{"id":4939,"date":"2022-03-12T14:34:57","date_gmt":"2022-03-12T20:34:57","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?page_id=4939"},"modified":"2022-03-24T22:39:46","modified_gmt":"2022-03-25T03:39:46","slug":"luke-chapter-1","status":"publish","type":"page","link":"http:\/\/nazarenespace.com\/blog\/luke-chapter-1\/","title":{"rendered":"Luke Chapter 1"},"content":{"rendered":"\n
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James Trimm\u2019s Nazarene Commentary on Luke Chapter 1<\/strong><\/h2>\n\n\n\n

1 Because many have wished to write and declare, concerning those matters that have been fulfilled among us–
2 Like that which they delivered to us, those who were from before, eyewitnesses and shammashim of the Word–
3 It seemed good to me also, who has investigated all of them from the beginning; carefully, one by one–to write to you, noble Theophilus:
4 That you might know the truth of the words that you have been taught.
(Luke 1:1-4 HRV)<\/strong><\/p>\n\n\n\n

Luke addressed both Luke and Acts to a certain \u201cTheophilus\u201d. But who was Theophilus? Some have argued that Luke must have been written in Greek, because it was addressed to man with a Greek name. But as pointed out above, it was not uncommon for non-hellenist Jews to have Greek names.<\/p>\n\n\n\n

In Luke 1:3 Luke ascribes the honorific title \u201cmost excellent\u201d (KJV). In the Hebrew \u05d4\u05d9\u05e7\u05e8 \u201chonorable\u201d (see Strong\u2019s 3368) and in the Aramaic \u05e0\u05e6\u05d9\u05d7\u05d0 \u201cnoble\u201d. This title gives us a clue.<\/p>\n\n\n\n

The answer is to be found in the writings of Josephus<\/a>, in his Antiquities of the Jews<\/em>. Josephus references a High Priest of this time period named Theophilus (37-41 BCE) Theophilus ben Ananus<\/a> (Antiquities 18:5:3). Who was from one of the wealthiest and most influential Jewish families in Judea at the time (Antiquities 19:4:2). This Theophilus was not only the son of Ananus <\/a>(See Luke 3:2) he was also the brother-in-law of Caiaiphas<\/a>.<\/p>\n\n\n\n

There is a good deal of internal evidence that Luke and Acts were written to a priest. Luke begins his gospel with an account of the righteous priest Zechariah, and his vision of an angel in the Temple<\/a>. He quickly moves on to Miriam\u2019s purification<\/a> and Yeshua\u2019s dedication<\/a> at the Temple, and then to Yeshua teaching in the Temple at the age of twelve (Young Theophilus might well have witnessed this, as his father was High Priest at the time). Moreover, Luke makes no mention of Caiaphas and his role in Yeshua\u2019s crucifixion (remember, this would have been Theophilus\u2019 brother-in-law). And in Acts, Luke makes sure to record the meeting of \u201cAnnas the High Priest,. and Caiaphas, and Yochanan and Alexander, \u201cand as as many as were kindred of the High Priest\u201d (Acts 4:6) at which Kefa (peter) Spoke. These \u201ckindred of\u201d Annas and Caiaphas would certainly have included Caiaphs\u2019 son, brother-in-law to Caiaphas, Theophilus, so Theophlius would have actually taken part in this meeting!<\/p>\n\n\n\n

The vast majority of priests were Sadducees, and Theophilus certainly would have fallen into this category. Sadducees did not believe in a resurrection, an afterlife or angels<\/p>\n\n\n\n

Luke especially emphasizes Yeshua\u2019s literal and physical resurrection, with the account of doubting Thomas (Luke 24:39) and with the account of Lazarus and the rich man on the afterlife (Luke 16:19-31). Luke begins with an account of Zechariah\u2019s vision of an angel in the Temple, and includes the account of Yeshua being comforted by an angel (Lk. 22:43)<\/p>\n\n\n\n

