ADULT Lesson Commentary - American Baptist Association

ADULT

Lesson Commentary

Spring Quarter, 2016
CONTENTS

About the Writers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Book of Luke– Introduction . . . . . . . . . . . . . . . . . . . . . . . . . 7

Lesson 1 The Certainty of Christ’s Forerunner . . . . . . . . 11
Luke 1:1-25, 57-80

Lesson 2 The Certainty of Christ’s Virgin Birth. . . . . . . . . 22
Luke 1:26-56

Lesson 3 The Certainty of Christ’s Divine Nature . . . . . . 32
Luke 2:1-38

Lesson 4 The Certainty of Christ’s Divine Ability . . . . . . . 44
Luke 2:39-52

Lesson 5 The Certainty of Christ’s Baptism . . . . . . . . . . . 55
Luke 3:1-38

Lesson 6 The Certainty of Christ’s Temptations . . . . . . . . 67
Luke 4:1—5:16

Lesson 7 The Certainty of Christ’s Authority . . . . . . . . . . 79
Luke 5:17—6:19

Lesson 8 The Certainty of Christ’s New Way of Living . . 91
Luke 6:20-49

Lesson 9 The Certainty of Christ’s Power . . . . . . . . . . . 102
Luke 7:1-35

Lesson 10 The Certainty of Christ’s Teaching . . . . . . . . . 113
Luke 7:36—8:56

Lesson 11 The Certainty of Christ’s Future Glory . . . . . 126
Luke 9:1—10:42

Lesson 12 The Certainty of Christ’s Prayer. . . . . . . . . . . 138
Luke 11:1-54

Lesson 13 The Certainty of Christ’s Parables . . . . . . . . . 149
Luke 12:1—13:21

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160

Vol. 16, No. 4, Spring Quarter, 2016.
Editor in Chief: Kyle W. Elkins, [email protected]
Business Manager: Wayne Sewell, [email protected]
© 2016, Bogard Press, 4605 N. State Line Ave., Texarkana, TX 75503-2928
www.bogardpress.org; 1-800-264-2482



American Baptist Association
Through-the-Bible Series Sunday School Lessons

Winter Spring Summer Fall

2016 Proverbs Luke 1—13:21 Luke 13:22—24 Hosea; Amos;
Ecclesiastes Micah; Jonah;
2017 Song of Solomon Isaiah 1—39 Isaiah 40—66 2 Kings 14—16
2 Chronicles 29—32 2 Kings 21—23 2 Chronicles 25—28
2018 2 Corinthians 2 Chronicles 33—35
2 Kings 17—20 Philemon
Ephesians Nahum Zephaniah Philippians
Colossians
John 11—21 1 Timothy Jeremiah
2 Timothy Lamentations John 1—10
2 Kings 24; 25
Titus 2 Chronicles 36

2019 Ezra; Nehemiah 1 Peter 1, 2, 3 John
Habakkuk; Haggai 2 Peter Jude

Malachi; Esther

2020 Daniel Revelation 1—11 Revelation 12—22 Genesis 1—11
Ezekiel Job
Zechariah

2021 Genesis 12—50 Matthew 1—13 Matthew 14—28 Exodus

2022 Romans Leviticus Hebrews Joshua
Numbers Judges
Deuteronomy Ruth

2023 Acts 1—14 Acts 15—28 1 Samuel Mark 1—8
2 Samuel 1—4
1 Chronicles 1—10 Psalms 1—72

2024 Mark 9—16 2 Samuel 5—24 James 1 Corinthians
Psalms 73—150 1 Chronicles 11—29 1 Thessalonians
2025 2 Thessalonians
1 Kings 1; 2
1 Kings 3—22
Galatians 2 Chronicles 1—24

2 Kings 1—13
Joel; Obadiah



About the Writers

Recognized for their knowledge, wisdom and understanding of the Holy
Scriptures, the writers of the Adult Lesson Commentary are faithful pastors,
teachers and spiritual leaders among the Lord’s churches. The following are a
few biographical notes about these men.

Dr. David Harris was born in Pine Bluff, Arkansas
in 1953. He was saved at age 9 and baptized by the
authority of Harmony Missionary Baptist Church
where he surrendered to preach at age 16 and was later
licensed and ordained.
He graduated from Glendale High School in 1972
and entered the Missionary Baptist Seminary in Little
Rock the same year. He received Bachelor, Master and
Doctor in Bible Languages Degrees from the Little
Rock school.
He has pastored the Pine Grove MBC near Holly Grove, Arkansas; Hickory
Ridge MBC of Hickory Ridge, Arkansas; Westlawn MBC of Texarkana, Texas;
Calvary MBC of Van Buren, Arkansas; First Immanuel MBC of Pine Bluff,
Arkansas; and presently serves the Temple MBC of Benton, Arkansas.
He is a current member of the faculty of the Missionary Baptist Seminary
in Little Rock where he has taught for twelve years and where he serves as
assistant editor of the Searchlight published by the Seminary.
Before he began to write the Adult Lesson Commentary for New Testament
Studies, he had twenty years experience writing for Bogard Press and the
Baptist Sunday School Committee. He has previously written Jr. High Sunday
School, Jr. High BTC and the Adult Quarterly.
He may be contacted at [email protected].


