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The Conception of John the Baptist and Jesus

We have chosen for our "theme" Luke 1:3-4: "an orderly account . . . that you may know the certainty of the things you have been taught." The book of Luke is "an orderly account" of the life and message of Jesus, based on interviews with "eyewitnesses and servants of the word," which have been "carefully investigated" (Luke 1:2-3). And that’s the way we’ll approach it in this study.

Who is the author of the book of Luke? It’s Luke, a physician from Antioch, a Gentile who became a believer and disciple long after the death of Jesus. Luke joined Paul in Troas in about 50 AD on his 2^nd missionary journey, and Luke became Paul’s most faithful associate (2 Tim 4:11). Luke also wrote the book of Acts.

Since it seems the book of Luke was written before the book of Acts (Acts 1:1), both were probably written in the early 60’s AD—before Paul and Peter were martyred by Nero in AD 64-67, and before Jerusalem and the temple were destroyed in AD 70.

Since Luke never knew Jesus, he writes this gospel as an historian. Luke knew that to receive a hearing from the Greco-Roman world, he had to adhere to certain "norms" established by the great Greek historians, including a rigorous methodology which required the utmost historical accuracy. His research had to be comprehensive; his narrative had to be based on evidence obtained from eyewitnesses and reliable written accounts; and it had to be chronologically accurate. Luke could not afford to be sloppy, even on details such as dates, political titles, and legal matters, because even small mistakes would immediately invalidate his narrative with Gentile readers. Moreover whereas modern scholars once highly criticized Luke—especially about the book of Acts—archaeology has proved Luke correct.

Did Luke interview Mary? The bible doesn’t say so . . . but why not? The stories in Luke 1 are not recorded anywhere else in the bible, and Mary had to be the source.

Both Luke and Acts are addressed to Theophilus. Who is Theophilus? No one knows. The name means "one who loves God," so it could be addressed to anyone who loves God . . . but most scholars think it is a real person who encouraged Luke to write this book . . . perhaps to show that the place of Gentile Christians in God’s kingdom is based on the direct teachings of Jesus—which is why this book is called the "Gospel to the Gentiles."

Luke starts with the observation that Herod the Great, puppet king of the Romans, is ruling the land we know as Israel today (Lk 1:5). This helps us date the story, because it’s believed Herod died in 4 BC.

The first story is about Zechariah and Elizabeth, both from priestly families (which means they were descended from Moses’ brother Aaron). Jewish priests were not full time clerics. They were organized into 24 hereditary divisions which rotated through the temple, each serving only one week, twice a year; the rest of the time priests had normal jobs out among the people. According to tradition, Zechariah and Elizabeth lived in the village of Ein Karem . . . now a suburb of Jerusalem.

Luke explains what fine people Zechariah and Elizabeth were: "upright in the sight of God, observing all the Lord's commandments and regulations blamelessly" (Luke 1:6). Recall from last week’s discussion . . . after 600 years of alternating oppression and deliverance, the Jews were paranoid about following God’s law to prevent God’s punishment. Zechariah and Elizabeth seem to have earned the right to experience God’s blessing—and I’m sure they do—but the couple lacks the one thing most important to people of this time and place: children. Furthermore both Elizabeth and Zechariah are getting old.

The next time Zechariah’s division is on duty at the temple, Zechariah is chosen by lot to go into the temple and burn incense. (The ancient Jews cast lots to determine God’s will on things like this—which doesn’t mean God wants us to fly out to Vegas . . . but that’s another topic.) Recall from the web site photo: the "temple" is largely a series of open courtyards, except for a building containing the "Holy Place" and the "Most Holy Place" (or "Holy of Holies," KJV). Zechariah—alone—goes through the huge doors of the temple . . . he burns incense to God on what is essentially a charcoal grill.

He’s probably not there long when the Holy Place is filled with light . . . and not from burning incense. The Angel Gabriel appears. Zechariah is "startled and . . . gripped with fear" (Lk 1:12). Why wouldn’t he be. He’s all alone behind closed doors in the Holy Place of the temple . . . just he and the presence of the LORD on the other side of a huge curtain . . . behind which Zechariah has never been and will never go.

