I proposed a few weeks ago that if you fail to grasp the big picture of a book of the Bible (in this case, Luke), you’re in danger of getting the pieces wrong. Let me now give an example.

Let’s say you’re ready to begin studying the Gospel of Luke, and you come to the first episode (after the prologue). How does the work you spent in overviewing the book help you?

Structure of Luke 1:5-25

After some careful observation of literary clues, you’ll see that the passage breaks clearly into sections based on the narration and dialogue:

• Narrative setting – 5-7
• Narrative introduction of conflict – 8-12
• Angel speaks – 13-17
• Zechariah responds – 18
• Angel speaks – 19-20
• Narrative climax and resolution – 21-23
• Narrative new setting – 24-25

And as you look even more closely at the details, you’ll see that these sections are actually arranged concentrically (as a chiasm). Even the narrative sequence of events supports the structure (mention of Zechariah the priest, and the people praying in reverse order in 8-12 and 21-23).

• Setting: An elderly couple’s reproach – 5-7
  • Tension introduced: Priest chosen for incense duty – 8-9
    • Rising action: People outside praying – 10
      • Rising action: Angel appears with words from God – 11-17
        • Zechariah: “How will I know? I’m old!” – 18
      • Rising action: Angel decrees silence until word fulfilled – 19-20
    • Rising action: People waiting outside and wondering -21
  • Climax/resolution: Priestly service ends in silence and signs – 22-23
• New setting: The wife speaks of her reproach being taken away – 24-25

So the narrative conflict revolves around the once-in-a-lifetime opportunity for this elderly, reproached priest to offer incense. How will he do? Will he prove faithful? Will his disgraced, childless status affect his ability to serve as priest in any way?

The word of God comes to him, but he does not believe (Luke 1:20)—not even when the most important, chief angel is the one to deliver the message. Whoops! So the passage hinges on Zechariah’s response in Luke 1:18.

The resolution of the tension is actually an anti-resolution: He emerges successful from his service of offering incense, but unable to speak. Since he will not listen to God’s words through the angel Gabriel, he will have no words of his own to speak.

Help from the Big Picture

So what are we to make of this? We could draw significant lessons simply from observing and interpreting the text itself. How does the book’s big picture help at all?

First, we must remember that Luke’s stated purpose to his primary audience (Theophilus) is “that you may have certainty concerning the things you have been taught” (Luke 1:4). Paul is on trial for his life, and Luke wants to give Theophilus all the facts of this Christian movement.

Then the very first scene of the book hinges on the question “How shall I know this?” (Luke 1:18). Luke opens his book with a man asking the very question Theophilus would have regarding Christianity and Paul’s defense.

Second, when we consider that the Jewish priests are the chief accusers of Paul (Acts 24:1-8), we realize it’s no accident that Luke opens his book with the story of a Jewish priest. A priest serving in the temple — the very place Paul was accused of having profaned (Acts 24:6). And that priest’s service in the temple doesn’t prevent him from being characterized by unbelief (Luke 1:20). It’s as though Luke wants Theophilus to see from the beginning that you can’t really trust what Jewish priests say. Even when they serve in the temple. Even when they get a message directly from God by the hand of the most famous angel.

Now, of course we see Zechariah come around by the end of his story, believing the promises of God (Luke 1:62-64, 67-79). But that doesn’t change the fact that he clearly does not believe God’s word at first. And this only highlights Luke’s purpose for his secondary audience — that the Jews might repent and believe.

The Main Point of Luke 1:5-25

So Gabriel says some remarkable things in Luke 1:13-17. And it’s all there for a purpose. But we should note that the prophecy about John, his role like Elijah, his presumed Nazirite lifestyle, and his effect on the hearts of his generation are all supportive of the main point. These things certainly make up part of the message we must believe. But if we come away from this passage armed with only the theology of John’s role in God’s plan, we have missed the main thing.

The main point is: How do we know? Can we really trust any of these reports? Can we trust an account about an encounter with a supernatural being?

Luke wants Theophilus, along with the rest of us, to know that we can have certainty regarding what we’ve heard about Christianity — just possibly not from a first century Jewish priest. And those who will not listen to the word from God will have nothing useful to say.

Application

Having seen Luke’s main idea, we’re ready to consider application.

We all tend to know what ails us. We are aware of the reproach and shame we feel.

And we can know God’s rescue plan. We can know God’s intentions to turn our hearts back to him. We can know joy and gladness once again, in the Lord’s plan of salvation.

But listening to the wrong voices (those with the greatest authority and the largest following in our culture) won’t get us any closer to the truth. Those who won’t listen to God’s plan for the world’s salvation will have nothing of value to say.

Therefore, we can trust God’s plan to rescue us from our worst ailment. This passage doesn’t say anything about Jesus yet, but it sets us up to be ready for him.

And we don’t need to fear the bluster of those who won’t believe. They may have all kinds of accusations against the faithful. But we can know that their accusations will fall to the ground. They will one day be silenced.