C. S. Lewis begins his fiction work, , writing, “Once there were four children whose names were Peter, Susan, Edmund, and Lucy.”1 Written for young children, it doesn’t have the dramatic flair of Dickens’, “It was the best of times; it was the worst of times.” It does, however, begin by introducing you to the main characters. It greets you with the names of those boys and girls whose experiences will fill the rest of the pages.
This is what’s so odd about the introduction to the gospel of Luke, which we will begin this morning and will study over the next thirty plus weeks. Obviously because Luke is writing about the gospel this is not some work about anyone else other than Jesus of Nazareth. The gospel is nothing less than the good news of Jesus Christ. However, in the first twenty-five verses of the opening chapter (our text this morning) you cannot find the name “Jesus” mentioned once. Instead, Luke’s gospel begins with a dedication to a man named Theolophilus and goes on to talk about an old priest and his barren wife being told that they would have a son. However, I believe that as we look more closely at these opening twenty-five verses this morning we will find that Luke is telling us much about Jesus, who he is, what he will do, and what we need to do in response to him. Therefore, let us now turn to the opening verses.
Luke begins in the first four verses with an explanation to a man named Theolophilus of what he is doing. He writes, “Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught” (1:1-4).
We don’t know much about Theophilus except that someone has taught him what happened with Jesus and now Luke is writing his own narrative of the details of Jesus’ life, death, and resurrection so that Theolophilus may have certainty concerning the things he has been taught. It could be that Theophilus is a young believer who is struggling to hold tight to those things he has been told because of challenges that have come to him and so Luke is writing to firm up his belief. We simply don’t know. What this introduction does help us to see however is the manner and purpose of Luke’s writing. Luke tells us that he is aware that others have undertaken the task of compiling a narrative of the things that Jesus has done but that he is adding a witness to this. Then he notes the manner that he’s gone about in doing this. He’s followed these things closely, investigating the details of what has happened. He’s done this either for a long time or looking back at the very beginning (the translation of the phrase “for some time past” could mean either). And he’s giving us an orderly account, probably meaning that his gospel is ordered in a certain way for a certain purpose. Thus, we know that Luke is giving us a compilation that reflects his careful and thorough study of the details of Christ’s work, ordered in a particular way. But why? He writes it so that Theophilus (and any who might read after him) might have greater certainty concerning the things we have believed. Luke’s gospel is written to strengthen us in our faith, to grant us perseverance as we believe, and no doubt to bring those to faith who have not repented of their sins and placed their faith in Jesus Christ. Therefore, I hope over these next several weeks we will find that we’ve grown in greater faith, holding more firmly to what we believe, as a result of studying this gospel.
Then, as aforementioned, Luke begins his gospel speaking of someone else besides Jesus. He tells us the story of a priest advanced in years, his barren wife, and the good news he and his wife received one day.
The narrative begins by giving us the setting. These events took place “in the days of Herod, king of Judea.” That is to say, this was not a great and glorious time for God’s people, with their own king reigning on the throne. Rather, they were under the reign of another, Herod. And in addition to that, God had not spoken to them through a prophet for 400 years. Imagine that. God had spoken to his people throughout the years through his prophets and then … nothing. So one might think there would be no one walking faithfully before God. But we find at least one couple, Zecharaiah, a priest, and his wife Elizabeth. Luke tells us that “they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord” (1:6). Yet he also tells us that they had no child because Elizabeth was barren and the couple was getting old. Then that day came that they would never forget.
Zechariah’s division of priests were on duty. There were so many priests at this time that the priests would only serve in the temple for two one-week periods. Then, on top of that, only once in a priest’s lifetime would he receive the opportunity to burn incense in the Holy Place in preparation for the sacrifice.2 Yet that is the opportunity that fell to Zechariah on this day. His division was on duty and the lot fell to him “to enter the temple of the Lord and burn incense” (1:9).
So as Zechariah, no doubt filled with joy and fear, entered the temple, the whole multitude of people was praying outside. And as Zecharaiah approached the altar of incense, an angel of the Lord appeared to him, standing on the right side. Zechariah, as anyone would be, was troubled and afraid. After all, it wasn’t as if someone was supposed to be there, and the angel himself could have appeared quite glorious. You can imagine, as well, what Zechariah might have been thinking here. He had waited for his whole life for this opportunity and now God a heavenly being had come to address him. It must have been terrifying.
But the angel’s first words were, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John” (1:13). Not only was this not dreadful news but exhilarating news. Zechariah had been told he would have a son. And yet the angel didn’t stop with giving his name. Nor did he tell Zechariah the boy’s height and weight or if he would have hair. He said much more. The angel continued his announcement to Zechariah saying, “And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother's womb. And he will turn many of the children of Israel to the Lord their God, 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” (1:14-17).
