Theophilus may function as a stand-in for any God-loving reader, symbolic dedication was uncommon in ancient prologues. Theophilus was likely a person of standing, worthy to be addressed as “your Excellency” (1:3b), an honorific title befitting of a Roman official (Acts 24:3; 26:25). The assumption that he funded the writing of the Gospel is speculative. A literary patron could facilitate the dissemination of the book through influence and access to educated friends without supporting the author financially.19 With Luke’s level of education, the author might have been a man of means himself. The identity of Theophilus remains a mystery beyond the fact that he was a first century Christian of recognizable stature in the community. We can safely assume that he was not the sole reader, but others in his circle of believers would also have benefited from the public reading of this Gospel.
Annunciation of John’s Birth (1:5–25)
Without warning, the style, tone, and vocabulary of the polished, literary, and secular-sounding prologue give way to an account that sounds as though it were taken straight out of the OT with its Semitic and pietistic flavor. Bringing the readers to the world of first century Palestine, Luke reaches back to the promises of God in the OT and points forward to the next phase of God’s salvific plan for Israel and the nations.
Luke begins with an important time stamp: “In the days of King Herod of Judea” (1:5),20 which hints at the religious, social, and political tensions in the Jewish world at the time of John’s and Jesus’ birth.21 Herod the Great was ruler over Judea, Samaria, Galilee, parts of Idumea, and parts of Perea from 37 to 4 BCE. Of Idumean origin, he came into power by election of the Roman Senate. A pro-Roman vassal king, he was known for his paranoia and cruelty, killing off rivals, and executing even his wife Mariamne. He also embarked in massive building projects, establishing towns and monuments. His most impressive achievement was the restoration of the temple in Jerusalem, which gave him control over the priestly families and strengthened his clout with Rome.22 Under Roman rule, the yearning for God’s salvation and the anticipation of the promised Messiah continued to percolate in the Jewish consciousness when the curtains of the Lukan narrative were drawn.
The opening scene features Zechariah and Elizabeth, a couple struggling with a tension of their own. Zechariah is a priest of pure Aaronic pedigree. His ancestors, from the family of Abijah, constitute the eighth of twenty-four divisions of priests named after Aaron’s descendants. These divisions were reconstituted upon the Jews’ return from exile in Babylon.23 Zechariah’s wife, Elizabeth, is also notably a daughter of Aaron. Priests may marry any Israelite virgin, but to take a wife within the priestly family is preferable to maintain the purity of the blood line (Lev 21:14). This couple represents the purest of priestly stock, which underscores the high standard of piety maintained on both sides of the family for many generations.
Zechariah and Elizabeth live up to their pedigree. “Both of them were righteous (dikaioi) before God, living blamelessly according to all the commandments and regulations of the Lord” (1:6a). Luke applies the descriptor “righteous” (dikaios) to the likes of Simeon, Jesus, and Cornelius (2:25; 23:47; Acts 10:22). In the OT, righteousness (dikaiosyne) means more than moral uprightness; it connotes a right relationship with God.24 Zechariah and Elizabeth are exemplary in their obedience. Their consistent fidelity to God is a way of life.
All should be well for these good priestly folks, but it is not. Elizabeth has been unable to have children, and both are now old and beyond childbearing age (1:7, 18). In today’s world, we tend not to attribute infertility to moral failure or divine retribution. Empathy, rather than ostracism, is the typical response. In the biblical world, however, barrenness was viewed as a curse from God.25 After all, God gave creation the mandate to be fruitful and multiply (Gen 1:28; 8:17). If having children was considered a sign of blessing, then the natural explanation for God to close the womb would be a well-deserved punishment. Imagine the gossips and side glances between neighbors, the pretense of cordial interaction, and the ostracism so poorly disguised. Imagine the shame that Zechariah and Elizabeth have to endure decade after decade. Without children there will be no one to support them in their old age or bury them at death. Yet the two continue to carry themselves before God in dignity and faithful service. Unless God intervenes, theirs is a socially lonely and economically precarious existence.
For readers familiar with the OT, Zechariah and Elizabeth are in good company. Rachel, Hannah, and Manoah’s wife were all once barren, but God opened their wombs and they gave birth to Joseph, Samuel, and Samson.26 A wisp of hope hovers in the background. As we read on, it is the story of Abraham and Sarah—another righteous and barren couple whose advanced age makes conception a biological impossibility—that emerges as the type after which Luke patterns the announcement of John’s birth. In Genesis, the birth of Isaac involved an angelic visitation (Gen 17:1), a promise of a son named by God (Gen 17:16, 19), a response of incredulity from the barren couple (Gen 15:8; 17:17; 18:11–13), a confirmation of the conception (Gen 21:2), and a vindication from shame (Gen 21:5). Similar elements are found in John’s birth narrative.
The stage is set for a theophany. According to Jewish customs, daily sacrifices at the Jerusalem temple were made in the morning and in the evening, accompanied by the offering of incense in the sanctuary. Temple duties were distributed among the twenty-four orders on a rotational basis, a week at a time, twice a year for each order. Given the large number of priests, the responsibility of offering incense at the altar was assigned by lot. For Zechariah, it is a once-in-a-lifetime opportunity to have the lot fall on him. By God’s choosing, what is in store for Zechariah and Israel will far exceed the honor of the ritualistic task.
During the evening service, while the worshipers are praying outside, Zechariah goes alone into the sanctuary, puts the incense on the altar, and prostrates himself in prayer.27 Given that the altar is situated immediately in front of the curtain behind which is the holy of holies, Zechariah is standing at the most sacred location inside the temple that a priest of his rank will ever find himself (Exod 30:1–6). This is holy and dangerous ground.
A visit from an angel is terrifying. Zechariah is in the midst of performing a very sacred task in the second most holy part of the temple, so any misstep may result in God sending an angel to destroy him. The angel, though, appears on the right side of the altar, which is both the authoritative and the favorable side.28 Still, Luke thrice emphasizes Zechariah’s fear: “he was terrified; and fear overwhelmed him” (1:12). Without introducing himself, the angel opens with an assurance that he comes not with judgment but with favor: “Do not be afraid” (1:13a).29
At first glance, the angel’s message seems to affect only Zechariah’s and Elizabeth’s private lives. He declares that Zechariah’s prayer has been heard and that Elizabeth will bear him a son to whom the name John, which means “God has been gracious,” will be given (1:13b). Yet John’s life will have an effect stretching far beyond his immediate family to the people of God. The joy he brings will be of national proportion, for beginning with his mission God will set in motion God’s salvation promised through the prophets of old (1:14–17). John’s greatness will reside in his divine commission and the high esteem in which he will be held (7:24–28).
Specific instructions are given as to how John will conduct himself and what his life’s work will entail. First, set apart to be God’s servant, John will be filled with the Holy Spirit even in his
