‏ Mark 16

 When the sabbath was past ( διαγενομενου του σαββατου ). Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) see Ac 25:13; 27:9. It was therefore after sunset.

 Bought spices ( ηγορασαν αρωματα ). As Nicodemus did on the day of the burial (Joh 19:40). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing ( ινα αλειψωσιν ) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in Mr 15:40. See on Mt 28:1 for discussion of "late on the sabbath day" and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Lu 23:56). Now they secured a fresh supply.

 When the sun was risen ( ανατειλαντος του ηλιου ). Genitive absolute, aorist participle, though some manuscripts read  ανατελλοντος, present participle. Lu 24:1 has it "at early dawn" ( ορθρου βαθεος ) and Joh 20:1 "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" ( λιαν πρω ), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by Lu 23:54 "and the sabbath drew on." The women rested on the sabbath (Luke 23:56). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my Harmony of the Gospels, pp. 289-91.

 Who shall roll us away the stone? ( Τις αποκυλισε ημιν τον λιθον; ). Alone in Mark. The opposite of  προσκυλιω in 15:46. In verse 4  rolled back ( ανεκεκυλιστα, perfect passive indicative) occurs also. Both verbs occur in Koine writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem ( ελεγον, imperfect) as they walked along.

 Looking up they see ( αναβλεψασα θεωρουσιν ). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold." Their problem is solved for the stone lies rolled back before their very eyes. Lu 24:2 has the usual aorist "found."

 For ( γαρ ). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

 Entering into the tomb ( εισελθουσα εις το μνημειον ). Told also by Lu 24:3, though not by Matthew.

 A young man ( νεανισκον ). An angel in Mt 28:5, two men in Lu 24. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Mt 28:2), probably at first. Mark here speaks of the young man

 sitting on the right side ( καθημενον εν τοις δεξιοις ) inside the tomb. Luke has the two men standing by them on the inside (Luke 24:4). Possibly different aspects and stages of the incident.

 Arrayed in a white robe ( περιβεβλημενον στολην λευκην ). Perfect passive participle with the accusative case of the thing retained (verb of clothing). Lu 24:4 has "in dazzling apparel."

 They were amazed ( εξεθαμβηθησαν ). They were utterly ( εξ in composition) amazed. Lu 24:5 has it "affrighted." Mt 28:3f. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (Joh 20:1-10).

 Be not amazed ( μη εκθαμβεισθε ). The angel noted their amazement (verse 5) and urges the cessation of it using this very word.

 The Nazarene ( τον Ναζαρηνον ). Only in Mark, to identify "Jesus" to the women.

 The crucified one ( τον εσταυρωμενον ). This also in Mt 28:5. This description of his shame has become his crown of glory, for Paul (Gal 6:14), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen ( ηγερθη ). First aorist passive indicative, the simple fact. In 1Co 15:4 Paul uses the perfect passive indicative  εγηγερτα to emphasize the permanent state that Jesus remains risen.

 Behold the place ( ιδε ο τοπος ). Here  ιδε is used as an interjection with no effect on the case (nominative). In Mt 28:6  ιδετε is the verb with the accusative. See Robertson, Grammar, p. 302.

 And Peter ( κα τω Πετρω ). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Lu 24:34; 1Co 15:5). See on Mt 28:7 for discussion of promised meeting in Galilee.

 Had come upon them ( ειχεν αυτας ). Imperfect tense, more exactly,

 held them, was holding them fast.

 Trembling and astonishment ( τρομος κα εκστασις, trembling and ecstasy), Mark has it, while Mt 28:8 has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed.

 They said nothing to any one ( ουδεν ουδεν ειπαν ). This excitement was too great for ordinary conversation. Mt 28:8 notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on.

 For they were afraid ( εφοβουντο γαρ ). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of verses 9-20 of Mark 16. There is little in these verses not in Mt 28. It is difficult to believe that Mark ended his Gospel with verse 8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark's Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16.

 When he had risen early on the first day of the week ( αναστας πρω πρωτη σαββατου ). It is probable that this note of time goes with "risen" ( αναστας ), though it makes good sense with "appeared" ( εφανη ). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses  μια in verse 2, but  πρωτη in 14:12 and the plural  σαββατων in verse 2, though the singular here.

 First ( πρωτον ). Definite statement that Jesus

 appeared ( εφανη ) to Mary Magdalene first of all. The verb  εφανη (second aorist passive of  φαινω ) is here alone of the Risen Christ (cf.  Ελειας εφανη, Lu 9:8), the usual verb being  ωφθη (Lu 24:34; 1Co 15:5ff.).

 From whom ( παρ' ης ). Only instance of  παρα with the casting out of demons,  εκ being usual (1:25, 26; 5:8; 7:26, 29; 9:25).  Εκβεβληκε is past perfect indicative without augment. This description of Mary Magdalene is like that in Lu 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40, 47; 16:1). The appearance to Mary Magdalene is given in full by Joh 20:11-18.

 She ( εκεινη ). Only instance of this pronoun (= ιλλα ) absolutely in Mark, though a good Greek idiom. (See Joh 19:35.) See also verses 11, 20.

 Went ( πορευθεισα ). First aorist passive participle. Common word for going, but in Mark so far only in 9:30 in the uncompounded form. Here also in verses 12, 15.

 Them that had been with him ( τοις μετ' αυτου γενομενοις ). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples ( μαθητα ) are meant. All these items suggest another hand than Mark for this closing portion.

 As they mourned and wept ( πενθουσιν κα κλαιουσιν ). Present active participles in dative plural agreeing with  τοις ... γενομενοις and describing the pathos of the disciples in their utter bereavement and woe.

 Disbelieved ( ηπιστησαν ). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16 and nowhere else in Mark. The usual N.T. word is  απειθεω. Lu 24:11 uses this verb ( ηπιστουν ) of the disbelief of the report of Mary Magdalene and the other women. The verb  εθεαθη (from  θεαωμα ) occurs only here and in verse 14 in Mark.

 After these things ( μετα ταυτα ). Only here in Mark. Luke tells us that it was on the same day (Lu 24:13).

 In another form ( εν ετερα μορφη ). It was not a  μεταμορφωσις or transfiguration like that described in 9:2. Luke explains that their eyes were holden so that they could not recognize Jesus (Lu 24:16). This matchless story appears in full in Lu 24:13-32.

 Neither believed they them ( ουδε εκεινοις επιστευσαν ). The men fared no better than the women. But Luke's report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Lu 24:33-35). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted" (Mt 28:17).

 To the eleven themselves ( αυτοις τοις ενδεκα ). Both terms, eleven and twelve (Joh 20:24), occur after the death of Judas. There were others present on this first Sunday evening according to Lu 24:33.

 Afterward ( υστερον ) is here alone in Mark, though common in Matthew.

 Upbraided ( ωνειδισεν ). They were guilty of unbelief ( απιστιαν ) and hardness of heart ( σκληροκαρδιαν ). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Lu 24:38-43).