All of this evidence leads to the conclusion that Luke wrote his book either in Hebrew or Aramaic, to Theophilus the High Priest, who was a Sadducee. This information sheds a great deal of light on the content of the books of Luke and Acts.<\/p>\n\n\n\n

5 There was, in the days of Herod, the king of Y\u2019hudah, one Cohen who was named Z\u2019kharyah, from the division of the house of Aviyah: and his wife from the daughters of Aharon, whose name was Elisheva.
(Luke 1:5 HRV)<\/strong><\/p>\n\n\n\n

The Priesthood served in twenty four courses, the course of Aviyah (Abijah) was the eighth (1Chron. 24). Z\u2019kharyah was not the High Priest, because all of the High Priests were supposed to be descendants of the High Priest in King David\u2019s time (Zadok), and because Z\u2019kharyah was serving in the course of Abijah. Moreover, the High Priests of this time were all pretenders who had purchased the office from the Romans, we know the names of all the High Priests in this time, and Z\u2019kharyah was not one of them.<\/p>\n\n\n\n

6 And both of them were righteous before Eloah, and were walking in all His commandments, and in the righteousness of YHWH; without blame in all their ways.
(Luke 1:6 HRV)<\/strong><\/p>\n\n\n\n

It is significant that Luke describes Z’kharyah as “walking in all His commandments… in the righteousness of YHWH; without blame” and at the same time, in the following verses, describes him as participating in practices of the Oral Law, in fulfilling his duties in his course, serving as a priest in the Temple. <\/p>\n\n\n\n

They were “righteous” because they were “walking in his commandments”. The Torah says:<\/p>\n\n\n\n

And it will be righteousness for us
if we are careful to observe all
this commandment before YHWH our Elohim,
just as He commanded us.
(Deut. 6:25)<\/em><\/p>\n\n\n\n

\u2026if he walks in My statutes and My ordinances
so as to deal faithfully– he is righteous\u2026
(Ezek. 18:9)<\/em><\/p>\n\n\n\n

\u2026it is those who obey the Torah who will be
declared righteous.
(Rom. 2:13)<\/em><\/p>\n\n\n\n

7 But they had no son because Elisheva was barren, and both of them advanced in days.
8 And it happened (that) while he was serving as Cohen in the order of his service before Eloah,
9 In the custom of the priesthood, it came that he was to place the incense. And he entered the Temple ,
(Luke 1:7-9 HRV)<\/strong><\/p>\n\n\n\n

It was such an honor to offer the incense that only the priests who had never performed the ritual were allowed to particulate in the drawing of lots, so that a priest was only afforded this honor once in his lifetime (m.Tamid 5:2).<\/p>\n\n\n\n

10 And all the crowd of people were standing and praying outside, at the time of incense.
(Luke 1:10 HRV)<\/strong><\/p>\n\n\n\n

The people \u201cwere standing and praying outside<\/em>\u201d (Luke 1:10) because \u201cthe people departed<\/em>\u201d (m.Tamid 6:3) before the incense was offered, leaving the priest performing the ritual alone in the holy place.<\/p>\n\n\n\n

11 And an angel of YHWH, who stood at the right side of the altar of incense, appeared to Z\u2019kharyah.
(Luke 1:11 HRV)<\/strong><\/p>\n\n\n\n

The angel appeared on the right side of the alter of incense<\/strong> (Luke 1:11) This would have been the south side of the alter between the alter itself and the gold menorah.<\/p>\n\n\n\n

12 And he was agitated: and trembled when he saw the angel, and fear fell upon him.
(Luke 1:12 HRV)<\/strong><\/p>\n\n\n\n

