1ForasmuchG1895 as manyG4183 have taken in handG2021 to set forth in orderG392 a declarationG1335 ofG4012 those thingsG4229 which are most surely believedG4135 amongG1722 usG2254, 2EvenG2531 as they deliveredG3860 them to usG2254, whoG3588 fromG575 the beginningG746 wereG1096 eyewitnessesG845, andG2532 ministersG5257 of the wordG3056; 3It seemedG1380 good to me alsoG2504, having had perfectG199 understandingG3877 of all thingsG3956 from the very firstG509, to writeG1125 to theeG4671 in orderG2517, most excellentG2903 TheophilusG2321, 4ThatG2443 thou mayest knowG1921 the certaintyG803 ofG4012 those thingsG3056, in whichG3739 thou hast been instructedG2727. 5There wasG1096 inG1722 the daysG2250 of HerodG2264, the kingG935 of JudaeaG2449, a certainG5100 priestG2409 namedG3686 ZachariasG2197, ofG1537 the courseG2183 of AbijahG7: andG2532 hisG846 wifeG1135 was ofG1537 the daughtersG2364 of AaronG2, andG2532 herG846 nameG3686 was ElisabethG1665. 6AndG1161 they wereG2258 bothG297 righteousG1342 beforeG1799 GodG2316, walkingG4198 inG1722 allG3956 the commandmentsG1785 andG2532 ordinancesG1345 of the LordG2962 blamelessG273. 7AndG2532 theyG846 hadG2258 noG3756 childG5043, becauseG2530 ElisabethG1665 wasG2258 barrenG4723, andG2532 theyG846 bothG297 wereG2258 well advancedG4260 inG1722 yearsG2250. 8AndG1161 it came to passG1096, that whileG1722 heG846 executed the priest’s officeG2407 beforeG1725 GodG2316 inG1722 the orderG5010 of hisG846 courseG2183, 9AccordingG2596 to the customG1485 of the priest’s officeG2405, his lotG2975 was to burn incenseG2370 when he wentG1525 intoG1519 the templeG3485 of the LordG2962. 10AndG2532 the wholeG3956 multitudeG4128 of the peopleG2992 wereG2258 prayingG4336 outsideG1854 at the timeG5610 of incenseG2368. 11AndG1161 there appearedG3700 to himG846 an angelG32 of the LordG2962 standingG2476 onG1537 the right sideG1188 of the altarG2379 of incenseG2368. 12AndG2532 when ZachariasG2197 sawG1492 him, he was troubledG5015, andG2532 fearG5401 fellG1968 uponG1909 himG846. 13ButG1161 the angelG32 saidG2036 toG4314 himG846, FearG5399 notG3361, ZachariasG2197: forG1360 thyG4675 prayerG1162 is heardG1522; andG2532 thyG4675 wifeG1135 ElisabethG1665 shall bearG1080 theeG4671 a sonG5207, andG2532 thou shalt callG2564 hisG846 nameG3686 JohnG2491. 14AndG2532 thouG4671 shalt haveG2071 joyG5479 andG2532 gladnessG20; andG2532 manyG4183 shall rejoiceG5463 atG1909 hisG846 birthG1083. 15ForG1063 he shall beG2071 greatG3173 in the sightG1799 of the LordG2962, andG2532 shall drinkG4095 neitherG3364 wineG3631 norG2532 strong drinkG4608; andG2532 he shall be filledG4130 with the HolyG40 SpiritG4151, evenG2089 fromG1537 hisG846 mother’sG3384 wombG2836. 16AndG2532 manyG4183 of the childrenG5207 of IsraelG2474 shall he turnG1994 toG1909 the LordG2962 theirG846 GodG2316. 17AndG2532 heG846 shall goG4281 beforeG1799 himG846 inG1722 the spiritG4151 andG2532 powerG1411 of ElijahG2243, to turnG1994 the heartsG2588 of the fathersG3962 toG1909 the childrenG5043, andG2532 the disobedientG545 toG1722 the wisdomG5428 of the justG1342; to make readyG2090 a peopleG2992 preparedG2680 for the LordG2962. 18AndG2532 ZachariasG2197 saidG2036 toG4314 the angelG32, HowG2596 G5101 shall I knowG1097 thisG5124? forG1063 IG1473 amG1510 an old manG4246, andG2532 myG3450 wifeG1135 well advancedG4260 inG1722 yearsG2250 G846. 