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ST-Luke Ep 15- The Gospel of Luke – Chapter 7 Part 1 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 15 – The Gospel of Luke – Chapter 7 Part 1

“Resurrection at Nain”

In Luke 7, we read that John the Baptist sent word to Jesus, asking if Jesus was the one “who is to come”. We know from Matthew 14 that John was imprisoned for chastising Herod about his unlawful marriage to Herodias. In his desolation, John wanted to know if Jesus was indeed the Messiah. Having just performed many miracles, Jesus responded by saying “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them” thus fulfilling the Messianic prophecies of Isaiah 35. Going further, Jesus told the crowd that John was not a “reed shaken by the wind.” That is, John was a man of serious conviction, the messenger sent to prepare the way for Messiah, fulfilling the prophecies of Malachi 3 and Isaiah 40. Jesus also said that “among those born of women no one is greater than John, yet the least in the kingdom of God is greater than he.” Who is the “least in the kingdom of God”? We read in Philippians 2 that Jesus “humbled himself and became obedient to the point of death—even death on a cross.” Jesus, the most humble in the kingdom of heaven, was baptized by John, the greatest born of women.

Going further, we then look at the somewhat mysterious verses about the analogy of children in the marketplace, who played a dirge yet no one wept and played the flute, yet no one danced. This passage alludes to two major life events: weddings and funerals. John played the “funeral dirge” of repentance, while Jesus played the “wedding march” of salvation. Yet the Pharisees refused to listen to either.

Returning to the beginning of Luke 7, we read of the healing of the Centurion’s servant. We repeat the powerful words of the Centurion just before receiving communion: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” The Centurion understood the nature of authority, and willingly submitted to the healing power of Jesus’ Word. Reading about the Centurion reminds us that Israel was under Roman rule at the time of Jesus. Prior to his assassination in 44 BC, Julius Caesar appointed his nephew and adopted son, Octavius, to succeed him at his death. At the time of Julius’ death, a great comet appeared and was seen as a sign in favor of the deification of Julius, who was ultimately declared a god. Augustus reigned for 40 years, ruling at the time of Jesus’ birth as described in Luke 2. After expanding his empire, Augustus was able to maintain a period of political stability known as Pax Romana. Thus Augustus was not only titled the “son of god” but also the “prince of peace” at the time of Jesus’ birth and childhood. At the time of Jesus’ adult ministry, Tiberius Caesar was the Roman emperor and Herod the Edomite was the puppet king of Israel who collaborated with the occupying Romans. The Roman army was made up of legions of 6000 soldiers and a centurion was a veteran soldier in command of over 100 men. Commensurate with their position, centurions were paid well which explains why the centurion mentioned in Luke 7 would have the resources to build the synagogue at Capernaum.

The story of Jesus raising the son of the widow of Nain is found only in Luke. This recalls the resurrection stories of Elijah, who raised the son of the widow of Zarephath (1 Kings 17), and Elisha, who with a double portion of Elijah’s spirit, performed double the Old Testament resurrection miracles. Elisha raised the son of the Shunammite woman (2 Kings 4). Also, a dead man was brought back to life when his body touched the bones of Elisha (2 Kings 13). The city of Nain was in close proximity to Nazareth, the hometown of Mary and Jesus. We can imagine that at Jesus’ crucifixion, Mary may have recalled the raising of the widow of Nain’s son, giving her hope for the resurrection of her own son.

The lecture draws to a close with the story of the sinful woman who anointed Jesus as he dined at the house of Simon, the Pharisee. Jesus was able to read the harsh heart of Simon and teach him a valuable lesson: he who is forgiven much loves much. Redeemed sinners have the grace to love lavishly.

Sharon Doran serves as the teaching director of “Seeking Truth.” An experienced Bible Study teacher, Sharon has a passion for scripture that will motivate and challenge you to immerse yourself in God’s Word and apply His message to your everyday life.

