Notes on Luke 1:1-4 Structure and Syntax One main clause (v3). Vv1 and 2 are both introduced by subordinating conjunction. Main clause is impersonal verb (with καμοι) with a complementary aorist infinitive (γραφω). It is address to Theophilus with a vocative + adjective. Main verb is modified by an adverbial participle of cause( it seemed good to me because I had following closely...?), and an ἱνα purpose clause. Granville-Sharpe rule does not apply because the clause is plural, but οἱ ἀπ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου probably refers just to one group. καθεξῆς is taken with γραφω write an orderly account rather than with παρακολουθεω having investigated in an orderly manner (Bock 62). Δοκεω is usually to think, to seem but BGAD 2 b β has it seemed best to me, I decide, I resolve hence translations It seemed good to me to write... (NIV, ESV, NET et al). Bock suggest a careful structure to these vv: In as much as many have undertaken to compile an account of things... even as those...delivered to us It seemed good also to me to write an orderly account for you that you might know certainty... It seems plausible, but the parallelism of the c and c` sections is dubious. In terms of preaching, the structure and purpose of Luke seems clear and lends to a simple two-point sermon. Luke tells us what he has written (and where he got his info from) [vv1-3] and why he has written [v4]. Notes Why does Luke not name Jesus as the centre point of his work (cf. Mark 1:1, Ιησους not mentioned until 1:31)? Verb ἐπιχειρεω doesn t point to lack of success (L&N 68.59). Luke is not undermining other people s attempts. Luke does not claim to be writing anything new (cf. DaVinci Code). Rather he is following on in a long line of those who write about what Jesus has done. The tradition that Luke is following in is one based on eye witnesses of things done among us. Eyewitnesses ἀπ ἀρχῆς most likely refers directly to the 12 disicples who became apostles (Bock, 58). Servants of word. Word seems to mean Jesus teaching (10:39; 11:28, cf Bock I p58). But 4:32, 36 link Jesus, his word and his power/authority in a way that Jesus λογος cannot be far removed from Jesus himself. Luke s purpose, rather, is to add credibility and confidence to what Theophilus had been taught. Κατηχεω doesn t make clear whether Theophilus had believed what he had been told (i.e. whether he was a Christian or not). The verb means merely that he has been informed (BDAG). Possible intentional ambiguity. Luke
confirms the gospel for those who believe it, and presents what is true to those who do not yet believe it so that they can believe with confidence. Bock outlines four characteristics of Luke s account (pp59-62): 1. παρηκολουθηκότι Luke has followed the events carefully and closely. 2. ἄνωθεν he has followed them from the start 3. πᾶσιν Luke s research is exhaustive, following everything 4. ἀκριβῶς the manner of Luke s work carefully.
1:5-25 Structure and Syntax The overall passage divides simply in half (vv5-25 and 26-38) focussing on the predicted births of JtB and Jesus respectively. Luke seems to use δε to mark new segments, and και as the default conjunction within segments. This fits with Runge s discourse grammar: δε is marked for discontinuity and και for continuity. The initial ἐγενετο is understandable given the Semitic influence on much of Luke s early chapters, as recognized by most commentators. Table : Conjuction and Discourse Structure of!:5-38 5 Ἐγενετο Introduce discourse/section 6-7 Δε Zechariah and Elizabeth s blamelessness and childlessness 8-10 Δε Zechariah s lot in the temple 11-12 Δε Appearance of Gabriel 13-21 Δε Conversation inside the temple (mostly direct speech) 22-23 Δε Zechariah leaving the temple and going home 24-25 Δε Elizabeth s conception and response 26-28 Δε Gabriel s appearance to Mary 29-33 Δε Mary s response and Gabriel s announcement (mostly direct speech) 34-37 Δε Mary s question and Gabriel s answer (mostly direct speech) 38 Δε Mary s response If this use of δε and και is correct, it is interesting that Gabriel speaks first to Zechariah (13a) and their conversation is one long unit (vv13-21, no δε within these verses); whereas with Mary, her words/actions start the segments (29a, 34a) and Gabriel responds (30a, 35a). Και occurs 52 times in these verses, suggesting a very simple, linear narrative structure. Δε occurs 10 times. Regarding vv15-16: does v15a simply modify 14b on it s own (see my initial diagram); or, as Leedy, does the γάρ introduces a serious of parallel clauses all giving supportive material for vv13-14? The lack of explicit subjects in 15-16 and then the emphatic αὐτὸς in 17a suggests that 15-16 are linked and parallel and v17 is separate (see Leedy). V17, then, stands alone and forms a summary/conclusion to Gabriel s message. V17 has two naked adverbial infinitives of purpose (following the intransitive verb of motion προέρχομαι (Wallace, 591). In vv26-27 Luke seems to make deliberately excessive use of adverbial prepositional phrases. There are four (ἐν, ἀπό, εἰς and πρός) all modifying ἀποστέλλω. Notes V5 introduces the general time frame before introducing Zechariah specifically. The narrative occurs during the reign of Herod (the Great) who ruled as Jewish ruler for Rome in 37-4BC (Bock 75). Other NT and extrabiblical data narrows these events down to the last two years of Herod s rule, 6-4BC (See Bock, Studying the Historical Jesus chapter on the chronology of Jesus life). That both Zechariah and Elizabeth are of priestly descent was understood to be a special blessing (Morris 85, Bock 76). It was not required that priests marry priestly wives (Morris 85). In light of this special blessing it is even more tragic that Z and E are childless.