Roger W. Stewart was born and raised in Fort Smith,
Arkansas, where he attended Central Baptist Church
throughout his entire childhood. He was saved and
baptized at age nine. At age seventeen he announced
his call to preach before graduating from Northside
High School in 1984. He soon found himself a student
at the Missionary Baptist Seminary where he earned a
Bachelor of Theology degree in 1991.
Meanwhile, Brother Stewart married Gena Ashlock
in 1986 and was ordained to the Gospel Ministry by

Victory Missionary Baptist Church in Sherwood, Arkansas, later that same
year. God blessed the Stewart’s with two boys – Brett in 1989 and Hayden in
1991. After pastoring in Michigan for nine years Brother Stewart returned
to Southeast Arkansas where he was afforded the opportunity to complete
his Master of Theology (2006) and Doctor of Theology (2008) degrees at the
Missionary Baptist Seminary.
He is pastor of Olive Branch Missionary Baptist Church in Pine Bluff,
Arkansas. He has served ABA churches in Holly Grove, DeWitt and Star City,
Arkansas, as well as in Coloma, Michigan. He is currently a member of the
Standing Missionary Committee where he serves as Clerk. Brother Stewart is
Vice President of the Alumni Association for the Missionary Baptist Seminary.
He may be contacted at [email protected].

Jason Carlton is the pastor of Memorial Baptist
Church in De Queen, Arkansas. He graduated from
the University of Central Arkansas in 1998 with a
bachelor’s degree in business management. He earned
his bachelor’s (2004) and master’s (2005) degrees in
Bible languages from the Missionary Baptist Seminary
in Little Rock. Jason enjoys running, cycling and
photography as hobbies. He and his wife Melanie live
in De Queen with their daughters Riley Catherine and
Amelia Elizabeth.
He may be contacted at [email protected].

Luke 1:1—­ 13:21

INTRODUCTION

The Man. “The Gospel According to Luke” was written by Luke. Even
though he did not identify himself as the author, this was the position taken
by historians of the second century and is almost universally accepted today.
The human authorship of a book is important, yet the divine authorship is
most important. All Scripture is given by inspiration of God (2 Timothy 3:16).
Luke was careful in his research and writing (Luke 1:1-4); however, we believe
the Holy Spirit superintended the work and guaranteed the accuracy of what
was recorded by the man (2 Peter 1:21). Luke was also the human author of
the book of Acts. This means Luke wrote as much of the New Testament as
any other individual if you count the sheer number of words. Paul wrote more
books, but Luke wrote more words. The exception to this is the authorship of
Hebrews. If Paul wrote Hebrews, then Paul wrote the most words in the New
Testament.
Luke was a Gentile. Some think Luke was a Hellenistic Jew, but most
believe Luke was a Gentile. This conclusion is based partly on how Paul
divided his fellow helpers into two camps in Colossians 4:10-14. Paul listed
three who were “of the circumcision” or Jews and then listed Luke along with
two Gentiles.
Luke was the only Gentile to write any of the Holy Scriptures. Being a
Gentile, Luke had a special interest in Gentiles and wrote with Gentiles in
mind. Luke emphasized that the gospel was not only for the Jews, but also
for all of humanity. The reason Luke left out some of the things mentioned by
the other gospel writers was because he was not as interested in matters that
pertained only to the Jews. The same can be said for Old Testament references.
Luke did not emphasize the fulfillment of Old Testament prophecies as did
Matthew, because Luke had a difference audience in mind.
Luke was a physician. The apostle Paul referred to Luke as “the beloved
physician” (Colossians 4:14). Being a physician, Luke was likely of special
assistance to Paul and those with whom he traveled in missionary activity.
Little is known about Luke, but we know he was neither a disciple of Jesus
Christ nor an apostle. Luke was not present during the personal ministry
of Jesus. He was not an eyewitness of the things that happened during the
ministry of Christ.
Luke did not actually get involved in the work until the time of Paul’s
missionary journeys. Luke, the author of the Acts of the Apostles, used the
personal pronoun we for the first time in Acts 16:10 when Paul received the

7

vision from Troas of a man from Macedonia saying, “Come over . . . and help us”
(verse 9). Thus, the first mention of Luke in the Scriptures comes during Paul’s
second missionary journey.
Luke may have started late, but he also stayed late. Luke was the only one
still personally present with Paul at the end of the apostle’s life when he wrote
Second Timothy shortly before his execution. “Only Luke is with me,” Paul said
(2 Timothy 4:11). This suggests Luke was the secretary who penned the second
letter to Timothy as Paul dictated.
The message. Luke addressed his Gospel, along with the book of Acts, to
Theophilus (Luke 1:3), a Roman official of some degree of wealth and position.
Luke wrote that Theophilus might know the certainty of those things which
had occurred in the life and ministry of Jesus Christ. Thus, the aim for this
quarter of study is that the student will know and understand the certainty of
Christ’s birth, baptism and ministry. The impeccable research of Luke and the
inspiration of the Holy Spirit insure us that we have a true and accurate record
of the life of Christ and of those things most surely believed among us.

