no evidence of this. The identification of him with one of the disciples to whom our Lord appeared on the way to Emmaus is picturesque but historically unsupported. The first information about him is when he joined Paul at Troas (Acts 16:10); his medical knowledge would make him a welcome companion. He seems to have remained at Philippi for several years, as Paul found him there on his last journey to Jerusalem (20:6), and the two were together until their arrival in Rome. We learn from 2 Tim. 4:11 that Luke was with Paul during his second Roman imprisonment. It is uncertain when or where the Gospel was written; it was specially intended for gentile readers. (See Gospels.) The Acts was a continuation of the Gospel and deals mainly with the growth of the gentile churches. History tells us nothing of Luke’s later years, but tradition says he died a martyr. JST Luke 1:1 attributes to Luke a high calling as a “messenger of Jesus Christ” (see Luke 1:1 note a). ]
1 aFORASMUCH as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, [ "twn peplhroforhmenwn pragmatwn" or as the facts confirmed by the fullest evidence. Meaning that Luke is trying to do his best to set the records straight as he has done his research and he was there for many of the events of which he will testify. Luke is tell us that he isn't the first one to write. Other people have already tried to write, or have written down about the story of Jesus. Now, we don't know whether he's referring to other gospels or whether other texts, but that others have already written. Luke appears to be a gentile, and that's will influence his writings because one of the things that he's really interested in throughout his gospel, and we're going to see this in chapter one, is, Luke wants to show that this message of Jesus is for everybody. It's a universal gospel, it's for Jews, but it's also for Gentiles, it's for men and it's for women, and it's for those who are rich and those who are poor, with an emphasis actually on the poor. Ancient history is not the same as modern history. I think it's unfair to judge Luke's version of history from what we think history is. He's doing it according to how they did history in the first century. They're quite happy to do things with, "I wasn't there to hear the exact sermon. This is probably what it sounded like." And so if he put sermons in people's mouths, that was a common occurrence in other ancient historians as well. ]
2 Even as they delivered them unto us, which from the beginning were eyewitnesses, [ This may be saying that Luke was also an eyewitness of some of the things with Jesus. He certainly seems to be with Paul, but also, he has probably tracked down those who were witnesses to try and get this story from them. It starts with Adam who was faithful to tell the story of his relationship with the Father and the son, what happened in the Garden - and that he personally saw, walked and talked with God. It then continues with each of the prophets who bore witness of their dealings with God unto the present day of Luke. Luke was writing this sometime after the Gospels of Matthew and Mark were written so he could also be referring to those who had previously written of their first hand accounts with the Savior. So together with the writings of the OT these writings of Luke are to document the history of the Messiah. ] and ministers of the word; [ Gospel. ]
3 It seemed good to me also, having had perfect understanding of all things, [ "parhkolouqhkoti anwqen" - Having accurately examined every detail to which he could address, and through diligent investigation determines that beyond any douby he is convinced that he knows the truth of the whole. Many gospel scholars think that this is after Jesus has been ascended into heaven, or does he know Jesus personally? However; it is something of a debate. And I think that one of the parts here is in 1:3. So he's clearly in verse one, part of the community, verse three, "It seemed good to me also, having had a perfect understanding," and the language there has thoroughly investigated in light of the available evidence, but he's, "the understanding of all things from the very first." So does that mean he's studying what others have said from the very first, or has he had a part of it? Could be read and understood either way. We don't hear of him until here, and we certainly hear more of him in Acts in his relationship with Paul. He may have had more experiences than what we're aware of. It might be like he is saying, "I don't remember everything perfectly, but, I have a complete understanding of what happened." ] from the very first to, [ "anwqen", or from their origin. some think "anwqen" should, in this place, be translated from above; in order to refer to inspiration. ] write unto thee in order, most excellent Theophilus, [ " qeou filov" - the name means friend of God. Luke is communicating to Theophilus - his firsthand account of what he saw of the Messiah do and say. Luke also wrote the Book of Acts for Theophilus cp. Acts 1:1. Nothing is really know of Theophilus exect he is treated as a person of Roman notoriety - "most Ecellent". Of note is the name Theophilus means "God-love" So one might conclude that he is not a real person but rather Luke is using the name as a reference to all of those who love God. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. ]