 To the whole creation ( παση τη κτισε ). This commission in Mark is probably another report of the missionary Magna Charta in Mt 28:16-20 spoken on the mountain in Galilee. One commission has already been given by Christ (Joh 20:21-23). The third appears in Lu 24:44-49; Ac 1:3-8.

 And is baptized ( κα βαπτισθεις ). The omission of

 baptized with "disbelieveth" would seem to show that Jesus does not make baptism essential to salvation. Condemnation rests on disbelief, not on baptism. So salvation rests on belief. Baptism is merely the picture of the new life not the means of securing it. So serious a sacramental doctrine would need stronger support anyhow than this disputed portion of Mark.

 They shall speak with new tongues ( γλωσσαις λαλησουσιν [καιναισ] ). Westcott and Hort put  καιναις (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Ac 2:3f.; 10:46; 19:6; 1Co 12:28; 14).

 They shall take up serpents ( οφεις αρουσιν ). Jesus had said something like this in Lu 10:19 and Paul was unharmed by the serpent in Malta (Ac 28:3f.).

 If they drink any deadly thing ( κ'αν θανασιμον τ πιωσιν ). This is the only N.T. instance of the old Greek word  θανασιμος (deadly). Jas 3:8 has  θανατηφορος, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

 Was received up into heaven ( ανελημπθη εις τον ουρανον ). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Lu 24:50f.) and Ac 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Lu 24:50) at the close of the forty days (Ac 1:3) and so after the return from Galilee (Mt 28:16).

 Sat down at the right hand of God ( εκαθισεν εκ δεξιων του θεου ). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Ac 7:55f.; Ro 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pe 3:22; Re 3:21).

 The Lord working with them ( του κυριου συνεργουντος ). Genitive absolute. This participle not in Gospels elsewhere nor is  βεβαιουντος nor the compound  επακολουθουντων, all in Paul's Epistles.  Πανταχου once in Luke. Westcott and Hort give the alternative ending found in L: "And they announced briefly to Peter and those around him all the things enjoined. And after these things Jesus himself also sent forth through them from the east even unto the west the holy and incorruptible proclamation of the eternal salvation."

‏

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer's volume on Luke's Gospel in the International and Critical Commentary, in the Introduction to Ragg's volume on Luke's Gospel in the Westminster Commentaries, in the Introduction to Easton's Gospel According to St. Luke, Hayes' Synoptic Gospels and the Book of Acts, Ramsay's Luke the Physician, Harnack's Date of the Acts and the Synoptic Gospels, Foakes-Jackson and Kirsopp Lake's Beginnings of Christianity, Carpenter's Christianity According to St. Luke, Cadbury's The Making of Luke-Acts, McLachlan's St. Luke: The Man and His Work, Robertson's Luke the Historian in the Light of Research, to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The author of Acts refers to the Gospel specifically as "the first treatise,"  τον πρÂωτον λογον, (Ac 1:1) and both are addressed to Theophilus (Lu 1:3; Ac 1:1). He speaks of himself in both books as "me" ( καμο, Lu 1:3) and

 I made ( εποιÂησαμÂην, Ac 1:1). He refers to himself with others as "we" and "us" as in Ac 16:10, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Lu 1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of "we" and "us" in Ac 16:10 and from Ac 20:6 to the end of chapter Ac 28 shows it beyond controversy if the same man wrote the "we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician.

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" ( ο ιατρος ο αγαπÂητος, Col 4:14), "my beloved physician." Together they worked in the Island of Malta (Ac 28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed ( εθεραπευοντο ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( ιασατο ), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mr 5:26) by a milder and more general statement of a chronic case (Lu 8:43).

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: "There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

His name is not a common one, and is probably a shortened form of  Λυκιος and  Λυκανος. Some of the manuscripts of the Gospel actually have as the title  Κατα Λυκανον. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after Ac 11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Ac 1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Lu 21:20f.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Lu 1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae, by Sanday and others in Oxford Studies in the Synoptic Problem, by Streeter in his The Four Gospels, by Hayes in his The Synoptic Gospels and the Book of Acts, by Harnack in his Date of the Acts and the Synoptic Gospels, by Stanton in his The Gospels as Historical Documents, and by many others. My own views are given at length in my Studies in Mark's Gospel and in Luke the Historian in the Light of Research.

In his Preface or Prologue (Lu 1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (Intr. to Lit. of the N.T., p. 281). The Prologue is in literary Koine and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Lu 2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament. The main feature of this proof appears also in my Luke the Historian in the Light of Research. So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

‏ Luke 1

 Forasmuch as ( επειδηπερ ). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound ( επε = since,  δη = admittedly true,  περ = intensive particle to emphasize importance).

 Many ( πολλο ). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources.

 Have taken in hand ( επεχειρησαν ). A literal translation of  επιχειρεω (from  χειρ, hand and  επ, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made.

 To draw up, a narrative ( αναταξασθα διηγησιν ). Ingressive aorist middle infinitive. This verb  αναταξασθα has been found only in Plutarch's Moral. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of  τασσω, a common verb for arranging things in proper order and  ανα, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order ( ταξις ), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer).  Διηγησις means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.

 Which have been fulfilled ( των πεπληρωφορημενων ). Perfect passive participle from  πληροφορεω and that from  πληρης (full) and  φερω (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Ro 4:21; 14:5; Heb 6:11; 10:22). When used of things it has the notion of completing or finishing (2Ti 4:5, 17). Luke is here speaking of "matters" ( πραγματων ). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In Col 2:2 we have "fulness of understanding" ( της πληροφοριας της συνεσεως ). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

 Even as ( καθως ). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis.

 Delivered unto us ( παρεδωσαν ημιν ). Second aorist active indicative of  παραδιδωμ. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds.

 Which from the beginning were eyewitnesses and ministers of the word ( ο απ' αρχης αυτοπτα κα υπηρετα γενομενο του λογου ). "Who" is better than "which" for the article here. The word for

 eyewitnesses ( αυτοπτα ) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term autopsy. Greek medical writers often had the word. It is a different word from  εποπτα (eyewitness) in 2Pe 1:16, a word used of those who beheld heavenly mysteries. The word for "ministers" ( υπηρετα ), under rowers or servants we have had already in Mt 5:25; 26:58; Mr 14:54, 65, which see. We shall see it again in Lu 4:20 of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in Ac 26:16. Here "the word" means the gospel message, as in Ac 6:4; 8:4, etc.

 From the beginning apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Ac 1:22) and of the early apostolic preaching (Ac 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

 It seemed good to me also ( εδοξε καμο ). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope.

 Having traced the course of all things ( παρηκολουθηκοτ πασιν ). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject.  Ακριβως (accurately) means going into minute details, from  ακρον, the topmost point. And he did it

 from the first ( ανωθεν ). He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.

 In order ( καθεξης ). Chronological order in the main following Mark's general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.

 Most excellent Theophilus ( κρατιστε Θεοφιλε ). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. So of Felix (Ac 23:26) and Festus (Ac 26:25). The adjective does not occur in the dedication in Ac 1:1.

 Mightest know ( επιγνωις ). Second aorist active subjunctive of  επιγινωσκω. Full knowledge ( επ -), in addition to what he already has.