8

9

© 2005 Todd Bolen The Sea of Galilee shoreline at Capernaum.



Lesson 1 For Sunday, March 6, 2016

The Certainty of
Christ’s Forerunner

Luke 1:1-25, 57-80

Luke’s Purpose in Writing (Luke 1:1-4)

Luke wanted to set forth an accurate record of the life and ministry of Jesus

Christ. The issue of accuracy is critical. There is no substitute for knowing that

we have an authentic, accurate account of the life of Christ. Moreover, we need

the assurance in our hearts that the whole Bible is the Word of God (2 Timothy

3:14-17).

The attempt of others (verses 1, 2).

Luke affirmed that many had “taken in Which Are Most Surely Believed
hand” (Luke 1:1) or attempted the task Word Study #4135
of setting forth an orderly account of the

life of Christ. The adjective “many” refers This phrase translates a single Greek

to a large quantity. We do not know how participle composed of the words pleres
many, we just know that many attempts
were made. Luke avoided giving a specific (full) and phero (to bring or carry).
number. Access to those documents has In ancient secular Greek, it was used
long since been lost, but no matter; God of bringing a business transaction to
has preserved for us the four inspired completion. In Romans 4:21, it describes
Gospel records: Matthew, Mark, Luke and how Abraham was “fully persuaded” of
John. While we do not have that which was the validity of God’s promise. Its perfect
attempted by others and was accessible to tense indicates that these beliefs were
Luke, we do have that which was inspired settled in the past, and continued up

by the Holy Spirit and preserved by God through the writer’s present.

in the four Gospels.

These other writers attempted to record those “things which are most

surely believed among us” (verse 1). This phrase might be expressed as those

events that took place among us. It was not that they were attempting to

create a doctrinal statement such as we might have today, but rather that

they were attempting to set forth a record of the events that took place in their

times relating to the life and ministry of Christ. Particularly, events that were

forecast in the Old Testament and fulfilled in the life of Jesus even though

many others events were included.

11

12 / Luke 1:1-25, 57-80

That “they delivered them unto us” (verse 2) highlights the careful manner
in which the truth was passed from one individual to the next or from one
generation to the next. It is a technical term which serves to remind us of the
responsibility we have to give diligence when we pass the truth forward to
those who follow after (2 Timothy 2:2).
These authors were “eyewitness and ministers of the word” (Luke 1:2) who
had continued with the disciples “from the beginning” (verse 2). Apparently,
“from the beginning” is to be understood as from the beginning of Jesus’
baptism and public ministry even though Luke includes numerous things that
occurred prior to Jesus’ baptism in his Gospel (Acts 1:21, 22). That they were
“eyewitnesses and ministers of the word” (Luke 1:2) adds credence to what they
wrote. In both the written and oral tradition they accurately relayed the events
they had seen and recorded accurately the events of which they had heard.
Nothing was fabricated. They were neither misled nor deceived regarding
Jesus (2 Peter 1:16-18).
The accuracy of Luke (verses 3, 4). It “seemed good” to Luke to also
make a record of the life of Christ. He regarded it as a fitting and proper thing
to do. Time spent reading and researching the life of Christ is well spent. Luke
did research the written accounts of others and interviewed eyewitnesses, but
he was also guided by the inspiration of the Holy Spirit. According to his own
testimony, Luke “had perfect understanding of all things from the very first”
(Luke 1:3). Inspiration did not rule out human effort, but it did rule out error.
Over the thirty years that had passed since the death, burial and resurrection
of Christ, it was possible for some accounts to include error. Luke, however,
was not subject to such mistakes because He was divinely superintended by
the Holy Spirit, thus insuring absolute accuracy. The expression “from the very
first” (verse 3) is understood by some as from above. If this is the case, then
Luke was aware that he was being guided by the Holy Spirit. The same Greek
word is used in other places where it is so translated (John 3:31; 19:11; James
1:17; 3:15, 17).
Luke dedicated his work to the “most excellent Theophilus” (Luke 1:3).
Based on the meaning of his name, Theophilus was a man who loved God. The
name is a compound of God and love. Theos is God, and philos is love. The book
of Acts, also written by Luke, was addressed to Theophilus as well. The title
“most excellent” may indicate that he was a Roman official with the means of
publishing the book once completed. However, Theophilus seems more than
a patron because Luke intended it for his personal benefit as well as that of
others. Said Luke, “That thou mightest know the certainty of those things,
wherein thou has been instructed” (verse 4). “Certainty” means firmness.
Theophilus needed to know that the things he had been taught were rock solid.
The exact truth had been communicated and Theophilus, as well as every
believer, could be assured of it.
Of particular interest to Luke was the inclusion of the Gentiles in the gospel
message. While Matthew presented Jesus as King; Mark, as the suffering

The Certainty of Christ’s Forerunner / 13

Servant; John, as the Son of God; it was Luke who presented Jesus as the Son
of Man. In doing so, he affirmed Him as the Redeemer of all mankind, not just
one particular race or nationality.

