Old Testament Reading: Genesis 3:1–20

“Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, ‘Did God actually say, ‘You shall not eat of any tree in the garden’?’ And the woman said to the serpent, ‘We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’’ But the serpent said to the woman, ‘You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.’ So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths. And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. But the LORD God called to the man and said to him, ‘Where are you?’ And he said, ‘I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.’ He said, ‘Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?’ The man said, ‘The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.’ Then the LORD God said to the woman, ‘What is this that you have done?’ The woman said, ‘The serpent deceived me, and I ate.’ The LORD God said to the serpent, ‘Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.’ To the woman he said, ‘I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.’ And to Adam he said, ‘Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘You shall not eat of it,’ cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.’ The man called his wife’s name Eve, because she was the mother of all living.” (Genesis 3:1–20, ESV)

New Testament Reading: Luke 1:26-38

“In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary. And he came to her and said, ‘Greetings, O favored one, the Lord is with you!’ But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.’ And Mary said to the angel, ‘How will this be, since I am a virgin?’ And the angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God.’ And Mary said, ‘Behold, I am the servant of the Lord; let it be to me according to your word.’ And the angel departed from her.” (Luke 1:26–38, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

It is interesting that when the first promise concerning the coming Redeemer was made by God in the curse that was pronounced upon the serpent in the presence of Adam and Eve shortly after their fall into sin, it was specifically said that the Savior – the one who would crush the serpents head – would be brought into the world, not by the man’s seed, but through the women.

And also notice the name that was given to her. “The man called his wife’s name Eve, because she was the mother of all living.” (Genesis 3:20, ESV). In Hebrew, “Eve” sounds like the words meaning “life-giver” and “living.” Notice that she is given this name after she was deceived by the serpent, after she was used to bring temptation to Adam, and after Adam’s fall into sin, which brought humanity into a state of sin and death. The name “Eve” almost seems inappropriate given the way she was used by the Evil One to bring sin and death into the world. But in fact, the name is fitting for two reasons: One, by God’s grace, life would go on on planet earth. The human race would descend from Eve. In this physical sense, she is the mother of all living. Two, by God’s grace, she is the mother of all who are given spiritual and eternal life through faith in the Redeemer (or Messiah) who would, in the fullness of time, be brought into the world through her. The name “Eve” was fitting, therefore. But note this: it could only be given to her because of the grace of God, and because of the promise of the Redeemer that was delivered by God in the curse pronounced upon the serpent – “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.’”

Now, it is true that many descended from Eve. Indeed, all of humanity descended from her. But the Scriptures are clear that some were of her seed, spiritually speaking, because they shared her faith and they served her God. Many of her physical descendants, on the other hand, were of the Evil One. They did not believe the promise concerning the Redeemer. They did not serve God, but Satan. These are the seed of the serpent, spiritually speaking. So then, two spiritual lines descended from Eve, and the hostility that existed between these two lines is evident in the Genesis story. 

There is a sense, therefore, in which the seed of the women and the seed of the serpent are to be understood as a collective seed. Eve was the mother of a living, that is to say, of all humanity, collectively. And Eve was the mother of all who belonged to God in the world through faith in the promised Redeemer, collectively. All others belonged to the Deceiver, collectively, for they aligned themselves with him.  

But notice, the seed of the women is also singular.  Listen again to the first promise of the gospel in Genesis 3:15. God cursed the serpent saying, “I will put enmity between you and the woman, and between your offspring [collective] and her offspring [collective]; he [singular] shall bruise your head, and you [singular] shall bruise his heel.’” The point is this: though Eve would have many descendants, only one of them – a male son – would be the promised Redeemer who would crush the serpent’s head. And this does also mean that though many women would descend from Eve in human history, only one would have the great privilege of giving birth to this promised Redeemer. 

When, how, and by whom would this Redeemer be brought into the world? These things were not clearly revealed at first, but they would grow in clarity with the passing of time and with further revelation. 

Is it possible that Eve thought she had given birth to the promised Redeemer when she gave birth to her first son, Cain? I think so. But those hopes were dashed when Cain proved himself to be an evil man, that is to say, of the seed of the serpent. Being driven by envy, he killed his righteous brother, Able. So the LORD replaced Able with righteous Seth. From Seth, the righteous line continued. And in the process of time, it was clarified, by way of covenant promises, that the Messiah would descend from Abraham. And after that, it was clarified further, by way of more covenant promises, that the Messiah would descend from King David. All along the way, there are hints that the birth of the Messiah would be miraculous. As I’ve said, the first promise of the gospel revealed that the Redeemer would come from the woman, but the man’s involvement was not mentioned – perhaps this was a hint at the virgin birth. In the era of the patriarchs, the line of Abraham was threatened by old age and barrenness, but God miraculously preserved the line by bringing life out of death. These were not virgin births, but they were miraculous. I think they are to be regarded as a foreshadowing of the virgin birth. And then we come to that famous prophesy of Isaiah 7:14: ​​“Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14, ESV), which means “God with us”. 

Even with this very brief and selective sampling of Scripture references from the Old Testament, you can see how things grew more clear with the passing of time concerning the birth of the Messiah. Over time it became clear that the promised Messiah would be brought into the world through a woman, a daughter of Abraham, a daughter of David – a virgin. The Messiah would be truly human, therefore. But his birth would be miraculous. Indeed, he would not only be the son of King David, he would also be David’s Lord! He would be Immanuel, which means “God with us”. He would be the eternal Son of God incarnate. These truths were revealed dimly and in a mysterious way in Old Testament times. These truths became very clear when the Messiah was finally born into the world in fulfillment of these promises and prophesies previously made.      

Brothers and sisters, all of that Old Testament history must be in our minds as we consider this story concerning the announcement that was made to the virgin Mary by the angel Gabriel. When this angel appeared to this young woman the words that he spoke to her made it very clear that she would be the one, singular, daughter of Eve who would be blessed to bring the One, the singular, son of Adam and Son of God into the world to defeat Satan, overthrow his kingdom, and Redeem God’s people from bondage to Satan, sin, and death and to reconcile them to the Father.  

Let us now go to our passage for today to consider it in detail. 

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The Setting

Verses 26-27 set the stage for what follows.

The phrase, “In the sixth month”, has reference to the announcement that came to Zachariah the priest from the angel Gabriel concerning the miraculous birth of his son, John, who would prepare the way for the Messiah. 

Six months after that announcement, “the angel Gabriel was sent from God to a city of Galilee named Nazareth…” The angel Gabriel was busy in those days, wasn’t he? He had delivered messages to the prophet Daniel hundreds of years earlier which revealed the timing of the arrival of the Messiah. And now that the time had fully come, he is the one to deliver the news, first to Zechariah, and now to Mary.

The text says that he “was sent from God to a city of Galilee named Nazareth…” Nazareth was a small, poor, and insignificant village located about 66 miles to the north of Jerusalem. This was the hometown of Joseph and Mary. And although Jesus would be born in Bethlehem, Nazareth is where he would be raised. 

Notice that two locations are mentioned in Luke chapter 1. First, the Holy Place of the temple in Jerusalem, and second, the humble, off-the-beaten-path, town of Nazareth. The two locations could not be more different. The one was considered by the people to be most holy and most glorious; the other was lowly, disregarded, and even despised. In fact, there was a saying in Jesus’ day that went something like this: “Can anything good come out of Nazareth?” (John 1:46). And yet this would be the town in which Jesus the Messiah was raised.   

Not only was Jesus raised in a humble and lowly place, he was also raised by humble and lowly parents. Notice that this announcement came “to a virgin betrothed to a man whose name was Joseph”, a carpenter. Given the town in which they lived, their age, and Joseph’s profession, it is reasonable to assume that they were poor. 

Note this theme, for it will reoccur in Luke’s Gospel. When the eternal Son of God assumed a human nature to be the Messiah, he came in a humble and lowly form to Redeem those humble and lowly in spirit and to lift them up to glory. 