 The certainty ( την ασφαλειαν ). Make no slip ( σφαλλω, to totter or fall, and  α privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer).

 The things ( λογων ). Literally "words," the details of the words in the instruction.

 Wast instructed ( κατηχηθης ). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word  ηχεω is our word echo (cf. 1Th 1:8 for  εξηχητα, has sounded forth).  Κατηχεω is to sound down, to din, to instruct, to give oral instruction. Cf. 1Co 14:9; Ac 21:21, 24; 18:25; Gal 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koine and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

 There was ( εγενετο ). Not the usual  εν for "was," but there arose or came into notice. With this verse the literary Koine of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with 1:80, 2:40, 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer).

 Herod, King of Judea ( Hηρωιδου βασιλεως της Ιουδαιας ). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4.

 Of the course of Abijah ( εξ εφημεριας Αβια ). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it,  εφημερεω. Daily service (Ne 13:30; 1Ch 25:8) and then a course of priests who were on duty for a week (1Ch 23:6; 28:13). There were 24 such courses and that of Abijah was the eighth (1Ch 24:10; 2Ch 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.

 Of the daughters of Aaron ( εκ των θυγατερων Ααρων ). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

 Righteous before God ( δικαιο εναντιον του θεου ). Old Testament conception and idiom. Cf. 2:25 about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."

 Because that ( καθοτ ). Good Attic word, according to what. Only in Luke and Acts in the N.T. In the papyri.

 Well stricken in years ( προβεβηκοτες εν ταις ημεραις αυτων ). Wycliff has it right: "Had gone far in their days." Perfect active participle. See also verse 18.

 While he executed the priest's office ( εν τω ιερατευειν αυτον ). A favourite idiom in Luke,  εν with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word  ιερατευω does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.

 His lot was ( ελαχε ). Literally,

 he obtained the lot. Second aorist active indicative of  λαγχανω, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Ac 1:17; 2Pe 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going ( εισελθων, here nominative aorist active participle agreeing with the subject of  ελαχε ) into the sanctuary ( τον ναον, not  το ιερον, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which Re 2:17 may refer.

 Burn incense ( του θυμιασα ). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

 Were praying without ( ην προσευχομενον εξω ). Periphrastic imperfect indicative picturing the posture of the people while the clouds of incense rose on the inside of the sanctuary.

 Appeared ( ωφθη ). First aorist passive indicative. It is the form used by Paul of the resurrection appearances of Jesus (1Co 15:5-8). There is no use in trying to explain away the reality of the angel. We must choose between admitting an objective appearance and a myth (Plummer).

 Is heard ( εισηκουσθη ). First aorist passive indicative. A sort of timeless aorist, "was heard" when made, and so "is heard" now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also.

 John ( Ιωανην ). The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (verses 13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like 1:30-33, 35-37, 42-45, 46-55, 68-70; 2:10-12, 14, 29-32, 34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one.

 Gladness ( αγαλλιασις ). Only in the LXX and N.T. so far as known. A word for extreme exultation.

 Rejoice ( χαρησοντα ). Second future passive indicative. The coming of a prophet will indeed be an occasion for rejoicing.

 Strong drink ( σικερα ). A Hebrew word transliterated into Greek, an intoxicating drink. Here only in the N.T. John was to be a personal "dry" or Nazarite (Nu 6:3).

 Shall not drink ( ου μη πιη ). Strong prohibition, double negative and second aorist subjunctive.

 The Holy Ghost ( πνευματος αγιου ). The Holy Spirit in contrast to the physical excitement of strong drink (Plummer). Luke uses this phrase 53 times, 12 in the Gospel, Mark and John 4 each, Matthew 5 times.

 Even from his mother's womb ( ετ εκ κοιλιας μητρος αυτου ). A manifest Hebraism. Cf. verse 41.

 Before his face ( ενωπιον αυτου ). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular Koine word, adverb used as preposition from adjective  ενωπιος, and that from  ο εν ωπ ων (the one who is in sight).

 Autou here seems to be "the Lord their God" in verse 16 since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah.

 In the spirit and power of Elijah ( εν πνευματ κα δυναμε Ελεια ). See Isa 40:1-11; Mal 3:1-5. John will deny that he is actually Elijah in person, as they expected (Joh 1:21), but Jesus will call him Elijah in spirit (Mr 9:12; Mt 17:12).

 Hearts of fathers ( καρδιας πατερων ). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home.

 Wisdom ( φρονησε ). Not  σοφια, but a word for practical intelligence.

 Prepared ( κατεσκευασμενον ). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

 Whereby ( κατα τ ). According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for,  γαρ ) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Ac 12:14f.).

 Gabriel ( Γαβριηλ ). The Man of God (Da 8:6; 9:21). The other angel whose name is given in Scripture is Michael (Da 10:13, 21; Jude 1:9; Re 12:7). The description of himself is a rebuke to the doubt of Zacharias.

 Thou shalt be silent ( εση σιωπων ). Volitive future periphrastic.

 Not able to speak ( μη δυναμενος λαλησα ). Negative repetition of the same statement. His dumbness will continue "until" ( αχρ ης ημερας ) the events come to pass "because" ( ανθ' ων ). The words were to become reality in due season ( καιρον, not  χρονος, time).

 Were waiting ( ην προσδοκων ). Periphrastic imperfect again. An old Greek verb for expecting. Appears in papyri and inscriptions. It denotes mental direction whether hope or fear.

 They marvelled ( εθαυμαζον ). Imperfect tense, were wondering. The Talmud says that the priest remained only a brief time in the sanctuary.

 While he tarried ( εν τω χρονιζειν ). See verse 8 for the same idiom.

 Perceived ( επεγνωσαν ). Second aorist indicative. Clearly knew because he was not able to pronounce the benediction from the steps (Nu 6:24-26).

 Continued making signs ( ην διανευων ). Periphrastic imperfect again. He nodded and beckoned back and forth ( δια, between). Further proof of a vision that caused his dumbness.

 Ministration ( λειτουργιας ). Our word liturgy. A common word in ancient Greek for public service, work for the people ( λεως εργον ). It is common in the papyri for the service of the Egyptian priesthood as we see it in the LXX of Hebrew priests (see also Heb 8:6; 9:21; 2Co 9:12; Php 2:17, 30).

 Conceived ( συνελαβεν ). Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (1:24, 31, 36; 2:21) though Jas 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates ( εν γαστρ εχειν, 21:23;  εγκυος, 2:5;  στειρα, 1:7;  ατεκνος, 20:28).

 Hid ( περιεκρυβεν ). Only here in the N.T., but in late Koine writers. Usually considered second aorist active indicative from  περικρυπτω, though it may be the imperfect indicative of a late form  περικρυβω. If it is aorist it is the constative aorist. The preposition  περ makes it mean completely (on all sides) hid.

 My reproach ( ονειδος μου ). Keenly felt by a Jewish wife because the husband wanted an heir and because of the hope of the Messiah, and because of the mother's longing for a child.