4 That thou mightest know the certainty of those things, wherein thou hast been instructed. [ "kathchqhv" - wherein thou hast been taught the doctrine. It would appear then that Theophilus had already received at least some of the doctrine. ]
5 ¶ THERE was in the days of Herod, [ Since "THERE" is all caps this is where the story begins. This was Herod, surnamed the Great, the son of Antipater. This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Gen. xlix. 10, was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Micah v. 1, 2. ] the king of Judaea, a certain priest named Zacharias, of the course of Abia:
[ When the priests or a priesthood families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by 23:8. Abiah was the eighth in the order in which they had been originally established: 1 Chron. 24:10. And so each of these courses or classes of priests wpuld work two weeks in the year, they would come and work at the temple. Besides the great feasts, these are the ones who were doing the daily sacrifices and the workings of the temple. ] and his wife was of the daughters of Aaron, [ John the Baptist was of the lineage of Levi because both of his parentes were and thus he was entitled to the birthright of the Aaronic priesthood - D&C 84:27-28. Zacharias and Elisabeth and Mary are both going to have a child in unexpected ways. Luke makes sure we understand this prophecy. He is being very intentional about the story. the story of the prophecy of John's birth and the story of the prophecy of Jesus' birth, he's intentionally put them in parallel form. Both stories start with the parents being introduced and they're not anticipating a child. That is followed by, in both stories, an appearance of an angel. Both of them is Gabriel, we'll talk more about him. The response of both Zacharias and Mary is that they are troubled, and the word is intentional there. They're both told by Gabriel, "Do not fear." They're both promised that they will have a son. They're then both told what the name of the son is going to be. And then we have that both of these children are going to be great. Zacharias and Mary both ask the same question, "How's that going to happen?" Even though Zacharias gets a negative view of it in a way that Mary doesn't, but I think they're both legitimate questions in my book. They're both given an answer, "I have sent to announce this to you, and the Holy Ghost shall come upon you." Then both are given a sign. Then we have a contrast, Zacharias's forced silence and Mary's spontaneous answer. And then we're told Zacharias and the angel went away. Why is Luke doing this? Why does he want to set these two stories up so carefully? To help us as readers, to understand the relationship between Jesus and John long before we ever get to the baptism. The idea that John is to be a forerunner for Jesus, that their births will be in parallel, just as their missions will be in parallel. So it's to help us get us thinking here about Gods role in the history of Israel. ] and her name was Elisabeth.
6 And they were both righteous before God, [ Evidence here that righteousness does not always mean that everything will be easy or the way that you want, even if you are follow Gods commands. ] walking in all the commandments and ordinances of the Lord blameless. [ So just because they have not had children does not mean that they have committed grievous sins or that they are being punished. I suppose that Luke might be giving an indication that since both parents were righteous that if there were a blessing or a miracle to be had because of righteousiness then they were worthy of such. This trial according to Luke was not a result of some sort of sin. Compared to the Gospel of John, "Who did sin, this man or his parents, that he was born blind?". While God promises us great things, but he doesn't promise the timeline. We can have really, really righteous desires, and yet the blessings of those righteous desires aren't always fulfilled immediately. And here we have two very, very righteous people, who have waited how many years? Is it 10, or is it 20, or is it 30? I don't know the answer to that, but they're aged probably at a time when most people would've given up on the opportunity of it. In God's timetable, the blessings come. It's really hard sometimes, to wait, and wonder, "Why is God blessing other people and not me?" My patriarchal blessing said this, but it hasn't happened yet. So why does God wait so long sometimes? Why does He force us to wait? What are we to learn from waiting? Why is waiting upon the Lord so important? sometimes the waiting forces us to pray harder from the depths of our soul. ]