Vv6-7 form a positive/negative conflict and apparent contradiction. V6 outlines their blamelessness, v7 highlights their childlessness. As is usually the case, the reference to their righteousness refers to wholehearted obedience and devotion to God rather than sinlessness. Their age and E s barrenness link the couple to a long line of significant OT figures (Isaac, Samson, Samuel etc.) Vv8-10 narrate the necessary background to get Z into the temple alone. Why is it significant that Z s vision occurs in the temple? We know that Gabriel can appear in other places outside the temple (hence to Mary in v27). His choice to appear to Zech in the temple while he burns incense shows that God has specifically planned and ordained that this is the start/renewal of God s salvific plan. Zech was chosen by lot, his role is a once-in-a-lifetime opportunity. All these factors point away from coincidence or chance, and towards God s sovereign and careful planning. Similarly, note the specific date of Gabriel s second appearance (v26). Vv11-12 describe the initial appearance of G to Z and Z s response. ἑστώς is a supplementary participle following a verb of perception (ὤφθη). 12b is a particularly good example of the Semitic style of the periscope. Angelic appearances to pronounce a new birth usually happen to the mother (Bock 81). Why does God choose to send Gabriel to Z instead of E? The overall emphasis is that God is at work again. Samson (Jd 13) and Samuel (1 Sam 1) were the previous similar events, which happen a long time ago! Z s understandable response (v12) highlights the significance and rarity of such events. We read the bible and it is full of supernatural events and God s appearances. But we mustn t make the mistake of thinking that such events and occurrences were normal, regular or expected. The bible doesn t record the millions of lives/people who didn t experience such events. Rather, it only records specific events pertaining to its mega-narrative. We can easily become to use to reading of God s miraculous works that we assume them to be regular occurrences. Vv13-21 are the climax of the narrative the angels pronouncement of JtB and the description of his significance and ministry. See Morris (86) on Z s δέσις. Gabriel s message breaks down into a number of propositions: Table : Gabriel's Announcement concerning JtB 1 And you will have joy and gladness, καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις 2 and many will rejoice at his birth, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται. 3 for he will be great before the Lord. ἔσται γὰρ μέγας ἐνώπιον [τοῦ] κυρίου, 4 And he must not drink wine or strong drink, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, 5 and he will be filled with the Holy Spirit, even from his mother's womb. καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, 6 And he will turn many of the children of Israel to the Lord their God, καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν. 7 and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready for the Lord a people prepared. καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον. 1 and 2 refer to others response to JtB. Z (and E) will no doubedly have joy and gladness primarily because their barrenness has been reversed (cf. v25). But moreover, is Z was indeed praying for the redemption of Israel as Morris suggests, then their joy and gladness may well be bigger than simply becoming parents. Furthermore, the πολλοὶ most likely refers to others who were also concerned about Israel s future. Bock (83) seems to connect the πολλοὶ of v14 with the πολλοὺς of v16. It is unlikely that these are the same group. Those who are already praying for the redemption of Israel are not the ones who need to turn to the Lord.