This was going to be no normal child. He will be great before the Lord, turn many to the Lord, and be filled with the Spirit even from his mother’s womb. God was bringing another prophet to the people, and he would be the son of Zechariah. But Zechariah hadn’t even been able to get beyond the first statement, however, that he would have a son. He couldn’t imagine it. He had no doubt given up such hopes long ago. He knew he was an old man, and his wife was old as well, and so he said, “How shall I know this?” (1:18). He simply could not believe this could happen. Therefore, the angel tells him who he is. He says, “I am Gabriel, who stands in the presence of God, and I was sent to speak to you and to bring you this good news” (1:19). That is, you want to know how this could happen; the One who sent me to speak to you is the one who will make this happen. Thus, Zechariah is told that he will be silent, unable to speak, until the day that these things take place because he did not believe the angels words.
Now, while all of this is going on, the people are growing a bit concerned. After all, they had learned how long all of this should take and Zechariah was quite delayed. So they began to wonder why, possibly even fearing his death. Then, however, Zechariah appeared, walking out of the temple. But, as the angel had said, Zechariah was unable to speak. So he made signs to them until they realized he had seen a vision. Once he was finished with his service he went home. And the section ends with the glorious news, “After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, ‘Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people’” (1:24-25).
So begins Luke’s gospel account. And, as mentioned, it’s a bit odd, since it says nothing about Jesus. But, again, as we look at the details, I think we’ll see that it says much about Jesus.
One thing that this introduction to Luke’s gospel shows us is that God is continuing his work of salvation. After 400 years in which the Lord had not spoken through a prophet and the people might be tempted to think that he has forgotten the promise of deliverance, we find an old man and his barren wife being told they will have a son. Even if you read through the Old Testament simply at a cursory level you would find this to be a common theme. A barren woman is promised a son, and when that son is born the people are blessed. Abraham and Sarah’ situation most clearly parallels that of Zechariah and Elizabeth. They too were quite old and Sarah was barren. Yet they were promised a child, and through him all the nations of the earth would be blessed. Thus, the birth of Isaac paved the way for the coming of the Savior. However, there were others. Hannah was barren and prayed for a son when the Lord told her she would have Samuel, who became Israel’s prophet and the one who would anoint David, Israel’s greatest king. In like manner, Manoah’s wife was barren until the Lord told them they would have a son, Samson, whom the Lord used to strike a great blow to the enemies of his people. And now here it is again, an old couple, including a barren woman, is promised a son. We have to see this as a clear marker from God that he is continuing his work of salvation after 400 years of silence. He has not forgotten, and he is furthering his saving purposes.
“But why,” we might ask, “would God constantly bring about servants who would further his saving causes through these similar circumstances?” Why use a barren woman conceiving to bring us closer to his work of salvation? I think there are at least two reasons. The first is so that we would be reminded that God alone can bring about salvation. It’s not as if God uses barren women because it made a good story with Abraham and Sarah. No, he uses it because man has no power to bring about a child when his wife is barren. Already the Scripture tells us that it is the Lord alone who opens a womb, but man’s helplessness is even further shown when the woman is barren. Therefore, he furthers his work of salvation through this means so that we might know that God and God alone brings salvation to his people. But there is at least one other, I think. It is because children being born to barren women is simply a glimpse, a type, of the great work to come. Isaac is a picture of Christ, the one through whom all the earth would be blessed. Samuel is a picture of Christ, bringing God’s words to his people. And Samson is a picture of the work of Christ, crushing the enemies of his people. But so is their miraculous birth a picture of a greater miracle to come. All of these barren women are highlighted as God continues his work of salvation so that we might see that the Savior’s birth would be in like manner, only greater. And we will see in our text next week what we no doubt already know, that he was born to a virgin, a picture that Mary’s son would be like these others who have come but much greater, even as his conception was much more miraculous than theirs. So, already we see from these circumstances that God is renewing his work of salvation after years of silence. He is furthering his work of salvation among his people.
Yet we know something more. We also know that God himself is about to come to his people.
It is odd at first glance that Luke’s gospel begins with the story of Zechariah and Elizabeth. But it isn’t all that odd that it begins with John the Baptist. In fact, in one way or another all the gospels speak of John in their introductions. Even in John’s lofty prologue in his gospel he mentions John. Why would John be so key? It is because John’s identity says something about Jesus’ identity.
When the angel appeared to Zechariah in the temple, telling his about what his son would do, it might seem like the angel was simply telling him that John would do some great things. However, the angel’s language is chosen quite carefully, and Zechariah would have known it. In Malachi 3 God tells the people that he is coming to them, that the day of the Lord is coming. Then, the last promise, the last words, of the Old Testament read, “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction” (Mal. 4:5-6).
When the angel declares that John will go before the Lord “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” he is saying something more than, “He will do some good things.” He is saying that he is the prophet who will come to prepare the way for the Lord’s coming. John will serve the purpose of pointing the people to the coming Lord. He will be set apart, obviously different from others, not drinking wine or strong drink. And as many as believe in the Lord will rejoice at his birth, for he will point them to the Lord, the Christ, Jesus of Nazareth. In fact, he will be filled with the Spirit from his mother’s womb.