John the Baptist’s Birth Foretold (Luke 1:5-25)

Luke began his record of events with the foretelling of the birth of John the
Baptist to the unsuspecting couple, Zacharias and Elisabeth.
Who Zacharias and Elisabeth were (verses 5-7). Seven things stand
out in the lives of Zacharias and Elisabeth.
(1) They lived during the time of Herod the Great (son of Antipater).
Believed to be an Idumean, descended from Esau, Herod ruled Judea from 37
BC until AD 4. Herod was ruthless. He killed one of his wives and her two sons.
He was also extravagant and engaged in great building projects throughout
the land. Among those many projects was the Temple in Jerusalem on which
he spent decades working (John 2:20). This was the same Temple in which
Zacharias served.
(2) They were descended from Aaron. The brothers, Moses and Aaron, were
from the tribe of Levi. Aaron was appointed by God to be the first high priest
over Israel. All the men who were descendants of Levi were called Levites and
served as assistants to the priests who were the direct descendants of Aaron.
Both Zacharias and Elisabeth were descendants of Aaron. Zacharias means
God has remembered. Elisabeth means God is my oath.
(3) They were of the priestly family. This means their son, John the Baptist,
was also of priestly lineage. As such, he would have had the responsibility and
opportunity to serve among the priests at the Temple. One duty of the priests
was to inspect the lambs brought by the people to sacrifice at the altar. John the
Baptist never served at the Temple; however, he had a much greater privilege
in that he identified the Lamb which fulfilled all the Old Testament types when
he pointed to Jesus and declared, “Behold the Lamb of God, which taketh away
the sin of the world” (John 1:29).
(4) They were “of the course of Abia” (Luke 1:5). In 1 Chronicles 24, David
divided the sons of Aaron into twenty-four courses for the purpose of serving at
the Temple. Aaron had four sons, but two, Nadab and Abihu, died. The twenty-
four courses came from the remaining two sons, Eleazar and Ithamar. Sixteen
were descendants of Eleazar and eight from Ithamar. Of the twenty-four, Abia
was the eighth (1 Chronicles 24:10). Each course served for one week twice a
year.
(5) They were “righteous before God” (Luke 1:6). This godly couple believed
in and anxiously awaited the coming of the promised Messiah. They believed the
promises of God and lived accordingly. Centuries before, Abraham believed God
and it was accounted to him for righteousness (Genesis 15:6). Righteousness
has always been by faith (Romans 4:1-5). We receive the imputed righteousness
of Christ when we repent and believe on Him (verses 20-25). Zacharias and
Elisabeth were not without sin, but they were right with God and with men.

14 / Luke 1:1-25, 57-80

(6) They walked in all the “commandments and ordinances of the Lord
blameless” (Luke 1:6). The faith and righteousness of Zacharias and Elisabeth
were expressed in their devotion to God and faithfulness in keeping the Law
of God (Psalm 119:1). The Law is found in the books of Moses. Leviticus is
especially relevant to the function of the priesthood and describes the duties
imposed upon the priests in particular and the people in general. Zacharias
and Elisabeth were careful to obey the Law of God and walk in His ways. There
was a connection between what they believed and how they behaved. This is
still true today. Genuine faith is expressed in good works and a godly walk. A
faith that does not work is an insufficient faith.
(7) “They had no child” and “were well stricken in years” (Luke 1:7). Much
like Abraham and Sarah, Zacharias and Elisabeth were old and still had no
children. In fact, it seems they were well past the childbearing years (Genesis
18:11). In their culture it was a mark of shame not to have children. Many
viewed childlessness as a sure sign of God’s disfavor. Nevertheless, they
remained faithful to God and were rewarded for it. God intervened and worked
miraculously in their lives to bring about His plans and purposes.
What Zacharias saw (verses 8-12). Zacharias “executed the priest’s
office before God in the order of his course” (verse 8). Being a priest and serving
in the Temple was very serious business. All worship is serious and is to be
conducted with the realization that we stand in the presence of God. Zacharias
did more than hold office, he executed the office. He did the work that was his
to do. “According to the custom of the priest’s office, his lot was to burn incense
when he went into the temple of the Lord” (verse 9). Incense was offered on the
altar every morning and evening. However, since the priests only served for
one week twice a year, and since there were about eighteen thousand priests,
the opportunity to burn incense at the golden altar of incense was a once in a
lifetime experience. No one was allowed to serve in this capacity twice.
The golden altar of incense was in the first room of the Temple, the Holy
Place. It stood in front of the curtain that divided the Holy Place from the Most
Holy Place where the ark of the covenant was. The altar of incense represented
prayer and the High Priestly work of Jesus, our Mediator (Psalm 141:1;
Revelation 5:8; 8:3, 4).
At the time of the burning of the incense, “the whole multitude of the
people were praying without” (Luke1:10). The worshipers could not enter the
Temple or the inner courtyard where the brazen altar of sacrifice and laver
were situated, but they did gather in the outer courtyard for the purpose of
prayer and worship. There were three courts in Herod’s Temple. The first was
the Court of the Women where the people donated money (Mark 12:41-44).
Fifteen steps above it was the Court of Israel for male Jews only. Then came
the Court of the Priests into which the men could enter during the Feast of
Tabernacles and walk around the altar.
As prayer was made by the people outside, and as Zacharias offered incense
on the altar inside, “there appeared unto him an angel of the Lord standing on
the right side of the altar of incense” (Luke 1:11). The right side is usually
viewed as the strong or favorable side—perhaps indicating the message