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

“Seeking Truth” is an in-depth Catholic Bible Study commissioned by the Archdiocese of Omaha in response to John Paul II’s call to the New Evangelization as well as Pope Benedict XVI’s exhortation for all Catholics to study scripture. To learn more, go to www.seekingtruth.net

ST-Luke Ep 12 – The Gospel of Luke – Chapter 5 Part 2 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 12 – The Gospel of Luke – Chapter 5 Part 2

“Let Your Nets Down for a Catch”

Duc in altum.” Put out into the deep water. These are the words that Jesus used to invite Peter to become his disciple. The call of Peter and the other fisherman disciples (Andrew, James and John) took place on the Lake of Gennesaret. Known also as the Sea of Galilee, this important fresh water lake was the location of many important events in Jesus’ ministry. Tiberius Caesar later renamed the lake and adjacent town after himself. The northern and eastern borders of the Sea of Galilee is the modern day Golan Heights, which is the Israeli occupied border zone between Israel and the surrounding countries of Syria, Lebanon and Jordan. Within the Golan Heights is the Mount Hermon mountain range, and at its base is found Caesarea Philipi, named after Herod Philip, the tetrarch of this region during the time of Christ. Caesarea Philipi is an imposing rock wall, into which was built a temple to the pagan god Pan. At the base of the rock was a deep hole named the Gates of Hades and from this hole flowed the headwaters of the Jordan River. With the Gates of Hades and the temple of Pan as a backdrop, Jesus declared that Peter would be THEE rock upon which He would build His church and the Gates of Hades would not prevail against it.

Many other important events occurred on or near the Sea of Galilee: Jesus walked on the water (Matthew 14:22-36; Mark 6:45-56; John 6:16-24); Jesus calmed a storm (Matthew 8:23-27, Mark 4:35-41, and Luke 8:22-25); a miraculous catch of fish (Luke 5:1-11, John 21:1-6); the sermon on the Mount of Beatitudes (Matthew 5-7); the appearance of Jesus to his disciples after the resurrection and Peter’s reinstatement (John 21).

In Luke 5:4, Jesus told Peter to “Put out into the deep water and let down your nets for a catch.” Already fatigued from a long night of fruitless fishing, Peter obeyed this request despite knowing that catching fish in deep water during the middle of the day would likely fail. However, Peter and his partners caught more fish than their nets could hold, threatening to sink their two boats. The Church Fathers saw the two boats as representing the Jews and the Gentiles: Jesus came for all. Fully aware that he was in the presence of God, Peter fell to his knees, begging the Lord to leave. Peter was painfully aware of his sinful nature, yet the Lord chose this sinful man to lead his Church. Jesus told Peter, “Do not be afraid.” These words not only echoed the words of Gabriel to Mary and Zechariah, as well as the angels to the shepherd, but they also warned of an impending battle or mission. Jesus told Peter to be a fisher of men, but at Peter’s reinstatement, Jesus commanded Peter to feed and tend His sheep. Peter became the guardian of the flock, protecting it from the evil one who prowls about, looking to devour souls.

Jesus next cured a leper, who like Peter, fell to his knees in the presence of the Lord. In the Bible, leprosy is often seen as a metaphor for sin. When Jesus cured the leper, he instructed the leper to show himself to the priests, who alone could confirm the healing of the leprosy (as prescribed in Leviticus 13-14). Leprosy is contagious, putting the entire community at risk, forcing the leper to live in isolation. In the same way, sin puts others at risk, isolates us from the community and only the priest can declare a person to be free of sin.

Next Jesus cured the paralytic man, whose friends lowered him through the roof of a house to see Jesus, as the crowd kept them from entering it. The man came in need for a physical healing, yet also receiving a spiritual healing by Jesus’ forgiveness of sin. The four men who carried the paralytic represent the universal forgiveness of sin offered by Jesus.

Finally, we then learn the meaning behind the parable of the old and new wine skins. Jesus tells his followers that “no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins.” In biblical times, the skin of a lamb was sewn to create a bag, into which grapes, yeast and sugar were placed. As the wine fermented, the supple skin could expand and contract with the gases created during the fermentation process. Over time, the skins became brittle and could burst during expansion. The old skins represent the old covenant, while the new skins represent the new covenant poured out through the Holy Spirit. This new wine of the Holy Spirit must be poured into a new creation of Christ. The new skin is like the new garment of salvation we receive at our Baptism. At Pentecost, the fire of the Holy Spirit came upon the followers of Jesus, who could understand each other despite each speaking in his native tongue, leading observers to think that they were drunk from too much wine. In reality, at Pentecost, the followers of Jesus received the “sober intoxication” of the Holy Spirit. Likewise, Jesus is calling us now to become a new creation, filled with the new wine of the Holy Spirit.