The first thing Gabriel says is: "Do not be afraid" (Lk 1:13). Then he brings good news: Zechariah and Elizabeth will have a son to be named John, who "will be great in the sight of the Lord" (Lk 1:15) . . . dedicated to God through what is called a lifelong Nazarite vow. And John "will be filled with the Holy Spirit even from birth" (Lk 1:15). This is unusual . . . because always in the past the Holy Spirit came upon people as an anointing . . . just before they did something great for God, usually as a prophet. The bible does not record any other prophet was filled with the Holy Spirit from birth.

Then Gabriel spells it out: "(John) will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children" (Lk 1:17). Gabriel is quoting the prophet Malachi (Mal 4:5-6). There is no question here: Gabriel is saying John is to be that great prophet—the spiritual reincarnation of Elijah—who prepares the people for the Messiah (cf Isa 40:3-5).

"How can I be sure," Zechariah says, "Elizabeth and I are both getting old" (Lk 1:18). He’s asking for a sign from God. This puzzles me. Zechariah knows it’s one of God’s patterns . . . that a great prophet will be a son sent to a childless couple . . . like Manoah and his wife (Judges 13-16), whose son Samson, a lifelong Nazarite, delivered the Israelites from the Phillistines . . . or Hannah (1 Sam 1-2), whose son Samuel, another lifelong Nazarite, anointed the shepherd boy David to be king.

Gabriel reacts: "Why do you ask for a sign from God under these conditions? OK . . . here’s your sign: you’ll be struck mute until the baby is born." And so he is.

Zechariah stays in the temple much longer than it normally takes to burn incense, and the people outside begin to wonder if something has happened. When Zechariah finally emerges—making signs but unable to speak—they think he must have had a vision.

Zechariah goes home at the end of his temple service. We’ll refrain from "off color" comments . . . but Elizabeth soon becomes pregnant.

5 months later, the scene shifts 65 miles north to Nazareth in Galilee. This modern Israeli idea of building Jewish settlements in non-Jewish areas . . . it’s really as old as the Maccabees. When the 2^nd century BC Jewish nation conquered Galilee, it was populated with Gentiles. Galilee is part of the land God promised the Jews, and many settlements were established to reclaim it. Nazareth is one of those settlements. It’s on a bluff overlooking the Jezreel Valley, site of much Jewish history (notably Deborah’s victory over the Canaanites). The name of the village comes from Netzer—"a shoot . . . from the stump of Jesse" (Isa 11:1)—which is Messianic prophesy. Nazareth was probably settled by descendants of David; and they may even have expected the Messiah to be born from among them. But despite grand designs, at the time of Jesus, Nazareth is just a tiny Jewish village, 4 miles from Sepphoris, a beautiful Greek city and capital of Galilee.

The homes of Nazareth are very modest . . . many are built into caves. And it’s to one of these cave homes that Gabriel pays his next visit . . . to a young girl barely in her teens—probably a descendant of King David—betrothed to a descendant of David, a carpenter named Joseph. We don’t have time to discuss the Jewish custom of "betrothal" tonight . . . suffice it to say a Jewish contract of marriage—a ketubah—had been executed, but for one reason or another, the marriage had not been consummated.

Gabriel says to Mary: "Greetings, you who are highly favored! The Lord is with you" (Lk 1:28). "Oops," Mary says to herself, "this is heavy." Sensing this, Gabriel says: "Do not be afraid, Mary" (Lk 1:30).

Gabriel announces Mary will have a baby boy, and that he will be the Messiah: "The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end" (Lk 1:32-33). This is right out of the Messianic prophesy of 2 Samuel 7:12-13. And the name "Jesus" means "God saves," it’s the 1^st century version of the name Joshua (who led the people of Israel in their conquest of Canaan) and of Josiah (the great king who returned the people of Judah to worship God just before the Babylonian captivity); it’s a name very appropriate to the concept that the Messiah will be an earthly king and military leader.