Later in Luke chapter one, we will encounter the song that Mary sang in response to all of this heavenly news. Listen for this as I read:  “And Mary said, ‘My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever.’” (Luke 1:46–55, ESV)

So then, the opening chapter of Luke’s Gospel begins to present Jesus the Messiah to us as a humble and lowly Savior. He was not born and raised in centers of power and prestige – Rome or Jerusalem. And neither was born to parents of wealth and renown. No, he came humbly into this world. And if we are to have him as Lord and Savior, we must identify with him in his lowliness and humility, for through him God “has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty.” 

Though it is true that Jesus would be raised in a humble town by humble parents, his parents did have the proper genealogy to give birth to and raise the Messiah, for they were of “the house of David.”  The Old Testament Scriptures make it clear that the Messiah would descend from King David. And the New Testament Scriptures are clear that Jesus of Nazareth did in fact descend from David, with Mary as his birth mother, and Joseph as his legal and earthly father. 

And so who was this young virgin who was betrothed (we might say engaged, although betrothal was legally binding), to Joseph? Verse 27 tells us, “the virgin’s name was Mary.” I think it is right for us to try to imagine what it must have been like to be Mary. Also, I think it is right for us to imagine what it would have been like to be Joseph. Both were probably young, but Mary was likely younger (perhaps as young as 14 or 15 – people grew up faster in those days, it seems). All of this news would have been very shocking to them. But they demonstrate great faith, as we will soon see. 

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Gabriel’s Announcement 

Now that the stage has been set, let us consider the announcement of the angel Gabriel.

Beginning in verse 28 we read, “And he came to her and said, ‘Greetings, O favored one, the Lord is with you!’” What a marvelous greeting this is. To be “favored” by the Lord is to have the Lord’s grace and kindness set upon you. Though I do not doubt that Mary was a devout, faithful, and righteous young woman (relatively speaking), it is a mistake to assume that she merited or earned the favor of the Lord by her righteousness. This idea would contradict the clear teaching of Scripture, which says, “None is righteous, no, not one” (Romans 3:10, ESV). Mary was “favored” by the Lord, and this was because the Lord, by his grace, had determined to set his favor upon her. And the greatest of all blessings was this – the Lord was with her. This was true in a spiritual sense at the time when Gabriel uttered these words to her. And it would be true even in a physical sense not many days after this, for the Lord himself would be in her and with her as the eternal Son of God incarnate. 

In verse 29 we read, “But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be.” The Greek word translated as “greatly troubled” is very strong. It means to be disturbed or distressed mentally and emotionally. The young virgin was shaken by this encounter and this greeting. 

Verse 30: “And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God.” To find favor with God is to have God’s grace bestowed on you. Note this: Mary is not the giver of grace, but the recipient of God’s grace. As blessed as she was, she is not to be prayed to or venerated as if she is something more than a common woman. Mary was a young woman in need of God’s grace. Yes, she is to be regarded as blessed, for she was chosen to serve as the very mother of God. But this was by God’s grace alone, for she had found favor, or grace, with God.     

After this greeting, Gabriel continues with his announcement in verse 31: “And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.’” This announcement is jampacked with meaning. Each and every phrase was intended to remind Mary (and now us) of the Old Testament Scriptures that revealed the promised Christ. 

The phrase, “And behold, you will conceive in your womb and bear a son”, was to remind Mary of the prophecy of Isaiah 7:14: “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14, ESV). When the angel said,  behold, “you will conceive in your womb…”, he meant, you, Mary, are the virgin of which Isaiah 7:14 speaks. 

The phrase, “and you shall call his name Jesus” is also filled with meaning. The meaning becomes clear when we recognize that the name Jesus is the Greek transliteration of the Hebrew name, Joshua. Jesus is Joshua or Jeshua. The name Joshua means “the Lord delivers” or “the Lord saves” – a fitting name for the Messiah. And the name Joshua ought to remind us of two Joshuas from the Old Testament. One, we must remember Joshua, the assistant to Moses, who would lead the people of Israel into the promised land. Joshua led Isarel into the promised land of Cannan. Jesus the Messiah came to redeem his people, not from Egypt, but from bondage to Satan, sin, and death, and to lead them, not into Cannan, but into the eternal land of promise, the new heavens and earth. Jesus is Joshua, only greater. The second Joshua we should remember served as high priest over Judah in the days of Zacharia after the Babylonian captivity and during the rebuilding of Jerusalem and the temple. You may read about Joshua the high priest in Zechariah 3 and 6. The words spoken over Joshua the high priest found in Zechariah 6 are especially interesting, for in that text Zechariah does something strange. He places a crown on the head of the priest and says, “Thus says the LORD of hosts, ‘Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD. It is he who shall build the temple of the LORD and shall bear royal honor, and shall sit and rule on his throne. And there shall be a priest on his throne, and the counsel of peace shall be between them both” (Zechariah 6:12–13, ESV). So you can see, the name Joshua carries a lot of theological baggage. It means, “the Lord delivers” or “saves”. It reminds us of Joshua the successor to Moses who conquered Israel’s enemies and lead the people safely into the promised land. And it reminds us also of the Joshua of Zechariah 3 and 6, the high priest who is called “the Branch”, the rebuilder of God’s temple, and the priest-king who expands the temple of the LORD and even involves foreigners (Gentiles) in this work (see Zechariah 6:15 and Isaiah 60:10). These Joshau’s were types of the Christ to come. Jesus of Nazareth is the true and greater Joshua.

Consider now the phrase, “He will be great and will be called the Son of the Most High.” We should remember that Gabriel told Zechariah that his son, John, would be great. He would “great before the Lord”, he said. In fact, he is to be regarded as the greatest of the Old Covenant prophets, for he was the last, and the one who prepared the way for the arrival of the promised Messiah. But Jesus’ greatness is on another level, for he is the Son of the Most High, that is to say, he is the eternal Son of God, the second person of the Triune God, come in the flesh. And so this explains what was meant by the prophecy of Isaiah, “Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14, ESV). Immanuel means God with us. This son born to the virgin is the Son of the Most High. He is the eternally begotten Son of the Father who took to himself a true human nature, body and soul.  

The phrase, “And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end”, is to remind us of the promises that God made to King David when he entered into a covenant with him as recorded in 2 Samuel 7. The Lord promised to give David a son who would build God’s temple whose throne and kingdom would last forever and ever. These promises were fulfilled in part by Solomon and the Kings of Israel who descended from him. These promises are fulfilled in full in Jesus Christ. He sits on the throne of his father David. He reigns over the house of Jacob forever. And of his kingdom there will be no end.

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Gabriel’s Answer To Mary’s Question 

Let us now consider Mary’s question and the answer provided by Gabriel in verses 34 through 37.  

First, Mary’s question: “And Mary said to the angel, ‘How will this be, since I am a virgin?’” Some have wondered why Zechariah was rebuked by the angel and struck with muteness when he asked the question, “How shall I know this? For I am an old man, and my wife is advanced in years” (Luke 1:18, ESV), in response to the announcement that was made to him, whereas no such rebuke or punishment was delivered to Mary. What was the difference between their questions? First, notice that the questions differed in substance. Zechariah asked, “how shall I know this?” In other words, I do not know this or believe this. How will you convince me? Mary’s question was different. She asked, “How will this be, since I am a virgin?” She was not asking for proof that it would be, but was perplexed concerning how it would be, and was requesting clarification. Two, it should be clear that there was a difference in the heart of Zechariah and Mary when they asked these questions. Zechariah disbelieved the word of the angel and asked for evidence or proof. He was struck with muteness as a punishment and as a sign that the word of the angel was true. But Mary did not doubt. She wondered. And there is a great difference between doubting the clearly revealed word of the Lord and wondering about things that are mysterious. Brothers and sisters, we must be careful to not transgress this boundary. The Lord has spoken. He has revealed himself to us and his will for us in Christ and in the Scriptures. We must never question or doubt the word of the Lord. But there are things that are mysterious to us. We may bring those questions to the Lord in prayer, but when we do we are to come with the humble and faithful disposition of Mary. Her question was not one of disbelief. It was an honest, humble, and faithful inquiry. And so the angel did not rebuke her but answered her so as to further strengthen her precious faith. 