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 11 – The Gospel of Luke – Chapter 5 Part 1 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 11 – The Gospel of Luke – Chapter 5 Part 1

“Let Your Nets Down for a Catch”

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 10 – The Gospel of Luke – Chapter 4 Part 2 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 10 – The Gospel of Luke – Chapter 4 Part 2

Temptations & Ministry

This lecture begins by recalling the baptism of Jesus by John. John, the New Elijah, was well aware of his role. He always pointed towards Jesus. The baptism was a theophany, with all members of the Trinity present: the voice of the Father from above, the Holy Spirit in the bodily form of a dove, and Jesus himself. Not since the Garden of Eden has the Trinity so clearly been seen, and the baptism gives us hope for what we lost with Adam and Eve’s fall from grace. According to Cyril of Jerusalem, “Jesus’ descent into this water tomb, into this inferno that envelops him on every side, is thus an anticipation of his act into descending into the underworld.” The baptism of Jesus takes place at Bethabara beyond the Jordan, which is just north of the Dead Sea, the lowest spot on the face of the earth (418 feet below sea level).

Several other pivotal events in salvation history have occurred in this location. Joshua and the Israelite nation crossed into the Promised Land, carrying the Ark of the Covenant (Joshua 4). Also, the story of Elijah and Elisha takes place in this region (1 Kings and 2 Kings). Elijah encounters Elisha, who is plowing the field with 12 yoke of oxen, which suggests Elisha was blessed with supernatural strength to control such a large number of oxen. The number 12 is also symbolic for governance and the 12 tribes of Israel. Elijah casts his mantle on Elisha, who then slaughters the oxen and abandons his life as a farmer, and accompanies Elijah. Elijah then later parts the waters of the Jordan by striking the water with his mantle, which recalls the crossing of Joshua and the Israelites. When Elijah is taken up in the fiery chariot, he throws his mantle down to Elisha, who requests and is gifted with a double portion of the spirit of Elijah. Shortly afterward, Elisha also parts the Jordan River by striking the water with Elijah’s mantle. The parting of the water prefigures the Baptism of Jesus: both events are symbolic of passage from certain death to a new life. As John the Baptist is the new Elijah, so then is Jesus the new Elisha: Elisha inherits a double portion of the spirit, while Jesus is one with the Spirit. Jesus is the new Adam, the new Moses, the new Joshua, the new Elisha.

We then turn our attention to the temptation of Jesus in the desert. After 40 days and nights of fasting, Satan appears to Jesus, who may have been at his weakest physically, but was at his strongest spiritually. Satan begins his temptations with, “IF you are the Son of God…” Does Satan know if Jesus is the Messiah? Jesus’ identity as the Messiah was not clearly seen by Satan. This so-called Messianic Secret is seen in other places in Scripture where Jesus commands his followers to maintain silence about his Messianic mission (see Mark 1:43 and 8:29-30). Why did Jesus desire to keep his Messianic identity a secret? According to Ignatius of Antioch, there were three mysteries in God’s plan of salvation that had to be kept secret: the virginity of Mary, the virgin birth of Jesus, and Jesus’ death on the cross. In each of these three instances, the identity of Jesus as Messiah is hidden from the world so that the Father’s plan of salvation would not be thwarted.

Continuing on, we learn about the rejection of Jesus at Nazareth. Initially, those who hear Jesus in the synagogue respond favorably to Jesus’ words, especially when He proclaims that he fulfills the prophecy of Isaiah 61: “The Spirit of the Lord is upon me because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” However, the crowd turns against Jesus and attempts to throw Him over the side of a cliff. Why such a change in heart? Because Jesus references two Old Testament stories which reveal God’s favor for the Gentiles. “But the truth is, there were many widows in Israel in the time of Elijah when the heaven was shut up three years and six months, and there was a severe famine over all the land; yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian (Luke 4:24-26).”

