1 Several people have set themselves to relate the events that have taken place among us,
2 as they were told by the first witnesses who later became ministers of the Word.
3 After I myself had carefully gone over the whole story from the beginning, it seemed right for me to give you, Theophilus, an orderly account,
4 so that your Excellency may know the truth of all you have been taught.
The birth of John the Baptist foretold
5 In the days of Herod, king of Ju dea, there lived a priest named Zecha riah, belonging to the priestly clan of Abiah. Elizabeth, Zechariah’s wife, also belonged to a priestly family.
6 Both of them were upright in the eyes of God and lived blamelessly in accordance with all the laws and commands of the Lord,
7 but they had no child. Elizabeth could not have any and now they were both very old.
8 Now, while Zechariah and those with him were fulfilling their office,
9 it fell to him by lot, according to the custom of the priests, to enter the sanctuary of the Lord and burn incense.
10 At the time of offering incense all the people were praying outside;
11 it was then that an angel of the Lord appeared to him, standing on the right side of the altar of incense.
12 On seeing the angel, Zechariah was deeply troubled and fear took hold of him.
13 But the angel said to him, “Don’t be afraid, Zechariah, be assured that your prayer has been heard. Your wife Elizabeth will bear you a son and you shall name him John.
14 He will bring joy and gladness to you and many will rejoice at his birth.
15 This son of yours will be great in the eyes of the Lord. Listen: he shall never drink wine or strong drink, but he will be filled with holy spirit even from his mother’s womb.
16 Through him many of the people of Israel will turn to the Lord their God.
17 He himself will open the way to the Lord with the spirit and power of the pro phet Elijah; he will reconcile fathers and children, and lead the disobedient to wisdom and righteousness, in order to make ready for the Lord a people prepared.”
18 Zechariah said to the angel, “How can I believe this? I am an old man and my wife is elderly, too.”
19 The angel replied, “I am Gabriel, who stands before God, and I am the one sent to speak to you and bring you this good news! My words will come true in their time.
20 But you would not believe and now you will be silent and unable to speak until this has happened.”
21 Meanwhile the people waited for Zechariah, and they were surprised that he delayed so long in the sanctuary.
22 When he finally appeared, he could not speak to them and they realized that he had seen a vision in the sanctuary. He remained dumb and made signs to them.
23 When his time of service was completed, Zechariah returned home
24 and some time later Eliza beth became pregnant. For five months she kept to herself, remaining at home, and thinking,
25 “What is the Lord doing for me! This is his time for mercy and for taking away my public disgrace.”
The annunciation
26 In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth. He was sent
27 to a young virgin who was betrothed to a man named Joseph, of the family of David; and the virgin’s name was Mary.
28 The angel came to her and said, “Rejoice, full of grace, the Lord is with you.”
29 Mary was troubled at these words, wondering what this greeting could mean.
30 But the angel said, “Do not fear, Mary, for God has looked kindly on you.
31 You shall conceive and bear a son and you shall call him Jesus.
32 He will be great and shall rightly be called Son of the Most High. The Lord God will give him the kingdom of David, his ancestor; he will rule over the people of Jacob for ever
33 and his reign shall have no end.”
34 Then Mary said to the angel, “How can this be if I am a virgin?”
35 And the angel said to her, “The Holy Spirit will come upon you and the power of the Most High will overshadow you; therefore, the holy child to be born shall be called Son of God.
36 Even your relative Elizabeth is ex pecting a son in her old age, although she was unable to have a child, and she is now in her sixth month.
37 With God nothing is im pos sible.”
38 Then Mary said, “I am the hand maid of the Lord, let it be done to me as you have said.” And the angel left her.
Mary visits Elizabeth
39 Mary then set out for a town in the Hills of Judah.
40 She entered the house of Zechariah and greeted Elizabeth.
41 When Elizabeth heard Mary’s greeting, the baby leapt in her womb. Elizabeth was filled with holy spirit, and
42 giving a loud cry, said, “You are most blessed among women and blessed is the fruit of your womb!
43 How is it that the mother of my Lord comes to me?
44 The moment your greeting sounded in my ears, the baby within me suddenly leapt for joy.
45 Blessed are you who be lieved that the Lord’s word would come true!”
46 And Mary said:
“My soul proclaims the greatness of the Lord,
47 my spirit exults in God my savior!
48 He has looked upon his servant in her lowliness,
and people forever will call me blessed.
49 The Mighty One has done great things for me,
Holy is his Name!
50 From age to age his mercy extends
to those who live in his presence.
51 He has acted with power and done wonders,
and scattered the proud with their plans.
52 He has put down the mighty from their thrones
and lifted up those who are downtrodden.
53 He has filled the hungry with good things
but has sent the rich away empty.
