from Introducing Jesus: The Fourfold Gospel
by Andreas J. Köstenberger
JESUS’S BIRTH AND PREPARATION
FOR MINISTRY (1:1–4:13)
Luke’s Purpose (1:1–4)
Luke validates Jesus’s identity in three key ways. The first thing Luke does is present Jesus as a real historical person in world history. He mentions King Herod, the Roman emperors Augustus and Tiberius, the governors Quirinius and Pontius Pilate, and a host of other officials. Second, Luke speaks of “the things that have been accomplished among us” (Luke 1:1), by which he means Jesus’s fulfillment of Old Testament prophecy. Third, Luke presents Jesus as divine, in terms evocative of the God of Israel, in events such as the transfiguration. The genius of writing like this is that it creates a threefold strand to Jesus’s identity: “A threefold cord is not quickly broken” (Eccl. 4:12).
Luke’s is the only gospel that begins with a preface that sets out the purpose of writing—namely, that his readers might have “certainty” concerning the truth of the gospel (Luke 1:4). Luke seeks to achieve this through his presentation of an “orderly account” of the life of Jesus, from his birth to his ascension (v. 3). (The word “orderly” doesn’t refer so much to chronological sequence as to a coherent arrangement of the material.) Both Luke’s gospel and the book of Acts are dedicated to a man named Theophilus, most likely a Roman government official, who may have served as the patron sponsoring the publication of Luke’s work. Beyond this, Luke clearly had a broader audience in mind, including in his scope Gentile Christians who required solid information regarding the things they had been taught.
In the first major portion of Luke’s gospel, we read about Jesus’s origins and preparation for ministry. There are three parts to Luke’s presentation, each of which begins with reference to a ruler. As mentioned, Luke refers to Herod, king of Judea, in 1:5, Caesar Augustus in 2:1, and Tiberius Caesar in 3:1. In this way, Luke frames his narrative in the context of Roman history for the benefit of Theophilus who, as mentioned, most likely was a Roman government official.
Two Special Births (1:5–80)
Luke begins his account of Jesus by imitating Old Testament language. He intends for the reader to draw parallels between the characters in the story of Jesus’s birth and prominent figures in the Old Testament who are righteous and faithful to God. The central theme of the birth narrative is the arrival of God’s salvation, which fulfills his promise of redemption for Israel. Highlighting this theme are two noteworthy features in Luke’s literary presentation.
First, Luke records the birth accounts of John the Baptist and Jesus in parallel fashion. The two accounts are artfully interwoven as both births are foretold by the angel Gabriel and elicit songs of praise by one of their parents. This is part of Luke’s continual focus on the witness theme in Luke’s two-volume work, which in turn may hark back to the requirement of two or three witnesses in the book of Deuteronomy (17:6; 19:15).
The Background to John the Baptist’s Birth (1:5–25)
When sketching the background of the account of John the Baptist’s birth, Luke notes that his parents are childless—Elizabeth is barren, and both Zechariah and Elizabeth are well advanced in years (reminiscent of Abraham and Sarah). Humanly speaking, there is no chance they would conceive in their old age. This underscores the miraculous nature of John’s birth. What’s more, when Zechariah ministers in the temple, an angel of the Lord suddenly appears and delivers the news that Zechariah and Elizabeth will have a son, whom they are to name John. He will be filled with the Holy Spirit, turn many Israelites to the Lord, and minister in the spirit of Elijah, the powerful Old Testament prophet. When Zechariah expresses doubt, the angel identifies himself as Gabriel and says that Zechariah will be unable to speak because of his unbelief. In keeping with Gabriel’s words, Elizabeth conceives and is five months along in her pregnancy when the section ends.