The Certainty of Christ’s Forerunner / 15

from the angel was going to be a good one. “When Zacharias saw him, he was
troubled, and fear fell upon him” (verse 12). The sudden appearance of the
angel startled Zacharias. He had never experienced anything like it before and
did not, yet, know what it meant.
What Zacharias heard (verses 13-17). Zacharias heard the angel say,
“Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall
bear thee a son” (verse 13). Not only had the worshipers been praying outside,
Zacharias had been praying inside. Perhaps he and Elisabeth had been praying
about having children for a long time. Now, Zacharias learned his prayers were
heard and would soon be answered. The angel told Zacharias several things
about the son who would be born to him and Elisabeth.
(1) They were to “call his name John” (verse 13). John means God is gracious.
John would herald the news that Jesus, the Messiah, the embodiment of grace
and truth, was coming (John 1:15-17).
(2) Zacharias learned he would “have joy and gladness” (Luke 1:14).
Perhaps both he and Elisabeth are included in this promise because the birth
of John certainly brought such to the godly couple. The joy and gladness was
immediately fulfilled in the birth of John but was to be expressed even more in
the birth of Jesus, the One whom John would introduce to the nation as “the
lamb of God which taketh away the sin of the world” (John 1:29).
(3) Many would “rejoice at his birth” (Luke 1:14). John’s birth was a cause
for rejoicing, but more especially, his ministry and message was one of hope for
the nation of Israel. As the forerunner of the Messiah, John’s message brought
great excitement and expectation for those who were anxiously awaiting the
Messiah’s arrival.
(4) “He shall be great in the sight of the Lord” (verse 15). The angel
promised John would be great in the eyes of God, not just in the eyes of men.
John was indeed a great man and prophet. Jesus Himself said there was none
greater than John, except for the one who was “least” (mikros—younger) in the
kingdom - a reference to Himself (Luke 7:28). The only one greater than John
was Jesus.
(5) He “shall drink neither wine nor strong drink” (Luke 1:15). Wine is
the fermented juice of grapes. It was used in worship (Numbers 15:4-7), as a
beverage (John 2:3) and as a medicine (Luke 10:34). John the Baptist would
drink neither. Normally, wine was diluted with three parts water to one part
wine. At times, wine was diluted with as much as twenty parts water to one
part wine. Anything less than three parts water was said to be strong drink
(Pentecost 115-117).
(6) He “shall be filled with the Holy Ghost, even from his mother’s womb”
(Luke 1:15). Salvation is always by repentance and faith; thus, John was not
saved before he was born as some have wrongly concluded. He was, however,
filled with the Holy Ghost or Holy Spirit. Ghost is an old English word for
spirit. There is no difference between the Holy Ghost and the Holy Spirit. Both
refer to the third person in the Godhead: God the Holy Spirit. To be filled with
the Holy Spirit is to be led and controlled by the Spirit.

16 / Luke 1:1-25, 57-80

Manna (7) “Many of the children of Israel
shall he turn to the Lord their God”
The Spirit and Power of Elias (verse 16). The message of John was
(Luke 1:17): Because Malachi had
prophesied of the return of Elijah redemptive in nature. Just because
(Malachi 3:1; 4:5, 6), first century the people were Israelites by birth did
Jews anticipated this day. Though not mean they knew the Lord in their
John denied he was Elijah in person hearts. As we know, many in Israel
(John 1:21), Jesus referred to him as had turned their hearts from the Lord
Elijah in the spirit (Matthew 17:12; (Matthew 15:8). John’s message and
Mark 9:12), no doubt, because their ministry would serve to turn them to
ministries were so similar: Elijah the Lord. The word “turn” is a technical
and John the Baptist were both bold term meaning to change or to convert.
and uncompromising in the face of a Nationally, they were God’s chosen
people, but individually, they needed to

ruthless monarch, and their message be converted to the Lord by repenting

was for Israel to repent. John’s and believing the good news of the
coming “in the spirit and power
of Elias” (Luke 1:17) was with the Gospel.
purpose of preparing Israel for the (8) “And he shall go before him in
advent of their long awaited Messiah. the Spirit and power of Elias” (Luke
1:17). Since Elijah did not experience a

normal, natural death, and since there

were Old Testament prophecies concerning the coming of Elijah, many thought

Elijah would come back to life before the arrival of the Messiah. Some even

thought John was a reincarnation of Elijah, but John denied it (John 1:21).