Look at verse 35: “And the angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.” Here we have an answer to the question, how did the eternal son of God become incarnate? Mary asked, how will this be? And the angel provided an answer. Yes, she was a virgin. And she would remain a virgin up until the birth of the Messiah. The child would be conceived, not in an ordinary way – not of Adam’s (or Joseph’s) physical seed – but of the woman’s seed only, and by the power of God Almighty. Christ is fully man, therefore. He obtained his true human nature – a true body and reasonable soul – from Mary. And Christ is fully God. He has God alone as his Father. He is the eternally begotten Son of God, the second person of the Triune God, come in the flesh.  

Notice that Gabrial explains the result of this miraculous virgin birth – “therefore the child to be born will be called holy—the Son of God.” You and I were born into this world in sin. We had not sinned personally. But we were born in sin and with a corrupted nature because we were born in Adam as our federal head and representative. He broke the Covenant of Works that was made with him in the garden, and he did so on behalf of all humanity. To be born in Adam through the process of ordinary generation is to be born in sin, that is to say, in a fallen and corrupted state. Through the miraculous virgin birth of Christ, that chain was broken. Jesus Christ was truly human given his birth to Mary. Through her, he was the true son of David, Abraham, and Adam. But he was shielded from the transmission of original sin through the miraculous virgin conception by the power of the Most High God. Jesus Christ is human as we are, yet without sin (Hebrews 4:15), for he is the person of the eternal Son of God come in the flesh, miraculously conceived in the womb of the virgin Mary. He is the holy Son of God.

In verses 36 and 37 the angel adds, “And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren. For nothing will be impossible with God.” This announcement must have brought great comfort to the young woman Mary, for it revealed that she was not alone. God was with her, and he was working in and through others too. In fact, in the very next passage of Luke’s Gospel, we will find Mary visiting her relative Elizabeth to be comforted and encouraged by her and to rejoice with her concerning the marvelous things that God was doing through them.

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Mary’s Response

The last thing that we need to consider is Mary’s humble and submissive response to these things. Her response is found in verse 38: “And Mary said, ‘Behold, I am the servant of the Lord; let it be to me according to your word.’ And the angel departed from her.” I have three brief observations to make concerning Mary’s response. 

One, we should not overlook the dramatic impact these things would have on this young girl’s life. This miraculous conception would impact her relationship with Joseph, the man to whom she was betrothed. People in her community would question her integrity. Her whole life would be wrapped up in this drama. There would be great joy, of course. But there would be great sorrow too. In fact, later in Luke, we will encounter the words that a man named Simeon spoke to Mary. Among other things, he said, ​​“and a sword will pierce through your own soul also” (Luke 2:35, ESV), referring to the sorrow that Mary would experience as the mother of Jesus, our crucified and risen Lord. My point is this: though Mary was greatly blessed to be the mother of the Messiah, there is a sense in which it cost her her life.

Two, Mary’s response is an example to all of us. Being called by God to undergo these wonderful but very difficult things, she humbly submitted herself to the will of God. Hear again her words: “Behold, I am the servant of the Lord; let it be to me according to your word.” Sometimes the Lord calls his people to endure great difficulty. We ought to submit to his will for us. Indeed, the Christain life begins with submission. We “confess with [our] mouth that Jesus is Lord and believe in [our] heart[s] that God raised him from the dead…” (Romans 10:9, ESV). And the Christian life is to be marked by submission to Christ as Lord to the very end. The young virgin Mary is an example to all of us. 

Three, Mary’s faithful submission to the Lord must be contrasted with the rebellion of Eve. Through the rebellion of the woman, Eve, temptation and sin entered the world. Through the faithful submission of the woman, Mary, the Redeemer was brought into the world, and he who would overcome Satan, sin, and death for all of those given to him by the Father in eternity.    

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Contemplations

Let us now conclude with a few brief contemplations. 

One, I think it is important that we not lose sight of Luke’s stated purpose for writing. He wrote to Theophilus, and to us, so that we might have certainty about the things we have been told concerning Jesus. You can see that Luke, like an attorney standing before and judge and jury, is beginning to present us with witnesses and evidence so as to convince us that Jesus of Nazareth is the promised Messiah. The witnesses are people: Zachariah and Mary. But notice the way in which Luke also sets the Old Testament Scriptures before us to function as witnesses. Jesus the Christ was born into this world in fulfillment of the Old Testament Scriptures. He was born right on time. He was born in the line of David. He was born to a virgin. His name was Jesus, or Joshua. 

Two, as we consider this narrative we should feel motivated grow in our familiarity with the Scriptures, both the New Testament and the Old. Notice that Gabriel (and Luke) did not feel the need to make these references to the Old Testament explicit. It was assumed that this young girl, Mary, was so familiar with the Old Testament Scriptures that she would make the connections quickly in her mind as these words and phrases drawn from the Old Testament were used. I wonder, would we make these connections? Are we so familiar with the Old Testament Scriptures that the true meaning and significance of Gabriel’s announcement would be clear to us? Or would his announcement go over our heads? Yes, Mary was perplexed concerning how she would conceive and bear a son as a virgin. But she was not perplexed about the meaning and significance of the announcement of the angel. She understood his message. She understood that she would be the virgin of whom Isaiah spoke. She understood that she would be the mother of the promised Messiah. Mary knew the Scriptures well, and so should we. Our faith will be strengthened as we grow in our understanding of the Scriptures.

Three, I urge you to contemplate further this theme that is already beginning to emerge in Luke’s Gospel, and that is the way in which God works through the humble and lowly of this world to confound the wise and the proud. Jesus was born to poor and humble parents living in a poor and humble town. They were nobodies according to the wisdom of the world. But God determined to work in and through them. Christ himself lived a humble and lowly life. Indeed, his followers are called to imitate him in this. And yet we are constantly tempted to think as the world thinks – to value worldly power, wealth, and fame. We must remember, brothers and sisters, that he wisdom of God turns all of that on its head. So let me ask you, Christian, are you enamored with the things of this world? Do worldly power, wealth, and fame impress you and tempt you? I exhort you to put off worldly-mindedness and to have the mind of Christ instead, for he was humble and lowly. “He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate…” (Luke 1:51–52, ESV). Let us be sure to have humble hearts like that of our Savior. 

Four, let us marvel more and more over the wisdom of God in the accomplishment of our salvation through Jesus Christ. God’s plan of salvation is truly marvelous to consider. To think that he would redeem us from bondage to Satan, sin and death by sending the eternal Son to assume a human nature through the virgin birth, to live, suffer, die, descend, and ascend to glory for us, is truly incredible. As we consider the salvation that God has worked for us through Jesus Christ in the Gospel of Luke, we ought to be moved to praise. We should agree with Paul, who, after contemplating these things, said, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen.” (Romans 11:33–36, ESV)

Old Testament Reading: Malachi 4

“For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. And you shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts. Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. ‘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.’” (Malachi 4, ESV)

New Testament Reading: Luke 1:5-25

“In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. But they had no child, because Elizabeth was barren, and both were advanced in years. Now while he was serving as priest before God when his division was on duty, according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense. And the whole multitude of the people were praying outside at the hour of incense. And there appeared to him an angel of the Lord standing on the right side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him. But the angel said to him, ‘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. 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.’ And Zechariah said to the angel, ‘How shall I know this? For I am an old man, and my wife is advanced in years.’ And the angel answered him, ‘I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.’ And the people were waiting for Zechariah, and they were wondering at his delay in the temple. And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute. And when his time of service was ended, he went to his home. 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.’” (Luke 1:5–25, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In Galatians 4:4 Paul the Apostle says, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Galatians 4:4–5, ESV). I would like you to see that the same truth Paul states in his epistle, Luke narrates in his Gospel. Paul delivers the truth regarding the birth of the Messiah and the purpose of his coming in the form of doctrine, or teaching. Luke delivers the truth to us by telling the story. 