19AndG2532 the angelG32 answeringG611 saidG2036 to himG846, IG1473 amG1510 GabrielG1043, who standG3936 in the presenceG1799 of GodG2316; andG2532 am sentG649 to speakG2980 toG4314 theeG4571, andG2532 to showG2097 theeG4671 theseG5023 glad tidingsG2097. 20AndG2532, beholdG2400, thouG2071 shalt be dumbG4623, andG2532 notG3361 ableG1410 to speakG2980, untilG891 the dayG2250 thatG3739 these thingsG5023 shall be performedG1096, becauseG473 G3739 thou believestG4100 notG3756 myG3450 wordsG3056, whichG3748 shall be fulfilledG4137 inG1519 theirG846 seasonG2540. 21AndG2532 the peopleG2992 waitedG2258 G4328 for ZachariasG2197, andG2532 marvelledG2296 thatG1722 heG846 tarried so longG5549 inG1722 the templeG3485. 22AndG1161 when he came outG1831, he couldG1410 notG3756 speakG2980 to themG846: andG2532 they perceivedG1921 thatG3754 he had seenG3708 a visionG3701 inG1722 the templeG3485: forG2532 heG846 made signsG2258 G1269 to themG846, andG2532 remainedG1265 speechlessG2974. 23AndG2532 it came to passG1096, that, as soon asG5613 the daysG2250 of hisG846 ministrationG3009 were accomplishedG4130, he departedG565 toG1519 his ownG846 houseG3624. 24AndG1161 afterG3326 thoseG5025 daysG2250 hisG846 wifeG1135 ElisabethG1665 conceivedG4815, andG2532 hidG4032 herselfG1438 fiveG4002 monthsG3376, sayingG3004, 25ThusG3779 hathG4160 the LordG2962 dealtG4160 with meG3427 inG1722 the daysG2250 whenG3739 he looked onG1896 me, to take awayG851 myG3450 reproachG3681 amongG1722 menG444. 26AndG1161 inG1722 the sixthG1623 monthG3376 the angelG32 GabrielG1043 was sentG649 fromG5259 GodG2316 toG1519 a cityG4172 of GalileeG1056, namedG3739 G3686 NazarethG3478, 27ToG4314 a virginG3933 espousedG3423 to a manG435 whoseG3739 nameG3686 was JosephG2501, ofG1537 the houseG3624 of DavidG1138; andG2532 the virgin’sG3933 nameG3686 was MaryG3137. 28AndG2532 the angelG32 cameG1525 toG4314 herG846, and saidG2036, HailG5463, thou that art highly favouredG5487, the LordG2962 is withG3326 theeG4675: blessedG2127 art thouG4771 amongG1722 womenG1135. 29AndG1161 when she sawG1492 him, she was troubledG1298 atG1909 hisG846 sayingG3056, andG2532 considered in her mindG1260 what mannerG4217 of greetingG783 thisG3778 should beG1498. 30AndG2532 the angelG32 saidG2036 to herG846, FearG5399 notG3361, MaryG3137: forG1063 thou hast foundG2147 favourG5485 withG3844 GodG2316. 31AndG2532, beholdG2400, thou shalt conceiveG4815 inG1722 thy wombG1064, andG2532 bring forthG5088 a sonG5207, andG2532 shalt callG2564 hisG846 nameG3686 JESUSG2424. 32HeG3778 shall beG2071 greatG3173, andG2532 shall be calledG2564 the SonG5207 of the HighestG5310: andG2532 the LordG2962 GodG2316 shall giveG1325 to himG846 the throneG2362 of hisG846 fatherG3962 DavidG1138: 33AndG2532 he shall reignG936 overG1909 the houseG3624 of JacobG2384 forG1519 everG165; andG2532 of hisG846 kingdomG932 there shall beG2071 noG3756 endG5056. 34ThenG1161 saidG2036 MaryG3137 toG4314 the angelG32, HowG4459 shallG2071 thisG5124 beG2071, seeingG1893 I knowG1097 notG3756 a manG435? 35AndG2532 the angelG32 answeredG611 and saidG2036 to herG846, The HolyG40 SpiritG4151 shall comeG1904 uponG1909 theeG4571, andG2532 the powerG1411 of the HighestG5310 shall overshadowG1982 theeG4671: thereforeG1352 alsoG2532 that holy thingG40 who shall be bornG1080 ofG1537 theeG4675 shall be calledG2564 the SonG5207 of GodG2316. 