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 9 – The Gospel of Luke – Chapter 4 Part 1 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 9 – The Gospel of Luke – Chapter 4 Part 1

Temptations & Ministry

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 8 – The Gospel of Luke – Chapter 3 Part 2 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 8 – The Gospel of Luke – Chapter 3 Part 2

A Voice Cries Out

“Nothing is impossible with God.” Our lecture this week opens with this reassuring statement, taken from Gabriel’s annunciation to Mary. We recall from last week that Mary was the singular blessed woman of the New Testament who, through Jesus, fulfills the prophecy of Genesis 3:15, and crushes the head of Satan. Mary’s power against Satan is also present in the Rosary, whose mysteries are meditations on the life of Christ. Many popes and saints have attested to the power of the Rosary: as described by Archbishop Fulton Sheen, the power of the Rosary is beyond description. At the famous Battle of Lepanto, victory against the invading Ottoman empire is attributed to the power of the Rosary.

Through her fiat, Mary displays her great humility, which stands in stark contrast to the pride of Satan. It is no surprise, then, that the lowly shepherds are the first to hear the angel’s announcement of the Messiah’s birth.

Last week, we learned of the head-crushing women of the Bible, which raises the question: are there any head-crushing men in the Bible? This brings us to the story of David. We learn in 1 Samuel that through a miraculous conception, Hannah gives birth to Samuel, who she offers back to the Lord for service in the temple. The Israelites at that time clamored for a king and the Lord appeases them by having Samuel anoint Saul as the first king of Israel. Under the ineffective Saul, the Israelites are on the verge of being conquered by the Philistines. Samuel enters the picture once again, and at the Lord’s direction, anoints David. The spirit of the Lord comes upon the young David, who kills the Philistine giant Goliath with a single rock throw from his sling and then cuts off his head. The Philistines flee and Israel triumphs. Blessed be David, another head crusher of the enemy!

Before turning our attention to Luke’s genealogy of Jesus, we spend some time looking at Mary’s lineage. While scripture does not directly say that Mary was from the line of David, a number of clues are present that would lead us to believe she was. In response to the Roman census, Joseph and Mary travel to Bethlehem, which Luke calls the “City of David” indicating the birthplace of the famous king of Israel. Many of the Church fathers conclude that Mary is from David’s line, including Ignatius of Antioch and Justin Martyr.

As we then move to the proclamation of John the Baptist, the new Elijah predicted in Malachi 4. John also fulfills the prophecy of Isaiah 40:3, “In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God.” John preached a baptism of repentance, while Jesus baptizes into the trinity. John’s purpose was to glorify Jesus, who in turn glorifies the Father.

We then dig deeper into the genealogies of Luke and Matthew. How is it that they list different ancestors of Jesus? The answer is these genealogies are much theological as historical. Matthew is Jewish, speaks to a Jewish audience and stresses Jewish themes. He describes three separate groups of 14 generations leading to Jesus: Abraham to David, David to the Babylonian exile, the end of the exile to the birth of Jesus. In the Hebrew gematria, David corresponds to the number 14. In essence, by describing three groups of 14 generations, Matthew is proclaiming “David, David, David.” Jesus is the new David. Also, three groups of 14 generations gives a total of 42 generations, which is the number of Israel’s encampments as they leave Egypt for the promised land. Jesus is the new Moses.

In contrast, Luke is gentile by birth, writing to a more universal audience. He does not necessarily stress the Davidic line of Jesus nor does he begin with Abraham, the father of the Jewish faith. Rather, he traces Jesus’ lineage all the way to Adam, who Luke describes as the son of God. Jesus, the Son of God, is the New Adam. In addition, Luke lists 77 generations, which reminds us of the “seventy of sevens” or 490 years from Daniel to the arrival of Jesus, as predicted by the angel Gabriel in Daniel 9. Seventy-seven also reminds us of the need to forgive: Jesus tells his apostles that they must forgive their brother “seventy times seven” times.

Jesus is the New David, the New Moses, the New Adam. He is the perfection of forgiveness.

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 7 – The Gospel of Luke – Chapter 3 Part 1 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 7 – The Gospel of Luke – Chapter 3 Part 1

A Voice Cries Out

Last week, we learned of the head crushing women of the Bible, which raises the question: are there any head-crushing men in the Bible? This brings us to the story of David. We learn in 1 Samuel that through a miraculous conception, Hannah gives birth to Samuel, who she offers back to the Lord for service in the temple. The Israelites at that time clamor for a king and the Lord appeases them by having Samuel anoint Saul as the first king of Israel. Under the ineffective Saul, the Israelites are on the verge of being conquered by the Philistines. Samuel enters the picture once again, and at the Lord’s direction, anoints David. The spirit of the Lord comes upon the young David, who kills the Philistine giant Goliath with a single rock throw from his sling and then cuts off his head. The Philistines flee and Israel triumphs. Blessed be David, another head crusher of the enemy!