The phrase from Galatians that I would like to draw your attention to  is, “But when the fullness of time had come…”  It indicates that the birth of Jesus the Messiah was right on time. More than this, it indicates that the birth of Jesus the Messiah was in fulfillment of promises previously made. Jesus the Messiah was born into the world – “born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” – at just the right time (according to the plan of God), and in fulfillment to the promises of God previously made (as recorded in the Old Testament Scriptures). What Paul says in a direct way, Luke teaches in narrative form. 

In Luke 1:5-25 Luke tells us the story of the angelic announcement that came to a man named Zachariah concerning the imminent miraculous conception and birth of his son, John. John would not be the Christ who was promised beforehand, but he would be the forerunner to Christ. This son of Zachariah would be the one who would prepare the way for the Messiah. And you should know that the Old Testament Scriptures do not only contain promises and prophesies concerning the coming Messiah. They also speak of the one who would prepare the way for him. 

So then, this announcement that came to Zachariah by way of the Angel Gabriel was no small thing. It was a clear indication that “the fullness of time had come”. The very thing that those who were devout and faithful in Israel were looking forward to, was about to happen. The Lord’s Messiah – the Messiah who was promised to Adam and Eve after their fall into sin, to Abraham in the covenant that God made with him and his descendants, to Israel in the covenant that God made with them through Moses, and to David in the covenant that God made with him – was about to arrive. Those who were devout and faithful in Old Covenant Israel believed these promises and they were very much looking forward to their fulfillment. It would be hard to overstate just how amazing and significant this heavenly announcement would have been to those who had faith in these promises. To hear that the forerunner of the Messiah was about to be born would have been the greatest of all announcements to hear, for this meant that the Messiah himself was at hand. In other words, the “fullness of time (as it pertained to the arrival of the promised Redeemer) had come.”

I think that is the main point of the passage that is before us today. As we consider Luke 1:5-25 and the announcement that came to Zechariah by way of the angel Gabriel, we ought to be struck with a sense of the weightiness of the moment. Something was about to happen that would shake heaven and earth. Let us now consider this narrative in detail to see that it is so. I have five observations to make. 

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The Announcement Concerning The Soon Arrival Of The Messiah 

Happened First At The Temple

One, notice that the announcement concerning the soon arrival of the Messiah happened first at the temple in Jerusalem. The angel Gabriel appeared to Zachariah to deliver this message while he ministered as a priest in the temple, in the holy place, and before the altar of incense. 

I’m glad that we have just finished a study of the book of Exodus. Having that story fresh in our minds will help us greatly in our study of Luke’s Gospel, for Luke presents Christ to us as a second and greater Moses, and the work of Christ as a second and greater Exodus. And it is also good because in that study we learned all about the tabernacle (or temple), its design, and its significance.

I cannot take the time in this sermon to remind you of all that the tabernacle, and later temple, signified. But I will remind you of three basic things. One, the tabernacle, and later temple, was the place where the God of heaven invited his people on earth to come and meet with him and to worship him under the Old Mosaic Covenant. The tabernacle and temple functioned, therefore, as a kind of special contact point between heaven and earth in those days. Two, the tabernacle and temple, along with all of the sacrifices that were offered there, provided cleansing for the priests and the people in an earthly and temporary way while also pointing forward to the Christ who would one day atone for sin really, truly, and eternally in fulfillment to the promises of God previously made. So then, the tabernacle and temple were places for ceremonial cleansing and true worship, but they also pointed forward to someone and something greater, namely Christ, his atoning sacrifice, and the new creation temple which he would earn through his obedience unto death. Three, the tabernacle and temple were constructed in such a way as to symbolize one’s approach to God who is enthroned in heaven. To journey to the temple was to ascend the mountain of the Lord. Entering the courtyard the people were reminded of their sojourning on earth by the mountain-like altar upon which animal sacrifices were offered up, and the ocean-like sea in which the priests would be consecrated and daily cleansed. The Holy place symbolized (in part) the heavens above, and the Most Holy Place symbolized the heaven of heavens, that is to say, the very throneroom of God in heaven where he manifests his glory even now before the elect angels. But as you know, a curtain divided the Holy Place from the Most Holy Place. The High Priest would pass through the curtain and enter the Most Holy Place once a year, and not without animal blood to atone for his own sin and the sins of the people. The curtain communicated, on the one hand, that the way into the presence of God had not yet been opened up wide. On the other hand, when the High Priest entered once a year, it communicated that the way into God’s presence was not closed off entirely. No, it would be opened up wide, for God had promised. And we know that it was opened up by Jesus Christ, our great High Priest, and mediator of the New Covenant, through the offering up of himself before God for the sins of many. The priests of Israel (the common ones) were not able to enter the Most Holy Place. They ministered daily in the Holy Place. And one of the things they did was burn incense on the altar of incense at the hour of prayer, morning and evening. The incense would raise from the altar, pass through the curtain, and enter the Most Holy Place, signifying that our prayers do in fact reach God’s ears. And all things considered, what do you think the priests were to pray for as they offered up incense and prayers on behalf of the people at that altar morning and evening? One of the things they must have prayed for was the consolation of Israel through the arrival of the Messiah who was promised to them long before.  

It is perfectly fitting, therefore – in fact, it is marvelously beautiful and glorious  –  that the first announcement concerning the soon arrival of the Messiah happened at the temple in Jerusalem. More specifically, the announcement came to Zachariah the priest as he ministered at the altar of incense which was placed just in front of that ominous curtain that separated the Holy Place from the Most Holy place. It is not hard to imagine generations of faithful priests ministering there at that altar praying for the consolation of Israel through the arrival of the Messiah as if knocking on the door and saying, open wide the way, O Lord. Open wide the way into your presence for Israel and for the nations in fulfillment of your promises. 

Brothers and sisters, we must read the New Testament Scripture being mindful of the Old Testament Scriptures. And the more we know and understand the Old Testament Scriptures, the more we will be able to appreciate the meaning of the New. When Luke tells us that the announcement concerning the soon arrival of the Messiah was delivered first to a priest ministering in the temple at the altar of incense, it is far more than fact – it is a fact that is filled with significance and meaning. The One that the temple signified was about to arrive. The One whom those who were faithful in Israel longed for and prayed for was about to arrive. The One who would open wide the way into the presence of God through his broken body and shed blood was at hand. The location at which this announcement was first made was perfectly fitting and filled with symbolism. May the Lord give us understanding.

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The Announcement Concerning The Soon Arrival Of The Messiah 

Came First To A Righteous Priest

Two, notice that the announcement concerning the soon arrival of the Messiah came first to a righteous priest. This too was most fitting.

Now, it is true that many of the priests and the religious elite in Israel did not recognize Jesus as the Messiah. Many had a dead and lifeless form of religion. Many did not understand the Old Testament Scriptures truly, though they claimed to be experts. Many did not believe the promises of God concerning Jesus the Messiah. The Gospels make much of the hardness of heart and unbelief of many within Israel in the days of Christ. But notice this: some did believe. There were some who were righteous, faithful, and eagerly awaiting the consolation of Israel and the arrival of the Lord’s Messiah. Zachariah the priest, along with his wife Elizabeth, were among these.

Our text says that Zechariah and his wife Elizabeth “were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” When the text says they were righteous, this does not mean that they were sinless, but that they were made righteous through faith in the promised Messiah, just as Abraham was. And because they were made righteous through faith, they also walked “blamelessly in all the commandments and statutes of the Lord.” They kept God’s law, in other words. They kept the civil and ceremonial laws of Moses. They strove to keep the moral law. When they sinned (which they certainly did), they repented and turned to God by offering up the sacrifices required under the Old Covenant, trusting always, not in their own righteousness, nor in the blood of bulls and goats, but in the promised Messiah, of which these things were a sign. 

The text also tells us that the righteous couple “had no child, because Elizabeth was barren, and both were advanced in years.” This would have undoubtedly been a great sorrow to Zachariah and Elizabeth. Children are blessing from God to all people living in all times and places. But they were especially precious to Israelites living in those days. Children would take care of their parents in old age. Being childless left people particularly vulnerable. I emphasize the obvious sorrow associated with childlessness to draw your attention to this reality: those who are righteous and faithful – those who walk blamelessly before God – do also suffer. But those who have faith know that God works in and through our sufferings, and so we entrust ourselves to God even in the midst of difficulties and sorrows, knowing that he cares for us.