The Background to Jesus’s Birth (1:26–38)
At this point, Luke skillfully weaves the second birth account into his narrative. Again, God dispatches the angel Gabriel, this time to Nazareth in Galilee. He appears to a young woman named Mary, a virgin engaged to a man named Joseph, a descendant of David. Gabriel tells Mary that she will conceive a son whose name will be Jesus. He will be the Son of God and the Son of David who will inherit God’s promise to David of an eternal kingship and royal dynasty. When Mary inquires as to how she, a virgin, will conceive, Gabriel explains that the Holy Spirit will impregnate her. Thus, while John the Baptist’s birth was miraculous in that God enabled barren old Elizabeth to conceive, Jesus’s birth will be even more miraculous in that his conception will bypass a human father altogether. In exemplary faith and humility, Mary responds, “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38).
Mothers Meet and Mary’s Magnificat (1:39-56)
The births of Jesus and John the Baptist are tied together even further when Mary visits Elizabeth. In a moving recognition scene, Elizabeth greets Mary, her relative, and tells her that she is blessed among women to carry the Messiah and blessed also because she has believed that the angel’s words will be fulfilled. In fact, the child in her own womb—John the Baptist—leaps for joy at the sight of Mary. Elizabeth humbly adds, “And why is this granted to me that the mother of my Lord should come to me?” (v. 43). Both birth accounts signal that God is visiting his people once again. Nevertheless, John’s role is quite distinct from that of Jesus. John will prepare the way for the Lord’s salvation as the Messiah’s herald. Thus Zechariah, his father, quotes the prophet Malachi, which speaks of an Elijah-like forerunner to the Messiah (Mal. 4:5–6). Yet while John is to be a prophet, Jesus is to be both Savior and King. The angel Gabriel tells Mary that Jesus will be called “the Son of the Most High,” who will sit on the “throne of his father David” (v. 32).
A second noteworthy feature is the series of hymns or songs of praise offered by Mary, Zechariah, and Simeon. The two birth narratives are structured around the following hymns:
- Mary’s song (vv. 46–55) highlights God’s exaltation of the lowly
and humbling of the proud at the coming of Jesus, the Messiah
and descendant of Abraham, in keeping with Luke’s emphasis on
the reversal Jesus has come to bring. - Zechariah’s song (vv. 68–79) focuses on John the Baptist’s role
in preparing the way for the Messiah and Son of David, which
will include the preaching of forgiveness, in accord with Luke’s
emphasis on the gospel’s social implications. - Simeon’s song (2:29–32) extols God’s salvation and the Messiah’s
coming as a light to the Gentiles, in keeping with Luke’s emphasis
on the implications of Jesus’s coming not only for Jews but also
for Gentiles.
These hymns are reminiscent of Old Testament psalms reciting the account of God’s coming salvation. Especially pronounced are parallels between Hannah’s song when conceiving the prophet Samuel and Mary’s song (cf. 1 Sam. 2). The hymns also continue parallels between John and Jesus. Clearly both are key participants in God’s plan, but Jesus is the Messiah, whose coming John heralds.
The Birth of John the Baptist and Zechariah’s Song (1:57-80)
John’s birth narrative is placed between Mary’s and Zechariah’s hymns. After some back and forth regarding John’s name—unusual because none of his relatives is called John—there is amazement and a sense of excited anticipation as to what kind of ministry John will have. The unit closes with John’s coming of age and his appearance in the wilderness prior to his public ministry, which is paralleled by a similar later reference to Jesus’s growth in wisdom and stature.
The Birth and Childhood of the Messiah (2:1–52)
The Birth of Jesus (2:1-20)
John’s arrival sets the stage for the birth of Jesus. On account of a census during the reign of Caesar Augustus when a certain Quirinius is governor of Syria in the north, Joseph returns to his hometown of Bethlehem. Remarkably, Augustus’s decree becomes the providential means by which Jesus’s parents are induced to travel from Nazareth to Bethlehem, where Jesus will be born in keeping with Old Testament messianic prophecy.
