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LUKE - ACTS
"PREPARE THE WAY FOR THE LORD"
M.Turner comments on the opening of Luke's Gospel: "Like a blast of
joyful trumpets, Lk.1:5 - 2:52 sounds a theological fanfare to herald
the themes which will make more measured and stately progress through
the rest of Luke-Acts". [1] This observation invites a careful study of
the opening chapters of Luke (chapters 1-3). The Gospel centres on the
person and work of Christ, while featuring the person and ministry of
the Spirit. The evangelist interweaves the activity of the Spirit
into the life of Christ right from the very beginning of his Gospel.
1. THE INFANCY NARRATIVES
The infancy narratives, which are unique to Luke, make us
conscious of the activity of the Holy Spirit at a special time in
history. He moves in the lives of people to bring about God's
purposes. We are also made aware of the uniqueness of Jesus and
his titles. Jesus is introduced as true man, Saviour, Messiah,
Lord and Son of God. His link with John the Baptist makes us
aware of Jesus as a prophet - and the Prophet (see Jn.1:45;
Dt.18:18-19). [2]
The promise to Zechariah and
Elizabeth (1:1-25)
The story of Jesus opens with the prophecy of the birth of his cousin,
John. Gabriel promised:
He will be great in the sight of the Lord... he will be filled
with the Holy Spirit even from birth. Many of the people of Israel will
he bring back to the Lord their God. And he will go on before the
Lord, in the spirit and power of Elijah, to turn the hearts of the
fathers to their children and the disobedient to the wisdom of the
righteous - to make ready a people prepared for the Lord (1:15-17).
The point is made that God's work can only be accomplished with God's
help. The reference to Elijah is a reminder of those OT
charismatic characters who worked effectively for God.
Gabriel's message to Mary
(1:26-38)
Angels feature in major events in Luke-Acts. Here Gabriel brings
God's word to Mary:
You will be with child and give birth to a son, and you are to
give him the name Jesus. He will be great and will be called the Son of
the Most High. The Lord God will give him the throne of his father
David, and he will reign over the house of Jacob forever; his kingdom
will never end." "How will this be", Mary asked the angel, "since I am
a virgin?" The angel answered, "The Holy Spirit will come upon you, and
the power of the Most High will overshadow you. So the holy one
to be born will be called the Son of God" (1:31-35).
The virgin conception and birth is made possible by the Spirit
(1:35). Mary is to have a son (cf. Isa.7:14), and was to called
him Jesus (1:31, Gk. Iēsous;
Heb. yehōšua or yēšűa, Yahweh
saves). Mary's son would be the Messiah (2 Sam.7:12-14; cf.,
Psa.2:7; 88:26f.), but he would not be an earthly Messiah adopted by
God as his Son - he would be the Son of God in a unique sense.
The Messianic kingdom would be an everlasting kingdom – God's final
kingdom.
Elizabeth's response to Mary's
visit (1:39-45)
The stories of the births of John and Jesus include special utterances
of thanksgiving and praise. As Elizabeth greeted Mary her cousin,
her unborn baby moved and she was filled with the Spirit! With a loud
cry (Gk. kraugē) she
prophesied, confirming in poetic language the
angelic message given to Mary. Mary is to be the mother of the
Messiah. Jesus is described as ho
kurios (the Lord (cf. Jn.20:28;
Psa.110:1).
Mary prophesies (1:46-56)
Mary's poetic reply (known as the Magnificat) opens with the words, "My
soul glorifies the Lord and my spirit rejoices in God my Saviour" and
echoes OT praise, for example, as found in Hannah's psalm (1
Sam.2:1-10). Mary acknowledges her need of a Saviour. She
is the Lord's slave-girl (1:38; Gk.doulē).
Mary's words also
reflect the songs of redemption at the Exodus (Ex.15:1-21).
The birth of John and
Zechariah's prophecy (1:57-80)
The prophetic word given to Zechariah came to pass at the birth of
John. Zechariah's Spirit-inspired utterance (the Benedictus:
vv.67-79) compares with Mary's hymn. His son John would be the
prophet of the Most High. There are words of salvation,
redemption, forgiveness and mercy in his prophecy.
The birth of Jesus (2:1-7)
Joseph and Mary travelled to Bethlehem Judah for the purpose of tax
registration (vv.1-5). Here Mary gave birth to her firstborn -
Jesus. The place of maternity may have been an ordinary house
(Gk. kataluma) or an outhouse
to an inn (vv.6-7). The point is
made that Jesus was born in obscurity and poverty - he was not born in
the royal palace. [3]
The appearance to the shepherds
(2:8-20)
The whole story of the appearance to the shepherds is pregnant with
theological overtones. Luke's interest in angels is
continued. The worshipping angels (see Heb.1:6) announce the
birth of a Saviour - Christ the Lord (v.11). The dénouement is to
shepherds - a despised class (and perhaps Gentiles). "Good news
of great joy" (v.10) anticipates the preaching of the gospel and its
results.
The presentation of Jesus in the
temple (2:21-40)
Luke records how Joseph and Mary had Jesus circumcised and named
(v.21). Jesus was born under the law (Gal.4:4). At his
presentation in the temple at Jerusalem [4] Simeon and Anna met the
holy family.