There is one more observation that I would like to make concerning Zechariah and Elizabeth before moving on. They were nobodies when considered in a worldly way. They were likely poor, weak, and vulnerable.  And yet the Lord determined to use them mightily. Notice how Luke introduces Zechariah to us alongside another individual, namely, Herod, king of Judea – “In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah”, the text says. Herod was a man of great power and wealth. He was so powerful that “days” or times were identified by his reign. And yet the Lord’s will was not to establish his kingdom through the rich and powerful, but the weak, vulnerable, and marginalized of society. This theme will run strong throughout Luke’s Gospel, and it is introduced here at the very beginning. Brothers and sisters, know this: God, through Jesus the Messiah, takes the wisdom and ways of this fallen and sin-sick world and turns them on their heads. In Christ, the mighty and the proud will be brought low, but the humble and poor in spirit will be lifted up. Look for the theme. It is everywhere in Luke’s Gospel. More importantly, believe in the teaching and live by it. Do you wish to be exulted? Then be brought low. Bow the knee before God and Christ. Live for his glory, not your own. Do you wish to gain your life? Then lose it by dying to self and living for the good of others and the glory of God. Walk humbly before God and man. In due time, he will exult you.   

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The Announcement Concerning The Soon Arrival Of The Messiah Was 

Delivered By The Angel Gabriel

Thirdly, notice that the announcement concerning the soon arrival of the Messiah was delivered by the angel Gabriel. 

Angels are ministering spirits. At some point before man’s fall into sin on earth, there was a fall or rebellion in the heavenly realm. There was no one angel who was set as covenant head over all the rest, as Adam was over humanity, and so the decision to remain faithful to God or to rebel was individual. The elect angels (as they are called in 1 Timothy 5:21) remained faithful. The fallen angels rebelled. We do not have all the details about this, and we ought not to speculate about things not revealed. But it seems clear that some of the angels (with Lucifer or Satan in the lead) were filled with discontent regarding their place and wanted to have the power of God as their own, so they rebelled, and Satan then brought temptation to the man Adam through the woman Eve. Notice two things: One, no redeemer is provided for the angels. Two, not all angels fell, but some remained as servants of God and of God’s people.

There are many angels and demons, but we only know the names of a few of them through the Scriptures. Two of the elect angels that are mentioned by name in the Bible are Michael and Gabriel. They are often mentioned together and they seem to have been given the special task of ministering to God’s covenant people (see Daniel 8-10, 12, Jude 9, Revelation 12).

So what is the significance of this announcement being delivered by the angel Gabriel? Consider three things: 

One, the announcement by an angel communicates that what was about to happen on earth (namely, the birth of the forerunner to the Messiah, and thus the birth of the Messiah) was of heavenly origin and concern. It was the will of God, and it was of interest to the elect angelic. 

Two, the announcement by the angel Gabriel suggests that what was about to happen on earth was connected to the war that was (and is) raging in the spiritual realm, of which he was a part. I would like you to think about that passage in Daniel 10 where the prophet Daniel receives a vision concerning the future of Israel and it is none other than the angel Gabriel who speaks to him. But notice that Gabriel says something interesting in that encounter. In Daniel 10:13 he says, “The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia” (Daniel 10:13, ESV), and a little later he says, “Do you know why I have come to you? But now I will return to fight against the prince of Persia; and when I go out, behold, the prince of Greece will come. But I will tell you what is inscribed in the book of truth: there is none who contends by my side against these except Michael, your prince” (Daniel 10:20–21, ESV). It is beyond the scope of this sermon to offer a detailed explanation of Daniel 10. The thing that I want for you to notice is that it was Gabriel who appeared to Daniel, it was Gabriel who delivered a message to him concerning the future of Israel, and it was Gabriel who waged war in the spiritual realm with the prince of Persia (Israel’s enemy) and would wage war in the future with the prince of Greece (Isreal’s future enemy). These princes are spiritual beings – fallen angels who bound the nations in darkness and idolatry. Gabriel (and Michael) fought against them on behalf of Isarel. And so when Gabriel appears to Zechariah, it is right for us to assume that his announcement has something to do with this war that had been raging in the spiritual and heavenly realm. Indeed, Luke’s Gospel will make it quite clear that Jesus the Messiah came, not only to atone for sins, but defeat Satan himself, to overthrow his kingdom of darkness, and plunder his house.  In Luke’s Gospel, we will hear about the casing out of demons, the expulsion of Satan from heaven, and the binding of Satan, so that the gospel might spread to all nations – nations once bound in darkness and deceit.  When Gabriel appears, it is right to assume that it has something to do with this spiritual war. Indeed, more angels will appear to others announcing the birth of the Messiah. In Luke 2:13 they are described as a “multitude of heavenly host”. This is a description, not of an angelic choir, but of an angelic army prepared for battle. 

Three, when we hear that the angel Gabriel made the announcement to Zechariah concerning the soon arrival of the Messiah, we ought to remember the announcements that he made previously as God’s messenger to Daniel the prophet. As I have said, Gabriel appeared to Daniel as recorded in the book of Daniel chapters 8 and 9. In Daniel 8 things are revealed to Daniel regarding the future of Isarel. The details are limited, but it is clear that it has to do with the oppression that Isarel would endure, first under the Medo-Perian empire, and then under the Greeks. In Daniel 9 we find Daniel praying for his people Israel and pleading with the Lord to act and to deliver them. It is Gabriel who appeared to him again to bring an answer (Daniel 9:20).  And it is here that we find that famous prophecy concerning the 70 weeks, which revealed the length of time that would pass before the Lord’s anointed one (Messiah) would appear to be cut off to atone for sins (see Daniel 9:26; Isaiah 53:8). Again, it is beyond the scope of this sermon to offer a detailed interpretation of Daniel 9. But it should be clear that when Gabriel appears to deliver this announcement to Zechariah concerning the soon arrival of the Messiah, it has to do with the prophecy he previously delivered to Daniel. The time of which he spoke previously had come.   

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The Announcement Concerning The Soon Arrival Of The Messiah Was 

Presented As A Fulfilment Of Old Testament Prophesy

This leads us now to the fourth point of the sermon. Notice that the announcement concerning the soon arrival of the Messiah was presented as a fulfillment of Old Testament prophesy. 

I have just said that the very appearance of Gabriel ought to remind us of the prophecies of Daniel 8-10 and signal that the time for their fulfillment had come. But notice that Gabriel explicitly quotes Old Testament prophecy too. 

Beginning in Luke 1:11 we read, “And there appeared to him an angel of the Lord standing on the right side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him.” This is the common reaction of men when they see an angel. So glorious are they that men fall to their knees and fear. Verse 13: “But the angel said to him, ‘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.’” Many assume that Zachariah’s prayer was for a child, and perhaps it was. But I cannot help but think that he was praying also (or even exclusively) for the consolation of Isarel through the arrival of the Messiah. Yes, it was announced to him that he would have a son in answer to his prayer. But more specifically, he would have a son who would serve as the forerunner to the Lord’s Messiah. Verse 14: “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.” (Luke 1:11–17, ESV)

There is a lot that could be said about verses 14 through 17. He is the thing that must be seen: the birth of John the Baptist, the forerunner of the Messiah, was announced by Gabriel as the fulfillment to the prophecy of Malachi 4:6, which is the very last verse of the Old Testament (according to the ordering of the books in our English Bibles), and the very last word of prophecy to be delivered before 400 years of silence. Stated differently, all of the prophetic activity of the Old Testament culminated in these words from Malachi: “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” (Malachi 4:5–6, ESV). The announcement of the angel Gabriel was clear. Zecharia and Elizabeth would be the ones to bring “Elijah” into the world. This was not the Old Covenant prophet “Elijah” reincarnated, of course, but the Elijah-like figure of whom Malachi spoke. John the Baptist would “go before [the LORD] in the spirit and power of Elijah.” His mission was to “turn many of the children of Israel to the Lord their God… [and] 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” (Luke 1:16–17, ESV). Indeed, this is the very thing that John the Baptist did. And it was all in fulfillment to Old Testament prophecy. 