7 And they had no child, because that Elisabeth was barren, [ The fact that she's going to get pregnant is miraculous, but has that miracle ever happened before in Israel's history? And we can think particularly of Abraham and Sarah, we can think of Jacob and Rachel. We can think of the parents of Samuel and Samson. This is a miracle. There's no doubt in my mind that Luke wants us to see it as a miracle, but it's not a miracle that is unique. She was both steril to this point and now was beyond child bearing years, interesting to note from the scriptures the list of names with similuar fates: Sarah (Gen16:1), Rebecca (Gen 25:21), Rachel (Gen 30:1), mother of Samson (Judges 13:2), Hannah (1 Sam. 1-2] and they both were now well stricken in years. [ Elisabeth was at the time post-menopausal. Luke will compare this miracle of this birth to the birth of the Savior to Mary who is a virgin and the birth of the son of God is something that has never happened before nor ever will . ]
8 And it came to pass, that while he executed the priest’s office before God [ In the temple or the place where God manifested his self to man. ] in the order of his course, [ During his time when he was supposed to perform his priesthood duties in the temple. It may have been a once in a lifetime opportunity as some bible scholars suggest. There are so many descendants of Levi at the time. some scholars suggest that it was an assignment that they drew lots for, and it's way subtle, but maybe that's what verse nine means, according to the custom of the priest office, his lot, well, he got it this time. Maybe had been waiting for a long time to get this assignment, was excited to get it. The drawing of lots was really quite a standard thing. Began to call it, who's going to be the new member of the 12 in Acts one? It's by lots. We see this in Quran, they do things by lots as well. So this is their way. Then it's in the hands of God. He decides which one is chosen. Eithe way he's in the holy place, is lighting the altar of incense for the day, on the other side of the veil from the Holy of Holies as the smoke from the incense rises to represent the prayers of Israel ascending into heaven. Although not in the text, while he is fulfilling his duties to Israel and their prayers to God, maybe he has his own prayer as well, given what happens next. And his prayer, Maybe he was praying to God, even still, that he and his wife could have a child. ]
9 According to the custom of the priest’s office, his lot was to burn incense [ Zachariah's responsibility as a Temple Priest is to clean the incense altar from the previous burnings and offer the daily incense offering per Exod. 30:7-8. this was something that he did everyday - it was not during festival time or activity - noting special was going on. He was just being faithful - and diligently performing his duty. ] when he went into the temple of the Lord.
10 And the whole multitude of the people were praying without at the time of incense. [ The idea was that if the people could see the smoke from the incense rising to heaven they felt as if their prayers would be carried there aas well - So many gathered at the time to pray. ]
11 And there appeared unto him an angel of the Lord standing on the right side of the altar [ The signifigance of standing on the right side of the altar means that one is in good favor with God, like being on the right hand of God. Thus the messenger comes as a messenger of good will to him. If I am not mistaken it had been some 400 years since the last time there was such a recorded communication between man and the heavens. ] of incense.
13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; [ Pretty signifigant idea is presented here. 1) Zacharias is still praying to have a son well past the time that "it is possible" - denotes great faith in God. 2) He has continued to do this for many years - still believing that his prayer will be answered if he has enough faith. The message from the angel also tells us who is in control - God is and with him all things re possible. ] and thy wife Elisabeth shall bear thee a son, [ Luke is intentionally setting us up here. He shows us that yes it will be a miracle if Elizabeth in her years has a child, but she would not be the first to have done so. However; the miracle that God will perform with Mary will be as no other miracle. "If you find yourself having to wait for a blessing, or if it seems that God isn't hearing your prayers, the story of Elisabeth and Zacharias can be a reminder that he hasn't forgotten you." As Elder Jeffrey R. Holland promised, "While we work and wait together for the answers to some of our prayers, I offer you my apostolic promise that they are heard and they're answered. Though perhaps not at the time or in the way we wanted, but they are always answered at the time and in the way an omniscient and eternal compassionate parent would answer them." ] and thou shalt call his name John. [ The name "yohanan" means "the Lord has shown favor" or "Jehovah's gift". Not the first time the Lord has provided a name for someone whom he has plans for - Gen 16:11, Gen 32:28, Isa. &:14, Isa 8:18. ]
14 And thou shalt have joy and gladness; [ "estai cara soi", He will be joy and gladness to thee. ] and many shall rejoice at his birth.