Jesus is the New David, the New Moses, the New Adam. He is the perfection of forgiveness.

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 6 – The Gospel of Luke – Chapter 2 Part 2 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 6 – The Gospel of Luke – Chapter 2 Part 2

Jesus is Born

The lecture this week begins with a look at Papal Infallibility and how it relates to Mary. Beginning with our first Pope, Peter, there has been an unbroken succession of apostolic authority. A dogma is declared infallible only when three criteria are met: the pronouncement must be made by the lawful successor of Peter; the subject matter must be in the area of faith and morals; the pope must speak ex cathedra, that is from the office and seat of Peter. Papal infallibility has been invoked for only two dogmas of the Church: the immaculate conception of Mary (Pius IX in 1854) and the bodily assumption of Mary (Pius XII in 1950).

Picking up where we left off last week, we return to Luke 1 and the story of the Annunciation to Mary. When the angel declares to Mary that she will conceive and bear a son, she wonders how this could be since she had no relations with a man. John Paull II explains her response by saying that Mary had the intention of forever being a virgin. The angel replies by saying that Mary will be overshadowed by the Holy Spirit. The Greek for overshadow is “episkiasei.” This word is used only one other time in the New Testament in Matthew 17, when at the Transfiguration the when Jesus and the apostles were Moses and Elijah were overshadowed by a cloud from which the voice of God could be heard. “Episkiasei” implies the divine true presence of God, and in the Old Testament, this word is only used in reference to the tent of the meeting, the Ark of the Covenant, and the Tabernacle, where the true presence of God was kept. The Ark of the Covenant was powerful and could not be touched without dire consequences. Just as the old Ark of the Covenant could not be touched, neither could the new Ark of the Covenant, Mary. Mary was perpetually a virgin. Like the Ark of the Covenant, Mary housed the true presence of God in her Womb.

We then turn our attention to the visitation of Mary to her elderly cousin Elizabeth, who is miraculously pregnant with John the Baptist. Upon seeing Mary, Elizabeth “cries out” (anaphōneō in the Greek): “Blessed are you among women and blessed is the fruit of your womb!” Anaphōneō, “to cry out” with shouts of joy, is only used in the Old Testament when the Ark of the Covenant is present. Furthermore, only two women other than Mary in Scripture are called “blessed.” The book of Judges tells the story of Jael, who kills the enemy Canaanite General Sisera by driving a tent peg into his head. In celebration of the defeat of Israel’s enemy, Deborah the judge declares: “Most blessed of women be Jael!” (Judges 5:24). In the book of Judith, another enemy of Israel falls at the hand of a blessed woman. Judith cuts off the head of the Assyrian General Holofernes. Upon seeing the severed head of Holofernes, King Uzziah proclaims: “O daughter, you are blessed by the Most High God above all women on earth!” (Judith 13:18). Both of these blessed women, Jael and Judith, help preserve the line of Messiah by crushing the head of the enemies of Israel. Likewise, the Blessed Virgin Mary bears the Messiah himself, Jesus, who crushes the head of Satan as predicted in Genesis 3:15.

There are striking similarities between the Old Ark of the Covenant and Mary, the new Ark of the Covenant. The Old Ark contained the stone tablets of the law (the word of God), manna (the bread of God), and Aaron’s rod (the authority of God’s High Priest). These contents prefigure Mary, the New Ark, whose womb contains Jesus, who IS the word of life, who IS the bread of life, who IS the authority of God on earth, the final High Priest of Israel. As mentioned, the contents of the ark are sacred and not to be touched. Recall how Uzzah was struck dead when he touched the side of the Ark to steady it (2 Sam 6) or when the Lord slew 70 men who looked into the Ark of the Covenant (1 Sam 6).

