Elberfelder Bible - unrevised version (ca. 1900)

1SintemalG1895 es vieleG4183 unternommen habenG2021, eine ErzählungG1335 vonG4012 den DingenG4229, die unterG1722 unsG2254 völlig geglaubt werdenG4135, zu verfassenG392,   2so wieG2531 es unsG2254 die überliefert habenG3860, welcheG3588 vonG575 Anfang anG746 AugenzeugenG845 undG2532 DienerG5257 des WortesG3056 gewesen sindG1096, 3hat es auch mirG2504 gut geschienenG1380, der ich allemG3956 von Anfang anG509 genauG199 gefolgt binG3877, es dirG4671, vortrefflichsterG2903 TheophilusG2321, der Reihe nachG2517 zu schreibenG1125; 4auf daßG2443 du die ZuverlässigkeitG803 derG4012 DingeG3056 erkennestG1921, in welchenG3739 du unterrichtet worden bistG2727. 5Es warG1096 inG1722 den TagenG2250 Herodes'G2264, des KönigsG935 von JudäaG2449, ein gewisserG5100 PriesterG2409, mit NamenG3686 ZachariasG2197, ausG1537 der AbteilungG2183 AbiasG7; undG2532 seinG846 WeibG1135 war ausG1537 den TöchternG2364 AaronsG2, undG2532 ihrG846 NameG3686 ElisabethG1665. 6BeideG297 aberG1161 warenG2258 gerechtG1342 vorG1799 GottG2316, indem sie untadeligG273 wandeltenG4198 inG1722 allenG3956 GebotenG1785 undG2532 SatzungenG1345 des HerrnG2962. 7UndG2532 sieG846 hattenG2258 keinG3756 KindG5043, weilG2530 ElisabethG1665 unfruchtbarG4723 warG2258; undG2532 beideG297 warenG2258 inG1722 ihrenG846 TagenG2250 weit vorgerücktG4260. 8Es geschahG1096 aberG1161, alsG1722 erG846 inG1722 der OrdnungG5010 seinerG846 AbteilungG2183 den priesterlichen DienstG2407 vorG1725 GottG2316 erfüllteG2407, 9trafG2975 ihn, nachG2596 der GewohnheitG1485 des PriestertumsG2405, das LosG2975, inG1519 den TempelG3485 des HerrnG2962 zu gehenG1525, um zu räuchernG2370. 10UndG2532 die ganzeG3956 MengeG4128 des VolkesG2992 warG2258 betendG4336 draußenG1854 zur StundeG5610 des RäuchernsG2368. 11Es erschienG3700 ihmG846 aberG1161 ein EngelG32 des HerrnG2962, zurG1537 RechtenG1188 des RäucheraltarsG2379 G2368 stehendG2476. 12UndG2532 als ZachariasG2197 ihn sahG1492, ward er bestürztG5015, undG2532 FurchtG5401 überfielG1968 G1909 ihnG846. 13Der EngelG32 aberG1161 sprachG2036 zuG4314 ihmG846: Fürchte dichG5399 nichtG3361, ZachariasG2197; dennG1360 deinG4675 FlehenG1162 ist erhörtG1522, undG2532 deinG4675 WeibG1135 ElisabethG1665 wird dirG4671 einen SohnG5207 gebärenG1080, undG2532 du sollst seinenG846 NamenG3686 JohannesG2491 heißenG2564. 14UndG2532 er wird dirG4671 zur FreudeG5479 undG2532 WonneG20 sein, undG2532 vieleG4183 werden sichG1909 über seineG846 GeburtG1083 freuenG5463. 15DennG1063 er wird großG3173 seinG2071 vorG1799 dem HerrnG2962; wederG3364 WeinG3631 nochG2532 starkes GetränkG4608 wird er trinkenG4095 undG2532 schonG2089 vonG1537 G846 MutterleibeG3384 G2836 an mit HeiligemG40 GeisteG4151 erfüllt werdenG4130. 16UndG2532 vieleG4183 der SöhneG5207 IsraelsG2474 wird er zuG1909 dem HerrnG2962, ihremG846 GottG2316, bekehrenG1994. 17UndG2532 erG846 wird vorG1799 ihmG846 hergehenG4281 inG1722 dem GeistG4151 undG2532 der KraftG1411 des EliasG2243, um der VäterG3962 HerzenG2588 zu bekehrenG1994 zuG1909 den KindernG5043 undG2532 UngehorsameG545 zurG1722 EinsichtG5428 von GerechtenG1342, um dem HerrnG2962 ein zugerüstetesG2680 VolkG2992 zu bereitenG2090. 18UndG2532 ZachariasG2197 sprachG2036 zuG4314 dem EngelG32: WoranG2596 G5101 soll ich diesG5124 erkennenG1097 ? dennG1063 ichG1473 binG1510 ein alter MannG4246, undG2532 meinG3450 WeibG1135 ist weit vorgerücktG4260 inG1722 ihrenG846 TagenG2250. 