Why was he troubled? Why did fear fall upon him when the angel appeared? On the contrary one might expect him to be overjoyed to see an angel in the Temple. Some background to this story gives the account much more meaning. Pharisees and Sadducees differed as to how they believed the incense offering was to be made. Sadducees controlled the priesthood and the Temple (because most priests were Sadducees) but Pharisees were the majority and thus controlled the people and the courts. According to the Mishna (m.Yoma 1:5) the Pharisees would use the power of the Rabbinical courts to require the priests to agree to perform the Temple services according to the traditional method handed down by the elders and not to alter it based on Sadducee understandings and interpretations by bringing the incense into the Holy of Holies. All of this was needed because a Sadducee Priest had once taken it upon himself to alter the service of incense offering to follow the method of the Sadducees, who rejected the Oral Law. As we read in the Talmud:<\/p>\n\n\n\n

HE TURNED ASIDE AND WEPT AND THEY TURNED ASIDE AND WEPT. He turned aside and wept because they suspected him of being a Sadducee, and they turned aside and wept, for R. Joshua b. Levi said: Whosoever suspects good folks will suffer [for it] on his own body. Why was all this [solemn adjuration] necessary? Lest he arrange the incense outside and thus bring it in, in the manner of the Sadducees.<\/em><\/p>\n\n\n\n

Our Rabbis taught: There was a Sadducee who had arranged the incense without, and then brought it inside. As he left he was exceedingly glad. On his coming out his father met him and said to him: My son, although we are Sadducees, we are afraid of the Pharisees. He replied: All my life was I aggrieved because of this scriptural verse: For I appear in the cloud upon the ark-cover. I would say: When shall the opportunity come to my hand so that I might fulfil it. Now that such opportunity has come to my hand, should I not have fulfilled it? It is reported that it took only a few days until he died and was thrown on the dung heap and worms came forth from his nose. Some say: He was smitten as he came out [of the Holy of Holies]. For R. Hiyya taught: Some sort of a noise was heard in the Temple Court, for an angel had come and struck him down on his face [to the ground] and his brethren the priests came in and they found the trace as of a calf\u2019s foot on his shoulder, as it is written: And their feet were straight feet, and the sole of their feet was like the sole of a calf\u2019s foot.
(b.Yoma 19b)<\/em><\/p>\n\n\n\n

And this is why Z\u2019kharyah was troubled and fearful when the angel appeared to him in the Temple after he had offered incense. Z\u2019kharyah was almost certainly aware of this story and thus must have been worried that he had somehow offered the incense incorrectly and that the angel had appeared in order to strike him down. The angel was aware of this and immediately told Z\u2019kharyah \u201cFear not\u2026\u201d.<\/p>\n\n\n\n

13 And the angel said to him, Do not fear, Z’kharyah, because Eloah has heard the sound of your prayer. And your wife, Elisheva, will bear to you a son, and you will call his name Yochanan,
14 And you will have joy and gladness, and many will rejoice in his birth.
15 For he will be great before YHWH, and will not drink wine or strong drink. And he will be filled with the Ruach HaKodesh, while he is in the womb of his mother.
(Luke 1:13-15 HRV)<\/strong><\/p>\n\n\n\n

will not drink wine or strong drink<\/strong> \u2013 The implication is that Yochanan was a Nazarite (like Samson).  (See Numbers 6:1-21)<\/p>\n\n\n\n


16 And he will turn many of the sons of Yisrael, to YHWH their Eloah.
17 And he will go before Him, in the spirit, and in the might of Eliyahu, the prophet: that he might turn the heart of the fathers unto the children, and those who are disobedient, to the knowledge of the just. And he will prepare for YHWH a wholehearted people.<\/strong><\/p>\n\n\n\n

\u2026 that he might turn the heart of the fathers unto the children and those who are disobedient to the knowledge of the just.  And he will prepare for YHWH a wholehearted people<\/strong>.- The phrase \u201cmight turn the heart of the fathers unto the children<\/strong>\u201d is quoted from Malachi 3:23-24 (4:5-6) the context of this quote begins in Malachi 3:1 \u201cBehold, I send my messenger, and he will clear the way before Me\u2026\u201d which is quoted in reference to Yochanan in Matt. 11:10; Mark 1:2; Luke 1:76; 7:27.  He is a spiritual Eliyahu (Mal. 3:23 (4:5)) who heralds the rise of the \u201csun of righteousness\u201d \u201cwith healings in his wings\u201d (Mal. 3:20 (4:2)) (see comments to Luke 1:76; 7:27 and 8:44). 
<\/strong><\/p>\n\n\n\n