15 For he shall be great in the sight of the Lord, [ When Gabriel talks to Mary, it is, "Jesus will be great." Period. His greatness is not dependent on some other being. He is great, period. John is great before the Lord. And so that's telling us, although their births and their ministries parallel, they're not equivalent. ] and shall drink neither wine nor strong drink; [ "sikera", i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word sikera, sikera, comes from the Hebrew, rk shakar, to inebriate. . he is to be raised as a Nazarite, a consecrated man (Num.6). Simple contrast is provided here by comparing drinking of unholy spirits (wine) vs filled with Holy Spirit. This language indicates that, like Samson and Samuel, John may have been a Nazarite as part of a Nazarite vow that we read about in numbers. The Nazarite vow, was a way of setting yourself apart for a time period, to consecrate yourself to God. It is a way that non-priestly Israelite could become holy. And it's usually for a set period of time. It's not a lifetime thing, it might be for four to six months, or it could be for longer period of times. See Numbers chapter 6 ie... "He shall separate himself from wine and strong drink. No razor come upon his head, and he shall be holy, and he shall ..." Don't touch dead bodies, et cetera, et cetera. So you separate yourself from the world for a time when you can concentrate on relationship with God and trying to become holy as he is. Holy. Paul also seems to have had part of a Nazarite vow later on in Acts as well. ] and he shall be filled with the Holy Ghost, even from his mother’s womb. [ The importance of the Holy Ghost and what great things happen because of the Holy Ghost and being filled with the Holy Ghost. And I think it's also a gentle nudge and reminder of what's going to happen when John is in Elisabeth's womb when Mary comes along as well. ]
16 And many of the children of Israel shall he turn to the Lord [ His mission is announced. This prediction is fulfilled in Luke 3:10-18. Missionary work. ] their God.
17 And he [ John The Baptist ] shall go before him [ Jesus Christ. ] in the spirit and power of Elias, [ Temple work. "Elias" is one who is to bring about spiritual revolution in Israel, a forerunner. Elias is also a title for one who is a forerunner; for example, John the Baptist, as in JST Matt. 11:13–15, and JST John 1:20–28 (Appendix). These passages are sufficiently clarified to show that anciently two Eliases were spoken of, one as a preparer and the other a restorer. John was sent to prepare the way for Jesus, Jesus Himself being the Restorer who brought back the gospel and the Melchizedek Priesthood to the Jews in His day (see JST John 1:20–28 [Appendix] ). In this particular instance there is reflected also the comparative functions of the Aaronic and Melchizedek Priesthoods. Elias is also the New Testament (Greek) form of Elijah (Hebrew).The Spirit of Elijah is one of those Elias's which is defined in Malachi 4:6 which is to turn the Fathers to the sons and the sons to the fathers, and all to the Lord. ] to turn the hearts of the fathers to the children, and the disobedient [ "apeiqeiv" or unbelieving. ] to the wisdom of the just; to make ready a people prepared for the Lord. [ JST, John 1:21-22,26,28 The gospel of Jesus Christ has been preached from the beginning. John the Baptist is the Elias who prepares the way for Christ, and Jesus Christ is the Elias who restores all things and through whom salvation comes. ]
18 And Zacharias said unto the angel, Whereby shall I know this? [ The NAS renders this as "How shall I know this [for certain]?" - (Concordant Literal NT) renders it as "By what shall I know this?" - in otherwords Zacharias is asking for a sign. ] for I am an old man, and my wife well stricken in years. [ Kind of a challenge to the Lord or the messenger that he does not believe him because that would be impossible, or at least that is his thoughts. ]
19 And the angel answering said unto him, I am Gabriel, [ Mortal Noah: and the same messenger that will later visit Mary in v26. D&C 27:7 it is Elias. ] that stand in the presence of God; [ As an angel he is acting under the direction and authority of God. ] and am sent [ He has been instructed to leave the presence of God and perform this mission - or that which he has been instructed of God to do. ] to speak unto thee, and to shew thee these glad tidings.
20 And, behold, thou shalt be dumb, and not able to speak, [ "siwpwn" silent; this translation is literal; note that the Lord did not take away the promised blessing of a son - that was part of Gods plan. He did make is so that he could not speak. Why to humble him or maybe some other reaason? ] until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
21 And the people waited for Zacharias, [ So that they might conclude the prayer session. ] and marvelled that he tarried so long in the temple.
22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
23 And it came to pass, that, as soon as the days of his ministration were accomplished , [ Each family of the priesthood officiated one whole week, 2 Kings 11: 17 ] he departed to his own house.