Mary does not seem surprised to hear Gabriel announce the birth of Messiah. Why not? Perhaps if the Nazarenes expected the Messiah to be born from among them, the young girls of the village discussed that often—and who would be chosen to be Messiah’s mother. Mary’s only question is: "Explain how can I have a child; if I’ve never slept with a man." Gabriel responds gently: "That will happen through the power of the Holy Spirit." He elaborates: "The holy one to be born will be called the Son of God" (Lk 1:35).

The study guide asks how Mary’s question is different from Zechariah’s. Mary asks about process, but Zechariah asks for a sign . . . as if the appearance of an angel in the temple isn’t sign enough! Yet both Gideon (Judges 6:17) and Hezekiah (2 Kn 20:8) asked for—and received—a sign . . . so God doesn’t condemn someone for that. Luke 1:20, 45 may provide the key . . . that the real difference is an attitude of belief vs one of disbelief; we can’t always pick this up by reading the bible, but God knows the heart.

Gabriel gives Mary a sign anyway: "Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. For nothing is impossible with God" (Lk 1:36-37).

Mary responds with quiet submission to God’s will . . . which is quite remarkable. She is about to be an unwed mother, and must realize she will be ostracized in her culture. Her husband-to-be can divorce her merely by executing a document called a "get." And even if Joseph agrees to take her as his wife, the child will be considered a bastard—without inheritance rights. Yet Mary nevertheless seems willing to trust God.

We don’t know the relationship between Mary and Elizabeth . . . but it is apparently close enough that Mary feels free to "hurry" (Lk 1:39) to visit her. What does Mary tell her parents? . . . "I’ve seen a vision that cousin Elizabeth is pregnant and I want to check it out." That’s the only explanation that makes sense to me . . . and if it’s true, it would imply Mary as a child was very spiritual and demonstrably in touch with God . . . or else her parents would have just laughed at the suggestion Elizabeth was pregnant.

Elizabeth’s fetus "leaps" (Lk 1:41) when Mary arrives at Elizabeth’s home—nothing strange about that. But now we see illustrated how the Holy Spirit "normally" acted in the Old Testament: Elizabeth becomes filled with the Holy Spirit when she hears Mary’s greeting, and she realizes supernaturally that Mary—though still a virgin—is pregnant with the Messiah . . . and that the movement of her fetus was in recognition of this. She praises Mary—both as Mother of the Messiah and as one who believes and trusts God.

What a stunning confirmation this must be for Mary! No one knows Mary is pregnant . . . Elizabeth’s knowledge can only be of supernatural origin. And here is Elizabeth, pregnant in her old age—just as Gabriel said!

This causes Mary to break into song—called the Magnificat, because that’s the opening word in the Latin translation. She glorifies God for keeping His promises to the Jews (Lk 1:54-55), and for elevating someone in humble circumstances to such a glorious position in history: "From now on all generations will call me blessed" (Lk 1:48).

After three months—just before the birth of John—Mary returns to Nazareth. One of the main questions that comes up in a discussion of this section is: "If Mary is going to stay that long with Elizabeth, why wouldn’t she stay a bit longer—until the baby is born?" We need to ask Mary that—but we can speculate.

Let’s remember . . . only two people in the world know Mary is pregnant with the Messiah—or pregnant at all, for that matter. I speculate the older, wiser Elizabeth became Mary’s counselor . . . about how to approach the folks back home—Joseph and Mary’s parents—when she returns to Nazareth. How can she get them to believe this outlandish story about the angel and the Holy Spirit . . . and the Messiah in her womb. How can she keep from being divorced or stoned? . . . the normal fate of a girl like her who has sexual relations and does not name the father and claim it was rape in the countryside (Deut 22:25-26). And I think Mary went home to Nazareth to "face the music," just before Elizabeth became preoccupied with the baby. And it was probably better to break the news when only 3-4 months pregnant, rather than to wait.

Next week we’ll discuss the birth of John the Baptist . . . and of Jesus 5 months later.