18 And Z\u2019kharyah said to the angel, How will I know this? For I am old and my wife is advanced in age.
19 And the angel answered and said to him, I am Gavri\u2019el, because I stand before Eloah: and I have been sent to speak with you, and to declare these (things).<\/strong><\/p>\n\n\n\n

Gavri\u2019el (Gabriel)<\/strong> – Gavri\u2019el was charged with the judgment of the Giants in thr Book of Enoch (1En. 10:9-10). In Enoch he is set over Pardes, the Serephim and the Cherubim (1En. 20:7) set over all the powers (1En. 40:9)   He brought understanding to Daniel (8-9) and messages of the birth of Messiah to Elizabeth and Miriam (Lk. 1:5-20, 26-38)<\/p>\n\n\n\n


20 Now you will be dumb and not able to speak, until the day that these (things) occur, because you did not believe my words that will be fulfilled in their season.
21 Now the people were standing and waiting for Z\u2019kharyah, and they wondered about his delay in the Temple.
22 And when Z\u2019kharyah came out, he was not able to speak with them: and they perceived that he had seen a vision in the Temple. And he anxiously made signs to them, but remained dumb.
23 And after the days of his service were fulfilled, he went to his house.
(Luke 1:16-23 HRV)<\/strong><\/p>\n\n\n\n

After making the offering Z\u2019kharyah would have \u201cprostrated himself and went out\u201d (m.Tamid 6:3)<\/em> where he was to have \u201cstood on the steps of the porch\u201d (m.Tamid 7:2)<\/em> these were the fifteen steps, where he would have \u201csaid one blessing for the people<\/em>\u201d (m.Tamid 7:2) meaning that he was to have the honor of pronouncing the Aaronic blessing (Numbers 6:24-26). It is then that the people would have realized that something had happened, as Zechariah could not speak.<\/p>\n\n\n\n

1:25 take away my reproach that was among men <\/strong>\u2013 Elizabeth invokes Rachel\u2019s statement \u201cElohim has taken away my reproach\u201d (Gen. 30:23)<\/p>\n\n\n\n

1:46  My nefesh magnifies YHWH<\/strong> \u2013 Recalling Psalm 34:2 \u201cMy soul shall glory in YHWH\u201d<\/p>\n\n\n\n

1:47 and my spirit has rejoiced in Eloah my savior <\/strong>\u2013 recalling Psalm 35:9 \u201cand my soul\u2026 shall rejoice in His salvation.\u201d And 1Sam. 2:1 \u201cI rejoice in Your salvation.\u201d<\/p>\n\n\n\n

1:48 he has looked at the humiliation of his handmaid<\/strong> \u2013 Miriam is recalling the words of Hannah \u201cYou indeed look on the humiliation of Your handmaid\u201d  (1Sam. 1:11) prompted by the connection between Ps. 35:9 cited in Lk. 1:47 and Hannah\u2019s further statement in 1Sam. 2:1 \u201cI rejoice in Your salvation\u201d.  In verse 53 she will also tie in 1Sam. 2:5 (see comments to Luke 1:53).<\/p>\n\n\n\n

1:49  his name is set apart <\/strong>\u2013 Recalling Psalm 111:9 \u201c\u2026Set apart\u2026 is His name.\u201d<\/p>\n\n\n\n

1:50 And his mercy is upon those who fear him for ages and generations<\/strong> \u2013 Here Miriam recalls Psalm 103:17 \u201cBut the mercy of YHWH is from everlasting to everlasting upon them that fear Him, and His righteousness unto children\u2019s children.\u201d<\/p>\n\n\n\n