19UndG2532 der EngelG32 antworteteG611 und sprachG2036 zu ihmG846: IchG1473 binG1510 GabrielG1043, der vorG1799 GottG2316 stehtG3936, undG2532 ich bin gesandt wordenG649, zuG4314 dirG4571 zu redenG2980 undG2532 dirG4671 dieseG5023 gute BotschaftG2097 zu verkündigenG2097. 20UndG2532 sieheG2400, duG2071 wirst stumm seinG4623 undG2532 nichtG3361 sprechenG2980 könnenG1410 bisG891 zu dem TageG2250, daG3739 diesesG5023 geschehen wirdG1096, weilG473 G3739 du meinenG3450 WortenG3056 nichtG3756 geglaubt hastG4100, dieG3748 zuG1519 ihrerG846 ZeitG2540 werden erfüllt werdenG4137. 21UndG2532 das VolkG2992 warteteG2258 G4328 auf ZachariasG2197, undG2532 sie wunderten sichG2296 darüber, daßG1722 erG846 imG1722 TempelG3485 verzogG5549. 22Als er aberG1161 herauskamG1831, konnte erG1410 nichtG3756 zu ihnenG846 redenG2980, undG2532 sie erkanntenG1921, daßG3754 er imG1722 TempelG3485 ein GesichtG3701 gesehen hatteG3708. UndG2532 er winkteG1269 G2258 ihnenG846 zu undG2532 bliebG1265 stummG2974. 23UndG2532 es geschahG1096, alsG5613 die TageG2250 seinesG846 DienstesG3009 erfüllt warenG4130, ging er wegG565 nachG1519 seinemG846 HauseG3624. 24NachG3326 diesenG5025 TagenG2250 aberG1161 wurde ElisabethG1665, seinG846 WeibG1135, schwangerG4815 undG2532 verbargG4032 sichG1438 fünfG4002 MonateG3376, indem sie sagteG3004: 25AlsoG3779 hatG4160 mirG3427 der HerrG2962 getanG4160 inG1722 den TagenG2250, in welchenG3739 er mich angesehen hatG1896, um meineG3450 SchmachG3681 unterG1722 den MenschenG444 wegzunehmenG851. 26ImG1722 sechstenG1623 MonatG3376 aberG1161 wurde der EngelG32 GabrielG1043 vonG5259 GottG2316 gesandtG649 inG1519 eine StadtG4172 von GaliläaG1056, mitG3739 NamenG3686 NazarethG3478, 27zuG4314 einer JungfrauG3933, die einem ManneG435 verlobt warG3423 mitG3739 NamenG3686 JosephG2501, ausG1537 dem HauseG3624 DavidsG1138; undG2532 der NameG3686 der JungfrauG3933 war MariaG3137. 28UndG2532 der EngelG32 kamG1525 zuG4314 ihrG846 hineinG1525 und sprachG2036: Sei gegrüßtG5463, BegnadigteG5487! der HerrG2962 ist mitG3326 dirG4675; [gesegnetG2127 bist duG4771 unterG1722 den WeibernG1135!] 29Sie aberG1161, [als sie ihn sahG1492,] ward bestürztG1298 überG1909 seinG846 WortG3056 undG2532 überlegteG1260, wasG4217 diesG3778 fürG4217 ein GrußG783 seiG1498. 30UndG2532 der EngelG32 sprachG2036 zu ihrG846: FürchteG5399 dich nichtG3361, MariaG3137, dennG1063 du hastG2147 GnadeG5485 beiG3844 GottG2316 gefundenG2147; 31undG2532 sieheG2400, du wirstG4815 imG1722 LeibeG1064 empfangenG4815 undG2532 einen SohnG5207 gebärenG5088, undG2532 du sollst seinenG846 NamenG3686 JesusG2424 heißenG2564. 32DieserG3778 wird großG3173 seinG2071 undG2532 SohnG5207 des HöchstenG5310 genannt werdenG2564; undG2532 der HerrG2962, GottG2316, wirdG1325 ihmG846 den ThronG2362 seinesG846 VatersG3962 DavidG1138 gebenG1325; 33undG2532 er wirdG936 überG1909 das HausG3624 JakobsG2384 herrschenG936 in die ZeitalterG1519 G165, undG2532 seinesG846 ReichesG932 wirdG2071 keinG3756 EndeG5056 seinG2071. 34MariaG3137 aberG1161 sprachG2036 zuG4314 dem EngelG32: WieG4459 wirdG2071 diesG5124 seinG2071, dieweilG1893 ich keinenG3756 MannG435 kenneG1097 ? 35UndG2532 der EngelG32 antworteteG611 und sprachG2036 zu ihrG846: Der HeiligeG40 GeistG4151 wird überG1909 dichG4571 kommenG1904, undG2532 KraftG1411 des HöchstenG5310 wird dichG4671 überschattenG1982; darumG1352 wird auchG2532 das HeiligeG40, das geborenG1080 G1537 G4675 werden wird, SohnG5207 GottesG2316 genannt werdenG2564. 