24 And after those days his wife Elisabeth conceived, and hid herself five months, [ After she knew she was pregnant she hide herself until Mary visited her during the sixth month - So she would have been secluded an abritary 5 months. ] saying,
25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach [ Barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. 1 Sam. i. 6. Can you begin to imagine the feelings that Elizabeth felt? 1: She is older and raising a baby at that age will be tough 2: What a miracle it is that the Lord has finally answered her prayers. ] among men.
26 And in the sixth month the angel Gabriel [ "Why Gabriel?" Joseph Smith is reported to have said that Gabriel is another name for Noah. And so if that's true, and I believe that it is, then why not just say, "And Noah came"? Why Gabriel? And so I want to know something about the name Gabriel. And in Hebrew, Gabriel means a mighty man of God. I like that. Because it suggests to me God doesn't just send anybody to Zacharias and to Elisabeth, he sends a mighty man to them. This suggests to me how important the story and the message is to God. So I see Gabriel as a title, as much as a personal name, and he's sent from God unto a city of Galilee named Nazareth. Or Noah as he was called in mortality. The same messanger that visited Zacharias six months earlier. ] was sent from God unto a city of Galilee, named Nazareth, [ Why is this story taking place in Nazareth? It is a nowhere place. It is unimportant. Why isn't this happening in Jerusalem, where the temple is, where the priesthood is and the priests? Why is it happening in Nazareth? Why in this small village is it happening? But he comes to Nazareth. What do we know about Nazareth in the first century?" It's in the Galilee in the New Testament. At times, it was a nothing place, in many respects it's small. A small village. In fact, if you go to Nazareth today, scholars have excavated down to the first century village. We're probably not talking a city but a village. ] ,
27 To a virgin [ The Greek here is "parthenos" which implies chastity as in not knowing a man. ] espoused [ Like engagement, Typical period was 1 year, during which time they were effectively legally married but were not to consummate the marriage. ] to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. [ She was probably never called Mary, her name was probably Miriam. She's probably very young. Women got married a lot younger than they do today. People could become engaged as young as 11 or 12. That's eek for us in our day and age, but it was normal for them in their day. So that we can anticipate that she's young here. So how would this young girl be experiencing, then all of a sudden, I don't know what she was doing, but this divine messenger, Gabriel, comes to her. ]
28 And the angel came in unto her, and said, Hail, [ Rejoice. I am sure the angel needed to provide her with some comfort, remember she is a very young woman most likely between 11-14. ] thou that art highly favoured, the Lord is with thee: blessed art thou among women. [ That is, thou art favoured beyond all others. The JST version reads, "Hail, thou virgin who art highly favored of the Lord, the Lord is with thee for thou art chosen and blessed among women." Do you notice any difference? The word chosen is definitely not in the Luke account. Why is Mary chosen? What has she done at such a young age to prove herself chosen? She's not from the temple aristocracy, She's doesn't live in Jerusalem but rather Nazareth, a backwards podunk place. So for a Latter-day Saint, that leaves us that this is a premortal chosenness, blessedness kind of thing. Elder McConkie puts it this way, "Can we speak too highly of her whom the Lord has blessed above all women? There was only one Christ, and there is only one Mary. Each was noble and great in the preexistence, and each was foreordained to the ministry he or she performed. We cannot but think that the father would choose the greatest female spirit to be the mother of his son, even as he chose the male spirit like unto him to be the Savior." And then he goes on and says, "We should hold up Mary with that proper esteem, which is hers." ]
29 And when she saw him, she was troubled [ She's is wondering, what manner of greeting is this. "Why is he talking to me? Why is he saying that I am blessed among women? Why am I chosen from all of the women in Israel? I don't understand it all." ] at his saying, and cast in her mind what manner of salutation this should be. [ Her reaction is one of surprise and agitation - here she is visited unexpectantly by an angel that proclaims that she is to rejoice because the Lord has chosen her. Chosen her for what? How do we feel when we get that call from the executive secratary or come see the Bishop or Stake President on such an such a night? She doesn't know for want so of coarse she is a little uneasy. ]
30 And the angel said unto her, Fear not, [ Find comfort even though it would have been a shock to her to see an angel. ] Mary: for thou hast found favour with God.