1:51 He has accomplished victory with his arm. And has scattered the proud in the thought of their heart<\/strong>. – Recalling  Psalm 89:11 (10) \u201cYou did scatter your enemies with the arm of Your strength.\u201d<\/p>\n\n\n\n

1:52 He has cast down the mighty from the seats and exalted the humble \u2013<\/strong> Miriam is probably recalling two passages from Job: \u201cHe\u2026 overthrows the mighty\u201d (Job. 12:19) \u201cHe sets on high those that are low, and those that mourn are exalted to safety.\u201d (Job. 5:11)<\/p>\n\n\n\n

 1:53   The hungry he has satisfied with good, but the rich he has sent away empty handed.<\/strong>  – Here Miriam recalls Psalm 107:9 \u201cFor he has satisfied the longing soul, and the hungry soul He has filled with good.\u201d And perhaps the words of Hannah \u201cThey that were full have hired out themselves for bread; and they that were hungry have ceased\u2026\u201d (1Sam. 2:5) she had earlier (1:47-48) recalled 1Sam. 1:11 and 2:1 (see comments on Luke 1:46 and 1:48 see also notes to Luke 6:24)<\/p>\n\n\n\n

1:54  He has cared for Yisrael his son, and remembered his mercy,<\/strong> – The Old Syriac has \u201cYisrael his son\u201d, the Peshitta as well as the Greek have \u201cYisrael his servant\u201d.  Miriam here seems to recall Psalm 98:3 \u201cHe has remembered His mercy and His faithfulness toward the House of Yisrael\u2026\u201d<\/p>\n\n\n\n

1:55 as he spoke with our fathers, with Avraham and with his seed forever – <\/strong>Here Miriam seems to recall Genesis 17:7 \u201cI will establish My covenant between Me and your seed after you throughout their generations for an everlasting covenant\u201d (see also Gen. 17:19 and Micah 7:20).<\/p>\n\n\n\n

(Birth of Yochanan  Luke 1:57-80)<\/em><\/strong><\/p>\n\n\n\n

1:59 on the eighth day they came to circumcise the young boy, and they were going to call him by the name of his father, Z\u2019karyah<\/strong>. \u2013 In accordance with the Torah (Gen. 17:12; Lev. 12:3).  By Jewish tradition, a male child is officially named when he is circumcised. <\/p>\n\n\n\n

1:71 that he would save us from our adversaries and from the hand of our enemies.<\/strong> \u2013 Z\u2019karyah here is recalling Psalm 106:10 \u201cAnd He saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.\u201d<\/p>\n\n\n\n

1:72-73   And He has performed His mercy<\/em> with our fathers, and has remembered<\/em> His holy covenants and the oaths that he swore<\/em> to Avraham, our father, that He would give us. \u2013 <\/strong>Within Z\u2019kharyah\u2019s prophecy is a series of wordplays pointing to the names of the three major persons involved in the story.  His mercy (<\/strong>\u05d7\u05e0\u05e0\u05d4) <\/strong>points to the name \u201cYochanan\u201d (\u05d9\u05d5\u05d7\u05e0\u05df) meaning \u201cYah is merciful\u201d.  Remembered <\/strong>the Hebrew word for \u201cremembered\u201d is \u05d6\u05db\u05e8 which is the basis for the name Z\u2019kharyah \u05d6\u05db\u05e8\u05d9\u05d4 meaning \u201cYah remembers\u201d.  Oaths \u2013 <\/strong>the Hebrew word for \u201coath\u201d is \u05e9\u05d1\u05e2 pointing to Eli\u2019sheva (My El has sworn). <\/p>\n\n\n\n

1:76  you will go before the face of YHWH that you might prepare his way<\/strong> \u2013 Quoting Mal. 3:1 see notes to Luke 1:17 above and 1:78 below.<\/p>\n\n\n\n