54 He held out his hand to Israel, his servant,
for he remembered his mercy,
55 even as he promised our fathers,
Abraham and his descendants forever.”
56 Mary remained with Elizabeth about three months and then re turned home.
Birth of John the Baptist
57 When the time came for Elizabeth, she gave birth to a son.
58 Her neighbors and relatives heard that the merciful Lord had done a wonderful thing for her and they rejoiced with her.
59 When on the eighth day they came to attend the circumcision of the child, they wanted to name him Zechariah after his father.
60 But his mother said, “Not so; he shall be called John.”
61 They said to her, “No one in your family has that name”;
62 and they asked the father by means of signs for the name he wanted to give.
63 Zecha riah asked for a writing tablet and wrote on it, “His name is John,” and they were very surprised.
64 Immediately Ze cha riah could speak again and his first words were in praise of God.
65 A holy fear came on all in the neighborhood, and throughout the Hills of Judea the people talked about these events.
66 All who heard of it pondered in their minds and wondered, “What will this child be?” For they understood that the hand of the Lord was with him.
67 Zechariah, filled with holy spirit, sang this canticle,
68 “Blessed be the Lord God of Israel,
for he has come and redeemed his people.
69 He has raised up for us a victorious Savior
in the house of David his servant,
70 as he promised through his prophets of old,
71 salvation from our enemies
and from the hand of our foes.
72 He has shown mercy to our fathers
and remembered his holy cove nant,
73 the oath he swore to Abraham, our father,
74 to deliver us from the enemy,
75 that we might serve him fearlessly
as a holy and righteous people
all the days of our lives.
76 And you, my child,
shall be called prophet of the Most High,
for you shall go before the Lord
to prepare the way for him
77 and enable his people to know of their salvation
when he comes to forgive their sins.
78 This is the work of the mercy of our God,
who comes from on high as a rising sun
79 shining on those who live in darkness
and in the shadow of death,
and guiding our feet into the way of peace.”
80 As the child grew up, he was seen to be strong in the Spirit; he lived in the desert till the day when he appeared openly in Israel.
------------------------------------------------------------
Comments Luke, Chapter 1
• 1.1 Luke dedicates his work to Theo philus, who may have been a well-to-do Christian. According to the custom of the times (printing did not exist), Luke gave him his manuscript with the expectation that several copies would be made at his expense for the use of Christian communities. Luke would also dedicate the Acts of the Apostles to Theo philus.
• 5. In the days of Herod. This Herod was the father of “Tetrarch Herod” who is recorded in 3:1 and whom Jesus knew. He was the last king of the Jews. When he died, Judea lost its autonomy. This Gospel begins in the Temple, and will end in the Temple. This first book of Luke will take place in a setting that is strictly Jewish. Only in his second book, the Acts, shall we find the extension of the Gospel to all the nations. God’s work begins with simple believers – there were many of them in Israel, those who in the Psalms are called “the poor of Yahweh.”
Among the Jews, there were a number of priestly fam ilies called Aaron’s descendants. All the men from these families were priests from generation to generation. From time to time they had the privilege and duty to fulfill priestly functions in the Jerusalem temple, but the rest of the time they worked in their towns and villages as ordinary citizens.
Elizabeth could not have children (v. 7). As with Sarah, Rebecca and Rachel (famous ancestors of the Jewish people), and Hannah (mother of the prophet Samuel) this occurred so that God’s goodness and power shown to the humble and despised would be made more obvious (1 S 1).
Your prayer has been heard (v. 13). Zechariah wanted to have a son, but no longer hoped for one. However, in the temple he prayed for the salvation God would grant his people and is promised both salvation and a son.
He shall never drink wine (v. 15). In Israel many men consecrated themselves to God in this way: they neither cut their hair nor drank alcoholic drinks and withdrew from the world for a while (Num 6). They were called Nazirites.
Zechariah’s son was to be a Nazirite from his mother’s womb until his death, as Samson had been (Jdg 13:5). The one who would be known as John the Baptist receives the mission to preach repentance, and his very life was to be a model of austerity (Mk 1:6). In that he will be the opposite of Jesus who, but for exceptional times such as his fasting in the desert, would live like everyone else and not request special fasts of his disciples (Lk 7:33-34).
Then, the angel indicates what John, Zechariah’s son, will be: He will go in the spirit and power of Elijah (v. 17). In Scripture we see that after Elijah disappeared, having been taken to heaven in a flaming chariot (2 K 2:11), the community of believers kept wondering about the meaning of such an unusual event. They even thought that just as Elijah had worked during a time of religious crisis to bring his people back to faith, so he would also return from heaven before the coming of the Messiah to restore his people’s faithfulness.
The text here refers to this Israelite expectation: one should not think that Elijah would return from heaven in person as Malachi 3:23 seemed to say. Rather John the Baptist would operate with the spirit of Elijah to obtain reconciliation for all, through justice and faithfulness to God’s law.