In the Old Testament the Spirit would come upon someone to anoint him and enable him to fulfill a task. The Spirit came upon Saul to anoint him as king and enable him to be king. The same is true with David. With John, the Spirit would anoint him and enable him to fulfill this task even when he is in his mother’s womb, something that was obvious when he leapt up in Elizabeth’s womb when Mary came to greet her pregnant with Jesus. John is special. There is no doubt about it. He is great before the Lord as the angel promised.
But I think it’s obvious that Luke’s introduction isn’t about John for John’s sake. Luke speaks of who John is so that we might know who Jesus is when John points to him and declares, “Behold the Lamb of God.” Luke wants us to know that John is the promised one who prepares the way for the coming of God himself so that when we see that John prepares the way for the coming of Jesus we might realize that he is himself God, God the Son.
And we are also reminded in this introduction that God’s promises are sure and certain.
The last promise of the Old Testament waited 400 years to be fulfilled in the coming of John the Baptist. Nonetheless, it was a promise that God had not forgotten. The years of seeming inactivity from God did not signal that he had forgotten his promises or decided to change plans. They simply signaled a time when God’s people needed to obey and trust him. This is something Zechariah did. He was faithful in his service, blameless and righteous. Yet he is rebuked at one point in this introductory story. He is rebuked because, as the angel said, “you did not believe my words, which will be fulfilled in their time” (1:20). And there it is. This introduction screams to the reader that God’s promises are going to be fulfilled in their time. Even here, everything the angel said came true. Zechariah lost his ability to speak and Elizabeth conceived. God’s promises are sure and certain. We must believe and trust him. His promises may be delayed in our minds, but they will be fulfilled in their time. Specifically his promises in relation to salvation are certain, as we are reminded of in this text.
But there is also a personal reminder in this story. It is that God cares individually for his people.
Don’t be mistaken; Luke’s introduction is about God continuing his work of bringing salvation to his people. It is about the big story of how God will bring the One to crush the serpent’s head and deliver his people. It is about how God will deal with our sin and remain just. But there is also a smaller story here. It is the story of Zechariah and Elizabeth. And the text ends on a very personal note. Elizabeth gets pregnant, keeps herself hidden for five months (for what reason, we don’t know), and says, “Thus the Lord has done for me in the days when he looked upon me, to take away my reproach from among people” (1:25).
Elizabeth could have said, “The Lord is paving the way for his appearing,” and it would have been a correct and beautiful statement, wouldn’t it? But she said, instead, that the Lord has looked upon her and done for her that which has taken away her reproach among the people. He has allowed her to conceive. He has given her a son. And her statement was absolutely right.
If we can imagine, it was even harder in that day to be unable to have a child. It appeared to them as a curse of God. And so Elizabeth was no doubt looked down upon for her barrenness and had prayed. Zechariah had prayed. In fact, those prayers may have been the very prayers the angel was referring to when he tells Zechariah “your prayer has been heard.” And now she rejoices, being overwhelmed at God’s kindness to and love for her.
And this is a reminder to us as well. Sometimes we can trust that God will do what needs to be done to bring about salvation. He will send his Son. He will fulfill everything necessary prior to that day. He will redeem the creation itself. But in looking at those big works of salvation we doubt that he cares for us individually. But Elizabeth’s statement reminds us that in bringing about the fulfillment of the big storyline of history God is also bringing about work in the storyline of our individual lives. He sees our reproach, hears our prayers, and cares for us.
For eventually this gospel account will end with God defeating his enemies and delivering his people as the Promised One, Jesus of Nazareth, dies on the cross for our sins, is buried, and is raised from the dead three days later. This gospel account shows us that God has fulfilled his promises. But it also shows us in that same story that God cares for us and loves us. In fact, he loved us in sending his Son to die for us. He loved you and me. So, let us rejoice that in God’s faithfulness to fulfill his promise and to love us as his children.
So what should be our response to this text? First, believe. These things really did happen. They are true. Jesus did come after John, and he is God. He did die on the cross to pay for our sins, was raised from the dead, and now sits at the right hand of God. So believe and hold fast to your faith.
Second, trust in God’s promises and faithfulness to fulfill them. This introduction is an especially important reminder for us because it’s been about 2,000 years since Jesus ascended into heaven and declared “Surely, I am coming soon.” God’s promises are sure and certain, so trust him. And, finally, know that God cares for you this morning even as he carries out his grand work of salvation. Even as I was writing this I had to stop to pick up my little girl and hold her as she had shut her finger in the door. And I thought to myself, “God delighted in fulfilling a 400 year-old promise of salvation and in taking away the reproach of Elizabeth. Thankfully he cares for us as well. May we delight in these things as we come to the table. Amen.