Numbers 3-5 above describe JtB s relationship with the Lord while 6-7 describe his ministry (the effects thereof). Being μέγας before the Lord (cf. 7:28 also 1:32 referring to Jesus) suggests that JtB is significant in God s plan (Bock 84). JtB s abstention from alcohol is a form of dedication to God (e.g. priests and Nazarites). Similarly, being filled with the Holy Spirit emphasises the special place that JtB will have in bringing about God s plan of salvation. That JtB is filled with the Holy Spirit, even from his mother s womb is a unique phrase. It possible refers to from birth, but given the present context and the events of vv41 make an antenatal reference more likely. Vv16 and 17 form the climax of G s vision to Z, explaining the significance that JtB s ministry will have. John the Baptist s mission is prophetic...proclaiming God s message by calling for repentance that expresses itself in a changed life... (Bock 87). Cf Mal 2:6. JtB s mission is specifically Jewish. He is to turn Israel to the Lord (= God, not Jesus). G confirms the prophetic ministry by explicit reference to Elijah. Although Elijah was one of the most significant OT prophets the reference here is not to Elijah s prophetic ministry in general, but is specifically referring to Malachi s Elijah theme (inclusio 3:1; 24 [4:5]). John s ministry is one of repentance rather than conversion. Since he is ministering to Israel who already know the God of their salvation but have turned away from him. JtB s mission is not conversion/repentance in the Christian sense what we know today. 17b is virtually a quote from Mal 3:24 whereas 17c has parallels with Wisdom literature. Bock outlines four possible interpretations: 1. Marshall Mal 3:24-25 is the key allusion, argues for a loose conceptual parallelism where families and neighbours and reconciled to one another 2. Fathers = patriarchs, children = disobedient people. There is a chiasmus. 3. Fathers = disobedient, children = obedient. There is natural parallelism. 4. Children s hearts are a figure for what will happen to the parents. 2 is impossible as it requires that it is the childrens hearts which are turned, when the text is explicit that it is the fathers hearts which turn. 4 again makes illegitimate significance of the childrens hearts which are absent from the text. 3 is possible: the fathers are the old generation in need of repentance; the children are the new generation, naturally open to new things of God. If this is correct then καρδίας πατέρων parallels ἀπειθεῖς and τέκνα parallels δικαίων. However, Bock argues that the father-children motif and symbolism is not well attested. Bock, therefore, opts for Marshall s loose conceptual parallelism but goes further arguing that 17b is horizontal (families) where as 17c is vertical (Godward). Still within the same unit (vv13-21) comes Z s response of G. Z looks to his and E s ages and questions G s prophecy. In vv19-21 G responds again with a sign. G points to his position and authority, he stands before God and is sent to bring good news. Why say this here? What is his point? As a sign, Z will be mute and deaf until the child is born. It is unlikely that Z s question in v18 is one of complete rejection and absolute unbelief. More likely it is one of doubt, confusion and surprise. But G s response (v20) is harsh so we must understand Z s question as demonstrating some doubt/unbelief. Pastorally, it shows that lack of faith is not only demonstrated in rejection of the gospel, but also in half-hearted response and querying. V21 concludes this section of the narrative by moving the camera back outside the temple to the crowds who are wondering why Z has been so long inside the temple. This also sets up for the next section when Z reappears but is unable to speak (vv22-23).
The final two sections (vv22-23, 24-25) narrate the outcome and aftermath of Z s vision. Z leaves the temple, is mute and makes known what has happened. He returns home, E gets pregnant and hides herself. Bock lists a number of suggest reasons why E hid herself. His conclusion is that Luke does not tell why (p98). The only clue we have is v25 which seems to suggest the time was praise and worship for God removing her disgrace. Characterisation Zechariah Gabriel Introduced (with Elisabeth) as righteous, blameless (v6), childless and old (v7). When Gabriel appears he is visible shaken and fearful (v13) Gabriel confirms that Z has been prayerful (v14) Z responds to G s announcement by seeking a sign (v18). Gabriel confirms that this is unbelief (v20). Z makes signs when he leaves the temple to explain to those waiting what has occurred. He finishes his duty and then returns home. Introduced firstly as an angel of the Lord. He is constantly referred to as the angel until v19 where he reveals his own name.