So, in this remote corner of the world, the Good News begins with an elderly and childless couple, because nothing is impossible with God.
THE VIRGIN MARY
• 26. The first two chapters of this Gospel are, like the beginning of Matthew’s Gospel, an account of the infancy of Jesus. The spirit, however, is entirely different. Matthew uses without scruple stories that were not authenticated, but were in the tradition of “infancies of saints” that circulated among Jews and he used them to show what the mission of Jesus would be. Luke also gives us an account that is first of all theological but based on facts. In doing that he uses a very ancient document familiar to the Christian communities of Palestine. We find seven tableaux in the first two chapters:
– Annunciation of John, annunciation of Jesus;
– the visitation;
– birth of John;
– birth of Jesus;
– the presentation;
– Jesus in the Temple.
The account of the annunciation of Jesus marks the difference from John in his person and in his mission.
How considerate God is toward humans! He does not save them without their consent. The Savior is expected and welcomed by a mother: a young girl accepts to be the servant of the Lord and becomes the mother of God.
The virgin’s name was Mary (v. 27). Luke uses the word virgin. Why did he not say a young girl or a woman? Simply because he was referring to the words of the prophets stating that God would be received by the virgin of Israel. For centuries God en dured thousands of infidelities from his peo ple, and had forgiven their sins. At his coming, the Savior was to be welcomed by a “virgin” people, that is, a people fully consecrated to him. In Jesus’ time many people concluded that the Messiah would be born of a virgin mother when they read the prophecy of Isaiah 7:14. Now then, the Gospel says: Mary is The Virgin.
The one who, from the beginning, was chosen by God to welcome his only Son through an act of perfect faith, had to be a virgin. She, who was to give Jesus his blood, his hereditary traits, his character, his first education, must have grown under the shadow of the Almighty like a secret flower belonging to no one else, who had made of her whole life a gift to God.
How can this be? (v. 34). The angel states that the baby will be born of Mary without Joseph’s intervention. The one to be born of Mary in time is the same one who exists in God, born of God, Son of the Father (see Jn 1:1).
The power of the Most High will overshadow you. The sacred books spoke of a cloud or shadow filling the temple (1 K 8:10) as a sign of the divine presence over the holy city, protecting it (Sir 24:4). By using this image the Gospel conveys that Mary becomes God’s dwelling place, through whom he works out his mysteries. The Holy Spirit comes, not over the Son first, but over Mary so that she may conceive through the power of the Spirit, since a man’s intervention is excluded. The conception of Jesus in Mary is the result and the biological expression of her total surrender to the unique and eternal Word of the Father.
It is thus that the Alliance between God and humankind is finally realized. It will not only be the “work” of Jesus. He, himself, is already the eternal Alliance. A child born into a family belongs entirely to the family of its father and to that of its mother: he is the alliance between two families until then strangers to one another. So it is that Jesus, born of the Father and of Mary, is the Alliance between God and the human family, and it is there that the faith of the Church is rooted: Jesus is truly God and truly man.
Before the angel came, had Mary thought of consecrating her virginity to God? The Gospel gives no indication to this effect other than Mary’s word: I do not know man. Let us recall that Mary was about to be married and was engaged to Joseph, which, according to Jewish law, gave them the rights of marriage (Mt 1:20). It is possible that this question is merely meant to invite a response from the angel on the intervention of the Spirit. The whole text however be comes more transparent if Mary had already kept herself for God alone.
“Mary ever-virgin” affirms the Christian tradition that never fails to expand the scriptural statement. As for Mary having thought of virginity before the angel’s visit, that is a different matter. Such a decision was foreign to Jewish mentality, but it is also certain that the Gospel becomes alive with new and surprising decisions. Such an unusual decision born of an unusual relationship with God is not surprising for those who have an inner experience of the Spirit.
THE ANNUNCIATION
Only Mary could make known the mystery of Jesus’ conception to the primitive church. How could she express such an inner experience and how would it be reported?
Therefore, in writing, Luke had to use biblical words and forms that would allow us to understand the mysterious encounter of Mary with God.
The angel Gabriel (v. 26). For the Jews Gabriel was the name of an angel of the highest rank who appears in the book of Daniel to announce the hour of salvation (Dn 8:16 and 9:21). So, in speaking of Gabriel, the Gospel implies that, for Mary, everything began with the assurance that this was the moment when the destiny of the world was being decided.
Rejoice. This was the joyful way in which prophets addressed the daughter of Zion, that is to say, the community of the humble, who looked forward to the coming of the Savior (Zep 3:14; Zec 9:9).
Full of grace (v. 28). The word used in the Gospel means specifically: beloved and favored. Other people had been loved, chosen, favored; but in this instance it becomes the very name of Mary.