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The Announcement Concerning The Soon Arrival Of The Messiah Was 

Accompanied By Miraculous Events

I have one more observation to make before moving to a conclusion, and it will be brief. 

Fifthly, notice that the announcement concerning the soon arrival of the Messiah was accompanied by miraculous events. 

One, an angel appeared to Zacheriah. As we move on in Luke’s narrative we will learn that angels appeared to others too. The heavenly realm is typically hidden from our site. But at this period in the history of redemption, the heavenly realm was opened up a bit to demonstrate that the Lord was at work.

Two, Zachariah was made to be mute for a time because of his disbelief. Yes, this was a form of punishment, but we must also see it as a gift. It was a powerful sign to Zachariah and to all who knew him that the Lord had indeed spoken to him in the temple. The punishment fit the crime, didn’t it? Zachariah opened his mouth in disbelief; the Lord closed his mouth so that he would believe. It is also interesting to note that after Daniel received a message from the angel Gabriel the scriptures say that he “turned [his] face toward the ground and was mute” (Daniel 10:15, ESV). So then, Zechariah, like Daniel before him, was mute, but for different reasons. What Zechariah experienced was miraculous.

Three, it was a miracle that Zachariah and Elizabeth would have a child being advanced in years as they were. We should remember that God gave Abraham and Sarah a son in their old age after years of barrenness. So then, Isaac was born in a miraculous way. Isaac’s wife, Rebecca, was barren too. Issac prayed for her, and she gave birth to twins: Jacob and Esau (Genesis 25: 21). And now we hear that John the Baptist was born to a father and mother advanced in years who were barren. These are to be regarded as miraculous births which demonstrated God’s power and ability to bring life from death. They were a demonstration that God was at work. The miraculous births in the line of Abraham did also anticipate and prefigure the most miraculous birth of all: the virgin birth of Christ. 

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Conclusion

As we move to a conclusion, let us not forget Luke’s stated purpose for writing. “[I]t seemed good to [him]… having followed all things closely for some time past, to write an orderly account [to]… most excellent Theophilus, that [he] may have certainty concerning the things [he had] been taught” (Luke 1:3–4, ESV).

Let us pay special attention to the way in which Luke went about this task. Yes, he stated the facts concerning the things that happened. But notice that he presented the facts to us in such a way as to demonstrate beyond a shadow of a doubt that John the Baptist was the promised forerunner to the promised Christ. In other words, the story of John the Baptist, and therefore, the story of Jesus Christ, is set squarely in the context of the story contained in the Old Testament Scriptures.  

The Messiah (and before that, his forerunner) came into the world in fulfillment of promises previously made. Christ was the fulfillment of the temple and the priesthood. He was the fulfillment of prophecies revealed to Daniel by the angel Gabriel hundreds of years earlier. He was the fulfillment to prophecies uttered by Malachi. And when the birth of the forerunner to the Messiah was announced, the message with confirmed by miracles. In this way, Luke labors to give Theophilus (and all who love God through faith in Christ as he did) certainty concerning the things he had been taught. 

Brothers and sisters, if you wish to grow in certainty – if you wish to increase in faith, hope, and love – then one thing you must do is study the Scriptures, for in the Scriptures we find the revelation of God’s marvelous plan of redemption. In the Old Testament, we find promises, prophesies, types, and shadows concerning the Savior who was to come. In the New Testament, we learn that Jesus of Nazareth fulfilled these things, “For all the promises of God find their Yes in him. That is why it is through him that we utter our Amen to God for his glory” (2 Corinthians 1:20, ESV).

Old Testament Reading: Isaiah 40:1-8

“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins. A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken.’ A voice says, ‘Cry!’ And I said, ‘What shall I cry?’ All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades when the breath of the LORD blows on it; surely the people are grass. The grass withers, the flower fades, but the word of our God will stand forever.” (Isaiah 40:1–8, ESV)

New Testament Reading: Luke 1:1–4

“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.” (Luke 1:1–4, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Today we begin our consideration of the Gospel According To Luke. I’ve always appreciated this Gospel, but my love for it has grown tremendously over the past couple of months as I’ve had the opportunity to study it in greater depth than before. I very much look forward to engaging with it week after week and presenting its rich content to you Lord’s Day after Lord’s Day as we assemble together in Jesus’ name. 

I trust that we will be very blessed to consider anew and afresh the person and work of Jesus Christ and the implications of his finished work not only for you and me and all who are united to him by faith but for all of God’s creation, for by his victory Christ has earned peace – peace in heaven, peace on earth, and peace with God the Father for all who are united to him by faith. This peace is enjoyed by all who have faith in the Messiah now in part, and this peace will be enjoyed by us in fullness when Christ returns to make all things new. 

Why did Christ come, according to Luke? Well, this question can be answered in a variety of ways. But Luke seems especially concerned to demonstrate that Christ, by his victory over sin, Satan, and death, has brought peace – peace in heaven, peace on earth, and peace for all who are cleansed from their sins and reconciled to the Father through faith in him. Again I say, this peace is present now in part, but not in full. It will be present in fullness when Christ returns to make all things new. 

Consider, briefly, the emphasis that is placed upon “peace” in Luke’s Gospel. 

When Zechariah, the father of John the Baptist, prophesies after being struck with muteness for time, he says that Christ has come “to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:79, ESV).

When the angels sang praises to God before the shepherds in the field they said, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:14, ESV). You will notice that they pronounced peace on earth, not universally, but upon those with whom God is pleased.

In Luke 19:38 Jesus enters Jerusalem to shouts of praise from the people. We call this episode the “triumphal entry”. And what do the people proclaim? They shout, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38, ESV). Peace in heaven? What does this mean? Well, in Luke’s Gospel, we see clearly that Christ came to secure peace, not only on earth but in the heavenly realm too. This he would do by winning the victory over Satan and destroying his kingdom. 

In Luke’s gospel, we hear Christ say, “I saw Satan fall like lightning from heaven” (Luke 10:18, ESV). Christ repeatedly casts out demons to demonstrate that he has won the victory over Satan’s kingdom and that the kingdom of heaven has arrived with power (Luke 11:20). He speaks of disarming the Evil One so that he might plunder his house (Luke 11:21ff.). You see, when Adam fell by bowing the knee to Satan, Satan was given authority over this world for a time. He ruled the nations and kept them bound in darkness. But when Christ came and obeyed God the Father as the last Adam, that authority was taken away from the Evil One and given to Christ. Satan was barred from heaven as the accuser of the brethren. His heavenly authority over the nations was taken from him and given to Christ. And this is why the kingdom of God is now able to spread to all nations. We will need to consider these things as we come to them in the text. For now, I want you to know that Christ secured peace in heaven by defeating the Evil One through his obedience to the Father’s will. Satan was bound at Christ’s first coming, “so that he might not deceive the nations any longer…” (Revelation 20:3, ESV). He was cast out of heaven so that he could no longer accuse the brethren (as he did in the days of Job), and so that he could no hold the nations in darkness and idolatry (as he did from Adam to Christ) (Revelation 12:7ff.). To put it simply, there is peace on earth now in part, and there will be peace on earth in full when Christ returns because Christ has won the victory in the heavenly realm. The Evil One has been cast down from heaven to earth. He is active still, but he is bound and defeated enemy. At the end of time, he will be cast into the lake of fire forever and ever. 

Christ, through his victorious life, death, and resurrection, has secured peace in heaven and peace on earth (for those with whom he is well pleased). It is no wonder then that Christ greeted his disciples in this way after his resurrection: “As they were talking about these things, Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV). 

As I have said, there are many themes present in the Gospel of Luke that we will be blessed to consider in the course of this study, but the theme of peace – peace in heaven, peace on earth, and peace to all who are united to Christ by faith – does seem prominent. Christ has come to give peace to all of those given to him by the Father. This peace is ours now in part. It will be ours in full in the new heavens and earth, which Christ has earned through his obedient life, death, and victorious resurrection. 