36UndG2532 sieheG2400, ElisabethG1665, deineG4675 VerwandteG4773, ist auchG2532 mit einem SohneG5207 schwangerG4815 inG1722 ihremG846 AlterG1094, undG2532 diesG3778 istG2076 der sechsteG1623 MonatG3376 bei ihrG846, welcheG3588 unfruchtbarG4723 genannt warG2564; 37dennG3754 beiG3844 GottG2316 wirdG101 keinG3756 G3956 DingG4487 unmöglich seinG101.   38MariaG3137 aberG1161 sprachG2036: SieheG2400, ich bin die MagdG1399 des HerrnG2962; es gescheheG1096 mirG3427 nachG2596 deinemG4675 WorteG4487. UndG2532 der EngelG32 schiedG565 vonG575 ihrG846. 39MariaG3137 aberG1161 standG450 inG1722 selbigenG5025 TagenG2250 aufG450 und gingG4198 mitG3326 EileG4710 nachG1519 dem GebirgeG3714, inG1519 eine StadtG4172 JudasG2448 G2455; 40undG2532 sie kamG1525 inG1519 das HausG3624 des ZachariasG2197 undG2532 begrüßteG782 die ElisabethG1665. 41UndG2532 es geschahG1096, alsG5613 ElisabethG1665 den GrußG783 der MariaG3137 hörteG191, hüpfteG4640 das KindG1025 inG1722 ihremG846 LeibeG2836; undG2532 ElisabethG1665 wurde mit HeiligemG40 GeisteG4151 erfülltG4130 42undG2532 rief ausG400 mit lauterG3173 StimmeG5456 undG2532 sprachG2036: GesegnetG2127 bist duG4771 unterG1722 den WeibernG1135, undG2532 gesegnetG2127 ist die FruchtG2590 deinesG4675 LeibesG2836! 43UndG2532 woherG4159 mirG3427 diesesG5124, daßG2443 die MutterG3384 meinesG3450 HerrnG2962 zuG4314 mirG3165 kommtG2064 ? 44DennG1063 sieheG2400, wieG5613 die StimmeG5456 deinesG4675 GrußesG783 inG1519 meineG3450 OhrenG3775 drangG1096, hüpfteG4640 das KindG1025 vorG1722 FreudeG20 inG1722 meinemG3450 LeibeG2836. 45UndG2532 glückseligG3107, die geglaubt hatG4100, dennG3754 es wirdG2071 zur ErfüllungG5050 kommenG2071, was vonG3844 dem HerrnG2962 zu ihrG846 geredet istG2980! - 46UndG2532 MariaG3137 sprachG2036: MeineG3450 SeeleG5590 erhebtG3170 den HerrnG2962, 47undG2532 meinG3450 GeistG4151 hat frohlocktG21 inG1909 GottG2316, meinemG3450 HeilandeG4990; 48dennG3754 er hat hingeblicktG1914 aufG1909 die NiedrigkeitG5014 seinerG846 MagdG1399; dennG1063 sieheG2400, vonG575 nun anG3568 werden michG3165 glückselig preisenG3106 alleG3956 GeschlechterG1074. 49DennG3754 große DingeG3167 hat der MächtigeG1415 an mirG3427 getanG4160, undG2532 heiligG40 ist seinG846 NameG3686; 50undG2532 seineG846 BarmherzigkeitG1656 ist vonG1519 GeschlechtG1074 zu GeschlechtG1074 über die, welche ihnG846 fürchtenG5399. 51Er hat MachtG2904 geübtG4160 mitG1722 seinemG846 ArmG1023; er hat zerstreutG1287, die in der GesinnungG1271 ihresG846 HerzensG2588 hochmütigG5244 sind. 52Er hat MächtigeG1413 vonG575 ThronenG2362 hinabgestoßenG2507, undG2532 NiedrigeG5011 erhöhtG5312. 53HungrigeG3983 hat er mit GüternG18 erfülltG1705, undG2532 ReicheG4147 leerG2756 fortgeschicktG1821. 54Er hat sich IsraelsG2474, seinesG846 KnechtesG3816, angenommenG482, damit er eingedenk seiG3415 der BarmherzigkeitG1656, 55(wieG2531 er zuG4314 unserenG2257 VäternG3962 geredet hatG2980,) gegen AbrahamG11 undG2532 seinenG846 SamenG4690 in EwigkeitG1519 G165. - 56UndG1161 MariaG3137 bliebG3306 ungefährG5616 dreiG5140 MonateG3376 beiG4862 ihrG846; undG2532 sie kehrteG5290 nachG1519 ihremG846 HauseG3624 zurückG5290. 57Für ElisabethG1665 aberG1161 wurde die ZeitG5550 erfülltG4130, daß sieG846 gebären sollteG5088, undG2532 sie gebarG1080 einen SohnG5207. 58UndG2532 ihreG846 NachbarnG4040 undG2532 VerwandtenG4773 hörtenG191, daßG3754 der HerrG2962 seineG846 BarmherzigkeitG1656 anG3326 ihrG846 groß gemacht habeG3170, undG2532 sie freutenG4796 sich mit ihrG846. 