31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. [ Jesus in Hebrew means salvation. What do you think that Mary thought at this point? What wait? Why me? How is this to happen? This does not make any sense to me... Is this weird to her? She's engaged. I could imagine her saying, "Yeah, all right, I'm about to get married. and of course that's what happens when you get married. I'm going to have a son." But then, "You shall call his name Jesus." This I think is probably one of her first things goes, "Whoa, I think something else is going on." ]
32 He shall be great, and shall be called the son of the Highest: and the Lord God shall give unto him the throne of his father David: [ Mary would've understood this, "The throne of his father David," is language saying, "Your son is going to be the Messiah. He's not going to be just another baby boy. ]
33 And he shall reign over the house of Jacob [ All who belong to the twelve tribes, the whole Israelitish people. This is also Messiah language. So even though Gabriel doesn't come out and say your son is going to be the Messiah, he gives all of the language that even a young Jewish girl would've understood. ] for ever; and of his kingdom there shall be no end.
34 Then said Mary unto the angel, How shall this be, seeing I know not a man? [ Mary is certainly baffled as to how she can conceive without marital relations. She would also be concerned about matters of adultery as she is betrothed to Joseph at this point, and fornication while betrothed was a capital offense according to the Law. What is the difference between how Mary expressed her doubt verses Zacharais' in v. 18? Mary doesn't understand how she can conceive outside of the physical means known to her, which are at present prohibited to her. Zacharias' doubt is that it is even possible that he and his wife can have children, and he asks for a sign. The first principle of discipleship. Disciples of Jesus Christ ask questions. It's okay to ask questions. Questions invite revelation. Questions help us to learn more than we know now. And so her question, "How shall this be?" I think is a really quite reasonable question, given the circumstances and all of the things that she has heard. But she voices her questions, and it's a good thing to do so. The second principle is that we often do not understand how God is going to do it. Patriarchal blessings being fulfilled, miracles how did they happen. ]
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, [ There is most likely more here than meets the eye on first review. And it's for all disciples. "The Holy Ghost shall come upon thee." That's how we get through all of the trials and the tribulations and the difficulties of life, because the Holy Ghost will be with us. Ask questions and realize that the Holy Ghost is going to be the answer. He will help you he will reveal to you direction as needed, and quite often not before you really need it. ] and the power of the Highest [ Heavenly Father. ] shall overshadow thee: [ The Anchor Bible states, the Greek employed is: highly figurative; neither verb, 'eperchesthai', 'come upon', or 'epikiazein', 'overshadow, cast a shadow over', has an immediate connotation of conception, let along sexual implication. They are otherwise unattested in a context that would suggest these nuances. They are figurative expressions of the mysterious intervention of God's Spirit and power which will bring about Jesus' Davidic role and his divine affiliation." This is the exact opposite of that appearing in v. 34 where Mary says "I know [Gr:ginoskein] not a man". The Greek 'ginoskein' is a euphemism for marital relations well attested in both Hellenistic Greek and the LXX. 'eperchesthai' is used by Luke in 11:22, 21:26 as well as in Acts 1:8, 8:24, 13:40, 14:19. And he uses 'epikiazein' in 9:35 and Acts 5:15. In none of these uses is there anything even remotely sexual in the context, and 'epikiazein' is used in a transfigural setting. Taking this statement beyond the present context into some religion-philosophical debate on what God can and cannot do is pointless. In context, the issue is miraculous conceptions: one being a post-menopausal older woman, the other being a chaste young woman. Neither should be able to conceive, yet God's power is such that conception is made possible through unexplained means. ] therefore also that holy thing [ The Christ child. ] which shall be born of thee shall be called the son of God.