36AndG2532, beholdG2400, thyG4675 cousinG4773 ElisabethG846 G1665, hathG4815 alsoG2532 conceivedG4815 a sonG5207 inG1722 herG846 old ageG1094: andG2532 thisG3778 isG2076 the sixthG1623 monthG3376 with herG846, whoG3588 was calledG2564 barrenG4723. 37ForG3754 withG3844 GodG2316 nothingG3756 G3956 G4487 shall be impossibleG101. 38AndG1161 MaryG3137 saidG2036, BeholdG2400 the handmaidG1399 of the LordG2962; be itG1096 to meG3427 accordingG2596 to thyG4675 wordG4487. AndG2532 the angelG32 departedG565 fromG575 herG846. 39AndG1161 MaryG3137 aroseG450 inG1722 thoseG5025 daysG2250, and wentG4198 intoG1519 the hill countryG3714 withG3326 hasteG4710, intoG1519 a cityG4172 of JudahG2448; 40AndG2532 enteredG1525 intoG1519 the houseG3624 of ZachariasG2197, andG2532 greetedG782 ElisabethG1665. 41AndG2532 it came to passG1096, that, whenG5613 ElisabethG1665 heardG191 the greetingG783 of MaryG3137, the babeG1025 leapedG4640 inG1722 herG846 wombG2836; andG2532 ElisabethG1665 was filledG4130 with the HolyG40 SpiritG4151: 42AndG2532 she spokeG400 with a loudG3173 voiceG5456, andG2532 saidG2036, BlessedG2127 art thouG4771 amongG1722 womenG1135, andG2532 blessedG2127 is the fruitG2590 of thyG4675 wombG2836. 43AndG2532 whyG4159 is thisG5124 granted to meG3427, thatG2443 the motherG3384 of myG3450 LordG2962 should comeG2064 toG4314 meG3165? 44ForG1063, loG2400, as soon asG5613 the voiceG5456 of thyG4675 greetingG783 soundedG1096 inG1519 myG3450 earsG3775, the babeG1025 leapedG4640 inG1722 myG3450 wombG2836 forG1722 joyG20. 45AndG2532 blessedG3107 is she that believedG4100: thatG3754 there shall beG2071 a performanceG5050 of those things which were toldG2980 herG846 fromG3844 the LordG2962. 46AndG2532 MaryG3137 saidG2036, MyG3450 soulG5590 doth magnifyG3170 the LordG2962, 47AndG2532 myG3450 spiritG4151 hath rejoicedG21 inG1909 GodG2316 myG3450 SaviourG4990. 48ForG3754 he hath regardedG1914 G1909 the low estateG5014 of hisG846 handmaidenG1399: forG1063, beholdG2400, fromG575 henceforthG3568 allG3956 generationsG1074 shall callG3106 meG3165 blessedG3106. 49ForG3754 he that is mightyG1415 hath doneG4160 to meG3427 great thingsG3167; andG2532 holyG40 is hisG846 nameG3686. 50AndG2532 hisG846 mercyG1656 is on them that fearG5399 himG846 fromG1519 generationG1074 to generationG1074. 51He hath shownG4160 strengthG2904 withG1722 hisG846 armG1023; he hath scatteredG1287 the proudG5244 in the imaginationG1271 of theirG846 heartsG2588. 52He hath put downG2507 the mightyG1413 fromG575 their seatsG2362, andG2532 exaltedG5312 them of low degreeG5011. 53He hath filledG1705 the hungryG3983 with good thingsG18; andG2532 the richG4147 he hath sent awayG1821 emptyG2756. 54He hath helpedG482 hisG846 servantG3816 IsraelG2474, in remembranceG3415 of his mercyG1656; 55AsG2531 he spokeG2980 toG4314 ourG2257 fathersG3962, to AbrahamG11, andG2532 to hisG846 seedG4690 forG1519 everG165. 56AndG1161 MaryG3137 abodeG3306 withG4862 herG846 aboutG5616 threeG5140 monthsG3376, andG2532 returnedG5290 toG1519 her ownG846 houseG3624. 57NowG1161 Elisabeth’sG1665 fullG4130 timeG5550 cameG4130 that sheG846 should be deliveredG5088; andG2532 she brought forthG1080 a sonG5207. 58AndG2532 her neighboursG4040 andG2532 herG846 cousinsG4773 heardG191 thatG3754 the LordG2962 had shown greatG3170 mercyG1656 G846 uponG3326 herG846; andG2532 they rejoicedG4796 with herG846. 