59UndG2532 es geschahG1096 amG1722 achtenG3590 TageG2250, da kamenG2064 sie, das KindleinG3813 zu beschneidenG4059; undG2532 sie nanntenG2564 esG846 nachG1909 dem NamenG3686 seinesG846 VatersG3962: ZachariasG2197. 60UndG2532 seineG846 MutterG3384 antworteteG611 und sprachG2036: NeinG3780, sondernG235 er soll JohannesG2491 heißenG2564. 61UndG2532 sie sprachenG2036 zuG4314 ihrG846 G3754: NiemandG3762 istG2076 ausG1722 deinerG4675 VerwandtschaftG4772, derG3739 diesenG5129 NamenG3686 trägtG2564. 62Sie winktenG1770 aberG1161 seinemG846 VaterG3962 zuG1770, wieG5101 er etwaG302 wolleG2309, daß erG846 genannt werdeG2564. 63UndG2532 er forderteG154 ein TäfelchenG4093 und schriebG1125 alsoG3004: JohannesG2491 istG2076 seinG846 NameG3686. UndG2532 sie verwunderten sichG2296 alleG3956. 64AlsbaldG3916 aberG1161 wurde seinG846 MundG4750 aufgetanG455 undG2532 seineG846 ZungeG1100 gelöstG455, undG2532 er redeteG2980, indem er GottG2316 lobteG2127. 65UndG2532 FurchtG5401 kamG1096 überG1909 alleG3956, die um sieG846 her wohntenG4039; undG2532 aufG1722 dem ganzenG3650 GebirgeG3714 von JudäaG2449 wurden alleG3956 dieseG5023 DingeG4487 besprochenG1255. 66UndG2532 alleG3956, die es hörtenG191, nahmenG5087 es zuG1722 HerzenG2588 G846 und sprachenG3004: WasG5101 wirdG2071 doch ausG686 diesemG5124 KindleinG3813 werdenG2071 ? DennG2532 auch des HerrnG2962 HandG5495 warG2258 mitG3326 ihmG846. 67UndG2532 ZachariasG2197, seinG846 VaterG3962, wurde mit HeiligemG40 GeisteG4151 erfülltG4130 undG2532 weissagteG4395 und sprachG3004: 68GepriesenG2128 sei der HerrG2962, der GottG2316 IsraelsG2474, daßG3754 er besuchtG1980 undG2532 ErlösungG3085 geschafft hatG4160 seinemG846 VolkeG2992, 69undG2532 unsG2254 ein HornG2768 des HeilsG4991 aufgerichtet hatG1453 inG1722 dem HauseG3624 DavidsG1138, seinesG846 KnechtesG3816, 70(gleichwieG2531 er geredet hatG2980 durchG1223 den MundG4750 seinerG846 heiligenG40 ProphetenG4396, dieG3588 vonG575 alters herG165 waren,) 71RettungG4991 vonG1537 unserenG2257 FeindenG2190 undG2532 vonG1537 der HandG5495 allerG3956, die unsG2248 hassenG3404; 72um BarmherzigkeitG1656 zu vollbringenG4160 anG3326 unserenG2257 VäternG3962 undG2532 seinesG846 heiligenG40 BundesG1242 zu gedenkenG3415, 73des EidesG3727, denG3739 er AbrahamG4314 G11, unseremG2257 VaterG3962, geschworen hatG3660, um unsG2254 zu gebenG1325, 74daß wir, gerettetG4506 ausG1537 der HandG5495 unsererG2257 FeindeG2190, ohne FurchtG870 ihmG846 dienen sollenG3000 75inG1722 FrömmigkeitG3742 undG2532 GerechtigkeitG1343 vorG1799 ihmG846 alleG3956 unsereG2257 TageG2250 G2222. 76UndG2532 duG4771, KindleinG3813, wirst ein ProphetG4396 des HöchstenG5310 genannt werdenG2564; dennG1063 du wirst vorG4253 dem AngesichtG4383 des HerrnG2962 hergehenG4313, seineG846 WegeG3598 zu bereitenG2090, 77um seinemG846 VolkeG2992 ErkenntnisG1108 des HeilsG4991 zu gebenG1325 inG1722 VergebungG859 ihrerG846 SündenG266, 78durchG1223 die herzlicheG4698 BarmherzigkeitG1656 unseresG2257 GottesG2316, inG1722 welcherG3739 unsG2248 besucht hatG1980 der AufgangG395 ausG1537 der HöheG5311, 79um denen zu leuchtenG2014, die inG1722 FinsternisG4655 undG2532 TodesschattenG4639 G2288 sitzenG2521, um unsereG2257 FüßeG4228 zu richtenG2720 aufG1519 den WegG3598 des FriedensG1515. 80Das KindleinG3813 aberG1161 wuchsG837 undG2532 erstarkteG2901 im GeistG4151, undG2532 warG2258 inG1722 den WüsteneienG2048 bisG2193 zum TageG2250 seinesG846 AuftretensG323 vorG4314 IsraelG2474.