36 And, behold, thy cousin [ Greek means "relative" how closely they were realted is not know - As both Mary and Joseph are of Judah via David; were Zachariah and Elisabeth are of Levi via Aaron, so most likely they are connected by marriage thru kin so they would have been distant cousins. ] Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
37 For with God nothing shall be impossible. [ So I tell you about your cousin Elizabeth who is beyond child bearing years, well she is 6 months along with child and this is a sign to you that God can do all things. And here's the sign. In addition; if anybody knows what you are going through, God has not left you alone, but there's somebody who else who God has touched in a miraculous way, who can maybe help you with this. ]
38 And Mary said, Behold the handmaid [ "doulé" which is mist closely translated as slave. translation is slave. And we don't like that word in the political realm that we live in today. But this is in essence what she's saying here, "I am willing to be a slave to God. Not because he's forcing it on me," I think. But here is her willingly saying, "I choose you. I choose to say yes." This is another important principle of discipleship, even though she cannot see the end from where she is at right now she is willing to take the journey with God. There is no way at her aga or at any age for that matter that she or anyone could comprehend the implications of how this will change her life, but she said yes I will. ] of the Lord; be it unto me according to thy word. [ Note that the angel asked her permission, she had her agency, and she submitted her will to the will of the Lord. ] And the angel departed from her. [ This again is a hard part. She is left with the idea of what do I do now? what is going to happen next, Joseph Smith had very similar experiences. ]
39 And Mary arose in those days, [ Remember, Nazareth is a small community. Once she starts to show everyone will know, and everyone will begin to talk. How will she be treated? some of the costs of being a disciple of Jesus Christ. There is a cost to Mary by saying yes to this calling from the Lord? But God has not left her alone. He's already pointed her to Elisabeth. And so the next verse is that she got up and she went into the hill country with haste, into the city of Judea. This is about 100 miles away. And she went into the house of Zacharias and saluted Elisabeth. ] and went into the hill country [ Hill country - Hebron, the city of the priests, Josh. 21: 11, which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth. ] with haste, into a city of Juda;
41 And it came to pass, that, when Elisabeth heard the salutation of Mary, [ So Mary just knocks on the door and says "Hello". ] the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: [ The Holy Ghost bore witness to her what was going on. Mary does not say a single thing about wjat is going on, but Elisabeth discerns this by the Spirit as the babe leaps in her womb upon Mary's arrival and greeting. Elisabeth deduces the babe in her womb leaps for joy because the babe Mary is carrying is the Messiah. Luke's gospel is saying that this gospel is for everyone. And so look what we have here. Who are the first disciples of Jesus? We have a very young Mary, and we have a very old Elisabeth. And we even have somebody who hasn't been born yet, John the Baptist. So now we've got men and women involved in this disciple experience of witnessing who Jesus is, even before he is born. ]
42 And she spake out with a loud voice, and said, Blessed art thou among women, [ President Benson once said, "God will raise up friends for those who turn their lives over to him." And this seems to be one of those moments where he raises up somebody, because she's so validating to her and she could be a mentor to her. Being as young as she is she will defiantly need that. Elisabeth was there to be the rock for Mary and that John is there to be the rock for Jesus. ] and blessed is the fruit of thy womb.
44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
46 And Mary said, My soul doth magnify the Lord, [ The verb megalunein, Kypke has proved, signifies to celebrate with words, to extol with praises. So it could read my sould doth praise to the Lord. Luke I think is making a point here to us that it does not matter from where you come or your circumstances in life. You don't have to be born of the right family or nation, that if you will submit to do his will he will make you great. ]
48 For he hath regarded the low estate of his handmaiden: [ In other words, he's picked me. I'm a nowhere person from a nowhere place. Why does he pick me? Is this not how we feel sometimes when the Lord extends a calling to us? ] for, behold, from henceforth all generations shall call me blessed.
51 He hath shewed strength [ "epoihse kratov" Or, He hath gained the victory. ] with his arm; he hath scattered the proud in the imagination of their hearts.
52 He hath put down the mighty from their seats, [ He removed Saul from his throne, he will gain ultimate victory over Satan and his hosts as well. ] and exalted them of low degree.
54 He hath holpen [ Past participle of help. ] his servant Israel, in remembrance of his mercy; [ He made covenants with Abraham in Gen 15:18 ]
56 And Mary abode with her about three months, and returned to her own house.
[ Mary stays with Elizabeth for a period of about 3 months then returns
home. Elisabeth lives in the hill country of Judea, and Mary has to do some traveling to get to her place, so they don't live all that close. Mary apparently stayed with Elisabeth until shortly before John's birth. Elisabeth was in her sixth month of pregnancy per v. 26, and Mary stays another three, which would add up to the term of pregnancy. Apparently Mary leaves before John's birth. We are not told why.]