She was troubled at these words. The text does not speak of fear as it did in the case of Zechariah (1:12). From the first moment that Mary’s spirit was awakened, she was aware of the presence of God inspiring her every decision, and so the divine revelation does not cause fear in her. The divine words, revealing her unique vocation, do trouble her.
You shall conceive (v. 31). Here the Gospel makes use of several biblical texts, of which some foretell the future of a child, and in some others God entrusts a mission. See Gen 16:1; Ex 3:11; Jdg 6:11. We have already mentioned Isaiah’s prophecy (7:14) announcing the one who would be Emmanuel, meaning God-with-us. Mary will name him Jesus, which means savior.
He will rule over the people of Jacob forever (i.e., the Israelites). This is a way of say ing that Jesus is the Savior, the son of David, an nounced by the prophets: 2 S 7:16; Is 9:6.
He will be great (v. 32), but not in the way that John the Baptist would be great before God, for John was only a human being (1:15). Jesus was to be son of the Most High, and son of David: these two attributes pointed to the expected Messiah or Savior (2 S 7:14; Ps 2:7). See also Rom 1:3-4. This is why it was made clear that Joseph was from the family of David: see commentary on Matthew 1:20.
THE SERVANT OF THE LORD
I am the handmaid of the Lord (v. 38). In saying this, Mary does not lower herself with false hu mility; instead she expresses her faith and her surrender. From her will be born the one who will be both the servant announced by the prophets (Is 42:1; 50:4; 52:13) and the only Son (Heb 1).
Many persons are mistaken about the word “servant” in that they view almighty God as using his servants to his own ends without taking time to look at them and love them. For them God would lose his greatness if he were to give Mary au then tic re sponsibility in the incarnation of her Son.
This is quite contrary to the spirit of the Bible. God loves people, he wishes, he who is God, to experience human friendship (Dt 4:7; Pro 8:31). God had no need of a woman to make a hu man body, but he wanted to have a mother for his Son; and for Mary to really be that mother, it was necessary that God looked upon her with greater love than he had for any other creature. Thus, Mary is called full of grace.
Grace is what we call the power God has to heal our spirit, to instill in us the disposition to believe, and to make us resonate with the truth so that the expression of real love comes from us in a spontaneous way. We call grace that which came from the living God to blossom on earth: Isaiah 45:8; Psalm 85:11.
Mary is really full of grace because Jesus was born of her as he is born of the Father. This is why the Church believes that Mary has a unique role in the work of our salvation. She is the marvel that God achieved at the outset of transforming humankind into his image.
THE HUMBLE PEO PLE
• 39. The angel’s me s sage has not left Mary alone with her problems. The angel spoke of her elderly cousin, Elizabeth. With her Mary will share her joy and her secret. Mary, quite young (was she more than fifteen?), will learn from her many things that Joseph could not tell her. What had been foretold to Zechariah will now be fulfilled:
“Your son will be filled with the Holy Spirit while in the womb of his mo ther.”
What is most important in history is not what is spectacular. The Gospel pre fers to draw our attention to life-filled events.
A few years later, Jewish crowds would go to John the Baptist looking for the word of God. No one would wonder how he received the Spirit of God, and no one would know that a humble girl, Mary, put God’s plan in motion on that Visitation day.
Blessed are you who believed! (v. 45). What is important is not that Mary is the mother of Jesus in the flesh, and this, Jesus will repeat (11:27).
Mary, who has become the Temple of God, communicates the Spirit – the Spirit of Jesus.
About Mary’s canticle. Mary, so un obtrusive in the Gospel, having no part in Jesus’ ministry, is the one who proclaims the historical revolution begun with the coming of the Savior.
She proclaims:
– the mercy of God who always keeps his promises,
– the change that is to take place in the human condition.
This is what Martin Luther King, the emancipator of the Blacks, recalled: “Despite the fact that all too often people see in the church a power opposed to any change, in fact, the church preserves a powerful ideal which urges people toward the summits and opens their eyes as to their own destiny. From the hot spots of Africa to the black areas of Alabama, I have seen men and wo men rising and shaking off their chains. They had just discovered they were God’s children, and that, as God’s child ren, it was impo s si ble to enslave them.”
The song of Mary also expresses the deepest feeling of the Christian soul. There is a time for us to seek truth, to discover what our major duties are and to become truly and essentially human. There is a time for asking from and serving God. In the long run, we come to understand that divine love seeks out what is poorer and weak er to fill it and make it great. Then our only prayer becomes thanks giving to God for his understanding and merciful designs.
• 57. What was cir cum cision? (See Gen 17).
The child lived in the desert (v. 80), that is, the desert of Judea by the Dead Sea, where some large com munities of which the well-known Qumran community had settled. These communities, called the Essenes, devoted them selves to prayer and meditation on Scripture. And took part in the education of children.