 Was sent ( απεσταλη ). Second aorist passive indicative of  αποστελλω from which apostle comes. The angel Gabriel is God's messenger to Mary as to Zacharias (1:19).

 Betrothed ( εμνηστευμενην ). Perfect passive participle. Betrothal usually lasted a year and unfaithfulness on the part of the bride was punished with death (De 23:24f.).

 Highly favoured ( κεχαριτωμενη ). Perfect passive participle of  χαριτοω and means endowed with grace ( χαρις ), enriched with grace as in Eph 1:6, non ut mater gratiae, sed ut filia gratiae (Bengel). The Vulgate gratiae plena "is right, if it means 'full of grace which thou hast received'; wrong, if it means 'full of grace which thou hast to bestow"' (Plummer). The oldest MSS. do not have "Blessed art thou among women" here, but in verse 42.

 Cast in her mind ( διελογιζετο ). Imperfect indicative. Note aorist  διεταραχθη. Common verb for reckoning up different reasons. She was both upset and puzzled.

 Favour ( χαριν ). Grace. Same root as  χαιρω (rejoice) and  χαριτοω in verse 28. To find favour is a common O.T. phrase.  Χαρις is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Lu 4:22, growing grace, Eph 4:29, with grace, Col 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Ac 20:24) in contrast with law or works (Joh 1:16). Gratitude is expressed also (Lu 6:32), especially to God (Ro 6:17).

 With God ( παρα τω θεω ). Beside God.

 Conceive in thy womb ( συλλημψη εν γαστρ ). Adding  εν γαστρ to the verb of 1:24. Same idiom in Isa 7:14 of Immanuel.

 Jesus ( Ιησουν ). As to Joseph in Mt 1:21, but without the explanation of the meaning. See on Matthew.

 The Son of the Most High ( υιος Hυψιστου ). There is no article in the Greek, but the use of Most High in verse 35 clearly of God as here. In Lu 6:35 we find "sons of the Most High" ( υιο Hυψιστου ) so that we cannot insist on deity here, though that is possible. The language of 2Sa 7:14; Isa 9:7 is combined here.

 Shall be no end ( ουκ εστα τελος ). Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Lu 1:27) and Mary also apparently (Lu 2:5).

 Shall overshadow thee ( επισκιασε ). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in Ac 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Mt 17:5; Mr 9:7; Lu 9:34). Here it is like the Shekinah glory which suggests it (Ex 40:38) where the cloud of glory represents the presence and power of God.

 Holy, the Son of God ( Hαγιον υιος θεου ). Here again the absence of the article makes it possible for it to mean "Son of God." See Mt 5:9. But this title, like the Son of Man ( Hο υιος του ανθρωπου ) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Mt 27:43), but it is assumed in his frequent use of the Father, the Son (Mt 11:27; Lu 10:21; Joh 5:19ff.). It is the title used by the Father at the baptism (Lu 3:22) and on the Mount of Transfiguration (Lu 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

 Kinswoman ( συγγενις ). Not necessarily cousin, but simply relative.

 No word ( ουκ ρημα ).  Ρημα brings out the single item rather than the whole content ( λογος ). So in verse 38.

 Arose ( αναστασα ). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T.

 Into the hill country ( εις την ορινην ). Luke uses this adjective twice in this context (here and 1:65) instead of  το ορος, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Jos 15:55). Hebron was the chief city of this part of Judea.

 Saluted ( ησπασατο ). Her first glance at Elisabeth showed the truth of the angel's message. The two mothers had a bond of sympathy.

 Leaped ( εσκιρτησεν ). A common enough incident with unborn children (Ge 25:22), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

 With a loud cry ( κραυγη μεγαλη ). A moment of ecstatic excitement.

 Blessed art thou ( ευλογημενη ). Perfect passive participle. A Hebraistic equivalent for the superlative.

 The mother of my Lord ( η μητηρ του Κυριου μου ). See Ps 110:1. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

 For ( οτ ). It is not certain whether  οτ here is "that" or "because." It makes good sense either way. See also 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (Joh 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55) and Zacharias (1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48, 49, 50, 51-53, 54, 55). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

 Doth magnify ( μεγαλυνε ). Latin, magnificat. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

 Hath rejoiced ( ηγαλλιασεν ). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb  αγαλλιαω is a Hellenistic word from the old Greek  αγαλλω. It means to exult. See the substantive  αγαλλιασις in Lu 1:14, 44. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture.

 My spirit ( το πνευμα μου ). One need not press unduly the difference between "soul" ( ψυχη ) in verse 46 and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in Mr 12:30. Even the distinction between intellect, emotions, and will is challenged by some psychologists.

 God my Saviour ( τω θεω τω σοτηρ μου ). Article with each substantive. God is called Saviour in the O.T. (De 32:15, Ps 24:5; 95:1).

 The low estate ( την ταπεινωσιν ). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in 1:52.

 Shall call me blessed ( μακαριουσιν με ). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude ( μακαρια, 1:45). Another occurs in 11:27. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my The Mother of Jesus: Her Problems and Her Glory.

 Fear ( φοβουμενοις ). Dative of the present middle participle. Here it is reverential fear as in Ac 10:2; Col 3:22. The bad sense of dread appears in Mt 21:46; Mr 6:20; Lu 12:4.

 Showed strength ( εποιησεν κρατος ). "Made might" (Wycliff). A Hebrew conception as in Ps 118:15. Plummer notes six aorist indicatives in this sentence (51-63), neither corresponding to our English idiom, which translates here by "hath" each time.

 Imagination ( διανοια ). Intellectual insight, moral understanding.

 Princes ( δυναστας ). Our word dynasty is from this word. It comes from  δυναμα, to be able.

 Hath holpen ( αντελαβετο ). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour.

 Servant ( παιδος ). Here it means "servant," not "son" or "child," its usual meaning.

 Had magnified ( εμεγαλυνεν ). Aorist active indicative. Same verb as in verse 46.

 Rejoiced with her ( συνεχαιρον αυτη ). Imperfect tense and pictures the continual joy of the neighbours, accented also by  συν- (cf. Php 2:18) in its mutual aspect.

 Would have called ( εκαλουν ). Conative imperfect, tried to call.

 Made signs ( ενενευον ). Imperfect tense, repeated action as usual when making signs. In 1:22 the verb used of Zacharias is  διανευων.

 What he would have him called ( το τ αν θελο καλεισθα αυτο ). Note article  το with the indirect question, accusative of general reference. The optative with  αν is here because it was used in the direct question (cf. Ac 17:18), and is simply retained in the indirect.

 What would he wish him to be called? ( if he could speak), a conclusion of the fourth-class condition.

 Tablet ( πινακιδιον ). Diminutive of  πινακις. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book.

 Wrote, saying ( εγραψεν λεγων ). Hebrew way of speaking (2Ki 10:6).

 Immediately ( παραχρημα ). Nineteen times in the N.T., seventeen in Luke.

 Opened ( ανεωιχθη ). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" ( γλωσσα ). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

 Fear ( φοβος ). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (1:12). Were noised abroad ( διελαλειτο ). Imperfect passive. Occurs in Polybius. In the N.T. only here and Lu 6:11. It was continuous talk back and forth between ( δια ) the people.