59AndG2532 it came to passG1096, that onG1722 the eighthG3590 dayG2250 they cameG2064 to circumciseG4059 the childG3813; andG2532 they calledG2564 himG846 ZachariasG2197, afterG1909 the nameG3686 of hisG846 fatherG3962. 60AndG2532 hisG846 motherG3384 answeredG611 and saidG2036, NotG3780 so; butG235 he shall be calledG2564 JohnG2491. 61AndG2532 they saidG2036 toG4314 herG3754 G846, There isG2076 noneG3762 ofG1722 thyG4675 kindredG4772 thatG3739 is calledG2564 by thisG5129 nameG3686. 62AndG1161 they made signsG1770 to hisG846 fatherG3962, howG5101 G302 he would haveG2309 himG846 calledG2564. 63AndG2532 he asked forG154 a writing tabletG4093, and wroteG1125, sayingG3004, HisG846 nameG3686 isG2076 JohnG2491. AndG2532 they allG3956 marvelledG2296. 64AndG1161 hisG846 mouthG4750 was openedG455 immediatelyG3916, andG2532 hisG846 tongueG1100 loosed, andG2532 he spokeG2980, and praisedG2127 GodG2316. 65AndG2532 fearG5401 cameG1096 onG1909 allG3956 that dwelt aroundG4039 themG846: andG2532 allG3956 theseG5023 sayingsG4487 were noised abroadG1255 throughoutG1722 allG3650 the hill countryG3714 of JudaeaG2449. 66AndG2532 allG3956 they that had heardG191 them laid them upG5087 inG1722 theirG846 heartsG2588, sayingG3004, WhatG5101 mannerG686 of childG3813 shallG2071 thisG5124 beG2071! AndG2532 the handG5495 of the LordG2962 wasG2258 withG3326 himG846. 67AndG2532 hisG846 fatherG3962 ZachariasG2197 was filledG4130 with the HolyG40 SpiritG4151, andG2532 prophesiedG4395, sayingG3004, 68BlessedG2128 be the LordG2962 GodG2316 of IsraelG2474; forG3754 he hath visitedG1980 andG2532 redeemedG3085 hisG846 peopleG2992 G4160, 69AndG2532 hath raised upG1453 an hornG2768 of salvationG4991 for usG2254 inG1722 the houseG3624 of hisG846 servantG3816 DavidG1138; 70AsG2531 he spokeG2980 byG1223 the mouthG4750 of hisG846 holyG40 prophetsG4396, whoG3588 have been sinceG575 the world beganG165: 71That we should be savedG4991 fromG1537 ourG2257 enemiesG2190, andG2532 fromG1537 the handG5495 of allG3956 that hateG3404 usG2248; 72To performG4160 the mercyG1656 promised toG3326 ourG2257 fathersG3962, andG2532 to rememberG3415 hisG846 holyG40 covenantG1242; 73The oathG3727 whichG3739 he sworeG3660 toG4314 ourG2257 fatherG3962 AbrahamG11, 74That he would grantG1325 to usG2254, that we being deliveredG4506 out ofG1537 the handG5495 of ourG2257 enemiesG2190 might serveG3000 himG846 without fearG870, 75InG1722 holinessG3742 andG2532 righteousnessG1343 beforeG1799 himG846, allG3956 the daysG2250 of ourG2257 lifeG2222. 76AndG2532 thouG4771, childG3813, shalt be calledG2564 the prophetG4396 of the HighestG5310: forG1063 thou shalt goG4313 beforeG4253 the faceG4383 of the LordG2962 to prepareG2090 hisG846 waysG3598; 77To giveG1325 knowledgeG1108 of salvationG4991 to hisG846 peopleG2992 byG1722 the remissionG859 of theirG846 sinsG266, 78ThroughG1223 the tenderG4698 mercyG1656 of ourG2257 GodG2316; withG1722 whichG3739 the dayspringG395 fromG1537 on highG5311 hath visitedG1980 usG2248, 79To give lightG2014 to them that sitG2521 inG1722 darknessG4655 andG2532 in the shadowG4639 of deathG2288, to guideG2720 ourG2257 feetG4228 intoG1519 the wayG3598 of peaceG1515. 80AndG1161 the childG3813 grewG837, andG2532 became strongG2901 in spiritG4151, andG2532 wasG2258 inG1722 the desertsG2048 tillG2193 the dayG2250 of hisG846 showingG323 toG4314 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.
