Commentary on Luke (Commentary on the New Testament Book #3)

Robert H. Gundry

• Publisher: Baker Academic
• Year: 2011
• Print ISBN: 9781441237606
• eBook ISBN: 9781441237606
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Delve Deeper into God's Word

In this verse-by-verse commentary, Robert Gundry offers a fresh, literal translation and a reliable exposition of Scripture for today's readers.

The Gospel of Luke portrays Jesus preeminently as a model of religious piety, moral purity, and political innocence--and thus as an attractive, sympathetic, and beneficent Savior of others.

Pastors, Sunday school teachers, small group leaders, and laypeople will welcome Gundry's nontechnical explanations and clarifications. And Bible students at all levels will appreciate his sparkling interpretations.

This selection is from Gundry's Commentary on the New Testament.

Luke

Very early church tradition attributes the writing of this Gospel to Luke, a physician who accompanied the Apostle Paul on at least some of his travels (Colossians 4:14; 2 Timothy 4:11; Philemon 24). In accord with eyewitness reports and earlier writings, the Gospel portrays Jesus preeminently as a model of religious piety, moral purity, and political innocence—and thus as an attractive, sympathetic, and beneficent Savior of others.

A PROLOGUE INDICATING LUKE’S PRECEDENTS, METHOD, AND PURPOSE
Luke 1:1–4

The prologue consists of one long sentence, here divided in half for purposes of comment. 1:1–2: Inasmuch as many have put [their] hand to drawing up a narrative about the matters that have been brought to fulfillment among us, 2just as those who from the beginning became eyewitnesses and assistants of the word gave [those matters] over to us [by way of testifying to them] . . . . “Inasmuch as” is a fancy way of saying “Since” and therefore starts this prologue on a note of formality. The formality, which Luke carries throughout the prologue, lends credence to Luke’s precedents, method, and purpose. In connection with the rest of the prologue, “Inasmuch as” also indicates that earlier narratives—that is, his precedents—prompted Luke to add his own narrative. His description of the earlier narratives as “many” points to an abundance of testimonial evidence. Luke’s narrative will therefore result in a superabundance of such evidence. “Have put [their] hand to” indicates the successful production of many earlier narratives, not mere attempts at drawing them up. “Drawing up a narrative” means putting its events in a meaningful order. “The things that have been brought to fulfillment among us” consist in the events of Jesus’ life and ministry. Their having been brought to fulfillment describes them as the result of God’s activity in the fulfillment of his plan and promises dating back to the Old Testament (compare, for example, 24:44–47). “Among us” describes the fulfillment as having taken place in plain view and therefore as verifiable. “Just as” indicates an agreement between the earlier narratives and the fulfilling events themselves. Those narratives are reliable. (Luke doesn’t identify the earlier narratives, but modern students hypothesize that he’s referring to Mark’s Gospel and possibly to Matthew’s, among other, presently unknown narratives, whether written or oral.) That the things “brought to fulfillment among us” derive from eyewitnesses adds to the element of reliability. That the eyewitnesses saw these things “from the beginning” adds chronological comprehensiveness to the reliability. “Assistants of the word” describes the eyewitnesses as helping the word—that is, the message concerning the fulfilling events—get circulated. And “gave [those things] over to us” describes the circulation as a handing on of information to those who weren’t themselves eyewitnesses.

The sentence continues in 1:3–4: it has seemed good also for me, having followed [= investigated] all things carefully from the start, to write for you in an orderly way, most excellent Theophilus, 4so that you may know [= recognize] the certainty of the words about which you were instructed. Though not an eyewitness himself, Luke’s investigation of the eyewitness tradition has made it seem good for him to add his narrative to the earlier narratives. The care and comprehensiveness (“all things . . . from the start”) of his investigation lend credibility to the coming narrative. So also does the “orderly way” in which Luke will now write. (By the way, the order may be variously chronological, topical, and logical.) His organization of materials will reflect the carefulness of his investigation, make for clarity of presentation, and thus enhance its persuasiveness. This Theophilus can hardly be the Jewish high priest who occupied his office A.D. 37–41. So we know nothing more about the Theophilus whom Luke addresses except that Luke will also address to him the book of Acts (Acts 1:1). This address carries on the formality of tone that helps undergird Luke’s credibility. “The words” about which Theophilus was “instructed” equate with “the matters that have been brought to fulfillment among us” (1:1) since the matters were conveyed in testimonial words. Recognition of their “certainty” marks Luke’s purpose in writing. He wants to provide Theophilus, and us, a convincing historical basis for Christian belief. Historical writing doesn’t consist in a bare chronicle of events, though. So Luke will present events in the framework of an interpretation. The interpretation will contribute persuasive power to his narrative.