 What then ( τ αρα ). With all these supernatural happenings they predicted the marvellous career of this child. Note  Τ,

 what, not  Τις,

 who. Cf. Ac 12:18.

 They laid them up ( εθεντο, second aorist middle indicative) as Mary did (2:19).

 The hand of the Lord ( χειρ Κυριου ). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Ac 11:21; 13:11).

 Prophesied ( επροφητευσεν ). Under the guidance of the Holy Spirit. This Benedictus ( Ευλογητος,

 Blessed) of Zacharias (68-79) may be what is referred to in verse 64 "he began to speak blessing God" ( ευλογων ). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

 Hath visited ( επεσκεψατο ). An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining.

 Redemption ( λυτρωσιν ) here originally referred to political redemption, but with a moral and spiritual basis (verses 75, 77).

 Horn of salvation ( κερας σωτηριας ). A common metaphor in the O.T. (1Sa 2:10; 2Sa 23:3, etc.). It represents strength like the horns of bulls. Cf. Ps. 132:17.

 Since the world began ( απ' αιωνος ). Better "from of old" (Weymouth, American Revision).

 The oath which he sware ( ορκον ον ωμοσεν ). Antecedent attracted to case of the relative. The oath appears in Ge 22:16-18. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.

 Delivered ( ρυσθεντας ). First aorist passive participle of an old verb,  ρυομα. The accusative case appears, where the dative could have been used to agree with  ημιν, because of the infinitive  λατρευειν (verse 74)

 to serve (from

 latros, for hire). But Plato uses the word of service for God so that the bad sense does not always exist.

 In holiness and righteousness ( εν οσιοτητ κα δικαιοσυνη ). Not a usual combination (Eph 4:24; Tit 1:8; 1Th 2:10). The Godward and the manward aspects of conduct (Bruce).  Hοσιος, the eternal principles of right,  δικαιος, the rule of conduct before men.

 Yea and thou ( κα συ δε ). Direct address to the child with forecast of his life (cf. 1:13-17).

 Prophet ( προφητης ). The word here directly applied to the child. Jesus will later call John a prophet and more than a prophet.

 The Lord ( Κυριου ). Jehovah as in 1:16.

 Knowledge of salvation ( γνωσιν σωτηριας ). "This is the aim and end of the work of the Forerunner" (Plummer).

 Tender mercy ( σπλαγχνα ελεους ). Bowels of mercy literally (1Pe 3:8; Jas 3:11). Revised margin has it, hearts of mercy.

 The dayspring from on high ( ανατολη εξ υψους ). Literally, rising from on high, like the rising sun or stars (Isa 60:19). The word is used also of a sprouting plant or branch (Jer 23:5; Zec 6:12), but that does not suit here.

 Shall visit ( επεσκεψετα ), correct text, cf. 1:68.

 To shine upon ( επιφανα ). First aorist active infinitive of  επιφαινω (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Ac 27:20; Tit 2:11; 3:4.

 The shadow of death ( σκια θανατου ). See Ps 107:10, where darkness and shadow of death are combined as here. Cf. also Isa 9:1. See on Mt 4:16. To guide ( του κατευθυνα ). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.

 Grew ( ηυξανε ). Imperfect active, was growing.

 Waxed strong ( εκραταιουτο ). Imperfect again. The child kept growing in strength of body and spirit.

 His shewing ( αναδειξεως αυτου ). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Lu 2:42-52), but he would not know that he was to be the Messiah. So these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

‏ Luke 2

 Decree from Caesar Augustus ( δογμα παρα Καισαρος Αυγουστου ). Old and common word from  δοκεω, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses 2:1-7. See W.M. Ramsay's books (Was Christ Born at Bethelehem? Luke the Physician. The Bearing of Recent Discovery on the Trustworthiness of the N.T.).

 The World ( την οικουμενην ). Literally,

 the inhabited ( land,  γην ). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). So Ac 11:28; 17:6.

 Should be enrolled ( απογραφεσθα ). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.

 The first enrolment ( απογραφη πρωτη ). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in Ac 5:37. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in Ac 5:37 would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data

 When Quirinius ( Κυρηνιου ). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (Ant. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my Luke the Historian in the Light of Research, pp. 118-29.

 Each to his own city ( εκαστος εις την εαυτου πολιν ). A number of papyri in Egypt have the heading enrolment by household ( απογραφη κατ' οικιαν ). Here again Luke is vindicated. Each man went to the town where his family register was kept.

 To enrol himself with Mary ( απογραψασθα συν Μαριαμ ). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" ( ανεβη ) in verse 4, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in Lu 3:23-38). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David.

 Betrothed ( εμνηστευμενην ). Same verb as in 1:27, but here it really means "married" or "espoused" as Mt 1:24f. shows. Otherwise she could not have travelled with Joseph.

 Great with child ( ενκυω ). Only here in N.T. Common Greek word.

 That she should be delivered ( του τεκειν αυτην ).

 For the bearing the child as to her. A neat use of the articular infinitive, second aorist active, with the accusative of general reference. From  τικτω, common verb.

 Her firstborn ( τον πρωτοτοκον ). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah.

 Wrapped in swaddling clothes ( εσπαργανωσεν ). From  σπαργανον, a swathing band. Only here and verse 12 in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works.

 In a manger ( εν φατνη ). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near.

 In the inn ( εν τω καταλυματ ). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in Lu 22:11; Mr 14:14 with the sense of guest-room (cf. 1Ki 1:13). It is the Hellenistic equivalent for  καταγωγειον and appears also in one papyrus. See Ex 4:24. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

 Abiding in the field ( αγραυλουντες ). From  αγρος, field and  αυλη, court. The shepherds were making the field their court. Plutarch and Strabo use the word.

 Keeping watch ( φυλασσοντες φυλακας ). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Sa 17:34f.). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

 Stood by them ( επεστη αυτοις ). Ingressive aorist active indicative. Stepped by their side. The same word in Ac 12:7 of the angel there. Paul uses it in the sense of standing by in Ac 22:20. It is a common old Greek word,  εφιστημ.

 Were sore afraid ( εφοβηθησαν φοβον μεγαν ). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.

 I bring you good tidings of great joy ( ευαγγελιζομα υμιν χαραν μεγαλην ). Wycliff, "I evangelize to you a great joy." The active verb  ευαγγελιζω occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive  ευαγγελιον and verb  ευαγγελιζω very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, The Epistles to the Thessalonians, p. 143). The other Gospels do not have the verb save Mt 11:5 and that in a quotation (Isa 61:1).

 Ις βορν ( ετεχθη ). First aorist passive indicative from  τικτω. Was born.

 Saviour ( σωτηρ ). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, Light from the Ancient East, p. 344).

 Christ the Lord ( Χριστος Κυριος ). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of  Κυριος ( Lord) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (La 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on Mt 1:1 for Christ and Mt 21:3 for Lord.

 Host ( στρατιας ). A military term for a band of soldiers common in the ancient Greek. Bengel says: "Here the army announces peace."