Jamieson Fausset Brown Bible Commentary
 1   (Luke 1:1-Luke 1:4)
set forth in order--more simply, to draw up a narrative.

 2   from the beginning--that is, of His public ministry, as is plain from what follows.

 3   from the very first--that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.
in order--or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.
most excellent--or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (Acts 22:26; Acts 24:3; Acts 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [WEBSTER and WILKINSON].

 4   that thou mightest know--"know thoroughly."
hast been instructed--orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.

 5   ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
Herod--(See on Matt 2:1).
course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Chr 24:1, 1Chr 24:4, 1Chr 24:10). Of these courses only four returned after the captivity (Ezra 2:34-Ezra 2:39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.
his wife was of the daughters of Aaron--The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [LIGHTFOOT].

 6   commandments and ordinances--The one expressing their moral--the other their ceremonial--obedience [CALVIN and BENGEL], (Compare Ezek 11:20; Heb 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But Mark 12:33, and other passages, put this beyond all reasonable doubt.

 7   So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.

 9   his lot was to burn incense--The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (Rev 8:3), and this was what fell to the lot of Zacharias at this time [LIGHTFOOT].

 10   praying without--outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.
the time of incense--which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (Lev 16:12-Lev 16:13). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of Ps 141:2; Rev 8:3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (Eph 5:2), is evident from Isa 6:6-Isa 6:7.