THE PROMISE AND ONSET OF ELIZABETH’S PREGNANCY
Luke 1:5–25

1:5–6: In the days of Herod, king of Judea [that is, during his reign, 37–4 B.C.], there was a certain priest—Zechariah by name—of the division of Abijah; and he had a wife from the daughters of Aaron [that is, a wife descended from Aaron, the elder brother of Moses and the first high priest of Israel]; and her name [was] Elizabeth. 6And both [of them] were righteous in God’s sight by way of traveling [a figure of speech for living their lives]—blameless—in all the Lord’s commandments and righteous requirements [as recorded in the Old Testament]. Luke starts laying a solid historical basis for Christian belief by rooting the initial episode of his narrative in the historical period of Herod, king of Judea (“Judea” here referring to the whole land of Israel, as also in 4:44; 6:17; 7:17; 23:5; Acts 1:8; 10:37). Added to the details of Herod’s name and title is a cavalcade of other names and details. Luke knows about a Zechariah, that this Zechariah was a priest; that he belonged to the priestly division of Abijah (which along with twenty-three other divisions served in the temple for two one-week periods each year, excluding festivals); that Zechariah had a wife; that his wife was descended from Aaron even though it wasn’t required that the wives of priests, as well as the priests themselves, should have such a pedigree; that her name was Elizabeth; that both she and he were righteous; that even God considered them righteous; that their righteousness consisted in ongoing obedience to “the Lord’s commandments and righteous requirements” (the twoness of this expression emphasizing the couple’s obedience); that this obedience wasn’t marred by any exceptions; and that as a result they were “blameless.” These details exhibit the thoroughness of Luke’s research and thus enhance the credibility of his narrative. But some of the details do more: they recommend “the word” that Luke narrates by calling attention to the moral attractiveness of those who played positive roles in the good news about Jesus. According to Luke’s account, this same moral attractiveness will characterize Jesus too. Throughout, Luke will appeal to our highest ideals, to what some people call “the better angels” of our human nature. The certainty that calls for belief in 1:4 has an admirable moral basis as well as a credible historical one.

But here are further details, ones that evoke our sympathy, especially in view of Zechariah’s and Elizabeth’s distinguished statuses (priestly and, in her case, unnecessarily Aaronic) and exemplary conduct. 1:7: And they had no child, because Elizabeth was barren; and they were both advanced in their days [that is, very old and therefore past child-producing age]. Their advanced age prepares for the coming miracle of Elizabeth’s getting pregnant by her husband. Luke delights in miracles, for they contribute to the certainty of Christian belief.

1:8–12: And it happened that while he was doing priestly service before God in the order of his division [that is, when his division was on duty in the temple], 9according to the custom of priestly service he was chosen by lot to offer incense upon entering into the Lord’s sanctuary [more specifically, the first room of the temple building, called the Holy Place, where the altar of incense was located]. To offer incense was to put it on the altar and burn it. 10And all the multitude of people were praying outside at the hour of incense [which could be either early morning or late afternoon, though the presence of a multitude favors late afternoon]. 11And an angel of the Lord, standing at the right of the altar of incense, appeared to him. 12And on seeing [the angel], Zechariah was unnerved; and fear fell on him. To Zechariah’s priestly status (1:5) is now added ordinary priestly function. “Before God” enhances this function and connects the Christian story to Judaism. Because ancient people, unlike most moderns, distrusted novelty, Luke will keep playing on this theme of continuity, that is, Christianity as fulfilled Judaism—Judaism come of age. The custom of choosing by lot had the purpose of leaving the choice entirely to God (not to chance, for in his world nothing happens by chance [compare Acts 1:24–26]). And entering into the Lord’s sanctuary to offer incense piles extraordinary priestly privilege on top of ordinary priestly service; for not every priest got this privilege, and once a priest got it, to give other priests a better chance he was removed from the pool of lot-casting. Adding to this extraordinary privilege, Luke then bathes what’s about to happen in an aura of special sanctity—special because of its time (“the hour of incense”), because of what the people outside were doing at the time (“praying”), because of their large number (“the multitude”), and because of the inclusion of everyone in the praying of the multitude (“all”). The appearance of a divinely sent messenger, an angel of the Lord no less, heightens the sanctity immeasurably. The angel’s standing at the right of the altar of incense augurs well, for—given the righthandedness of most people—the right side is the side of favor. Nevertheless, Zechariah is unnerved and frightened—appropriately, though; for such a reaction shows an absence of temerity and thus carries forward Luke’s emphasis on the moral and religious attractiveness of those who contributed to “the word” about Jesus. And Zechariah’s “seeing” the angel contributes to the theme of reliability based on eyewitness.

1:13–17: And the angel said to him, “Stop being afraid, Zechariah, because your prayer request has been heeded [that is, heard so as to be answered positively]. And your wife Elizabeth will bear a son for you [so Zechariah must have prayed for offspring]. And you shall call his name John. 14And you’ll have joy and gladness, and many will rejoice because of his birth; 15for he’ll be great in the Lord’s sight. And by no means shall he drink wine and strong drink [that is, wine and other alcoholic beverages, like beer]. And he’ll be filled with the Holy Spirit while he’s still in his mother’s womb, and onward. 16And he’ll turn many of the sons of Israel to the Lord their God. 17And he himself will proceed before him [before the Lord their God] in Elijah’s Spirit and power to turn fathers’ hearts to children, and disobedient people into the good sense of righteous people, [that is,] to prepare for the Lord a people that have been readied [for the Lord’s coming].” Showing God’s favor toward Zechariah are the angel’s quieting his fear and promising him, despite his and his wife’s old age, a son in answer to a request he’d made in prayer and, as a result of the answer to that prayer, joy and gladness. “A son for you” underscores the favorable estimate of Zechariah and its result. Because he’s associated positively with the story of Jesus, then, the Lord’s favor toward Zechariah on account of Zechariah’s godliness brushes Jesus with virtue by association (the opposite of guilt by association). But Zechariah’s joy will spill over to “many.” The son’s birth will constitute the immediate basis of his and their joy. But its ultimate basis consists in the son’s high status and coming activity.

The high status comes into view with the Lord’s determining that Zechariah should name his son “John.” Ordinarily, a father has freedom to choose his son’s name. But the Lord has special plans for this son and therefore has the angel tell Zechariah what he must name his son. Moreover, the son will be great in the Lord’s estimation, not just in that of mere mortals (compare 7:28). His abstinence from wine and other alcoholic beverages will set him apart as specially consecrated to the service of God (compare Leviticus 10:9; Numbers 6:1–4, 20; Judges 13...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• Acknowledgments
• Introduction
• Luke
• Notes
• Back Cover