 Praising ( αινουντων ). Construction according to sense (plural, though  στρατιας is singular).

 Among men in whom he is well pleased ( εν ανθρωποις ευδοκιας ). The Textus Receptus (Authorized Version also has  ευδοκια, but the genitive  ευδοκιας is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive  ευδοκιας, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word  ευδοκια we have already had in Mt 11:26. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of  ευδοκησις. Wycliff has it "to men of goodwill."

 Said to one another ( ελαλουν προς αλληλους ). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying,

 Now ( δη ). A particle of urgency.

 This thing ( το ρημα τουτο ). A Hebraistic and vernacular use of  ρημα (something said) as something done. See on Lu 1:65. The ancient Greek used  λογος in this same way.

 With haste ( σπευσαντες ). Aorist active participle of simultaneous action.

 Found ( ανευραν ). Second aorist active indicative of a common Greek verb  ανευρισκω, but only in Luke in the N.T. The compound  ανα suggests a search before finding.

 Made known ( εγνωρισαν ). To others (verse 18) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of  γινωσκω (to know). It is both transitive and intransitive in the N.T.

 Kept ( συνετηρε ). Imperfect active. She kept on keeping together ( συν- ) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it?

 Pondering ( συνβαλλουσα ). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

 His name was called Jesus ( κα εκληθη το ονομα αυτου Ιησους ). The  κα is left untranslated or has the sense of "then" in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist (Lu 1:59-66).

 The days of their purification ( α ημερα του καθαρισμου αυτων ). The old manuscripts have "their" ( αυτων ) instead of "her" ( αυτης ) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Le 12:1-8).

 To present him to the Lord ( παραστησα τω Κυριω ). Every first-born son was thus redeemed by the sacrifice (Ex 13:2-12) as a memorial of the sparing of the Israelitish families (Nu 18:15f.). The cost was about two dollars and a half in our money.

 In the law of the Lord ( εν νομω Κυριου ). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal 4:4) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.

 A pair of turtledoves, or two young pigeons ( Ζευγος τρυγονων η δυο νοσσους περιστερων ). The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons" is the literal meaning.

 Devout ( ευλαβης ). Used only by Luke (Ac 2:5; 8:2; 22:12) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully ( ευ and  λαβειν ) and so reverently, circumspectly.

 Looking for the consolation of Israel ( προσδεχομενος παρακλησιν του Ισραελ ). Old Greek verb to admit to one's presence (Lu 15:2) and then to expect as here and of Anna in verse 38.

 Paraklˆsin here means the Messianic hope (Isa 11:10; 40:1), calling to one's side for cheer.

 Upon him ( επ' αυτον ). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

 It had been revealed unto him ( ην αυτω κεχρηματισμενον ). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from  χρημα and that from  χραομα, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive  χρημαστισμος for a divine response (cf. Ro 11:4). See Deissmann, Light From the Ancient East, p. 153.

 Before ( πριν η ). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in Ac 25:16 (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows  πριν as in Mt 1:18.

 When the parents brought in the child Jesus ( εν τω εισαγαγειν τους γονεις το παιδιον Ιησουν ). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX;

 In the bringing the Child Jesus as to the parents. The articular infinitive and two accusatives (one the object, the other accusative of general reference).

 After the custom of the law ( κατα το ειθισμενον του νομου ). Here the perfect passive participle  ειθισμενον, neuter singular from  εθιζω (common Greek verb, to accustom) is used as a virtual substantive like  το εθος in 1:8. Luke alone in the N.T. uses either word save  εθος in Joh 19:40, though  ειωθα from  εθω, occurs also in Mt 27:15; Mr 10:1.

 Then he ( κα αυτος ).  Κα as in 2:21.  Αυτος, emphatic subject, he after the parents.

 Arms ( αγκαλας ). Old Greek word, here only in the N.T. It means the curve or inner angle of the arm.

 Now lettest thou ( νυν απολυεις ). Present active indicative,

 Thou art letting. The Nunc Dimittis, adoration and praise. It is full of rapture and vivid intensity (Plummer) like the best of the Psalms. The verb  απολυω was common for the manumission of slaves and Simeon here calls himself "thy slave ( δουλον σου ), Lord ( Δεσποτα, our despot)." See 2Pe 2:1.

 Of all the peoples ( παντων των λαων ). Not merely Jews. Another illustration of the universality of Luke's Gospel seen already in 1:70 in the hymn of Zacharias. The second strophe of the song according to Plummer showing what the Messiah will be to the world after having shown what the Messiah is to Simeon.

 Revelation to the Gentiles ( αποκαλυψιν εθνων ). Objective genitive. The Messiah is to be light ( φως ) for the Gentiles in darkness (1:70) and glory ( δοξα ) for Israel (cf. Ro 9:1-5; Isa 49:6). The word  εθνος originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people,  ο λαος ) or the people of God. The word Gentile is Latin from gens, a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.

 His father and his mother ( ο πατηρ αυτου κα η μητηρ ). Luke had already used "parents" in 2:27. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in 1:34-38. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father."

 Were marvelling ( ην θαυμαζοντες ). The masculine gender includes the feminine when both are referred to. But  ην is singular, not  ησαν, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula  ην agrees in number with  ο πατηρ while the participle coming last agrees with both  ο πατερ κα η μητηρ (cf. Mt 17:3; 22:40). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.

 Is set for the falling and the rising up of many in Israel ( Κειτα εις πτωσιν κα αναστασιν πολλων εν τω Ισραηλ ). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of  τιθημ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isa 8:14; Mt 21:42, 44; Ro 9:33; 1Pe 2:16f.) who love darkness rather than light (Joh 3:19), he will be the cause of rising for others (Ro 6:4, 9; Eph 2:6). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent.

 Spoken against ( αντιλεγομενον ). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

 A sword ( ρομφαια ). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Sa 17:51). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul,  σταβατ Ματερ Δολοροσα (Joh 19:25). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy.

 May be revealed ( αποκαλυφθωσιν ). Unveiled. First aorist passive subjunctive after  οπως αν and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts ( διαλογισμο ) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

 One Anna a prophetess ( Hαννα προφητις ). The word  προφητις occurs in the N.T. only here and Re 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into verse 37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.

 Which departed not ( η ουκ αφιστατο ). Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple" ( του ιερου ) is ablative.

 Night and day ( νυκτα κα ημεραν ). Accusative of duration of time, all night and all day. She never missed a service in the temple.

 Coming up ( επιστασα ). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Lu 10:40. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his.

 Gave thanks ( ανθωμολογειτο ). Imperfect middle of a verb ( ανθομολογεω ) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one ( αντ ). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking ( ελαλε, imperfect again) "to all them that were looking for ( προσδεχομενοις, as in 1:35 of Simeon) the redemption of Jerusalem ( λυτρωσιν Ιερουσαλημ )." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25) and Zacharias (1:68) sang of redemption for Israel (Isa 40:2).

 To their own city Nazareth ( εις πολιν εαυτων Ναζαρετ ). See on Mt 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Mt 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Mt 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Lu 2:8-28). The two Gospels supplement each other.