Notice the relationship of the Holy Spirit to Simeon. The Spirit
was "upon" him, gave him revelation and prompted him to go into the
temple. His Spirit-inspired prophecy spoke of a universal
salvation (vv.28-32). The destiny of the Christ-child is vividly
given in v.34. Anna, a prophetess, confirmed Simeon's word of
prophecy. She gave thanks to God and spoke of "the redemption of
Jerusalem", that is, the deliverance the Messiah would bring to Israel.
[5]
Jesus in the temple at the age
of twelve (2:41-52)
Again, unique to Luke's Gospel is the record of Jesus' coming of age
and his presence in the temple at Passover time. [6] It is a very
important passage. His words, "Didn't you know I had to be in my
Father's house" reveal Jesus' filial awareness at an early age. [7]
Luke records the surprise of the rabbis, Jesus' parents, and Jesus
himself. Consider the Lord's submission to his parents and the
law (see Mt.5:17; Gal.4:4).
2. JOHN THE BAPTIST
The life and ministry of John the Baptist is important for
Israel, and for the introduction of the Messiah. As a
Spirit-filled prophet he is a great man - but Luke is careful to show
that he is not greater than the One whose way he came to prepare.
The ministry of John the Baptist
(3:1-19)
Luke's portrayal of John's fits the prediction "he will go on before
the Lord, in the spirit and power of Elijah" (1:17). Uniquely,
John was full of the Holy Spirit from birth (Lk.1:15). His public
ministry and righteous denunciation of Herod the tetrarch (3:19) is
reminiscent of the OT classical prophets.
The important relationship between John and Jesus is noted by all the
four Gospels (Mt.3:1-17; Mk.1:4-11; Lk.3:1-22; Jn.1:6-36). Luke,
like the other Synoptics, sees John the Baptist as the forerunner of
the Messiah promised in Scripture. The four Gospels quote Isaiah
40:3, but Luke adds verse four from the LXX: "And all mankind will see
God's salvation" (Mt.3:3; Mk.1:2-3; Jn.1:23; cf. Lk.3:4-6). [8] The
Gospel of John informs us that the ministries of John and Jesus
overlapped (see Jn.3:22-23; 4:1-2). Jesus had the highest regard
for the Baptist (Lk.7:24-28).
John the Baptist saw himself as the Messiah's herald. He
witnessed: "I baptise with water. But one more powerful than I
will come, the thongs of whose sandals I am not worthy to untie. He
will baptise you with the Holy Spirit and with fire" (Lk.3:16).
The words are significant (Luke cites them again at the commencement of
the second part of his work as a saying of Jesus (Acts 1:5)) The words
underline a difference between the ministry of Jesus and the Baptist -
the words, "he will baptise with the Holy Spirit" indicating a ministry
with a deeper spiritual dimension, or a supernatural ministry as "John
did no miracle" (Jn.10:41). It indicates a common denominator
between the two other ministries, that of Jesus and the church, their
common source of power and authority was the Holy Spirit (Acts 1:8).
[9] Jesus is also recognised as the bearer of the Spirit and someone
with a special mission. [10]
John's question about Jesus
(7:18-23; cf. Mt.11:2-6)
While he was in prison John questioned the identity of Jesus. He
sent two of his disciples to Jesus, who was ministering to "many who
had diseases, sicknesses and evil spirits". They asked the
question, "Are you the one who was to come, or should we expect someone
else?" The Lord's reply reflects his announcement in the synagogue at
Nazareth:
Go back and report to John what you have seen and heard: The
blind receive sight, the lame walk, those who have leprosy are cured,
the deaf hear, the dead are raised, and the good news is preached to
the poor (v.22).
Jesus demonstrated his messiahship by his word and works (see 4:18-19;
cf. Isa.61:1-2; Acts 1:1-2). P.J.Achtemeier notes that the question was
posed by the Baptist because of the deeds of Jesus, in Luke's case of
two miracles - the healing of the centurion's servant and the raising
of the widow of Nain's son (7:1-17). [11] Achtemeier says: "Jesus
performed a variety of miracles and then told John's disciples to
report on what they had seen and heard (in Matthew, on what they "hear
and see"). Clearly, miracles will answer the question of who Jesus is,
and hence they have the power of validating his claims about himself".
[12]
3. THE SPIRIT OF PROPHECY
The infancy narratives are alive with charismatic or prophetic
activity, and their stories are expressed in the language of Judaism
and the OT. This has led a number of recent scholars to speak of
the Spirit as the Spirit of prophecy. The activity of the Spirit
throughout Luke and Acts, it is said, may be seen in the Spirit-given
revelation, guidance and utterance.
R.Stronstad sees a programmatic anticipation in the infancy narratives
- he says they introduce themes which are developed through the Gospel
into Acts. He comments:
In the infancy narrative John, Elizabeth, and Zacharias are filled with
the Holy Spirit. This is programmatic for the gift of the Spirit
in Acts, beginning with the disciples on the day of Pentecost and
ending with the disciples at Iconium (Acts 2:4; 13:52). This
outburst of charismatic activity is also paradigmatic, for just as it
means "prophetic inspiration" in the infancy narrative, it also means
"prophetic inspiration" in the Acts. [13]
4. QUESTIONS
1. Compare the opening of the Gospel with that of the
Acts. Is it true to say that both their opening chapters are
stamped with the hallmark of the Spirit?
2. Study the parallel stories of Samuel in the OT and Jesus in
the Gospel of Luke as presented by C.A.Evans. [14] What can we learn
from this study?
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