John did, however, serve in the spirit and power of Elijah and was the one

who fulfilled the prophecy of Malachi 4:5, 6 according to what Jesus said in

Matthew 11:7-14.

(9) John would also “turn the hearts of the fathers to the children, and the

disobedient to the wisdom of the just; to make ready a people prepared for the

Lord” Luke 1:17). This is a fulfillment of Malachi 4:6 which was given four hun-

dred years before John. It is also a fulfillment of Isaiah 40:3-5 which was writ-

ten seven hundred years before.

Not only did John prepare the nation of Israel to receive the Messiah, he

prepared the material that Jesus would use to build His church. Based on Acts

1:22, it is our belief that all the original apostles were baptized by John the

Baptist. Furthermore, it is our belief that Jesus started His church during His

personal ministry as He called out those disciples of John to become His disci-

ples and to follow Him.

What Zacharias did (verses 18-25). Zacharias did at least three things.

(1) He questioned the angel (verses 18, 19). Zacharias protested and

questioned the angel, much like others who had experienced similar visitations

in the past—Moses, Gideon and Jeremiah. He protested saying, “I am an old

man, and my wife well stricken in years” (verse 18). It was as if Zacharias saw

his own impotence as too great an obstacle for God’s omnipotence. He wanted

a sign saying, “Whereby shall I know this?” (verse 18).

The Certainty of Christ’s Forerunner / 17

For the first time in the narrative, Manna

the angel identified himself, saying, “I
am Gabriel, that stand in the presence

of God” (verse 19). The term angel means Gabriel Standing in the Presence of
messenger. The name Gabriel means God (Luke 1:19): While there can only
mighty man of God, God is great, or God be one archangel—Michael (Jude 9)—
is my hero. Gabriel said to Zacharias, the Bible lists three angels by name:

“[I] am sent to speak unto thee, and to Michael, Gabriel and Lucifer. As the
angel of the intellectual realm, Gabriel,
shew thee these glad tidings” (verse 19). naturally, is the spokesperson for God
Later, Gabriel will appear to Mary and in most instances; and, consequently,
still later to Joseph. such was his role here. Said role was
(2) He experienced muteness entrusted to Gabriel in both the Old
(verses 20-22). Zacharias received the Testament era as well as in the New
sign for which he asked, but it was not Testament times. Gabriel spoke on

at all what he was expecting. Gabriel God’s behalf to Daniel “between the
said, “Thou shall be dumb, and not able banks of Ulai” (Daniel 8:16) and later
to speak, until the day that these things while Daniel attempted to comprehend
shall be performed” (verse 20). Zacharias the vision God just revealed to him
himself became part of the sign; he was (Daniel 9:21). In addition to Gabriel’s
unable to speak a word until the child appearance to Zacharias in this New
Testament text, this intellectual angel
was born. It was, in essence, a rebuke of also appeared to Mary regarding the
Zacharias’ lack of faith. Gabriel added, virgin birth of Jesus (Luke 1:26, 27).

Because thou believest not my words,

which shall be fulfilled in their season” (verse 20). There was no doubt the

promise would be fulfilled at the appropriate time, but Zacharias would not

speak another word until that time.

Zacharias was detained in the Temple longer than the usual time it took the

priests to offer incense. The people outside began to wonder. They “marvelled

that he tarried so long in the temple” (verse 21). They were waiting for him to

come out and pronounce the blessing upon

them as recorded in Numbers 6:24-26. Ministration

When Zacharias did come out, “he could Word Study #3009

not speak unto them: and they perceived His is the Greek leitourgia, which is
that he had seen a vision in the temple:
for he beckoned unto them, and remained closely related to our English word,

speechless” (Luke 1:22). liturgy. In ancient Greek, it described

(3) He returned home (verses 23-25). the public service a citizen rendered

When his week of service at the Temple to his community at his own expense,
was completed, Zacharias departed to his as well as military service. In the New
own house in the hill country of Judea Testament (as in modern English), the
(verse 23). In time, Elisabeth conceived word has a connotation of religious
just as the angel Gabriel promised (verse service. Here it describes Zechariah’s
24). Elisabeth’s response was that she

“hid herself five months” (verse 24). We service in the Temple.