 The child grew ( ηυξανε ). Imperfect indicative of a very ancient verb ( αυξανω ). This child grew and waxed strong ( εκραταιουτο, imperfect middle), a hearty vigorous little boy ( παιδιον ). Both verbs Luke used in 1:80 of the growth of John the Baptist as a child. Then he used also  πνευματ, in spirit. Here in addition to the bodily development Luke has "filled with wisdom" ( πληρουμενον σοφια ). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity" (Plummer).

 The grace of God ( χαρις θεου ). In full measure.

 Every year ( κατ' ετος ). This idiom only here in the N.T., a common Greek construction. Every male was originally expected to appear at the passover, pentecost, and tabernacles (Ex 23:14-17; 34:23; De 16:16). But the Dispersion rendered that impossible. But pious Palestinian Jews made a point of going at least to the passover. Mary went with Joseph as a pious habit, though not required by law to go.

 Twelve years old ( ετων δωδεκα ). Predicate genitive. Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a "son of the law" and began to observe the ordinances, putting on the phylacteries as a reminder.

 They went up ( αναβαινοντων αυτων ). Genitive absolute with present active participle, a loose construction here, for the incident narrated took place after they had gone up, not while they were gong up. "On their usual going up" (Plummer).

 When they had fulfilled the days ( τελειωσαντων τας ημερας ). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Ex 12:15f.; Le 23:6-8; De 16:3), or the two chief days after which many pilgrims left for home.

 As they were returning ( εν τω υποστρεφειν αντους ). The articular infinitive with  εν, a construction that Luke often uses (1:21; 2:27).

 The boy, Jesus ( Ιησους ο παις ). More exactly, "Jesus the boy." In verse 40 it was "the child " ( το παιδιον ), here it is "the boy" ( ο παις, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.

 In the company ( εν τη συνοδια ). The caravan going together on the road or way ( συν, οδος ), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer).

 They sought for him ( ανεζητουν αυτον ). Imperfect active. Common Greek verb. Note force of  ανα. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

 Seeking for him ( αναζητουντες αυτον ). Present participle of the same verb. This was all that was worth while now, finding the lost boy.

 After three days ( μετα ημερας τρεις ). One day out, one day back, and on the third day finding him.

 In the temple ( εν τω ιερω ). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest.

 Both hearing them and asking them questions ( κα ακουοντα αυτων κα επερωτωντα αυτους ). Paul sat at the feet of Gamaliel (Ac 22:3). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

 Were amazed ( εξισταντο ). Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb  εξιστημ meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy's way of learning.

 At his understanding ( επ τη συνεσε ). Based on ( επ ), the grasp and comprehension from  συνιημ, comparing and combining things. Cf. Mr 12:33.

 His answers ( ταις αποκρισεσιν αυτου ). It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.

 They were astonished ( εξεπλαγησαν ). Second aorist passive indicative of an old Greek word ( εκπλησσω ), to strike out, drive out by a blow. Joseph and Mary "were struck out" by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.

 Son ( τεκνον ). Child, literally. It was natural for Mary to be the first to speak.

 Why ( Τ ). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ( sorrowing,  οδυνωμενο ).

 Thy father ( ο πατερ σου ). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never."

 Sought ( εζητουμεν ). Imperfect tense describing the long drawn out search for three days.

 How is it that ( Τ οτ ). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him.

 I must be ( δε εινα με ). Messianic consciousness of the necessity laid on him. Jesus often uses  δε (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest.

 In my Father's house ( εν τοις του πατρος μου ). Not "about my Father's business," but "in my Father's house" (cf. Ge 41:51). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

 They understood not ( ου συνηκαν ). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not  Δεσποτες. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.

 He was subject unto them ( ην υποτασσομενος αυτοις ). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Lu 3:23) he remained growing into manhood and becoming the carpenter of Nazareth (Mr 6:3) in succession to Joseph (Mt 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task?

 Kept ( διετηρε ). Imperfect active. Ancient Greek word ( διατηρεω ), but only here and Ac 15:29 in the N.T. though in Ge 37:11. She kept thoroughly ( δια ) all these recent sayings (or things,  ρηματα ). In 2:19  συνετηρε is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

 Advanced in wisdom and stature ( προεκοπτεν τη σοφια κα ηλικια ). Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature ( ηλικια may mean age, as in 12:25, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage" (Plummer).

 In favour ( χαριτ ). Or grace. This is ideal manhood to have the favour of God and men.

‏ Luke 3

 Now in the fifteenth year ( εν ετε δε πεντεκαιδεκατω ). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet ( Εχχε Hομο, p. 2) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (Ant. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my Luke the Historian in the Light of Research, pp. 167f.). So Luke is vindicated again by the rocks.

 The Word of God came unto John ( εγενετο ρημα θεου επ Ιωανην ). The great epoch marked by  εγενετο rather than  ην.  Ρημα θεου is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" ( εν τη ερημω ) as here, Mr 1:4; Mt 3:1 (adding "of Judea").

 All the region round about Jordan ( πασαν περιχωρον του Ιορδανου ). The wilderness was John's abode (1:80) so that he began preaching where he was. It was the plain (Ge 13:10f.) or valley of the Jordan, El Ghor, as far north as Succoth (2Ch 4:17). Sometimes he was on the eastern bank of the Jordan (Joh 10:40), though usually on the west side. His baptizing kept him near the river.

 The baptism of repentance unto remission of sins ( βαπτισμα μετανοιας εις αφεσιν αμαρτιων ). The same phrase as in Mr 1:4, which see for discussion of these important words. The word remission ( αφεσις ) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

 As it is written ( ως γεγραπτα ). The regular formula for quotation, perfect passive indicative of  γραφω.

 Isaiah the prophet ( Εσαιου του προφητου ). The same phrase in Mr 1:2 (correct text) and Mt 3:3. Mark, as we have seen, adds a quotation from Mal 3:1 and Luke gives verses 4 and 5 of Isa. 40 not in Matthew or Mark (Lu 3:5, 6). See Mt 3:3; Mr 1:3 for discussion of Luke 4:4.

 Valley ( φαραγξ ). Here only in the N.T., though in the LXX and ancient Greek. It is a ravine or valley hedged in by precipices.

 Shall be filled ( πληρωθησετα ). Future passive indicative of  πληροω. In 1845 when the Sultan visited Brusa the inhabitants were called out to clear the roads of rocks and to fill up the hollows. Oriental monarchs often did this very thing. A royal courier would go ahead to issue the call. So the Messiah sends his herald (John) before him to prepare the way for him. Isaiah described the preparation for the Lord's triumphal march and John used it with great force.

 Hill ( βουνος ). Called a Cyrenaic word by Herodotus, but later Greek writers use it as does the LXX.

 Brought low ( ταπεινωθησετα ). Future passive indicative of  ταπεινοω. Literal meaning here of a verb common in the metaphorical sense.

 Crooked ( σκολια ). Common word, curved, opposite of  ορθος or  ευθυς, straight.

 All flesh ( πασα σαρξ ). Used in the N.T. of the human race alone, though in the LXX brutes are included.

