Unlike the other gospels, Luke includes a narrative account of John the Baptist’s conception and birth. After Elizabeth becomes pregnant (Luke 1:24), Mary is visited by an angel who tells her she will give birth to the Messiah.
These stories do more than offer the background for Jesus’ life and ministry. They demonstrate God’s acts on behalf of His covenant people, many of whom were longing for the coming of God’s promised deliverance.
Birth Annunciations in Luke 1:8-17
After a brief dedication to Theophilus (Luke 1:1-4), Luke introduces Zechariah, a priest “of the division of Abijah” (Luke 1:5; 1 Chronicles 24:10). Luke describes Elizabeth and her husband Zechariah as advanced in years.
While they are “righteous before God, walking blamelessly in all the commandments and statutes of the Lord” (Luke 1:6), Elizabeth’s barrenness precluded them from having children.
This sort of story has a variety of Old Testament precedents. There are a number of birth announcements in which someone is told that a barren woman will have a child, including a number of instances in Genesis.
Abraham is told that Sarah will have a child in Genesis 17:15-21 and Sarah is told in 18:10-15. Isaac and Rebekah have a similar challenge with barrenness, as narrated in Genesis 25:23. Hannah was also barren prior to being blessed with Samuel.
In addition to Elizabeth’s barrenness, Zechariah’s question also has an Old Testament background. For example, when God tells Abraham that he and Sarah will have a child, he, like Zechariah, questions God’s decision due to his age.
Genesis 17:17 reads, “Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?”
Sarah makes a similar comment in Genesis 18:12, noting, “So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?”
Whereas Abraham and Sarah do not suffer any specific consequences for their spoken doubt, Zechariah’s question in Luke 1:18 is viewed as a moment of disbelief. As such, Gabriel, who brings the “good news,” now delivers a sign of sorts to Zechariah.
He will be unable to speak until the day his son is born. The consequence of Zechariah’s unbelief serves as a palpable sign to those waiting for him to emerge from the temple where he had been chosen to burn incense.
When he exits the temple, he is unable to give the customary blessing, and, as Luke 1:22 makes clear, those watching “realized that he had seen a vision in the temple.”
The announcement that Jesus will be born has similar elements. Gabriel appears to Mary, who is described as “a virgin.”
In contrast to Elizabeth, who is barren, Mary has not conceived due to a lack of sexual activity. Elizabeth reminds the reader that God is the Lord of life. If he can overcome barrenness, virginity should not be a problem.
Like Zechariah, Mary is also afraid when Gabriel appears. She also asks a question after Gabriel tells her that she will conceive and bear a son. Unlike Zechariah’s response, Mary’s question does not result in an accusation of unbelief.
While it is not immediately obvious why Zechariah’s question is problematic, it may have to do with Zechariah’s quasi-request for a sign (“How will I know?”), which differs from Mary’s more mechanical question, “How will this be, since I am a virgin?” In other words, whereas Zechariah wants assurance, Mary wants clarification.
This sort of clarification is not unreasonable. For example, in Genesis 15:4, God tells Abraham that his very own son will be his heir.
Unable to conceive with Sarah, Abraham has a child (Ishmael) with Hagar, Sarah’s servant. Abraham’s uncertainty about how God will keep his promise leads him to come up with his own solution.
In Genesis 17, however, Abraham learns that Ishmael will not be his heir but a son to whom Sarah will give birth (17:15-16).
While Abraham laughs and questions how he and Sarah could possibly have a child together (17:17-18), God tells Abraham that Sarah will give birth to Isaac, who will be Abraham’s heir and carry on the covenant line.
Mary is not questioning whether God will provide her with a child. She is not asking for a sign. Instead, she is questioning the mechanism of action. Since Mary has never had sex, she is asking how this is to come about.
Is she supposed to have sex with someone? Is this something she should, in the spirit of Abraham and Hagar, make happen on her own? Mary’s question in Luke 1:34 allows her and the reader to get clarity about how the things the angel has told her will come about.
Gabriel’s response to Mary’s question in Luke 1:35 makes clear that she is concerned about the means by which she will become pregnant. He answers by clarifying how she will become pregnant, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore, the child to be born will be called holy — the Son of God.”
Gabriel goes on to offer Mary assurance that these things will come about by pointing to Elizabeth’s pregnancy. By overcoming Elizabeth’s barrenness, it becomes clear that “nothing is impossible with God.”
These birth announcements point to God’s action among his people. The fact that both children were born under miraculous circumstances and announced by Gabriel highlights that these are special children brought about as part of God’s plan on behalf of his people. In addition, the announcements echo various Old Testament prophecies.