18 / Luke 1:1-25, 57-80 are not told why. It is possible that a
pregnancy at this late stage in life was
Made Signs an embarrassment to Elisabeth. Another
Word Study #1770 possible explanation is that she hid herself
“in joy, devotion, and gratitude that the
Appearing only in the New Testament, Lord had taken away her childlessness”
the root verb means to nod the head. (Zondervan 1446). Elisabeth did say,
Zacharias had been stricken and was “Thus hath the Lord dealt with me in the
unable to communicate normally; days wherein he looked on me, to take
this term describes their efforts to away my reproach among men” (verse
communicate with him nonverbally. Luke 25). Her childlessness had been a heavy
uses the imperfect verb tense, which burden for her to bear. It was a reproach
indicates the ongoing action of repeated or disgrace which she keenly felt.
gesturing.

John the Baptist’s Birth Recorded (Luke 1:57-66)

Luke is the only one of the four gospel writers who records the birth of John

the Baptist.
The record of his birth (verses 57, 58). The months of waiting and

seclusion were ended and “Elisabeth’s full time came that she should be

delivered” (Luke 1:57). We are not told where the birth took place other than

that when Mary visited the home of

Manna Elisabeth it was in the hill country of
Judea (verse 39). When the child was
delivered “she brought forth a son”

Having Your Tongue Loosed (Luke (verse 57). Gabriel had said she would
1:64): “And, behold, thou shalt be
dumb, and not able to speak . . . ” bear a son and she did (verse13). “Her
(Luke 1:20). The use of the word kai neighbours and her cousins heard how
the Lord had shewed great mercy upon

in verse 20 allows for the conjunc- her; and they rejoiced with her” (verse
tion and to be translated even which
actually makes more sense. Zacha- 58). The birth of a son was a sign of
rias’ inability to speak was not in
addition to his being made dumb God’s great mercy and a cause of great
but as a result of his being made
dumb. In the same miraculous way rejoicing (Psalm 127:3-5).
God hindered the priest’s tongue, The revealing of his name (verses
59-66). “On the eighth day they came
to circumcise the child” (Luke 1:59).

the Lord loosed it but only after the The Law of Moses required every male
Levite wrote the child’s name as
John rather than Zacharias (verses to be circumcised on the eighth day.
59-64). The writing tablets were Circumcision was the physical sign of
most often manageable sheets of the Abrahamic Covenant which every
wood common to the area covered Jewish man bare in his flesh (Genesis
with a thin coating of wax, in which 17:9-14; Leviticus 12:1-4).

letters could be formed with a pen On the day John was circumcised
made of bone, ivory, copper, iron or
even brass, silver or gold. “they called him Zacharias, after the
name of his father” (verse 59). Appar-

ently, it had become an acceptable prac-

The Certainty of Christ’s Forerunner / 19

tice to name a child on the day he was circumcised and to name him after his

father. Elisabeth, however, “answered and said, Not so; but he shall be called

John” (verse 60). Elisabeth knew the child was to be called John. Even though

Zacharias was unable to speak, he had made this known to Elisabeth and she

was committed to it.

The people protested, saying, “There is none of thy kindred that is called by

this name” (verse 61). Being reluctant to cooperate with Elisabeth, “they made

signs to his father” (verse 62). They motioned or gestured to Zacharias as to

what he would name the child. Why did they not just ask him? Was Zacharias

deaf as well as mute? Perhaps. Zacharias then took “a writing table, and wrote,

saying, His name is John (verse 63). The Manna

people were astonished, “They marvelled
all” (verse 63).

Gabriel had told Zacharias that he Laying Things Up in Your Heart
would be unable to speak until the day (Luke 1:66): Perhaps it is a school
wherein the things he had promised picture or report card from the early
were fulfilled.Thus, on the day Zacharias years; maybe a self-portrait or silhou-

named the child, “his mouth was opened ette made in kindergarten; it could
be a Thanksgiving turkey made
immediately, and his tongue loosed, from the outline of a tiny hand . . .
and he spake, and praised God” (verse the list goes on and on, but one thing
64). Fear or reverential awe, came upon is certain, moms are great at laying
the people and the sayings were spread up things in their hearts. Like Mary
throughout the Judea hill country like who “kept all these things, and pon-

wildfire (verse 65). The people who heard dered them in her heart” (Luke 2:19),
Elisabeth, Zacharias and their friends
them “laid them up in their hearts, knew there was something incred-
saying, What manner of child shall this ibly special about this baby and this
be!” (verse 66). One is made to wonder birth; thus, Luke—being the histo-
how many of those same people were rian he was—detailed even the small
converted and baptized by John some bits of information in this story for

thirty years later. Luke then added as credibility and posterity’s sake.

an explanatory footnote, “And the hand

of the Lord was with him” (verse 66).