 11   right side--the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [WEBSTER and WILKINSON]. But why there? The right was the favorable side (Matt 25:33) [SCHOTTGEN and WESTEIN in MEYER]; compare Mark 16:5.

 13   thy prayer is heard--doubtless for offspring, which by some presentiment he even yet had not despaired of.
John--the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."

 14   shall rejoice--so they did (Luke 1:58, Luke 1:66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.

 15   great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See Matt 11:10-Matt 11:11.)
drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one" (Num 6:2, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (Judg 13:7), Samuel (1Sam 1:11), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. HE was the REALITY and PERFECTION of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was SEPARATE FROM SINNERS" (Heb 7:26).
filled with the Holy Ghost, from . . . womb--a holy vessel for future service.

 16   A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 1Kgs 18:37). In both cases their success, though great, was partial--the nation was not gained.

 17   before him--before "the Lord their God" (Luke 1:16). By comparing this with Mal 3:1 and Isa 40:3, it is plainly "Jehovah" in the flesh of Messiah [CALVIN and OLSHAUSEN] before whom John was to go as a herald to announce His approach, and a pioneer o prepare His way.
in the spirit--after the model.
and power of Elias--not his miraculous power, for John did no miracle" (John 10:41), but his power "turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God; neither appeared much save in the direct exercise of their ministry; both were at the head of schools of disciples; the success of both was similar.
fathers to the children--taken literally, this denotes the restoration of parental fidelity [MEYER and others], the decay of which is the beginning of religious and social corruption--one prominent feature of the coming revival being put for the whole. But what follows, explanatory of this, rather suggests a figurative sense. If "the disobedient" be "the children," and to "the fathers" belongs "the wisdom of the just" [BENGEL], the meaning will be, "he shall bring back the ancient spirit of the nation into their degenerate children" [CALVIN, &c.]. So Elijah invoked "the God Abraham, Isaac, and Israel," when seeking to "turn their heart back again" (1Kgs 18:36-37).
to make ready, &c.--more clearly, "to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every soul, an operation corresponding to the Baptist's ministry.

 18   Whereby, &c.--Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.

 19   Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense (Dan 9:21) and to Mary (Luke 1:26).
stand, &c.--as his attendant (compare 1Kgs 17:1).

 20   dumb--speechless.
not able--deprived of the power of speech (Luke 1:64). He asked a sign, and now he got it.
until the day that these things shall be performed--See on Luke 1:64.

 21   waited--to receive from him the usual benediction (Num 6:23-Num 6:27).
tarried so long--It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [LIGHTFOOT].

 22   speechless--dumb, and deaf also (see Luke 1:62).

 24   hid five months--till the event was put beyond doubt and became apparent.

 26   ANNUNCIATION OF CHRIST. (Luke 1:26-Luke 1:38)
sixth month--of Elisabeth's time.
Joseph, of the house of David--(See on Matt 1:16).

 28   highly favoured--a word only once used elsewhere (Eph 1:6, "made accepted"): compare Luke 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Luke 11:27).

 31   The angel purposely conforms his language to Isaiah's famous prophecy (Isa 7:14) [CALVIN].

 32   This is but an echo of the sublime prediction in Isa 9:6-Isa 9:7.

 34   How, &c.--not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.

 35   Holy Ghost--(See on Matt 1:18).
power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost.
overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN].
that holy thing born of thee--that holy Offspring of thine.
therefore . . . Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.

 36   thy cousin--"relative," but how near the word says not.
conceived, &c.--This was to Mary an unsought sign, in reward of her faith.

 37   For, &c.--referring to what was said by the angel to Abraham in like case (Gen 18:14), to strengthen her faith.

 38   Marvellous faith in such circumstances!

 39   VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
hill country--the mountainous tract running along the middle of Judea, from north to south [WEBSTER and WILKINSON].
with haste--transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.
a city of Juda--probably Hebron (see Josh 20:7; Josh 21:11).

 40   saluted Elisabeth--now returned from her seclusion (Luke 1:24).

 41   babe leaped--From Luke 1:44 it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.

 42   What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [OLSHAUSEN].

 43   "The mother of my Lord"--but not "My Lady" (compare Luke 20:42; John 20:28)" [BENGEL].

 45   An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.
for--rather, as in the Margin, "that."

 46   A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on CHRIST; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (1Sam 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.
My soul . . . my spirit--"all that is within me" (Ps 103:1).