1:26-38 Structure and Syntax See above on 1:5-25 Notes Explicitly the same angel as appeared to Z now appear to Mary. He introduces himself first, unlike for Z. A lot of detail is given about G s appearance: Date: sixth month (of E s pregnancy) Agent: God* Location: Nazareth, Galilee. Subject: engaged virgin called Mary o Subject s fiancé: Joseph, line of David * See Bock 106 on whether ἀπό refers to location of origin or agency. Bock opts for the former, most new EVV go for the latter (ESV, NIV, NET). In favour of Bock s position, see 1:19 and 1:38d. Table : Parallels between 1:5-25 and 26-38 5-7 Persons introduced 8 9 Circumstances of G s appearance 26-27 11 G s appearances 28 12 Response 29 13-17 G s announcement 30-33 18 Response 34 19-20 Outcome of Response 35-37 21-22 Aftermath 38 23-25 Fulfilment [2:1ff] While Luke confirms Mary s virginity (παρθένος), he does not emphasis its Isaianic fulfilment in the same way Matthew does (cf. Matt 1:23 with Isa 7:14). See Bock 107-8 for discussion of Mary s descent and Jesus Davidic line. For Bock s (p110) comments on imperfect tense-form of διελογίζετο compare Carl E. Johnson s PhD esp. 1.3 and 1.5:...[T]he Imperfect Tense is usually used to show continuous or imperfective past action. Its uses parallel the present though the element of ongoing action is said to be even more prominent. It indicates an action which has begun in the past and may or may not have reached completion. Table : Gabriel's Announcement concerning Jesus 1 And behold, you will conceive in your womb καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ 2 and bear a son, καὶ τέξῃ υἱὸν 3 and you shall call his name Jesus. καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 4 He will be great οὗτος ἔσται μέγας 5 and will be called the Son of the Most High. καὶ υἱὸς ὑψίστου κληθήσεται 6 And the Lord God will give to him the throne of his father David, καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ,
7 and he will reign over the house of Jacob forever, and of his kingdom there will be no end." καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. And the angel answered her, καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ 8 "The Holy Spirit will come upon you, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ 9 and the power of the Most High will overshadow you; καὶ δύναμις ὑψίστου ἐπισκιάσει σοι 10 therefore the child to be born will be called holy--the Son of God. διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. 1 and 2 above describe the birth of Jesus. It is only the context (e.g. vv27 and 34) which reveal the significance here. Gabriel describes Mary s conception in normal terms. It is the context which reveals that this will be a miraculous conception given Mary s virginity. 3 As with Zechariah (v13) Gabriel specifies what the child is to be named. Ἰησους is the Gk from of Heb Joshua meaning YHWH saves. It is not an uncommon name. Jesus is derived from the Latin translation of the Greek. 4 and 5 (μέγας and υἱὸς ὑψίστου) refer to Jesus identity/ministry/authority. Just as JtB is great before the Lord (μέγας ἐνώπιον τοῦ κυρίου), Jesus is simply great. Ὑψιστος occurs elshwere in Luke at 1:32, 35, 76; 2:14; 6:35; 8:28; 19:38. The phrase υἱὸς ὑψίστου clearly points to Jesus divinity and also possibility to his priestly role (see Bock 114 on υἱος). 6 and 7 demonstrate that Jesus will be king of Israel (= house of Jacob ) and his reign will be permanent, unlike any other king before him. This alludes back to the promise to David in 2 Sam 7 and the long-awaited Messiah. The repetition of words of parentage and familial relations (31b, 32b, c, 35d) demonstrate the tension whose son is this? At one and the same time Jesus is Mary s son (31b), God s son (32b, 35d) and David s son (32c). 8-10 form G s answer to Mary s question about the possibility of his announcement. Contra Letham (lectures at WEST) there is little evidence to suggest a link back to Genesis 1:2. Rather a link with v15 is much more likely. The final clause of G s announcement adds significantly to the whole, since it is only here that it is explicitly confirmed that Mary s child will be the Son of God (cf. v32 son of the Most High ). Previously only his relationship to Mary and David have been addressed. What is the relationship/contrast between vv18 and 34? Both Zechariah and Mary question how Gabriel s messages will come about. The former is met with a judgement-sign (vv19-20), the latter with patient explanation (vv35-36). Z s question (κατὰ τί γνώσομαι τοῦτο) seems to have more doubt within it. It is seeking confirmation. How can I know/be sure of this? i.e. why should I believe you?/what sign can you give?. Whereas Mary s question (πῶς ἔσται τοῦτο) is genuine confusion: How...? I.e. How can I be pregnant when I ve never had sex?. Characterisation Gabriel Gabriel named in v26 (cf. characterisation notes on 1:5-25). With Zechariah G simply appeared, here, however, detail is given about his being sent. Overall (1:5-38) G is shown to be only a messenger, but a messenger with significant status and authority (hence his judgement on Z). Mary Mary is introduces as a virgin...engaged...joseph s details...mary. More emphasis is put on her fiancé than her own identity. Her initial response to G was to be troubled. Her question is on of confusion rather than unbelief (cf. v20). Despite her troubling, she is confident enough to
query G. Mary s final response is rejoicing and submission.