Zacharias’ Song (Luke 1:67-80)

Once the tongue of Zacharias was loosed by God upon the naming of the
promised child, the old priest broke out in a song of praise (verses 67-79).
Zacharias praised God for the Messiah (verses 67-76). Zacharias was
not only given back his ability to speak, but “was filled with the Holy Ghost”
(verse 67) as well. The filling of the Spirit inspired him to utter a prophecy that
was filled with awe-inspiring praise. However, it was not so much praise for the
birth of his own son, as we might expect, but rather it was praise for the One
his son would serve as herald.
Zacharias sang out, “Blessed be the Lord God of Israel; for he hath visited
and redeemed his people” (verse 68). In the Old Testament, the announcement
of a visitation from God could be either for judgment or for deliverance. Jesus

20 / Luke 1:1-25, 57-80

Horn of Salvation came into the world for the specific purpose
Word Studies # 2768 of bringing redemption to the world.
and 4991 The Lord, said Zacharias, “hath raised
up an horn of salvation for us in the house

Salvation here is the Greek soteria, of his servant David; as he spake by the
which is the normal New Testament mouth of his holy prophets, which have
term, meaning deliverance from been since the world began” (verses 69, 70).
danger. In the animal kingdom, horns A horn speaks of power. Jesus alone has the
are a symbol of majesty, power and power to save. The mention of the house of
protection.The term reflects the David makes it clear that Zacharias was
spiritual power that would be revealed extolling Jesus, not John, because John was

in the Messiah.Also see Psalm 18:2, in of the house of Levi. Jesus was of the house

which David uses this term for God of David.

after being delivered from Saul. The prophets of old testified, and

Zacharias affirmed “that we should be

saved from our enemies, and from the hand of all that hate us; to perform the

mercy promised to our fathers, and to remember his holy covenant” (verses

71, 72). The words perform and remember underscore the anxiousness of the

godly in Israel. They were ready for the fulfillment of what the prophets had

promised. At the time of the birth of John the Baptist, the people of Israel were

under the rule of a foreign power, the Roman empire. They wanted the Messiah

to come and establish His covenant

Manna with them. This was the covenant, or
“oath which he sware to our father

Abraham” (verse 73). (Compare

Preparing the Way of the Lord (Luke Genesis 12:1-3.)
1:76): The Greco-Roman world was The establishment of the covenant
ready for the Messiah. Roman roads would mean that he would grant
made the countryside traversable and unto us, that we being delivered out

allowed mail delivery across the entire of the hand of our enemies might
civilized world. A common language
provided every person with the abil- serve him without fear, in holiness
ity not only to hear the gospel but to and righteousness before him, all
respond to it and repeat it. The Pax the days of our life (Luke 1:74, 75).
Romana—Roman Peace––extended a Unfortunately, the majority in Israel
measure of tolerance for all kinds of rejected the Messiah, and thus, the
religious expression, including the fulfillment of the covenant awaits a

dotting of Jewish synagogues across future time—at the second coming
the landscape; indeed, the “fullness of
time had come” (Galatians 4:4). Christ of Jesus Christ (Jeremiah 31:31-34;
made the impact He did because God
prepared the world for His coming 32:37-41; 33:14-16).
and what Jesus offered them. Still, Zacharias praised God for
John the Baptist was needed to pre- the messenger (verses 77-79). The
pare the hearts of the people for the phrase, “And thou, child” (Luke 1:76)
message of the gospel and the minis-
try of the Lord. marks the distinction between what

Zacharias prophesied about Jesus
and what he prophesied about John.

The child (John the Baptist) would

The Certainty of Christ’s Forerunner / 21

“be called the prophet of the Highest” (verse 76). Zacharias learned this from

the angel while he was offering incense in the Temple, but now he affirms it

himself under inspiration of the Holy Spirit. Zacharias’ son would “go before

the face of the Lord to prepare his ways; to give knowledge of salvation unto his

people by the remission of their sins” (verse 76, 77). Many in Israel thought they

were saved by virtue of the fact they were descendants of Abraham. Salvation,

however, is not by human relationships;

it is rather through the redemption that Dayspring
is in Christ Jesus and His shed blood. Word Study #395
The people needed to know they needed

forgiveness (Romans 4:7, 8; Ephesians This translates the Greek anatole, which
1:7). is translated east in nine of its ten New
This much needed forgiveness would Testament occurrences. In Matthew
come “through the tender mercy of our
God; whereby the dayspring from on high 2:1, it describes the home of the wise

hath visited us” (Luke 1:78). The loving, men who came to visit young Jesus.

tender mercy of God is expressed toward The root of the word indicates upward

man through the means and person of movement, and so it became descriptive
Jesus Christ. He is the dayspring or
most welcome sunrise of God who shines of the sunrise. Here, it describes
His light of love upon all “them that sit the ascendency of Jesus Messiah to
in darkness and in the shadow of death” illuminate the world.

(verse 79). God intends for the light of the

gospel to be available to everyone in every place. The light of God’s Son “will

guide our feet into the way of peace” (verse 79).

The last verse of Luke chapter one summarizes the early life of John the

Baptist until the Word of God came to him in the wilderness and he began

his ministry. (Compare verse 80 with Luke 3:1-3.) John apparently did not

grow up in the hill country of Judea or even in Jerusalem but rather in the

desolate regions alongside the Dead Sea known as the wilderness of Judea.

During this time of isolation, John “grew, and waxed strong in spirit” (verse 80).

God provided for him both physically and spiritually for the message he would

preach and for the ministry he would perform.