Augustus presided over the golden age of Roman history, which was characterized by political stability and the flourishing of Roman culture, politics, and the arts. Placing the birth of Jesus within Augustus’s reign signals that Jesus’s birth will eclipse the golden age and the Roman peace. Jesus will be the Prince of Peace and the herald of the eternal kingdom of God. By calling Bethlehem “the city of David” and noting that Joseph is “of the house and lineage of David,” Luke draws attention to Jesus’s descent from king David (Luke 2:4, 11).
Yet the circumstances surrounding Jesus’s birth don’t seem fitting for a king. He is born in the humble town of Bethlehem. He is laid in a feeding trough for animals, because there is no room for him in the local inn. An angel announces the news of his birth to a group of lowly shepherds, who become the first messengers of the good news of salvation. Jesus’s birth is hailed by a host of angels, saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (v. 14).
Naming and Dual Recognition of the Infant Jesus (2:21-40)
Just like John, Jesus is given his name and circumcised on the eighth day. The offering brought by his parents—“a pair of turtledoves, or two young pigeons”—marks them as poor (v. 24; cf. Lev. 5:11; 12:8). The first ones to recognize God’s activity are a devout man named Simeon and an elderly widow named Anna.
As Luke—the only Gentile evangelist—is careful to point out, not only does Jesus come as “the consolation of Israel”; he also appears as “a light for revelation to the Gentiles” (Luke 2:25, 32; cf. Isa. 42:6; 49:6). In keeping with the reversal of popular messianic expectation, Simeon tells Mary ominously that her child will cause “the fall and rising of many in Israel” and that a sword will pierce her own soul, referring to Mary’s grief at Jesus’s crucifixion (Luke 2:34–35).
At this, Luke records the infant Jesus’s return to Nazareth along with his parents. A summary statement notes that “the child grew and became strong”; he was “filled with wisdom,” and God’s favor rested upon him (v. 40; cf. 1 Sam. 2:26).
Twelve-Year-Old Jesus in the Temple (2:41-52)
Jesus’s parents, as was customary, went up to Jerusalem every year at Passover. Luke skips a decade and recounts the twelve-year-old Jesus’s visit to Jerusalem. At the end of Passover, Jesus’s parents set out on their return trip, presumably as part of a caravan, but after a day’s journey they realize that Jesus isn’t with them. They hurry back and search for him among their relatives. After three days, they find him in the temple, sitting among the teachers and amazing them with his grasp of Scripture. When Mary addresses him as any concerned mother would have, Jesus responds that she should have known he was going to be “in his Father’s house” (i.e., the temple; Luke 2:49). This unique account of the twelve-year-old Jesus serves as a segue to his public ministry.
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This post is adapted from Introducing Jesus: The Fourfold Gospel by Andreas J. Köstenberger. This title is set to be released on February 25, 2025. If you are interested in adopting this book for a college or seminary course, please request a faculty examination copy. We will also consider requests for your blog or media outlets.
A book for those who think they know Jesus and for those who know they don’t.
Can anyone in our high-tech world truly understand someone who lived two thousand years ago? Can we get through twenty centuries of tradition to the real person who started it all? Andreas Köstenberger shows that the Gospels, the four earliest records about Jesus, do just that. These writings, named Matthew, Mark, Luke, and John, alongside key facts about the ancient world, bring Jesus’s life, his words, and his legacy into focus.
Introducing Jesus gets to the heart of what was–and is–important about Jesus. Köstenberger uses succinct prose, photographs, maps, charts, and more to address these questions:
- What did each gospel writer intend to convey about Jesus?
- What historical backgrounds help us understand Jesus better?
- What aspects of Jesus’s life and teaching do the Gospels emphasize?
- What does Jesus mean to people living today?
Adapted from Köstenberger’s The Jesus of the Gospels (2020) for a younger readership, Introducing Jesus lends itself well to the typical organization of a high school year or college semester. A corresponding website includes resources for instructors.