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Title: The Gospel According To Luke

The full title of this book is “According To Luke”, or we might say, “The Gospel According To Luke”. 

Gospel means “good news”.  When we speak of the Christian gospel we mean the good news concerning the salvation that Jesus Christ has earned for all who believe in him. The gospel of Jesus Christ can be presented very briefly, as you know. But I would like to draw your attention to the way in which Luke presents the gospel. He does not present it briefly, but very carefully, at length, and in great detail. And the same can be said of the other gospels – Matthew, Mark, and John. These four Gospels are not brief accounts of the life, death, and resurrection of Jesus Christ, and of the salvation that he has earned. No, they are very carefully crafted, thorough, and detailed accounts. Each one in their own way seeks to demonstrate that Jesus is the Messiah who was promised long before.   

Brothers and sisters, we ought to be prepared to present the gospel of Jesus Christ succinctly. There are different ways to do this. We can tell the story of redemption in the terms of creation, fall, redemption, and consummation. Or we can present God’s law, demonstrate that we are all guilty by nature because we are lawbreakers, and then hold forth Christ as the righteous one who has atoned for sin, proclaiming that there is salvation found in him, received by faith alone. But I think we should also be able to speak of the gospel in depth and detail. If we wish to grow in our understanding of the gospel of Jesus Christ, then we had better pay careful attention to the Gospels of Matthew, Mark, Luke, and John, for in these writings we find divinely inspired accounts of the life of Christ, his person and work, and the victory he has won for all who trust in him, through his obedient life, sacrificial death, and victorious resurrection. 

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Author: Luke 

Who then was Luke? Well, let us first say who he was not. He was not one of the twelve Apostles of Christ. And neither does it seem that he was an eyewitness of Christ’s life, death, or resurrection. No, to write this Gospel he had to investigate those who were eyewitnesses, as we will soon see.

So who was he? We know that he was a close traveling companion of Paul the Apostle. The book of Acts, which was also written by Luke, makes this clear. In Acts 16:10 he begins to use the word “we” instead of “they” to describe Paul and his traveling companions, indicating that he was present with them. And Paul sends greetings to others on behalf of Luke in Philemon 24, 2 Timothy 4:11, and Colossians 4:14, making it clear that Luke was with him. In Colossians 4:14, Paul refers to Luke as “the beloved Physician”. Luke was a Doctor and was probably very useful to Paul as such. Luke was a Gentile. In fact, he is the only Gentile author of a book of the Bible. 

Though Luke was not an Apostle, he was very close to Paul, who was. Something similar can be said of Mark, by the way. He was not an Apostle, but he was very close to Peter the Apostle. So then, in this way, all four Gospels are backed by apostolic authority. Matthew and John were Apostles of Christ.  Mark was closely associated with Peter. And Luke was closely associated with Paul. 

One more fact about Luke: Given the large size of the books of Luke and Acts, he is responsible for writing about a quarter of the entire New Testament. Both Luke and Acts come from his hand, and they should be considered together as two parts of a united work. 

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Audience: Most Excellent Theophilus 

Let us now briefly consider the audience of Luke (and of Acts). To whom was Luke writing? At the end of the day, we must say that Luke wrote his Gospel and his account of the Acts of the Apostles for the church. He wrote to those who love God and who believe that Jesus is the Messiah in order to strengthen their faith. But notice that both of his works are dedicated to someone named “Theophilus” (Luke 1:3, Acts 1:1). 

We don’t know much about Theophilus. Some believe that he was not really a person, but that the name, which means “lover of God”, is meant to stand for all who love God. If this is true, then Luke and Acts are simply dedicated to all of God’s people. But I think it is better to view Theophilus as being a real person, whether or not this was his real name. 

In Luke, he is called “most excellent Theophilus”. The title, “most excellent”, was reserved for those who possessed power, prestige, or authority. For example, in Acts 26 Paul addresses a man named Festus, a Roman official, as “most excellent Festus”. That Theophilus is called “most excellent” leads me to believe that he was a real person, and probably someone of wealth and status. Given his name, it is likely that he was a Gentile and not a Jew. Perhaps he had converted to Judaism as a “God-fearer”, and afterward came to believe that Jesus of Nazareth was indeed the long-awaited Messiah. It is also possible (maybe probable) that Theophilus was the patron or benefactor of the Luke/Acts project. Writing the Gospel of Luke and the Acts of the Apostles would have been very expensive. Luke would have needed support to live and travel while working on this project. Parchment in those days was expensive. Viewing “most excellent Theophilus” as the one who funded this project makes perfect sense. This would explain why Luke dedicated the work to him. 

In summary, it is my view that Theophilus was a real person, probably a Gentile Christian, and a wealthy supporter of Luke and his writing projects. But in saying this, I think it is also right to view Theophilus as a representative of all who love God as he did. Luke dedicated his work to Theophilus, his benefactor, and he wrote for the benefit of the whole church of God. 

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Purpose: That You May Have Certainty

So, we have considered the title, the author, and the audience of this Gospel. Let us now consider Luke’s stated purpose for writing. Authors do not always state their purpose for writing in a direct way. When they do, we should pay careful attention to what they say. In 1:4 Luke says that he wrote so that Theophilus (and all who love God and Christ along with him) “may have certainty concerning the things [they] have been taught” (Luke 1:4, ESV). 

So then, Luke wrote to Theophilus with the assumption that he had heard the gospel of Jesus Christ and that he had believed in that gospel. Perhaps Theophilus had heard the gospel presented orally. Or perhaps Theophilus had read one of the other accounts of the life of Christ that Luke mentions in 1:1, saying, “Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us…” This could be a reference to one of the other Gospels we now have in our canon. It seems likely, though, that Luke is referring to “narratives” produced by others, not inspired by the Holy Spirit, nor approved by the Apostles, and therefore, not accepted and preserved by the church. However the good news came to Theophilus, we know that Luke wrote to further strengthen his faith and to confirm the message that he had already heard so that he might believe beyond all doubt.  

Luke’s purpose statement reminds me that the gospel of Jesus Christ is not just for the non-believer. No, the gospel is for the believer too. The gospel must be preached to the non-beliving world so that sinners might turn from their sins and place their faith in Christ. But those who have believed must hear the gospel again and again. And we must consider the gospel with more and more care and depth so that we might grow in our understanding, appreciation, and certainty concerning the things that God has graciously done for us in Christ Jesus. I’m reminded of Paul’s exhortation to the Colossians. “Let the word of Christ dwell in you richly”, he says (Colossians 3:16, ESV). We come to believe in Christ through the preaching of the word of Christ. And all who believe in Christ have the word of Christ in them. But we are to go on to maturity – the word of Christ is to dwell in us richly!  

Luke presents the story of Jesus Christ, his person, work, and reward to us in a very rich way. I have no doubt that Theophilus greatly benefited from Luke’s work when he received it. Certainly, the church throughout the ages has benefitted from this Gospel. And I’m confident that the Lord will use his inspired word to strengthen our faith as well so that we might have greater certainty concerning the things we have been taught.

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Methodology: Luke Interviewed Eyewitnesses And Ministers Of The Word

How then did Luke go about producing this Gospel so that Theophilus (and all who love God along with him) might “have certainty concerning the things [they] have been taught.” In other words, what was his method?

As I have said, Luke was not an Apostle nor was he an eyewitness to the life, death, and resurrection of Christ. To write this Gospel, he had to interview those who were. 

He mentions his dependence upon eyewitness testimony at the beginning of Luke and Acts. In Luke 1:1 he says, “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…” (Luke 1:1–3, ESV). And in Acts 1:1 Luke says, “In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:1–3, ESV). 

Luke does not write the Gospel of Luke or the first half of Acts from personal experience but as an investigator who had “followed [these] things closely for some time”. Luke bases his account of the life of Christ on the testimony of many witnesses. He investigates those who walked with Christ in his life, witnessed his death, and saw him in his resurrection. There is a sense, therefore, in which Luke’s Gospel is a group project. It is a carefully ordered collection of the testimony of many eyewitnesses. 