The lecture continues with the Presentation of Jesus in the temple. We remember from 2 Maccabees 2 that the true presence of God has been absent from the temple ever since Jeremiah sealed the Ark of the Covenant in a cave on the mountain of Moses. As Mary and Joseph bring the infant Jesus for the purification ceremony, the true presence of God has finally returned to the temple, an event long anticipated and recognized by Simeon and the prophetess Anna. The Holy Family returns to Nazareth for the “hidden” years of Jesus as he grows in strength and wisdom with the favor of God upon him. Luke 2 concludes with 12-year-old Jesus teaching in the temple: the true presence of God has returned to the temple yet again, “Why are you looking for me? Didn’t you know I had to be in my Father’s House?” With the Eucharist present in every tabernacle of every Catholic Church, we have access to the true presence of God at all times. Copyright 2019 @ Seeking Truth

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 5 – The Gospel of Luke – Chapter 2 Part 1 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 5 – The Gospel of Luke – Chapter 2 Part 1

Jesus is Born

For more in this series, visit the Seeking Truth with Sharon Doran Discerning Hearts page.

ST-Luke Ep 4 – The Gospel of Luke – Chapter 1 Part 2 – Seeking Truth with Sharon Doran – Discerning Hearts Podcast

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Episode 4 – The Gospel of Luke – Chapter 1 Part 2

Gabriel’s Announcement

The Virgin Mary is at the center of the beginning of our lecture covering Luke 1. The church fathers, including Ambrose and Augustine, realized that Mary’s perpetual virginity was anticipated by the Old Testament prophets. In Ezekiel 44, we read about the locked eastern gate of the sanctuary, which could only be entered by the messianic prince. Mary is ever inviolate, even while giving birth to Jesus: like light passing through glass, Jesus was born of Mary, whose virginal integrity remained preserved. Mary serves as the gateway to heaven, through which passes Jesus.

Luke 1 begins with an address to “Most excellent Theophilus,” who may be a specific high ranking official. “Theophilus” also means beloved of God, and Luke might instead be writing an open letter the entire Christian community. Luke provides the historical detail that Herod is king at the time Jesus’ birth. Herod the Great, an Edomite, was not the legitimate ruler of Israel. Rather, he was a puppet king propped up by the occupying Romans. The Edomites were the descendants of Esau and the Israelites were the descendants of Jacob. The two nations were forever in conflict ever since Esau sold his birthright to Jacob for a bowl of stew and Jacob deceived his blind father, obtaining the blessing that was rightfully due to Esau.

Many Old Testament prophecies are fulfilled in Luke 1, most notably the prophecy of Isaiah 7:14, which announces that a virgin shall conceive and give birth to a son called Immanuel. In addition, the mission of John the Baptist is foretold by the final prophet of the Old Testament, Malachi: “Behold, I will send you Eli′jah the prophet before the great and terrible day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers (Mal 4: 5-6).” Jesus himself describes John as “Elijah who is to come” (Mt 11: 14).

Luke 1 begins with the story of Zechariah and Elizabeth, the parents of John. Elizabeth and Zechariah were righteous before the Lord, yet they had not yet been blessed with children. Zechariah, a priest, was chosen by lot to pray within the Holy of Holies. Ironically, during the time of Zechariah, the Ark of the Covenant is no longer present in the Holy of Holies, having been hidden by Jeremiah the prophet, never again to be found (2 Maccabees 2). The angel Gabriel appears to Zechariah and echoes the words of Malachi, predicting the birth of John the Baptist, the Elijah yet to come. Zechariah doubts Gabriel and is struck mute. The last time Gabriel appeared was during the Babylonian exile when he told Daniel that it would be “70 weeks of years” of atonement for Israel. Indeed, 490 years later, Jesus the Messiah ushers in the end of atonement for Israel.

Luke 1 continues with the Annunciation to Mary. The angel Gabriel again appears, this time to Mary, greeting her: “Hail, full of grace!” The Greek word for this phrase is “kecharitomene” which means that Mary was full of grace, is full of grace and will be full of grace, which is a reference to her life-long sinless nature. The angel tells Mary, “Be not afraid.” These words of encouragement were given to Joshua, Gideon and Moses as they prepared for battle, indicating that while Gabriel was comforting Mary, he was also preparing her for the battle yet to come.

Finally, the lecture concludes with a glimpse into the early life of Mary, drawing from the extra-biblical source “The Protoevangelium of James.” While not part of the canon of inspired scripture, this text tells us of the early years of Mary. From this text, we learn the names of Mary’s parents, Joachim and Anna. According to “The Protoevangelium of James,” Joachim and Anna were childless and advanced in years when an angel appears in a vision, announcing that they will have a child. In a singular act of grace, Mary is conceived without the stain of original sin.