For example, the reference to Elijah likely alludes to Malachi 4:5: “Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes.” Isaiah 40:3 may also be in mind. John is to “make ready for the Lord a people prepared.”
This passage also points to a voice crying, “in the wilderness, prepare the way of the Lord.” Later on in Luke 1:80, John is described as living “in the wilderness until the day of his public appearance in Israel,” thus making a more explicit connection to Isaiah 40:3.
Overall, what we see in these announcements is the beginning of the fulfillment of God’s promises. In John and Jesus, God is at work. Those who are looking for God will recognize what he is doing, as we see in the prophecy of Zechariah and the blessing of Simeon.
Zechariah’s Prophecy in Luke 1:67-80
After John the Baptist is named, Zechariah regains his speech. In verses 68 through 80, Zechariah offers a prophecy in which he looks beyond John to Jesus.
This section of Luke is filled with Old Testament imagery and allusions including, but not limited to:
1. The reference to the salvation that has been raised up “in the house of his servant David” in 1:69.
2. The mention of the “holy covenant” and the “oath that he [God] swore to our father Abraham” in verses 72 and 73.
3. The description of John’s vocation to “go before the Lord to prepare his ways” in verse 76.
4. The reference to God’s mercy which will “give light to those who sit in darkness and in the shadow of death.”
Zechariah’s prophecy is rooted in the present work of God among his people, as evidenced by the birth of John and the soon-to-be-born Jesus. The reference to the “house of David” highlights the messianic expectations of the day.
Zechariah’s prophecy has a number of elements that seem to look forward to a national deliverance. The Jews were relatively autonomous in their Roman setting and able to worship at the Temple and synagogues; however, there was still an expectation that Israel would not be part of Rome forever.
Zechariah desires to be freed from those who keep him from serving God “without fear, in holiness and righteousness before him all our days.” This desire will come to fruition through Jesus (though not in the way Zechariah had in mind).
Jesus will fulfill the expectations of the Old Testament and exceed the expectations of his people. Zechariah will not be disappointed. God will redeem his people and establish his kingdom through a descendant of David.
As Gabriel announced in Luke 1:32 and 33, “He [Jesus] will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom, there will be no end.”
Jesus is the expected king, but he will not establish his kingdom in the way many Jews expected.
As Jesus tells the Pharisees in Luke 17:20, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”
Simeon’s Blessing in Luke 2:29-32
After Jesus was born, Mary and Joseph brought him to Jerusalem to offer sacrifice. They come to present Jesus to the Lord and to care for their own post-birth purification. While in Jerusalem, they encounter Simeon.
Luke describes Simeon as “righteous and devout” (Luke 2:25). He has been “waiting for the consolation of Israel” upon whom was the Holy Spirit (2:25). Simeon is waiting for the coming deliverance of the Lord.
The Spirit leads Simeon into the Temple, where he offers a blessing that identifies Jesus as God’s salvation, proclaiming, “For my eyes have seen your salvation” (Luke 2:30). This salvation is not limited to Israel but is available to the Gentiles as well.
All people will have the opportunity to witness the Lord’s deliverance. As the “revelation to the Gentiles” (2:32), Jesus will serve as a conduit to introduce the Gentiles to the salvation of God.
As the “glory of Israel” (2:32), Jesus will fulfill the mission and purpose of the nation as he faithfully follows the Lord.
Salvation will come through “Christ the Lord (2:11), yet, as Simeon tells Mary and Joseph in Luke 2:34, not all Israelites will embrace Jesus: “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” Jesus will be a polarizing figure. Some will oppose Jesus, while others will embrace him.
Reflecting on Jesus’ Birth
Jesus’ birth is a time for celebration. As Luke describes the event surrounding the birth of Jesus, we see a number of things converge.
The Old Testament prophecies and expectations, the birth of John the Baptist, who will be Jesus’ forerunner, and the culmination of Simeon’s faithfulness and patience as he waited to see God’s salvation.
We also see glimmers of the sort of “expansion” that Jesus will bring. The Gentiles, or nations, will see the revelation of God. Re-establishing a physical kingdom for Israel was not Jesus’ task. Instead, he was to be the Messiah who was to fulfill what was written in Isaiah:
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor” (Luke 4:18-19; cf. Isaiah 61:1-2; 58:6).
For further reading:
What Is the Significance of Mary Visiting Elizabeth?
What Is the Significance of John the Baptist?
4 Angelic Encounters and Their Divine Messages in the Christmas Story
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