By the way, is interesting to think about Luke’s process of writing as it pertains to the topic of the inspiration of the Holy Scriptures. We confess that all Scripture is inspired by God. We agree with Peter who said, “that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21, ESV). And we agree with Paul who said, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness…” (2 Timothy 3:16, ESV). This certainly includes Luke’s Gospel. The Gospel of Luke is inspired Scripture. But it must be admitted that God has inspired the writing of Holy Scripture in different ways. Some writers of Holy Scripture saw visions. Some dreamed dreams. Some heard the voice of the LORD. Some wrote inspired oral traditions that were handed down to them. Others wrote in their study as they contemplated Scriptures previously written. But God moved Luke to write what he wrote through the process of investigation. “It seemed good to [him]…  having followed all things closely for some time past, to write an orderly account… for… most excellent Theophilus…” (Luke 1:3, ESV). In this way – through the process of investigation – Luke was moved along by the Holy Spirit to write what he wrote so that what we have is not ultimately the word of Luke, but the very word of God. 

I want you to notice something interesting in 1:2. Luke does not only say that “eyewitnesses” delivered these truths to him (and to others). He also refers to them as “ministers of the word”. Also, at the beginning of verse 2, he says that these were with Christ “from the beginning”. So then, Luke wrote his Gospel by carefully consulting with those who were 1) with Christ from the beginning of his ministry, 2) were eyewitnesses, and 3) were ministers of the word. Clearly, this is a reference to the twelve Apostles of Christ (minus Judas). It may also include the 72 disciples of Jesus mentioned in Luke 10. Perhaps there were more. The point is this: Luke relied on the testimony of those who met all three of these qualifications. They were 1) with Christ from the beginning of his ministry, 2) eyewitnesses of his life, death, and resurrection, and 3) ministers of the word. I think the phrase “ministers of the word” is very interesting and important. These Apostles and disciples of Christ that Luke relied upon for the writing of his Gospel were not merely “eyewitnesses”, they were also “ministers of the word.” Their mission was not only to report on facts – facts about what they heard and saw Jesus say and do – they were entrusted with a word or message. 

What were these eyewitnesses and ministers of the word to preach and teach? Well, it should be clear that they were to preach and teach the very things that are now contained for us in the Gospels of Matthew, Mark, Luke, and John. All four Gospels tell us about the life, death, and resurrection of Jesus of Nazareth. All four testify to what he taught and what he did. And notice this: as these eyewitnesses tell us about what they saw and heard, they do not merely present the facts to us (as if they were eyewitnesses only), but labor to demonstrate to us Jesus is the Christ (or Messiah) who was promised to Adam, Abraham, Israel, and David. In other words, the Apostles and others who were with Jesus from the beginning did not only have facts to present, they also had a message to proclaim. I think this is why Luke refers to them both as “eyewitnesses” and “ministers of the word”. This will become very apparent as we progress through Luke’s Gospel. In this Gospel, we will not only find facts concerning the things that Jesus said and did, we will also encounter a message – the very message that the disciples of Christ who were eyewitnesses from the beginning were commanded to proclaim as ministers of the word of God.      

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The Finished Product: An Orderly Narrative Of The Things That Jesus Christ Accomplished

The last question that I have for today is this: what was the finished product? Answer: An orderly narrative concerning the things that Jesus Christ accomplished. Let us consider these three words: orderly, narrative, and accomplished. 

First of all, Luke’s Gospel is orderly. You should know, brothers and sisters, that the ancients were not as concerned with chronological order as we tend to be. Sometimes they were more concerned with thematic or literary order. And I have come to greatly appreciate the thematic or literary order of Luke’s Gospel. Information and stories are presented to us in this Gospel in very skilled ways so as to clearly communicate a message. Many have called the Gospel of Luke a masterpiece. The language of Luke is beautiful in its original Greek. And it is ordered in a very careful and brilliant way. Take, for example, the way in which the opening songs and statements from Elizabeth, Mary, Zechariah, and the Angels set the tone and establish the major themes of this Gospel. And consider also the placement of the genealogy of Jesus.  It does not appear at the very beginning and before the birth narrative as it does in Matthew, but at the end of chapter three, after the account of Jesus’ baptism, and right before the account of his temptation in the wilderness. It seems almost out of order, but in fact Luke is orderly. He presents the genealogy here at the end of chapter three and just before his temptation in the wilderness to make the point that Jesus was victorious over the temptation as the Son of Adam, the Son of God. The order makes a theological point. Many other observations about the order of Luke will be made as we progress through this marvelous book.

Secondly, in the Gospel of Luke, we find a narrative or story. Brothers and sisters, the Christian faith is a story. It is a message about what God has done. It is not merely a philosophical system, a collection of teachings, or a moral code. The Christian faith is centered upon a message or story about what God the Father, Son, and Holy Spirit has done as our Creator, Sustainer, and Redeemer. In the Gospel of Luke, we find a story. And it is a story about the victory that has been won by the Lord’s Messiah – victory over sin, Satan, and death. It is a story about how God has secured peace to heaven, to earth, and to all who are united to Christ by faith. The truth is this: when man fell into sin, all of creation (with the exception of the elect angels in heaven) fell with him. But Christ came to reconcile all things to the Father. He came to secure peace in heaven and on earth through redemption and judgment.

Listen to how Paul puts it. He speaks of Christ when he says, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Colossians 1:15–23, ESV).

The same truth that Paul presents in the form of teaching, Luke presents as a narrative. In Luke we find a story concerning the victory that Jesus Christ has won to secure the redemption of God’s elect, to reconcile them to God, and to secure peace in heaven and on earth – a peace that is present now in part – a peace that will be here in full when Christ returns to judge and to make all things new. In the Gospel of Luke, we find a narrative or story.

Finally, let us consider the word “accomplished”.  It is found in Luke 1:1, and it’s very important. Jesus did not just say things and do things – he accomplished things. Can you see the difference? Everything that Jesus said and did, he did to accomplish the work that the Father gave him to do in eternity. Everything that Jesus said and did, he did to accomplish (or fulfill) the things that were said about him beforehand as recorded in the pages of the Old Testament from the first announcement of the gospel in Geneses 3:15 onward. Brothers and sisters, the Gospel of Luke is a divinely inspired masterpiece, especially when considered as a presentation of Jesus Christ as the fulfillment of the prophesies, promises, types, and shadows of the Old Testament Scriptures. Luke’s Gospel is dripping with Old Testament quotations and allusions. Clearly, he was concerned to present Jesus to us, not only as a great teacher, a miracle worker, as one who has authority over Satan and his demons, and as the one who was raised from the dead in victory, but as the Messiah – the Son of Adam and the Son of God –  who promised to Adam, Abraham, and Israel. Christ accomplished things, and Luke wants us to know for certain what those things were.   

As many of you know, the name of our church is drawn from Luke’s Gospel. It comes from that story found at the very end of this Gospel in chapter 24 where Jesus meets with two of his disciples on the road to a town called Emmaus. This is a very important story. It is no accident that Luke concludes his Gospel with it. He wants us to see it as a kind of climax as it pertains to the disciples understanding of Christ and his work. If you remember, these two disciples were discouraged and perplexed after the death of Christ. Jesus met with them on the road to Emmaus. And it was at Emmaus that Jesus began to open the eyes of his disciples concerning all that he had accomplished in fulfillment to all that was spoken of him in the entirety of the Old Testament.  

He spoke to these dejected disciples, saying,  “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:25–27, ESV)

And it was later that night that he appeared to more of his disciples in Jerusalem. “Jesus himself stood among them, and said to them, ‘Peace to you!’” (Luke 24:36, ESV). They were still perplexed. A little later he spoke to them saying, “‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’” (Luke 24:44–49, ESV)

How did Luke write his Gospel? He interviewed these witnesses whose eyes had been opened to the truth of Christ and to the truth of the Scriptures.  And what was the finished product? An orderly narrative concerning the things that Jesus Christ has accomplished in his life, death, burial, and resurrection.

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Conclusion

May the Lord bless our consideration of his inspired word. May we grow in our certainty concerning the things we have been taught concerning Jesus the Messiah, his words of truth, and his finished work. And may it bring greater peace to your souls.