1:78 the dawn from on high will visit us<\/strong> \u2013 In context of the quotation of Mal. 3:1 in verse 76 and Mal. 3:23-24 (4:5-6) in verse 17 this \u201cdawn from on high\u201d that is about to \u201cvisit us\u201d is the \u201crising\u201d of the \u201csun of righteousness\u201d with \u201chealing in his wings\u201d (Mal. 3:20 (4:2)) (see comments to Luke 1:17).  Also note the next verse (1:79)<\/p>\n\n\n\n

1:79 to give light to those who sit in darkness and in the shadows of death<\/strong> \u2013 Here Z\u2019karyah is quoting Isaiah 9:1-2.  This brings to mind Isaiah 8:20 which identifies the \u201clight\u201d in question as the Torah.  The word for \u201clight\u201d in Isaiah 8:20 is actually the Hebrew word for \u201cdawn\u201d so that Z\u2019karyah is identifying the \u201cdawn\u201d or \u201clight\u201d of Isaiah 8:20; 9:1-2 (Which Isaiah already identifies with the Torah) as the \u201crising\u201d of the \u201csun of righteousness\u201d in Malachi 3:20 (4:2) which is heralded by the \u201cmessenger\u201d of Malachi 3:1.<\/p>\n\n\n\n

1:80  the child\u2026 was in the wilderness until the day of his appearance to Yisrael <\/strong><\/p>\n\n\n\n

What would a child be doing “in the wilderness?” Could John have been raised at the Qumran community?<\/p>\n\n\n\n

Now one of the most important similarities between John the Baptist and his disciples, and the Qumran community is quite obviously that of geography. As mentioned, John and his disciples resided “in the wilderness” near a town just eight miles from Qumran. In fact the caves in which the scrolls were found are just five miles from the location along the Jordan at which John was baptizing. Both the Dead Sea Scrolls and the New Testament use the phrase “in the wilderness” (drawn from Is. 40:3) almost as a proper noun, to describe this area. One NT passage in particular seemed a mystery until the discovery of the Scrolls.<\/p>\n\n\n\n

An apocryphal tradition once circulated in the Church of the East may offer some insight. The Protevangelion of James, once read in some eastern churches, records a tradition that at the time of the slaughter of the innocents,<\/p>\n\n\n\n

Elizabeth took her son and went up unto the
mountains, and looked around for a place to hide him;
and there was no secret place to be found. Then she
groaned within herself, and said, O mountain of
YHWH, receive the mother with the child.
For Elizabeth could not climb up. And instantly
the mountain was divided and received them.
And there appeared to them an angel (or messenger)
of YHWH, to preserve them.”
(Protevangelion 16:3-8)<\/em><\/p>\n\n\n\n

Could this tradition be preserving an ancient tradition that John and his mother were taken in through an opening in the mountains (a cave) and a “messenger of YHWH” at Qumran took them in. This possibility is strengthened by the fact that Hugh Schonfield has shown that there are a number of parallelisms between DuTillet Hebrew Matthew and the Protevangelion, “which cannot be accidental.” . Moreover Joesphus tells us that the Essenes commonly raised other peoples children (Josephus; Wars 2:8:3). Thus it would seem that John the Baptist was raised up in the Qumran community.<\/p>\n\n\n\n

As a Levite, and descendant of Zadock, John would have held a prominent place in the Qumran community, which favored the priesthood heirs. However, John’s normal life at Qumran was interrupted when “the word of Eloah came to Yochanan… in the wilderness” (Lk. 3:2). In a rigid community where everyone had a rank and no one spoke out of turn, John’s message may not have been welcome. This would explain why John and his disciples relocated near nearby Bethabara.<\/p>\n\n\n\n

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James Trimm\u2019s Nazarene Commentary on Luke Chapter 1 1 Because many have wished to write and declare, concerning those matters that have been fulfilled among us–2 Like that which they delivered to us, those who were from before, eyewitnesses and shammashim of the Word–3 It seemed good to me also, who has investigated all of … Continue reading “Luke Chapter 1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"class_list":["post-4939","page","type-page","status-publish","hentry"],"yoast_head":"\nLuke Chapter 1 - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/luke-chapter-1\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"Luke Chapter 1 - 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