 47   my Saviour--Mary, poor heart, never dreamt, we see, of her own "immaculate conception"--in the offensive language of the Romanists--any more than of her own immaculate life.

 54   holpen--Compare Ps 89:19, "I have laid help on One that is mighty."

 55   As he spake to our fathers--The sense requires this clause to be read as a parenthesis. (Compare Mic 7:20; Ps 98:3).
for ever--the perpetuity of Messiah's kingdom, as expressly promised by the angel (Luke 1:33).

 56   abode with her about three months--What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new.
returned to her own house--at Nazareth, after which took place what is recorded in Matt 1:18-Matt 1:25.

 59   BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
eighth day--The law (Gen 17:12) was observed, even though the eighth day after birth should be a sabbath (John 7:23; and see Phil 3:5).
called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Gen 21:3-Gen 21:4); and the names of Abram and Sarai were changed at its first performance (Gen 17:5, Gen 17:15).

 62   made signs--showing he was deaf, as well as dumb.

 63   marvelled all--at his giving the same name, not knowing of any communication between them on the subject.

 64   mouth opened immediately--on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb (Luke 1:13, Luke 1:20).

 65   fear--religious awe; under the impression that God's hand was specially in these events (compare Luke 5:26; Luke 7:16; Luke 8:37).

 66   hand of the Lord was with him--by special tokens marking him out as one destined to some great work (1Kgs 18:46; 2Kgs 3:15; Acts 11:21).

 68   There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel--the ancient covenant God of the peculiar people.
visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see Matt 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Luke 1:71, Luke 1:74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.

 69   horn of salvation--that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Luke 2:30). The metaphor is taken from those animals whose strength is in their horns (Ps 18:2; Ps 75:10; Ps 132:17).
house of . . . David--This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.

 70   since the world began--or, "from the earliest period."

 72   the mercy promised . . . his holy covenant . . .

 73   the oath . . . to . . . Abraham--The whole work and kingdom of Messiah is represented as a mercy pledged on oath to Abraham and his seed, to be realized at an appointed period; and at length, in "the fulness of the time," gloriously made good. Hence, not only "grace," or the thing promised; but "truth," or fidelity to the promise, are said to "come by Jesus Christ" (John 1:17).

 74   That he would grant us, &c.--How comprehensive is the view here given! (1) The purpose of all redemption--"that we should serve Him"--that is, "the Lord God of Israel" (Luke 1:68). The word signifies religious service distinctively--"the priesthood of the New Testament" [BENGEL]. (2) The nature of this service--"in holiness and righteousness before Him" (Luke 1:75) --or, as in His presence (compare Ps 56:13). (3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the days of our life."

 76   Here are the dying echoes of this song; and very beautiful are these closing notes--like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light--as of molten gold--on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.
thou child--not "my son"--this child's relation to himself being lost in his relation to a Greater than either.
prophet of the Highest; for thou shalt go before him--that is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever" (Rom 9:5).

 77   to give knowledge of salvation--To sound the note of a needed and provided "salvation" was the noble office of John, above all that preceded him; as it is that of all subsequent ministers of Christ; but infinitely loftier was it to be the "Salvation" itself (Luke 1:69 and Luke 2:30).
by the remission of . . . sins--This stamps at once the spiritual nature of the salvation here intended, and explains Luke 1:71, Luke 1:74.

 78   Through the tender mercy of our God--the sole spring, necessarily, of all salvation for sinners.
dayspring from on high--either Christ Himself, as the "Sun of righteousness" (Mal 4:2), arising on a dark world [BEZA, GROTIUS, CALVIN, DE WETTE, OLSHAUSEN, &c.], or the light which He sheds. The sense, of course, is one.

 79   (Compare Isa 9:2; Matt 4:13-Matt 4:17). "That St. Luke, of all the Evangelists, should have obtained and recorded these inspired utterances of Zacharias and Mary--is in accordance with his character and habits, as indicated in Luke 1:1-Luke 1:4" [WEBSTER and WILKINSON].

 80   And the child, &c.--"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [OLSHAUSEN].
in the deserts--probably "the wilderness of Judea" (Matt 3:1), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.
his showing unto Israel--the presentation of himself before his nation, as Messiah's forerunner.