58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
59 And it came to pass, that on the eighth day [ Eighth day after John is born. The family all gathers together, because this is an important ritual in Judaism. We see it as like a baby blessing, yes, but this is for the young child to be circumcised, and this is when he's going to get his name given. Everybody expects that it's going to be Zacharias after his dad, but Doctrine and Covenants 84 suggests that there's something else really quite supernal happening during this time not mentioned by Luke. In 84 verse 28, it says, talking about John and how he leaped in the womb, "For he was baptized while he was yet in his childhood and was ordained by the angel of God at the time he was eight days old." so, this is happening at the same time as his circumcision and being given his name. So at eight days, and he is ordained unto this power to overthrow the kingdom of the Jews to make straight the way for the Lord before the face of his people, and to prepare them for the coming of the Lord in whose hand is given all power. This was a sacred supernally important experience for both John and his parents. ] they came to circumcise the child; and they [ The priest who was circumising him and giving him his name. Compare Lev. 12:3, D&C 84:27-28. ] called him Zacharias, after the name of his father. [ Which was the tradition. ]
62 And they made signs to his father, how he would have him called. [ In otherwords; they ask Elisabeth what his name is and she says John. Now Zacharias is deaf so he does not even know that they have asked Elisabeth. ]
63 And he asked for a writing table, [ pinakidion, a tablet, a diminutive of pinax, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it ver. 63, that was called for by Zacharias." Shaw's Travels, p. 194. A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates pinakidion, , a wax board or cloth. ] and wrote, saying, His name is John. [ Since John is not a family name - then naming him something else would mean that his name has special meaning and was chosen for that purpose. the name yohanan means "the Lord has shown favor, or gift". Apparently the people are surprised the father wrote his name is to be John because at this point he is both deaf and mute. If he is deaf then he didn't hear Elisabeth name the child "John". And their question to him is not "Is his name John?" It is "What are you naming the child?" so, both the mother and father independently corroborated the child's name as John. ] And they marvelled all.
65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. [ OT rhetoric indicating inspiration and revelation when used in a favorable context, cp. Ezek. 1:3. ]
68 Blessed be the Lord God of Israel; for he hath visited and redeemed [ "epoihse lutrwsin", he hath made a ransom- laid down the ransom price. ] his people,
69 And hath raised up an horn [ Horns were recognized as emblems of strength, glory, and power, Derived from the strength and beauty of horned animals which consisted in their horns. Horns were also considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. ] of salvation for us in the house of his servant David;
72 To perform the mercy promised to our fathers, [ Gen 15. It was John the Baptist acting as the Elias who turned the hearts of the fathers to the children. His work of baptizing is the liberation of the fathers, who are dead-- it can only be baptism for the dead that he instituted; John the Baptist is ties with a special closeness to the temple, though his habitat was the wilderness, where he wandered like Enoch. In his day many wondered if he was really Enoch for he was a wild man(a strange thing in the land) and people came out to him as they did with Enoch. (Hugh Nibley Notes on D&C) ] and to remember his holy covenant;
74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, [ This is were the Jews got it wrong. They misunderstood who their real enemy was. They failed to recognize that the enemy spoken of her was Satan; and the distruction he would bring to them without a Savior to free us from the bonds of sin and death. ]
76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
77 To give knowledge of salvation unto his people by the remission of their sins, [ Zacharias declares the Messianic mission, that it is one of remission of sin which is specifically mentioned there. It is not as was the current thought thatthe Messiah would redeeming Israel in the sense of from the Romans. It will not be military conquest, but remission of sins. Teaching is all that We have tougher enemies than the Romans. ]
79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.
80 And the child grew, and waxed strong in spirit, [ Where do we see something similar to that? At the end of Luke 2 where Luke is talking about Jesus. "And Jesus increased in wisdom and stature, and in favour with God." Luke is painting the picture for us that both had to learn and grow that the experience for them is not unlike ours. Also suggests the similarities with Jesus and John. ] and was in the deserts till the day of his shewing unto Israel. [ How long did John's parents live after he was born, given their advanced age? Did they die in his youth, resulting in him having to live off locusts and wild honey in the wilderness? We really have no idea. ]