 The salvation of God ( το σοτηριον του θεου ). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

 To the multitude that went out ( τοις εξπορευομενοις οχλοις ). Plural,

 Multitudes. The present participle also notes the repetition of the crowds as does  ελεγεν (imperfect), he used to say. Mt 3:7-10 singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10, 11, the publicans 12, 13, the soldiers 14.

 To be baptized of him ( βαπτισθηνα υπ' αυτου ). This is the purpose of their coming. Mt 3:7 has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones).

 Who warned you? ( τις επεδειξεν υμιν; ). The verb is like our "suggest" by proof to eye, ear, or brain (Lu 6:47; 12:5; Ac 9:16; 20:35; Mt 3:7). Nowhere else in the N.T. though common ancient word ( υποδεικνυμ, show under, point out, give a tip or private hint).

 Asked ( επηρωτων ). Imperfect tense, repeatedly asked.

 What then must we do? ( τ ουν ποιησωμεν; ). Deliberative aorist subjunctive. More exactly,

 What then are we to do,

 What then shall we do? Same construction in verses 12, 14. The  ουν refers to the severe things already said by John (Lu 3:7-9).

 Coats ( χιτωνας ). The inner and less necessary undergarment. The outer indispensable  ιματιον is not mentioned. Note the specific and different message to each class. John puts his finger on the weaknesses of the people right before him.

 Also publicans ( κα τελωνα ). We have had the word already in Matthew (Mt 5:46; 9:10; 11:19; 18:17; 21:31f.) and Mark (Mr 11:15f.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from  τελος, tax, and  ωνεομα, to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions.

 Extort ( πρασσετε ). The verb means only to do or practice, but early the tax-collectors learned how to "do" the public as regular "blood-suckers." Lucian links them with crows and sycophants.

 Soldiers also ( κα στρατευομενο ). Men on service, militantes rather than milites (Plummer). So Paul in 2Ti 2:4. An old word like  στρατιωτης, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel.

 Do violence to no man ( μηδενα διασεισητε ). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly ( δια ) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. 7:21). The Latin employs concutere, so. It was a process of blackmail to which Socrates refers (Xenophon, Memorabilia, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus.

 Neither exact anything wrongfully ( μηδε συκοφαντησητε ). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants ( συκοφαντα ). From  συκον, fig, and  φαινω, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. So the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in Lu 19:8 in the confession of Zaccheus. It occurs in the LXX and often in the old Greek.

 Be content with your wages ( αρκεισθε τοις οψωνιοις υμων ). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked ( οψον, cooked food), and bought (from  ωνεομα, to buy). Hence, "rations," "pay," wages.  Οψαριον, diminutive of  οψον, was anything eaten with bread like broiled fish. So  οψωνιον comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in 1Co 9:7. Paul uses the singular of a preacher's pay (2Co 11:8) and the plural of the wages of sin (Ro 6:23) = death (death is the diet of sin).

 Were in expectation ( προσδοκωντος ). Genitive absolute of this striking verb already seen in 1:21.

 Reasoned ( διαλογιζομενων ). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering.

 Whether haply he were the Christ ( μηποτε αυτος ειη ο Χριστος ). Optative  ειη in indirect question changed from the indicative in the direct (Robertson, Grammar, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself ( αυτος ) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (Joh 1:19).

 He that is mightier than I ( ο ισχυροτερος μου ). Like Mr 1:7, "the one mightier than I." Ablative case ( μου ) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my John the Loyal). Compare Lu 3:16 with Mr 1:7f. and Mt 3:11f. for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as Mt 3:11, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Lu 3:17; Mt 3:12). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

 Many other exhortations ( πολλα μεν ουν κα ετερα ). Literally, many and different things did John  εςανγελιζε,  ευαγγελιζετο, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.

 Reproved ( ελεγχομενος ). Present passive participle of  ελεγχω, an old verb meaning in Homer to treat with contempt, then to convict (Mt 18:15), to expose (Eph 5:11), to reprove as here. The substantive  ελεγχος means proof (Heb 11:1) and  ελεγμος, censure (2Ti 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling.

 Evil things ( πονηρων ). Incorporated into the relative sentence. The word is from  πονοσ, πονεω, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" ( οφθαλμος πονηρος in Mr 7:22) was a "mischief working eye" (Vincent). In Mt 6:23 it is a diseased eye. So Satan is "the evil one" (Mt 5:37; 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek.

 Had done ( εποιησεν ). Aorist active indicative, not past perfect, merely a summary constative aorist,

 he did.

 Added ( προσεθηκεν ). First aorist active indicative (kappa aorist). Common verb ( προστιθημ ) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction  οτ (that) before the next verb  κατεκλεισεν (shut up) is asyndeton. This verb literally means

 shut down, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and Ac 26:10 only in the N.T. See Mt 14:3 for further statement about the prison.

 When all the people were baptised ( εν τω βαπτισθηνα απαντα τον λαον ). The use of the articular aorist infinitive here with  εν bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole.

 Jesus also having been baptized ( κα Ιησου βαπτισθεντος ). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see Mr 1:9; Mt 3:13-16.

 And praying ( κα προσευχομενου ). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.

 The heaven was opened ( ανεωιχθηνα τον ουρανον ). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be  ανοιχθηνα as in D (Codex Bezae). So the augment appears in the future indicative  κατεαξε (Mt 12:20) and the second aorist passive subjunctive  κατεαγωσιν (Joh 19:31). Such unusual forms appear in the Koine. This infinitive here with the accusative of general reference is the subject of  εγενετο (it came to pass). Mt 3:16 uses the same verb, but Mr 1:10 has  σχιζομενους, rent asunder.

 Descended ( καταβηνα ). Same construction as the preceding infinitive.

 The Holy Ghost ( το πνευμα το αγιον ). The Holy Spirit. Mr 1:10 has merely the Spirit ( το πνευμα ) while Mt 3:16 has the Spirit of God ( πνευμα θεου ).

 In a bodily form ( σωματικω ειδε ). Alone in Luke who has also "as a dove" ( ως περιστεραν ) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son.

 And a voice came out of heaven ( κα φωνην εξ ουρανου γενεσθα ). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in Mr 1:11, which see, and Mt 3:17 for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (Joh 1:34).

 Jesus Himself ( αυτος Ιησους ). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work.

 When he began to teach ( αρχομενος ). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" ( διδασκειν ) after the present participle  αρχομενος. Either the infinitive or the participle can follow  αρχομα, usually the infinitive in the Koine. It is not necessary to supply anything (Ac 1:22).

 Was about thirty years of age ( ην ωσε ετων τριακοντα ). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.

 Being Son (as was supposed) of Joseph, the son of Heli ( ων υιος ως ενομιζετο Ιωσηφ του Hελε ). For the discussion of the genealogy of Jesus see on Mt 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Mt 1:16). Matthew employs the word "begot" each time, while Luke has the article  του repeating  υιου (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" ( ως ενομιζετο ). His own narrative in Lu 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary,  υιος must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Mt 1:16, 18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.